So this happened: I sold things from a stick at Brandywine, and found a thing I enjoy doing with people I enjoy being with. (It’s so hard when you want to be with people, but can’t figure out how you belong, especially when you have a need to be busy.)
Now, street peddling is a thing I’ve looked into before with mixed results. I have some hope that I can find more documentation for this line of work in the mid-Atlantic region, since it seems to suit me. It’s a chance to channel my inner Elsa, and draw on memories of my grandmother’s store while maintaining a lower-class role.
It’s a chance to work out a backstory (confusing as my approach may be to some people, it works for me) that involves leaving the Boston poorhouse with city-paid passage to Philadelphia, commentary on the difference between New England and wherever I happen to be, and observations on the effect of war on local economies. It also affords plenty of opportunity to move around a site, talk to a variety of people I know, and explore wherever I happen to be.
And when I’m done, there’s always interpretive napping.
Band Box Seller, pen and watercolor by Paul Sandby, n.d. The Huntington Library, Art Collections, and Botanical Gardens, 67.18
It has been a long time since I participated in a traditional “reenacting” event, the kind with tents and pew and kettles and a TWD but here we go, borne back into the past to where it all began, more or less. I remain as uncomfortable as ever in the camp follower role, constantly questioning the likelihood of my being a follower, and the activities I would participate in. It’s a historical personality disorder, trying to figure out who one was, complicated by all the modern politics of gender roles, relationships, and unit rules.
So what to do? Petty sutlery is much on my mind, for I have need of the money and a habit of making things. Lately, i’ve been band-boxing, so I was delighted to find the Huntington had digitized this Sandby drawing of a band-box seller, placing the trade firmly in the middle of the 18th century. Triangular boxes for cocked hats, circular boxes for bergeres, rectangular boxes for gloves and (neck)handkerchiefs, I presume.
Glass coral and garnet necklaces
Red wool pincushions
I’ll have band boxes and a bonnet or two in addition to a custom order delivery, coral, glass, and garnet necklaces for girls and women, pincushions, handkerchiefs, possibly garters, and, if my hands hold up, boxes for hats and bergeres, all on a stick. Look for me between the 17th and the 7th, hindering or helping laundresses.
Lampshade: She’s been the Holy Grail of bonnet making.
There were several failures in the winter of 2016, and some revisiting of the Whale-Safe Bonnet as I tried to figure out the brim and the caul. My first efforts made a caul that was waaaaay too small. That’s not necessarily a bad thing, as I’ve made plenty of too-big bonnets. (Too small did not make the move from RI to VA, but trust me: too small a caul was far too small.)
Reapers 1785 George Stubbs 1724-1806 Purchased with assistance from the Friends of the Tate Gallery, the Art Fund, the Pilgrim Trust and subscribers 1977 http://www.tate.org.uk/art/work/T02257
Haymakers 1785 George Stubbs 1724-1806 Purchased with assistance from the Friends of the Tate Gallery, the Art Fund, the Pilgrim Trust and subscribers 1977 http://www.tate.org.uk/art/work/T02256
This morning, I took another look at George Stubbs’ paintings of working women. I know the lampshade-like bonnet is pre-1770, but where are we at the end of the Revolutionary War period? Well, BIG was in, obviously. (We can have a healthy debate about the likelihood of these gowned women depicting actual working women, but for now, let’s stick to bonnet brim shapes.) They’re a little cone-like, aren’t they? With generous (yuuuge) cauls, though.
Now, I have gone about this all a bit backwards, which is to admit that I picked up the shellacked brim of yesteryear that did make the move down to VA, and decided to make it up as a bonnet yesterday. The brim is easy– trace and cut with a seam allowance– but the caul? I winged it, using a selvage edge for the inside of the back drawstring (I like my headwear to be adjustable and pack flat) and economized on fabric to leave plenty of taffeta left over. So there’s nothing particularly well-researched about this, except for all the years of looking and thinking and drawing and making that came before the moment I threw this all together yesterday afternoon watching North by Northwest and drinking a Manhattan.*
Part I like best?
The way it hides my face!
Making this up raises more questions: how individually fitted were bonnets to wearers? Did caul and brim size vary depending on wearer? What’s the class line below which a woman doesn’t have a bonnet, but only a hat? How quickly did styles change? The sort-of-conical black bonnet is seen on “older” women in paintings well past the height of the style. But as I’ve asked before, what do we really understand about the portrayal of age in art? Are we really reading the symbols correctly? How well do we grasp the semiotics of the 18th century? All of those questions are present when we try to replicate the past using only visual sources. Yes, there is an extant 18th century black silk bonnet at Colonial Williamsburg, and we can use that in conjunction with images to make the things we wear. But pondering all of these questions makes me think it’s time for another troll through collections in Great Britain, just in case new cataloging has put old bonnets online.
Recently I’ve had more than my share of time to think about museums and objects, and what they mean to me and why I love them, and have dedicated my life to them, albeit a bit accidentally.
Transferware in open storage, Metropolitan Museum of Art, May 2013.
In the hours I spent alone in a curatorial office, listening to the murmur of school tours on the other side of the door, I began to see that curation and registration are means of managing the evidence locker of the future. We collect, tag, and maintain the means by which the future will understand the past, and it’s our job to be a neutral as we can—to refrain from laying the thumb of our prejudices on the scale—as we collect objects, images, and documents. It’s a game of forecasting, trying to guess what will best explain us and our time to the future, as well as Monday morning quarterbacking as we both weed and augment what was collected in the past to better reflect how we understand history now.
I was always a stickler for good data and record editing (and have raccoon-eyed photos of a catalog launch to prove it), and I make unkind sport of museum databases on a regular basis when I see misidentified and misdated objects. Good data matters—it’s everything, really—because if you don’t know what you have, and where it is, you might as well not have it. But more than that, compendia of data can show you things you didn’t expect to find.
RIFA Record 4925
Yale’s Rhode Island Furniture Archive is a good example of how a massive amount of data can be used. Take this record of side chair possibly made by John Carlile and Sons, and scroll down. That’s a lot of associated chairs. And they all look very similar. Examining the materials, especially secondary woods, of a labeled chair and comparing the style, make, and materials with other very similar chairs can help identify chairs, associate them with a maker, and provide a sense of Carlile’s production volume.
And Carlile’s easy! Looking at hundreds of pieces of furniture with some location provenance, reading probate inventories and other documents helped untangle James Halyburton or “Ally Burton” as a maker.
James Halyburton in the RIFA
When you can see enough things at once, you can discern patterns and better understand exactly what it is you’re seeing. Good data makes that possible, makes concrete what was once solely seen as connoisseurship, and helps bring unknown stories, unrecognized people, to light. Data analysis is a powerful tool for better understanding the past: that’s why museum collections matter, and why I think it’s so important for museums to make their data accessible. It’s one of the ways we understand our collective past.
Kirsten Hammerstrom 
You must be logged in to post a comment.