Bernice Bobs Her Hair: Back to the Jazz Age

[Cross-post from Iron as Needed. Full disclosure: this is a post that my sister did at her wonderful blog on clothes making and the history of fashion. Full disclosure part 2: my sister talks a bit about my brother's band. Full disclosure part 3: the post shows pictures of my late granny in flapper gear. Blogging: a family affair? Yes.]

Nicole White

"Let us keep up the rules that flapperism is composed of--bobbed hair, short skirts and low-heeled shoes, giving the body plenty of room to expand itself and that free and easy swing that only a short skirt can afford. What do you say flappers?"

-Excerpt from a letter published in The Flapper magazine (1922) written by a Chicago flapper

Photograph of
my grandma in 1926

Jazz music, dancing, speakeasies, gansters, and, of course, flappers were all part of the twenties underground scene. The flapper emerged as the new, fancy-free woman of the decade with a carefree attitude and flare for style. She didn't care about the societal rules imposed on women and still kept her femininity while keeping up with the men. Flappers became such a sensation that there was even a magazine devoted to them called The Flapper, which embraced the same free spirit outlook as its readers and included the byline, "Not for Old Fogies." When Paris fashion tried to "impose" the long skirt on America in 1922, The Flapper was outraged and included the following at the end of an article titled, "Flappers Protest Dictation From Paris."

Any flapper reader of The Flapper magazine may fill out the following blank and mail it in as a token of her stand on Parisian dictation of styles. No names will be used; our only concern is to arrive at an accurate gauge of flapper opinion. Results of this referendum will be published in the November issue.
.............................................................................................................
The Flapper, 604 Ogden Bldg., Chicago, Ill.
Gentlemen: This is how I stand on continuation of present-day
styles. I am marking my preference with an X.

For Against

Bobbed Hair ____ ____
Rolled Sox ____ ____
Short Skirts ____ ____
Knickers ____ ____
Low-heeled Shoes ____ ____
Corsets ____ ____
Name............................................. Age.............
Street Address............................ City.............

Photograph of
my grandma in the 1920s

By the twenties, women were tired of wearing uncomfortable, stuffy clothing and were ready for a change. The loose fitting, drop-waist dresses became a staple in every flapper's wardrobe. Jeanne Lanvin and Coco Chanel were two influential fashion designers at the time that kept the "new breed" of women happy.

With the Great Gatsby remake to be released in December and Gucci, Marchesa, Ralph Lauren, and Alberta Ferretti, just to name a few, all sending twenties-inspired looks down the runway, this will be the year to celebrate flapper fashion. High-end designer dresses this spring will feature drop-waists, feathers, fringe, pleats, soft silks, and beading. One of the only fashion houses to not partake in this resurgence is Alexander McQueen. When recently asked about the up and coming trend, creative director Sarah Burton commented, "We’re not a house to do a dropped waist."

Fashion designers may be bringing the twenties back to the runway, but the Dave Stephens Band is bringing it to the stage. Kansas City became a famous jazz hub during the Jazz Age and the Dave Stephens Band is keeping it alive today by performing vintage delights such as Alexander's Ragtime Band, Puttin' on the Ritz, and Runnin' Wild. Their energetic, live shows take you back in time to a night in a past decade. The intimate experience feels so authentic that you half expect the police to burst through the doors like a speakeasy raid on the grounds that the crowd is having a little too much fun. The New York Times described Dave Stephens as "a jazz singer and songwriter based in Los Angeles whose perpetual smile, expansive gestures and habit of breaking into song unprovoked make him seem like a Broadway musical character." Cue the curtain!

I made a twenties-inspired dress this week and used a beautiful Marc Jacobs crepe de chine I purchased from Mood. It was my first time to work with a silk/lycra blend and it wasn't easy! It's similar to the dress I made last week . . . just a bit dressier.

Foxed Paper and the Slight Smell of Mold: Reading, Browsing Actual Print Periodicals

I cross-post this modified bit on archives and the work in the paper trenches, which is at Religion in American Culture.

Randall Stephens

Last week I visited the Midwestern Baptist Theological Seminary Library in Gladstone, Mo, just north of Kansas City. The staff was terrific and a bonus was an enormous collection of discarded books for sale--$1 or 50 cents/ea. I picked up Tim LaHaye's Battle for the Mind, and, oddly enough, a copy of Gordon Wood's Empire of Liberty.

Ideally, I hoped to browse through some denominational magazines and periodicals from the 1950s and 1960s for my next project on Christianity and rock/anti-rock. I was pleasantly surprised. The library had loads of Baptist and SBC serials dating back to the early years of the Cold War. Some of the titles I browsed through: Baptist Quarterly Review; Home Life; Baptist Training Union Magazine; The Student (A Baptist-style Jesus People-ish magazine, which Sam Hill actually wrote in). In addition to all that there were extensive runs of Christianity Today and Christian Century, along with quite a few other gems.

The Southern Baptist Periodical Index was a real help. But blast the indexers for not cataloging what I wish they had! (Page after page after page on "Missions.") I have seldom used the Index to Religious Periodical Literature (Chicago: American Theological Library Association.) But it's a tremendous resource for work on post-war American religion. And it gives a pretty good indication of the more popular magazines and journals that circulated at the time. See below the first page of the edition for 1971, listing a range of publications. (Click to enlarge.)

So, here are a few questions for all the HS blog research nerds and archive troglodytes out there: What do you suppose were the largest circulating and/or most influential denominational or public opinion periodicals of the 1950s and 1960s? Which ones are the best for getting a sense of what men, women, and children in the pews, suburbs, and cities were thinking? Why?

Leigh Eric Schmidt on Ida C. Craddock and Late-Victorian America

(Cross-post from Religion in American History)
Randall Stephens

On October 18, 1902, the New York Times ran this curious obituary. Readers must have done a morning coffee spit-take:

"Chose Death Before Prison. Ida C. Craddock 'High Priestess,' Was to Have Been Sentenced for Circulating Improper Books"

Ida C. Craddock, 'High Priestess of the

Church of Yoga' in Chicago, and an exponent also of Spiritualism, Theosophy, and other creeds, committed suicide in her room, on the top floor of 134 West Twenty-third Street, yesterday, by inhaling illuminating gas and slashing her wrist. It was the day upon which she was to be sentenced again, as she had been several times before, for circulating books and pamphlets explaining her peculiar beliefs, built up from a conglomeration of Oriental religions. . . . Miss or Mrs. Craddock was forty-five years old. She was rather handsome, and was usually well gowned. She was born in Philadelphia, her parents being Quakers.

Leigh Eric Schmidt takes up Craddock's strange, fascinating story in his forthcoming Heaven's Bride: The Unprintable Life of Ida C. Craddock, American Mystic, Scholar, Sexologist, Martyr, and Madwoman (Basic Books). Much of it is startling, to say the least. In an era of buttoned down formality and Protestant prudery Craddock broke more rules than one could shake a ruler at. She dabbled in all manner of fringe-ish religion. The one-time Methodist moved with some ease into Quaker circles, Spiritualism, Free Thought, Eastern Mysticism, amateur biblical studies, Sexology . . . .

For some time she lectured as a self-proclaimed expert on phallic cults. Not a typical Chautauqua circuit subject.

Schmidt, with narrative skill and analytical insight, draws on Craddock's life to tell a broader tale of American religion in this age as well. (It's made me wonder about what we can learn about the whole from unusual subjects.) Says Schmidt: "The retrieval of Craddock's life from the vaults of vice suppression offers an entryway into major social and political issues of her day--and, often enough, of our own as well" (xi). She tested the country's Christian identity and it's moral certainty. In small ways, her exotic religious and secular outlook foreshadowed later developments: religious seeking, experimentation, new age dabbling, secular crusading. ". . . Craddoock floats only occasionally into view as a feminist," precursor, Schmidt observes, "a tragic free-speech martyr, a steamy occultist, or a sexologist ahead of her time. The diaphanous quality of those memories should not dissolve the grainy roughness of her life, the audacity and disrepute of it" (273-74).

In the interviews embedded here, I ask Schmidt about Craddock's career and her higgledy-piggledy path from Methodist to sexologist. Schmidt reflects on the larger meaning of religious dissent in these years and discusses the shape of American religion in the late-Victorian age. In part two of the interview he also comments on a couple of his current projects.

Blogging in the Academy

.
Thanks to Ed Blum (History, San Diego State Univ.) for letting us cross-post his comments on blogging. Blum points out some concerns he and others share about writing for a popular audience in a non-peer review context. The post originally appeared at Religion in American History.

"Academic Blogging: Some Reservations and Lessons"
by Edward J. Blum

Last summer, I was chatting with a collection of amazingly talented graduate students and newly minted PhDs in American religious history about the role of blogging. They all agreed that blogging was a godsend for those new to the profession, for it let them “be known.” Blogging offered an instant opportunity to present ideas, critique other works, and sound off publicly on any number of issues. Time and again, these brilliant scholars expressed their belief in the blogosphere: that it was the place to gain recognition.

I was worried. I wondered if the perils outweighed the possibilities. Paul Harvey’s American Religious History blog was created after I was finished with graduate school and had two monographs published. I was just at that moment becoming an associate professor and so “making a name for myself” had less immediate importance. I saw his blog and others as a place to promote and to play – not a place to stake a reputation.

I’ve been thinking long and hard about the academic turn to the blog, and my gravest concern is for junior scholars – knowing full well that by avoiding blogs, junior scholars may be missing out on many important opportunities. But here are my reservations and lessons:

1) Why would you give away for free the primary commodity you create? Your ideas are your intellectual property; when you publish them in a book, you and the press own them. You can make money off of them (sure, not a lot, but sometimes a nice chunk of change). You can receive credentials from them that include a job, promotion, and tenure. Just as much as publishers may benefit from a blog-inspired recognition, they may also not want to print concepts that can be found already on websites. I haven’t asked, but I wonder.

2) Peer review matters. Academic disciplines will lose all credibility without peer review; it is essential to what we do – as protection for the author and publisher, and as a way to get the best out of your work. When the five or ten or twenty reviewers (I can’t remember) for the Journal of American History sounded off on one of my dissertation chapters, I was shell-shocked. I could never have imagined there were so many problems with my essay. But those criticisms made it a better chapter, and my dissertation a stronger book. The JAH didn’t publish my essay, but the reviews transformed my approach to the topic. After graduate school, the number of people available to read your work may shrink. My experience is that there are fewer and fewer people who have the time to read my ramblings. Peer review allows the geniuses in our fields to challenge us, push us to new sources, and help with our prose. I’m grateful to have friends like Katie Lofton, who will read my essays and tell me what’s wrong with them – but it’s hard to make friends that brilliant and as the years pass on, we all seem to have less time for it. Blogs do not, as of yet, offer such a system of peer review and hence do not aid in that capacity in our development as scholars.

3) Post-publication review matters. Blog posts don’t get reviewed in the Journal of American History or the Journal of Southern History – books do. They are reviewed there and in other journals as another stage of peer review. It’s where we sound off – not just to say that this or that book “makes a significant contribution to” … whatever topic the book is on. It’s a place where real debates and real problems can be addressed. Comment sections in blogs aren’t the same, and they probably can’t go in your tenure file. Professional book reviews can and do.

4) Blog posts could hurt your reputation just as much (if not more) than help it. Fascinating blog posts probably won’t get you an interview or a job, although they may make your name noteworthy enough so the committee looks at your application (although I doubt this for most positions). Articles will, solid dissertations will, fantastic conference papers will. Blog posts are far more likely to hurt you in any number of ways: perhaps you write something that is too outlandish; perhaps you come off as too political (guess what, not all academics vote Democrat – some are more leftist, some are to the right – I learned this when one colleague of mine explained to me that even though I study and teach African American history, he hoped I didn’t vote as “they” did – an odd thing to say to a new colleague, but whatever). I’ve written a number of posts that I wish I could take back (usually the ones praising Matt Sutton’s work – and this, right here, is a joke, that could backfire if I didn’t point out it was a joke. And by this point, the joke is dead because I had to explain it so no one is even grinning). More honestly, I have in blog posts been rough and curt with some essential and important works (namely Barbara Dianne Savage’s very interesting Your Spirits Walk Beside Us), and I was wrong. I should have been more careful and thoughtful. Could that hurt me professionally – you betcha!

5) Blogs often function like the current American media: extreme, partisan, and amnesiac. Jon Stewart recently told Bill O’Reilly that all the messianic love for President Obama in 2008 set Americans up for heartache. Guess who said this in a Religion Dispatches blog essay in 2008? I did. Guess who remembers? Only me. As I see it, the current media is in the business of producing ideas each and every minute and there can be no regard for past claims, words, or interests. Stories and sound bites must be made new constantly. This is not how the scholarly world has functioned or should. We must take the time to think ideas through, to hash them out, to consider alternatives, and to weigh various other texts. Reacting to every new media story is not the path of most scholarly work; it’s the domain of the journalist.

6) Finally, and this is most apropos for our blog – this is a blog about religion and religions, the most powerful ideas, rituals, concepts, and communities that exist. As I understand the spiritual, it is the deepest core of people, ideas, organizations, and communities. Writing about it flippantly or without review or without consideration can be extremely damaging. I have done my fair share of rough handling with religion in these blogs, and I wonder at what cost. More and more, I think Robert Orsi is right when he calls us to be worry about our presentations of religion, especially of how those presentations get into the mass media. We’re observant to religious damages of the past, and certainly do not want to perpetuate them in the present and future (at least I do not).

So those are my concerns. I recognize the incredible work that blogs have done in American religious history. The Juvenile Instructor gang is amazing. The essays here are fantastic. Religion Dispatches is entertaining, insightful, and provocative. It’s not that we shouldn’t keep taking blog and technological leaps: it’s that, I think, we should look first.