This is a research blog for the persona(s) I am working on since I joined the SCA a few months ago, along with any other useful info as a begin my exporation into the SCA and the things I want to learn and experience there. As an Eastern Band Cherokee woman I have decided my main persona will be Native as well so I am very excited to work on that, but as a prop artisan and someone who loves learning new things there is so much cool stuff ahead I can hardly wait to learn it all.


Thursday, July 31, 2014

Identity by Design: Tradition, Change, and Celebration in Native Women's Dresses - National Museum of the American Indian

According to the book, Identity by Design, the decoration and design involved in Native American women’s clothing wasn’t just about looking pretty, there was symbolism in every choice they made in the creation of their dresses, as well as the clothing they made for their families. According to Rebecca Lyon, an Athabaskan/Alutiiq artist “Nothing is as personal as the clothes we wear. Clothing can be seen as the vessel that holds the human spirit.”

 Unfortunately for my research the above-mentioned book doesn’t go into Cherokee women’s clothing, but some of the useful over all information on clothing construction and design for the tribes I was hoping were close enough to the techniques used by my people so it would still useful information for my needs. One challenge I have come across even this text is the lack of artwork for clothing pre-1600s. Most of the drawings/paintings are group shots showing minimal detail in which people had very little to no clothing on. Unfortunately I cannot go around topless to SCA events, and most of the pictures of my own tribe in that time period looks as though the explorers visited these places during the warmer months, so very little example of the winter clothing worn. That said, some of the later period images are of clothing made the same way that people made it for generations, so as long as I am careful to avoid obvious changes made by later period exposure to non-natives, it should still be viable for my research.

As far as not having any Cherokee input when writing this book, I don’t know if that’s due to not having access to Cherokee artists for the project, or simply than not searching out slowly and art specialists from my tribe. The other tribes I know my people had contact with were the Chickasaw, Choctaw, Creek, Seminole, and the Natchez, basically all tribes covering the southwest in precolonial America. Unfortunately, none of these tribes represented in this otherwise very interesting book. My goal was to look at the style of clothing and its construction, and see what similarities I could find, and that I could use.

There are several different types of dresses mentioned. The first is the side fold dress fit to be popular in the upper Missouri River Legion and the Western Great Lakes region of the northeastern plains. I know at one point my tribe stretched up that far so I wondered if they might have used this style of dress at all. After  studying the diagrams in the book and looking into my other clothing research images, I see no examples of the side fold dress among the Cherokee.

 The next style discussed was the two hide dress which seemed more popular among the tribes of the Plateau region from British Columbia into northwestern Montana. They mention Shoshone and Nez Pierce, as well as some Ute and Blackfoot use this style of dress. It wasn’t until after the Trail of Tears that the Cherokee and the Shoshone were close enough for regular contact. There is also a mention of the three hide dress which were used by both northern and southern tribes of the plains. This last one seems to have a bit of potential since it’s the most likely to have been viewed or the knowledge traded within the area my tribe is from. It involves two hides that create a skirt, and a third hide that makes a poncho or yoke top. The difference between the southern and northern versions is the North used more beadwork (I assume this made the dress warmer), in the South the top was more of a Cape the poncho. I assume by cape the mean it’s longer the back than the front because there still seems to be a front section.

 As much as I like this book I feel I need to try to find some comparisons to the techniques used within my own tribe for dressmaking to see how similar they are in style to the two hide or three hide dress variations. A lot of the mentioned Cherokee clothing I can find in other resources are the more modern cloth tear dress that is so popular among the Cherokee nowadays. That said I think I still found some useful information. I checked the white done skin dress made for me over 15 years ago that I thought I could possibly use for court wear and through what I learned in this book was able to identify it as a three hide dress. I’ll have to check the seams to see what shape they’re in, but it’s all handsewn using sinew, and I’ve already got some ideas on decoration that will not only be beautiful but will fit my personality and my inner spirit. Assuming it still fits me after this many years...



Update:  in the picture above is the dress with me in it. It seems as though fit though I imagine it will fit better with a better bra under it, and with some adjustment to the neck seems to ride a bit higher than I remember it riding. Most of the pictures in the book are not of somebody wearing the dresses, but the dresses on display, so hard to tell how the neck actually hangs on a person. All have to wait to get a better bra so everything is sitting properly before I make any adjustments to the neck if necessary.

Monday, July 21, 2014

Muromachi period

Okay going back to the research for my daughter's garb I think we've decided on being easy on ourselves and doing the Muromachi period. My daughter didn't seem too keen on the 12 layer royal outfits of the Henian period. I figure after spending two plus days researching the clothing of the period she wants her persona in, I should also gather some other info as well for her to get to know. 

What is the Muromachi period?  (thanks to the MMA)

The era when the Ashikaga family occupied the position of shogun (the clan occupied the shogunate for nearly 200 years). Rivalry between daimyo resulted in the Onin War (1467–77) and the collapse of the shogunate's power. This caused the Age of the Country at War, which extended from the last quarter of the fifteenth to the end of the sixteenth century.Despite the social and political upheaval, the Muromachi period was economically and artistically innovative.Contact with China, which had been resumed in the Kamakura period, once again enriched and transformed Japanese thought and aesthetics. One of the imports that was to have a far-reaching impact was Zen Buddhism. Although known in Japan since the seventh century, Zen was enthusiastically embraced by the military class beginning in the thirteenth century and went on to have a profound effect on all aspects of national life, from government and commerce to the arts and education.

Kyoto, which, as the imperial capital, had never ceased to exert an enormous influence on the country's culture, once again became the seat of political power under the Ashikaga shoguns. The private villas that the Ashikaga shoguns built there served as elegant settings for the pursuit of art and culture. While tea drinking had been brought to Japan from China in earlier centuries, in the fifteenth century, a small coterie of highly cultivated men, influenced by Zen ideals, developed the basic principles of the tea (chanoyu) aesthetic. At its highest level, chanoyu involves an appreciation of garden design, architecture, interior design, calligraphy, painting, flower arranging, the decorative arts, and the preparation and service of food. These same enthusiastic patrons of the tea ceremony also lavished support on renga (linked-verse poetry) and No dance-drama, a subtle, slow-moving stage performance featuring masked and elaborately costumed actors.

An example of a classy Muromachi Period lady, wearing a katsugu on her head Japanese



Painters of the Muromachi Period (1338-1573) The Chinese-art of ink painting was first introduced to the Japanese through trading during the Muromachi period. The first painters were the Buddist priests who taught Zen Buddism. They regarded these paintings as tools to spread doctrines. As they started to use painting as a medium in Buddism indoctrination, many art forms started to lose its Buddist quality, such as sculpture.

Famous painters of this period were Shubun (1500), Sesshu (1420–1506) and Josetsu (1425). Their inspiration was of landscapes. In this period, paintings on fusuma, or Japanese screen doors, started. Onkoku Togan was another great artist in this period. Inspired by Sesshu, his works include the fusuma paintings found in the Obai-in Temple in Kyoto. In this temple alone can be found 44 fusuma paintings done by him.

Friday, July 18, 2014

Boudicca

My son has shown an interest in Celtic as a persona for SCA, mainly based on his interest in the historical figure Boudicca. I am gathering what I can from him on her in hope of sparking further research ideas on his part.


Boudicca. Warrior queen (2003) [Subtítulos en español]




Killer Queens: Queen Boudicca, Part 1



Killer Queens: Queen Boudicca, Part 2




Ready to Send Out

Paperwork is ready to go.

Registering the name Diana Corva de Luna

This is my device


This is my badge


Tuesday, July 8, 2014

WOOT!

I finally finished my heraldic device (I hope.... I have two version, not sure which to use)

 

 and I finished the art for my badge...




Now I just have to make up my frikken mind between my name choices, so I can start the submission process *crosses fingers*



Sunday, July 6, 2014

Armored Combat

Okay been a crazy week getting ready to go to my writers conference so not had much time to post. Spent the week penciling my first scrolls for scroll blanks for the barony. I did manage to make it to my first fighter practice today. Didn't do much fighting but did talk a lot about armor options for me and my son. I also was advised to read over the Northshield armored combat rules and I have been looking over sites with advice for women SCA fighter in particular. I know because I am small in stature with a short torso and a large chest I'm going to be hard to fit as far as my armor kit goes. I found a couple good site with advice and been going over them.

One good bit of advice was from House Lioness who says "A quick note on shields: if you have a medium to large chest, you may want to use a shield that has a curve around your body, rather than a flat shield. A curved shield can be held closer to your body and gives better coverage and protection. Trash can lids and toboggans are available with a curve (a slight dome-like curve)."

I have also been thinking of armor. I think I want to go to a hardened leather rather than lots of steel. Lighter and moves better with the curves of my body. This site has good instructions how to make that. I like the lamellar armor like Sir Valora is wearing in these pictures.



The fit and the style is just what I want (with added flair to better match my Native persona). Hamish (an awesomely helpful new friend from our local SCA group) showed me some boar hide today that would be amazing if we can use it to make armor like that. Crossing my fingers it can work. Not sure where to find it, just would be nice to use an animal hide my people actually hunted and that might work for armor.

Saturday, July 5, 2014

A Memoir of Jacques Cartier cont... final voyage

In 1540 Cartier made his third and final voyage to Canada. I like to note this is four years after they last left Canada, and three years late on their promise to the people of the Donnaconna of their return. During this time the leader and the others brought to France were baptized and died there, saving one little 10-year-old girl believed to be the daughter of the chief of Achelaiy. Ten people never were able to return to their country. Even still the King of France sent Cartier again to Canada, it seems to search for riches he had been told of by the people before they died.

 When they reached Canada they told Agohanna (who had been appointed king by the Donnaconna) that their former leader had died in France, but that the others had stayed behind by choice due to marriage and would not be returning. The new leader seemed to take it well, or at least showed no sign of anger. They stayed with the people for a time trading gifts, and then the captain took two ships up St. Croix. A set up site for a new fort on the Cape Rouge River on the High Point now called Redclyffe. Here they farmed seeds from France to grow food in the fertile soil. The author also mentions them finding stones which they believe to be diamonds, as well as iron to be mined. He also found signs of gold. To my knowledge there is no diamonds been found in Canada sewage likely what they found was some sort of quartz which I know is more easily found in the area.

There is mention of the captain making a visit to the lord of Hochelay and leaving with him to boys to learn their language, as well as gifts to thank him for warning him of others treachery in the past. They met some other people on the way to Saguenay who sent with them four men do show the way. They met other people on the way that they gave gifts to, what they were later warned not to trust these people because they are people who think themselves of great strength (as I understand the author explaining it). They return back to the lord of Hochelay with found that all the people but one son and the two boys were gone. The captain is told that the leader has gone to Agohanna to discuss with to do about the Frenchman whom they dealt in fear. It seems at this point Cartier speak no more of the voyage, and fact the next section of the book relates to voyage by John Francis de la Rocque.

Wednesday, July 2, 2014

A Memoir of Jacques Cartier cont... end of second voyage

The crazy thing is even after the people saved their lives with a cure for scurvy the captain and the others still this trusted the people especially after them seeing their weakness. These people showed the Frenchman nothing but kindness every time they had an encounter, but it was never good enough. It seems the captain intended to take the Donnaconna back to France with them. The captain tried to get Taignoagny and Dom Agaya to help them do this, but it seems they warn the leader not to enter the Frenchmen’s ship. They got the leader to come in the fort at one point but Taignoagny called him out again. The captain ordered his men to take the Donnaconna by force and is great commotion. The Donnaconna and his companions were captured as the author puts it placed into “ safekeeping”. The people cried and screamed for their leaders return and the captain ordered their leader to tell them that after he went and spoke to the King of France he would return to them within ten or twelve moons. Apparently this moved everything over, after giving gifts to the leader’s wife and children they withdrew owing to their lodgings.

 The people returned the next day to speak to their leader and the Donnaconna told the captain to tell them he would return in 12 months and that he would bring the leader back his people. It seems that people believed them. Days later several more boats of the people came after speaking to Dom Agaya about the taking of the Donnaconna. Their leader said he was treated well and he returned in 12 moons. Each time people came they brought gifts, were given gifts, is uncertain whether the gifts or the words did the most to mollify them. It was many days later that the ship caring the Frenchman and their “guests” left the shores of Canada on their way back to France.