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The Use of Flour and Sugar Sacks in Clothing, Bedding, and More

By Gunnhild Systad 

Beginning in the 1880s, large flour mills began using big cotton and gunnysacks—usually 100 kg but also 200 kg sacks–to deliver flour to merchants.  A bit later, through the turn of the century, flour and sugar were also distributed in 5 kg. sacks, probably directly to the consumer.  This packaging was a desirable commodity.

From the First World War on, thousands of blouses, dresses, pants, and bed linens were sewn from sacks, as were also embroidered towels, curtains, and doorway curtains (aka portieres).  Around the time of World War II, shortages of raw materials led mills to begin using paper sacks, but, nevertheless, some mills still had cloth sacks in stock.  In any case, it was possible to get ahold of sacks several years into the 1950s.  Because of rationing, it was difficult to acquire yard goods at this time, so the use of cloth sacks was a good substitute.

The sacks’ fabrics were usually as follows:

  • Grain sacks–jute or tow linen
  • Flour sacks—cotton
  • Sugar sacks—cotton, lighter than that in flour sacks

Jute and tow linen sacks were, for example, used for:

  • Aprons for heavy cleaning and to wear in the barn
  • Towels.  These were washed in green soap and boiled to make them softer.  The user dried their hands on these first, then on cotton or linen towels.
  • Scrub rags
  • Doormats
  • Mattress ticking, for example on a straw mattress for a cradle
  • Curtains and portieres, popular in the 1920s, decorated with either embroidery or drawn work

An apron made of a jute sugar sack, from the Nordfjord Folk Museum. The stamp is on the back.  NFM.1993-00138

Cotton sacks for sugar were, for example, used for:

  • Nightgowns and nightshirts
  • Pillowcases
  • Cloths
  • Cloth sieves to filter juice

This sugar sack from the Nordfjord Folk Museum was likely used as a pillow covering. NFM.1993-00310

Cotton flour sacks varied in quality, which determined how they were used:

  • Sheets.  Usually sewn together at the middle.  The side pieces were replaced when they became worn.  Coarser cotton cloth could be used for sheets, rather than for duvets and pillowcases.
  • Undergarments and nightgowns, which required finer quality fabric
  • Clothing:  Children’s garments, blouses, summer dresses, all requiring finer quality fabric
  • Towels
  • Kitchen textiles
  • Tablecloths
  • Portieres

The back of this woman’s undershirt, which has an amazing amount of piecing and mending, was made from used flour sacks. It is owned by the Nordfjord Folkemuseum. NFM.1993-00547

Printed Labels

The sacks often had printed labels, and it was joked that when ladies’ underpants were hanging on the clothesline to dry, a person could see Bjølsen Rolling Mill stamped in the back.  The stamped label could be removed by rubbing in green soap and allowing it time to work before scrubbing it away.  Afterwards, the sacks were washed and bleached, preferably in March sunshine.   The sacks were not to be washed first, for then the stamped labels were impossible to remove.   It seems as though less caution was taken to remove stamping from sacks that were going to be used as linings in clothing, because one can still read the visible label.

An alternative to using sacks was to purchase heavy cotton or cotton/linen fabric, or unbleached canvas, but that was, of course, more expensive.  During the 1930s, a sack cost between 50 øre and one krone and was much cheaper than yard goods.

This dress, from a cottage in Finnskog, was sewn from American sugar sacks. It is owned by the Anno Kvinnemuseet (Anno Womens Museum). KMR.01630 

In Museums

Museums have in their collections bedding, women’s and children’s clothing, towels, tablecloths, and other items made out of sacks.  Fewest of these are made of jute and linen-tow, no doubt because they were put to heavy use, with the result that they were worn out and thrown away.

Sources

Clayhills, Harriet: Det store lappeteppet. Også ei kvinnehistorie. Oslo 1984
Jensen, Inger: Bruk av melsekker Dugnad 2 Oslo 1991

 

This article originally appeared in the Kulturhistorisk Leksikon published by the Fylkesarkivet i Sogn og Fjordane and is reprinted in translation by permission. Norwegian version here. Additional photos were sourced from the Norwegian Digital Museum, digitaltmuseum.no

Translation by Edi Thorstensson. 

 

Weaving and Fiber Classes at Vesterheim Folk Art School

By Robbie LaFleur

Vesterheim Norwegian-American Museum in Decorah, Iowa, has offered weaving classes since Lila Nelson, former Curator of Textiles, taught her first class in 1970.  Appropriately, the weaving studio is named after Lila. That means that  2020 marks the 50th anniversary of Norwegian weaving education at the Museum and Folk Art School. 

In addition to American teachers steeped in Norwegian techniques, instructors from Norway are on the roster nearly every year. The first Norwegian instructor in 1978 was Elsa Eikås Bjerck, and the most recent instructor was Marta Kløve Juuhl in 2018. Marta’s 2013 classes in warp-weighted loom weaving were so popular that she returned in 2018 to teach another set of students. Marta is likely responsible for the building of many warp-weighted looms since her classes.  In particular, Melba Granlund from Minneapolis, Minnesota, has become very proficient and is teaching warp-weighted loom classes at the Weavers Guild of Minnesota and the American Swedish Institute. Vesterheim Folk Art School has been deeply influential in building a strong base of Scandinavian weaving expertise and interest among American weavers. 

Elsa Eikås Bjerck was the first Norwegian instructor to teach weaving at Vesterheim. This piece replicates an early bed pillow from Jølster in Sogn, Norway, in plant-dyed wool on linen. The mittens were done in nålbinding, an ancient looping technique. Photo: Vesterheim Norwegian-American Museum

Vesterheim Folk Art School typically offers eight or nine weaving classes each year. Many students return for classes frequently. Besides excellent instructors, students appreciate the museum collection; it’s a special perk to view many historical artifacts woven in the technique you are studying.

This is one of my favorite tapestries from the Vesterheim collection that I show to my Billedvev students. Photo: Robbie LaFleur

Students are asked on their evaluation sheets, “What brought you to Vesterheim and what keeps you coming back?“ Many people write a variant of this comment: “the beauty of the museum collections, the buildings, and lovely Decorah.” Decorah is a friendly, walkable town with great restaurants, surrounded by beautiful walking and biking trails. 

Weaving is core to the Folk Art School, but other fiber class offerings have been growing. One Norwegian instructor for 2020, Kristi Nilsen, will be teaching a knitting class. 

The Nordic Knitting Weekend actually consists of two separate tracks of four classes each.  Class offerings that weekend include Introduction to Sámi Knitting, Norwegian Hat, Singlade Balls, Faroese Footlets, Introduction to Norwegian Knitting, and Boat’s Bow—A Sámi Mitten. 

Class enrollment for 2020 begins on December 9; visit vesterheim.org for class details, and sign up early! 

Further reading on Vesterheim classes:  

Granlund, Melba. “Warp-Weighted Loom Classes at Vesterheim, July 2013.” Norwegian Textile Letter, November 2013. 

Granlund, Melba. “Warped (or Wrapped?) in Time.” Norwegian Textile Letter, August 2018. 

LaFleur, Robbie. “Marta and the Potato Analogy,” robbielafleur.com, August 24, 2013.

LaFleur, Robbie. “Traditional Icelandic Rya Knots: A Contemporary Adaptation.” robbielafleur.com, August 20, 2013.

 

En Reiseskildring fra Vevsymposium i Tromsø

.Av Hilde Opedal Nordby, håndvever og vevlærer

1. – 3. november 2019 besøkte jeg Norges Husflidslags vevsymposium som arrangeres hvert tredje år, denne gangen i Tromsø. Omlag 150 personer var samlet under tre innholdsrike dager. Norges Husflidslag er en kultur- og interesseorganisasjon som er en ledende aktør innen kulturvern og næringshusflid i Norge. Organisasjonen ble stiftet i 1910 og har 24.000 medlemmer over hele landet. Norges Husflidslag har vev som satsningsområde med et eget fagråd i vev. Det er stor vevaktivitet i husflidslag i hele landet hvor over 1000 personer årlig deltar på vevkurs.

Vevsymposiet ble arrangert på Tromsø Universitetsmuseum med åpningsarrangement på Tromsø bibliotek. Universitetsmuseet ligger vakkert til på sydspissen av Tromsøya. Biblioteket ligger i Tromsø sentrum og er en populær møteplass i byen, mange forbipasserende fikk ta del i åpningen og vevfaget fikk vist seg fra sin beste side. Snøen lavet ned hver dag og mørket la seg med et magisk mørkblått skimmer ved 16-tiden som gjorde av vi tilbragte dagene innendørs. 

Grindvevd bånd med fine avslutninger.

Tema for symposiet var grenseløst mangfold – i teknikker, uttrykk og menneskemøter. I Tromsø var jeg nærmere Finland, Sverige og Russland enn de sørlige deler av Norge, og nordfylkene har tradisjonelt sett nære relasjoner til disse landene. Å få komme nærmere den samiske kulturarven føltes bra og spennende, da jeg som «søring» har fått lære lite om samisk kultur. Grenseløst mangfold i teknikker gjenspeilet seg i en rekke måter å veve bånd på – oppleggskanten til grenevev, grindvevde bånd i et hav av varianter og vevde bånd på rundstav fra Arkhangelsk inspirerte. Det grenseløse mangfoldet i uttrykk gjenspeilet seg i foredragsholdere med fokus på alt fra kunstvev, håndveving som yrke, tekstilforskning, rekonstruksjon og historisk fokus til samisk kulturarv og deres håndverk – douidji. Videre vil jeg presentere noen av høydepunktene fra programmet. 

Grindvevde bånd på russisk til venstre og norsk til høyre. Fra workshop under lørdagen der deltagerne fikk prøve seg.

Noe av det som gav meg mest var å høre Sonja Vangen fortelle om greneveving, hun er en levende tradisjonsbærer med kunnskapen i hendene. Greneveving er en tradisjon som har levd videre i århundrer i Manndalen, noen mil øst for Tromsø. Grener er tjukke, varme pledd som veves på en grenevev. Greneveven består av to stokker som lenes opp mot en vegg, med en tverrgående kjepp som renninga sys fast til, med steiner som lodd. Til skilnad fra andre oppstadvever brukes naturstein som lodd, ikke de typiske kljåsteinene i kleberstein. Sojna fortalte at hun som barn fikk være med å samle stein til en vev, og trikset var å finne like tunge steiner som samtidig hadde en avlang form som var enkel å knyte fast. Renninga lages gjennom å veve med grind i et eget rennigngsapparat, der innslaget blir renningstråder. Annenhver tråd hovles i halvhovler på nok en tverrgående kjepp. Både renning og innslag håndspinnes. Sonja Vangen demonstrerte under lørdagen hvordan ei grene veves. Hun lærte å veve grener av sin mor – det gjorde alle da ho var lita, «ein måtte bare det», sa ho. Innslaget skal være tjukt og mjukt, det spanns tradisjonelt på en spinnekrok.  Fremdeles håndspinnes innslaget, men nå på rokk. Grenene fungerte som dyne for de nomadiske samene og som teltduk. Bunnfargen var alltid sauevit, med sauesvarte striper. Grått forekommer. Fargebruken gjenspeiler sjøsamenes sauehold og de naturtilganger som fantes. Først i senere år har det vært vanlig med andre farger i grenene. Steinbittenner (kjerringtann) er typiske mønster i bordene.

En grenevev i miniatyr med naturstein som lodd og nærbilde av grene med bl.a. steinbittenner.

Fra renning til grenevev.

Preparing warp for a grene

Charlotte Engstad var en annen kvinne som inspirerte. Hun driver firmaet Stellaria og fortalte om hvordan det er å leve som håndvever – hvilke utfordringer hun har, hva hun vever og hennes innstilling til håndverket. Egentlig utdannet biolog med doktorgrad, videreutdannet hun seg i voksen alder og er i dag håndvevermester, en av de få med denne tittelen i Norge. Hun vever bunadsstoffer, skjerf og interiørtekstiler. Hun er den eneste jeg kjenner til som vever med rykkverk. Besøk hennes hjemmeside og bli inspirert! https://atelierstellaria.no/?lang=nb

Åsa Elstad fortalte om et spesielt tekstilfunn i fra Skjoldehamn på Andøya. En godt bevart drakt datert til 1050-1100-tallet ble funnet i ei myr, dette er idag Norges eldste tekstilfunn. Drakta består av ei kofte med hette, skjorte, bukse, belte og sko. Hvem bar drakten, som er for stort for skjelettet den ble funnet sammen med? Var bæreren samisk, mann eller kvinne? Vi fikk ingen fasit. Kim Holte, ansatt håndverker ved Lofotr vikingmuseum, holdt kurs i å veve grindvevde bånd til drakten. Under åpningen av symposiet bar hun sine håndsydde bukser som er en rekonstruksjon av Skjoldehamnbuksene – og de fungerte bemerkelsesverdig fint i en moderne sammenheng. 

Som en fortsettelse på emnet om klestradisjoner i nord holdt Torunn Sedolfsen et foredrag om  vevtradisjoner i Troms. Vi fikk bla i hennes fantastiske permer fylt med hennes rekonstruerte stoffer fra to tøyprøvesamlinger som finnes på Tromsø Museum. En herlig samling med bekledningsstoffer, sengetøy og hverdagstekstiler fra naturalhushold i Senjakommunene Berg og Torsken som representerer et godt stykke kvinnehistorie. Dette arbeidet er på vei til å bli en bok. 

Ellen Kjellmo fortalte engasjert om båtrya. Hun har også skrevet en bok, «Båtrya: i gammel og ny tid», den anbefaler jeg på det varmeste – en innholdsrik bok med fagtermer, informative bilder og godt dokumentert håndverkskunnskap.  På den lille halvtimen hun hadde til disposisjon gravde hun dypt i kyst-norges tradisjoner med å veve varmende ryer som fiskerene brukte i sine båter. Rya kalles for en skinnfellsimitasjon som er en passende beskrivelse – en solid vevnad med slitesterke dekkhår i renninga, og med «nopp» (lugg) i mjuk og isolerende bunnull som tilsammen imiterer sauens fell. Rya har som fordel at den beholder den mjuke og varmende evnen selv om den blir bløt – en vanlig skinnfell ville blitt stiv og ubrukelig av det salte vannet. 

I andreetasjen på museet var det en pop-up butikk med salg av håndvevde produkter – vevde bånd fra Arkhangelsk, tepper og sjal fra Stellaria, bøker og vevutstyr av Norges Husflidslag. Kåfjorddalen Ullkarderi som drives av 3. generasjon ullkardere som nå satser stort på eget spinneri solgte kardet ull som ullflak og forgarn. De karder ulla uten å vaske den som gjør at lanolinet bevares og det beste av ullens egenskaper kommer fram. Museumsbutikken skuffet med sitt sortiment av maskinvevde sjal og souvernirprodukter produsert i utlandet. Hva med å satse mer på disse lokale håndverkerne?

Sergei Klykov fra Arkhangelsk viser båndveving på rundstav.

Det eneste jeg savnet under vevsymposiet var en stående utstilling av tradisjonelle tekstiler fra nordfylkene, både gamle tekstiler og nyproduserte. Samtidig skulle jeg ønske meg mer mingeltid da dagene var fullpakket med program som gav lite tid til å prate med de deltakgende og skape nye bekjentskap. Reiseskildringen vil jeg avrunde med et dikt av Rolf Jacobsen. 

Nord av Rolf Jacobsen

Se oftere mot nord.

Gå mot vinden, du får rødere kinn.

Finn den ulendte stien. Hold den.

Den er kortere.

Nord er best.

Vinterens flammehimmel, sommer-

nattens solmirakel.

Gå mot vinden. Klyv berg.

Se mot nord.

Oftere.

Det er langt dette landet.

Det meste er nord.

Lenker

http://www.husflid.no/om_oss/kalender/vevsymposium_2019_grenseloest_mangfold_i_tromsoe

https://norskekunsthandverkere.no/users/freydis-einarsen

https://atelierstellaria.no/

https://touch.facebook.com/ullkarderi/?__tn__=%7EH-R

https://www.orkana.no/forfatter/ellen-kaia-kjellmo/

http://www.vesteraalen.info/reportasje_andoy_skjoldeforedrag_09.htm

Hilde Opedal Nordby is an Norwegian textile artist working with traditional weaving techniques, as well as contemporary and digital weaving. She is based in Sundsvall in Sweden and is working as a teacher in the weaving department at Sätergläntan Institute of Crafts in Insjön, Sweden. She also has her own company offering courses and weaving services as well as hand woven textiles such as interior textiles and textiles for clothing.

Surprises in Everyday Life

Editor’s note:  Dorthe Herup’s tapestry, “Messelt,” was chosen this year for inclusion in the prestigious annual art show in Norway, the Høstutstilling (the Fall Exhibition). This article on Herup and her tapestry appeared in the online magazine Billedkunst (Visual Art), published by Norsk Billedkunstnere (The Association of Norwegian Visual Artists) on September 26, 2019.

Hedda Grevle Ottesen in Conversation with Dorthe Herup

“Dåp” (Baptism), 2014.

When someone weaves, they have a genuine opportunity to feel time, and experience how exciting history can be, says Dorthe Herup.

At Holmestrand station I was warmly greeted by textile artist Dorthe Herup (born in 1953 in Ærø, Denmark). We drove from the center of Holmestrand out toward pasture land, where fallow deer and Muflon sheep grazed. Here at the Marienborg family farm Herup and the artist Morten Juvet have a working farm and their studios. Ever since the Danish Herup completed her degree at Bergen Kunsthåndverkskole in 1978, much of her career has been outside Norway, even though she has lived most of her life in Norway. 

Herup moved to Norway in 1973 and worked for [noted tapestry weaver] Else Marie Jakobsen in Kristiansand before she began to study in Oslo at Statens Håndverks- og Kunstindustriskole (the National Handcraft and Industrial Art School). Herup has participated in large textile exhibitions, such as the Beijing International Fiberart Biennale Exhibition and the Biennale Internazionale di fiber art in Italy. This is the third time Herup’s work is in the Høstutstilling.

Herup has an engaging presence. Over coffee she showed me photos from the early 1900s, photographs that have inspired her tapestries. Like “Benken” from 2018, which depicts Danish sailors from her childhood—sailors who told tales from around the world, if you took the time to listen. She recited stories of her relatives’ histories, showing knowledge of earlier generations. She showed wonder at their ordinary lives, which unmistakably resemble our own today. 

“Benken” (The Bench), 2018. 180 cm x 450 cm.

After a wide-ranging conversation on the role of textile art today, we wandered across the yard to Juvet and Herup’s two studios. Light came in through a balcony with a view of the fjord. On the other side of the room was a remarkably large weaving. The tapestry was used for interior décor under the auspices of the City of Oslo in 2014. The 3 x 6 meter woven scene hangs in the foyer of Fernanda Nissens School in Storo. The feminist Fernanda Nissen stands on the right side of the tapestry with the National Theater and Bjørnstjerne Bjørnsen in the background. The left side of the tapestry depicts matchstick workers on strike. The dramatic scene of the tapestry is an example of how Herup relates political aspects to young people. 

Fernanda Nissen School tapestry. Photo: Jansen. 300 cm x 600 cm

In connection with my visit Dorthe hung the large tapestry in wool about the bear hunter Ole Olsen Messelt (1776-1869), “Messelt,” (145 x 110 cm) from 2018.  The weaving is impressionistic: looked at closely, it appears to have planes of horizontal color changes; at a distance, the palette seems to be brown tones. This is a conscious technique to create association with old photographs, she says. Herup dyes the wool yarn herself. While I studied the tapestry, Dorthe told me the remarkable tale of the bear hunter. 

 

The Conversation: Hedda Grevle Ottesen and Dorthe Herup

Hedda Grevle Ottesen (HGO) : You have a genuine interest in history, especially family history.  Where does that come from? 

Dorthe Herup (DH): History is what generally occupies me in my designs. I am interested in people of the future, and people who came before us. Especially after my children had children of their own, my interest in family history has grown. I study family trees, learn about family history and hope to give a face to all these people I get to know through this work. I want to know as much as possible about these people I weave; what they were like, what they cared about, and what their values are. 

HGO: Each year the Høstutstilling desires to comment on contemporary tendencies. How do you see yourself in this aspect? 

DH: I was actually surprised that precisely this work was chosen.  It is a type of  work that looks backward more than forward. 

HGO: I think it is understandable that the tapestry was chosen. Our language is taken from a past that is fundamental to a common understanding today. Through attention to history, as you said earlier, we obtain a broader view of the present. 

DH: Oh, I absolutely agree: that the present is anchored in history. Today everything happens on a screen. Information travels quickly, and we seldom look back. We have less time to talk together than before, when people related their histories to younger generations. Today young people grow up with the belief that so much must happen at once, and they forget to think about where we came from. When you weave, you have a genuine opportunity to feel time passing, and experience how exciting history can be. I am interested in people of the future, and people who have lived. 

HGO: Tell us more about the tapestry in the exhibition. 

DH: It was originally commissioned by the great-great-great grandchild of the bear hunter Messelt, and I borrowed it for the exhibition. It took five months to weave, but because I took time to research the figures in the portrait, it’s difficult to know exactly how many hours the work took in total. In the photograph on which the tapestry is based, two elderly people hold hands. It is Messelt and his wife Sigrid Torgalsdatter. I borrowed the photograph from the collection of the Folk Museum. I liked the way they held each other’s hands; it shows how connected they were. They had ten children and ran their farm for 34 years. They lost their eldest son, who would have inherited the farm, in a drowning accident when he was crossing a rapid stream, to the great sorrow of Messelt and Torgalsdatter. There is a seriousness in their eyes. I would say that is the most important thing in my work—to create a relationship to the people I depict, which becomes an emotional expression of history. 

HG: What is it that makes the bear hunter such a compelling figure?

DH: Messelt is a famous person in Norwegian cultural history and there are many accounts of his life. He was a very skilled bear hunter at a time when there was a bounty on bears. On the right side you see his gun, which today hangs in the Norwegian  Skogsmuseum (Forest Museum) in Elverum. In retrospect I see he is also relevant today, for example in Jon Michelet’s books on the wartime sailor Halvor Skramstad, Skogsmatrosen (October Publishing House, 2012–2018). The bears you see in the tapestry also have different personalities, which I tried to depict. In the time it took to weave “Messelt,” I became well acquainted with each bear. All bears are different. 

Dorthe Herup (born in 1953 in Ærø, Denmark) lives in Holmestrand,  She was trained at Kolding Kunsthåndverkskole (Kolding Handcraft School, Sydjylland, Denmark), Statens Håndverks- og kunstindustriskole (National School of Handwork and Industrial Arts (OSLO), and og Bergen Kunsthåndverkskole (Bergen Art and Handcraft School). Among many exhibits, she has had solo shows at the Nord-Trøndelag Fylkesgalleri and Galleri Galleberg in Tønsberg. She has participated in the Høstutstillingen several times, the Norske Kunsthåndverkeres Årsutstilling (Norwegian Association for Arts and Crafts Annual Craft Exhibition), the Artapestry exhibition under the auspices of the European Tapestry Forum, and a series of international biennial and triennial exhibits with a focus on textile art. Recently she had a solo exhibit, “Benken,” at the Marstal Søfartsmuseum (Marstal Shipping Museum) in Ærø, Denmark from July to September, 2019. 

 

 

 

 

A Travelogue from the Weaving Symposium in Tromsø

By Hilde Opedal Nordby, Handweaver and Weaving Instructor

On November 1-3, 2019, I attended the Norges Husflidslag (Norwegian Folk Art and Craft  Association) Weaving Symposium, held every three years, this time in Tromsø. Around 150 people assembled for three eventful days. Norges Husflidslag is a cultural and interest organization that is a leading actor in the preservation of culture and traditional handcrafts in Norway. The organization was founded in 1910 and has 24,000 members throughout the country.  Weaving is a central focus, and the organization has its own council for weaving. There is a great deal of weaving activity in Husflid groups around the country where over 1000 people participate in courses annually. 

The Weaving Symposium was held at the Tromsø University Museum with opening ceremonies at the Tromsø Library.  The University Museum is situated in a beautiful spot on the southern tip of Tromsøya [the island on which the city lies]. The library is in the center of Tromsø and is a popular city meeting place.  Many passers-by had a chance to participate in the opening, showing weaving to great advantage. It snowed each day and darkness approached with a magical dark blue shimmer around 4 pm, so our days were spent inside. 

Rigid heddle bands with beautiful end finishing.

The theme of the symposium was boundless diversity–in techniques, expression, and mingling with others. In Tromsø I was nearer to Finland, Sweden, and Russia than in the more southerly areas of Norway, and the northern counties have traditionally had closer relations to these countries. To come closer to the Sami legacy was wonderful and exciting to a “southerner” who has learned little about Sami culture. “Boundless diversity” in techniques was reflected in a variety of band weaving methods: the border of a weaving on a warp-weighted loom, rigid heddle-woven bands in a sea of variation, and bands woven on a round stick from Archangelsk were inspiring. The “boundless diversity” in expression was reflected in the presenters, who focused on everything from art weaving to weaving as a profession, textile research, reconstruction and a historical focus on the Sami heritage and their handcraft – douidji. I’ll list some of the high points of the symposium.

Rigid heddle woven band, Russian (left) and Norwegian (right). From the Saturday workshop where participants got to try things out.

One of the most rewarding sessions for me was Sonja Vangen’s lecture on grene weaving; she is a living tradition-bearer with knowledge in her hands. Grene weaving is a tradition that has continued for centuries in Manndal, east of Tromsø. A grene is a thick, warm blanket woven on a grene loom [a warp-weighted loom]. A grene loom consists of two posts that lean against a wall, with a crosswise beam to which the warp is attached by sewing, with stones as weights. In contrast to other warp-weighted looms, plain stones are used as weights, not the typical warp weights in soapstone. Sonja told of collecting stones for a loom as a child, and the trick was to find stones of an equal weight which at the same time had an oblong form that were easy to attach with knots. The warp was wound by weaving with a heddle in a separate warping frame, where the weft becomes the warp for the grene loom. Every other thread is threaded through a half-heddle on a pick-up stick. Both the warp and weft are hand-spun. On Saturday Sonja Vangen demonstrated how a grene is woven. She learned to weave grene from her mother; everyone did when she was young. “You just had to,” she said. The weft should be thick and soft, traditionally spun on a spindle. The weft is still hand-spun, but now on a spinning wheel. Grene weavings functioned as blankets for the nomadic Sami and as tent coverings. The background color was always natural sheep white, with natural sheep dark color stripes; grey also appears. The use of color mirrored the coastal Sami’s flocks of sheep and the colors that naturally occurred. Only in more recent years has it become typical to include other colors in a grene. “Steinbittenner [Atlantic wolffish teeth] (a pattern in pick and pick technique) is commonly used in the bands.

A grene loom in miniature with natural stones as weights and a detail of a grene with, among others, the steinbittenner pick-and-pick pattern.

Preparing warp for a grene

Preparing warp for a grene

Charlotte Engstad was another inspiring woman. She runs Stellaria and told what it is like to live as a hand weaver–the challenges she faces, what she weaves, and her attitude toward handwork. She holds a doctorate in biology, trained later as an adult and is now a master handweaver, one of the few so designated in Norway. She weaves bunad [folk costume] fabric, scarves, and interior textiles. She is the only one I know who weaves with a flying shuttle. Visit her website and be inspired! 

Åsa Elstad gave a presentation about a special textile find from Skjoldehamn on Andøya [the northernmost island in the Vesterålen archipelago, situated about 190 mi inside the Arctic circle]. A well-preserved costume dated from 1050-1100 was found in a bog; today it is Norway’s oldest textile. The costume consists of a jacket with a hat, shirt, pants, belt, and shoes. Who wore it, since it was too large for the skeleton with which it was found? Was the wearer Sami? A man or woman? We know nothing definitive. Kim Holte, a staff handworker at the Lofotr Viking Museum, holds courses in weaving a rigid heddle band from the costume.  At the symposium opening she wore her handsewn pants, which were a reconstruction of the pants from Skjoldehamn–and they worked remarkably well in a modern context. [Read more about the costume here.]

As a continuation on the theme of clothing traditions in the north, Torunn Sedolfsen lectured on weaving traditions in Troms. We were able to leaf through fantastic notebooks with her reconstructed fabrics from two fabric sample collections in the Tromsø Museum. It was a wonderful collection of clothing fabric, bed textiles, and everyday textiles produced in homes in Berg and Torsken on the island of Senja, representing a good deal of women’s history. This work is on its way to becoming a book. 

 From the presentation by Ellen Kjellmo on boat rya.

Ellen Kjellmo spoke engagingly on båtrya [boat ryas]. She has also written a book, Båtrya: I Gammel og Ny Tid, which I most highly recommend–a substantial book with technical terms, informative photos, and well-documented handwork knowledge. During the short half-hour she had at her disposal she delved deep into coastal Norway’s traditions of weaving warm rya coverlets that fishermen used in their boats. A rya is called a sheepskin imitation, which is a fitting description–a solid weaving with durable guard hair in the warp, and with napp of soft and insulating inner-wool that together imitates a sheep fleece. A rya has the advantage of remaining pliable and holding its warming qualities even if it gets wet.  A regular sheep fleece would become stiff and unusable from salt water. 

On the second floor of the museum was a pop-up boutique with handwoven products for sale, woven bands from Archangelsk, blankets and shawls from Stellaria, books and weaving equipment from Norges Husflidslag. Kåfjorddalen Ullkarderi, operated by third generation wool carders who now focus on their own spinnery, sold carded wool as batts and roving. They card their wool without washing which means that the lanolin is preserved and the best characteristics of the wool come out. The museum shop was disappointing with its assortment of machine-woven shawls and souvenir products produced abroad. Why not focus more on local handwork? 

Sergei Klykov from Arkhangelsk demonstrates band weaving with a round stick.

The only thing I missed with the Weaving Symposium was an exhibition of traditional textiles from the northern counties, both historical and newly-produced textiles. I also wish we had more time to mingle; the days were so fully packed with programs that we had little time to talk with the other attendees and create new friends. I’ll finish my travelogue with a poem by Rolf Jacobsen. 

North

Look North more often

Go against the wind, you’ll get ruddy cheeks.

Find the rough path. Keep to it. 

It’s shorter. 

North is best. 

Winter’s flaming sky, summer

night’s sun miracle.

Go against the wind. Climb mountains.

Look north.

More often.

This land is long

Most is north.

Translation by Robbie LaFleur and Kay Larson.
Hilde Opedal Nordby is an Norwegian textile artist working with traditional weaving techniques, as well as contemporary and digital weaving. She is based in Sundsvall in Sweden and is working as a teacher in the weaving department at Sätergläntan Institute of Crafts in Insjön, Sweden. She also has her own company offering courses and weaving services as well as hand woven textiles such as interior textiles and textiles for clothing.

On the Road With Vesterheim: Appreciating the Simple Loop

By Kate Martinson

In the early 70s, when I began my real love affair with fibers, I thought that weaving and spinning were the end-all, but as the decades flip by I find ever more techniques to be delighted by. The Vesterheim Norwegian-American Museum has been a great asset and support in my explorations and research.  The 2019 Vesterheim Textile Tour was an overflow repeat of the 2017 itinerary, with a variety of visits in Denmark and Southwest Norway.  The experience literally “threw me for a loop.”

Loop History

Simple blanket stitch from “A Stitch in Time” (link below).

I will wager that for many of us, one of our first textile experiences included simple embroidery. I recall the blanket stitch as part of my first attempts with a needle and thread. I am not alone in this entry experience. Little did we know we were using one of the oldest textile techniques humans created—the blanket stitch, a form of simple looping. This basic stitch predated even the invention of the needle, which archaeologists suggest was at least 61,000 years ago and was discovered in Sibudu Cave, South Africa. That first blanket stitch, probably done using fingers and fiber strands or sinew, has a whole family of variants.  It was surprising to me to see all the simple looping that kept showing up as we traveled across Southern Scandinavia.

Textile specialists and curators alike define looping using Irene Emery’s book The Primary Structure of Fabrics.  Looping is a single element thread. Emery states that looping is “a technique that has a ‘curved enclosing boundary.’ It is an active element which doubles back on itself to form a complete closed loop.” The single element, or thread, goes through a loop by means of sewing or netting and continuing on to create and sew through adjacent loops. It includes a variety of categories from half hitch in rope work to the blanket stitch used to edge woven fabrics, from a sewn edging for warps while on the loom to simple and complex cutwork embroidery lace in Asia and Europe. This stitch is a global work-horse.

If you are in need of a quick but good review, take a look at “A Stitch in Time: The Buttonhole Stitch and Blanket Stitch.”

Inspiration from Ancient Textiles

Our first full day on the trip found us in Copenhagen at the National Museum of Denmark, at the Viking and Middle Age textile exhibitions. We were introduced to a variety of clothing pieces, jewelry, etc. in two separate galleries. One of the pieces given special note was the Viking Mammen Mantle. 

We were able to take a peek at the fiber strips from a key burial find from the winter of 970 to 971 AD. The high status owner wore these strips either as decorative bands or as a form of headwear.  Discovered in 1868, there has yet to be consensus about use but materials are principally silk and silver and gold thread, and techniques include cardweaving and nålebinding, in Danish. This flexible and complex looping technique is more advanced than the simple looping of blanket stitch, as the needle passes in a variety of directions in the work. The fabric can be made more dense, variously shaped, thin but strong, and flexible with these sorts of variations. Since there were others on the trip who practice this complex looping technique to create items such as hats, mittens, cowls and socks, it was exciting for many of us to see this important and high status archeological find. For those aware of nålbinding, the “mammen stitch” in current nålbinding is named for the work on these strips on display in Copenhagen.

In the late 1980s I was able to study these and other nålbinding items at this museum but because of rarity, these treasures are behind glass and impossible to photograph.  The easiest way to see these pieces up close and to learn more is on the National Museum website.

Looping at the Greve Museum

The courtyard of the Greve Museum…many years ago.

After adventures in Copenhagen, we headed into the countryside and the Greve  Museum, notable for its collection of Hedebosom. This white on white embroidered cutwork is special to the rich farming area of Hedebo. The group toured the farmstead and its extensive and varied collection of the local cutwork. We also had an option to participate in an introductory class with a local teacher. Having the opportunity to study a variety of examples up close and to try our hands at the technique reinforced that looping appears in a variety of forms and uses. In one piece the looping might hold together the decoratively strands of cut fabric, and in another the loops are connected to look like lace.

Hedebo lace from the Greve Museum

Edi Thorstensson, a participant on the 2017 Vesterheim trip to Denmark, wrote about her time at the Greve Museum for the Norwegian Textile Letter.  To learn more about Hedebosom, see her article on the collection and class at the museum with Laila Glienke, “Hedebosyning at Greve Museum.”

Going Back in Time

The Vikings used looping along seams.

Getting off the bus, who knew that in a few hours we would travel back in time through rural 18th century Denmark, to Viking times, and to Iron age living and the mysteries of the stone age?  We did all that at Sagnlandet Lejre, Land of Legends—and with time out for lunch!

This museum-like park is developed as a place to explore experimental archeology, especially in the workshops, including a pottery, textile workshop, and smithy.  There trained staff strive to study, experiment and reproduce handcraft from the past. No surprise that our group enjoyed the various historical clusters of houses and farms. However, the real treat for us was time spent in and around the textile workshop.  

Reconstructed Viking skirt with looping along the seams

We entered when the workshop was very busy, among other things, outfitting some teens in Viking garb for their stay at the park. In my quest for looping, I asked the staff at work around a big welcoming table. One excited specialist led me to shelving along one wall of the busy workshop where samples were arranged to illustrate basic joining techniques used from Viking times onward. The handspun cloth pieces included different applications for the blanket stitch and its loop cousins to create neat, firm, sometimes elastic, and often visually pleasing seams. Imagine finding such interesting uses of simple looping when I had hardly hoped for it!

To get more of the flavor of Sagnlandet, refer to Solveig Pollei’s article, “Sagnlandet Lejre – the Land of Legends (and Textiles).” 

End of Year at Skals

Before leaving Denmark our group had an inspiring experience at the year-end celebration at Skals Design og Håndarbejdsskolethe High School for Design and Handwork, in the small town of Skals.  The day-long celebration included a student fashion show, an outdoor craft fair for local artists, tours of studios, and displays of student work.  We spent hours soaking up the fine design and technical work of these proud students and craftspeople.  While the fashion show was avant garde, much of the student work represented techniques easy to identify from our own fiber work and exploration. Where to start? Weaving of all sorts, knitting, dyeing, printing, spinning, and embroidery were on display. The items were well made, using mostly traditional practices, with a focus on good design.  We were inspired by the work of these mostly young students. As for looping, it was wonderfully represented in a variety of elegant nålbinding articles.  In addition, various forms of embroidery, both plain and cutwork of loops and regular stitches, were on display, looking fresh and new. For those wondering about the future of folk art and handcrafts, this visit was an inspiration.

On to Norway for Hands-On Classes 

Taking the ferry to Norway signaled the second part of the trip and the adventures ahead. Our Norwegian  adventures included an optional half day of ‘hands-on’ work on the 17th of May.  To miss as few of the festivities as possible, early in the day a number of us gathered to attend mini classes organized by our leader, Laurann Gilbertson. Finger woven bands, Singlada balls and Hardanger embroidery classes were offered.  Two of the three options were based on the use of loops, although a quick look at the balls or embroidery would not automatically make the association with a needle formed loop.  

Vesterheim Curator Laurann Gilbertson tries her hand at Hardangersom.

Barbara Berg led the intrepid Hardanger class. Though the technique carries a place name from Norway, its origin comes from much farther south, from India and Persia to Italy, where it evolved into Reticella and Venetian Lacework, Dutch and Danish cutwork, Ruskin Work and many more—including the famous Norwegian drawn work, Hardanger embroidery. Among the many stitches and techniques included in Hardangersom, the classic and important single loop is seen. One of the most important stitches in cutwork is a buttonhole stitch, which keeps the cut edges from raveling. It can also help by filling in the shapes that have been removed with a lace-like look. As in Hedebosom and other techniques in this family, the thread closely stitched in this way also adds texture and shine to the pattern.

Making Singlada balls was another choice.  In northern Europe and southern Scandinavia, the ancient detached blanket stitch was used to cover handfuls of yarn scraps to create a toy ball for a child. A needle and scrap yarn are employed to make a covering for the ball, usually employing decorative geometric patterns. The detached blanket stitch was used in the same manner American natives used when constructing the bottoms of arrow quivers, and prehistoric folks used to make bags to carry their belongings. Medieval English over-decorated clothing with this same technique in silk gold and silver threads. Making a singlada ball is one of a wealth of applications of the simple loop. That day I taught them to squeeze thrums into balls, wrap and tack their ball shapes with scrap yarn and add colorful yarns using the detached blanket stitch needle-looped into a fabric coverings for their balls. Our group, while trying a new technique, were helping to protect and popularize this tradition and become familiar with new textile options.   

While two classes involved looping in some form, the third class worked on finger-woven sock garters, hosebånd, with Ingeborg Monson, our Norwegian tour leader. While no loops were involved in that project, note the book mentioned last on the information list below, for a great compendium of using loops and other sewn stitching in woven projects.

Factory Time

Our stop at the Sjølingstad Uldvarefabrik in Mandal allowed a tour of a living history textile factory.  Built in 1894, in it its day this mill spun yarn, dyed wool, wove cloth and finished that fabric in a variety of ways. It still carries on many of those same activities,  but it cannot exist with that revenue alone. It has been designated as a national monument for the textile industry in Norway. In a spinning and weaving mill one does not expect ‘exotic’ textiles like simple loops—so I thought.  However, around one corner in the finishing department were hung decorative blankets that had been spun, dyed and woven. Before it would be a soft, warm, long lasting item two additional steps were needed. The blankets had to be finished or “fulled” by brushing with teasel heads and lastly, the edges of the fuzzy fabric needed to be treated for longer wear. A sturdy looped blanket stitch is sewn on as the last step before sale and use in a fortunate home.  

Oleana!

The Oleana factory is also a mecca for those who love color.

A Norwegian ‘mecca’ for those who love good design and high quality fibers, The Oleana factory at Ytre Arna was an important stop on our journey.  What is the connection to looping? Well, naturally, knitted garments are made with loops. However, as most of us are aware, knitting and crochet have structures wherein one loop is pulled through another. On the other hand, simple looping passes a thread, rope, wire, agave fiber, etc. through a loop and on to an adjacent loop with fingers or a needle. Knitting ravels, looping does not. Knitting uses long lengths of fiber but simple looping has shorter lengths because the entire length passes through each loop. Many on the tour purchased irresistible machine-knitted garments while at the shop. They may eventually find themselves wearing their garments while using an eyed needle, looped techniques and short yarn ends to create or embellish a piece of fiber work.   Thus they will be connecting the earliest f techniques with the most current methods of fiber work. 

Time Flies By

One of our last adventures found us traveling to the Osterøy Museum, which included a beautiful bus ride out of Bergen into rural Norway. This folk museum is a busy place with a contemporary building for classes and a large hall for events as well as storage, offices etc. We had coffee and the local sweet, stompekakad, and then enjoyed a presentation by Marta Kløve Juuhl on the museum, and on teaching and writing about the warp weighted loom.  (A few tour group members returned a few days later for a class on warp weighted weaving.)

Looped blanket stitches on a blanket at Osterøy.

The museum has collected a number of buildings from the island and arranged them into an open air section that illustrates architecture from different eras. Tour members enjoyed walking through these old, restored buildings, and discovering what life might have been like in this place.  As I entered an upstairs bedroom of a wealthier farmhouse, I heard another loop-wise tour member exclaim “Look, FINALLY, blanket stitch is being used in a real bed!”  In the corner was a beautifully painted built-in bed with stone age loops strengthening and decorating the edge of the bedding it contained. It is one of my favorite memories of the trip, during which many of us became ever more aware and appreciative of simple loops in our textile work and lives.

In Conclusion

Readers can imagine how much of the excellent tour has not been included because of space. It is impossible to express all that was learned, the places visited, conversations shared, food enjoyed, landscape admired and people cherished. 

The loop is a device to organize and make items useful.  So are travel and learning when well done. Readers have missed the tour experience itself, but now have a chance to be more aware of and excited about the history and potential for the simple loop.

Participants in the 2019 Vesterheim Textile Tour

Kate Martinson’s tea cozy in nålbinding.

Kate Martinson is Professor Emerita of Art at Luther College in Decorah, Iowa, where she taught  weaving and a variety of Scandinavian fiber techniques. In addition, she taught bookmaking, papermaking, and art education, and developed study abroad experiences.  She has taught spinning and other textile-related classes throughout the United States and in Norway at Rauland Academy, and is known for introducing nålbinding to many American fiber artists. Kate is an enthusiastic supporter of Vesterheim Museum.

Additional Information:

Collingwood, Peter. The Maker’s Hand: Close Look at Textile Structures. 1987 (various editions).

Emery, Irene. The Primary Structures of Fabrics: An Illustrated Classification. Thames & Hudson; 2nd edition, 2009.

Hald, Margrethe. Ancient Danish Textiles from Bogs and Burials: A Comparative Study of Costume and Iron Age Textiles. Copenhagen : National Museum of Denmark, 1980.

Hoskins, Nancy Arthur. Universal Stitches for Weaving, Embroidery and other Fiber Arts. Atglen, PA : Schiffer Pub. Limited, 2013.

Lessons Learned From Weaving & Sailing A Wool Sail

By Martha Brummitt

Upon learning that the Vikings used wool sails, I wanted to see for myself what it would take to create one myself and then test it on the water and in the wind. My curiosity led to receiving a grant from the Minnesota State Arts Board in 2019 to weave a wool sail and to build a Norwegian pram. 

For some context and background leading up to sail-making component of this project, including a brief summary of building a wooden boat, click here to read an article from the February 2019 Norwegian Textile Letter, “Building a Norwegian Pram and Weaving a Wool Sail.” I would also like to point out that I received an immense amount of support, guidance and advice to complete this project and to maximize my learning.

In early 2019, Rach-Al-Paca Farms in Hastings, Minnesota, spun the wool to my specifications, which were based on research: z-twist warp and s-twist weft, both single ply, using long staple wool. I turned down an option to purchase wool from a Swedish farmer of Spelsau sheep, what was believed to dominate the wool used in sails during the Viking Age. In addition to a high price, the arrival time of the wool did not fit the constraints of the grant. The wool for the sail was sourced from a blend of long-fiber wool. After winding warp for a sample and for the sail at the Weavers Guild of Minnesota, I soon learned that not distinguishing the fibers between warp and weft was going to present some challenges. If I ever make a second wool sail, the warp must have long, strong guard hairs in it.

With the help of two experienced weavers, what might take two people about twenty minutes to beam the warp onto the loom took three of us multiple hours. The fine single ply yarn had ample twist energy and stuck to all of its neighboring warps. Over the course of many hours which turned into a few weeks, we forged ahead and threaded 392 warp ends on to the loom (14” wide, 28 ends per inch).

Wool warp and weft that did not want to separate

I wove only a few rows of weft until I had to stop. The sheds would not open well enough, warps stuck to each other and some broke. My options at this point were to: a) coat the warp with fish oil while on the loom in order to tame the “halo” or fuzz factor; b) bury the wool warp for a year in order to tame the twist energy and halo; c) a combination of a and b; or d) purchase commercial yarn that would weave nicely and full well. Options a, b and c were what the Vikings would have done, but I opted to not put a bunch of fish oil on the Toika loom I was renting and housing in my apartment, nor did I have the time to try option b. After considering many suggestions from other weavers, reviewing my notes and research, and consulting with my textile mentor Carol Colburn, I purchased double-ply cottolin (cotton and linen blend) yarn in about the same weight. Evidence shows the Vikings used linen and hemp to create sails, and I bet if they were around in today’s times, they would likely be sailing with dacron or the like. 

Tying on cottolin warp to the wool warp

Back at the warping reel, I wound enough cottolin for another sample and wove about a yard of fabric, using the original wool weft. The sample contained three variations: plain weave and 2/2 twill with single and double strands of weft. When deciding to forgo wool warp and weave with cottolin instead, much speculation arose about whether or not the fabric would full well. Fulling is like felting–the scales on the fibers bind together, shrinking the fabric and creating a more windproof cloth. With my sample in tow, I marched to my bathtub full of hot water and started stomping on the cloth. To my delight, the sample fulled and shrunk really well. The single-weft 2/2 twill was the finest and tightest of the three weaves. In other words, it was the lightest and most windproof.

Mentor Carol Colburn examining the fulled sample

At this point, more cottolin yarn was on its way, ready to become part of a wool/cotton/linen sail. With approximately one hundred cumulative hours of winding warp, warping the loom, and weaving samples under my belt (and under the belts of many volunteers), it was time to weave the sail. Ten people visited my apartment to help weave about ten yards of 34” wide sailcloth, some of whom were first-time weavers.

Sail weaving in process

Finished sail fabric at its full length

Many people have asked, “how long did it take to make the sail?” My best estimate for just weaving the final sailcloth is fifty hours, half the amount of time spent doing the prep work. I have never timed myself when making something, because if I did, I would not enjoy the process of making it.

After weaving, I cut the 70 square feet of sail fabric into three sections and sewed the recently cut edges to prevent unraveling. Then five volunteers spent an afternoon stomping on and rolling the wet sail cloth in order to full the fabric. The fabric shrunk more significantly along the warp (length) than it did along the weft (width). Once the fabric dried, the three sections were machine and hand stitched into the shape of a four-sided sail.

Fulling sail fabric with volunteers Carol Colburn, Kala Exworthy and Robbie LaFleur

Laying out three section to sew the sail

Throughout this entire time, my textile mentor and friend Carol Colburn remained in close touch to provide support while I made sure the project stayed on track. Working mostly remotely with some in-person visits, Carol provided lots of encouragement and advice on how to start, continue and finish the sail. Together with the help of one volunteer, we stitched the sail in one weekend. Using my late grandmother’s industrial sewing machine, we sewed false seams down the center of the 30” wide sail cloth to increase strength, minimize stretch, and mimic the appearance of a traditional sail. Each section was sewn together with a flat felled seam and the edges rolled and hand stitched. Finally, leather grommets sewn around reamed holes and a coating of a resin saturating the cloth made the sail seaworthy. 

Sewing the sail sections together

Sewing leather grommets

Sail sections partially coated in resin

The boat and wool sail have cruised around local Minneapolis lakes, and it fares well in medium winds. The simple rigging includes brass hardware and a combination of nylon and cotton lines. Although the boat was never intended to be a technical sailboat, it sails pretty well and can fit up to three adults while under sail or row. Thank you to everyone who supported my work and helped make this project possible.

Sailing on Lake Bde Maka Ska in Minneapolis, MN

Martha Brummitt grew up in Milwaukee, WI and was lucky to spend much of her childhood surrounded by craft projects, boats and water. Driven to understand how useful objects are sourced and made, she has tanned hides to sew leather moccasins, harvested trees to create baskets and snowshoes, and processed raw wool into a knitted sweater. Her professional work has included teaching youth how to sail, canoe, waterski and build wooden boats. She currently lives in Minneapolis, MN with her partner and plans to live on a sailboat someday.

This activity is made possible by the voters of Minnesota through a grant from the Minnesota State Arts Board, thanks to a legislative appropriation from the arts and cultural heritage fund.

 

 

 

 

National Exhibition of Folk Art in the Norwegian Tradition, 2019

Each year the ribbon-winning weavings are published in The Norwegian Textile Letter, for those not lucky enough to visit the National Exhibition of Folk Art in the Norwegian Tradition at the Vesterheim Norwegian-American Museum in Decorah, Iowa. 

Laura Demuth, Gold Medalist
Decorah, IA
Best in Show



This is a traditional Rutevev Wall Hanging. I simply love to sit in front of my loom with yarn in my hands creating a textile. Weaving rutevev is particularly pleasing, involving simple geometric patterns and an appealing rhythm. The weaving process offers a certain peace and structure to any day. I have been weaving and working with wool for over 40 years. I am especially drawn to traditional textiles. Although I am not Norwegian, I greatly appreciate Vesterheim’s textile collection as a continual source of inspiration. Laura Demuth

Wendy Stevens
Decorah, IA
People’s Choice


This is a 6-shaft danskbrogd weaving. I have been weaving since 1976. I have been fortunate to have taken numerous classes at Vesterheim including Jan Mostrom’s class in danskbrogd last fall. Renting an 8-harness loom at Vesterheim for the month of January allowed me to continue to experiment with this technique. Wendy Stevens

Lisa Torvik
St, Paul, MN
“Better than Lawn, My Garden”
White Ribbon


This contemporary wall hanging is done on a warp set up for traditional tavlebragd (monk’s belt) technique with traditional treading and untraditional use of inlay color.  This piece is inspired by a painting of our house done by my husband. When I sat down to work on this warp, I got the idea of weaving our yard, front to back. Starting at the bottom with the rain garden on our boulevard, through plantings of tulips, lilies, cone flowers, crabapple trees, various iris, coral bells—-well you get the idea. Then our tiny back lawn through the seasons and our back gardens with hosta just about everywhere. I am a native of Decorah, grew up running around the museum and was exposed there and elsewhere to traditional and contemporary textiles. I started weaving, knitting and sewing when I was young, took some classes here and studied weaving for a year in Norway. Now, finally, I have time to weave again. Lisa Torvik

Carol Culbertson
Evansville, WI
Honorable Mention


This traditional piece was woven to be a 32.5” x 16” table runner. This is an example of danskbrogd bound weave. The inspiration from this work came to me while taking a weaving class at Vesterheim in July 2018. One of the students had an example of Danskbrogd with her. I was instantly drawn to this technique. By the time I finished the class, it was time to make a table runner for the Christmas holidays. After experimenting with patterns from class and others I had seen at the museum, this piece emerged. My 4 year old great-granddaughter saw this weaving on the loom and excitedly announced “Christmas” so it is called “Grace’s Christmas” in her honor.  After weaving in the Navajo tradition for 10 years, I was introduced to weaving in the Norwegian tradition 4 years ago when given a wall hanging by a family member. Since then I have been driven to learn more about Norwegian traditional weaving techniques. Carol Culbertson

Carol Culbertson
Evansville, WI
Red ribbon


This piece was woven to be a 27” x 14.5” table runner. It is an example of krogbragd bound weave. My inspiration for this piece comes from weaving I have seen in the museum’s collection as well as weaving brought into classes by other weavers. It was an experiment on my part of using only three colors with single point krokbragd pattern elements. Several trials of a variety of patterns were tried before this sequence was determined. It was a challenging process turning the multicolored patterns into the three color runner I wanted. Carol Culbertson

Corwyn Knutson
Roseville, MN
Red ribbon


This contemporary handwoven, hand knotted rya is based on northern Norway Boat Rya Wall Hanging. I studied with Syvilla Bolson of Decorah and at College of Art and Design in Toronto. I’ve been weaving Norwegian textiles for 20 plus years. Corwyn Knutson

Helen Scherer
Shawnee, KS
White ribbon


This traditional woven wall hanging or åklæ, is in a single interlock square-weave tapestry technique known as rutevev. The overall design was created by arranging several major traditional motifs, including eight-petaled roses, knots, a lily, and crosses with a hint of overall diamond, plus rows of crosses (korsbord), lightning (lynild) and hag’s teeth (kjerringtenner). The motifs were described in Katherine Larson’s book, The Woven Coverlets of Norway, and other elements in written documentation by Lila Nelson. I took a Rutevev class as part of Vesterheim’s 2011 Textile Tour and having discovered how slow and frustrating it could be, wanted more practice and familiarity with the traditional elements. Weaving has been a hobby for over a decade, and weaving in the Norwegian tradition is a very pleasant way of remembering my mother, who was quite skilled in both weaving and knitting. Helen Scherer

Lisa-Anne Bauch
Bloomington, MN
Honorable mention


Nordic folk arts are simple, using basic materials found in the Northern environment. However, they are also complex including a thousand variations on traditional colors and materials, motifs and techniques. My goal in weaving “Colors of the North II” was to express both aspects. I chose three primary colors—red, blue, and yellow—found in folk arts throughout the North, including Scandinavia, Finland, and the lands of the Sami peoples. The colors are bold, cheerful, and almost childlike in their simplicity, but the small variations in the size of the stripes and placement of the colors hint at a potential complexity. Although woven in a contemporary style, this rug is my homage to the folk artists of old. I am a weaver whose work explores traditional Nordic weave structures in a contemporary color palette. I have studied traditional techniques at the Weavers Guild of Minnesota, where I am a member of the Scandinavian Weavers Study Group. Lisa-Anne Bauch

Traditional Norwegian Weaving: A Long Distance Weaving Lecture

Rutevev from Sogn og Fjordane

Editor’s Note:

What are contemporary Norwegian students taught about traditional Norwegian weaving? Let’s peek at the notes from a weaving lecture by Hilde Opedal Nordby, when she taught a weaving course at Rauland Academy in Norway in the spring of 2017.  Her original notes appeared on her blog, “Vevportalen: Om tekstiler, vev, håndverk og tradisjonskunst” (The Weaving Portal: On Textiles, Weaving, Handwork, and Traditional Arts), and she graciously agreed to posting an English version in The Norwegian Textile Letter.  Reading her notes will make you wish you were there for the whole lecture and discussion. Translation by Robbie LaFleur and Lisa Torvik.

Studies in Culture and Tradition
Lecture #1: Traditional Weaving 

By Hilde Opedal Nordby

Weaving Course Module 5–Traditional Weaving

Rutevev, unknown origin

This lecture will not go in depth, but point out some local variations.  It is taken from the weaving draft booklets we will use in the course.

Some questions come to mind when working with traditional weaving: how should you weave based on old pieces–reconstruct them, re-create them, or create something new? Use copying as a work method? Is it a utilitarian weaving or decorative? We have different ways of using things because we live in another time. Weaving has moved from the bed to the wall.

What is traditional weaving? Why are some coverlet techniques seen as more traditional than others? Tradition is a dynamic concept.

Åkle (Coverlet) Weaving in Norway—Scratching the Surface

Åkle – a woven coverlet used to place on a bed. From the Old Norse áklæði which means bed covering.

Brotkvitlar and brautåkle. “Brot” which means edge or a break, or border–a coverlet that is put together of stripes and borders. Kvitel is used for bedding. Åkle is a catch-all word today (p. 49, Skinveit).  Brosse and rugge are other local names–are there more? 

Tjukkåkle (thick-åkle)–thick weft-faced coverlets such as ruteåkle (geometric square weave) and krokbragd. The weft is dominant; it covers the entire warp. 

Tynnåkle (thin-åkle)–Overshot coverlets woven on a ground of plain weave, such as skillbragd and tavelbragd (monk’s belt).  In Vestland they are often used for rituals such as baptisms, weddings, and funerals. In Trøndelag they are often sewn to the backside of a skinnfell (sheepskin)–a fellåkle. (p. 34, Skinveit).

Many coverlets are sewn together, and often several techniques are used in one coverlet. Many are woven of two pieces sewn together in the middle. The materials, patterns and colors are related to the area it was made and the environment. Technical improvements, industrialization, aniline dyes and the growing importation of cotton after 1850 allowed for many new variations. New working methods raised the possibility for new techniques, and new colors and materials opened the way for excellent compositions, which in turn gave new expressions to traditions. Easier access to materials and already-spun yarn freed up more time for weaving or other activities.

In discussing composition, were weavers motivated by a fear of blank spaces, or the need to create, or affected by the limits of the weaving technique? 

Local variations: what was found where, tendencies.

 

Vestlandet – Hordaland, Sogn and Fjordane – geometric square weave (rutevev).
Rogaland, Agder-fylkene – square weave (rutevev)
Buskerud – krokbragd (single and double), square weave (rutevev), skillbragd.
Sør-Trøndelag – skillbragd, tavlebragd, fellåklær, doubleweave, saumaåkle
Telemark – skillbragd
Nordland, Nord-Trøndelag and generally along the west coast
 – båtryer (boat ryas)
Vestfold – Vestfold technique (vestfoldtepper/vestfoldsmett), blokkvev

Inlay and Interlock Techniques

In these weavings, the pattern is plucked or laid in by hand, between the ground weave. The binding is either a weft-faced weave where the laid-in weft completely covers the warp, or a binding with a ground weave where the pattern threads are laid in on top of an open or tightly-woven plain weave ground.  

Kelim

With kelim you weave in separate yarn butterflies in the warp without interlocking them. Small openings grow between the colors and the weaving hangs together by shifting the pattern sideways.  The front and back are the same. (p. 108, Zetterman)

The technique is little used for coverlets in Norway, but was used for narrow bands in Telemark, saumabelte.

Square Weave — Rutevev / smettåkle (Norway), rölakan (Sweden)

Swedish Scanian rölakan has double interlocks, and there is a right and wrong side. Norwegian rutevev is a single interlock technique and is the same on both sides.  (p. 108, Zetterström). Rölakan is woven in two ways. Either you interlock the colors with each shot (double interlock) or interlock on every other shot (single interlock). The double interlock creates a right side and a wrong side, where there are raised ridges along the color changes. That type is especially used in Skåne and is called skånsk rölakan. The single interlock technique creates a reversible weaving, and is called norsk rölakan by Ulla Cyrus-Zetterström in her textbook on weaving. 

In rutevev butterflies are used to weave over a specific number of warp threads to result in squares, on an open shed with two shafts, and is woven wrong-side-up.  It can be woven on an warp-weighted loom, an upright loom or a floor loom.  On a floor loom it’s easy to get a distorted perspective and weave flattened squares; measure carefully. The ends per inch in the reed must be suitable to the weft yarn and the tightness; the weft should cover the warp completely. While weaving the yarn end is laid under a warp thread to secure it and is clipped off with 1 centimeter remaining on the wrong side (with double-interlock). The weft is laid in with even bubbles and beaten in the closed shed, after changing sheds. (Zetterstöm). 

In Hardanger the coverlets are called dokkåkle, or doll coverlets after the yarn-dolls (butterflies) they are woven with. In Sunnhordaland it’s called inlay-coverlet (smettåkle).  Ruteåkle, or square-weave coverlet, is the general name for the technique and tells us that the pattern is composed of squares. These coverlets have had high status. 

In Hardanger double-interlock is used the most, which means that the weaver interlocks the weft in both directions. With double-interlock the joins appear as vertical ribs on the wrong side. The coverlets are thicker and the right side is smoother than with single interlock, where the interlock join is woven when weaving in only one direction. The single interlock lies between the warp threads and the coverlet looks the same on both sides. 

In Hardanger square-weave coverlets are characterized by small squares and patterns. Typical weavings sold by traveling peddlers were the so-called “hardangeråkle.” Square-weave coverlets from Sogn had larger squares and patterns. In communities in Agder rhombuses dominated. 

Left: from Ullensvang, Kinsarvik, purchased 1895. Center: Sogn og Fjordane, Førde, purchased 1895. Right: Vest-Agder, Lindesnes, purchased 1896

Hotel Ullensvang in Lofthus (in the Hardanger region of Hordaland county) has a number of old coverlets hanging on its walls. 

“Solstol”, Hilde Opedal Nordby

“Solstol”, by Hilde Opedal Nordby, shows rutevev used in a contemporary way.

References: p. 106-107 Skintveit, p. 108-109 Zetterström

HV-technique

Handarbetets Vänners technique (Handarbetets Vänners is the Swedish Handcraft association)  is a simplified rölakan/billedvevsteknikk (tapestry technique) where the pattern is laid in in certain sections, while the ground weave is woven with a shuttle. The ground is a tight weft-based plain weave and the inlay thread is in the same shed is the ground weave. Weaving shifts between two inlay shots and two ground shots. (See diagram.) (p. 117, Zetterström).

MMF-teknikk

Märta Måås-Fjetterströms-technique (MMF) is woven in plain weave. The inlay pattern and the base weft are woven in the same shed.  It is used mostly for decorative weavings–draperies, curtains, and wall hangings. 

Vestfoldsmett (Norway) – Krabbasnår (Sweden)

Krabbasnår is a much-used technique in Sweden. Patterns placed with much space between them are typical for Norrland, and used extensively in Gästrikland og Hälsingland. In southern Sweden, however, the patterns are set so closely that the ground weave almost disappears.  It is reminiscent of smøyg (a form of embroidery), with similar pattern elements. 

Krabbasnår from Skåne

Krabbasnår from Småland

Krabbasnår from Dalarna

It was a popular technique for runners and pillows in the 1940s and 50s with new patterns and colors. 

A runner in new colors and designs

Vestfold inlay is woven with the wrong side up.  The pattern threads are plucked on a closed shed under a certain number of warp threads (often 3). Between every pattern thread the ground thread is thrown in plain weave, which gives the colored background for the pattern. The pattern inlay is moved one warp thread diagonally for every inlay. The warp is linen or cotton; the ground is woven with a single strand of wool and the pattern woven with doubled wool yarn. The number of ground shots must be chosen so that the inlay pattern threads are neither too close nor too far from each other, for example two,  three or four shots between each pattern inlay. The ends are fastened by laying the yarn end under a warp thread so the fastened end is hidden by the pattern float.  1 centimeter of the thread can remain on the wrong side. 

References: p. 216-217 Brodén & Wiklund; p.119 Zetterström

Vestfold Husflid organization research: There were 12 old coverlets found in Vestfold and one from Solum outside of Skien in Telemark. The oldest is dated 1708 and the latest, 1840. The coverlets received their name from the place they were found. Vestfold was on the rise at that time. Andebu, especially, is notable for many coverlets. At this time, many of the large farms in Norway were being divided.  These coverlets were special, and not owned by everyday citizens. In comparing the Vestfold coverlets, you see they are all composed of borders of varying sizes, separated by narrow borders in pick-and-pick or small pick-up designs. Many of the borders are symmetrical over a mid-horizontal line. 

They were originally used on beds, which were the living area’s finest pieces of furniture. Later they were hung on walls as decoration. 

It is not a typical Norwegian technique.  The Vestfold area had a lot of contact with foreign countries and little rural culture. Perhaps it was easier to access textiles to purchase?  It resembles the Swedish krabbasnår technique that is very common in Sweden, especially Skåne and Norrland.  Perhaps Norwegians adapted it to their area?

022wXzpgYbVp lily zickerman, skåne foto 1910
Teppe fra Skåne in Sweden

Else Poulsson from Husfliden (the handcraft store) in Oslo drew patterns based on coverlets.  They were displayed in Stockholm in 1939 at a Nordic handcraft meeting (Nordiske Husflidstinget). They were woven in new colors popular then–rust, green, beige, sheep-black (a deep brownish-black), and gold. It became popular to weave the patterns, often combined with rosepath, in coverlets, runners, and pillows.

Examples of “new” Vestfold designs

Blokkvev (Norway) – halvkrabba (Sweden)

Block-weave draft

Blokkvev (block-weave) was used mostly in combination with other techniques, especially Vestfold. The pattern threads are laid under two warp threads (or 3-4 threads) and shifting to the side is always done over the same number of threads to give a checkerboard pattern. Each square has the same number of pattern threads. Block-weave is usually woven from the back, and the pattern shed is picked. One or two ground shots are woven between each pattern shot, and enough pattern shots should be woven to made the design square. 

References: p. 216-217 Brodén & Wiklund; p.119 Zetterström

 

Sjonbragd (Norway) – Dukagång (Sweden)

The pattern is characterized by lines along the warp direction.  The pattern threads always float over the same number of warp threads, bound by an even space between. Common divisions are over two and under one warp thread, or over three and under one warp thread as in the example below. In the first instance you thread 1,2,3,2,1,4.  Here it is shown with the right side up. 

Left: over two threads, under one; right: over three threads, under one

Sjonbragd is woven with the back side up so that when the pattern weft is picked in different colors, it is easier to manage the butterflies. If the pattern weft is woven in the same color across the whole width, the pattern weft can be inserted with a shuttle and can be woven right side up. 

In Sweden the technique is most used in Skåne and nearby areas. It has been used in decorative weavings, combined with other techniques in clothing fabric, and woven in both wool and linen. 

References: p. 119-120 Zetterström; p. 241 Brodén & Wiklund

Pile Weaves – båtryer og andre ryer

From the book Båtrya i gammel og ny tid (Boat Ryas in the Past and Present), by Ellen Kjellmo, Orkana forlag, 1996.

To the highest degree, the båtrya was a practical item and served its purpose–to keep fishermen warm in cold and wet conditions. Important characteristics were insulation, ventilation, humidity-absorbing abilities, suppleness, and elasticity.  The båtrya acted like a sheepskin, which was the common coverlet inland–but a sheepskin would become stiff and heavy when wet. 

Ryas are known from various parts of Norway back to 1500.  Ryas from inland were used as bed  coverings or in sleds. In Nord-Norge (Northern Norway) ryas were commonly used as equipments in boats, fisherman’s shanties, and beds. They were especially found in the Lofoten islands, Vesterålen, as well as the coast of Helgeland (more richly decorated the farther south you go). Ryas lost their popularity around 1900. Aside from one rya from the Grytøya community, there are no known preserved ryas from Troms or Finnmark–probably because most were lost during the Second World War (p. 22, Kjellmo). 

A single båtrye could weigh up to 1 vog, or 17.95 kilos (almost 44 pounds). They were from 130-170 centimeters wide (51-67″) and 180-200 centimeters long (71-79″). Two or more woven strips were sewn together. 

The smooth side was often woven with symmetrical stripes or squares. The knots were not visible on the smooth side, to protect the backs of the knots from wear. They were woven in three- or four-shaft warp-faced twill. The warp was quite closely set, with 50-90 threads per ten centimeters (approximately 12-22 ends per inch), depending on the thickness of the yarn. The warp yarn needed to be strong, even, and smooth, often left-twisted yarn, always two- or three-ply. It was spun of the guard hair of the wild sheep (utegangersau). The under hair was used for the knots. The weft is spun from the coarser hair of the belly and leg. It could have been twisted in the opposite direction of the warp yarn, but most often the warp and the weft were both left-twisted. The weft was not packed so hard, from 3-6 shots per centimeter (approximately 7-15 shots per inch). (pages 62-77, Kjellmo)

The pile side is the “noppasiden.” The pile length varied from 5-9 centimeters (approximately 2-3.6″). The pile side was meant as the back side and was often without pattern. The wool pile yarn was often supplemented with rag strips. It varied between 1-2 centimeters (.4-.8″) between each knot. The pile was cut beforehand in double lengths, often with the use of a “noppakjevle” (a “noppa-pin,”  or rolling-pin sort of implement).

Knots are tied on an open shed. 

The knot is the Smyrna knot or the gjordes knotknown from Turkish, Caucasian, and some Persian rugs. It is tight and is not visible on the back side. It was the most often used knot in Norway and in båtryer. It can be knotted with short ends or with one strand over a ruler. 

The Senné knot is used in central and east-Asian, in Egyptian and in Persian rugs. This knot is easier to pull out and the back of the knot is not completely hidden on the smooth side. 

The Berber knot, or soumac, is a variation of the smyrna knot.  It gives a rougher look.  (page 101, Kjellmo). 

Pile has been used in many decorative textiles, different from the båtrya’s useful and practical function. 

Pile was used in combination with knitting and as edging of various garments.

Primstav and Textile Production in Scandinavia

By Lisa Torvik

It is easy to forget that appointments, schedules and drop-dead deadlines did not begin with the modern industrial age, not with wall calendars, Daytimers and certainly not with Palm Pilots or Blackberries and other relics of the near past.

Textile enthusiasts of today, especially those exploring spinning, dyeing, weaving, knitting, and other hand arts and the growing, cultivation and gathering of fiber and dye sources, realize what an enormous amount of work went into covering bodies and “civilizing” homes with various cloths in the not-so-distant past.  Both the Norwegian proverb “need teaches a naked woman to spin” and our English version “necessity is the mother of invention” acknowledge and imply a female bent to innovation for everyday requirements.  An appealing thought for those of us who try to carry on such traditional work.  

And things that must be done today to secure a need of tomorrow are the essence of the agricultural year, everywhere in the traditional world.  We will look today at accounts of how people, in this case in Scandinavia and particularly using some Norwegian artifacts, marked time and met their needs by heeding age-old traditions related to textile production within each passing year.

One related relic is called a primstav in Norway and Denmark, in some parts of Norway known as a ringstav and in Sweden as a runstav.  It is generally a flat stick, held in the hand, on which every day is marked with a notch and special days also marked with a related symbol.  The primstav as it exists dates only from about the 1200s and is directly tied to the spread of Christianity in Scandinavia, a development much later there than elsewhere in Europe.  No older instruments have survived but the stick calendar tradition likely carried over from pagan times.  Holy Days that had to be observed were many and even into the Protestant era Catholic saints’ days were noted on the stick and often associated with seasonal work long after their religious affiliation was forgotten.

This primstav, from 1566, is from the collection of the Vesterheim Norwegian-American Museum. See: https://collections.vesterheim.org/virtual_galleries/calendar-stick-lc0291/

Detail of the Vesterheim primstav.

A common interpretation of the name primstav is that it comes from the Latin prima meaning “first” and the Norwegian word stav meaning “stick.”  In old Norse, prim also meant “new moon.” The stick had a winter side and a summer side, each half year turning at the October 14 and April 14 notch.  These were traditionally the days on which rural business such the start or change dates for hired help on farms went in effect.  In pagan times, those dates were two of the three major dates of great sacrifices, the third being January 14, midwinter.  Local conditions would necessarily dictate slight variations in adherence to the traditions, but generally all surviving examples appear to record the same dates of observance.

A few dates on the stick stand out because they are associated with agricultural year and our main interest – textile production.  They are the dates to sow, till and harvest and the dates to shear.  In Scandinavia, that would mean sowing flax along with edible grains, and shearing sheep, the main source of wool fiber.  We can acknowledge the importance of cotton and silk elsewhere in the world in traditional cultures, but they were and are still imported fibers in Scandinavia, and were associated with wealth and status.  Those fibers, now commonly used in making festive national dress, i.e. bunad in Norway, folkdräkt in Sweden and stadsdragt in Danish, were not widely available there before the late 19th century. 

Symbols marking the pre-Christian and Catholic feast days are the special feature of the primstav and here are ones of particular interest, along with their traditional associations. The accompanying sketches are taken from three sources, and show marvelous variation. In each box, the left-hand symbol is from Alfred Miller’s The Primstav Explanations, Norwegian Legend Lore & History; the center sketches are from F. E. Ekstrand’s The Ancient Norwegian Calendar Stick (primstav), and the right-hand images from Einar Haugen’s “A Norwegian Calendar Stick in Wisconsin.” (Full citations are at the end of the article.) 

April 14 – First Day of Summer.  Hired help could renew their obligations to the farmer.  Shepherds refrained from eating meat as it was thought that would harm their flocks.

April 16 – St. Magnus’ Day. Time to begin cultivating the fields.

May 3 – Mass of the Holy Cross. Time to shear the sheep.

May 15 – St. Hallvard’s Wake. If grain not planted by this date, could not expect it to ripen before the first frost.

May 22 – St. Bernard’s Wake.  Also known as “Bear Wake.” All seed must be in the ground.


June 24 – St. John’s Wake known as “Sankt Hans.
” Time to gather herbs.  All plant dye stuffs would be picked throughout the summer at their peak for that purpose.

July 2 – St. Swithin’s Wake known as “Syftesok.” Weeding of the fields began.  St. Swithin was the patron saint of Stavanger.

July 8 – St. Sunniva’s Day. Haymaking begins.  St. Sunniva was the patron saint of Bergen.July 22 – St. Magdalene’s Day. Time to put up the (first) hay.  Depending on the weather, another round of haying usually followed in August.August 24 – St. Bartholomew’s Wake. Time to slaughter the rams.

September 8 – Nativity of the Virgin Mary. With the rams slaughtered, time to shear the rest of the sheep.  Harvest occurred as different crops matured.

October 14 – Winter Day , the first day of Winter. Hiring of new servants or change of service in rural areas.October 21 – St. Ursula’s Day. No work should be done on any implement that turns, such as a spinning wheel or mill.

November 25 – St. Catherine’s Day. The symbol for this day is thought to be a wool carder and St. Catherine was often depicted at a spinning wheel.  This day the spinning of wool for winter’s clothing production was begun.

No work could be done on part or all of feast days, or especially throughout the Christmas season.  With the late summer, fall and early winter used to prepare flax and wool, weaving would commence after Christmas and continue with other handwork until spring came again, with its many outdoor chores.

Source List

The Primstav Explanations, Norwegian Legend Lore & History © 2006 by Alfred Miller, Middlebury, CT 06762  [Note:  Though acknowledging assistance for research and proofreading, Mr. Miller does not cite any particular sources.  Some of his text is identical, however, to text found in The Ancient Norwegian Calendar Stick, see below.  Miller’s pamphlet is sold by Vesterheim in their Gift Shop.]

The Ancient Norwegian Calendar Stick (primstav) © [no date] by F. E. Ekstrand, Welcome Press, Seattle, WA 98109

“A Norwegian Calendar Stick in Wisconsin”, by Einar Haugen, Wisconsin Magazine of History, Vol. 31, Nr. 2, December 1947, pp. 145-167.

Bondeliv, Samrødor og song etter Ragndi Moen, Gamal Valdres-Kultur II, by Knut Hermundstad, Norsk Folkeminnelag, Oslo, Norway, 1940.  

Ættararv, Gamal Valdres-Kultur IV, by Knut Hermundstad, Norsk Folkeminnelag, Oslo, Norway, 1950..

Addendum: A Modern Primstav at the Vesterheim Norwegian-American Museum

A most vivid modern interpretation of the primstav exists today.  Norwegian artist Sigmund Aarseth’s modern rendition graces the Gathering Room of the Amdal-Odland Heritage Center at Vesterheim in Decorah, Iowa.  Working with fellow rosemaler Sallie Haugen DeReus, Aarseth turned the room’s walls into a continuous depiction of the seasons of the year, marking certain dates of the primstav and illustrating them with images and related proverbs from various parts of Norway.  Kathleen Stokker has written a wonderful description of this work and history of the primstav in her book, Marking Time: The Primstav Murals of Sigmund Aarseth. (See also this YouTube video: “Vesterheim’s Gathering Room: Primstav Murals.”)

Lisa Torvik credits early influences of her mother, grandmothers, aunts and friends in Norway for her knitting, sewing, embroidery and weaving interests.  She spent a year in her youth studying weaving at Valdres Husflidsskule in Fagernes, Norway and now focuses on projects in traditional Norwegian techniques and more contemporary applications.