Guest Post: Fashion from Japan and France: Nightgowns in Colonial Brazil

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Jean-Baptiste Debret, “Les dèlassemens d’une aprés diner,” from Voyage Pittoresque et Historique au Brésil, vol. 2 (Paris: Firmin Didot Frerès, 1835)

Today’s guest post comes from Rachel Zimmerman (Ph.D., University of Delaware), Assistant Professor of Art History at Colorado State University-Pueblo. She has been studying the art and architecture of the Brazilian town of Minas Gerais since her first trip to the region in 2006. She began examining consumption in colonial Brazil for her dissertation, “Global Luxuries at Home: The Material Possessions of an Elite Family in Eighteenth-Century Minas Gerais, Brazil,” and is continuing research for a book project on elite material culture in the city of Mariana. Follow her work here.

According to the early nineteenth-century English merchant John Luccock, it was customary for Brazilian men to discard stiff outer layers when at home and wear only a cotton shirt, often unbuttoned, knee-length breeches, and clogs.[1] Brazilian standards of decorum permitted informal dress in domestic settings, even when receiving guests. Examination of colonial-era probate inventories from Minas Gerais, the gold mining district, reveals that a small number of educated elite men transformed their state of undress from ordinary to stylish with the addition of a nightgown. Continue reading

Fragmented Stories: Cloth from the Colonies in a 19th-Century Dress Diary

 

KS DiaryDear Junto readers, Thank you for joining us for two weeks of all-new scholarship tracing the historical patterns of #ColonialCouture! Read the whole roundtable here.

Today’s #ColonialCouture finale post is by Kate Strasdin, senior lecturer in cultural studies at the Fashion & Textiles Institute, Falmouth University, whose research focus is on 19th- and 20th-century female dress and haute couture. Follow her @kateStrasdin.

A small industrial town in the North West of England in the middle of the 19th century might seem an unlikely place to start with a narrative concerning dress and the colonies. On September 20 1838, Anne Burton married Adam Sykes in Tyldesley, Lancashire. A small piece of their wedding day is captured on the very first page of a volume that Anne was to keep for almost forty years – a fragment of her wedding dress and the figured silk waistcoat worn by her groom carefully pasted into what was to become her dress diary. Continue reading

Luxurious Tipping Points in Early Massachusetts

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Architectural tile, tin-glazed earthenware. Cross Street Back Lot site, Massachusetts Historical Commission.

Today’s #ColonialCouture post is by Ben Marsh, senior lecturer in history at the University of Kent and author of Georgia’s Frontier Women: Female Fortunes in a Southern Colony (University of Georgia Press, 2012). His current research project is “Silk and the Atlantic World, c. 1500-1840.” Follow him @MarshBen1.

You can find the strangest things in toilets. When Katherine Wheelwright Nanny Naylor (1630-1716) and her remaining two children filled in a brick-lined privy at the back of their yard in Ann Street, perhaps downsizing in the 1690s after having once run her own business from a fine waterfront lot on the north side of Boston Harbour, they inadvertently left a message preserved in the marine clay. When the site was excavated in the 1990s (at the point of being built over by the city’s Central Artery), it flushed up over a hundred fragments of different textiles.[i] This is tipping point three. Continue reading

Priscilla Mullins Alden and the Search for a Dress in Pieces

Priscilla And John Alden

John and Priscilla Alden
Colored Postcard with a Colonial Revival view of the couple

Today’s #ColonialCouture post is by Kimberly Alexander, professor of museum studies and material culture at the University of New Hampshire and author of Treasures Afoot: Shoe Stories from the Georgian Era (Johns Hopkins University Press, 2018). She is currently guest curator of “Fashioning the New England Family,” opening at the Massachusetts Historical Society on 5 October 2018. Follow her @SilkDamask.

Bradfords, Brewsters, Aldens, Winslows, Cottons, Winthrops.  Throughout the K-12 experience, these names filled the classes and textbooks of the students who now sit before us in college classrooms, crowding out other names, names like Weetamoo and Rondriquez and Tubman.  But, through the process of mythologizing that distills and filters facts, the men and women of the Mayflower have come to be somewhat flat and lifeless characters, rather than people who inhabited real bodies in a real space.  Consequently, this where even the smallest and seemingly insignificant fragment of material culture can add dimensions that revisit the past as a place of hopes and dreams, struggle and disappointment.[1] Continue reading

On Wednesdays We Wear Prints: Fashion Rules in the African Atlantic

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Stella McCartney Spring/Summer 2018 ready-to-wear fashion collection, Paris, Oct. 2, 2017. (AP Photo/Francois Mori)

Today’s #ColonialCouture post is by Bronwen Everill, lecturer in history at Gonville & Caius College, Cambridge University, and author of Abolition and Empire in Sierra Leone and Liberia, Cambridge Series in Imperial and Post-colonial Studies (Palgrave Macmillan, 2013). Follow her @BronwenEverill.

In 2017, Stella McCartney ran into trouble during Paris fashion week. Her faux pas was cultural appropriation: using Nigerian Ankara fabrics, reportedly pretending to have “discovered” them, and dressing her almost exclusively white group of models in the fabric.

In 1791, British traveller Anna Maria Falconbridge complained of the failure of her own attempt to promote cultural appropriation of European fashions, while describing her visit to the Temne, in Sierra Leone, West Africa. Spending time with Clara, the wife of the royal secretary, “I endeavoured to persuade her to dress in the European way, but to no purpose; she would tear the clothes off her back immediately after I put them on. Finding no credit could be gained by trying to new fashion this Ethiopian Princess, I got rid of her as soon as possible.”[1] Now, maybe it’s just me, but I always think Anna Maria would have given Gretchen Wieners a run for her money as Regina George’s BFF. Her book, Two Voyages in Sierra Leone, is full of snarky comments about fashion in Sierra Leone, but it comes across as so much posturing. Continue reading

Yuchi Fashion Week, 1736

 

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Figure 1: Von Reck, Indian King and Queen Uchi, Senkaitschi, 1736. Royal Library, Copenhagen, Denmark

Welcome back to week two  of our #ColonialCouture roundtable! Today’s post is by Jessica Yirush Stern, associate professor of history at California State University, Fullerton, and the author of The Lives in Objects: Native Americans, British Colonists, and Cultures of Labor and Exchange in the Southeast (Chapel Hill: University of North Carolina Press, 2017). 

 

How desperately I wanted to get inside. Historians are like fleas, on ride-alongs with the authors of their sources. My hosts were all males (white traders, agents, travellers), and none of them crossed the threshold of eighteenth-century Southeastern Indian homes or workplaces, with pens in hand, set to record women as they fashioned clothes. Sure, I have access to many of the purchases that preceded those moments of artistry. I have a few drawings of women and men donning the final products of these efforts.[i] But left to my imagination is how Southeastern Indians envisioned themselves as designers. Continue reading

Following the Fashions: A Basic American Pastime

AJ1Today’s #ColonialCouture post is by Amy Sopcak-Joseph, a doctoral candidate in American history at the University of Connecticut. She is working on her dissertation, “Fashioning American Women: Godey’s Lady’s Book, Female Consumers, and Periodical Publishing in the Nineteenth Century.” Follow her @AmySopcakJoseph.

It’s that time of year again: time to stash away all of your white pants and head to the nearest Starbucks for a PSL. Love it or hate it, that sugary “Pumpkin Spice Latte” is more than just a drink that allows us to ingest autumn. The PSL reached cultural-icon status when it became the trendy accessory of someone “basic”–a term encompassing a larger set of consumer choices linked to appearance, food, and leisure activities that signal an uncritical devotion to trends. Calling someone “basic” became a kind of epithet against people who like things that are mainstream or, as some writers have suggested, feminine.[1] Some women have taken ownership of “basic,” embracing it as an identity (see social media posts enthusiastically tagged #basic).

Is being “basic” really that bad? Is someone superior–morally or intellectually–for not liking things that are mainstream? Judging other people’s consumer choices and assigning them political or cultural meaning is as American as apple (or pumpkin?) pie. In the 1820s, 1830s, and 1840s, when the United States was transitioning from an agrarian economy to a capitalist one, considerable anxiety emerged about the consumer choices of the burgeoning middle class. Not unlike the criticisms of 21st-century women whose tastes and identity might be called “basic,” some found women’s purchases and self-fashioning to be particularly alarming. Ministers and reformers argued that these choices demonstrated women’s uncritical adherence to the “tyranny” or “evils” of fashion, a devotion that could negatively shape the future of the republic. Continue reading

In Touch with the Dutch, or, Fashioning Colonial New York’s Merchant Elite

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Man’s Gown. English. ca. 1700-1720. Gold silk damask (likely Chinese; ca. 1690-1720); lining: red brocaded silk (likely Persian; ca. 1700-1720); collar and cuffs: red silk damask (English; ca. 1700-1720); wool padding. Cora Ginsburg LLC.

Today’s #ColonialCouture post is by Cynthia Kok, a doctoral student in art history at Yale University. She is interested in trade and craftsmanship under European colonial governance and imitative material practices inspired by encounters with foreign cultures.

“I like my money right where I can see it…hanging in my closet.” –Carrie Bradshaw

Centuries before New York became known as a fashion capital— and Carrie Bradshaw emerged as a style icon— the city’s colonial-era merchants anticipated the words of Sex and the City’s lead character by investing newly earned wealth in clothing made from luxurious fabrics. And, like today’s Rich Kids of Instagram, they documented their exclusive material success through portraiture. Painted at the turn of the eighteenth century, that of Isaac de Peyster (1662-1728), the son of an affluent Dutch-American mercantile family, presented both his physical features and a luxurious silk robe patterned with rocks and spindly vegetation. The artist captured the soft, luminous sheen of the gold silk and hinted at the robe’s lining with a flash of red along an upturned sleeve. Continue reading

Creole Comforts and French Connections: A Case Study in Caribbean Dress

Today’s #ColonialCouture post is by Philippe Halbert. Follow him @plbhalbert.

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“Vêtement dit à la creole,” Galerie des modes et costumes français, Charles Emmanuel Patas after Pierre Thomas Leclerc, 1779, Museum of Fine Arts, Boston

In 1779, a fashion plate depicting a woman’s garment “in the creole style” was published in Paris. Consisting of a lightweight muslin gown with wrist-length sleeves, the dress was “in the style of a chemise,” the basic female undergarment of the period.[1] Worn over a petticoat, the gown was to be pinned at the bust and loosely closed with a sash or belt. In addition to enumerating its various components, which included a separate caraco jacket, the engraving’s caption remarked that the fantastic ensemble was “of the sort worn by our French Ladies in America.” At the end of the Seven Years’ War in 1763, French colonial possessions in the Americas were largely confined to the Caribbean Basin, a region where interactions between people of indigenous, European, and African descent brought about innovations in everything from architecture to foodways. Although the inhabitants of French-controlled islands like Guadeloupe, Martinique, and Saint-Domingue, or Haiti, were not beyond the reach of Parisian novelty, the heat and humidity necessitated certain sartorial adaptations. Continue reading

“We Are One”: The Confinement and Consent of Colonial American Busks

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A busk for a woman’s stays, wood, American-made in Canada, 1782. Photo courtesy of the Museum of the American Revolution.


Welcome to #ColonialCouture, our second annual roundtable on fashion in early America and material culture in the Atlantic World, which will run here for the next two weeks.

Today’s post is by Cynthia Chin, a doctoral student at Georgetown University who is researching eighteenth-century material culture, with a particular focus on what Martha Washington’s surviving extant gowns tell us about her, and the world in which she lived. Follow her @cynthiawriter.

Off with that happy busk, which I envy…” John Donne, To His Mistress Going to Bed

While Fashion Week Fall 2018 finds iconic designer John Galliano (ironically, and not so ironically) “liberating men with corsets[1] – the women of eighteenth-century British America were confined and complexly bound by stays and busks. Women during this period wore stays[2], often with a busk inserted inside. A busk is a flat, stiff, oblong object, and in eighteenth-century British America, most frequently carved from wood.[3] Providing additional structure and shaping to a pair of stays, a busk would be slipped inside a vertical channel in the stay’s center-front.[4] The wearing of a busk ensured that a woman achieved the fashionable (and socially prescribed) straight, flat, conical, enlongated torso that dominated the female aesthetic in the long eighteenth century. Continue reading