Ryerson Fashion Research Collection

Opening the closet door to a Canadian fashion archive


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The Journey of a Chinese Robe: Part 4

In ancient Chinese culture, a robe is a symbol of status depending on the colour, the quality and decorative elements of the garment. In order to compare the robe in the Ryerson Fashion Research Collection (FRC2016.01.001) to others in other collections,  dress historian and curator, Ingrid Mida and I visited the Textile Museum of Canada to examine similar robes. In August 2018, we studied one robe that was similar in colour, rank and decoration  (T88.0261), and another robe that once belonged to someone of much higher status (T92.0276) . In the last blog post of this series, I will compare the two robes at the TMC to the one in the Ryerson collection and consider the use of symbolism and colour to represent rank.

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T88.0261. Photograph by Maciek Linowsk. Courtesy of the Textile Museum of Canada.

The first robe (T88.0261) is quite similar to the one in Ryerson’s collection (FRC2016.01.001) in that the colours are alike, the striped hem is identical, and there is even a stain in the same area on the lower front. However, the structure of the robe is slightly different. The sleeves are shorter and have a curved opening whereas FRC2016.01.001 does not have the same detail. The robe at the TMC has slits up the front and back of the garment, but the back one has been hand stitched closed. It is believed that front openings allowed for easier movement when horseback riding. The robe in the TMC has significant discolouration and staining implying that it was worn quite often. There is even a section in the left armpit that has been replaced with a different piece of fabric. It is probable that the area was repaired due to heavy wear.

T88.0261. Detail of hem, brass closure and sleeve. Photograph by Victoria Hopgood, 2018.

Nine dragons have been woven into the robe. The four dragons around the neckline point to each cardinal direction when aligned at a certain point in the Forbidden City. The two dragons on either side of the robe represent the intermediate directions and the dragon on the inside of the robe satisfies the “well-field system”. This idea is based on the wu xing system which is a harmonious balance represented by the nine dragons as fields (note 1).

Ingrid and I were able to find seven of the Eight Precious Things including the rhino horn (happiness), books (learning), medicinal mushroom with a handle (health and healing), coins (wealth), pearls (granting of wishes), leaf (good luck and disease prevention) and the open lozenge (victory). The symbols always come in groups of eight since eight is a lucky number in Chinese culture (note 2). However, after hours of searching, we were not able to find a motif that explicitly looked like the solid lozenge (unbroken conjugal happiness). Ingrid suggested maybe the diamond pattern in the background was representational of the solid lozenge as the pattern is continuous and never breaks. We decided that that was the most probable answer.

All eight of the Eight Auspicious Things have been woven into the robe. This once again, reinforces the idea that the garment belonged to someone of higher status. The parasol protects from the obstacles of life. The fish swim without fear or resistance from happiness. The vase brings the fortune of a glorious life. The lotus frees one from all the stains of mistakes. The conch shell accomplishes work for the benefit and happiness of themselves and others. The glorious peu supports others in one continuous connection. The banner symbolizes victory and the Wheel of Dharma represents the teachings of Buddha (note 3).

T92.0267. Detail of fish, conch shell and glorious peu. Photograph by Ingrid Mida, 2018.

Aside from the Eight Precious Things and the Eight Auspicious signs, the robe is also covered in bats. As mentioned in the last post, the word for bat has the same pronunciation as as abundance and happiness and therefore a bat represents a long life of happiness. There are also peonies which represent prosperity, another symbol seen on the FRC robe as well. A new symbol that I have not seen before looks like it has the head of a dragon and the body of a fish. Unfortunately, I was not able to find any information of this creature.

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T88.0261. Detail of dragon-fish creature. Photograph by Victoria Hopgood, 2018.

The second robe (T92.0276) has all the same symbolic elements as the previous robe; all eight of the Precious Things and the Auspicious Signs, other floral elements and bats. However, the key difference is in the quality of materials and degree of detail. The main aspect that sets this robe apart from the other one is the gold leaf threading (note 4). Yellow reveals in itself that it was worn by someone of high rank as the colour “was reserved for monks and the Emperor” (note 5). More detail also went into the creation of the motifs such as the additional embroidering in the dragon eyes. Even the balls used for the closures are larger and more decorative.

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T88.0261. Photograph by Maciek Linowsk, Courtesy of the Textile Museum of Canada.

The robe is in immaculate condition and has hardly any signs of wear. The sleeves are full length with a section of black brocade and additional detailing. The trim that lines the sleeves and neckline is more decorative than the other robes with yellow and black floral designs. Rather than a plain silk lining, a gold patterned brocade lines this robe with no slits on either front or back. An aspect that is quite surprising is the misalignment of the fabric on the back. The patterns do not perfectly line up which is surprising for a garment of such quality and value.

   T92.0267. Detail of hem, lining and misaligned fabric. Photograph by Ingrid Mida, 2018.

The background pattern of both of the robes include swastikas. Before it ever had any negative connotations associated with it, the swastika was a symbol used in Buddhism, Hinduism and Jainism. In Buddhist culture, the swastika symbolizes auspiciousness and eternity and is often used on maps to locate a temple (note 6).

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T92.0267. Detail of swastika. Photograph by Ingrid Mida, 2018.

After days of research and hunting for symbols on these robes, I have learned that nothing is ever as it seems. A geometric shape may represent mountains or the placement of dragons can hold a very significant meaning. Even the colour of a garment can separate the Emperor from his court officials. In conclusion, these robes tell us about the beliefs and values of people in China from more than a hundred years ago. These garments can help us understand the traditions and lives of people from another culture. And finally, it can provide a very unique and captivating story.

Notes:

Note 1: Vollmer, J. E. (2004). Silks for thrones and altars: Chinese costumes and textiles. Paris, France: Myrna Meyers.

Note 2: Kozakand, R. (2017, September 4). Dragon robes of the qing dynasty. Retrieved from http://folkcostume.blogspot.com/2017/09/

Note 3: Rinpoche, L. Z. (2014, February 4). The eight auspicious signs. Retrieved from https://fpmt.org/mandala/archives/mandala-for-2014/july/eight-auspicious-signs/

Note 4: Information provided by Textile Museum Collection.

Note 5: Daveno, H. (2016, October 2). The stitchery series: part iv – symbolism in chinese embroidery. Retrieved from http://www.augustphoenix.com/The-Stitchery-Series-Part-IV–Symbolism-in-Chinese-Embroidery_b_70.html

Note 6: Swastika. (2016, April 4). Retrieved from http://www.chinabuddhismencyclopedia.com/en/index.php?title=Swastika

This post was edited by Ingrid Mida. 

A special note of thanks goes to Roxane Shaughnessy, Senior Curator, Manager of Collection, and her staff at the Textile Museum of Canada for providing us with access to these beautiful robes. 

 


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The Journey of a Chinese Robe: Part 3

Everywhere we look, symbols abound. In historic dress originating from the Chinese culture, symbols on a robe can be read like words on a page. In this post, I will continue my analysis of the robe that has been the focus on the last two blog posts (FRC2016.01.001).  In this part, I will dive deeper in uncovering the meaning behind the symbols strategically placed on this robe.

In Chinese language, words are single syllables that can share pronunciations that are the same or similar to others. Thus, they can share the same meaning depending on the context of the phrase. This also applies to the symbols that decorate the robe. For example, the word fu, which is a bat, has the same pronunciation as “abundance” and “happiness”. Therefore, a bat represents happiness and long life. Numerous bats have been woven onto this robe (note 1).

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FRC2016.01.001 Detail of bat. Photo by Victoria Hopgood, 2018.

Multiple floral elements are visible on this man’s robe including peonies which symbolize prosperity and chrysanthemums which represent longevity due to its health-giving properties (note 2). The cranes also symbolize longevity but in the way that it lives a long life (note 3).

FRC2016.01.001. Peony, chrysanthemum and crane. Photographs by Victoria Hopgood, 2018.

Of the Eight Auspicious Signs, which are Buddhist symbols, the parasol, vase of great treasure, banner and lotus appear on the robe. The parasol protects from the obstacles of life; the vase represents the bringing of desired things and the fortune of a glorious life; the banner symbolizes victory, while the lotus frees one from the stains of mistakes (note 4).

FRC2016.01.001. Parasol, vase, banner and lotus. Photographs by Victoria Hopgood, 2018.

Four of the Eight Precious Things can be found of this robe including the pearl, coin, rhino horn and leaf. The pearl is associated with wish granting and the coin represents wealth. The horn embodies happiness and the leaf wishes good luck and prevents disease (note 5).

FRC2016.01.001. Pearl (top left), coin (top right), rhino horn (bottom left) and leaf (bottom right). Photos by Victoria Hopgood, 2018.

The Eight Auspicious Signs and the Eight Precious Things are commonly mixed together. However, they always appear in groups of eight as it is a lucky number in Chinese culture. This is because the pronunciation of eight sounds similar to the pronunciation of the word for fortune (note 6).

As with many old things, the symbols have changed or been reimagined over time. Some sources call the symbol of two rectangles, books whiles others consider it bolts of silk or scrolls. One source considers a medicinal mushroom with a handle a symbol while the other considers a leaf instead. Since the motifs are so old, it is difficult to pinpoint exactly which ones are the original ones and which have been added subsequently.

This robe is decorated with nine five-clawed dragons that have been strategically placed on the garment. Beginning in the 18th century, robes were designed with nine dragons. Four are placed on the back, chest and shoulders around the neck. And when “aligned with the axial organization of the Forbidden City”, each dragon points to a cardinal direction. The other two dragons on the front and two on the back point to each intermediate direction. The single dragon located on the inner flap is the ninth. This specific organization represents Confucius’ ancient ideal of land division called qingtien or “well-field system”. The idea of qingtien is derived from the wellhead character which is the intersection of two vertical lines and two horizontal lines – like a tic-tac-toe board. The outer eight fields protect the ninth and the fields that share a border with the center one implies the cardinal directions. This establishes “the harmonious balance implied by the wu xing system”. In Chinese culture, the number nine symbolizes heaven and infinity and therefore the nine fields are represented here (note 7).

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FRC2016.01.001. Detail of dragon on inner flap. Photo by Victoria Hopgood, 2018.

During the Yuan dynasty, the five-clawed dragon became an emblem of the emperor. It was placed on all works the emperor used or represented. Robes of dragon patterns eventually became the official garment of the Chinese court and was the highest diplomatic gift. The robe may have been presented to Philip for his efforts and dedication to developing Chinese medicine (note 8).

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FRC2016.01.001 Detail of 5-clawed dragon. Photo by Victoria Hopgood, 2018

The structure of the dragon robe represents the universe and is only complete when worn. The diagonal stripes on the hem and the semi-circular motifs embody the “universal ocean surrounding the earth”. At the centre-front, centre-back and side seams the cardinal directions, there are geometric shapes which represents the mountains. The main body filled with clouds and fire, is also decorated with dragons representing authority. When the robe is worn, the wearer supports the universe by becoming the earth’s axis. The neck opening is the gate of heaven while the head is heaven itself (note 9).

Every element on this robe has been created with thought and intent. Everything from the placement of the dragons to the structure of the robe holds some form of symbolism behind it. While I have uncovered a significant amount of meaning behind the robe, there is always more that might be revealed, since it is possible that the motifs have been reimagined or changed since the robe was created. In addition, depending on the artists who created the garment, the symbols may have been more abstract or different than the ones that I consulted. These two possibilities can make it difficult to determine each motif and its meaning in isolation.

With all the time, patience and thought that it would take to create such a detailed and exquisite garment it is no wonder why it required up to thirty months of work to make one robe. Although I could spend an infinite amount of time uncovering the symbolism behind this robe, the rest will have to remain a mystery.

Notes

Note 1: Vollmer, J. E. (2004). Silks for thrones and altars: Chinese costumes and textiles. Paris, France: Myrna Meyers.

Note 2: Kehoe, T. (2012, September 24). Symbols in silk. Retrieved from http://www.museumtextiles.com/blog/symbols-in-silk

Note 3: The British Museum. (n.d.). Chinese symbols. Retrieved from https://www.britishmuseum.org/pdf/Chinese_symbols_1109.pdf

Note 4: Rinpoche, L. Z. (2014, February 4). The eight auspicious signs. Retrieved from https://fpmt.org/mandala/archives/mandala-for-2014/july/eight-auspicious-signs/

Note 5: Eight precious things. (n.d.). Retrieved from http://gotheborg.com/glossary/eightpreciousthings.shtml

Note 6: https://www.travelchinaguide.com/intro/social_customs/lucky_number.htm

Note 7: See note 1.

Note 8. Ibid.

Note 9: Ibid.

This post was edited by Ingrid Mida.

 


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The Journey of a Chinese Robe: Part 2

In Part I of the series, I reviewed the history of Philip Brunelleschi Cousland, the original owner of the robe (FRC2016.01.001 shown in the photo below). In this part, I will consider the structural and decorative elements of the garment using the Observation checklist from the Dress Detective (note 1).

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Man’s Chinese robe dated to 1893-1902 Ryerson FRC2016.01.001. Photograph by Victoria Hopgood, 2018.

With a lining made of lilac silk, the outer shell of this robe is constructed of natural materials – heavy cotton, brocade and silk. There is also a layer of royal blue silk in between the outer and inner layers, as visible where the stitching has come undone underneath the armpit (see photo below). The body of the robe is ornamented in various symbolic motifs including dragons, clouds and mountains that will be discussed in more depth in Part III.

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FRC2016.01.001. Detail of royal blue interfacing. Photograph by Victoria Hopgood, 2018.

The robe is an asymmetrical design with the opening on the right side of the garment. The inner flap reaches from the right side seam to the center front and the over flap crosses over the body from the left to right. The main portion of the inner flap is made of the same heavy blue cotton used for most of the garment and there is a singular dragon motif a few inches up from the hem. The flap is slightly discoloured which is most likely due to rubbing against the lining of the over flap. The hem is a simple striped pattern with alternating shades of blue in sections abut 0.25 inches/0.6 cm wide.

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FRC2016.01.001. Illustration of robe front by Victoria Hopgood, 2018.

The over flap has a center front seam where the pattern of the fabric almost perfectly lines up. Whereas the back of the robe has a center back seam until 27.5 inches/70 cm down where the seam opens up into a slit. This would allow for flexibility in movement as the robe is full-length.

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FRC2016.01.001. Illustration of robe back by Victoria Hopgood, 2018.

Made of lilac silk, the lining of the garment is in good condition. It has been delicately hand sewn on in increments of 3 small stitches and then a long stitch between 1 inch/2.5cm and 1.5 inch/4 cm in length underneath the fabric. The stitching has come undone underneath the armpit, exposing the royal blue silk interfacing. The hole is about 12 inches/30.5 cm long. Located slightly to the right of the center back seam are three dime-sized stains, along with some yellow discolouration around the neckline. This is most likely from perspiration. There is also some slight discolouration down the center back which was probably caused from friction. Around openings of the sleeves near the wrist, is also quite a bit of yellow staining.

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FRC2016.01.001. Detail of lining. Photograph by Victoria Hopgood, 2018.

Rather than a sleeve sewn into a sleeve hole, it has been cut as a part of the front and back pieces which are then folded at the shoulder and sewn down the sides. The sleeve, which is also lined in lilac silk and royal blue piping, features a section blue brocade with floral patterns on it that reaches 10.75 inches/27 cm up from the wrist opening. It is then accented with a 0.5 inch/1.25 cm band of royal blue fabric with gold threading. There is then a 3.5 inch/9 cm section of horizontal stripe motifs about 0.5 inch/1.25cm wide in different shades of blue, gold, green and beige. The same colours are used in the section of cloud motifs that follow.

The garment is fastened with 5 brass ball closures and an additional hidden closure similar to the others. The first brass ball closure sits horizontally at the center front on top of the band of royal blue trim. The next one is located 4.5 inches/11.5 cm down the edge of the over flap. The third closure sits diagonally underneath the armpit about 13 inches/33 cm away from the previous. 10.5 inches/27 cm down the side seam is the fourth closure and 5 inches/13 cm away from that is the fifth closure. These last two closures have been sewn on horizontally with the loop portion of it sewn onto the back of the side seam. The hidden closure is located vertically, 7.5 inches/20 cm from the fifth closure. This one is has a knot on the end rather than a brass ball.

The brass balls boast intricate detailing and are connected to the bodice with a 2 inch/5 cm piece of royal blue fabric, the same used for the neckline accents and piping. The other half of the closure is also made of the same fabric, but has been folded to create a loop for the ball to go through. The brass balls are all in excellent condition, with the exception of the gold thread fraying from the attaching fabric.

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FRC2016.01.001. Detail of brass closures. Photograph by Victoria Hopgood, 2018.

The neckline of the robe is quite high and includes several decorative elements. Closest to the neck is a 0.5 inch/1.25 cm band of the royal blue coloured fabric with gold thread work. Next there is a 2 inch/5 cm section of brown cotton with green, blue and white motifs, followed by another 0.5 inch/1.25 cm band of royal blue fabric. This decorative section starts at the center front of the inner flap, wraps around the neckline, extends 3 inches/7.5 cm past the center front and then drops down, curving until it connects to the side opening. This gives the robe a unique asymmetrical shape.

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FRC2016.01.001. Detail of neckline and brass closures. Photograph by Victoria Hopgood, 2018.

The hem of the robe reaches 13 inches/33 cm up from the bottom of the garment and is made of a diagonal striped motif pattern. The stripes are about 0.0625 inch/0.15 cm wide, but the use of different shades of blue, green, gold and brown make it appear as through six individual stripes make up one larger gradient stripe. Above this is a section of cloud motifs about 2 inches/5 cm wide and then a section of overlapping wave patterns in different shades of blue. There is one single dime-sized rust-colour stain on the hem.

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FRC2016.01.001. Detail of striped hem. Photograph by Victoria Hopgood, 2018.

For a robe that is over 100 years old, it is in excellent condition with the exception of slight fraying under the right armpit and minimal balling over the body of the garment. Consistent with garment construction of the time, the robe is both hand and machine-stitched. The seams, most are which are not visible, are machine-stitched. Whereas the lining and closures have been carefully sewn by hand. The garment is covered in different patterns and motifs each of which holds significant meaning, and in the next post, I will take a deeper look at the importance of these symbols.

Notes

Note 1: Mida, I., & Kim, A. (2015). The Dress Detective: A Practical Guide to Object-based Research in Fashion. Bloomsbury Academic. Retrieved from https://ebookcentral-proquest-com.ezproxy.lib.ryerson.ca

This post was edited by Ingrid Mida.


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The Journey of a Chinese Robe: Part 1

Unlike Europe where a dragon is a representation of evil, dragons are a sacred symbol in Chinese culture as bringers of strength and good fortune. Dragons, although a mythical creature, are composites of real animals with “the trunk of a snake, scales of a carp, tail of a whale, antlers of a stag, face of a camel, talons of eagles, ears of bull, feet of a tiger, and the eyes of a lobster” (note 1). Strategically placed dragons have been intricately woven into this traditional men’s robe (FRC2016.01.001 shown in the photo below) housed in Ryerson’s Fashion Research Collection. It was the dragons on this robe as well as my Chinese heritage that led me to study this artifact.

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Front of jifu FRC2016.01.001. Photograph by Victoria Hopgood, 2018.

Using the object-based research approach from The Dress Detective by Ingrid Mida and Alexandra Kim (note 2), I will write a series of four blog posts about this robe. In part I, I introduce the garment and the original owner. In Part II, I take a closer look at the construction of the garment and in Part III consider the symbolism. To conclude the series of posts in Part IV,  I examine similar robes from the collection of the Textile Museum of Canada.

A robe, also known as a jifu, is a full-length garment worn to semi-formal occasions such as in court or serving the Manchu imperial government. A jifu was the official costume of the Chi’ing period (note 3).

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Back of man’s jifu FRC2016.01.001. Photograph by Victoria Hopgood, 2018.

This robe was dated to 1892 and 1903 based on extensive family history provided by the donor. The original owner of the robe, Philip Brunelleschi Cousland, was born on July 12, 1861 in Glasgow, Scotland. At the age of 21, he earned his Bachelor of Medicine and Doctor of Medicine from Edinburgh University (note 4).

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Philip Brunelleschi Cousland. Photo provided by donor.

As a member of the Barclay Church and the Medical Missionary Society, Philip travelled to the South of China where he lived in Swatow, now known as Shantou, for three years and worked in the local hospital to treat patients. Philip then travelled 30 miles up the river to Chao-Chow-Fu, a walled city with no doctors or hospitals intending to provide medical care. Philip received a very hostile reception as “foreign devils” had not been seen there before and although he was not allowed to preach, he earned the community’s trust and treated up to 100 patients a day.

In 1892, Philip travelled home to Scotland. On his way back to China via Victoria, British Columbia, he met a missionary teacher named Susan Harrington. The two were married in Hong Kong in March 1893 and had three children.

Family

From left, top row: Philip and Clyde. Second row: Jessie, wife Susan and Kenneth. Photo provided by donor.

The family lived in Chao-Chow-Fu, and land was purchased there to build a hospital in 1894. At first, many local people opposed this idea, but after rebuilding the walls which had been broken down three times, the Burns Memorial Hospital opened in March of 1896. It was sometime thereafter, but before 1905, when he left China, that Philip received the robe and a number of related textiles as a gift in honour of his work in the community.

In the subsequent years, Philip returned to China periodically to write medical textbooks. He also served for three years as the president of the Council on Publication of the China Medical Missionary Association and helped in the formation of the Nurses Association of China. His work was acknowledged by the Chinese government with the Order of the Golden Sheaf. Philip died on July 7, 1930 in Victoria, British Columbia.

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FRC2016.01.001. Close up of collar. Photograph by Victoria Hopgood, 2018.

Passed down through the family as a keepsake, this robe was donated to the Ryerson Fashion Research Collection in 2016 so that it may be examined and studied by students and visiting scholars. After a long journey of 12,378 km from Shantou to Toronto, this robe is now in its final resting place in FRC storage. 

Notes

Note 1: Chinese dragon. (n.d.). Retrieved from http://www.newworldencyclopedia.org/entry/Chinese_dragon

Note 2: Mida, I., & Kim, A. (2015). The Dress Detective: A Practical Guide to Object-based Research in Fashion. Bloomsbury Academic. Retrieved from https://ebookcentral-proquest-com.ezproxy.lib.ryerson.ca

Note 3: Collections. (n.d.). Retrieved from http://collections.textilemuseum.ca/index.cfm?page=collection.detail&catId=10013&row=123

Note 4: Written family history provided by the donor.

This post was edited by Ingrid Mida.


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The Top Hat of E.J. Lennox, Architect of Old City Hall

By Amanda Memme

The Ryerson Fashion Research Collection owns five top hats – quite a few, I thought, for this type of accessory. One top hat stood out among the rest (FRC2014.07.091 A-J). This hat was housed in a luxurious hard-shell case of leather and canvas that had been stencilled with the initials E.J.L.T. Not only was this top hat in relatively pristine condition (considering its age), but the case also contained other items: three shirt collar stocks, two well-worn pairs of fine leather gloves, a silk tie and two velvet cushions.

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E.J.L.T. Canvas and leather top hat case 2014.07.091 B, Photo by Amanda Memme

Who would go to such lengths to label this item and what do the letters represent? Also, what is the significance of the additional contents of the box? These questions exemplify individualization of the hat itself.

Individualization of the item describes the “de-commoditization” of a thing according to Igor Kopytoff’s seminal essay “The Cultural Biography of Things.” According to Kopytoff, in capitalist and non-capitalist societies alike, things may be endowed with value; and with value, objects become tradable. If an item’s ability to be traded is what commodifies it, its individualization – through purchase or trade, and hence, ownership – is what changes its status to that of a ‘non-commodity’. He writes: “Such singularization is sometimes extended to things that are normally commodities – in effect, commodities are singularized by being pulled out of their usual commodity sphere” (74). As such, I was curious to uncover who owned this well-kept hat, and forgo its commodity biography in favour of studying its life as a singularized possession.

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Silk plush top hat FRC2014.07.091 A, Photo by Amanda Memme

While I analyzed the hat’s physical attributes using Ingrid Mida’s checklists from her book The Dress Detective, Ingrid told me that E.J.L.T. are initials of Edward James Lennox (1854-1933), an architect of notable Toronto landmarks, including Old City Hall and Casa Loma.

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E.J. Lennox courted clients that were elite members of society including Henry Pellatt, for whom he designed Casa Loma, and George Gooderham, for whom he revamped the King Edward Hotel. This information is relevant in discussing the particular biography of my object because, not only does it illuminate an enigmatic physical signifier, but also, ownership of an item gives it different meaning than it had as a homogenized commodity. Kopytoff writes: “In the homogenized world of commodities, an eventful biography of things becomes the story of various singularizations of it” (90). Hence, had this hat been owned by another person, its biography would differ greatly. Perhaps Lennox even wore the top hat and accessories for one of the events related to the opening of these Toronto landmarks. Suddenly, through Ingrid’s revelation, my subject transcended its likely status as a dress artifact – useful for the study of material culture  – and became a “precious Toronto relic,” as Adjunct Professor Janna Eggebeen pointed out.

Aside from the initials stencilled on its carrying case, other notable physical attributes of Lennox’s hat include its relatively good condition. Considering its age, the exterior shows minor deterioration, and mostly along the inside of the brim. This fact, as well as the other formal items included in the box (the collar stocks, leather gloves and tie) suggest the hat was likely reserved for occasions of significance. Folledore notes the emblematic significance of the top hat in formal occasions:

The hat continued, of course, to be a simple, practical way of protecting the head against adverse weather conditions, but it was also used more and more as a way of expressing complex messages heavy with meaning. The [top] hat, like a royal crown, definitely had an emblematic function, since it was a clear statement of virility, and a means of pleasing…respect… (Folledore 25)

The preservation of the hat suggests that it was carefully handled by subsequent owners (see curator’s note below). I believe this reinforces the sentiment that the hat is a precious item with known historical and geographic importance. Adding to this rich significance is the hat’s materiality.

The hat is tall, flat-topped, with an elegant up-turned brim and a flared cylindrical shape. It comprises rigid material covered with different silks – the black exterior, by Ingrid’s assessment, is silk plush. The upturned brim is covered with smooth, black silk and altogether, the exterior is finished with a ribbon.

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Inside of top hat 2014.07.091 A, Photo by Amanda Memme

The interior is covered in cream silk and contains a leather sweatband where the crown meets the interior brim. This is the part which would rest on the head when worn. The natural medium brown of the leather is stained darker by oils from a forehead – leaving a lasting imprint of the legendary wearer. The leather is branded on both sides with a maker’s mark. The overall choices in materials are luxurious, and the format non-utilitarian. These two aspects of its materiality suggest the item is of a ‘special’ type – what Kopytoff would refer to as from “the sphere of prestige items” (71).

Further illuminating this symbol of power is another, singular detail: a third maker’s mark, in the centre of the crown, printed on the cream silk lining. The mark consists of the manufacturer’s name – Henry Heath Limited – surrounded by the British emblem and text which reads “By Warrant to His Majesty the King.” This detail comprises what is known as a Royal Warrant – a distinction granted to tradespeople who supply the British Monarch and whose manufacturing upholds high standards. The warrant gives status to the maker and its products, and in turn to its owner.

At what upon first glance seemed an innocuous men’s top hat, proved to be anything but. The material evidence suggests that it was owned by a wealthy individual of power, was worn for select occasions and subsequently taken care of. Upon deeper research, the signifiers which led to this assessment were illuminated by Ingrid’s revelation of the name of its former owner. Its relative importance is also relevant in the context of Ryerson’s Fashion Research Collection. Although another hat top from the collection is also stored in a very similar leather case, most others were stored in cardboard boxes, not necessarily original to the hat. As shown by the photo below, their conditions starkly contrast with that of the Lennox hat.

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Top Hats in the Ryerson FRC February 2017, Photo by Amanda Memme

What does this reveal? It reveals that, although these items once existed in the same “commodity sphere,” to quote Kopytoff, their post-commodity biographies are vastly different. The signifiers of the other hats say something about their histories, each unique from the others. The hats do share one thing in common, and that is their current biographies, since they have all become further singularized as artifacts belonging to the university.

In every society, there are things that are publicly precluded from being commoditized…This applies to much of what one thinks of as the symbolic inventory of a society: public lands, monuments, state art collections, the paraphernalia of political power, royal residencies, chiefly insignia, ritual objects, and so on. Power often asserts itself symbolically precisely by insisting on the right to singularize an object, or a set or class of objects (Kopytoff 73).

As such, E.J. Lennox’s top hat is totally de-commoditized because, for one thing, it is part of a research collection as an artifact. For another, its viability to return to the commodity sphere has long diminished, as Kopytoff would point out, because it is no longer a fashionable item. Though it will no longer impart status on a wearer, it will, as part of a collection, connote power of the university. As long as it exists, the hat and accesories will provide an educational opportunity and a glimpse of the past. Of course, E.J. Lennox’s legacy of monumental buildings certainly far exceeds his top hat, but his top hat is significant because it humanizes him.

Amanda Memme is a graduate student in the MA Fashion Program at Ryerson University. This post was condensed and edited by Ingrid Mida.

Curator’s Note:

This top hat came into Ryerson University’s possession in 2014 via the donation of the Suddon-Cleaver Collection. Alan Suddon’s records indicated that it was given to him by Mary Gooderham. This fact is interesting since Gooderham was a client of Lennox, but there is no further information on that aspect of its provenance.

Works Cited:

Eggebeen, Janna. Personal Interview. 9 March 2017.

Folledore, Giuliano. Men’s Hats. Modena, Italy, Zanfi Editori, 1989.

Kopytoff, Igor. “The Cultural Biography of Things: Commoditization as Process.” The Social Life of Things, 1986, pp. 64–92.

Mida, Ingrid, and Alexandra Kim. The Dress Detective: A Practical Guide to Object-Based Research in Fashion. London, Bloomsbury, 2015.

Mida, Ingrid. Personal Interview. 27 February 2017.


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Assembling the Puzzle of Jack Liebman’s Career

FRC_Dresses_1983.6.3B_detail_web

Jack Liebman peau de soie dress c.1950-1960, FRC 1983.06.003

For those knowledgeable on Canada’s sartorial history, the name Jack Leibman may be familiar, invoking images of cocktail dresses from the 1940’s. Leibman contributed to the history of Canadian fashion and left a lasting mark on our culture. In spite of all this, his name is shrouded in mystery. We know very little about the particulars of Leibman’s life and work, a fact which presents us with the challenge of learning as much as we can about this enigmatic figure.

The Ryerson Fashion Research Collection has four Jack Liebman garments, one of which I examined in an earlier post (note 1). These fascinating pieces have no accompanying ephemera or histories, and so naturally invite interest into the questions of who Jack Liebman was and what contexts these garments fit into. This blog post will attempt to assemble information about this Montreal-based fashion line using archival research.

Much of fashion history is pre-internet and in order to discover information about mysterious figures or little-known topics, such as the life of Jack Liebman, it is important to expand the scope of investigation. It took extensive research and persistence to find these references. After the preliminary searches in general search engines and databases proved insufficient, it was necessary to explore new sources. By searching in newspaper databases, government records, and national archives, many more relevant results appeared.

I began my research with Ryerson University Library and Archives’ Search Everything feature. My searches included phrases like “Jack Liebman”, “Jack Liebman Dresses”, and “Jack Liebman Fashion”. By using key words, I hoped to find relevant material, but this was not enough to narrow the results. I continued to sift through the information I came across through RULA’s Search Everything, and other search engines like Google, but the results were not answering the questions I had about Liebman.

In order to dig deeper, I met with Naomi Eichenlaub, the Fashion librarian at Ryerson University. She had searched for additional information and offered many research tips. She suggested searching in more focused databases such as the RULA’s Fashion subject guide, RULA’s Newspapers database, and Government of Canada archives. When exploring the Fashion database, I was able to access Vogue Archives, WGSN, and Berg Fashion Library. Once I broadened my search terms in more narrow databases, I was able to find results pertinent to my research. Eichenlaub also offered helpful tips like using quotation marks around key words you’d like to find together (ie. “Jack Liebman”). She made it clear that it is important to remain determined and keep an open mind when looking for information on under-documented topics.

FRC_Dresses_1991.04.001_front_web

Jack Liebman printed silk dress c. 1947-1950, FRC 1991.04.001

Let us now examine the first piece of the Jack Liebman puzzle. We know from various sources (see notes 2-6) that Liebman was the owner of Jack Liebman Dresses Canada Ltd. which was located at 423 Mayor Street, Place 3008, Montreal (note 2), but the exact nature of the business is unclear. The Globe & Mail described Liebman as a designer (note 3), while The Montreal Gazette described him an importer on one occasion (note 4) and a manufacturer on another (note 5). His label was called “Fashion Preferred Styled by Jack Liebman” (note 6). 

The Globe & Mail published articles related to Jack Liebman three times, the first of which was in 1946. In the article “Grecian Influence Sends Skirts Down 3 Inches”, the author suggests that the fashions for fall were to be “longer, simpler, better” – a claim that Jack Liebman supported. He is described as a Montreal designer who was “showing buyers across Canada a collection of fall clothes that are truly in the best couturier tradition” (note 7). Ten years later, Liebman was mentioned again. A 1956 article “Fall Silhouette Is Called Released Sheath” describes fall trends. The accompanying image shows two women in Canadian-made garments. The figure on the right wears a slim fitting wool dress with a bloused back by Jack Liebman. The article presents opinions about fashion trends in Montreal. The slender line was the most common silhouette, knit fabrics were growing in popularity, crepe was making a resurgence, and the ensemble (or jacket dress) was a well-liked garment type (note 8). Finally, in September of 1958, a piece called, “After-Five Fashions Are at Sixes and Sevens” was written to showcase the major trends for fall. A black broadcloth sheath dress by Liebman was featured as a leading silhouette of the season (note 9).

During February of Canada’s Centennial Year, 1967, the Ottawa Journal released an article called, “High Style, High Color in Centennial Collection”. It describes a number of garments that were shown in Montreal. It was a glimpse into what fashion was like during this moment in Canadian history. A Jack Liebman dress is included under the heading “Oriental Influence”. It is described as a “daytime dress in white ribbed fabric… styled with uncluttered lines and a small mandarin collar” (note 10).

With several Liebman garments appearing in major publications as examples of the 1956, 1958, and 1967 trends, it can be inferred that Jack was considered a prominent leader in the Montreal fashion scene throughout this time. But the question remains, what clientele were these garments aimed at? One strategy of gathering information, recommended in step 17 of The Dress Detective’s Reflection Checklist, is to identify whether there are similar garments or related ephemera available for sale on Ebay and/or auction sites. This step revealed two billheads from the brand that were available for purchase on eBay (note 11). At the time of my search, February 21, 2017, these receipts were being sold for $3.00 and $6.00 dollars by seller stillman_82 of Stillman Collectibles. These bills of sale indicated that Liebman’s garments were sold at a mid-level price point. One billhead from 1945 lists two garments that were sold; one for $11.75 and the other for $13.75. The second billhead from 1946 indicates that one dress was sold for $13.75.

The statement that Leibman was a prominent leader on the Montreal fashion scene is reinforced by the 1989 Montreal Gazette. The newspaper published an article called, “Show time!; Fall and spring trends land on runways”. It discusses a trade show that presented fall/winter designs to a consumer audience and spring trends to an audience of retailers. The trade show, which was held at the Four Seasons Hotel, featured Jack Liebman, who was described as a legendary name. It says that Liebman showed designs from brands Tricoville, Parigi, St. Jacques, Bellino and Jacqmar. The article states that Charles Widmer, managing director of Jack Liebman Dresses Canada Ltd., told the audience that the company was purchased by a European trading company called UTC (UTAC in the U.S. and Canada). The article goes on to say that, “from the 1940s to the ‘60s, Liebman was a style leader and manufacturer”. It also states that at the time this article was published (1989), the company was importing collections designed in Europe that were mostly produced in the Orient (note 12).

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Jack Liebman crepe cocktail dress c.1945 FRC 2014.07.024

Interestingly, it seems that Liebman had an international reach and a celebrity clientele. In June of 2004, Christie’s, the historic auction house, was selling four garments owned by Patsy Cline (note 13). One of these was a Jack Liebman dress with the label “Original Fashion Preferred Styled by Jack Liebman Montreal-Canada”. It is a beige silk chiffon ankle-length dress with a rhinestone adorned bodice. The description of the collection states that many of the dresses were worn by Cline while performing in Las Vegas in 1962. This suggests that the purchase of Liebman’s garments extended beyond the realm of the middle class, affecting an even greater influence on fashion than at first imagined.

With the success of his business, it appears that Liebman became not only a business leader but a philanthropist and community leader as well. In 1942 Jack Liebman’s company donated funds to Montreal’s Jewish General Hospital and was recognized for his contribution in their Ninth Annual Report (note 14). The Canadian Jewish Review from Toronto recorded the marriage of Louis Liebman and Ruth Betty Wine in December of 1950. The publication describes the wedding in detail. It lists Mr. and Mrs. Jack Liebman of Montreal as out of town guests (note 15). These findings suggest that Jack Liebman was an active member of the Jewish community in both Montreal and Toronto.

Throughout his career, Liebman must have collaborated with various individuals and/or companies. I found an example of this in the Furriers Joint Council of New York’s publication “50 Years of Progress 1912-1962”. Liebman’s name is listed with eleven others under the heading “Golden Anniversary Greetings from the workers of Clay Furs, Incorporated, 224 West 30th Street”. This suggests that Liebman worked with a furrier in New York in the early 1960s (note 16).

The final piece of our puzzle is a description of the scope of Leibman’s garments. The Canadian International Property Office lists Jack Liebman Dresses Canada Ltd. as having filed for the trademarks of four brands; Fashion Life, Saint Jacques & Design, Puccini, and Lambsuede. Fashion Life was filed for in 1975 and sold “Ladies’ dresses, blouses, skirts, pants, coats” (note 17). St Jacques & Design was filed for in 1980 and was listed under “Ladies; coats, dresses, pant suits, shirts, skirts, blouses, slacks, lounge wear” (note 18). Jack Liebman Dresses Canada Ltd. is listed as the “Registrant” and Pollack, Kravitz & Teitelbaum are listed as the “Representative for Service” for both brands. Puccini was filed for in December of 1983 under the description, “Ladies’ dresses, suits, skirts, slacks, blouses, and sweaters” (note 19). Lambsuede was filed for in February of 1983 and was described as, “Knitted imitation suede fabrics in the piece constructed from 100 percent synthetic polyester” (note 20). For both these brands, Jack Liebman Dresses Canada Ltd. is listed as the “Registrant” and Seymour Machlovitch is listed as the “Representative for Service”.

In conclusion, it is apparent that to compile a chronological timeline of Liebman’s life and work would be extremely difficult. However, each of these findings act as pieces in the puzzle that is Jack Liebman. Alone, they may seem insignificant, but once put together, they begin to take shape. Many of the pieces of Jack Liebman’ story remain elusive, but the evidence has helped to create a picture of his influence on Canadian fashion. 

Notes:

Note 1: To read a previous post about a Jack Liebman cocktail dress, visit, https://ryerson-fashion-research-collection.com/2017/02/27/a-study-of-a-1940s-cocktail-dress-by-jack-liebman/

Note 2: Address taken from an ad in the newspaper Canadian Jewish Chronicle on September 16, 1949.

Note 3: Cay Moore, “Grecian Influence Sends Skirts Down 3 Inches,” The Globe and Mail, July 19, 1946. Accessed February 22, 2017.

Note 4: “Jack Liebman Dresses bought: [Final Edition],” The Gazette, August 9, 1989. Accessed February 22, 2017, 

Note 5: Iona Monahan, “Show time!; Fall and spring trends land on runways: [Final Edition], The Gazette, September 5, 1989. Accessed February 24, 2017.

Note 6: “Artefacts Canada – Humanities,” Canadian Heritage Information Network, 2013. Accessed February 22, 2017, http://www.rcip-chin.gc.ca/bd-dl/artefacts-eng.jsp?emu=en.artefacts:/ws/human/user/www/Record;jsessionid=471D8276F42B20AC7360F0995D60A369&w=NATIVE%28%27INSNAME+EQ+%27%27GUELPH+MUSEUMS%27%27%27%29&upp=0&m=30.

Note 7: See note 2.

Note 8: Olive Dickason, “Fall Silhouette Is Called Released Sheath,” The Globe and Mail, June 5, 1956. Accessed February 23, 2017.

Note 9: “After-Five Fashions Are at Sixes and Sevens,” The Globe and Mail, September 20, 1958. Accessed February 22, 2017. 

Note 10: Lorraine Hunter, “High Style, High Colour in Centennial Collection,” The Ottawa Journal, February 11, 1967. Accessed February 25, 2017.

 Note 11: To view the billheads, visit, “1946 Billhead Montreal QC Canada Jack Liebman Dress Limited *Graphic*,” eBay. Accessed February 21, 2017, http://www.cafr.ebay.ca/itm/1946-Billhead-Montreal-QC-Canada-Jack-Liebman-Dress-Limited-Graphic-/272440752760?hash=item3f6ebbfa78:g:uq8AAOSwMVdYH8PI, http://www.cafr.ebay.ca/itm/1946-Billhead-Montreal-QC-Canada-Jack-Liebman-Dress-Limited-No-Graphic-/272440754375?hash=item3f6ebc00c7:g:R~UAAOSwal5YH8RR.

Note 12: See note 5.

Note 13: To view the Liebman dress and the three accompanying ones being sold, visit,  “Patsy Cline Dresses – Entertainment Memorabilia,” Christie’s, June 24, 2004. Accessed February 27, 2017, http://www.christies.com/lotfinder/Lot/patsy-cline-dresses-4302144-details.aspx.

Note 14: “A Tribute Everlasting,” Jewish General Hospital, December 31, 1942. Accessed February 25, 2017.

Note 15: “Marriages – Liebman-Wine,” Canadian Jewish Review, December 1, 1950. p.113. Accessed February 24, 2017.

Note 16: “Fifty Years of Progress 1912/1962,” Furriers Joint Council of New York, December 8, 1962. Accessed February 22, 2017.

Note 17: To view more about the Fashion Life trademark, visit, “Canadian trade-mark data,” Canadian Intellectual Property Office, 2017. Accessed February 28, 2017.

Note 18: To view more about the Saint Jacques & Design trademark, visit, “Canadian trade-mark data,” Canadian Intellectual Property Office, 2017. Accessed February 28, 2017.

Note 19: To view more about the Puccini trademark, visit, “Canadian trade-mark data,” Canadian Intellectual Property Office, 2017. Accessed February 28, 2017.

Note 20: To view more about the Lambsuede trademark, visit , “Canadian trade-mark data,” Canadian Intellectual Property Office, 2017. Accessed February 28, 2017.

Bibliography:

“After-Five Fashions Are at Sixes and Sevens,” The Globe and Mail, September 20, 1958. Accessed February 22, 2017.

“Artefacts Canada – Humanities,” Canadian Heritage Information Network, 2013. Accessed February 22, 2017.

“A Tribute Everlasting,” Jewish General Hospital, December 31, 1942. Accessed February 25, 2017.

Dickason, Olive, “Fall Silhouette Is Called Released Sheath,” The Globe and Mail, June 5, 1956. Accessed February 23, 2017.

 “Fifty Years of Progress 1912/1962,” Furriers Joint Council of New York, December 8, 1962. Accessed February 22, 2017.

 Hunter, Lorraine, “High Style, High Colour in Centennial Collection,” The Ottawa Journal, February 11, 1967. Accessed February 25, 2017.

“Jack Liebman Dresses bought: [Final Edition],” The Gazette, August 9, 1989. Accessed February 22, 2017.

“Marriages – Liebman-Wine,” Canadian Jewish Review, December 1, 1950. Accessed February 24, 2017.

Mida, Ingrid and Alexandra Kim. The Dress Detective: A Practical Guide to Object Based Research, Bloomsbury Publishing, 2015.

Monahan, Iona, “Show time!; Fall and spring trends land on runways: [Final Edition], The Gazette, September 5, 1989. Accessed February 24, 2017.

Moore, Cay, “Grecian Influence Sends Skirts Down 3 Inches,” The Globe and Mail, July 19, 1946. Accessed February 22, 2017.

 

 


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Drawing as a Research Tool: Observing The Sleeping Beauty Bluebird Costume

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Front view of the Bluebird costume. (FRC 2014.08.015A) Drawing by Teresa Adamo 2017.

Observing an historical artifact can be overwhelming at first, especially when presented with a garment that has a large amount of surface details and materials.  Creating observational drawings can be an excellent method for object-based research. As stated in The Dress Detective, “sketching is a method of helping the mind to slow down and, in the process of doing so, take notice of small details” (Note 1).  With this in mind, I attempted to put the technique to use when studying the men’s Bluebird costume from the National Ballet of Canada.

Before diving into the artifact itself, it is important to discuss preparation for drawing in a research setting.  I found it useful to have a few goals in mind before I began drawing.  The following three goals are general prompts that I used to guide my experience, but each individual researcher may have different goals in mind specific to the artifact they are studying.  

  1. The main goal of the observation stage according to Mida and Kim is to ensure that “factual evidence related to the object is retained and recorded” (Note 2). Drawing will help you capture details that could otherwise be missed.  
  2. You are creating a memory aid to help you remember and describe specific elements of the artifact.  Since fashion is a visual medium, visual aids are important to include in any research project.
  3. Drawing should be an engaging experience to help you during the reflection and interpretation stages of your research.  Your sensory and personal reactions will be heightened if you spend time dedicated to the careful observation of the object.  

The use of different materials will affect the outcome of the drawing.  Each medium has its benefits and drawbacks.  Ink creates harsh outlines and it may be more difficult to show three dimensional form, but it is the most useful for capturing small details.  It is the ideal medium when clarity is desirable, and it scans and photographs well.  Pencil is better for shading to show form and texture, but it can be messier and may smudge on the paper.  It can also be more difficult to photograph and scan since graphite becomes shiny as it is layered.  For this example I used acid-free India ink pens, but I would advise using whatever you feel most comfortable drawing with.  You do not necessarily need to purchase expensive equipment, especially if you are just drawing for your own notes.  As Mida and Kim state, “the goal is not to create a work of art, but simply to aid the process of observation.  The sketch might end up being a crude line drawing, but this is a valuable method of recording key information and embracing the Slow Approach to Seeing” (Note 3).

Case Study: Bluebird costume from the National Ballet of Canada

 

Left: Inside view showing hand stitching and finishing.  Right: Back view focusing on placement of applique trim. (FRC 2014.08.015A) Drawings by Teresa Adamo 2017

The Sleeping Beauty has been part of the classical ballet cannon ever since it premiered at the Mariinsky Theatre in St. Petersburg in 1890 (Note 4).  Marius Petipa created the choreography, and commissioned Pyotr Ilyich-Tchaikovsky to compose an original score for the ballet.  Sleeping Beauty has been part of the National Ballet’s repertoire since its premier in the company on November 26th, 1953 (Note 5).  The performance has gone through several revisions throughout the NBC’s history, but this particular Bluebird costume was designed for the 1972 version, which first premiered September 1st with choreography by Rudolf Nureyev, after Marius Petipa (Note 6).  While the previous performances featured costumes by Kay Ambrose, the designer Nicholas Georgiadis was responsible for the set and costume design of the 1972 production.  This production was a resounding success and boosted the NBC to international fame.  The opening performance at the new Four Seasons Center In 2006 was The Sleeping Beauty, for which the original sets and costumes by Georgiadis were restored (Note 7).

This design features a streamlined silhouette which lies close to the body.  It has fitted set in sleeves and princess seams down the front and back, creating a symmetrical 8-paneled design.  The shell fabric is mauve jacquard with metallic rose gold filaments that create an organic wave pattern. The shell fabric is pilling, most notably on the sleeve and side panels where the fabric was under stress and friction.  The garment opens at center front with hook and bar tape, as well as 6 sew-on snaps.  There is an additional row of single hook and bars, each individually sewn on the front so that the garment has a small amount of adjustability depending on which dancer is wearing it.  Since the sleeves are fitted and only have a 7 ¾” wrist opening, there is a 5” slit which also features hook and bar closures.

bluebirdcuff

Detail of sleeve showing slit, trim and internal construction. (FRC 2014.08.015A) Drawing by Teresa Adamo 2017.

One of the most striking features of this artifact is its three distinct decorative elements: applique, silver trim, and ribbon loops.  Applique arabesques cover the front and back of the shirt.  They are made of yellow fabric with gold metallic thread, and are covered with black hexagonal net, the layers being held together by a dense black zig-zag stitch around the edge.  Some of the black net has ripped from the wear and tear of the costume over time, exposing the yellow fabric.  There is also silver trim in two styles, one with a foliage pattern and another with a fleur de lis pattern.  The thin trim is  ¾” wide.  The large trim is 1 ⅝” at its widest point.  The ribbons are applied as loops to the shoulders, wrists, and bottom hem in a pattern alternating the three colours.  

bluebirdsmalltrimbluebirdlargetrim

Detail of small “fleur de lis” and large “foliage” silver trim. (FRC 2014.08.015A) Drawing by Teresa Adamo 2017.

Switching focus to the inside of the garment, I observed that the visible seams have been finished with a three-thread serger, and the widths of the seam allowances range from 1” at center front to ¼” at the top of the center back.  The center front seam allowance on either side has a ¾” slash at the approximate waist, possible to allow the dancer more movement.  The front panels were also advantageously cut so that the center front is along the fabric selvedge so that it does not have to be finished and saves yardage.  The body has been sewn to a layer of fairly thick basket weave beige canvas, while the sleeves are lined with a lighter plain weave cotton in a similar color.  The lower panel has metallic blue lining which clean finishes the hem, and would look more aesthetically pleasing than the canvas if it were to show during a performance.    

bluebirdclippedseam

Detail of center front seam allowance showing slash and blanket stitch. (FRC 2014.08.015A) Drawing by Teresa Adamo 2017.

After I finished recording all of my observations in writing and drawing, I looked back at the goals of the exercise to judge whether or not they were accomplished.  I do feel that I captured more of the small details that I would not have seen from simply writing my observations.  For example, at first I did not know how to represent the silver trim, so in order to make detail drawings I had to closely look to see that they were made of metallic filaments very tightly wrapped together.  From there, I could find a way to draw them accurately.  I did find that while describing the garment, it was useful to have the memory aid with me to prompt descriptions, especially of the interior of the garment which could easily be overlooked because of the amount of surface detail on this costume.  Although this post will not cover the reflection and interpretation stages of researching an object-based design, it definitely aided in my understanding of the garment’s construction.  

Creating observational drawings can be a great start to object-based research.  Drawing gives you a comprehensive and in depth understanding of the physical properties of the artifact.  It also makes research more memorable and engaging.  Fashion is a visual and tactile industry, so fashion research benefits from an observational method which takes advantage of the same characteristics.

Notes

Note 1: For more information on object-based research and the Slow Approach to Seeing, refer to Ingrid Mida and Alexandra Kim, The Dress Detective: A Practical Guide to Object-Based Research in Fashion. (New York: Bloomsbury, 2015), 36.

Note 2: Ibid, 28.

Note 3: Ibid, 35.

Note 4: For more information about The Sleeping Beauty, please visit the National Ballet’s Virtual Museum,“The Sleeping Beauty,” The National Ballet of Canada, accessed February 28, 2017, https://national.ballet.ca/Tickets/Virtual-Museum/The-Sleeping-Beauty

Note 5: Ibid.

Note 6: For more information about Nicholas Georgiadis, please visit the National Ballet’s Virtual Museum, “Nicolas Georgiadis,” The National Ballet of Canada, accessed February 28, 2017, https://national.ballet.ca/Tickets/Virtual-Museum/Designers/Georgiadis

Note 7: Ibid.

Bibliography

Mida, Ingrid and Alexandra Kim. (2015) The Dress Detective: A Practical Guide to Object-Based Research in Fashion. New York: Bloomsbury.

“Nicolas Georgiadis,” The National Ballet of Canada, accessed February 28, 2017, https://national.ballet.ca/Tickets/Virtual-Museum/Designers/Georgiadis
“The Sleeping Beauty,” The National Ballet of Canada, accessed February 28, https://national.ballet.ca/Tickets/Virtual-Museum/The-Sleeping-Beauty