By Jean Leinhauser
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Extra info for 100 Hats to Knit & Crochet
While conduct books may initially seem to support the notion of sartorial reserve, they also suggest strongly that, contrary to the Great Masculine Renunciation’s general assumptions, middleclass men did not necessarily remove themselves from the dictates of fashion and adopt a drab, unadorned, and static form of dress immune to change, but rather were urged to conform—to a degree—to the seasonal alterations of fashion. 1-51 6/28/06 12:53 PM Page 40 broad brushstrokes of renunciation ideology fail to acknowledge or take fully into account.
41–42) Here the brokers supposedly maintained a normative sartorial ideal by polic ing and regulating one another’s dress. Indeed, many conduct books employed simi lar discursive strategies to promote conformity of male dress, particularly within the business-oriented City. The Glass of Fashion urges, “Let your head-covering resem ble as nearly as possible that of other men,” and John Wanamaker insists, “The welldressed man . . wears the same style of garment that every other man in his set is wearing.
It is unquestionably a thing of consequence in the polite world” (62–63). ” For exam ple, Habits of Good Society resignedly declares, “Fashion is called a despot; but if men . . are willing, nay, eager to be its slaves, we cannot, and ought not, to upbraid fashion. Its crowning is, in short, nothing more than the confession that vanity makes of its own weakness. We must be vain; we are weak; all we ask is to be guided in our vanity” (129). The Manual of Etiquette for Ladies and Gentlemen (1907), however, took a diﬀerent approach by defending fashion philosophically: “If persons are inclined to rail against fashion and denounce it, let them remember that there is a fashion in everything.
100 Hats to Knit & Crochet by Jean Leinhauser