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The patterns in question, some of which are pictured in the GLAAQN quilt to the rt, include “Bear’s Paw” to follow animal tracks north through the Appalachians, “Flying Geese” as other escapees, “Drunkard’s Path” is the erratic route, and other patterns meaning wheels, cabins, crossroads, etc.

Fry’s book argued that the color black meant refuge, triangles indicated prayer, etc.

but offers no substantial citations for her deductions.

Tobin’s book is based on the report of an African American quilter who remembered a history of using quilt patterns as a way to escape slavery; according to some, the quiltmaker was hounded by Tobin for “meaning in her quilts” and by others that her “quilt code” was given freely.

This matters b/c it goes to the credibility of the account and the role of informant as possible trickster; unfortunately, Tobin’s source died before the book went to print.

They also often pieced scraps and rags given to them or discarded by plantation owners into blankets to sleep on or to cover their families in the winter months.

(Scrap quilting was done during slavery but became essential afterward and could be done with all sorts of discarded fabrics not just bits of cloth) Some have argued that black women’s quilts followed a traditional European pattern and therefore the origins of quilting are in the West.Today’s black herstory month post is an ode to my grandmother, who lovingly made quilts her entire life.Her quilts followed a tradition of rag quilting she learned in the waning days of slavery and they adorn each of our beds with the love of a powerful matriarch who taught us all to value education and ourselves.(Did I mention that all of my Aunts are teachers, all of my cousins Ph Ds?and yes, with one exception, our generation and theirs are all women, so it is also a legacy of matriarchs and matriarchy.) When my grandfather died due to hospital negligence, my grandmother began a quilt for all of her children and all of her grandchildren.As the video illustrates, innovation in pattern versus repetition seem to be key for African American quilters in general (repeated pattern is also present).Some of the unique use of emergent pattern will be discussed when looking at the work of quilters from the 1930s in the second half of this post.Due to the nature of the intersection of women’s and colonial histories, ie what documents were kept as “worthy” and what was discarded, the reality is far more complicated.Originary tales flatten out a much more complex story of black women’s relationships to quilting as well as the relationship between black and white women quilters. African symbols in African-American quilts continue to this day.There are also stories of Tubman giving a quilt to an abolitionist, tho no mention of a quilt code.Also fictional accounts of the quilt code were published in both children’s and young adult literature, and some historians have argued that people wanting to make money manipulated the fiction(s) to turn them into fact.

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