Historical Reenacting 101
Appeared in “The Compass” – The magazine of the Boone Society
Flax to Linen on the Frontier
Appeared in “The Compass” – The magazine of the Boone Society
Historical Reenacting 101
Daniel Boone stepped on the path to legend in 1769 when he left his North Carolina home for Kentucky. Events in the colonies had been pointing toward rebellion since the conclusion of the French and Indian War in 1763. King George’s taxes and quartering act forced the colonists to pay for the war but while there had been speeches and rumblings, there had been no violent defining moment. When Boone returned from Kentucky in 1771 that had all changed.
On March 5, 1770, the Boston Massacre became one of the seminal events leading toward revolution. Five colonists died, six were wounded and John Adams defended the British soldiers.
If you’ve done some quick math, you know that we just passed the 250th anniversary of the Boston Massacre and yes there were reenactors in Boston recreating the deadly day. Boston will again be the site of the next big 250th event when we’re all invited to a certain tea party in 2023. After that, things start happening rapidly as we celebrate the “Shot Heard ‘Round the World” in 2025 and then all the subsequent battles and events that defined a fledgling nation. There is an opportunity here for the intrepid amateur historian…..or her grandchildren! Don’t miss out!
The modern Rev War historical reenactment movement flowered at the Bicentennial in 1976 and gave rise to the National Organizations that work to keep alive the memory of the thousands of men and women who sacrificed lives and livelihoods for liberty. Among these are the Brigade of the American Revolution (BAR), the Northwest Territory Alliance (NWTA), and dozens of other re-enactment groups and their thousands of members.
The Sons of the American Revolution (SAR), the Daughters of the American Revolution (DAR) are even older organizations devoted to the ideals of the American independence. The SAR was founded in 1889 and the DAR in 1890.
The SAR and DAR honor our country’s patriot ancestors. Members are proven descendants of those who fought against England, or those who took an oath of allegiance to the colonies, or who materially supported the rebellion. These organizations maintain genealogical databases of members who can trace their families back to a soldier, oath taker, or supporter of the war. Anyone who can prove such a link is eligible for membership.
The SAR and DAR keep history alive in many ways….from grave markers, to restoring and maintaining historic sites and battlefield preservation. Both have strong educational components with programs and scholarships for students and members of both support patriotic events with thousands of volunteer hours each year. While SAR and DAR are more than reenactment organizations, many members do dress in period attire for events and learn the skills and ways of their Rev War ancestors.
With so many groups all devoted to preserving heritage it’s inevitable that members often end up with multiple affiliations so that BAR and NWTA members are also SAR and DAR members. There are so many options, anyone with an interest in American history can find a group that fits their interests and commitment to authenticity.
Perhaps you have seen reenactors at historic sites or events and wondered what kind of people dress in those funny clothes and adopt the manner and talk of earlier times. I too, remember thinking, “these people must be a little odd” but that was long ago….before I “crossed the rope line”. This is the story of how that transformation occurs for many of us in the reenacting community and how you can join in the fun!
Here’s how it started for me: it was the late 90’s and my mother had been researching our family’s history. I had internet access and she handed me a list of names to see if I could find anything. One of the names was “Simon Kenton”. When I saw it I knew only that there was a high school in Northern Kentucky by that name and maybe there was some vague understanding that he was an early settler….not sure what I really knew at the time. Anyway, we soon confirmed that Kenton was a 5th great uncle and I became a student of history, reading everything I could find about Kenton. You see two of his sisters are my grandmothers and he began bringing family into Kentucky in the 1780’s.
When I learned that Kenton had served as a scout for George Rogers Clark’s Northwest campaign, I found myself in Vincennes, IN for the Spirit of Vincennes Rendezvous, a reenactment of Clark’s conquest of Fort Sackville on the Wabash River. This event, held in conjunction with the George Rogers Clark National Historic Park on Memorial Day weekend, is one of the largest Revolutionary War reenactments in the Midwest. The park is home to a massive monument dedicated to Clark and his men. The Rendezvous sometimes draws hundreds of militia and civilian reenactors and offers demonstrations, period entertainment, and lots of sutlers. You could show up there on a Saturday morning and be completely outfitted for your first reenactment before the day is out.
My wife, my daughters and I spent the day watching soldiers marching, drilling, and recreating a Revolutionary War battle. Just before we left, the gray sky yielded few light rain drops but I stopped to talk briefly to a lone militia man cleaning his musket beneath a tree. When I mentioned my family connections to Kenton, he encouraged me to think about joining the ranks of the new militia unit that he was forming.
We maintained contact that summer and my friend invited me to Blue Licks Battleground in August for my first reenactment. Now, it’s important to understand that different reenactments have vastly different standards with regard to authenticity…and this is a good thing because if you’re just getting started, you probably don’t have all the correct clothing and equipment. At that first event, I wore blue jeans and work boots topped off with a colonial shirt and hat borrowed from my new buddy. He loaned me a flintlock and gave me a 10 minute lesson in firing the gun and we were off. It was a short affair filled with gun fire and black powder smoke. I still have a picture from that day and while I was not an example of sartorial splendor, I WAS hooked.
In September, I was invited to Boonesborough for a reenactment of the Siege. Predictions for heavy rain all weekend meant there were only three of us “camping” in the blockhouse. While the weather ultimately canceled the event, I got to pick the brains of my new friends regarding how to go about acquiring all the clothes and gear I would need to “form up” with my new militia group.
By the following April, I had purchased, stockings, breeches, a shirt, a waistcoat, a fringed hunting shirt, moccasins, and a tri-corn hat. Clothing can be purchased online from a number of online vendors but it is important to get advice from the group with which you will be reenacting. The authenticity levels range from very strict to very loose and it’s critical that your kit meets minimum standards for your group. On one end of the spectrum, you have groups that require everything to be hand-stitched and on the other end are groups that accept polyester uniforms. A new reenactor initially may not know exactly where on this continuum he or she feels most comfortable – so when possible, it’s good to participate at an event before spending any money or making any choices. Many reenactment groups can outfit you with all you’ll need to get a feel for the hobby. Reenactors love to talk about their kits, weapons, and clothes so ask lots of questions about what makes each group unique and what specific gear you may be REQUIRED to have for some units.
Most reenactors make many mistakes with early purchases because of a lack of knowledge. One of my early choices, I now advise against. On the advice of an experienced reenactor, I bought a flintlock rifle kit and so had to put it together. After 20 years of reenacting, I do not recommend this to anyone even if you’re very handy. The misplacement of the touch-hole was a big mistake. Plus, building a kit can be very time consuming. But the main reason is that choosing a rifle limits what you can do in the reenacting world. Uniformed reenactment groups, (those formed under the auspices of government) as opposed to the volunteer militia, almost always require a musket (smooth bore weapon) rather than a rifle. If you have a musket, you can participate as either militia or uniformed but if you have a rifle, you sometimes find that you’ll have to add a musket to your arsenal to be able to take the field with a uniformed unit. So my advice is to find a Brown Bess musket and then you are good to do British, Continental line, or militia depending on where your interests take you.
While we’ve focused on the military aspect of reenacting, there are civilian units catering to those who portray merchants and trades people. These groups do a great job of demonstrating the lives of ordinary people during the colonial period. Whether you do civilian or military, there are many facets to reenacting. Besides the obvious shooting, camping, and cooking, there are reenactors who make all their own clothes, others delve into leather work, woodworking, surveying, linen and wool production, butter and cheese making, some build furniture, forge knives and swords, play and sing period tunes. The opportunities are endless and some of the personas created by reenactors are unforgettable. Silas the rat-catcher is a fixture at many mid-western reenactments and a gentleman who portrayed a arrogant, haughty French lace-maker was a big hit for years at the Fair at New Boston. So you are limited only by your imagination…..and, of course, authenticity!
The folks I initially met emphasized documentation of all clothing and equipment while making concessions for machine stitching. We were pretty much in the “10 foot rule” group….that is, if it looks authentic from 10 feet, it passes muster. You soon find out that passing muster is not just a figure of speech.
Many of the better reenactment events require every prospective participant to either (1) be part of an inspected national organization or (2) submit photos so you can be juried before being accepted for the event. Photos usually include clothing, accoutrements, and weapons. One sure way to raise the alarm among jurors is modern eyeglasses; although many of us need them, they can certainly ruin an event where most people have gone to lots of trouble and expense to create a scene that should be as authentic as possible. When everyone is committed to being “period correct”, the result is often magical.
At one of my early events, we were guests at a pioneer village for a weekend of drill and practice, there was no public, just the guys in my militia unit. After a day spent working on the 1764 Manual of Arms, we retired to the village tavern, cooked dinner in a stone fireplace, and settled in for the evening. I was new to all of this and listening to advice when it dawned on me that from those smoking their pipes at the fireplace, to the table of whist players, to the bearded militia men talking to me in the candle light, I could not identify anything that was not proper for the Revolutionary War period. It was one of those moments that reenactors get occasionally when everything you’ve worked for comes together, the time-traveling illusion is complete, and the hair on the back of your neck stands up. This is a common experience for reenactors and many tell stories of their favorite events when the stars align and history truly does come alive.
So, if you wish to experience history as an active participant, now is the time to start thinking about the 250th events. Most people take two or three years to get properly clothed and equipped and to learn some skills that our forefathers took for granted. I mean, when is the last time you made char cloth for your fire-starting kit? You know, that flint and steel that you’ll use instead of matches if you want to be the real deal? Are you familiar enough with your weapon and its operation to know how to handle a hang-fire while remaining conscious of your own safety and those around you in a battle formation? Even though we are only “burning powder,” (obviously no “live fire” at reenactments!) 50 to 100 grains of black powder can ruin your day if discharged in your face. So being part of a group that behaves like professionals and knows and adheres to accepted safety practices is a VERY good idea. The last thing any responsible reenactor wants to do is hurt anyone…..or get hurt.
My only regret is that I didn’t get started sooner! After participating for several years, I began to realize I loved events not for the time spent drilling, talking to the public, or recreating a battle….no, the real draw was seeing all my friends. Every event was like a family reunion and the many people I’ve met throughout the years became like family to me. A great family all with a similar love for country and our heritage; for it is true that our common history is what binds us together as Americans.
Flax to Linen on the Frontier
When Europeans first settled the frontier beyond the Appalachian Mountains, clothing was never far from their minds. Decorum and survival demanded it. While there are accounts of George Rogers Clark appearing in just a shirt and breechclout during the Northwest campaign, most settlers preferred the clothing they wore before their western trek. These included breeches, shirts, weskits, hunting shirts, frock coats, shifts, short gowns, skirts, dresses, and more.
The clothes were made of the primary natural fibers of the day such as wool, hemp, flax, and cotton. While wool was great if the wearer could afford only one material, it is less than ideal for warm weather. Flax linen, on the other hand, is ideal for summer wear because of its cooler properties. Settlers grew flax to insure they would have the linen needed for clothing and they risked Indian attacks to harvest the crops – an indication of the importance of this fiber source.
Linen and its cousin, hemp have been used as fiber for thousands of years. In fact, one of the oldest pieces of textile ever found is estimated to be 9,000 years old. The early weavers adapted their methods from basket making which predated cloth. Archeologists theorize that the permanent villages associated with the advent of agriculture and the warmer climates of the post-ice age encouraged people to seek lighter and cooler alternatives to the skins and furs worn by their ancestors. These early fabrics were woven on a frame of sticks – the forerunners of the later and relatively sophisticated looms.
Flax is grown from seeds that many people today use as dietary supplements in many forms. The seeds contain polyunsaturated fatty acids such as alpha-linolenic acid. The alpha-linolenic acid and other compounds in flax oil appear to decrease inflammation. Flaxseed oil is thought to be useful for rheumatoid arthritis and other inflammatory (swelling) diseases. Following minor eye surgery, the author was prescribed flaxseed oil to aid in production of tears and his father-in-law reported that, as a boy, they would put a flax seed in the eye to help remove a foreign object. This begs the question….did this “folk medicine” work because of the healing properties of the oils or because the presence of a big seed in the eye (otherwise known as an irritant) is likely to produce enough tears to wash away any problem! The smart money is on the latter.
In Kentucky flax seeds are sown about mid-April. The young plants are frost resistant and they like cooler climates anyway so planting early is best. Commercial crops are grown in Canada and Northern Europe. It is important to keep the crops clean because it makes harvest so much easier. Children were often charged with weeding the young plants because they were less likely to break the new growth while in the fields.
Based on research conducted by Viking reenactors at the Ribe Viking Center in collaboration with the University of Southern Denmark, the author estimates that an adult would have required from 1000 to 2000 square feet of flax to make (for males) a shirt, breeches, weskit, and coat. Females would need about the same amount for a shift, petticoat, and short gown, So if we assume that the average frontier family had seven members, it is likely they were growing between ¼ to ½ acre of flax every year to keep everyone in clothes. As we will see, flax is a labor intensive crop so the amount of work involved is significant.
When flax is mature, after about 90 days, the bottom third of the plant yellows and it is time for harvest. The plant is shallow rooted and some of the fibers go all the way down into the root so growers pull up as much as they can get their hand around. In some parts of the world, the plants are then loosely tied in “stooks” and left in the field to dry while the author just lays the plants out on the lawn to dry. They are then easily turned over with a pitch fork to complete drying in a few days. After drying, the plants can be stored or processed immediately.
Seeds are necessary for subsequent crops or they may yield flax oil or linseed oil depending on the extraction method used. If the seeds are cold pressed, you get edible flax oil. If they are heated and subjected to chemical treatment when pressed you get inedible linseed oil. The author has found organic flax oil to be a superior seasoning agent for cast iron because of its polymerizing properties. There is a thorough explanation of the process on the web.
The next step is retting. Retting can be done two ways: (1) Dew retting in which the plants just remain out on the ground and the dew settling on them provides the moisture necessary for the microbial breakdown of the “glue” that holds the fibers to the central woody stem – the “straw”. (2) “Pond” retting in which bundles of flax are placed underwater in a pond or stream. This method produces the best quality fiber but creates a literal cesspool in standing water. The rotting that occurs with retting smells like raw sewage and renders the standing water unusable for any other purpose. Flowing water minimizes the smell and results in a cleaner, lighter colored linen. The author uses a tank from which water can be drained and replaced daily.
With both methods, it is critical to cease retting as soon as the straw becomes brittle and the fibers will easily strip away. The best way to test this is just select a few stems each day, allow them to dry and break them by hand. As soon as the fiber can be separated, it’s time to spread pond retted plants out for drying…again. The dew retted stems are collected in the afternoon when the dew has dried. They can be stored in this state if necessary. While many assume the fibers are on the inside of the plant, they are actually the “bark” of the plant and are on the outside of flax and all other “bast” plant fibers such as hemp, raime, nettles, jute, kudzu, and okra. Some trees also provide bast fibers, these include lime, linden, wisteria, and mulberry.
The flax is now ready for breaking. It is passed by hand back and forth in a break….a hinged wooden device with intersecting teeth that literally break the brittle straw. While the straw is shattered, the pliable fiber is unharmed. In production mode the heavy break is operated by one person opening and shutting the hinged teeth while another feeds in large handfuls of flax.
Next the broken flax is scutched….a wooden blade called a scotching knife is used to knock and scrape the broken straw from the linen. A scotching knife is usually about 18 inches long. Typically the hank of linen is laid on a board called a scutching board as this cleaning operation proceeds. While this removes a fair amount of straw or “hurds”, it is an inefficient process to the modern eye and further cleaning is needed.
The final phase of linen processing involves the use of several hackles or hatchels. These tools are boards with squared, tapered forged nails driven through in a pattern. This flax “comb” is attached to a heavy table and the linen is slapped into the teeth and drawn through to remove the last of the straw and any damaged fibers. Processing begins with a coarse hackle (nails widely spaced) and continues with a finer hackle until the hank of linen is combed perfectly straight and the fibers are all of similar length.
Once there is enough fiber, spinning can commence. Flax wheels are usually about 14 to 18 inches in diameter as opposed to the larger “walking wheels” that many associate with spinning. Walking wheels are closer to four feet in diameter, literally do require the spinner to be “walking”, and are mostly associated with wool spinning. Wool spinners have the advantage of working with a fiber that has microscopic scales. These scales easily slide across the scales of another fiber in one direction but not in the other. This characteristic allows for felting and the scales make wool an easily spun fiber since the scales act a little like Velcro and pull other fibers into the spinning process.
Linen, on the other hand, is a smooth fiber that does not attach itself to other linen fibers. This makes spinning linen a little more difficult than spinning wool. Linen fiber is loosely attached to a “distaff” or vertical wooden support which is part of the flax wheel. (The distaff came to be so closely linked to female spinners, the word is now synonymous with the gender!) The spinner gently pulls fibers from the distaff to spin. Spinners often wet their fingers to moisten the fibers as they pull from the distaff, this is so they will cling to each other until spinning twists them together forming a filament. Two or more filaments can be spun together in the opposite direction to create a two-ply thread.
If the planned clothing is to have designs, the thread is dyed at this stage. There are many natural dyes that were available to the settlers on the frontier including walnut, goldenrod, sumac, mistletoe, and others. Alum or other mordants were required to “set” or “fix” the dye. “Stains” are not fixed and soon wash out.
In the final step toward fabric, the miles of thread that was spun is placed on a loom in lengths appropriate for the length of finished fabric the weaver desires. These are the warp threads. After the loom is set up and weaving can proceed, the weaver passes the shuttlecock back and forth through the “sheds” created by the loom’s harnesses to weave the threads into cloth. This fabric is cut into patterns for the desired clothing and the pieces are sewn together.
It is clear why 18th c. wills often included lines like, “I leave my son John two linen shirts.” The amount of work that went into clothing production meant that rips and tears were patched over and over until it was not possible to patch further, they then became rags (perhaps used to “patch” rifle balls) and eventually some at least ended up in paper and that is why today our finest documents often are printed on “rag paper” because that paper has linen, hemp, and cotton fibers in it.
So that is a brief look at linen production. It was a tedious process requiring a full year from planting to wearing new clothes. If all other obligations of living were removed, it would still take a good five months because the growing season alone is three months. Add in the need to grow food, kill and preserve meat, cut firewood, avoid death by Indian, etc and you see that it was a difficult existence.
As I often tell my school groups, “be glad you live today instead of in the 18th century.” Beginning reenactors often romanticize history and we see ourselves as Daniel or Rebecca Boone or another favored settler and think how wonderful it would be to live in that time. After sleeping under bushes in the rain, the snow with only a blanket, and in a cold tent on dozens of rainy nights, you develop a greater appreciation for the tenacity of our ancestors and their ability to endure hardships that would break most of us after a day or two. Understanding the additional stress imposed by the need to grow flax to make their own clothes only adds to our respect for their resourcefulness.