On Plaids
by Charles Knutson
Introduction and Bylaws
Interpretive
Clothing
Scottish Culture
History
Music and Dance
Military Life
Language
Bibliography, Sources
and Library Materials
In Griest's words: "Plaides were still worn by the poorest class of townswomen, and by rural and poor Highland women. These mean garments were similar to a rough blanket which was arranged around the shoulders and over the head. Often it was the woman's only garment and it had to further serve as nightclothing and bedding. In the countryside, this was acceptable; but when these poor women had to come to, or live in the town, they faced considerable harassment and disgrace because of their plaides. "
This makes a certain amount of sense as we know that ‘humblies’ - the poorest men in the Highlands - were often clothed in nothing but a belted-plaid, or great kilt, and perhaps a shirt under it. My guess is that Griest has taken his point a little too far. We can easily see how wearing nothing but a plaid -a blanket - would be unacceptable city wear. However, it seems obvious that it would not be a practical garment even in the countryside or Highlands unless it is belted on like a kilt, or wrapped in some way like a sari. I would suggest these laws may have pertained to women who were wearing a plaid over a chemise without a bodice and/or overskirt, as opposed to wearing nothing but a plaid, or blanket, as he describes it. Surely a rough, home-spun chemise was not be beyond the means of any but the most destitute.
Since Griest does not suggest reasons behind these laws, the following is admittedly speculation on my part, but they possibly suggest that the wearing of a women’s plaid, or arasaid, just like the kilt, may be over romanticized as is the kilt, and that it was something that was more limited to the poor country folk. A guess is that the laws may also have been influenced by the Protestant influences in Scotland. The church, perhaps frowning upon the wearing of multi-colored garments, preferred a more somber dress like some of the Puritans of the time.
For interpretive purposes, we have here a possible subtle distinction in women's clothing, reflecting a societal or class difference: Poor countrywomen wearing plaids, and women in the towns punished for wearing them. This is the sort of small detail that can be used in interpretive ways to teach visitors more about the period we portray. While "roughing it" in a military camp these city laws would probably not apply. But the laws might be felt in the society, and officer's wives or upper-class women could express some embarrassment to the visiting public at wearing plaids (‘I’m only wearing this because it’s so cold!’) because they might be mistaken for their poorer country cousins.
Additional Notes: If someone is interested in in-depth research, the U of M Libraries have some court records and law books from towns in Scotland. Examining these for similar ‘sumptuary’ or clothing-related laws might provide us with some additional insight into proper, (or improper) clothing for our period through some original research.
For craftspeople something to keep in mind is clothing or a ‘uniform’ that is appropriate to your craft. Certain craftspeople at times could be identified by the clothes they wore. When I’m working my lathe, you may have noticed I have started wearing an apron, unless the weather is too hot. Most craftspeople wore some form of apron to protect their clothes. These ranged from a simple square of cloth tied around the waist, to a blacksmith’s long leather apron, to certain styles that had an extra triangle that covered the stomach and lower chest and had a buttonhole in the tip that went over a button on their coat to hold the top of the apron up. When researching a craft keep an eye out for illustrations or descriptions of clothing that may be specific to that craft.
Men: We talk of the kilt being 6 to 9 yards of material, but I have always felt that to be an exaggeration, and never found that much fabric to be practical. Remember a kilt is poor man’s clothing, and although more fabric means more warmth, it also more expense for a common person. My great-kilt is 6 yards, and one graybeard has worn as little as 4 yards in his great kilt and simply put fewer pleats into it. It might be wise to look for a ‘summer’ plaid that is a bit shorter and more comfortable in hot weather.
-We always have encouraged our men to own a kilt first and to hang on to it even if you end up portraying an officer or crafts person. There have been occasions when we needed a consistent ‘Highland’ look to the unit
Women. See the Manual section on contemporary quotes on period attire. Period descriptions of women’s clothing say that fashions in Scotland followed more closely those of Germany. Although Germany as a country did not yet exist, one assume this refers to areas which spoke German or German-related languages. And although we lack low class illustrations of women for our period, there are a number of continental sources of paintings available.
Children: learning to wear a great-kilt is awkward enough for an adult, and even more so for a growing boy. Don’t force your lads to wear a full-sized kilt. Remember, the more comfortable they are, the less they are likely to fuss about participating in the hobby YOU have chosen to inflict upon them. Let them wear a cut-down plaid that is more in proportion to their body size. As they get older this can be made into breeches, or mother can wear it as an arasaid, and reminisce that ‘Twas Ian’s first wee kilt (heavy sigh). ’ In hot weather the ‘Irish’ clothing of a long linen shirt -belted around the waist, (with perhaps a woolen jerkin/ vest. ) would be appropriate for a young boy. For decency a pair of simple draw-string shorts can be documented (probably of linen, or cotton) and could keep a boy from the embarrassment of showing his ‘Fruit of the Looms’ during active play. A longer shift and simple bodice for girls would probably be equally appropriate (with similar shorts underneath) perhaps, remember your own young humiliations of ‘I see London, I see France . . . ’)