I suspect many of you will now know that my good friend Felicity Ford’s fabulous new tome, The Knitsonik Stranded Colourwork Sourcebook has just been published!
Felix is a close friend of mine, and, as I also played an editorial role in the production of her, ahem, masterwerk, I have, as you’d imagine, only positive things to say. But I have to briefly say them anyway, because I just know that you will love this book.
I have never met anyone quite so full of joy as Felix, anyone quite so enthusiastic and energetic, or anyone who, in quite the manner that she does, is able to appreciate and celebrate the sheer wonder of quotidian things: snacks, plants, spaces, socks, beer, bricks, wool. In this book she enables you to turn the last thing on that list – wool – into all of the items that precede it. Using the fabulous shades available in the Jamieson & Smith jumper weight palette, and some really innovative methods of sketching and swatching, Felix shows you how to develop the aesthetic skills to translate everday objects into glorious knitting.
With Felix you can learn how to knit a fruitcake . . .
. . . discover how to look anew at the ordinary spaces that surround you . . .
. . . develop a luminous palette with which to celebrate an extraordinary building . . .
. . . or translate the vintage aesthetics of a favourite tome into a pair of fabulous fingerless gloves.
Felix is many things: talented artist, lyrical writer, innovative designer, and all-round good egg. You’ll find her with all of these hats on in this book, and one of the things I love so much about it is just how Felix it all is.
This is certainly a personal book, then, but it is also a precise and professional tome too. The book is beautifully produced: the layout (by Nic Blackmore) has an elegant simplicity and the photographs (by Fergus Ford) not only clearly illustrate Felix’s work but enhance its rich context. The book has useful patterns too: after teaching you how to create beautiful colourwork swatches, Felix carefully shows you some simple methods of incorporating your original stitch patterns into wearable items, such as legwarmers and gauntlets.
The Knitsonik Stranded Colourwork Sourcebook is both enabling and inspiring. It will change the way you look at your knitting and the world. There’s not another book anywhere like it. It is truly original – just like its author.
The Knitsonik Stranded Colourwork Sourcebook is now available!
Writing of the worn and mended Fair Isle sweater that Shetland knitter, Doris Hunter created for her fiancé, Ralph Patterson, who spent four years in a Japanese POW camp during the Second World War, editor Sarah Laurenson states: “Ralph’s sweater is much more than a physical object. It is a site of personal and political meanings containing traces of world events and the lives of individuals.” Sarah’s astute remarks on this incredible piece of knitwear speak much more broadly to the content of the wonderful book she has recently produced with the Shetland Museum and Archives. In Shetland Textiles: 800 BC to the Present we discover the intriguing stories of creative, enterprising, and brave Shetlanders like Doris and Ralph within the many cultural and economic contexts that make Shetland textiles so unique. Drawing on the knowledge of curatorial staff of the Shetland Museum, academics and researchers from several Scottish Universities, as well as a wealth of local expertise, this book is an important testimony to the significance and impact of Shetland textiles worldwide.
The crucial factor shaping the production of Shetland textiles from the Mesolithic to today is of course, the wool grown by its native sheep. A fabulous piece by Elizabeth Johnston introduces us to some of Shetland’s earliest examples of woollen textiles, while other sections of the book explore the the effects of the landscape on the development of the breed, alongside the realities of keeping a flock, and working with wool in Shetland.
We learn that there are 57 names in Norn “specific to colours and patterns in sheep,” and gain insights into what makes Shetland “oo”, as a fibre, so very distinctive. Other things make “Shetland” distinctive too. Unlike, say, “Harris” tweed, (which refers to cloth woven on the island of Harris, but whose provenance is yarn spun from the fleeces of many different breeds and crosses, who may be raised in many different locales), “Shetland” is unique in its breadth of reference: to a particular group of islands; to the name of a particular breed of sheep; to the fibre those sheep produce; to the yarn spun from that fibre; and to the cloth, knitwear, and other manufactured products that are created from that yarn. Unlike “Harris” (an island ‘brand’ now famously trademarked and protected by national regulatory bodies), the broader resonances of “Shetland” ironically meant that it failed to gain the same protection. According to Sarah Dearlove in her important chapter on Shetland tweed, “the word “Shetland” and its use in the woollen industry in general has been the islands’ achillles heel.”
And yet, although the cachet of terms such as “Shetland” and “Fair Isle” means that they are frequently exploited, in some senses that very exploitation has also ensured their continued prominence and visibility within the textile industry. As Sarah Laurenson puts it: “histories of Fair Isle knitwear have to a large extent been shaped by marketing stories which do not necessarily fit with with the ideas and identities of people in Fair Isle and throughout Shetland. However, these stories have driven the commercial success of the style. Without them, there would be no Fair Isle knitwear.”
Shetland textiles are truly spectacular, and the book includes discussion of many important pieces, now housed in the collections of the Shetland Museum and Archives. There’s a great discussion of the incredible lace garments created by enterprising Lerwick hairdresser, Ethel Brown, and anyone who has seen Jeannie Jarmson’s prize-winning rayon tank top (depicted above on the book’s front cover) will not be surprised to learn that she hurt her hands in its making. Yet though these showstoppers are breathtaking examples of what makes Shetland textiles so special, it is also refreshing to read chapters focusing on the everyday. This is the forté of Carol Christiansen (curator of textiles at the Shetland Museum and Archives) and her sections in the book are genuinely illuminating. You’ll learn about the careful reconstruction of the woollen garments worn by the “Gunnister Man” by Carol and her team, revealling “crucial evidence for how early modern clothing was made, worn, and mended.” And while we are all familiar with the beauty of Shetland lace and colourwork, few are perhaps aware of the unique graphic appeal of the “taatit rugs”, which Shetlanders created as bedcovers and wedding gifts from the Eighteenth-Century onwards.
Building on the book’s wealth of original research is Ros Chapman’s piece about Shetland Lace. Her chapter effortlessly mingles intriguing documentary evidence with tantalising anecdote: “there was even an exhibition of Shetland knitting held in a Philadelphia department store containing a reconstructed croft around which knitters, ponies and sheep exhibited their uniqueness.” Ros’s lively chapter is merely the tip of the iceberg of a wonderfully thorough research project into the history, significance, and practice of Shetland Lace knitting. She is clearly going to produce an important book which I’m already looking forward to reading.
Shetland’s knitters are, of course, at the heart of this book, and form the focus of Brian Smith’s and Lynn Abram’s contributions.
As Brian Smith puts it:
“It is important to remember, and easy to forget, that the people who knitted those tens of thousands of stockings and mittens, as well as performing other chores in and out of the home were Shetland women. It was an “honest man’s daughter” who came to Bressay Sound in 1613 with her knitting and got assaulted in the process; it was women who knitted the “Zetland hose and night caps” that Dutchmen were still buying there two centuries later; Shetland’s land rent was being paid from the women’s hosiery in 1797; they created the stockings and gloves presented to the Queen and Duchess of Kent in 1837; the “hose, half hose, gloves, mittens, under waistcoats, drawers, petticoats, night caps, shawls &c &c” in Standen’s Shetland and Scotch warehouse in 1847; and the Shetland goods on show in the Great Exhibition in 1851. And little cash they got for their pains.”
Brian and Lynn’s chapters unfold carefully researched, well-written, and nuanced narratives about the economic realities of Shetland women’s lives, and the part that knitting has played in shaping them. All of us who enjoy our knitting as a stimulating or relaxing leisure pastime should read these chapters to gain insight into what it really meant to be a knitter in Shetland.
Brian’s chapters unpack the truck system (by which Shetland knitters were paid in goods rather than cash), which lingered on in Shetland well into the twentieth century. His account of the effect of collective action by the Shetland Hand Knitters Association, which was developed under the same post-war influences as the British Welfare State, is particularly interesting (and heartening).
Lynn’s piece reveals the wide variety of ways in which Shetland knitters used their own enterprise to support their families in response to extremely challenging social and economic conditions. “We were more or less financially secure” recalled crofter Agnes Leask after purchasing a knitting machine in the early 1960s, “as long as I could churn out about a dozen jumpers a week.” Lynn’s chapter (as much of her work) is extremely important in the way that it suggests the public and social resonances of a craft which is too often regarded in narrowly private contexts. “Hand knitting,” writes Lynn “was far from a domestic activity undertaken by women in the privacy of their own homes. In fact Shetland knitting created social networks and . . . relationships which aided women’s survival in the face of economic crises, personal loss, and the vagaries of living in these islands.”
As well as providing a rich overview of Shetland textiles and the history of their production, the book also introduces us to some of Shetland’s most talented contemporary makers and artists – Hazel Tindall, Emma Blain, Ella Gordon, and Donna Smith – all of whom are experts in their fields. These interviews suggest how Shetland textiles not only have an inspiring present, but a very bright future, a fact celebrated by Jimmy Moncrieff in his foreword to the volume.
I suppose I should mention by way of a disclaimer that the people mentioned in this post, who created and contributed to this wonderful book, are my good friends, colleagues and acquaintances. You would perhaps be very surprised if I didn’t like this book. But then I would be very surprised if you didn’t like it either.
If you buy one book about textiles this year, make it this one.
Sarah Laurenson, ed., Shetland Textiles: 800 BC to the Present (Lerwick: Shetland Heritage Publications, 2013)
All images in this post are the copyrighted property of the Shetland Museum and Archives and are reproduced with their permission.
I’ve been really inspired by some fantastic knitting books which have turned up here recently, so I thought I’d give them a shout-out. First up is Rachel Coopey‘s much anticipated first collection. Rachel is truly the Queen of Socks — she has a distinctive feel for pattern and structure which suits her foot-shaped canvas perfectly. Her designs are thoughtful, precise and definitively knitterly — she often reverses or mirrors stitch patterns across her socks in ways that are not only aesthetically pleasing but will really engage the maker’s interest through a pair. For example, Milfoil (the green pair that you can see above), has a horizontal mirror between cuff and foot that makes each sock the opposite of the other, while in Budleigh (my favourite design in the collection) neat cables and twisted stitches flow through the design with a vertical reflection that separates left from right.
Inside the book are ten beautifully written and laid-out patterns; a technical section with instructions for essential sock-knitting techniques (including a useful illustrated afterthought heel-tutorial) and jolly English seaside photography. What’s not to love?
You can pre-order the book directly from Rachel here.
Next up, and top of the tree for pure knitterliness, is Lynne Barr’s new book, The Shape of Knitting. Lynne has an amazingly innovative approach to stitch, and I think she is one of the most creative and inventive designers around today.
My approach to design tends to be very referential. I see a thing, or read a thing, or hear a thing — I like the thing — and I want to somehow render, or celebrate, or get to the heart of the thing in stitches. Lynne’s approach is completely different, and I completely love it. She says:
Inspiration isn’t always derived from things we see around us — or even from words we read or hear. Sometimes it comes from something intangible within us. When playing with a technique, I sometimes feel like a dowser, but holding knitting needles instead of a dowsing rod to guide me toward an unknown goal.
I feel about two hundred years behind Lynne’s design-aesthetic — a plodding Wordsworth to her John Ashberry. Don’t get me wrong — I love the technical aspects of designing, and I like to make stitches do things for me, but I think that Lynne’s relationship to stitch is on another level entirely — like the listener of a symphony who has somehow become a sort of instrument themselves. If you have any interest in the creative possibilities of knitwear design, then you need to immediately get hold of a copy The Shape of Knitting to put on your shelf next to Lynne’s previous book.
Finally, here is a book I’ve been looking forward to seeing for some time.
I admire Rosa Pomar for many reasons, but perhaps most for her thorough commitment to exploring and documenting the history of Portuguese textiles from the grass-roots up. Behind this wonderful book stands several years work, as Rosa has travelled around Portugal, researching animal husbandry, spinning, weaving, knitting, garment construction, and the traditional craft and design practices of men and women all over her beautiful country. Though my Portuguese is non-existent, I still find so much food for thought here.
As well as exploring the history and distinctive techniques of Portuguese hand knitting, the book also includes patterns for twenty lovely accessories inspired by traditional design. I think that this one is my favourite . . .
. . . not least for the way it showcases Rosa’s own Mirandesa yarn, which is hand spun and plied in Trás-os-Montes from the wool of Churra Galega Mirandesa sheep. This book marks an important landmark in the way the history of hand knitting is researched and written about, and you can buy it from Rosa here.
I am not a Shetlander. I love Shetland, and I feel a connection to those islands and their culture that is (for me) profound and meaningful, but I am not a Shetlander. I think it is important for me to remember that, particularly as I am currently working on a collection of designs that use Shetland wool, and are all inspired by different aspects of Shetland and its landscape. In my previous job as an historian, I found it very useful to remind myself of the distance between myself and the eighteenth-century subjects I was working on. If you read a lot of eighteenth-century diaries and letters, you start to get to feel like you ‘know’ the people who wrote them. But you don’t know them, and it is really important to remember the distance that separates you from those folk, because that distance stops you from making foolish assumptions, and helps you to maintain respect.
I am not a Shetlander. But I feel a profound sense of irritation — that occasionally approaches outrage — when I happen across certain kinds of misrepresentation of Shetlanders and Shetland. Knitting books and magazines are particularly bad in this regard. There are many things that irk me in these knitterly accounts (don’t even get me started on the romanticisation of the truck system) but one of the things that irritates me most is the assumption that the islands are “remote” and difficult to access. Really? What does “remote” even mean? Shetland was not remote for the Vikings, and nor was it remote for the merchants of the 17th- and 18th-century Baltic. By the early 19th Century, commercial shipping meant that Shetland was actually much better connected than many English provincial towns — the sea meant that these islands were not remote at all. And what, really, is ‘remote’ about Shetland today? We are a nation of islands, and like many other parts of the British Isles, you can access Shetland easily by flight or ferry. No one ever describes the Isle of Man or Guernsey as ‘remote’ — but what’s the difference? It is, in fact, much more difficult for me to get to the Channel Islands than it is to hop on a plane to Shetland.
The assumption that Shetland, its people, and its culture, are terribly ‘remote’ feeds into a discourse of exoticism within which the islands are marked by a sense of arcane difference. And this is not only completely misleading, but, in making Shetland seem like some sort of antediluvian curiosity, is also profoundly damaging (and disrespectful) to its culture: a culture within which which wool and knitting play an important role. As I said, mainstream knitting books and magazines have a disappointing tendency to reinforce these ‘exoticising’ assumptions, and this is perhaps because (with a handful of notable exceptions: Miller, Starmore, Amedro, Johnston), they have been produced by people who know an awful lot about knitting but not very much about Shetland. Examples abound, but here is a recent one that I found all the more galling for being produced by someone whose work I otherwise like and admire.
In an article published recently in Interweave’s new e-mag Lace Knits (2012), Franklin Habit describes Shetland as “a windswept, sheep-infested archipelago off the northwest coast of Scotland,” a statement which not only feeds into the discourse of the exotic, but is also geographically incorrect (Shetland is located to Scotland’s northeast). The article purports to unlock the mysteries of the origins of Shetland lace — but there’s no mystery about it: basic geography might also have enabled Habit to understand the connection between the first ‘Shetland’ knitting patterns produced by Jane Gaugain and the remote ‘sheep-infested archipelago’. (Gaugain traded on the North side of Edinburgh, whose ships, warehouses, and shops were, by the 1840s, stuffed full of finished Shetland goods, including fine openwork shawls produced by the knitters of Unst and Dunrossness) Describing Shetland lace, as Habit does, as “set-dressing for a high budget fairytale”, simply compounds the misleading idea of the islands as unreal, remote fantasy-places, detaching lace from its real (and important) role in Shetland as a constituent of the skills and materials of everyday life. Habit’s piece has the unfortunate effect of reinforcing what he acknowledges are ‘myths’ about Shetland lace simply by repeating them in lieu of historical fact. I found the lack of basic, accurate information in his article all the more odd, because it really is not difficult, even when one is located on another continent, to research Shetland knitting history and culture. In fact, unlike other parts of Britain, Shetland is unusually well-resourced in this regard. There is a wonderful archive, with a great online catalogue and other accessible material. This archive is staffed by an equally wonderful team of people who are more than happy to help anyone with an interest in any aspect of Shetland culture. Shetland also abounds with well-known, generous, and knowledgable knitters, who are more than happy to talk about their craft and its history. Why not just do some research?
If you have any interest at all in Shetland knitting, then there is no better place to start than with Real Shetland Yarns, a book supported by the Shetland Museum and which, in so many respects, is the complete opposite of Habit’s article. During Shetland Wool Week last year, you might remember that I mentioned the Shetland Stories competition — a project highlighting the importance of wool and knitted textiles to Shetland culture. Forty of these stories have now been gathered together in this wonderful collection, which is seriously the best book about textiles that I’ve come across since Vladimir Arkhipov’s Home Made (2006). Here, told in Shetlanders’ own words, is the story of Shetland wool. Each ‘story’ is short (just 300 words) and reading each piece in isolation gives you a snapshot of the role of “oo” in an individual life: an incident, a garment, an animal, a memory. The stories are brief, then, but their cumulative effect is profound. Taken as a whole, the book effectively unlocks the division of labour, and lays it out before you, introducing Shetland wool at every stage from husbandry through to retail. We learn of the care of sheep, of common grazing, of rooing and gathering hentilags, of carding and spinning, of knitting by hand or by machine, of weaving cloth, of finishing garments, of dressing shawls, of brokering, buying and selling, of designing and exporting. We see a boy’s perspective on the work that is going on around him; we see a girl being taught to knit by her father; we see men and women supporting their families through their craft; we read of knitted garments loved and hated; knitted garments that won prizes; knitted garments inspired by archeological finds; knitted garments that were worn by several generations of the same family, and are still being worn today. We meet Jacko the extraordinary caddy lamb, and equally extraordinary knitting heroines like Ena Leslie; we see vet, Debbie Main taking an impromptu ride on the back of a too-lively tup; we are privileged to peer into the pages of Hazel Tindall’s mother’s diary and to read Norma Anderson’s thoughts about her grandmother’s beautiful lace garments; we see young Eva Irvine, selling her family’s hand-knit hosiery in Lerwick, and catch a glimpse of of Andy Holt, working away on his pasap machine during the long winter nights on Papa Stour. Some of these stories are funny, some are deeply moving, but this is in no way a sentimental book. It is a real book. It is a book that shows just how important wool, and the creative skills associated with it are to the everyday lives of people in a community which is emphatically not exotic, not ‘remote’, but rather an ordinary — though distinctive — part of the contemporary British Isles. It is a book that instills respect for that community and the crafts and culture that are so important to it. It is a book that all knitters should read.
Jacko in his later years. Image ©Hazel Mackenzie, reproduced in Real Shetland Yarns, p.62.
It is a while since I have been totally blown away by a book. Here is that book – a very generous gift to me from Mai, one of my Estonian readers.
It is hard to know how to start telling you about what this incredible tome contains – it really is that amazing. Perhaps I can start with a couple of images:
Like other areas of Estonia, Muhu island is proud of its textile traditions.
These textile traditions are many, varied, and very distinctive, and this distinction and variety is due to the incredible needlework skills of the women of Muhu. I’ve written a little before about how interesting I find Estonian ‘folk’ costumes, and about how the strong sense of regional and national identity one sees expressed in such textiles emerged against a backdrop of cultural annexation. I have only had the opportunity to read about Estonian knitted textiles before – but this book gives a much fuller picture of the wide-ranging skills of the women of Muhu, who are clearly possessed of a quite remarkable creative energy!
I have a perennial interest in how textile ‘traditions’ emerge on, and cluster about, islands. Muhu shares many cultural similarities with, for example, Shetland: over the past couple of centuries, the women have tirelessly worked the land in the absence of their menfolk in the fishing, and (later) the construction industries, and this has produced a similar discourse about the indomitable and formidable qualities of Muhu women.* Just like the women of Shetland, those of Muhu are described as proud, strong, and capable. They are skilled with their needles; they are dryly humorous. This Muhu aphorism is so very similar to some Shetland sayings I’ve seen:
“Kuidas Muhu naine korraga 4 asja tegi:
Ma aasi loomad karjaaruse, kudusi cardud,
aasi ärraga juttu ja kussi kua”
(How Muhu women do 4 jobs at once:
I was driving the cattle to the meadow, kniting,
talking to the landlord, and taking a piss)
But what makes Muhu very different from Shetland – and what I had never thought about until I absorbed myself in this marvelous book – is that domestic textiles (until very recently) never expanded beyond being dowry gifts or heirlooms into being produced for a market. Kabur, Pink and Meriste explain that the driving principle behind Muhu women’s production of domestic textiles was “to make one’s clothing as fine as the finest garment of one’s home village, and even a little bit better.” Without the pressures of external commercial markets, the women of Muhu simply competed among themselves to produce domestic textiles of ever-more glorious variety, ornament and colour. I think it is the sheer variety of styles and skills that I find most striking about these textiles, which include . . .
Stranded colourwork mittens, gloves and stockings – here with duplicate stitches . . .
stockings and gloves with travelling stitches . . .
. . men’s ‘vatt’ in traditional orange and black two-colour knitting (characteristic Muhu colours are bright pink, bright orange, and bright yellow)
. . . crocheted lace (this example was based on traditional Muhu designs, and was produced by Kaidi Holm of Vanamoisa village in 2010)
. . . satin stitch (shirt collar from Tõnise farm in Koguva village)
. . . beading (bridal cap, owned by Helju Vaher of Võlla village)
There are also examples of different kinds of weaving, machine embroidery, and lace techniques. Clearly these women have an inexhaustible range of textile talents! Kabur, Pink and Meriste introduce the reader to gloriously decorative slippers and blankets, aprons and belts, skirts and jackets, stockings, gloves and baby garments. And as if the sheer range and variety of highly-skilled techniques that these women had mastered wasn’t enough, they then start to combine them in ways that are quite breathtaking.
But it isn’t just the pictures in this book that are absolutely wonderful. Kabur, Pink and Meriste also provide charted instructions for much of the embroidery, crochet, and knitting, and talk about technique in a way that not only demonstrates their own practical knowledge, but generously allows the reader to share in it as well. So the editors introduce the reader to, for example, the distinctive Muhu zigzagging decrease (which I am itching to try out on a sock) and explain how large bold motifs were added to the centre of plain-coloured mittens (using a particularly nifty combination of intarsia and double knitting).
This combination of the historical and the practical is what makes their book so very good, and it is really quite unusual. Textile books are often rather rigidly (and annoyingly) divided between the academic or the ‘how to’ markets, but Kabur, Pink and Meriste’s super tome happily crosses that divide, allowing the reader to gain a close, material understanding of some truly amazing objects – the sort of understanding that you would only ordinarily gain by taking a visit to an archive, handling textiles, turning them inside out, examining their stitches and their seams, decoding their canny methods of construction, and then going away to try things out for yourself. It is an absolutely brilliant book: the images are glorious, the cultural information is carefully and respectfully put together, the instructions for the different techniques are clear and well-demonstrated. Having this book in one’s hands really is the closest thing I’ve ever encountered to actually being right in among a museum textile collection. It is a very rare treat. Now, when do I get to go to Estonia?
So thankyou, Mai, for this lovely gift; thankyou, Anu Kabur, Anu Pink, and Mai Meriste for making this treasure trove available (and in English, too, which is a particular treat for me) and thankyou, most of all, to the needlewomen of Muhu to whose incredible talents this book pays fitting tribute. I’m thrilled to have been introduced to – and enormously inspired by – you all.
Anu Kabur, Anu Pink, Mai Meriste, Designs and Patterns from Muhu Island: A Needlework Tradition from Estonia (Saara Publishers, 2011) ISBN: 978-9949-9181-3-3
*For more on this discourse of indomitable femininity in relation to Shetland, see Lynn Abrams’ important book Myth and Materiality in a woman’s world: Shetland 1800-2000 (Manchester UP, 2005)
This is Knit has its home in the Powerscourt Centre – a place that strongly reminded me of what the Corn Exchange in Manchester used to be like in the 1980s (ie, when it was a happy mecca of independent retailing, rather than just another anonymous mall). In the English North, such places tend to spring up in the ruins of Victorian industry, but the Powerscourt Centre began life as a Georgian townhouse, at its heyday during the years of Grattan’s Parliament. The architecture and stuccowork are still impressive — the Powerscourts clearly liked to spend the season entertaining in considerable style.
In the present era, when multinational capitalism has reduced the world of goods to a dull, mass-produced uniformity, I found it rather heartening that all but two of the numerous businesses in the Powerscourt Centre are independents. There are local fashion designers, florists, antique dealers, nice wee cafes like The Pepperpot, and a number of places to please anyone interested in craft and design.
This is Knit is top of the list, of course. One of the many nice things about the shop is how it supports other Irish yarny businesses. There you will find tempting skeins from the Dublin Dye Company . . .
. . . and Laura Hogan
. . .as well as the work of talented designers, such as crocheter Aoibhe Ni Shuilleabhain .
Round the corner from This is Knit is Article, where you can find Anouk Jansen’s cups, Bold and Noble’s prints, and Rob Ryan’s all-sorts-of-things, as well as throws and blankets from the lovely folk at Studio Donegal.
But my own personal find has to be A Rubenesque, on the ground floor of the Centre . . .
I have a mild addiction to trim and ribbons, evidenced in a large and ever-expanding stash (perhaps I shall show you the boxes one day). Here, I was in ribbon heaven.
I don’t know about you, but in me, haberdashery induces a ridiculous excitement that I really don’t feel in any other sort of store. . .
. . . perhaps this is because there are so few good haberdashers about. Anyway, A Rubenesque struck me as a very good one indeed. Not only is the range of trim and ribbons vast and well-selected, but the store also has a pop-up showcasing the work of local textile designers. . .
. . and it is one of just a few places where you can still buy traditional lace, hand-made by the talented lacemakers of Clones in County Monaghan.
Did I come away with something? Yes, of course I did.
Ahem. Time to excavate the ribbon stash again . . .
I’ve been quietly obsessed with, and drawing inspiration from, Estonian colour knitting for some months now. My Tortoise and Hare will have some Estonian features, and, before the stroke, I had a couple of other patterns at the planning stage influenced by Estonian design. I’m sure that many of you will be familiar with Nancy Bush’s Folk Knitting in Estonia, but there are some other more recently published books on the subject which you may not have encountered. I’m interested in Estonian colour knitting for a number of reasons: the ways in which knitted design overlaps with other textile arts such as weaving and embroidery; the tendency of the patterns toward the graphic and abstract rather than the strictly representational; and the comparisons one might draw between the culture and practice of knitting in Western Estonia and some parts of the British Isles.
The differences are perhaps more immediately apparent than the similarities: Estonia is marked by a troubled history of annexation against the backdrop of which strong senses of regional and national identity were formed. In the Nineteenth Century, domestic textiles became key to the expression of Estonian identity, and the very precise styles and practices that characterise them feed into a much broader sense of not being Swedish, German, Russian, or Danish. But there are certainly some general connections one might draw between island cultures, modes of domestic textile production, and the nineteenth-century division of labour. During this historical period, Scottish and Estonian islands share a particularly gendered relationship between the sea and land (women working the land; men the sea) and there is also something about the relative isolation of these communities combined with their dependence on water-borne trade and fishing that strongly affects the character of domestic textiles. On the one hand, the colour knitting of the Shetland and Western Estonian islands seems particularly fluid and relational (in the way that both gobble up influences from the Netherlands, Scandanavia, Spain and other trade routes). But on the other, the style of these textiles might also be described as rigid and determined (in the sense that many Estonian or Shetland patterns are unique, distinctive, and precisely identifiable, and can often be traced to a specific island parish or group of knitters). And then, of course, there is the way that island identities make for particularly good marketing (a topic I’ve more to say about here, here, or here).
One gains a sense of this fluidity of style, as well as the strength of Estonian regional identities, from Rina Tomberg’s Vatid, Troid, Vamsad: Knitted Jackets of West Estonian Islands. This is a carefully-researched, scholarly book, produced in a useful side-by-side Estonian / English translation. Nineteenth- and early twentieth-century examples from museum and private collections are accompanied by short essays outlining the history, culture and distinctive sweaters and jackets of each island. I loved the puffed-sleeve boleros of Saaremaa; the use of bright orange yarns in Muhu knitting, and particularly the troi of Kihnu with their indigo dominated palette and touches of goose-grass red. In a similar manner to a British gansey, each troi would begin its life as the wearer’s Sunday “best,” before being downgraded to everyday work-wear. As well as the gansey-style sweaters worn by men, the book includes many examples of women’s cropped jackets. These were knit in raised stitch patterns, and decorated either with cuffs of muti-coloured lace, or elaborate embroidery. I found the satin-stitch collar and edging of this example from Muhu particularly beautiful.
If you are interested in gloves and mittens, then a wonderful starting point is Kihnu Roosi Kindakirjad, the result of a collaboration between talented Kihnu craftswoman, Rosali Karjam, and equally talented jewellery designer and academic, Kart Summatavet. The book is in Estonian, but don’t let this put you off: the charts are so clearly set out that no experienced knitter should have a problem following them. I really, really like this book: it is incredibly well-produced and the photography allows you to get a feel of each pair of mittens or gloves as actual knitted objects. It is great to be able to see the details of elaborate entrelac, braids or raised stitches, as well as reproductions from Karjam’s own design notes. The page layout allows you to compare examples and to figure out chart placement.
And if you are interested, as I am, in the history and context of the remarkable craftswomen of Kihnu island and the textiles they produce, you can always type out portions of the accompanying Estonian text into google translate (with sometimes interesting results).
Finally, there is Aino Praakli’s, Eesti Labakindad Ilma Laande Lailali. This book – a sort of mitten bible – is the result of years of careful research among the textile collections of Estonian museums. Praakli has painstakingly kitted copies of hundreds of historic mittens, and this book includes 175 carefully catalogued examples. Each pair is accompanied by descriptive notes in English and Estonian and a pattern chart. Combining and adding to Praakli’s previously published work on the subject, this book is a true treasure trove of Estonian mitten design.
The book showcases a dizzying range of stitch patterns and cuff styles, from the simple to the incredibly complex. Many mittens highlight the knitter’s individual skills in colourwork and lace, such as the combination of cats-paw and chevron stitch above. The majority of pairs are knit in two colours – with red, indigo and white dominating – but from the 1910s onwards, some mitten styles become increasingly elaborate and were knitted (like the example, below) with three colours carried across the row.
Here the single-stitch frames or nets which feature in many Estonian stitch patterns produce a graphic effect which to me is reminiscent of a swarm of bees. Praakli writes that she adjusted the thumb increases from the original mitten to make the stitch pattern match up (see how the thumb disappears against the fabric when the mitten is laid flat). I love this precision (which seems to mark the author’s approach to mittens generally). All three books include a wealth of information and inspiration about Estonian colour knitting, but Praakli’s is particularly well-worth acquiring for the sheer range of stitch patterns and mitten options included. And her sometimes idiosyncratic accounts of the research and knitting process are also well-worth a read.
Aino Praakli, Eesti Labakindad Ilma Laande Lailali (Elmatar, 2009) ISBN 978-9949-435-57-9
Rosali Karjam and Kart Summatavet, Kihnu Roosi Kindakirjad (2008) ISBN 978-9949-443-45-1
Rina Tomberg, Vatid, Troid, Vamsad: Knitted Jackets of West Estonian Islands. (Estonian Academy of Arts, 2007) ISBN 978-9985-9803-2-3