Category Archives: Commentary

Our comments on current or past events, projects, writings, and topics in dress history and fashion

Bijoux Parisiens: French Jewelry from the Petit Palais, Paris

I was thrilled to learn that my local art museum, Omaha’s Joslyn Art Museum, was to stage an exhibition of French jewelry this summer. Bijoux Parisiens: French Jewelry from the Petit Palais, Paris was the Joslyn’s first jewelry exhibition and their first partnership with a Parisian museum. The exhibition featured 70 pieces of jewelry and luxury accessories and over 100 works on paper from the Petit Palais’ collection. The Petit Palais’ Parisian heritage was an important factor within the exhibition since Paris has been home to a continuous tradition of jewelry production since the Renaissance. Bijoux Parisiens highlighted over 300 years of French jewelry innovation and creativity and placed the precious stones and luxury items in a historical context to emphasize the way in which French jewelry reflects the aristocratic wearer’s position in society and the designer’s creativity. While some of the artifacts spotlighted artists who are lost to history, others pointed to the mastery of France’s famous jewelry maisons such as Boucheron, Cartier, and Van Cleef & Arpels. Through its use of contemporary fashion plates and prints from popular French magazines, Bijoux Parisiens also highlighted the intimate relationship between jewelry and fashion. The sartorial aspect of the exhibition was clear from the beginning as the first section of wall-text was accompanied by an 1884 portrait of a young woman by artist Paul Baudry. The painting’s subject, Madame Louis Singer, wears an off-the-shoulder black gown with delicate ruffles down the skirt and a bustle. The sumptuousness of her dress is enhanced by her jewelry, a diamond and pearl brooch at her bosom, double-strand pearl bracelet, sapphire and diamond ring, and dainty diamond earrings. The combination of Madame Singer’s smart black dress and glittering jewelry announce her as a woman of refined taste and high status.

Organized chronologically, the exhibition began with engravings by Gilles L’Égaré dating to the 1660s. These drawings of various ring and chain designs were produced to train apprentices and mark the artist’s ownership of the designs. The earliest piece in the exhibition was a pendant of gold, enamel, rubies, and pearls. I was struck by the intricacy and scale of this pendant, which was about three inches tall and featured a woman embracing two children, symbolizing the Christian virtue of charity. Both the early drawings and jewelry pieces set the tone for an innovative and ornate exhibition.

There was little evidence of  eighteenth-century splendor in the exhibition, but a large portion of Bijoux Parisiens was dedicated to nineteenth-century France and the link between its tumultuous political climate and jewelry aesthetics. Napoleon’s reign ended the repression of luxury during the French Revolution and encouraged the privilege of excess. The renewed production of jewelry, like the visual arts and fashions of the period, featured neoclassical designs and a revival of ancient art. Cameo necklaces, bracelets, and brooches as well as drawings of cameos featured prominently in the exhibition. Cameos in particular were a staple of Napoleon’s court because they alluded to antiquity and displayed wealth while their semi-precious materials were affordable to the aristocrats who were still recovering from the Revolution. Contemporary fashion illustrations from Germany in the exhibition show typical neoclassic, columnar gowns with deep necklines that made for easy display of large cameo necklaces such as the one below.

A wall broke Bijoux Parisiens into two distinctive spaces and appropriately separated twentieth-century artifacts from the earlier jewelry and forced visitors to pass a physical threshold into the turn of the century section of the exhibition. The radically different Art Nouveau style that dominated the turn of the century materialized in Bijoux Parisiens in jewelry and graphite drawings. An amazing selection horn and enamel hair pins and brooches by René Lalique exemplified the natural plant motifs and insect-adorned designs of the new style.

Perhaps my favorite artifacts in Bijoux Parisiens was the selection of color lithographs by George Barbier, Edouard Halouze, George Lepape, and Charles Jacqueau. The prints revealed the synergy between the radical fashions and jewelry designs of the early twentieth century. Works by Lepape from the Gazette du Bonton from 1912-1915 featured Paul Poiret’s radically simple and exotic styles such as his ‘lamp-shade’ dress and turban looks accessorized with equally elegant bangles and long necklace strands. The First World War slowed French jewelry production and wiped away aristocratic dynasties, leading to a new social order and new design aesthetics. Color lithographs from the 1920s expressed the new, modernized forms embraced by French jewelry designers. An ad for Van Cleef & Arpels illustrated by Edouard Halouze presents a woman surveying her Van Cleef & Arpels collection. The simple strands of pearls and bracelets she wears compliments the striking simplicity of her low-cut, bright red dress and in-vogue cropped hairstyle.

 

I adored this exhibition (so much so that I visited three times) and although the exhibition is now closed so I cannot suggest visiting, its display of French jewelry innovation sheds an important light on the intimate relationship between fashion, jewelry design and French history.

All photos by the author

Abby Fogle

Lycra, Linen, and Liberation

Advertisement for De De Johnson sportswear, 1930s

As a retail worker for a popular sportswear company this past summer, I couldn’t help but notice the parallels between American sportswear styles of the 1930s and those today. The often competing factors of fashion and function to fulfill both the needs of the active woman and the demands of performative social femininity are constantly engaged in an evolving dialogue, but both the 1930s and 2010s made strides by prioritizing the former at the price of appeasing the latter. Through the simultaneous exposure to contemporary and 1930s sportswear, I found an undeniable kinship between the activewear movement of the 1930s and the colloquialization of American sportswear on a mass scale in 2017.

American sportswear style has developed significantly since the 1930s — shifting from pleated linen skirts and tanks (not to mention the still taboo women’s trousers!) to lycra based yoga pants and sweat-wicking tops with built-in bras — yet the purpose and function of activewear wear remain constant. The construction of these garments valued functionality over femininity, glorifying the female body for its physical potential rather than its erotic or domestic value, thus rejecting expectations of female domesticity.

The 1930s proved pivotal for women’s sportswear fashion, and set a precedent for prioritizing a woman’s physical comfort and range of movement over restrictive garments based on constructs of femininity. Innovations of the decade introduced shortened hemlines and breathable fabrics. The broader impact of these styles were made apparent in the following decade as similar silhouettes and fabrics seeped into women’s everyday apparel beyond simply exercise clothes. In this respect, activewear can be regarded as a tool of liberation.

This 1930s movement parallels the 21st century popularization of yoga pants and lycra clothing in America. These stretchy fabrics and casual styles were initially only acceptable in the context of exercise and sport. Through sheer popularity among women (by giving them a feeling of physical liberation), these styles began to seep into everyday society and became socially admissible beyond their initial practical purpose. In America today, yoga pants and lycra tops are widely considered to be an acceptable form of every day dress.

Activewear is at the forefront of pressuring fashion to prioritize functionality and women’s comfort over oppressively restrictive apparel. In America, the 1930s opened a door to conventionalizing activewear in every day life— a precedent still utilized and appreciated by contemporary women in 2017.

By Arielle Murphy

Chagall: Fantasies for the Stage

Chagall: Fantasies for the Stagea whimsical look at the costumes and sets Marc Chagall created for four theatrical productions, is on view at the Los Angeles County Museum of Art until January 7th. This exhibition examines the three ballets and one opera that Chagall designed. Beginning in 1941 with the ballet Aleko and ending in 1967 with the opera The Magic Flute the exhibition showcases Chagall’s artistic process in designing for the stage.

Using 41 costumes, 100 sketches, reproductions of the original backgrounds, and footage from both the 1942 production of Aleko and a contemporary production of The Firebird that continues to use Chagall’s designs, this exhibition guides the viewer through and examines the evolution of Chagall’s career in the theatre. The exhibition is divided into four sections each focusing on one show. Moving chronologically, the show begins with Aleko, then moves to The Firebird, then Daphnis and Chloe, and finally ends with Chagall’s only opera, The Magic Flute. 

In each section the original costumes, many of which were hand painted by Chagall, are juxtaposed with the sketches he created in the design stages. Seeing the costumes in both the design conception and realization phases is an invaluable look into not only Chagall’s process, but he way he translated his painting and drawing style into clothing as well. Take for example the design for The Firebird of the Sorcerer Koschei. The drawing has all the hallmarks of Chagall’s typical style – lyrical movement, folkloric subject material, and a masterful use of color. The costume takes these elements and plays with them in different ways. The fluid lines are found in draping folds of cloth and intricate embroidery, the folksy subject is found in the inspiration from Yiddish lore he used to create the firey sorcerer, and the mastery of color is found in the rich, bold fabrics.

In the final cycle of costumes for The Magic Flute Chagall has clearly become more comfortable with dressmaking. In his early costumes for Aleko he stayed in his comfort zone by relying mostly on hand painting plain fabrics, and occasionally adding in embellishments such as netting or beading. By the time he was designing for The Magic Flute in the 1960’s Chagall is using fur trim, feathers, and appliqué. The anthropomorphized lion costume he created consisted of hand painted cotton, chiffon, silk appliqué, and feathers. Even his preparatory sketches were more intricate than those he created for his previous costumes. In the paper designs for The Magic Flute he used bits of shimmering gold paper and fabric. He worked for three years on the costumes and sets for The Magic Flute and the intricacy and care shown in both the preparatory sketches and the clothes themselves shows how confident and successful Chagall had become in costume design.

There has always existed a tension between art and fashion. Chagall: Fantasies for the Stage demonstrates just one of the many ways that clothing and fine art can come together.

Olivia Chuba

All photos by the author.

The Virtue of Spectacle and Fantasy in Fashion Exhibitions: Christian Dior, Designer of Dreams at the Musée des Arts Décoratifs

One of the consequences of studying fashion history is that I can no longer go to exhibitions and simply enjoy them in the straightforward way that I used to. The analytical, critical habit takes over and before I know it I’m unpicking everything I see before me. It is hard to remember that sometimes it can be good to just let oneself be carried away by the sheer joyful extravagance of it all.

The iconic Bar Suit, 1947

2017 marks 70 years since the founding of Dior, and the Musée des Arts Décoratifs in Paris is celebrating the anniversary with Christian Dior, Designer of Dreams. An expansive exhibition, it charts the history of the illustrious couture house. It’s a smorgasbord of luxury and dazzle, and a reminder of fashion’s power to create seductive spectacle.

No exhibition is perfect and this one has its flaws. The broad brush concept and comprehensive scope could have benefited from some streamlining, and a modified layout of the themed rooms might have constructed a stronger narrative. However, the exhibition’s virtue lies in the breathtaking drama in which Dior’s exquisite creations are displayed. It’s an exhibition that doesn’t seek so much to tell a story as to bombard the visitor with spectacular sight upon spectacular sight.

There’s a room dedicated to dresses inspired by the 18th century, the displays evoking the interiors of Versailles. Further on, paper blooms and trails of paper ivy carpet the ceiling, lit by soft pastel lights. Somehow, it doesn’t seem to matter that the room simply illustrates the frequency with which flowers feature in Dior’s designs. The pure pleasure in seeing the exquisite craftsmanship of the dresses in such splendid settings replaces the need for lengthy museum-speak explanations.

Some rooms have music playing in the background, or screens showing film clips and interactive touch panels that reveal images and quotes. Three iconic photographs of three iconic Dior dresses are printed on a glass wall. The lighting changes and the photographs disappear, revealing the original dresses behind. Far from overshadowing the clothes, the spectacular displays only enhance the experience of the exquisitely crafted garments.

After a while the visitor begins to feel dizzy with the drama, as the theatricality is amplified until the final room where the exhibition culminates in an explosion of hypnotic, unadulterated spectacle.  Gold glitter cascades from the ceiling and walls, which shimmer and morph into an Italianate fresco, before changing again into the façade of 30 Avenue Montaigne. Fantasy truly takes over in this room where sequinned dresses sparkle and glint under the shifting lights.

Emerging from the Musée des Arts Décoratifs onto the Rue du Rivoli one has that dazed feeling of having been woken slightly too early from the most fantastic reverie. If Christian Dior ‘Designed Dreams’, then this exhibition takes those dreams and works them into the display itself, creating a fashion fantasy-world.

Visit Christian Dior, Designer of Dreams at the Musée des Arts Décoratifs until 7 January 2018.

http://www.lesartsdecoratifs.fr/en/exhibitions/current-events-1322/musee-des-arts-decoratifs/christian-dior-couturier-du-reve/

 

Leah Gouget-Levy

Andrew Grima: Art Jewellery Uncut

Display of Andrew Grima jewellery at Bonham’s in London

There is something immediate about jeweller Andrew Grima’s work. His designs frequently used raw, uncut semi-precious stones, scattered with tiny diamonds and fronds of gold that frame the irregular surface of an opal or tourmaline. I first saw his work at a Bonham’s fine jewellery sale earlier this year, and was fascinated by the impact of his designs, which dominated the cases in which they were displayed. Last week I had the pleasure of viewing a private collection of fifty five pieces of Grima jewellery, again at Bonham’s, and saw the scope of his design ideas from the 1960s-1990s.

Andrew Grima necklace, 1966

Trained as an engineer, Grima was intrigued by gemstones as intricate structures. In many examples he retains the original stone’s integrity to create organic forms supported and celebrated by innovative settings. His most famous designs comprise gold wires, expertly articulated to move with the body and studded with diamonds, and the sale included an incredible necklace demonstrating this technique.

Andrew Grima pendant, 1973

One of the most dramatic pieces was a 1973 pendant of spiky green dioptase that sparkled as light hit its contours. Grima framed this with tiny squares of gold, carefully graduated in size, and angled to fit this irregular form perfectly. A few square diamonds added to this already theatrical necklace, to create a piece of art that is typical of his quest to reinvigorate post-war British jewellery design.

Andrew Grima rings

Alongside this, were vibrantly coloured rings, pendants and brooches that glimmered like sea anemones, edged with clusters of diamonds, all carefully chosen according to their original shape to fit the requisite area of the body. Rings with huge tourmalines unapologetically proclaimed the allure of gems and minerals mined in Australia and Brazil – their relatively low cost allowing Grima to experiment with bold architectural settings.

His fascination with the stones themselves is graphically demonstrated in his collaboration with Omega watches, each of which use a gemstone, rather than glass, as the watch face, with time slowly ticking by underneath a shell pink or duck egg blue tourmaline – his witty reminder of the stones’ longevity, and a little memento mori for the wearer.

 

I was intrigued by Grima’s work – which needs to be viewed in relation to London’s art, craft and fashion evolution in the 60s and 70s. And perhaps my favourite discovery, aside from the glorious jewels themselves, was the incredible photographs of his Jermyn Street boutique. Designed by his brothers with sculptors Geoffrey Clarke and Brian Kneale, its frontage was decorated with slabs of slate – their dull, textured surfaces framing the gleaming jewels within.

 

Thank you so much to Emily Barber, Head of Fine Jewellery at Bonham’s, for introducing me to Andrew Grima’s work and so generously sharing her amazing knowledge of jewellery with me.

 

Watch this 1966 clip of Grima’s boutique and jewellery:

https://www.britishpathe.com/video/jewellery-boutique

 

Diary Dates: Documenting Fashion Events Autumn Term 2017

We have two fascinating events coming up this term – do join us if you can. We want to open up discussion of the many, varied themes within fashion and its history and these are a wonderful forum for meeting and talking about dress.

Both are held in:

Research Forum Seminar Room, The Courtauld Institute of Art, Somerset House, Strand, London WC2R 0RN

Both are FREE & OPEN TO ALL – we look forward to seeing you there

Christian Berard, Elsa Schiaparelli, Circus Collection, 1938, detail

12.30-1.30 Friday 20 October

The first event is part of our Addressing Fashion Discussion Group seminars and opens up discussion of dress’ significance within imagery – whether paintings, prints, photographs, advertisements, film stills or drawings. It brings together dress and art historians, as well as those interested in exploring issues and meanings within representation. A single image will be shown in each session, giving participants the opportunity to re-examine familiar, and confront new representations of fashion and dress. We will rethink images through the lens of dress history, and consider what is shown from the perspective of participants’ own research. The aim is to provide a forum to debate, share reactions to images, and to consider ideas about fashion, dress and representation in an informal environment. This builds upon the innovative work being undertaken in this field at the Institute with the wider community, and beyond.

Pietro della Vecchia (1603-78), A fortune-teller reading the palm of a soldier

12.30-1.30 Monday 10 November

Our second event is an exciting part of our Dress Talks series titled: Crossing Boundaries: Dress and Exclusion in Italy, 1550-1650, Elizabeth Currie will discuss dress and deviancy in early modern Italy, from the perspectives of the fashionable elite to others at the social margins.

The typical black attire of the Italian nobleman represented an ideal of restraint and sobriety. Other styles that strayed from this model were often denounced, particularly the kind of flamboyance usually associated with soldiers: leather, feathers, and slashed, figure-hugging garments.  How did this impulse to regulate clothing change in the context of groups of ‘outsiders’, increasingly prominent in visual imagery from this period, such as fortune tellers or beggars?

Drawing on contemporary debates on morality, etiquette, and health, the talk will investigate why specific types of dress were vilified and considered to pose a threat. It will highlight clothing’s power to bind together communities as well as to disrupt gender identities and social hierarchies.

Elizabeth Currie is a lecturer and author specialising in the history of early modern dress, fashion and textiles.  She currently teaches at the Royal College of Art/V&A and Central St Martins. Her articles have appeared in Fashion Theory, Renaissance Studies, and the Journal of Medieval and Early Modern Studies. Recent publications include Fashion and Masculinity in Renaissance Florence (2016) and (ed.) A Cultural History of Dress and Fashion, Vol. 3: Fashion in the Renaissance (1450-1650) (2017), as well as contributions to the Bloomsbury Visual Arts blog, Gucci Stories, and Apollo online.

Passing: Fashion In American Cities Call for Papers

Pepper LaBeija, Paris Is Burning (1990)

Hello,

Welcome back to the Documenting Fashion blog – hope you’ve all had a good summer.

We will be returning to our usual schedule with new posts on Tuesdays and Fridays – and don’t forget you can subscribe by entering your email address on the right of the page to be sure never to miss anything.

The new term starts in a couple of weeks, when I’ll be welcoming a new intake of students. In the meantime, let’s see what’s coming up … today some information about the Call for Papers for our amazing conference Passing: Fashion in American Cities in May.

And to develop this fascinating theme – some stills from Jennie Livingston’s incredible 1990 documentary Paris Is Burning exploring the world of New York’s 1980s drag ball subculture and the beautiful, intricate performances, in which contestants reimagined themselves through dress and vogueing.

Rebecca.

Paris Is Burning, dir. Jennie Livingston (1990)

Passing: Fashion in American Cities

The Courtauld Institute of Art, Somerset House, Strand, London

Saturday 5 May 2018
10:00 am – 6:00 pm

Organised by

  • Rebecca Arnold: The Courtauld Institute of Art
  • David Peters Corbett: The Courtauld Institute of Art

The idea of ‘passing’ and the issues it raises in relation to contemporary and historical notions of self-fashioning and identities is of central importance in a period of political, social and cultural upheaval.  The notion of passing also speaks to current discrimination and civil rights issues, and this conference seeks to examine the ways dress has been used to ‘pass’, to negotiate, resist and refuse contemporary prejudice, discrimination and status and beauty ideals.  We aim to explore dress, the body and the idea of ‘becoming’ – in relation to gender, sexuality, ethnicity, and class, with the city as a key locus for attempts to outwit social and cultural mores through the artful deployment of dress.

We welcome proposals that discuss actual dress, as well as its visual representation, with focus on the Americas as a diverse geographical zone in which growing urban centres and mass immigration have hot-housed conformity and, in turn, its resistance.

The conference seeks to highlight and interrogate this important aspect of urban self-fashioning to understand its place within dress practices and visual culture, and to develop analysis of its place within American social life.

Submission process: Please submit abstracts of 150-200 words in English, along with a short biography of approximately 100 words to passingconference@gmail.com by 29 September 2017.

 

Are Clothes Modern? Or How to Read A Diagram

One of the many marvellous things about research is that you don’t just find out what you wanted to know, you discover what you didn’t know you needed to know. So when I embarked on reading for an article I was writing on pockets for Cos I rediscovered the wonders of Bernard Rudofsky’s 1947 book on the Museum of Modern Art’s exhibition ‘Are Clothes Modern?’ As well as discussion of the efficacy of clothes historically and globally, the author reflects on what he deems to be good and bad examples of current attire – Claire McCardell scores well for clever design combined with utility, expressing clean, modern ideals, while others fare less well …

Amongst the many treasures to be found in the book, my favourite is the series of plates representing what Rudofsky claimed was the degeneration of functionality in contemporary clothes.  These are not fashion illustrations, but rather diagrams that are a brilliant and very modernist, rational view of menswear at the time. In each, the futile excess of 1940s tailoring is expressed in colourful, reduced plans of the relationship between a specific aspect of dress and the wearer’s body.

In one we see an outline of a man, his attitude clearly indicated by his upturned nose. Although we are given nothing more than his silhouette, the surface of his body is covered with bright dots each indicating one of the 70 or so buttons he carries ‘needlessly’ on his body each day.  Rendered in rainbow hues to denote which garment these belong to – from ‘drawers’ to overcoat and gloves – the image, along with Rudofsky’s clearly exasperated tone, give the impression that men positively rattled with superfluous buttons, when, as is pointed out, a few well placed zips could replace all this unnecessary detail.

A similar diagram shows that two dozen pockets are also at play in the same space.  These are again shown as bright, geometrical forms clustered across the figure. And let’s not forget ‘The Seven Veils of the Stomach’ – the layers of clothes piled onto a man’s body each morning and shown in a diagram that resembles the cross section of a tree.

In the exhibition the first two diagrams were shown on glass, with an illustration of a fully clothed man behind them, to enable visitors to see how each related to the clothed body. While these are amusing, they highlight the ways dress can evolve way beyond our needs and potentially lead to discomfort for wearers. This includes tailoring, which is so often seen as the more sensible of gendered clothing types.  While they may ignore aesthetic imperatives, what these clear, beautifully designed diagrams do is make us stop and think – about the layers of our clothing, and yes, whether what we carry on our bodies really is modern.

You can download a PDF of the book and read more about MoMA’s 1945 exhibition here:

https://www.moma.org/calendar/exhibitions/3159

MoMA is revisiting this theme for a forthcoming exhibition Items: Is Fashion Modern? Find information here:

https://www.moma.org/calendar/exhibitions/1638

National Identity and Dress: Thinking about Brazil

I’ve been thinking recently about the ways in which dress and fashion connect to ideas about national identity. It all began when I started to question what ‘Brazilian dress’ might be. Is there any such thing as a national form of dress within Brazil? Simplistic outsider reactions might suggest the bikini or Havaiana flip-flops, possibly even carnival costume, but this probably tells us a lot more about foreign perceptions of Brazil – which tend to treat Rio de Janeiro as a synecdoche for the entire country – than of the lived experience of dress for most Brazilians. Nevertheless, in a country as enormous as Brazil, there is perhaps a greater need to construct a coherent national identity and embodied sense of belonging through the body surface.

Maybe ‘Brazilian dress’ could refer to indigenous forms of clothing? Such as the handmade jewellery and body tattoos, in combination with Western-style shorts and T-shirts, that are worn by the Kayapo, who live alongside the Xingu river in the eastern Amazon. Or perhaps it is the white lace ensembles worn by Afro-Brazilian women in Salvador? Baianas, as they are called, adhere to the Afro-Brazilian religion of Candomble, and wear a hybrid fusion of sartorial elements that originate from Europe (the full-length gathered skirt with crinoline and petticoat) and West Africa (the headwrap, called an ôja, and beaded necklaces)? But these two examples seem to suggest that different clothing cultures within Brazil are geographically tied to region and ethnic identity, when even the vicarious armchair traveller knows that it is far more messy and complicated than that.

A baiana dress, displayed on a white model, at the Mercardo do Madureira in Rio de Janeiro. (Author’s own)

My difficulty in coming to a conclusive answer ultimately reflected the incredible flexibility of dress styles within Brazil. In all its variety, Brazilian dress tells multiple stories about its wearers – personal, local, national and transnational – as well as revealing the global flows of ideas, objects and people that characterize the interconnected world we live in. Cross-cultural exchange and influence is far from exclusive to Brazil. But it does come into much sharper focus within this heterogeneous world culture region, which sits so ambiguously (and not just in geographical terms) between the Western and the non-Western. The development of Brazilian dress and fashion reveals a long and chequered history of cross-cultural contact, slavery and immigration. It is a complex and fluid process by which Brazil, since it was first colonized by the Portuguese in 1500, has absorbed but also re-interpreted diverse influences that stem from its indigenous populations, as well as from Europe, Africa, Asia and the United States. From North to South, huge variables in culture and climate necessarily impact directly upon the clothing choices made by Brazilians.

Any attempt to define ‘Brazilian dress’ is a tangible reminder that national identity, like clothing itself, is not an intangible essence, but a material construct – an ongoing process of articulation and negotiation that depends upon where we are, and who we are with. As such, using geographical borders to analyse dress in national frameworks will always burst out of the standardized shapes delineated on the world map.

Documenting Regency Fashion with La Belle Assemblée

Today, 18 July 2017, marks the bicentenary of the death of Jane Austen, author of classic novels such as Pride and Prejudice, Sense and Sensibility, and Emma. Much of her work, and their subsequent adaptations, are set in the Regency era (broadly categorized as 1795-1820) and their fashions reflect that time. Jane herself was quite fond of fashionable dressing: letters from time spent living with her brother Henry in London mention visits to Grafton House for trimmings and hosiery, and to Bedford House for dress fabrics.

Fashion plate from La Belle Assemblée (published by John Bell), 1807. Hand-coloured etching. Los Angeles County Museum of Art: www.lacma.org. Accession number: M.86.266.84.

In order to keep abreast of the latest fashions, women of the Regency era consumed ladies’ magazines, among them the high quality La Belle Assemblée or Bell’s Court and Fashionable Magazine addressed particularly to the Ladies. John Bell first published Le Belle Assemblée in 1806 as a monthly source of prose, poetry, biographies, and fashion advice for leisured women. There is even reason to suspect that Jane Austen would have read La Belle Assemblée as one of her favourite nieces, Fanny Austen Knight, had an 1814 issue of that periodical among her possessions.

‘Bourbon Hat and Mantle’ plate from La Belle Assemblée (published by John Bell), May 1814. Hand-coloured etching. Victoria and Albert Museum. Accession number: E.1025-1959.

La Belle Assemblée’s price established it as a thoroughly affluent periodical. Its rival, the Lady’s Museum, cost 1s. in 1806, while La Belle Assemblée cost 2s. 6d. for black-and-white etchings and 3s. 6d. for hand-coloured illustrations. Though only two fashion plates were included with each issue, they were prepared by highly skilled illustrators, engravers, and painters. The 25cm x 16cm dimensions of this periodical further added to its luxury. Whether coloured or not, the sizable fashion plates are works of art in their own right, as their inclusion in museum collections around the world confirms.

‘Walking Dress’ plate from La Belle Assemblée, September 1822. Hand-coloured etching. Victoria and Albert Museum. Accession number: E.2818-1888.

John Bell’s wife Mrs. Bell was credited with the designs of many outfits seen in the plates of La Belle Assemblée. As a dressmaker in London known for extremely up-to-date fashion knowledge (she had foreign fashions imported for study twice each week), Mrs. Bell possessed a reputation for unbeatable fashion acumen. She was not just a dressmaker and designer however. Mrs. Bell, ever the visionary, invented the ‘Chapeau Bras,’ a foldable hood small enough to store in a bag, and a corset to reduce the appearance of pregnancy.

‘Dinner Party Dress’ plate from La Belle Assemblée (published by Whittaker & Co.), February 1827. Hand-coloured etching. Victoria and Albert Museum. Accession number: E.1972-1888.

Plates from La Belle Assemblée reflect both minute and radical changes in fashion during the first three decades of the nineteenth century. From 1800-1820, differences in fabric, colour, and accessories set old and new fashions apart. The 1820s saw a gradual widening of sleeves and skirts as the decade progressed, morphing the columnar silhouette of the beginning of the century into the exaggerated hourglass shape of the early 1830s. In 1832, La Belle Assemblée merged with the Lady’s Magazine; the new Court Magazine and Belle Assemblée continued to publish the latest advances in fashion throughout the 1830s.

Read, W., ’Full Dress, Ball Dress, Morning Dress’ plate from La Belle Assemblée (published by Whittaker & Co.), October 1830. Hand-coloured etching. Victoria and Albert Museum. Accession number: E.1972-1888.

Further Reading

Jane Ashelford, ‘Perfect Cut and Fit’ in The Art of Dress: Clothes Through History 1500-1914 (London: National Trust, 1996), pp. 167-210

Margaret Beetham, ‘The ‘Fair Sex’ and the Magazine: The Early Ladies’ Journals’ in A Magazine of Her Own? Domesticity and Desire in the Women’s Magazine, 1800-1914 (London: Routledge, 1996), pp. 17-34