STUDY MATERIAL

CHAPTER 1: HISTORY OF FASHION

1.1 INTRODUCTION

In the previous book on ‘Fashion Studies’ for Std XI, the meaning of fashion and other
aspects within its ambit has been discussed. In this book, we trace the history of clothing
down the ages and how it facilitates the understanding of contemporary fashion. At the onset
it is important to understand that though the words fashion, apparel and costume are often
used interchangeably, the terms are not identical in meaning.

Fashion is more than just clothing; it reflects the wider spectrum of aesthetics, art and design
trends in contemporary society. This makes it a multi-faceted word engaging with a range of
surrounding influences. In simple terms, fashion is a social process by which newly
introduced styles or trends become popular in a certain time with acceptability by a wider
cross-section of consumers.

Apparel refers to actual garments made of fabric, knits, leather or other wearable materials.

Costume is derived from word custom evolving from the environment and customs of
society. It refers to clothing for a specific use - be it for a ritual or performance, ethnic or
historical within a specific context of occasion and time.

To understand contemporary fashion within a context, it is essential to know its origin and
evolutionary process. The knowledge of fashion and costume history is important since they
are the inevitable outcome of the socio-cultural-political influences prevalent in society at
different points in time.

Clothes are what cover the human body, which in turn, depends on physical conditions like
climate, geographical area, available raw material, textiles etc. Clothes indicate social
significance like religious beliefs and aesthetics; exhibit individual status; proclaim alliance
with or create differentiation among a group. Items of clothing and accessories would be
included in the vocabulary of clothing.

There are several points of views regarding the origin and need for clothing. One school of
thought believes that man covered his body for protecting himself from the vagaries of
climate and nature. Psychologists and ethnologists refer to psychological reasons like the fig
leaf used by Adam and Eve as symbol of modesty referred to in the Bible. Anthropologists
cite reasons associated with taboo as well as the desire for personal adornment to please
both oneself and others. Psychologists propound the view that human like to modify their
appearance – the use of body covering is one such type of modification. Other ways for
achieving this is through varying hairstyles, alteration of shape and surface of the body
through clothes, body adornment etc. Such changes are done in order to make the self,
more acceptable to others so that there is a commonality and bonding with the others within
the same social ‘tribe’.

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Primitive men covered their body with animal skin and fur which were shaped to parts of the
human body. Different sizes, shapes and textures of skins would have necessitated varying
approaches to their use and function when applied to cover or adorn the human figure. Later
tree bark fibre was used to protect themselves against extremities of climate. However,
clothes are not merely utilitarian but have a deeper significance. The co-relation between the
belief of primitive men in magic and representation of successful hunting through cave
paintings dates back to the early Paleolithic period. Even today, certain tribes which normally
live naked also wear clothes on special occasions!

1.1.1 SOURCES OF INFORMATION

In prehistoric times the lifestyle of humans changed according to changes in climate, which
also influenced costume. Remnants of their clothing have been found in valleys and caves.
Tools, costumes and accessories travelled along the trade routes which were extended and
defined in the Bronze and Iron Ages. It is assumed that fur, stones etc. may have been
bartered in different societies. The predominant use of animal skins would have been
necessitated by the need for warmth. The skins were scraped and the fur was combed. The
eyed-needle of bone or horn was used for assembly of pieces threaded by long manes and
tails of horses as well as split reindeer tendons. Few vestiges of clothing from early ages
remain since cloth made of vegetable fibre like rushes (grass), linen etc. are perishable.
Archaeology uses the most scientific methods on surviving specimens of prehistoric textiles
to extract the fullest information about the materials and manufacturing techniques.

Fig 1.1 Necklace, Bronze Age, Paris, Musee des Antiquities Nationales

Fig 1.2 Roman sandals discovered in London. First century AD. The London Museum.
(Museum Photo)

1.1.2 FACTORS AFFECTING CLOTHING

Sociologists, anthropologists and psychologists have tried to explain the motivation for
wearing clothes. Fashion historian James Laver, has propounded three principles of
Seduction, Utility and Hierarchy which govern clothing. Other historians have propounded 4
different explanations regarding the importance of the following factors:
i. Protection
ii. Ritualistic
iii. Identification
iv. Adornment

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1.1. 2.1 PROTECTION

Several scholars say that the need for clothing was born out of physical [Link]
required clothing in response to the need for protection and for shelter against extremes of
temperature, rain, dust, thorns, wild animals and insects. For activities like warfare and
hunting, extra protection was needed for the body. Eskimos wear closely fitted garments in
several layers to effectively trap and retain body warmth. They wear a fur garment which is
so suited for the freezing cold that European explorers of the Arctic have adopted similar
garments like fur-lined parkas. Pastoral people like Turkoman and Kirghiz wear three or four
bulky padded Caftan-like coats with sheepskin over jackets for protection against the bitter
Central Asian winter.

Wearing several layers of clothing is also seen in areas of high temperature whereit is
important to prevent the body from becoming dehydrated under the blazing sun. The Tuareg
of the Sahara and the Bedou of Saudi Arabia wear long robes and loose trousers in light,
cool cotton for protection and air circulation. In part of Saudi Arabia and Africa, men protect
themselves with a loose head covering which can cover their heads, mouth and nostrils for
protection against dust and sand, revealing only the eyes.

It is important to understand that the indigenous clothing in different parts of the world use
locally available materials utilizing the craft skills of the people. Examples are leather
garments made by tribes by cleaning of the leather either by scraping away excess animal fat
sticking to it and then softening it by rubbing animal fat or even by mastication (chewing).
The Ainu of North Japan & Siberian Gilayak use fish skins to make waterproof garments.

The natives who live in the cool temperate zones near on the North West coast of Canada,
wear short poncho-like rain capes of shredded cedar barks and conical wide brimmed
waterproof woven hats, for protection against heavy rainfall. Bark fibre is preferable over
animal skins in moist, tropical areas since they dry more easily.

[Link] RITUALISTIC

Primitive man believed that certain costumes could endow special attributes and would
protect him from evil. Certain parts of animals like claws, hooves and teeth worn as
accessories were believed to enhance the wearer’s strength and imbue the characteristics of
that creature. In Egypt, the lion’s tail and claws being symbolic of bravery, vigour and
shrewdness were an important part of the Pharaoh’s regalia.

Sometimes, the hunter felt that wearing hooves and horns may transmit enviable qualities of
that animal. Eventually through auspicious association, he adopted a certain animal as his
symbol and this became a family totem or crest through inheritance. This was publicized by
the use of their symbols on aprons, blankets or on totem poles.

From earliest times, articles of clothing were also worn to ward off the evil eye. To combat
malignant forces around, they believed that only magic could help. For women, the greatest
fear or curse was that of sterility. To counteract this, cowry shells which resembled a
woman’s reproductive organs, were used in clothing and accessories. It is the same belief
that caused both positive and modern men to wear amulets, rings and other adornments,
which would act as good luck charms.

Certain costumes and ornaments also identify the wearer with gods, heroes and other men.
For primitive people, this identification was actual; while in contemporary times, it is more
symbolic. Theatre, which has its origin in ancient times, ranges from simple play-acting by
children at play, home or at school, to the more sacred performances in Greco-Roman and

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Oriental / Asian plays. In theatre, costumes appear to ‘disguise’ the wearer’s individuality and
transform him into a different persona or even a ‘God’.

Some costumes are associated with religious significance. A religious head or priest can be
recognized by specific clothes, which proclaim his religious role and authority. Believers and
followers of different religions have distinctive clothes and/or accessories for reasons of
respect, actual or symbolic identification with God and the need to express such emotions in
this earthly life.

[Link] ADORNMENT

Beautification of the self through decoration of clothes or of the body itself, has been the pre-
occupation of humans since ancient times.

I. Adornment through clothes

While the prime function of clothing is self-protection, indication of social status, wealth, age
and occupation, humans also pander to their self-vanity which enhance their physical
attributes. In primitive and tribal societies, people used easily available indigenous and
natural materials as diverse as followers, seeds, sea shells, wood, precious stones, animal
parts like teeth, bone, fur, feathers etc. selected on the basis of colour, texture and shape.
They also discovered methods of crafting the materials like tanning of hides, weaving,
dyeing, and printing of fabrics for decoration in clothing.

History has instances where the desire for adornment occasionally transcends practical
concerns like comfort and wear ability. When ostentation and exaggeration dominate other
factors, the resultant look may become distinctive but impractical. An example of this is the
shoe called poulaine worn in medieval times. Originating in France, this shoe extended to
such exaggerated lengths that it had to be held in the hand while walking or else tied back to
the ankle with a ribbon until laws were passed restricting the length of the toe to 6”
commoners, 12” for gentlemen and 24” for nobility and royalty.

In 18th century England, an exaggerated mode of clothing was that of tight breeches for men
which made it difficult for them to even sit down.

The 19th century Victorian corset created the desirable tiny waist size. However, the constant
constriction of the ribcage made even the simple act of breathing very difficult.

Fig 1.3. Long-toed Poulaines, Victoria and Albert museum, London Fig 1.4 Corset

In 18th century Europe, women’s skirts expanded tremendously in width and therefore had to
be supported by layers of petticoats, which made mobility very cumbersome. The panier, a
lighter supporting frame made of graduated oblong-shaped boned hoops stitched to an
underskirt made the skirt so wide on either side of the hips that doors and stairways had to
be widened to enable the wearer to pass through.

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Fig 1.5: Panier understructure
Fig 1.6: Understructure worn under the voluminous court gown. (Moreau Le Jeune: Les
Adieux, 1777, Monument du Costume, Paris, Bibliotheque Nationale)

ii. Adornment of the body

The concept of the beauty has been a variable factor in different societies and at different
periods in history. This is done through 4 different methods like Body Modification,
Scarification, Tattooing and Body painting.

a. Body modification has many examples of which one is the now-abolished practice
of Chinese foot binding. This ancient custom considered as the ultimate expression of
feminine beauty and social status by a Chinese woman, was to have a tiny ‘lotus’ foot by
tying the foot tightly in a way which, in time, would create a man-made artificial heel. Similarly
the custom of wearing large circular lip plates by the Kichepo women in Sudan is yet another
example of reshaping of the body. The women would consider themselves undressed
without their lip plates and would never be seen in public without them. The Paduang tribe
also known as Kayans, have a tradition of artificially elongating the necks of girls and women
with a series of brass rings.

Fig 1.7 Woman with brass neck rings Fig 1.8 Woman with lip plates

b. Scarification is an indication of status and tribal identification in some African cultures.

Elaborate incisions in a delicate pattern are made in certain parts of a person’s body. The
painful incisions must be endured without any signs of physical distress or pain. Natural skin
irritants are rubbed into the skin which, on healing, leave characteristic scars and raised
pattern-like marks on the face and body that identify the individual as an adult member of the
tribe.

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 Fig 1.9 Scarification

c. Body Tattooing involves a permanent change in body colour based on the insertion of an
indelible dye in the punctured skin. Tattooing was used by the Thracians to indicate rank.
Tattoos on men serve the same purpose as war uniforms by making them identifiable by their
own tribe. The Maoris of New Zealand have elaborate facial tattoos as marks of distinction
and esteem. Some Indian tribes also tattoo their body. In modern societies tattooing can be
a form of personal adornment or can indicate ones affinity/allegiance to a group. The
Japanese Yakuza have a tradition of tattooing which has symbolic meaning. In a western
society, tattooing is commonly seen among sailors, biker groups etc. Today tattooing is fairly
common among the youth across the world.

d. Body painting which includes face painting has its roots in sacred ritual. In some
Congolese tribes, girls oil themselves all over and dust on red powered camwood in order to
look more attractive. Noble ladies of some ancient Chinese dynasties as well as Japanese
‘geisha’ girls applied very heavy face make-up with the powder of ground rice and white lead.
Application of rose petal rouge on the cheeks and at the centre of the lower lip, simulated a
tiny-pursued mouth, which was considered to be very beautiful. The modern cosmetic
industry thrives and flourishes due to the interest of women for ‘painting’ their faces.

Fig 1.10 Elaborate facial make-up for Kathakali dance

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[Link] IDENTIFICATION

Clothes are the most visible index of the status of a person identifying the class, caste and
profession.

i. Identification of social status

In most societies, people and influence advertise their position and wealth through outer
trappings like the choice of clothes, colour and fabric consumption. Based on the same line
of reasoning, in some civilization complete nudity was considered a lowly condition, bereft of
status. Therefore, slaves could be nude since they were ‘non-persons’. In pre-Inca Peru, the
Mochia stripped their prisoners of clothing and therefore of rank and humanity.

In different point of time in history, rulers have attempted to maintain the status quo between
themselves and commoners through restrictive sumptuary laws. Medieval laws restricted the
use of fabrics like velvet, laces and fur while some colors like purple and gold were reserved
exclusively for royalty and nobility. In 17th century England even the length and elaborate
styles of clothes and accessories were regulated.

ii. Identification of Rank

Clothes also clearly indicate rank and power as in the case of uniforms of the armed
services:
 Intimidate or evoke obedience.
 Encourages a sense of allegiance, loyalty and identity within the ranks
 Emits clear signals indicating hierarchy through the designated number of buttons,
insignia and ribbons

iii. Identification of Profession

In contemporary times professional and administrative costumes distinguish the wearer and
imbue him/her with personal or delegated authority. Examples of this can be seen in the
robes and wigs of a judge or in the uniform of army personnel or policemen. On the other
extreme end of the spectrum, are the clothes of convicts.

iv. Identification of marital status

Dress and ornament are also indicating of the social and marital status of women. Among
the Yoruk Turkis nomads, a girl can border her silk head cloth with coins to signal that she is
ready for marriage. When betrothed she also wears a white scarf along with the headdress.
If a widow wishes to remarry, she braids her hair under her black scarf. In parts of India, the
vermillion or crimson Sindoor powder applied in the parting of the hair and the Mangalsutra
necklace are symbols of the married status of women. In Western culture, a wedding band
on the ring finger indicates marital status.

v. Identification of individual status in a tribe

Costumes also help to identity to special individuals by imposing authority and instilling a
sense of fear and awe in others. For a tribal chieftain, certain components of the costume
single him out of the crowd by expressing his power and special status. Similarly, a warrior’s
costume emphasizes his physical superiority. A tribal shaman wears special clothes, mask
and carries accessories which single him out as a person ‘apparently’ endowed with
supernatural power to cure or expel evil.

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Exercise 1

Fill in the blanks

1. Much of our knowledge about prehistoric textiles used in surviving specimens comes
from __________.
2. The belief that parts of animals like claws, hooves and teeth would enhance the
wearer’s strength and imbue the characteristics of that creature stems from the __________
factor affecting clothing.
3. Clothes are the most visible index of the _________ of a person identifying the class,
caste and profession.
4. The four factors affecting clothing are protection, modesty, adornment and
___________.
5. Beautification of the self has been the pre-occupation of humans and is achieved
through clothes and body ____________.
6. In 14th century Europe, the exaggerated length of men’s shoes called _____________
was indicative of their socio-economic status.
7. ______________ involves elaborate incisions in a delicate pattern on the skin which
on healing, leave characteristic scars and raised pattern-like marks.
8. Historically, rulers have attempted to maintain the status quo between themselves and
commoners through ___________ laws.
9. Uniforms of security forces and convicts are indicators of ____________.
10. In parts of India, the coloured powder put in the hair parting called ___________ is a
visual indicator of married status of women.

Review questions
1. What are the views regarding the origin and need for clothing?
2. According to fashion historian James Laver, what are the three principles which
govern clothing?
3. Name the material used by primitive man to cover the body.
4. The need for clothing was borne out of physical necessity. Explain this statement in
the context of clothing or Eskimos and people in Saudi Arabia.
5. What is the difference between fashion and costume?
6. Name the factors affecting clothing.
7. What are the types of Body adornment?
8. History has examples where exaggerated styles of clothing or accessories sometimes
overpower comfort in clothing. Discuss this statement with reference to the poulaine.
9. How does body adornment visually indicate the status of a person in society?
10. What does the term ‘scarification’ refer to?
i. Body-incision in delicate pattern
ii. Permanent change in body colour
iii. Rubbing rice powder in a wound
10. In what ways are clothes the most visible index of the status of a person?

Activity 1

Background: Clothes are the most visible index of the status of a person identifying the
individual, social or marital status, rank, identity, caste and profession.

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This activity is intended to encourage students to focus on uniforms as visual indicator of
rank and profession.

1. Identify the professions where uniforms are mandatory.

2. Refer to books, magazines or internet for historical or contemporary personalities
whose photographs always show them in uniform.
3. Discuss the possible reasons for their style of dressing? Is there a commonality in
their profession?

1.2. ORIGIN AND DEVELOPMENT OF COSTUME

Today, clothes appear in a bewildering array of permutations and combinations ranging from
inners to outers, uppers to lowers, co-ordinates to co-wear ensembles. At different points of
time in history, costumes with different cuts, silhouettes, colours, fabrics in various
combinations developed in different parts of the world. Some costumes were integral to
civilian life while others were designed to meet the specific functional requirements of large
scale and magnitude of successive wars. It was only with time that elements of one genre of
clothing permeated into another.

Over several thousand years of history, all clothes can be broadly classified under 5
archetypes or categories.
 Draped Costume derived by the wrapping of skin or material length around the body
like the Egyptian schenti, Greek himation and the Tahitian pareo.
 Slip-on costume made from one piece of skin or material length, with a hole for the
head to pass through. Examples of this would be the Roman paenula, the Medieval huque
and the South American poncho.
 Closed stitched costume where the fabric is worn around the body with armholes
for the sleeves to be attached. This category developed into the Greek chiton, the Roman
tunic, the medieval chemise.
 Open stitched costume, worn over layers of inner clothes. Examples of these are
the Asian caftan and the European overcoat.
 Sheath costume fitted/ moulded to the body contours. This category also extended
into trousers and breeches.

1.2.1 DRAPED COSTUMES

Draping is the simplest response to wearing clothes since it has the inherent flexibility of
swathing the wearer in an individual manner. Both in Western and Asian civilization, draped
clothes have preceded cut and sewn fitted garments.

[Link] INDIAN COSTUMES

Indian ceremonies from birth, marriage to death involve the ritual use of newly woven textiles
draped around the body. Ancient Indian garments were draped rather than stitched, giving
each ensemble a distinctive look. Draped apparel was worn both by men and women. The
saris and dhotis worn today are similar to the off-the-loom fabrics worn thousands of years
ago.

The earliest references to textile production and draped garments in India date between 2500
to 2000 BC in the Indus Valley civilization in the two cities of Mohenjo Daro and Harappa.
Our knowledge of early Indian costume is based on the study of sculpted figures and
engraved seals, where both men and women are depicted wearing unstitched fabrics draped
around the body. The statuette of the 'high priest' wears a patterned shawl with a formal
drape. Other statuettes and engravings are seen in short draped sarong-like skirts, jewellery
and elaborate hairstyles. Similar garments can also be seen in the later Ajanta cave paintings

9
where the figures are scantily dressed with a tight sarong around the waist accentuating the
curvaceous forms and a thin draped shawl or choli on the upper body. The unstitched
garment is no less sophisticated than the sewn garment.

While traditional Indian garments were unisex, the fabric and the manner of draping were
indicative of the profession and social status of the wearer. These were primarily of three
categories:
 Uttariya or upper garment
 Antariya or lower garment
 Kayabandh or sash

The Uttariya was the upper garment for both men and women which was rectangular in
shape. The way it was draped depended on the profession of the wearer. In the royal court,
the uttariya for men was usually of fine cotton or silk with ornamented borders and fringes. It
was often draped at the nape of neck, covering both shoulders and hanging down the front.
It could be also be draped over one shoulder with the free ends hanging down the front and
back. It could also be loosely draped across the back with the free ends hanging down both
the lower arms or wrapped around the wrist. The uttariya worn by the working classes was
often incoarse [Link] could be wrapped around the head for protection against the sun, or
wrapped it snugly around the waist leaving the arms bare for ease of movement. Women
sometimes wore the uttariya as a draped garment wound around the upper torso. It could
also be worn as a head covering secured with a headband and hanging straight down the
back, or worn with a fitted cap under or over it.

The Antariya was the unstitched lower garment for both men and women which was
rectangular in shape and draped in different ways. The kachcha is a term used to describe a
particular way of draping the antariya which is tied and wound around the waist with one
edge passed between the legs like a loincloth, worn often by peasants. The general
population wore the knee or calf-length antariya while the ankle-length version was worn by
the higher classes. The antariya worn by women could be worn in the same style as the men
or as a wrapped skirt. It was of opaque or translucent fabric. It was usually made of cotton.
For special occasions wealthy people wore the decorative antariya embroidered with gold
thread and embellished with precious stones. A waist sash called Kayabandh was fastened
at the waist to hold up the antariya. The manner of tying and decorating this sash could be
simple or elaborate.

The Ushnisha was a turban for men. Along with the hair, it was twisted into a top knot and
the rest was wound around the head.

It should be noted that trade and invasions have always resulted in cross-cultural influences
in clothing. For example, in the Kushan period due to trade with Greece, the antariya
developed stiff, pointed fluting associated with the Greek Chiton. Kushan costume for
women showed change in draped garments resembling Greco-Roman costume. There are
similarities between the Indian sari and the draped Roman garment called Palla which is a
large square or rectangular cloth held at the shoulders with an ornamental brooch.

Unchanging in its essence, is the traditional six to nine yard sari, where the manner of
draping is indicative of the geographical location in India where the wearer resides. There are
several traditional sari drapes in India. The draped unstitched garment has a wide border on
one end called palla with the rest of garment with narrow or wide borders either woven or
sewn to the fabric. Variations in the drape are sometimes simple like wearing the palla over
the left shoulder hanging down the back or worn in the traditional Gujarati or Marwari style
with the palla brought over the right should shoulder to fan out in front. At times the fabric is
pleated in the legs and tucked at the back the waist. The free end of the palla is sometimes
used to cover the head like a veil.

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[Link] ANCIENT NEAR EAST

Between 3500 – 3000 BC, a great civilization in arose in Mesopotamia, now in present day
Iraq. Some of the different cultures of the Sumerians, Babylonians and Assyrians who
inhabited Mesopotamia, all showed a strong commonality in their draped clothes.

i. Sumerian Costume
The most basic garment for both men and women was the simple ankle-length, wrap-around
skirt. The sculpture of a priest shows him in a long kaunakes skirt tied at the waist, where
the excess waistband forms an animal-like tail hanging at the back.

Fig 1.11. Ebikil, superintendent of the Ishtar temple at Mari, Paris, Louvre

ii. Babylonian costume

The earlier thicktufted kaunakes skirt was transformed into a draped look worn by both
sexes. Those of high rank wore elaborately draped large woven shawls edged with fringes
and tassels while lower ranks wore simple linen skirts. A typical style was of the shawl draped
under the armpits across the body with the excess fabric covering the left arm and thrown
over the left shoulder leaving the right shoulder and arm bare. The style almost prefigures
the Greek Himation and the Roman Toga two thousand years later.

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 Fig 1.12. Elamite woman in draped Babylonian garment secured with a pin on to the left shoulder,
reminiscent of the Indian sari

iii. Assyrian costume

The Assyrians wore either rectangular or semi-circular draped shawls with the short-sleeve
tunic. Another small square or rectangular shawl was worn like an apron at the back while
the semi-circular shawl was draped around the torso. The amount of fringe edging also
indicated rank.

Fig 1.13. Drawing of Assyrian king wearing draped tasseled shawls over a belted tunic

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1. 2.1.3 EGYPTIAN COSTUME

A characteristic of Egyptian costume was that it covered the lower body leaving parts of the
upper body bare, which could be covered by a cape that could be twisted, draped and
knotted in front. Egyptian clothing was mainly draped and pleated. Women also wore a
sheath-like tunic called kalasaires. The basic garment for men was the schenti which was a
single strip of linen wrapped around the hips worn by all classes except for the fact that the
Pharaoh’s schenti was much finer and often pleated. Similar to the Indian drape, the
common way of wearing it was diagonally across the hips with one end tucked in at the waist
and the other hanging free in front. Male royalty also draped a large transparent material
around the body knotted at the waist creating elaborate folds at the hips called the haik.

Religious costume was an important part of Egyptian clothing. When the shawl was not
draped but merely placed flat on the shoulder, it became a ritual garment which covered the
arms but left the hands bare.

Fig 1.14. Seti I and the Goddess Hathor, painted relief 19th dynasty, Paris, Louvre

The Pharaoh wears the Schenti under the draped transparent material around the body
creating elaborate folds at the shoulders and hips of the royal ‘haik’. The Queen wears the
Kalasaires

[Link]. GREEK COSTUME

Ancient Greek and Roman costumes were traditionally draped. The draped styles were
characterized by the arrangement of large pieces of rectangular, oval or crescent-shaped
fabrics which were folded, pleated, pinned or belted around the body in different ways. This
style of dressing utilized the entire fabric ensuring there was no waste. In spite of influences
from other countries, Greek costumes did not undergo any major transformation.

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Classical Greek costumes were based on two principles:
 The first was that a unisex rectangular piece of cloth woven in varying sizes was the
basis of all draped styles, be it a tunic or a cloak.

 The second was that this cloth was always draped around the body according to
certain norms but not cut or shaped. There were vast possibilities of drapes that
could arise out of this rectangular fabric is seen in the examples of architectural
draping at different temples.

Greek costume for men

The basic costume was the Chiton, a rectangle of cloth usually wool. It formed a tunic
fastened on the left shoulder leaving the right arm free or on both shoulders. This could be
worn with one or two belts at the waist. Without a belt this tunic hung loosely and served as a
night garment. When lengthened, it became a ceremonial or festive costume. It could also
be draped around the body like the Indian shawl.

Another male garment was the enveloping cloak called Himation made of a single large (6’ x
9’) piece of cloth, swathed around the body without fixed fastenings (Fig 1.15). This cloak
was versatile in its draped style:
 It could be worn alone, baring the right arm, shoulder and upper chest
 It could also wrap the wearer up to the chin covering the arms and the head.
 It could be used as a blanket at night.

Fig 1.15. Statue of Demosthenes in draped Himation, Copenhagen, Ny Carlberg Glyptothek

(Museum photo)

Greek costume for women

All Greek women wore the Peplos which was essentially a rectangular shawl with a fibula or
brooch/ decorative pin on the shoulder and was usually open on one side. This open peplos
was usually not belted at the waist. Greek women also wore the closed peplos by seaming
the two free edges of the fabric together.

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 Fig 1.16. Statue of Dancing girl in Doric Peplos, Naples, Museo Nationale

[Link]. ROMAN COSTUME

Roman costume was more class-based than that of the Greeks and reflected the society’s
formal distinctions between its own citizens and outsiders within a highly organized system of
rules. The civilian costumes of the Romans were broadly classified into two categories:
 Those which were slipped over the head
 Those which were wound around the body.

The wrapped garment was a Roman cloak called toga. Originally it was an outer garment for
both sexes which also served as a blanket at night. The draped cloak was made of a large
piece of cloth cut as a segment of a circle. Gradually the toga became extremely wide and
complicated especially when used as a ceremonial garment. The elite indicated social status
through various interesting ways of slanting or crossed drapery to which bands of specific
colours were added for distinction.

Women wore a tunic with the draped palla which was the equivalent to the male toga. It was
a large square or rectangular piece of cloth folded lengthwise and held on each shoulder with
the fibula. It could partly cover the head and partly mask the face

Fig 1.17. (L) Roman men wore draped Toga with the band along the edge of the fabric
(R) Fig 1.18. Roman women wore the draped palla in different ways

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Exercise 2: Match the columns

1 Fastening/pin to hold the ends of the Greek peplos together Antariya

2 Egyptians unisex garment Chiton
3 Only free Romans permitted to wear this garment which could be Schenti
draped in various ways to indicate social status
4 Sumerians skirt with an excess tail-like waistband Kaunakes
5 Roman counterpart of the Greek Palla Himation
6 Detail which indicated rank among Assyrians and Babylonians Fibula
7 Upper garment worn by ancient Indians Fringe
8 Garment worn by Egyptian men across all social strata Toga
9 The Greeks wore this versatile garment like a tunic which could be Kalasaires
belted, lengthened or draped like a cloak or shawl.
10 Indian draped lower garment Uttariya

Review questions
1. State the 5 broad archetypes of clothing.
2. Give two examples of draped and slip-on costumes.
3. What were the broad categories of Indian garments?
4. What was the difference in the way the basic Egyptian garment was worn by the
King and commoners?
5. How did the Roman men indicate status through clothing?
6. Explain the term Uttariya. Briefly explain the manner of draping among the different
classes of society.
7. Elaborate on the following terms:
i. Kaunakes
ii. Schenti

Activity 2

Background: Both in Western and Asian civilization, draped apparel have preceded cut and
sewn fitted garments giving each ensemble a distinctive look worn both by men and
women. The manner of draping the traditional six to nine yard sari is indicative of the
geographical location in India where the wearer resides.

This activity is intended to provide students with hands-on practice of recreating drapes of
ancient Indian garments.

1. The students shall work in pairs to perform this activity

2. Refer to books, magazines or internet and collect pictures of different sari drapes.
Are there commonalities and differences in the drape according to the geographical region?
Are the saris of the same length? Has the manner of draping the sari changed or remain
unchanged over the years?
3. Select any one Indian draped garment from the chapter (sari, antariya, uttariya)
4. Refer to books on costume from the bibliography to find out more about the way the
garment was draped.
5. Demonstrate the draping process step-by-step in class

1.3 INDUSTRIAL REVOLUTION

Prior to industrialization of fabric production in the 18th and 19th centuries, the fabric cost was

16
high which prohibited most people from possessing too many clothes. Most people had to
spin their own yarns, weave and knit their own fabrics, and then sew their own clothes in
their spare time. Lower classes wore homespun clothes since fabrics in fine weaves were
unaffordable for them.

In the mid-18th century, a general change swept Western countries. The middle class grew
stronger and began to actively participate in trade and industry. Every facet of life was
affected including textiles and costume. In England the Industrial Revolution rapidly
transformed the country. Several new inventions followed by patents, developed the
industrial spinning and weaving centres. While these speeded up the process of textile
production, they also led to riots and law considerably. Laws were passed to stop their
implementation due to the fear that increased mechanization could create widespread
unemployment, thereby adversely affecting the lives of common people.

Another contributor to this change was the opening of new markets in Spanish colonies, and
imports of Indian cotton and French silk mills. The British textile industry primarily produced
broadcloth. Manchester transformed itself from a market town to the centre of the cotton
industry while Norwich produced wool and Coventry silk. The fall in prices, as a result of
mechanization, opened up the world market for England.

Cotton revolutionized European clothing with the production of exclusive fabrics such as lawn
and batiste. The vogue for cotton garments as well as accessories in lawn, muslin and gauze
grew steadily. An unexpected effect of the use of cotton was the slave trade. Cotton cloth
was transported to Africa where it was bartered for natives, who were then taken to the new
American states. Subsequently, the ships returned with raw cotton.

1.3 Mechanical Inventions during Industrial Revolution

At the beginning of the 18th century, most of the work related to the textile spinning and
weaving was carried out in people’s homes. A chain of inventions changed the situation
completely. This caused unrest among people who feared that machines which could do the
work of several men would result in unemployment. Though sporadic attempts were made to
break machines, the process of mechanization continued.

Fig 1.31 18th century knitting machine

17
With the increased demand for cotton goods there was greater need for cleaning of cotton
which could be done normally to an approximate amount of 1 pound in a day. Eli Whitney
invented and patented an automatic Ginning machine which was a simple yet effective way
of separating cottonseed from short staple cotton fibre.

In 1804 refinement and complexity in woven textile patterns came in the form of the Jacquard
loom named after the designer Joseph Jacquard. This loom could automatically control the
warp and weft threads on a silk loom by ‘recording’ patterns of holes on a string of cards.
This relatively simple method evolved and was modified later into computer punch cards.

The invention of the domestic sewing machine by Issac Singer in 1851 met with high
commercial success. The sewing machine brought the principle of assembly-line which led
eventually to mass production, standardization of sizes and ready-to-wear clothing sold in
departmental stores.

Increasingly active scientific research made a lot of progress in colours and dyes. Sir Isaac
Newton had earlier isolated the principal colours of the spectrum - red, yellow and blue of
which the other tones were only mixtures. Johan Tobias Mayer explained the principles of
colour mixing thereby creating new possibilities of colour which provided textile
manufacturers with numerous colour combinations. In 1856 Sir William Perkin invented the
first synthetic dye.

1.3.2 Effect of Industrial Revolution on India

India was ceded to Britain by the Treaty of Paris in 1898. India’s economy at this juncture as
in ancient times depended largely on its textiles. Indian cotton and other specialized textiles
were unmatched quality and therefore, were used to trade in spices. During colonial rule, the
traditional royal and temple patronage declined as the British government changed Indian’s
role as the largest exporter of textiles in the world to the biggest importer of English-made
cloth. The country was systematically plagiarized as the Indian domestic market was
swamped by cheap copies of Indian textiles, industrially produced in Lancashire. Stringent
taxes were imposed on weavers who specialized in hand-made fabrics as a result of which
weavers of textile weaving centres like Surat and Murshidabad faced tremendous hardship to
the extent that some textile weaving techniques became extinct.

British women’s clothing profited from the progress made in the nation’s mills whose raw
material was provided by the East Indian colonies. Cotton was the most sought after for its
superior quality, affordability and durability. Beautiful Indian prints called chintzes (derived
from the Indian cheent meaning ‘spray of raindrops’), delicate muslins and calico fabrics were
very popular in England. France too exhibited great interest in printed, painted or dyed
calicoes called Indiennes. Shawls from Kashmir in complex designs and labour intensive
weaves called kani were regarded as luxuries in Europe. Inspired by the exotic garments of
the West Indies and the exquisite clothes of the nawabs of India and Ceylon, British clothes
were fashioned by overseas colonies. It is significant that words which are part of the modern
global textile vocabulary like chintz, muslin, calico, shawl, khakhi, kamarbandh, jodhpurs,
pyjama are of Indian origin.

Exercise 3a: Match the following

Designed loom which could create complex weaves and Eli Whitney
developed later into computerized punch-cards
Invented the first synthetic dye Isaac Singer
First commercially produced domestic sewing machine Issac Newton
Obtained several colour shades which provided textile Sir William Perkin

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 manufacturers with numerous colour combinations
Invented and patented an automatic Ginning machine for cotton Joseph Jacquard
Isolated principal colours of the spectrum Johan Tobias Mayer

Exercise 3b: Fill in the blanks

1. Indian peasants were forced to cultivate and dye cotton in indigo within an
oppressive system called ---------------.
2. ________ was a popular Indian print with small flowers used in European clothing.
3. Cotton revolutionized European clothing and accessories with the production of
exclusive fabrics like -----------, ------------ and -------------.
4. Malmal is the Indian name for ----------- fabric.
5. Stringent taxes imposed on weavers who specialized in hand-made fabrics resulted in
some textile weaving techniques becoming __________.

1.4. EVOLUTION OF MODERN INDIAN FASHION

Traditional Indian clothes have had a distinct identity not only within the country but also
globally. Moreover, Indian costumes have a unique characteristic of being indicative of a
particular geographical region. The history of 20th century Indian fashion is contextual and
co-related to the socio-economic-political environment within the country as well as changing
fashion trends abroad. It should be noted that Indian heritage and tradition has been so
deep-rooted that new influences could bring about only a limited amount of change, without
any radical metamorphosis in culture.

1900 to 1910
At the turn of the century, the socio-political scenario was that of the British Raj firmly
entrenched in India. On one hand the influence of Western fashion in menswear was seen in
baggy trousers, buttoned shirts, jackets, hats, walking sticks worn by some Indians in the
workplace. However, dhotis and pajamas with kurtas and turbans continued to be the staple
items of clothing for most people, indicative of regional or national identity.

Women wore a high collared three-quarter sleeved blouse with the sari pinned on the left
shoulder with a brooch. The wives of those working for the colonial government were the first
to step out and mingle with the British. The ladies of Brahmo Samaj of Bengal were the
earliest to adapt to Western styles. While the tradition of wearing saris with regional draping
variations continued to be firmly entrenched, women began to experiment with the sari
blouse. The stitched sari blouse echoed the latest styles of English blouses with cuffs, laces
and pleats with the sari palla pinned at the shoulder. The long ruffled skirts worn by the
English inspired the stitched petticoats worn with saris decorated with pretty borders and
dainty laces. Heavier embroidery embellished with pure silver and the resham combined
Mughal inspiration with Western influence.

1920s
In the West, the decade called 'Roaring Twenties' characterized by the 'Flapper' style
enhanced the slender columnar silhouette. In India the trend was echoed with changes in the
sari blouse where the semi-fitted rectangular shape continued in the long-sleeved blouses
with raised sedate necklines.

1930s
This trend continued into the 30s where the sari palla was draped either seedha (back to

19
front) or ulta (front to back). The Western style of padded shoulders translated into puffed
sleeved blouses. This era saw the advent of movies which transformed film stars into icons
whose every nuance of style was faithfully emulated by the masses. With the first talkies,
elegant chiffon saris became fashionable popularized by the upper echelon of society and
film stars. The first fashion show was held in Pune in 1930 when Catherine Courtney of
'Pompadour Gowns' presented western clothes on European models.

1940s
Austerity measures along with a renewed zeal in patriotism marked this decade. Mahatma
Gandhi's call for complete independence in the 1940s had the objective of uniting the entire
country and manifested itself by the burning of all foreign materials/clothes. It was a
significant gesture that 'khadi'- traditional, rough, homespun which was woven on the
'charkha' was not just a fabric but also a symbol of the Indian spirit of the times-of self-
reliance, nationalism and resistance to British rule. Khadi kurtas, pajamas and dhotis were
worn along with the simple folded Gandhi topi. This look submerged differences in religion,
creed and caste into one collective identity of being Indian. Kamaladevi Chattopadhyay
epitomized Indian elegance in her handwoven saris. Generally, saris were teamed with
conservative waist-length semi-fitted blouses with high neck or band collar and half-length,
half three-quarter length or full length sleeves.

Post-independence and 1950s

Post 1947, the limitations of the Indian style statement was expanded by India's first Prime
Minister, Pandit Jawaharlal Nehru. He exhibited inimitable style with his well-stitched
churidar-kurtas, Gandhi topi and a 'bandhgala' band-collar jacket with a red rose pinned on
the lapel. The 'Nehru jacket' as it was known, gave a new direction to menswear fashion in
India.

The post-Independence era brought about a buoyant mood which continued in the 1950s
with gradual evolution of design of traditional apparel. The sari blouse showed distinct signs
of innovation in pattern. The length of the blouse became shorter. The 'cup' could now be cut
as a separate piece with darts and seams. Embellishment techniques such as embroidery,
mirror work, beads and sequins made the blouses more decorative.

Indian women now had the dual responsibility of balancing the household and work outside
the home. Optimizing time, she found the 'salwar-kameez' very convenient. Originating from
Punjab, this ensemble was adopted as a natural choice irrespective of local and provincial
influences. It was initially worn with a short jacket or 'bundi' and 'dupatta'.

1960s
This decade was the beginning of street wear bubbling up to high fashion, the ethnic look to
hit the runway as well as for hippies to run free. In the West, the mini skirt/dress, shot up
above the knees often teamed with knee-high boots. Correspondingly the 'salwar-kameez'
lengths grew shorter. 'Tights' worn with skin-fitting knit tops and pullovers wasan integral part
of the look. Hindi films held up a true mirror of fashion in society of the time. Heroines wore
extremely tight kameez with churidar which were replaced by nylon stretch pants and
'dupatta' of sheer materials like chiffon, net or nylon.

With sari blouses the craze for curvaceous toned midriffs continued. The back neckline
plunged or could be knotted in a bow on a sleeveless blouse worn with sari with rather short
'palla' seemingly carelessly thrown over the shoulder. Worn below the navel, saris were
draped versions of low waisted 'hipster' skirts and pants. Another variation was the mini-sari
draped above the knee which was perhaps too risqué to become a widespread style
statement. Hindi films gave the first stitched sari, figure-hugging with pleats and 'palla' in
place which just needed to be zipped up. This zip-on sari became a party-wear favourite

20
because of the convenience of wearing it. Sensuous fabrics like chiffon, crepe and georgette
were conducive to this sari drape. Bouffant hair with occasional hints of a fringe, heavy lidded
eyes and pale lips completed the look.

This decade was synonymous with trousers called the Bell Bottoms, deriving its name from
the flared hem. This style continued into the next decade. Loose, straight-leg trousers named
'Parallels' pre-dating the modern wide-legged Palazzo pants were also fashionable. Indian
kameez of hip length or mid-thigh length were also teamed with these pants.

The kurta also called the kameez was also teamed with the lungi a wrap-around skirt either
as a rectangle or as a large cylinder that could be draped on any body size. This was
essentially a sarong-like wrap which was seen not only in the Orient but was also a
traditional draped with regional variations seen in Saurashtra in the West, Kerala in the South
and Punjab in the North.

Lucknow sharara and gharara worn with the kameez and dupatta became part of the formal
dress code. Another ensemble that became popular was the Rajasthani, ghagra-choli
ensemble adopted by socialites at weddings and other traditional ceremonies. The long or
short ghagra skirt was worn with stylized choli and kurti.

With the fashion magazine Femina acquiring the franchise to several international beauty
pageants like Miss Universe, Miss World and Miss Asia in 1965, beauty competitions and
fashion shows were held in Delhi, Bangalore, Calcutta and Madras.

1970s
This was a time when the clash of lifestyles and aesthetic values resulted from the
widespread use of new materials and techniques. Plastics replaced natural materials, factory
produced goods replaced handcrafted ones and nylon replaced hand-woven silks and
cottons. Yet against all odds, a strong revivalist movement revitalized the legacy of textile
crafts largely through the efforts of visionaries like Kamaladevi Chattopadhyay and Pupul
Jayakar who set up several institutes and organizationsto energize the textile industry and to
encourage the continuance of traditional handicrafted skills of artisans. The cottage industry
found a strong Government supported infrastructure. Revival through recognition of national
cultural roots came from fabrics, clothes and accessories designers. Ritu Kumar was one of
the earliest pioneers of fashion with extensive research into block prints and innovative
application of the technique of zardozi embroidery.

Radical options in draping the sari in the Coorgi style, leaving the shoulders bare, the
butterfly style and the lungi style were seen. Backless embroidered blouses teamed with
cotton saris. Both the churidar-kurta and the salwar-kameez were equally popular with the
paunchaor stiffened hemline of the latter becoming extremely wide with the occasionally
hazard of getting stuck in the 'platform' heels. Dupattas were either in a contrasting colour or
else of the same print and colour as the 'suit' itself.

1980s
Globally, ‘Power dressing' with padded shoulders, a tightly belted waist and a hip length
peplum was the characteristic silhouette. Indians responded with the kameez and tops with
shoulder pads and leg o’ mutton or puffed sleeves tapering to be wrist. The visual emphasis
on the shoulder width was thus created. The waist was emphasized with a belt or sash or
was tucked into the waistband of the lower garment. Trousers comprised the ‘dhoti’ pants,
cowl pants, harem pants, or ‘Patiala salwar’.

The revivalist movement continued its momentum with independent as well as government
sponsored research projects and exhibitions both in India and abroad by stalwarts like

21
Martand Singh, to showcase and promote India’s varied textile tradition and crafts. Talented
designers like Asha Sarabhai, Archana Shah, David Abraham and Rakesh Thakore
(Abraham and Thakore) from National Institute of Design who created labels with a
distinctive globally relevant look based on their deep knowledge of textiles. Satya Paul,
Hemant Trivedi, James Ferriera, Pallavi Jaikishan, Abu Jani and Sandeep Khosla (Abu
Sandeep), Monapali, late Rohit Khosla, Tarun Tahiliani, Suneet Varma, Ravi Bajaj, Rohit
Bal, Rina Dhaka were among the designers who commanded a more impressive following
than even the models who wore their clothes.

1990s
This decade saw a multitude of influences, an eclectic mix with the return of chic, glamour
and high-fashion. With rapid strides in communication, fashion shows in any part of the
globe could be transmitted instantaneously by satellite. In India, TV channels like ‘FTV’ and
‘Trends’ along with programmes like ‘MTV House of Style, ‘CNN Style with Elsa Klensch’
brought the latest fashion to living rooms. On one hand, therefore, for the urban consumer
was the awareness and acceptability of western clothes to look ‘cool’ as dictated by style
icons on MTV and be among the elite who wore Gucci and carried Louis Vuitton bags. On
the other hand, was the need for ethnic clothing for semi-formal and traditional occasions like
weddings and festivals. These high-priced ‘haute couture’ (high fashion) garments were
expensive not only for their ‘designer’ label but also for the high level of skills of the
embroiderer and the quality of materials used. In the context of the masses, grew a parallel
prêt-a-porter (ready to wear) industry catering to the middle class by its volume in sales and
affordability in prices. This decade saw the beginning of branding and the emergence of
departmental stores and large single brand stores. To entice more customers to patronize
the label/ brand, there was widespread advertising from press releases, catalogues,
magazines, hoardings to video ads. Fashion shows became a very effective mode for
publicity both for designers and brand promotions. Talented designers like Raghuvendra
Rathore, Wendell Rodericks, Anamika Khannna, Aki Narula, Rohit Gandhi and Rahul
Khanna, Meera and Muzzafar Ali also established their labels with distinct signature styles.

To tap the purchasing power of the Indian consumer, designers like Zandra Rhodes (UK),
Pierre Cardin (France), Ichiro Kimijima and Kansai Yamamoto (Japan) held promotional
shows in India. Some brands like Pierre Cardin and Ted Lapidus launched their labels in
India but could not sustain long term success.

The establishment of the Fashion Design Council of India (FDCI) in 1998 provided
designers an organized forum for discussion and decision-making pertaining to the business.
In Delhi, FDCI organizes bi-annual Fashion Weeks for ready-to-wear, Couture Week and the
Mens Fashion Week. The bi-annual Lakme India Fashion Week (LIFW) which started in
2000 also provided the participating designers with the opportunity to showcase their
creations to a wider audience including national and international buyers. Today LIFW is
considered to be a forum showcasing Bollywood fashion. There are some other regular or
occasional fashion weeks in Bangalore, Rajasthan, North East and Kolkata. In addition,
Bridal Asia, Vivaha, The Wedding Show etc. showcases the exclusive creations in
wedding trousseau wear in the metros and tier II cities.

With the establishment of National Institute of Fashion Technology in 1986, a new wave of
designers began to create designs which put India firmly on the global map. Ritu Beri, JJ
Valaya, Ashish Soni, Narendra Kumar Ahmad, Ashima Singh (Ashima-Leena), Ranna,
Rajesh Pratap Singh, Manish Arora, Namrata Joshipura, Sabyasachi Mukherjee,
Gaurav Gupta, Gaurav Jai Gupta (Akaaro), Nida Mahmood, Pankaj and Nidhi, Shalini-
Paras (Geisha Designs) and others are synonymous with contemporary Indian fashion. Each
fashion designer label has distinctive design aesthetics and style recognizable by the fashion
fraternity. Each label is associated primarily with either Indian or western styles, women or
men’s clothing, elaborate surface embellishment or pattern-making oriented, minimalist or

22
flamboyant [Link] focus on textile development and revival notably Sanjay Garg (Raw
Mango) and Anavila Mishra (Anavila).

Ashish N. Soni Ritu Beri J J Valaya

Ranna Rajesh Pratap Singh Sabyasachi Mukherjee

23
 Namrata Joshipura Rabbani and Rakha Gaurav Gupta

Sanskar by Sonam Dubal Nida Mahmood Joy Mitra

24
Geisha Designs by Shalini and Paras Tanvi Kedia Shantanu Goenka

The next generation of designers is striking a balance between creativity and commercial
viability with keen business acumen. Some like Amit Aggarwal, Rimzim Dadu, Alpana-
Neeraj work with modern technology and experimenting with structure, materials and
techniques. ShivanNarresh have created a niche in swimwear and resortwear. Aneeth
Arora (Pero), Rahul Mishra have created their signature styles through the re-interpretation
of Indian textile heritage and handcrafting traditions, balancing social commitment with
ethical business practices. Samant Chauhan works predominantly with fabrics from
Bhagalpur. Uma Prajapati (Upasana Design Studio) involves community participation in
design with an abiding commitment to sustainable fashion practices.

Payal Pratap Singh Alpana Neeraj Amit Agarwal

25
 Pero by Aneeth Arora Shivan Narresh

The waves of liberalization and lowering of international trade barriers are sweeping the
world. Opening up of the Indian market has heightened the awareness that design has to
play a more significant role than ever before. Other countries are looking at India as a
market that because of its large population and potential customer base with purchasing
power. With the entry of several international brands of apparel, accessories, jewellery,
furniture and other lifestyle products, the Indian fashion market scenario is competitive,
challenging and exciting. The rise of the luxury market is indicative of the increasing numbers
of billionaires in India. The co-existence of foreign labels with domestic corporate brands,
mass-produced labels with handcrafted one-of-a-kind ensembles implies that there is a
requirement for designers, textile and clothing technologists and merchandisers with talent,
in-depth understanding of the industry, skills and a professional attitude related to the fashion
business.

Indian Designers on the Global Runway

New York Fashion Week: Ashish Soni, Sabyasachi Mukherjee

Paris Fashion Week: Rajesh Pratap Singh, Anamika Khanna, Manish Arora

Milan Fashion Week: Sabyasachi Mukherjee, Rocky S., Tarun Tahiliani

London Fashion Week: Manish Arora

Exercise 6.1 Fill in the blanks

1. Amazon India Fashion Week in Delhi is organized by

_______________________________.
2. Lakme Fashion Week is organized in the city of _____________________.
3. A show which showcases wedding wear is ______________________.
4. Wedding wear is also called _______________.

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 Review questions
1. What was the role of Kamaladevi Chattopadhyay in terms of textile and crafts revival
in the 1970s?

Activity
Background: Contemporary Indian fashion showcases and promotes India’s varied
textile traditions and crafts with distinctive design aesthetics recognizable by the fashion
fraternity through FDCI or LIFW. Each label is associated with Indian or western styles,
women or men’s clothing, elaborate surface embellishment or pattern-making oriented,
minimalist or flamboyant etc.

This activity will enable students to know more about Indian designers.
1. Create a Power Point Presentation on any one of the following Indian designers:
i. Ritu Kumar
ii. Manish Arora
iii. Sabyasachi Mukherjee
iv. Rohit Bal
v. Manish Malhotra
vi. Anita Dongre
vii. Rajesh Pratap Singh
[Link] Tahiliani
ix. Wendell Rodericks

The PPT should include the name(s) of the designer / label, date of establishment,
location, stores where the label is retailed, participation in shows/ fashion weeks,
significant achievements, awards ( if any), unique characteristics.

Show the development of the label and the designs through visuals tracing its history
since inception to the latest collection.

1.5 FILMS AND FASHION

India is the producer of largest number of feature films in the world with centres for film-
making such as Mumbai, Kolkata, Chennai and Hyderabad. However, it is Bollywood
(originating from the original name of Bombay) in Mumbai which, in particular, produces
hundreds of films annually based on fantasy and inspire dreams among many. In India, Hindi
films have a tremendous reach into the homes and hearts of millions.

Movie actors are celebrities whose star status gives them credibility. This is the reason why
product endorsements by the cine-stars are so effective. Advertising practitioners rely on a
celebrity face to stand out among innumerable ads and expect the likeability of the star to
transfer to the product. Media performers create the illusion of interpersonal relationships
with viewers. The artificial social world consists of celebrities and the characters they play.
Even though the relationship is imaginary, people identify with them. Social behaviour and
consumer purchasing is thus influenced by media personalities because they are perceived
as reliable advisors and role models.

Costumes in movies are very influential in creating distinctive styles and looks which
stimulate fashion trends across the nation. The screen image of Amitabh Bachchan in formal
sherwanis in Mohabatein, Aamir Khan in stylish formals in Ghajini, Salman Khan in khakis
and aviator shades in Dabangg, Shahrukh Khan in chic casualwear in Kal Ho Na Ho, Rekha
in flowing Anarkali-like kurtas in Umrao Jaan, Bhagyashri in handpainted kurta-churidar in

27
Maine Pyar Kiya, Madhuri Dixit in the purple sari in Hum Apke Hain Kaun, Kareena Kapoor in
short kurtis and T-shirts with salwars in Jab We Met and others have influenced many other
commercial designers and manufacturers to capitalize on the ‘style wave’.

Costume designers are those who design and accessorize the clothes worn by actors
onscreen. Bhanu Athaiya who has designed for several movies including Lagaan,
conducted prior in-depth research to establish historical authenticity before finalizing the
costumes for Sir Richard Attenborough’s Gandhi. She won the Academy award for Best
Costume Design for this movie in 1983. Shama Zaidi designed costumes for several award
winning films including the Satyajit Ray’s National award winning Shatranj Ke Khiladi.
However in many period films based on historical events and characters, the costumes may
or may not be credible in their interpretation; sometimes the lavish production, elaborate sets
and a glossy look may merely require correspondingly glamorous costumes.

Some more examples of designers/ costume designers and a few of their most recognizable
movies are:
 Aki Narula - Bunty and Babli, Don
 Ameira Punwani - Guru
 Arjun Bhasin - Dil Chahta Hai, Lakshya, The Namesake, The life of Pi
 Dolly Ahluwalia - Omkara, Bhaag Milkha Bhaag, Water, Bandit Queen (National
award for Best Costume)
 Leena Daru - Tezaab
 Lovleen Bains Rang De Basanti
 Niharika Khan - Band Baaja Baaraat, Rock On, Delhi Belly, The Dirty Picture
(National award for Best Costume)
 Neeta Lulla - Jodha Akbar, Devdas (President award)
 Priyanjali Lahiri - Tare Zameen Par
 Sabyasachi Mukherjee - Black (National award for Best Costume), English Vinglish

Today designers for movie stars, both on-screen and off-screen have a celebrity status of
their own. Moreover film-making has become more organized as an industry with the entry of
professional fashion designers as costume designers designing for stars both on-screen and
off it. The relationship between designer and actor was best exemplified by designer
Givenchy with actress Audrey Hepburn as his inspiration or ‘muse’ in the 1950s. In Hindi
films there are similar examples such as Manish Malhotra who designs and styles Karishma
and Kareena Kapoor, Sabyasachi Mukherjee who designs for several stars including Rani
Mukherjee and Vidya Balan, Neeta Lulla for Aishwarya Rai and so on. Designers like Rocky
S, Vikram Phadnis, Surily Goel, Anna Singh, Arjun Bhasin also design for movies.
Anaita Shroff Adjania, fashion editor for Vogue India has designed the costumes and styled
the look in Dhoom, Dhoom 2 and Love Aaj Kal. Muzaffar Ali director of Umrao Jaan is also a
fashion designer. The two movies entitled Fashion and Heroine directed by Madhur
Bhandarkar showed a wide range of glamorous clothes on-screen which are associated with
fashion and costume designers.

Both movies and television are significant in creating and showcasing new styles that have
become iconic, spreading like wildfire, capturing the imagination of the masses. These on-
screen costumes have started trends resulting in mass buying of similar styles at affordable
price points. The actors, the screen characters and the clothes they wear in commercially
successful movies and serials, become influential factors in the clothing and lifestyle choices
for the masses and create market demand for the same styles.

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Exercise 7: Name the costume designer of the following movies

1 Black
2 Gandhi
3 Life of Pi
4 Taare Zameeen Par
5 Umrao Jaan
6 Devdas

Activity 7

The costumes worn by screen characters in successful movies and television serials, are
influential in creating market demand for similar styles at affordable price points.

This activity encourages students to understand the impact of reel-life movies and costumes
on real-life markets and trends.

1. Identify a commercially successful movie which has won award(s) for best costume.
2. Analyze the costumes of the lead characters in terms of elements and principles of
design
3. Refer to magazines and newspapers to find out the extent to which the styles have
trickled across different consumer segments.

GLOSSARY

Antariya Draped lower garment for both sexes in India

Chintz Small print derived from Indian word cheent

Chiton Draped rectangle of fabric which could be belted to form a tunic or draped
like a shawl fastened on one or both shoulders worn by Greek men.
Fibula Decorative pin or brooch used to hold ends of the garment at the
shoulder by Greeks and Romans
Haik Large transparent material around the body knotted at the waist creating
elaborate folds at the hips worn by Egyptian male royalty
Haute Couture French term for exclusive, one-of-a-kind ‘high fashion’
Himation Large fabric worn by Greek men swathed around the body without fixed
fastenings with or without inner garment
Unstitched piece of fabric draped the hips draped loincloth for men
Kachcha passed between the legs with the end tucked at the centre frontwaist
worn in India.
Kalasaires Egyptian unisex sheath-like tunic

Kaunakes Ankle-length, wrap-around skirt tied at the waist with the excess
waistband hanging loosely at the back worn by the Sumerians.
Kayabandh Indian sash fastened at the waist knotted at the front in simple or
elaborate ways.
Mauli Turban made of a twisted roll of cloth worn by the Kushans

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Palla Draped garment worn by Roman women as the equivalent to the male
toga
Peplos Shawl worn by Greek women fastened at the shoulder either as Open
peplos or Closed peplos
Schenti Linen fabric wrapped around the hips worn by all classes in Egypt
Toga Worn only by free Roman citizens, it was initially worn outdoors and later
became a ceremonial garment
Ushnisa Turban twisted with the hair into a top knot and wound around the head
for men worn in ancient India
Uttariya Traditional Indian unisex upper garment, versatile both as formal and
casual clothing whose drape indicated the profession of the wearer

References

Gini Stephens Frings, ‘Concept to Consumer’. Prentice Hall

John Hopkins, ‘Fashion Design: The complete guide’ Ava Publishing
Ted Polhemus. ‘Streetstyle: From Sidewalk to Catwalk’ Thames and Hudson

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