CATEGORY IS…HOOPSKIRT EXTRAVAGANZA
FEMME DRAG, BALLROOMS, AND SOUTHERN BELLE REALNESS
Sponsor’s Notes: Positionality & Positioning a STORY+ Project
by Johann Montozzi-Wood
ABSTRACT
Category Is…Hoopskirt Extravaganza: Femme Drag, Ballrooms, and Southern Belle Realness interrogates the hoopskirt as an artefact of racist, sexist, and heteronormative practices since the antebellum era that have persisted under the guise of “white Southern” heritage and Confederate nostalgia. However, the historic iconography of the hoopskirt and its representative ideologies are being contested through BIPOC, Queer, and Trans performances of femme drag in contemporary culture. In 2019, Tony award-winning actor and trans-rights activist Billy Porter appeared on the red carpet of the 91st Academy Awards wearing a custom Christian Siriano tuxedo complete with a full hoopskirt gown. This iconic moment represents a shift in our collective awareness elevating BIPOC, Queer, and Trans bodies through a performance of class, wealth, and even royalty by literally taking up more space through a politic of fashion, fabrics, and hoops. Porter’s transgressive performance against social and fashion norms is a continuation of a lineage of “men in dresses” that can be traced from the female impersonators of 19th century blackface minstrelsy to the “final looks” on RuPaul’s Drag Race today. In this STORY+ project, participants will engage in both traditional and creative research methodologies for generating and sharing their findings.
Keywords: Fashion, Embodiment, Femme Drag, Antebellum South, Queer Performance
(re)search the archive
(re)construct the artefact
(re)hearse the performance
“We’re all born naked; the rest is drag.”
-RuPaul

BILLY PORTER AT THE OSCARS
2019 - Christian Siriano’s Tuxedo Gown
This leg of my research story with hoopskirts began with seeing Billy Porter at the Oscars….
I went back in my body memory asking, “what about the hoopskirt and its silhouette do I find so striking….. (What are your body memories of this silhouette? Do you remember the first time this image was presented to you? Here are a few of mine. Can you name them?)






One childhood memory that stands out to me was watching the reruns of a spin-off to the Golden Girls called Golden Palace in which the writers are in conversation with the history of slavery and demonstrate the alliance between the southern belle and the confederacy through the composite image of the hoopskirt and the confederate flag. (Check out the videos clips below to see parts of the conversation the writers are attempting however problematic we may see them today. What do you notice?)
Golden Palace (1992-1993) Season 1, Episode 11
“THE STORY OF AN AMERICAN FAMILY”
I grew up in Mississippi. Adopted and raised by a white family, I lived in a trailer surrounded by a hilly landscape. I remember there being only one book in the house with a Black author’s name and picture on the cover: Queen - A Story of an American Family. This book was also made into a mini-series that I watched relentlessly as a kid trying to figure out this dynamic of a black, mixed, woman negotiating her exist, her value in the liminal space (what I view as a queer space) betwix and between blackness and whiteness antebellum and post-civil war era. Alex Haley’s Queen is the story of his great grandfather who was biracial (like myself). He attempts to bring nuance to what is often described as the “tragic mulatto” stereotype. Queen’s mother was enslaved and her father was the plantation owner’s son and later the plantation owner. In the video clips below, you will that little Queen is brought to the “big house” to be the companion to the plantation owner’s daughter. Of course, unknown to them (but suspected by the plantation owner’s wife) they are half-sisters. As a kid, I was fascinated by the layers of meaning conveyed when adult Queen (played by Halle Berry, who was already icon to my little gay mind) and the plantation owner’s daughter are walking through town and the confederate soldier forces a kiss onto Queen….(Take a look at time marker 5:15…..how does the Southern Belle defend her companion as “friend,” as a peer/woman, but ultimately as property? Again, how is the image of the southern belle in allegiance with slavery, misogyny, etc?)
***CONTENT WARNING: THE N-Word is used in the following clip.
***CONTENT WARNING: THE N-Word is used in the clip above.
At this point in my (re)membering, I turned to other childhood examples of people of color in hoopskirts…. Here are a few, but I’m curious, can you remember other examples of minority representation in this silhouette - wearing hoopskirts, crinoline, or layered petticoats? What contemporary examples can we see around us today?



VISUAL (RE)SEARCH
Below I have begun to outline some initial visual and textual research. Feel free to click any hyperlinks and explore. Again, this is just a beginning…more to come.
“THE SOUTHERN BELLE AS AN ANTEBELLUM IDEAL” by Kathryn L. Seidel
A SHORT LIVED FASHION: 1850-1860
“The Rise and Fall of the Cage Crinoline” by Rebecca N. Mitchel”
WHAT DO YOU SEE?*
***(Click Here)
REPRESENTATION…PROBLEMATIC MUCH???
Rollin Howard (1840-1879)
Howard (White/European-American) in “cross-dressing” blackface playing the wench stereotype.
Mammy’s Cupboard (Founded 1940) A resturant still operating along the Natchez Parkway in Mississippi.
PRIMA DONNA EUGENE D”AMELI (1836-1907)
D’Ameli represent a queer historical figure of a person who was never married but was able to perform this kind of queer, “crossdressing” through the stereotype of the Prima Donna in blackface in the US and in Europe. The Prima Donna distinction also refers to D’Ameli as a vocalist who sang in original keys the female operetta roles and parts. Note: D’Ameli was Italian and consider how Italians were viewed in the US court systems at the time as non-white.
Considering a Larger Colonial Context…
AINA/INA (1843-1880) aka SARAH FORBES BONETTA
THE CAGE CRINOLINE, CLASS, RESISTANCE, PLEASURE???
“My missus, she made me a pair of hoops, or I guess she bought it, but some of the slaves took thin limbs from trees and made their hoops. Others made them out of stiff paper and others would starch their skirts stiff with rice starch to make their skirts stand way out. We thought those hoops were just the thing for style.”
- Rivana Boynton, FL (b. 1850)
Foster, Helen Bradley. “New Raiments of Self”: African American Clothing in the Antebellum South. New York: Berg, 1997 p.170
CONTEMPORARY CONTEXT
THE AZALEA BELLES: “THEY’RE JUST DRESSES WHAT’S THE BIG DEAL?” , Wilmington, NC
IS BANNING THE OBJECT THE ANSWER?
“EXPOSE THE QUESTION THE ANSWER HIDES.”
— JAMES BALDWIN
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HOOP ONE
(re)search the archive: This project intends to collect a visual history of hoopskirts (photographs, ads, cartoons, descriptions, and mentions) in two phases that center a different archive/collection. During the first phase of the archival work, we intend to engage with Rubenstein Library’s Rare books collection of Harper’s Magazine focusing on the height of the steel cage crinoline fashion between 1856 and 1873. The second phase of our archival journey will look at a digital archive of the fourteen seasons of RuPaul’s Drag Race (2009-present) searching for the use of hoopskirts, petticoats, and crinoline particularly in the “final looks” worn by the top three or four drag queens of the competition each season. Additionally, we will engage the series’ fan base and commentary that reference the hoopskirt or crinoline “look” and take note of any contextual information such as the drag queen’s biographical information, drag persona, and artistic influences to understand the artist’s design choices. These two phases of archival research will offer emergent researchers the opportunity to investigate an object (such as the hoopskirt) through the lens of two distinct time periods and through two distinct media forms: published magazine and a digital streaming reality TV series. This project recognizes the challenge emergent researchers may experience when using contemporary digital archives that are often considered “popular,” “less serious,” or associated with a “Netflix and chill” culture. Experiencing these two divergent archives help young researchers establish standards of archival practice with tangle historical documents and translate those standards of practice to a current, digital archive such as Rupaul’s Drag Race.
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HOOP TWO
(re)construct the artefact: The second sphere of research centers the (re)construction of the artefact or research object itself. In this case, the hoopskirt is an object that researchers can engage and quickly garner the skills to draft, measure, sew, and build a hoopskirt as a practice-based research method. The project sponsor (in collaboration with Duke costume designer, Erin West) offer the opportunity for researchers to immerse themselves in three different construction approaches to the hoopskirt/crinoline/petticoat. Among these three construct methods students will investigate both traditional and fashion-forward methods of construction and contemporary aesthetic.
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HOOP THREE
(re)hearse the performance: The third hoop of research will be an embodied inquiry of the archives and constructed artefacts. Early in the six weeks, researchers will be offered critical frames for movement centering performativity and gender expression as a daily warm-up/practice between the archival work and hoopskirt construction. Through spatial awareness, movement, and gesture, researchers will explore a series of improvisation-provocations facilitated by the team sponsor: ways of queer walking, posing, voguing, turning, camping, dropping, etc. within various dynamics of space and time. Later, researchers will be challenged to explore these critical movement “queerings” while wearing the hoopskirts dresses they have constructed. As the researchers label and compile the archival data, researchers will also be challenged to embody the images, improvise scenarios from the cartoons, ads, and mentions, and construct dramatic/poetic materials from the found texts. In the final weeks, together with the team sponsor, the team will devise a dramaturgy for a brief sharing, performance installation, and/or runaway incorporating these devised fragments, projected images, and found texts from the archives.