Showing posts with label #fashion. Show all posts
Showing posts with label #fashion. Show all posts

22 February 2021

SLOW FASHION: PANDORA DOLLS AND THE HISTORY OF FASHION ADVERTISING

Sew What | Natalie Scola


Fashion permeates modern culture – from Instagram to magazines, new styles are visible and accessible – especially with the popularity of online shopping during a pandemic!

How did people learn about fashion trends before social media or the rise of magazines and fashion advertisements?

From the 14th to 18th century, dolls known as Pandoras or poupées de mode, were miniature dolls dressed in the latest fashions and sent across Europe to share new fashion trends.

Pandora dolls are fascinating bits of history because they show the importance of fashion through the centuries and provide a point of reference for the fashion of the day. These dolls were not intended as children’s playthings, rather they were important economic and cultural items.

As early as the 14th century, there are records of the royal families of France sending dolls to other European courts to promote French fashion and strengthen diplomatic relationships. The Italian Marie de Medici, lover of all things fashionable, received fashion dolls by the French king Henry IV before their marriage so she could learn how the French dressed. The use of these dolls in royal and aristocratic circles marked them as something exclusive, and helped established France as a center of fashion.

By the 17th century, these dolls had become an established part of the fashion trade. The 18th century saw the peak of the doll’s popularity; it was during this time that they became known as “Pandora” dolls, although the origins of this name are unknown. French dressmakers sent Pandoras with their designs to England, Germany, Italy and Spain. One of the oldest fashion dolls is displayed in the Livrustkammaren (Royal Armory Museum) in Stockholm. She has clothes made of silk which are embroidered with gold and silver thread. Her wig is made from real human hair and is styled in an elaborate coiffure. The high quality of the doll’s clothes and the skill present in the creation of the doll itself is proof of the elite status of these objects.  

Fashion doll c. 1590 in the collection of the Royal Armoury, Stockholm. Source.

The mass popularity of Pandoras in the 18th century aligned with cultural changes that made fashion and wealth more accessible. The beginning of the 18th century saw improvements in travel conditions through a growing network of public transportation systems. This led to increased mobility, allowing the Pandora dolls to travel further and with greater ease. The emergence of a middle class with increased disposable income competed with the aristocratic elite. In England, sumptuary laws which had been in place since the 14th century, dictated who could wear what based on social position. By the 17th century, the laws had weakened and were eventually abolished, giving people much more freedom to choose what they wore and helped increase the popularity of the Pandoras in the country. With the improved production of luxury fabrics and an evolving economy, Europe saw the origins of what we now recognize as a fashion market.

Most Pandora dolls were made of wood, with their heads and bodies turned from a single piece. Some had arms and legs made of jointed wood while others had limbs of wax or linen. Their faces were painted and the most expensive dolls had glass eyes. Some had painted hair or realistic wigs made from flax or wool! Reflecting accurate, new hairstyles was just as important as showing new clothes.

A Pandora doll’s clothing reflected the contemporary wardrobe. For women, this included:
  • A chemise or shift (the undergarment worn closest to the skin)
  • Stockings
  • Stays (fully boned, laced bodices worn under the dress to create a specific body shape)
  • Panniers or other dress supports (undergarments worn to extend the skirt at the side or back)
  • Pockets (worn tied around the waist and accessed through slits in the outer gown)
  • Petticoats
  • The outer gown
  • Stomacher (decorative, triangular panel that covered the front opening of the gown)
  • Accessories such as shoes, hats, gloves, and jewellery

 

This Pandora comes with an incredible amount of accessories - 23 in total! Source.

So, who were these dolls made for and who bought them? Dressmakers and tailors would send dolls to different countries so other dressmakers and tailors could copy new styles and patterns. In this way, they acted as advertisement for the dressmakers, showing off their skills and talent. Pandoras were also used by wealthy customers. Fashion, especially the fashion worn by the upper classes, was expensive; there was no such thing as fast fashion in the 18th century! With consumer goods being available to a wider range of society, the upper classes were intent on demonstrating their wealth through visible goods such as clothes; only the newest designs in the best fabrics would be worn. Pandoras offered customers the ability to view what they were going to purchase, to feel the fabric and see the design in a miniature mock-up. The clothes worn by these small mannequins were constructed exactly as full-sized clothes would be and included every construction detail, demonstrating the immense skills of dressmakers and tailors.

This doll's jacket may have been made for a Pandora doll. It is made of a beautiful - and expensive floral silk. The jacket is lined and the back of the jacket (bottom) is pattern matched, showing the skill of the dressmaker. Source.

While Pandoras were generally small, about the size of modern toy dolls, some were made life-sized. Wealthy clients became interested in owning their own Pandoras, and began to collect both the smaller, travelling versions as well as the life-sized ones. It became popular to own a pair of dolls, one in court dress – the Grande Pandora – and one dressed in everyday wear – the Petit Pandora.  Life-sized dolls were not just the whim of the rich, but also served a practical purpose. Clothes made to a life-sized doll could be tried on by the recipient and help the dressmaker with the fitting process.  For dressmakers, life-sized Pandoras were the earliest version of modern store mannequins. Rose Bertin, dressmaker to Queen Marie Antoinette, sent wooden Pandora dolls to Austria to show French fashions to the Queen’s family. In her shop window, Bertin also made use of a life-size model of the Queen, displaying to the public the latest royal fashions and cementing Marie Antoinette’s image as a fashionista.
 
This Pandora, while missing a head, is a beautiful example of court dress (robe de cour) from the 1760s. Court dresses at this time were made of three parts: a boned bodice with a wide neckline; a mantua skirt which was long and narrow; and a train. The bottom picture shows the scale of the Pandora compared to life sized clothes. Source (top).Source (middle).Source (bottom).

Pandora dolls, despite looking like toys, were not meant to be played with. Their sole purpose was to display the latest fashion trends. Some women used Pandoras to commemorate their own wardrobes and lives. In England, Laetitia Clark Powell, created a series of 13 dolls which she dressed in miniature versions of her own wardrobe, including her wedding dress; some of these dolls survive today in the V&A.
 
Laetitia Clark Powell's Pandora replica of her wedding dress. Source.

While most dolls represented female figures, there also existed fashion dolls depicting men, boys and infants. However, the majority of Pandora dolls have not survived due to their construction: materials like wax and linen eventually break down with use. The Pandoras, once they served their original purpose, were handed down as family heirlooms and many probably made their way to nurseries to be used as playthings.

A miniature replica of a man's jacket, 1740-1760. Source.

The craze for new styles drove the popularity of the Pandora doll throughout the 18th century. The dolls were sent around Europe before being brought across the Atlantic to America. The arrival of Pandoras from Europe was such an exciting event that American newspapers would report on their arrivals, with some dressmakers even charging customers to view the doll! It is incredible to think that the dolls travelled so widely when travelling took significantly longer than it does today. The dolls were an excellent visual indication of French fashion, but they also acted as a diplomatic representation of France. Fashion was seen as such an important export that several times throughout history, it was noted that Pandora dolls were protected by a kind of diplomatic immunity. The War of The Spanish Succession (1701-1714) impacted relationships between England and France, hindering the export and import of goods with embargos. However, fashion was recognized as an essential good and was allowed safe passage. In 1704, the French writer Abbé Prevost recorded:
“By an act of gallantry which is worthy of being noted in the chronicles of history for the benefit of the ladies, the ministers of both courts granted a special pass to the mannequin, that pass was always respected, and during the times of greatest enmity experienced on both sides the mannequin was the one object which remained unmolested.”
Despite the popularity and the social and political relevance of the Pandora dolls, they fell out of use by the last decades of the 18th century, around the time that the first fashion magazines appeared. Better printing equipment, a low newspaper tax and increasing literacy rates made fashion magazines accessible and popular. Customers interested in the latest fashions no longer had to wait for dressmakers to replicate clothes in minutiae and ship them to different locations. Fashion magazines and plates were cheap and mass-produced. While fashion dolls continued to be made, they no longer held the popularity they once did.

It was not until the 20th century that the practice of travelling fashion dolls was revived. As World War II ended, France found itself supplanted by America as a leader of fashion. The couture industry was important economically but it also made up an important part of the French national cultural identity. To help revive the idea of French fashion, Robert Ricci – son of designer Nina Ricci – proposed a theatre production of fashion. The Théâtre de la Mode (Theatre of Fashion) was a touring exhibition of French fashion designs. With materials in limited supplies, all designs were made in miniature, mounded on 27.5” (70 cm) wire mannequins. Over 60 Parisian couturiers volunteered to produce new fashion designs, including Hermès, Balenciaga, Jeanne Lanvin and Pierre Balmain.

One of the sets for the Théâtre de la Mode for its 1946 tour in America. Source

Historic jewellery houses, including Van Cleef and Arpels and Cartier, contributed miniature jewellery. Hairdressers created individual hairstyles and milliners made miniature hats. Like the earlier Pandora dolls, there was an incredible level of detail in the clothes’ construction, with working zippers and miniature handbags that included even tinier wallets and makeup. The exhibition opened at the Louvre on March 28, 1945 and was extraordinarily popular: over 100,000 people attended, with ticket sales going to the war relief. The exhibition toured Europe and America, reestablishing Paris as a centre of fashion. Along the way, it revived the Pandora doll as a method of fashion communication.

Some of the fashion designs from the exhibition, showing the wire mannequins and the incredible detail in the construction of the outfits. Source.
Pandora dolls were a highly effective means of advertising fashion, providing customers with a degree of detail that modern advertising cannot match today – we rely on high quality photographs but that does not compare to the ability to touch fabric or even try on clothes. The Pandora dolls that survive are incredibly important cultural and historic items, allowing researchers to study the construction of clothes, especially when visual or written records are limited. With their array of fashionable wardrobes, Pandoras can be seen as the predecessor of modern fashion dolls like Barbie and American Girl. These modern fashion dolls have wardrobes and accessories and are marketed to the elite – American Girl dolls are infamously expensive. However, these modern dolls are still seen as toys, even though some are considered collector’s items. There is no modern equivalent for the Pandoras. At their height, Pandoras held a unique position in history, showing the intersection between fashion and the economy and demonstrating the importance of changing consumer culture.


4 April 2019

TRADITIONS GOING AWAY

Sew What | Rachel Dice


The wedding dress has been considered the quintessential part of every bride’s big day since the
Victorian Era.  


Custom bridal gowns by Evellyon Atelier. These elaborate, runway-ready gowns are the pinnacle of many brides' dreams
for their big day. Photo courtesy of Nicole Dice of Evellyon Atelier.
The tradition of big dresses and even bigger ceremonies is a relatively modern development and has become a large part of pop culture. Shows like Say Yes to the Dress and movies like My Big Fat Greek Wedding capitalize on the cultural importance of that oh-so-important day. What’s truly interesting, on the other hand, isn’t the tradition we all expect and follow. It’s the one that we’ve seemingly forgotten about: the going away outfit.

For those of you who aren’t familiar with the practice, the going away outfit is the clothes the bride changes into just before she and her groom rush out and away to their romantic honeymoon. This outfit would be bridal in feel, but more comfortable and easier to move around in. The idea of it was to keep up the feeling of ceremony while also providing the bride with a new outfit to greet her new life in.

The traditions of the going away outfit closely follow existing wedding traditions from different cultures and time periods.

A fashion plate from 1820 detailing different wedding dresses, styles, and colours. Source.

Back before the Victorian era, brides would simply wear their best clothing on their wedding day and would get married in any colour that dress happened to be. If they commissioned custom wedding clothes, the idea was that they would continue to wear that dress until it fell out of fashion or until it fell apart. Sometimes dresses were more elaborate on the big day but were then adjusted so they were more suitable for every-day wear. These Georgian era brides still had ceremonies as elaborate as they could afford, it was their wedding day, after all, and a time to show off.

 19th Century wedding veil from the collections of the
Aurora Museum & Archives. The veil has a crown of wax orange
blossoms. Photo courtesy of Rong Zhou.
Wearing white wasn't really a style until the marriage of Queen Victoria to Prince Albert. Along with white puffy dresses came the style of orange blossoms as the wedding flower of choice.

Many eastern wedding traditions involve changing outfits throughout the ceremony or for an after-party. Some, such as Chinese or Hindu weddings, involve wearing a bright red dress for luck and good fortune in the bride’s upcoming life. It has now become popular for Chinese brides to include a photo-shoot in a western-style white dress before changing back into traditional red.

While these traditions may hint at why going away outfits came into style, nothing actually mentions when the tradition started. Several contemporary wedding blogs and websites mention bringing the tradition back, and while one blog provides a picture of a couple in their going away clothes from 1940, there isn’t any other information. My mother fondly remembers her going away outfit from her first wedding. She made herself a cream pantsuit with a cinched waist and padded shoulders, quite a daring look for the late 80s. My grandmother always smiles when she looks
Ines Petrella and George Borg. Ines, my grandmother, wears
her going away outfit as they wave goodbye like movie stars
to their wedding guests. Photo courtesy of Rachel Dice.
at the photos of her going away outfit, and if you ask just right, she’ll take out the old Eaton’s box that holds the matching hat and purse —they were patent alligator leather, which was something she says only movie stars wore. Sometimes the going away outfit had even better memories associated with it than the wedding dress! 


Traditions like this are truly reflective of the intricacies of contemporary culture. They fade out of common use within a generation, yet no one can remember when they started or why. This is a challenge to all museums that collect textiles and local memory. Why do we only keep wedding dresses, but no going away outfits, or even bridesmaid clothes? With no rhyme or reason to most contemporary traditions, you never know what will appear or disappear next.

If I ever get married, you can bet that my going away outfit will be just as spectacular as the dress I first show up in!



While digital going away outfits aren't a thing, I'd like to say that my U of T sweatpants and my fuzzy sweater are the pinnacle of fashion for these types of events. It has been a pleasure and a privilege writing for the Sew What column of Musings! Thanks to everyone who has taken the time to read my posts thus far! May our next writer continue to enjoy your readership.  

8 February 2019

HAIR RAISING FASHION

Sew What | Rachel Dice


Have you ever wondered how certain fashions took off?

Hair broach from the Aurora Museum and Archives
collection. It is intricately woven with more hair as a
backing, and has small hair-wrapped wire letters in the
shape of a J and an S. Accession #2001.5.2. Photo
courtesy of Rachel Dice
The clothes we wear and the accessories we choose have always been about self-expression. When we dress with flair or with somber blacks and dark colours, the average person gets a hint about how we’re feeling and what we want to present to the world. Funeral blacks have become the universally acknowledged Western indication of a loss through death. These colours represent the deepest mourning and respect for the dead. In our modern times, we usually only wear black to the funeral and after that colours are free to enter our wardrobes once more. This wasn’t always so.

In the Victorian era, mourning culture dictated that a recently widowed woman should wear full black for an entire year. After this period, she could then switch to half-mourning for another year, which meant she was allowed to wear grey, greyish-purples, and dark brown along with black. Ultimately, it was a dreary colour set and every person who set eyes on her would instantly know that she was in mourning. Mourning etiquette was so strict that it not only dictated the colours of your clothes, but it dictated what kind of jewelry you could wear as well. The standard gold and silver were allowed, but anything with bright bursts of colour like rubies, sapphires, and emeralds, or their shiny glass equivalents were strictly forbidden. Diamonds were permissible, since they are technically colourless, and pearls were favoured since they were often used to represent tears. The best embellishments for mourning jewelry, however, were made from the hair of the deceased.


Hair broach from the Aurora Museum &
Archives. This broach showcases a beautifully
woven oval of dark brown hair.
Accession# 82.7.3. Photo courtesy of Rachel
Dice.
Recently, it has become popular to have a necklace made with a silver ornament that is actually a canister in which people can keep a bit of the ashes of their recently lost loved ones. It’s a modern way to keep them close to your heart even after they’ve passed on. While this trend is meant to preserve memories of the dead and comfort the living, it’s a little bit different from the Victorian concept of mourning jewelry because there’s no etiquette book or similar set of social rules that demands you wear it. The concept of death itself has actually changed vastly over the last century; instead of it being a public event, death has become private and almost taboo to speak about in polite company. In the Victorian era, death and funerals happened at home. “Not only were people used to being around bodies that were dying and had recently died, but the kind of associations that we have today of the dead body being a gruesome thing or a frightening thing was a little different.” (source). 

In the Victorian era, mourning was part of the woman’s sphere. It was her wardrobe that changed, her social life that changed, and her pastimes that changed. Usually, a woman who had lost a loved one would take it upon herself to make mourning ornaments out of their hair and then have it set in gold or silver. Other common ways to use hair were the making of ornamental wreaths that were often framed and hung in the family home. These wreathes were usually added to following the loss of a loved one but could also be added to with living family members’ hair as well. Wreathes made of both living and deceased family members’ hair were often more of a sentimental family tree.

So why hair?
Hair wreath made by
Jean Malloy (b.1796, d. 1857) of Aurora,
from the Aurora Museum & Archives collection.
This wreath is made from several different family
member's hair. Accession# 988.30.
Photo courtesy of Rachel Dice

Well, hair is remarkably decay-resistant. Hair jewelry over 150 years old—while slightly tarnished on its metal bits—still holds the lustre and shine it had when it was first created. Most people believe that hair keeps growing even after you die, and while this is false—the skin around your hair contracts, making it look longer—the idea has persisted. Even Queen Victoria, who famously wore mourning for 40 years following the death of her husband Prince Albert, wore a choker necklace made with a lock of Albert’s hair.

The art and sentiments behind this jewelry is beautiful. At the end of the day, it’s a desire to remember a loved one and to honour family relationships—all while being fashionable. It might seem a little hair-raising to our delicate modern sensibilities, but fashion changes alongside society. My real question is, how would these look if Victorians dyed their hair all sorts of unnatural colours like we do today?





Extra Reading for the curious: A Victorian Guide for making your own hair jewelry published in 1867. Have you got the skills to bring back this trend?


If historic fashions and traditions are your style, the Aurora Museum & Archives is opening a new exhibition - The Wardrobes of Aurora: Dressing for Birth, Death, and Everything in Between. Curated by Rachel Dice, Carolyn Ben, Jessica Ho, and Rong Zou, the exhibition will feature these hair-art pieces and much more.

Intricately woven, braided, and twisted hair art
in the shapes of tubes. From the collections at
the Aurora Museum & Archives, this piece is
incomplete, and made of three different people's
hair. The box this was donated in says Grandma
Lana's hair, aunt Rosie's, and Louise. Photos courtesy
of Rachel Dice.

29 June 2018

WHY REPEAT THE PAST: SPADINA HOUSE'S GATSBY GARDEN PARTY

PROGRAM REVIEWS

BY: SAMANTHA KILPATRICK

The Great Gatsby Garden party hosted by the Spadina House Museum is an era-appropriate bash held in a beautiful outdoor garden every year in late June. Running since 2014, this event has exploded into a success for the museum, as well as a social media phenomenon in its own right. This year, the weather was damper than preferable for an event that advertises itself as a picnic as much as a party, but the drizzle didn’t stop hundreds of people turning up for the event.

Attendees at the grey and cheerful Gatsby Garden Party (Spadina House). Photo courtesy of Samantha Kilpatrick.
The main event is a bring-your-own-food-picnic in advertising, but in truth is a meandering, cheerful wander through Spadina House’s grounds, doubling back and back again. Dotted across the grounds were vendors and historic society booths, offering to take your picture or quiz you on the uses of historic silver wear implements. Spadina House also had a pair of bands playing music, as well as an array of vintage gramophones playing to make the event sound the part of a party in the 20s.

One of two bands playing the Gatsby Garden
party, trying to stay dry (Spadina
House), photo courtesy of the Samantha Kilpatrick..

For the more involved, there was also a gambling den, a chance to learn several 20s dances on the dance floor under a tent, a screening of several silent movies courtesy of the Toronto Silent Film Society, and the opportunity to play croquette.

Vendors sold food and drinks, and many of them offered themed items. Chau offered, among others, ‘Daisy’s Dainty Tea Sandwiches,’ and Crystal Head Vodka, a sponsor of the event, offered several themed drinks, including the ‘across the bay’ cocktail. This, of course, was green. Throughout the entire event, there were also those who brought their own food, and had set up picnic blankets and were enjoying the event in jackets and dresses and headbands and hats.

I would like now to dwell on the other attendees because the other attendees are worth remarking on. Of the hundreds of people I saw at the party, only a dozen or so made no attempt to dress for the event at all. To be fair, my perhaps generous definition of ‘dressing for the event’ runs the gamut from ‘wearing an old-fashioned dress and a necklace as a headband,’ all the way to button-perfect recreations of suits and dresses. Some of the more creative and adventurous party goers came dressed as 20’s police officers, or aviators, (and one Charlie Chapman) and many were chattering happily with others about how they created their costumes.

The dance floor at the Great Gatsby Garden Party, where the wide array of costumes can be seen. (Spadina House). Video curtosy of Samantha Kilpatrick..
Again, the vast majority made some effort- this is not to say that everyone came in pink suits with straw hats, but that even most of the men found a pastel collared shirt and a pair of khakis to take pictures in. It created an atmosphere not only of a party but also a shared, secret experience, common only to the hundreds of other people at the party. I should, now, admit that I was one of these costumed attendees. There seemed no better way to experience the event than enthusiastically, without reservation, and with an additional dozen hours of work to create an era-appropriate costume before the event itself. 

The author (left), and Elizabeth Patti, maker of these dresses, and companion to the event (right). Photo taken on Spadina House porch, by fellow attendees. Photo courtesy of author.
A side effect of this mass costuming is the feeling that the experience of this party starts well before the event itself. For one thing, there is always the delightful ride on public transit in period dress, and the attempt to suss out whether or not your fellow passengers are simply dressed well or attending the same event. If you have never ridden public transit in costume before, I recommend the experience highly. It is in my experience, an event that brings you much closer to those who you are riding with, and makes you acutely aware of how comfortable you are with being stared at. As you draw closer and closer to the party, you begin spotting more ropes of pearls, and boater hats, and long dripping 20s shawls. It creates an atmosphere of anticipation and mutual excitement, this spotting of other partygoers, that is difficult to describe except to someone who has experienced a similar event.

Even before the ride itself, of course, there is not inconsiderable effort if you are one of those attending in more dedicated period dress. There is the effort of looking up historic photos, illustrations, or advertisements to attempt to find inspiration and ideas. There is the scouring of thrift stores, fabric stores, flea markets, or the back of one’s closet in search of a material you can wear or transform into something era-appropriate. There is the negotiation of ‘close enough’, where compromises are made to make outfits more fun, or flattering. Drop-waist 20s style dresses have the same tendency that high-waisted regency gowns do, to make the wearer look slightly pregnant. Many attendees opted to nip the actual waist of the dress in slightly, to create a more modern silhouette while maintaining much of the look of the 20s.

This pre-event energy is something that Spadina house plays into quite consciously. Spadina Museum has an incredibly robust social media presence, and their Instagram, as well as their Facebook page, has been promoting the event with great humour and success. Pictures from previous years, two-minute etiquette guides, and daily posts meant to run a countdown to when the tickets went on sale all served to heighten the excitement. It’s an annual event that’s a roaring success, and Spadina House has seized it as their blockbuster event of the year.

The event this year was a delight to attend, and I can’t wait to see how Spadina house harnesses this energy again next year.

19 July 2017

SIZE DOESN'T MATTER

SEW WHAT


BY: JESSICA SVENNINGSON


The tags on all their pants say "SMALL". Source.
We have all been there. Walk into any clothing store, try on 6 pairs of pants, find your size, go to another store, try on another 6 pairs, find your size there, and it’s [sometimes] 4 sizes different from the first pair. Strangely, men don’t often seem to struggle with this problem of ever-shifting-clothing-sizes, something which has plagued North American women for over 50 years.

Before standard sizing, everyone’s clothes were tailor-made. Clothes were made to fit the person, not the person fitting into the clothes. What changed this was, surprisingly, war.

The Napoleonic War (1803-1815) demanded hundreds of soldier’s uniforms to be mass produced. To keep up with this demand, standard sized clothing patterns were necessary. By the War of 1812, the army held stocks of uniforms in standardized sizing.

Source.
A standard sizing system was created based on a man’s chest measurements, and the rest was calculated accordingly. This was done assuming their bodies were in perfect proportion.

Source.
Source.
The potential for mass producing clothing for business was discovered, and mass-produced clothing, called “ready-made-clothes”, became very popular. 

Source.
Early 20th century fashion producers tried to reproduce this method by using women's busts as the starting point, but as all women know, busts come in all shapes and sizes. In 1939, the Works Progress Administration, an American government body, funded two researchers to collect the height, weight, and 58 measurements of 15,000 women, to standardize women’s garment manufacturing sizing. 

The problem was, the measurements of only white women were included in the final calculations, despite collecting measurements from women of colour. 

Source.
The women measured were also likely to be poor, because they would be paid, and likely malnourished, because the measurements were also taken at the end of The Great Depression.

This means, the foundation for garment sizing in North America, released in 1942, is based off measurements of malnourished, white women.
Another issue with these size charts is that statisticians were looking for predictable, measurable, parts of the body, that could be used to calculate other parts of women’s bodies in the same way they calculated men’s. The problem is, with varying and unpredictable breast and hip sizes, this was much more difficult to calculate.

Museum clothing collections, and the common misconceptions of how small men and women were prior to the 20th century, exacerbate these non-objective calculations. Many people believe men and women of the past were much smaller than they are now.

This gold slipper boot in Fashion Victims, at the Bata
Shoe Museum, is likely a size 6 women's, is in good
condition, and was likely never worn, but was instead
advertising for it's cobbler. Source. 
At the Bata Shoe Museum, for example, many of the shoes in their collection that are older than 40 years old, will be as small as a 5 or 6 women's shoe size. Many of the clothing on display at the Victoria & Albert Museum will also often be a size 4-00. Museum collections consist of smaller shoe and dress sizes because these were less likely to be purchased or worn; much like in today's retail stores, thus surviving into present day exhibitions. It was also common practice for tailors, dressmakers, and cobblers to make samples of their work as advertising, which would be made smaller than normal to save materials, and never worn.


Source.
In 1958, National Bureau of Standards published "Body Measurements for the Sizing of Women's Patterns and Apparel" which used arbitrary numbers, between 8 and 32, to calculate women’s sizes, based on a plus minus system depending on your body type: (-) for slender; for for average, and (+) for a full body. You would also be assigned a letter, T for Tall, R for regular, and S for short.

This was so unpopular that, despite making updates in 1970's to include non-white individuals in the calculations, it was completely withdrawn in 1983. It was at this time clothing companies began creating their own, lower, sizing charts.

The Washington Post published a chart in 2015, showing the shifts in women’s sizing. A waist size 32 in 1958 would be a size 33 in the 70's, and close to a size 20 now. These numbers have changed so much, that sizes 0 and 00 had to be created. Lowering sizes, meant to make women feel better about their bodies, is called vanity sizing.

Source.
Clothing companies now look at wide the variety of women’s body types, target a specific buying group, and tailor their sizes to those women. In 1986, The New York Times reported that companies like Calvin Klein, Laura Ashley, and Liz Claiborne, intentionally all have different sizing standards to fit the women they are targeting, so that only a certain type of women can fit with that brand. The author of that article quoted a designer who said, "fit is a type of identity." If fashion is an expression of identity, than brands can identify with the people who they want to buy their clothing, and create buyers loyalty.

This is why brands approach specific celebrities for publicized events to wear their designs, and why some celebrities can't wear some designers outfits, if their body shape doesn't fit the body type model the brand is targeting.

Stranger still, companies like Gap Inc., who owns Intermix, Gap, Old Navy, Athleta, and Banana Republic, has different sizing charts depending who each clothing line is targeting. A hip size 8 at Banana Republic will be a size 2 at Gap.

Source.
If there is one thing women should take away from this – clothing sizes mean nothing. If something doesn’t fit, it’s probably because the pants are just not made for your body shape. If you are happy in your body, but don’t like the number in your clothes, just cut it out, because it literally means nothing.

Sources:

2016, August 03). Retrieved July 16, 2017, from https://www.youtube.com/watch?v=7QwlT5f7H1c&index=43&list=PLMPT1ea2-YxBGXosZtkRC9OhkF5AoUkrn

American Federal Government. (1958). Body Measurements for the Sizing of Women's Patterns and Apparel [PDF]. American Federal Government.

Crazy American Obesity in Four Graphics. (2017, February 18). Retrieved July 16, 2017, from http://metrocosm.com/crazy-american-obesity-in-three-graphics/

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