First, the game of Hoodman’s Blind is played by putting a hood over someone’s head to blind them, and then other players tag or slap or push the hooded player.  If the hooded player can catch a taunter and guess who they are, that person then becomes the hooded player.  Adults played the game, as did children.

It is really very fun to play.

At any rate, the two books we have on cliché origins do not have the word “hoodwink” listed, and online queries simply turned up the definition as ”to blindfold.”  Although that almost fits, it doesn’t necessarily speak to origin. 

In using an etymology dictionary found online at etymonline.com, we discovered that the origins of the word hoodwink are placed at 1562, which is the right time period for the game of Hoodman’s Blind.  By 1610 it looks like the word had become a cliché suggesting deception. 

Our antique Webster’s dictionary, which also has word etymology, says the obsolete definition of the noun “hoodwink” is “Blindman’s Buff,”  but doesn’t give a date.  (Could it mean ”Hoodwink,” as in an alternative name for the game?)

 Wikipedia says that Blindman’s Buff (the UK version of America’s “Blindman’s Bluff“) is a variant tag game that dates back to the Tudor period in England (1485-1603; this period is also called the Renaissance of 1300-1600, which includes the Elizabethan era of Queen Elizabeth’s reign from 1558-1603).  It is described as being like Marco Polo, only not played in a swimming pool. 

It would appear there is a clear connection:  ”hoodwink” does come from old English tag games that utilized a hood or blindfold.   As for the phrase “Pull the wool over his eyes,” it is defined as “to hoodwink, or to deceive.”  It seems plausible that this phrase, too, could have origins to games like Hoodman’s Blind, as wool would have been a very common choice of fabric for the hoods used to play the game.    Phrases.org, a service based in the UK, lists “Pull the wool over his eyes” in their database with the definition of “to hoodwink,” but they describe the origins as not dating back any further than the early 1800’s, and they make the connection to the wearing of wigs, not hoods.  Wigs were sometimes made of wool, but they weren’t supposed to cover the eyes.  This leads me to think that the connection with wigs may not be correct, and that the old English games of blindfolded tag are a more plausible fit. 

The use of ear candles to clean supposed wax from the ear canal dates back possibly as early as 2500 BC.   Egypt, China, India, Tibet, and the Mayan and Aztec cultures all used similarly designed pottery cones to achieve desired ear wax removal.  The beeswax coated cotton cones (shown) plausibly date back almost as far, to when bees were first domesticated.  In a nutshell, the tapered end is placed into the ear, and the other end is lit on fire to create a vacuum.

What got me interested in the history of these suspiciously archaic devices was a dear friend’s contagious excitement when she saw some beeswax ear candles set out by the cash register at our local health food store. She started exclaiming how her and her grandma used to clean one another’s ears with these little wax sticks. She then announced, “We are going to do this!”

Oh, lucky day…  I think.

Well, they were an entertaining experience that made for a lot of laughter, but I after doing some research I strongly advise against their use.  They may be 100% natural, but so is snake venom!  

I followed a hunch and did a little experiment:  After my friend left I burned a cone in the mouth of a bottle.  I discovered that it ”vacuumed up” just as much supposed “ear wax” as when placed in a human ear!  The candles DO INDEED create the discolored wax found inside near the tip (no human ear wax needed).  The hoax would be harmless enough except it goes beyond just a joke:  I also confirmed very fine wax drippings in the bottom of the jar.   Best as I can tell this all adds up to wax going into the ear, not coming out, and that’s incredibly dangerous.  

In all fairness I must point out that I have no experience with the ancient pottery versions.   If you do, please leave a comment here.  If you know where to get one of ancient design, especially leave a comment here!

- - - - - - - - - - - - - - - - - - - - - - - - - -

Reprinted from the LPH Newsletter, Carrie Franzwa.  Copyrights reserved.

My stack of history and business-related books to read grows daily.  I think I’m keeping Amazon in business.

All of this is very FUN, but the stress is still overwhelming at times.  Trying to stay on top of family issues (immediate weddings, divorces, birthdays, graduations, emergencies, etc), daily cooking, house cleaning (with my kitchen “studio” always in mind), taxes, history research, and personal care - well, in short I’m not balancing everything perfectly. 

To handle the stress I am enrolling in Lawrence Crane’s “Release Technique” course.   I plan to come back and post how I’m doing with that program.

If you receive a Puzlet Gem that is damaged or defective, return it to us promptly with a note of explanation, along with your name and mailing address. ONLY WHEN we have received the damaged puzlet are we able to send a replacement.

If a discontinued puzlet, or a sold out limited edition puzlet is discovered damaged after the backup supply has been destroyed, the only option is to try and repair it. This is not easy, especially considering how small Puzlet Gem pieces are. With a little patience and a steady hand, you can do it!

For lumber breaks we recommend using Titebond wood glue (aliphatic yellow glue) only.

For re-securing lifted paper use non-yellowing paper glue (like Elmer’s) very sparingly, and try not to get the glue on the surface/face of the paper. Using a toothpick as an applicator is helpful. NOTE: GO SLOWLY, and be sure to (damp) wipe ANY glue off of your fingers as you go (sticky fingers lift off tiny paper knobs and corners very, very easily).

Tears and creases can be concealed using soft colored pencils, such as Berol Prismacolor pencils.

To fill hollows and voids in the plywood use Elmer’s Carpenter’s Wood Filler, which is very moist and comes in a tube (putty in a jar is too stiff to work with). For greater flow and application control, poke a pin or nail hole in the nozzle of the tube rather than cutting the tip off. Squeeze filler into the void, and use a toothpick or dental tool to pack, shape, and smooth the filler.

If sanding is required after filler is dry, go slowly and get creative! You can use rolled 150 (or higher/finer) grit sandpaper, fingernail files that have been cut narrow, or small needle files that can be purchased at any hardware store. Any of a number of ideas for abrasives can be used. We don’t, however, recommend the use of power tools when working with Puzlet Gems. The puzzle pieces are just too small to hold, and to delicate to subject to normal power tool torque.

For the reconstruction of lost puzzle pieces, we recommend contacting Micah Puzzles at: www.Micahpuzzles.2ya.com 

I was astounded to discover that Ms. Stowe believed hot drinks were to blame for rotten teeth!  She advocated that tea and coffee should never be served hot, but rather should be allowed to cool before consuming.  Of course, the sugar and milk were all together thought most “nourishing,” but the “hot” of the tea was, in her mind, a villain to good dental health.  She even sites the people of

I found this all the more interesting in light of the 1833 revelation given to the Mormons in

Perhaps – and this is just speculative – the Mormons originally believed, as did Ms. Stowe, that it was the temperature, and not the caffeine, that was harmful.

As I pondered the time-period connection, I began to wonder if Ms. Stowe lived anywhere near the Mormons during those years.  Low and behold it turns out that the

Who might have influenced who in this case, I cannot tell.  But it would be fun to know the origins of the more-common-than-realized notion that hot drinks were detrimental to one’s health.

As detailed in How to Re-Create an Authentic 1621 Thanksgiving (*1), the English pilgrims used what were called “serviettes” as their dining napkins.  Unlike today’s table napkins, serviettes were laughably large, even bath towel-sized linens.  Although they weren’t always used to cover a person’s clothing, they were large enough to do so, should users have deemed it necessary.

Clothing in 1621 was, after all, extremely time-consuming to clean or replace, so protecting one’s valuable attire at the table was often of great importance.

The over-sized serviette was used in a number of ways, including tying two corners around the back of the neck (which is often how we see them portrayed), tucking one corner into the front collar, laying it across the lap, or for a more dignified and graceful appearance, folding two or three times lengthwise, and draping it over the opposite shoulder of the dominant hand.

These early table napkins were primarily made of plant linen, but occasionally cotton was used. 

In this example I will be using a stout, unbleached cotton, as cotton is much less expensive today than linen, and easier to care for.  White serviettes were also common.  No matter which options you choose, be sure to wash and dry the fabric to take out shrinkage before sewing the edges.

Also choose a matching 100% cotton thread for authenticity, and be sure it is suitable for hand sewing (if machine sewing, choose a machine thread).   

Begin by cutting out bath towel-size rectangles or squares on the fabric grain (for how-to’s see page 29 in A Combo Guide for Beginning Sewing and Authentic Period Costuming, *2).  You can either machine sew the edges, which goes very quickly, or you can sew the edges by hand for a truly authentic finish.  I will demonstrate how to hand sew a serviette using the blind hem stitch as follows:

    Blind Hem Stitch 

Be prepared to spend about two relaxing hours hand stitching each serviette.  (Historically, hand sewing chores presented a great opportunity for ladies to get together and gab!)

Start at a corner as shown (following), folding twice, then folding over the first edge twice as shown.  Using an iron to press the folds will make the sewing job go faster. 

Fun Historical Note:  Ironing is authentic to 1621.  The type of iron used in the 1600’s would have been a sadiron, or flatiron.  Such irons were basically a solid, flat-bottomed chunk of cast iron with a handle on it (shaped similar to today‘s irons), which could be set into a fire for heating.

Using a double or single thread, begin hand stitching your edges by hiding unsightly starter knots inside the edge fold (whenever possible).  As for historical accuracy in choosing double or single threads, I have not as yet found any source references that specify a preference among early 1600 English tailors and seamstresses.  Single thread is considered most appropriate for the hem stitch today, however.  (I am using a double thread in the photos following.)

If you are new to hand sewing and need help making thread-end knots, directions can be found on page 9 of A Combo Guide for Beginning Sewing and Authentic Period Costuming (*2).

After stitching a ways, you’ll begin to run out of thread.  Simply anchor your stitching with a few snug, stationary stitches, trim loose end-thread(s), and pick up again with a new length of thread. 

Once the stitching is completed, finish with a little pressing of the edges, and there you have authentic 1621 English serviettes!

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

About the Author:  Carrie Franzwa is the Founder of LetsPlayHistory.org, a national website dedicated to making history fun for all ages via the reenactment arts  http://www.letsplayhistory.org .  She is the author of various titles, including: 

1. How to Re-create an Authentic 1621 Thanksgiving ,
2. A Combo Guide for Beginning Sewing and Authentic Period Costuming

I recently completed the writing of “How-to Re-create and Authentic 1621 Thanksgiving” (http://www.letsplayhistory.org/tghistory/thanksgiving.html), but for us, the research and experimenting with historical how-to’s continues to be a hoot!

I am currently working on authentic English table linens, particularly the huge “lap napkins,” called serviettes, which were common to the English in 1621.  We laugh at how big they seem to us today, but back then they made perfect sense:  Clothes were just too time consuming to needlessly clean or replace, hence the practicality of covering everything up while at the table!

I am hand stitching my serviettes, too, for authenticity.  It takes me about two hours to complete one…  I hope to finish 12 before Thanksgiving

Even though our family had the pleasure of doing a few Thanksgiving activities in September (which is authentically closer to when the 1621 Thanksgiving happened), I am eager for the big get-together on November 22nd, as some of our extended family are completely unsuspecting as to the curiosities I’m about to present them with.

We’re going to be very adventurous…

With teenagers at home, the dinner table isn’t always a glowing display of good manners, anyway.  So, I figured forgoing the formalities of a traditional holiday table setting would actually make for loads of fun.  We will be setting our table authentically this year, including no forks, and only wooden spoons. 

I may even go to the effort of making hard-tack plates – even though they probably weren’t used in 1621 -  just because that is less expensive than buying a large set of period-authentic wooden or pewter plates.  (Hmmm, I’ll have to include that know-how in the next LetsPlayHistory Club Newsletter!)

I’ve decided to cook our turkey traditionally, rather than in an earth pit, but if weather is dry that day, I do plan to cook an authentic dish outdoors in a Dutch oven.  Probably Indian Pudding, as we enjoyed it during our test run in September.

(more to come….)

In-Home Reenactor’s Guide Sparks New Thanksgiving Fire
Lebanon, Oregon - Home educator and history enthusiast Carrie Franzwa is releasing the first at-home guide for re-introducing historic authenticity to Thanksgiving.  The unique guide is titled “How to Re-create an Authentic 1621 Thanksgiving,” and offers an eye-opening look at the historical foundations of our national holiday, and challenges Americans to change their traditions for a more accurate remembrance.
 
“All Americans who are grateful for this country want to know our real history,” said Franzwa.  “Unfortunately, modern comforts, and die-hard Thanksgiving stereotypes have deceived us so completely, we’re not even aware that we’re not aware.”

Franzwa hopes the guide will prompt a change to this common condition by providing American families with fun, historically accurate holiday alternatives.

While the guide does not cover the details of the Mayflower crossing in 1620, it does reveal practical survival skills that would have been in use within the first year of the Mayflower’s anchoring at Cape Cod.  Old-world cooking methods, indigenous food sources, and cultural influences of the time period are among the things explained in enough detail that readers can re-create their own historically authentic experiences.

According to Franzwa the process of incorporating authentic changes doesn‘t need to be extensive to be effective.  “Even one or two small changes can rouse amazing dinner conversations, and contribute substantially to a household’s cultural awareness”  she said.

While the historical information in the guide is down to earth, the re-creation and experiencing of it at home is often very amusing.  “You can’t help having a great time as a family if you decide to incorporate things like authentic grape stomping for juice.   It definitely brings life and laughter to your Thanksgiving festivities,” said Franzwa.

The guide also addresses culturally difficult interracial issues surrounding Thanksgiving, including the early influences of the slave trade upon the opening scenes of our nation’s history.  Franzwa maintains that it is not only historically accurate to give focus to these issues, but that it is culturally responsible to listen to the voices of those who are rightly offended today that these points of history are overlooked.

One very positive social influence that Franzwa anticipates from the guide is a greater appreciation of United States history by teenagers who typically find history boring.  She maintains that turning Thanksgiving into a living history event at home, even in part, is conducive to passive learning.  “Trust me,” said Franzwa, “If you’ll incorporate a few curious sights and activities, you’re guaranteed to spark an inquisitive fire in the hearts of your kids, not to mention the adults in the family.”

The 50 page Thanksgiving authentication e-book costs $7.95, and is available for immediate download through Franzwa’s history club website, www.letsplayhistory.org .  For more information about Carrie Franzwa, the guide, or the Lets Play History national history club, visit the Lets Play History blog at www.letsplayhistory.org/3squaresaday/ .

As I pondered the effects of slave trading down through our history, starting with how it made for colonizational difficulties in the early 1600’s, then nearly squelched the Declaration of Independence in 1776, then went on to ignite the great Civil War of 1861-65, and still collectively and psychologically held us captive come the 1960’s Civil Rights movement, I realized its influence was incredibly long-standing, and that it has robbed me, personally, even now in the year 2007.

2007!  …And I’m still not able to freely enjoy Martin Luther King, Junior’s beautiful, beautiful dream.

I wonder what is taking us so long?  Why, in 2007, isn’t there greater healing and peace between ethnicities?

Oh, I do understand that there’s competition in any society for that region’s resources, as explained in Martin Marger’s book, Race and Ethnic Relations.  He does an excellent job of explaining how it is “standard procedure” for a society’s dominant ethnic or class group to make it hard for non-dominant ethnic or class groups to secure their fair share.

But what I don’t get is why, after all the anti-discrimination laws that have been enacted during my lifetime (I was born in 1964), why are there still so many voices of hate, hurt, and aggression?

I theorize - and I mean I’m only guessing here - that our problem is a lack of healthy facilitation for discussion between ethnic groups.  Perhaps what we need as a nation is a platform where highly revered, culturally aware, well-educated facilitators can help us talk it through in a safe, trusted environment.  

I say this because it seems to me that Americans flat out haven’t done a good job of talking our issues through, and dealing with the over generalizations and irrationalities that naturally result from social injustice, (or any) trauma, including slavery. 

This is why I believe a good starting point would be to create a national museum dedicated to the historical study of the slave trade, and our resulting American black history, and interracial relationships.  I, for one, would LOVE the opportunity to speak honestly and openly with African Americans and culturally educated Anglo-Americans about the lingering social issues that can all be traced back to the slave trade.

As it is now, discussion is seemingly too heated and sparce (insufficient), and there isn’t a central place to turn for highly qualified commentary.

For example, as I did my research of late, one of the commentaries that I came across was that of Michael Medved (www.michaelmedved.com). 

Now, for those who know him, don’t get me wrong.  I esteem Michael Medved as a very smart man, and I happen to think highly of his relevant commentary. 

It’s just that I don’t see Michael Medved, and other radio talk show hosts as “highly qualified” to provide final authority commentary.   I would even venture a guess that Michael Medved would agree.

At any rate, for those who don’t know Michael’s recent story, he (a white American)recently got himself into public hot water by repeating some unpopular historical information about the slave trade, which he learned from the writings of Nathan Irvin Huggins (1929-1989), an award winning black history professor who taught at Harvard University.   

In examining what it was that he repeated, it seemed to me the criticism was unfounded.  And, it also seemed to me, that if Nathan Huggins himself had been able to share the information on Michael’s talk show, it would have been much harder to reject, simply because Nathan Higgins was a man highly revered, and qualified to speak on the issues.

I guess it’s like anything else that’s new food for thought:  somebody influential in the “opposing” camp is bound to spit out the first bite of a new taste sensation.

That doesn’t mean the food is necessarily bad, though.

But where can we go to be sure we’re being fed healthy food for thought, even if we don’t like the taste?

What social ”V.A. hospital” exists for survivors of this cultural trauma? 

Again, America has no permanent, national museum, or any kind of center dedicated to the continuing historical study of the slave trade, and the cultural impact it has had at home, and abroad. 

We have a national WWI museum, and a national WWII museum (currently in the works).  We have a national Vietnam War museum, and a couple of “national” colonial era museums.  

But, while we do have a number of southern plantation museums, and a traveling slave ship exhibit, we do not have a national museum covering the slave trade. 

Yet it seems equally important, if not more important in some ways, to America’s cultural good health.

Even England has recently opened a national, and international slave trade museum (http://www.liverpoolmuseums.org.uk/ism/), which I am very happy to see.  It’s a start.

But I maintain that we also need the cultural facilitation here in America that a national slave trade museum could potentially offer.   We are what we eat, and without scholarly research, and the “nourishment” it provides, we’re not healing as fast as we could.

And this is why I’d like to help raise money for such a museum, through the sale of my personal titles offered in the LetsPlayHistory University.    

Although it doesn’t really matter where the museum is located, I think it would be extremely fitting to locate it at Plimoth Plantation, in Massachusetts.  I say this because America dealt with the issue of slavery from practically the first day of our founding, and Plimoth Plantation very adequately represents our colonial founding.

Also, the slave trade was carried out by sea and ship.  Plimoth Plantation is already set up with the Mayflower II floating ship museum.  Adding a reproduction slave ship museum along side Mayflower II would be a natural, not only in practical situation, but in historical significance, since this practice touched the lives of the Native Americans represented there.

Additionally, the folks at Plimoth Plantation are seasoned professionals at dealing with inter-cultural issues.  They may not specialize in slave trade history as yet, but they could integrate this specialization about as easily as anyone.

No matter what others may think about this issue, I’ve decided it matters to me.  

I love our cultural diversity.  Human beings are beautiful, and so very interesting!

I hope you’ll agree, and that you’ll join your voice in this call for a National Slave Trade and Slave Ship Museum, including special services for African American history awareness and multi-ethnic cultural mediation. 

Please feel free to post your response here at the blog - but be forwarned:  I will not tolerate abusive behaviors, nor allow abusive commentary.  If I do not approve a hot-headed post you have submitted, you are welcome to re-write it in greater civility, and try again.

- - - - - - - - - - 

Carrie Franzwa, Founder and Volunteer

LetsPlayHistory.org