Category: Historical Images

During the Edo Period (1603-1868) urban centers of Japan expanded and merchants, relegated to the lower rungs of society, ran their own workshops and grew wealthy. As many shops had a similar appearance in crowded marketplaces, merchants used “kanban” (sign boards) to differentiate and advertise their shops. It has been said that advertising is the world’s second oldest profession.

By the mid-18th century, Edo had a population of more than 1 million, Osaka and Kyoto each had more than 400,000 residents. Edo became the center for the supply of food and urban consumer goods, while Osaka and Kyoto were busy as handcraft production and trading centers. Construction trades, banking and merchant associations flourished. In many Edo-period woodblock prints there are scenes of large crowds at markets and festivals. In the scene above it is easy to see how difficult it would be to find a particular shop without a sign pointing the way. Look closely and you will see several kanban. One example is just right of center: a large fan under its own small roof.

Kanban were made of wood, hand-painted paper and metal and designed to make it easy for the illiterate to find the goods they needed. A green grocer’s sign would have colorfully painted vegetables, a tobacco shop sign might have a pipe or a twist of tobacco. Although not a huge number of kanban survive we can find plenty of clues in the woodblock prints of the Edo, and later, the Meiji Period.

Brushes used for calligraphy were an important consumer product. In the woodblock print above, the shop’s kanban has a very short, fat brush. The two extant kanban give us a better idea of how kanban evolved from a sign board to the product becoming the sign. As you can see from the dimensions provided in the caption these brushes were large and would be easy to see from distance. Also note the convention of painting a brush as though it had been dipped in ink.

Kanban were placed at multiple points to direct customers to your shop. Multiple kanban were used to advertise more products or services. In the print at the top left, a tea shop (also serves udon) has a hanging sign and a ground-level kanban (bottom left). The ornately carved and painted kanban at the top-right was on a post high enough to be seen from all directions. In the bottom print a kanban is placed at the second story-level. At the end of the day kanban hanging at shopfronts and ground-level were taken in overnight. Kanban on posts and on the second story had small roofs and some (see the kanban on the post) had folding doors for protection from rain and snow.

Sign carvers and artists made and decorated kanban. The gaku hori carved kanban that could be hung on hooks at the shopfront, placed in a stand at ground level or on a post. The kanban-gaki was an itinerant artist hired to paint the needed wording on the ground-level kanban made of paper or wood. His ink pot is just to the right of his foot and his work box is next to the kanban.

The figure on a kanban might not appear to be tied directly to the product sold. A stylized tenuki, the mischievous racoon-dog of Japanese folklore, was often used on kanban outside a candy store.

Other kanban were visual puns – a type of advertisement that continues today. If it catches your eye and you enter the shop, then the kanban has done its job.

Toolmakers advertised in a more straightforward manner: their kanban showed exactly what they made and sold.

A saw maker’s kanban made of wood, ink and lacquer. At the top it reads “guaranteed,” and below the saw it reads “we buy and sell.”

Both of these kanban are for shops engaged in saw sharpening and setting (matate-ya).

This toolmaker’s kanban, like the one at the top of this post, is made of heavy hand-painted paper in a wood frame with iron fittings. As with most kanban it is double-sided with more tools on the other side (unfortunately an image of the other side isn’t available). Based on the kanban, this toolmaker (and the one at the top) made over 40 different tools including those used by woodworkers. Other metal objects made were shears, scissors, lock and flints.

A close-up of a section shows the fine detail of the hand painting and also shows writing on some of the sawblades. Some of the writing translates as “good quality” and other writing is thought to refer to well-known toolmakers. One name may be the owner of this particular shop.

The kanban on the right is for a hardware shop. The calligraphy on the kanban reads “assorted metal work for furniture” and “metal work for buildings.” The samples in the drawing and on the kanban are pretty much unchanged and in use today.

The bucket shop kanban has a visual (and somewhat twisted) pun. The characters on the two bottom buckets combine to form “taifu,” meaning “high wind” (also hurricane or gale). The symbol on the top bucket is “masu,” a standard measure, whereas the the character for masu means “increase.” Fires were a constant threat in cities and towns where the vast majority of buildings were made of wood, and “high winds” drove the spread of fire. Buckets were used to throw water on fires and with each fire the bucket merchant saw a “increase” in his prosperity.

The tradition of kanban continues in Japan. Many shops have hanging signs using traditional shapes and have the ground-level kanban welcoming customers.

The kanban on the left was used by a well-established stationary store, is made of wood and from the early-20th century (Collection of Mingei International Museum). The shape is an Edo-Period accounting book, the same kanban used in the Edo and Meiji Periods. On the right is the sign used by Itoya, a stationary store in the Ginza, Toyko. That big red paper clip lead me to eight floors of paper heaven.

The gallery includes an Edo-Period example of product placement (not a recent annoying invention).

Bonus Content

My plan was to post these images at a later date, but what the hell, enjoy them now.

I came across this tool print while researching kanban and sent it to Wilbur Pan, Japanese tool maven and all-around nice guy. He posted it on his Giant Cypress blog this past Sunday night so yes, you are seeing double.

You can read about Japanese coopering and tools in a post from a few years ago here.

The next five images are from a scroll painted by Kuwagata Keisai (1764-1824) in the collection of the Tokyo National Museum. The scroll measures about 37′ long and 14″ wide and is known as a “shokunin zukushi-e,” a series depicting craftsmen at work, or all the professions. Portions of the scroll can be found all over the internet and in a wide variety of resolutions and color schemes. The scroll is available in high resolution on the museum website and you can find it here.

I clipped out the sections showing woodworkers and a blade maker and you can see those five scenes below.

Plus ça change, plus c’est la même chose.

An Update

Drew Langsner, elder statesman of traditional woodworking, sent along this photo of a shelter at the pond on Drew’s property. Most of the carpentry was done by Carl Swensson and, with the help of a Japanese friend, “Shoji Shack” was written on a kanban for the shack. Osamu Shoji loved seeing it when he was at Drew’s to teach a class.

— Suzanne Ellison

The struggle to change the workday from sunrise to sunset to a ten-hour day was long and contentious. There were legal challenges to overcome in a country that had long followed English laws and customs. As journeymen formed their own societies and began to protest work conditions they took advantage of a free press and improved communications between “brother” societies in other towns and cities. And they took inspiration from the ideas and language used during the Revolutionary War.

English Law in the American Court

In the first quarter of the 18th century Philadelphia’s cordwainers, tailors and carpenters had incorporated guilds that operated much like their British counterparts. Close to the end of the century the first journeymen’s society, the cordwainers, was formed.

In 1791 journeymen cordwainers (shoemakers using new leather) had formed their own society to protect against the hiring of non-members during “turn-outs.” A “turn-out” or walk-out was usually peaceful and might last for hours or a few days. Shop owners in turn tried to hire “scabs.” In 1805 the cordwainers staged a turn-out to uphold a closed shop and things turned violent. Scabs were beaten and employers intimidated. The cordwainers were indicted and charged with “combining to raise their wages.” The cordwainers appealed to the public in the Aurora newspaper of November 28, 1805:

The charge of combining came from English common law. The defense lawyer for the cordwainers was Caesar A. Rodney (later he would be the Attorney General under Jefferson) and he argued the employers were hiding behind an English statue passed in 1349 to halt the rise of wages following the Black Plague. In his closing argument he said:

The cordwainers lost. The charges of combining and conspiracy as defined by English common law would continue to be used against striking workers. This legal battle between Federalists (often employers and merchants) who favored English law and Jeffersonian democracy (journeymen and the emerging working class) was another conflict that needed to be resolved in the new Republic.

The use of “unlawful combination” and English common law to bring charges against strikes by American journeymen societies was challenged again four years after the trial of the Philadelphia cordwainers. This time it was the New York cordwainers and their lawyer “ridiculed reliance on non-applicable English precedents” and asked, “How long shall this superstitious idolatry endure?”

In 1810 Judge DeWitt Clinton (driver of the construction of the Erie Canal) said in the case of New York journeymen that they had the “right to meet and regulate their concerns, and to ask for [higher] wages, and to work or to refuse to work.” He advised that the means should not be too arbitrary and coercive. The defense lawyer in this case asked, “Shall all others, except only the industrious mechanics, be allowed to meet and plot and yet these poor men be indicted for combining against starvation?”

In 1842 the precedent set in the trial of the Philadelphia cordwainers was put to rest by Chief Justice Lemuel Shaw of the Massachusetts Supreme Court: “…it was contended on the part of the defendants, that this indictment did not set forth any agreement to do a criminal act, or do any lawful act by criminal means, and that the agreement therein set forth did not constitute a conspiracy indictable by the law of this state…”

Ruinous Free Time

The journeymen shipwrights of New York formed a society in April 1803 and along with the caulkers thought it unreasonable to work a 14-hour day. The shipyard owners and merchants published resolutions that included:

The yard owners follow this with a declaration to blacklist any member of the journeymen’s society.

Close to 600 journeymen carpenters in Boston went on strike in 1825 for a shorter workday because “on the present system, it is impossible to maintain a family at the present time…” The response to the strike was met with the usual arguments that the current workday was “customary from time immemorial” and fewer work hours would expose workers to “many temptations and improvident practices.” There were also veiled threats that any journeymen who thought themselves worthy of becoming a master should reconsider their actions.

Boston shipyard owners spent large sums to defeat the ten-hour movement. In 1832 Boston shipyard workers met and published a resolution that from the 20th of March until the 1st of September they would “not labor more than ten hours per day unless being paid extra for each and every hour; and that we are willing, if requested, to begin at half-past four in the morning, and labor not exceeding ten hours…”

The shipyard owners published their response:

The journeymen ship carpenters did not gain their ten-hour work day but were allowed a two-hour break at noon during July and August because of the extreme heat and the “fear of pestilence.”

The lives of journeymen had long been controlled by master craftsmen. Previously, there were restrictions on being married. Now, many were family men and faced the requirement of excessive work hours and no prospect of becoming a master. The justifications for not granting a ten-hour work day had twisted paternalistic reasoning. It was better to work than have free time: “…for to be idle several of the most useful hours of the morning and evening will surely lead to intemperance and ruin.”

Philadelphia was one of the few cities that did not require property ownership to vote. In 1827 a newspaper article circulated in the city calling for a ten-hour work day. One of the points made was how could one be a good citizen and participate in, and contribute to, civic activities if you were too tired from unceasing exertion. Working from sunrise to sunset “was incompatible with citizenship, for it did not afford the workman the requisite leisure for the consideration of public questions and therefore condemned him to an inferior position in the state.”

In the Boston Post of April 17, 1835 one worker wrote, “By the old system we have no free time for mental cultivation—and that is the policy of the big bugs—they endeavor to keep people ignorant by keeping them always at work.” And the irony is one of the aims of many of the mechanic societies, including the one in Boston, was to maintain a library for skilled craftsmen.

When mechanics walked out for a short time or went on strike for days or weeks, the opposing party was no longer just the master of a shop. Merchant-capitalists financed production, the master was now the manufacturer-employer and the journeymen was the “property-less wage earner.” The journeymen needed better and stronger organization to gain changes in their work lives.

A first step occurred in June of 1827 when the journeymen carpenters of Philadelphia went on strike for a ten-hour workday. Other trades joined the strike and in October the Mechanics’ Union Of  Trade Associations was formed and with it their own newspaper, the Mechanics Free Press. The Working Men’s Party, the “Workies” organized as the political arm of this first cross-trade association. Roughly four years later the Mechanics’ Union dissolved.

Two Sons of Revolutionary Soldiers

Lambert Hitchcock was born in Cheshire, Connecticut in 1795. His father, John Lee Hitchcock, was a soldier in the Revolutionary War. Lambert set-up a cabinet and chair shop in western Connecticut in 1818. His shop made chair parts for shipment to Charleston and other cities in the South. His business thrived and eventually he was sending chair parts as far west as Chicago. By 1825, production shifted to making complete chairs and a new three-story brick building was built to accommodate 100 men, women and children workers. The price of a chair was around $1.50.

Seth Luther was born in Providence, Rhode Island in 1795, the son of Thomas Luther, a Revolutionary War veteran. Seth learned the carpentry trade from Caleb Earle. As a young man he traveled extensively. In the 1830s he worked as a house carpenter and in cotton mills where he encountered the horrendous conditions of mill workers. He wrote and gave speeches about the mill workers and the lack of education for mill children.

In 1834 he was one of the founders of the Boston Trades Union and in April 1835 he, and two others, wrote a circular that became pivotal to the ten-hour day movement.

The Boston Circular

In 1835 the carpenters of Boston went on strike and were joined by masons and stonecutters. They chose Seth Luther and two others to be their leaders and a traveling committee formed to explain their demands and ask for assistance. Although the strike did not accomplish a shorter workday the Boston Circular (or Ten-Hour Circular) written by the three leaders became an important document in strike actions elsewhere. The circular was first published in The Man newspaper in May of 1835. Soon, it was published throughout the Eastern Seaboard.

What became known as the 1835 General Strike in Philadelphia, and would involve both skilled and unskilled workers, began in late May when the coal haulers on the Schuylkill River docks walked out demanding a ten-hour day and higher wages. They paraded along the dock to prevent others from unloading or transferring cargo to the 75 barges waiting in the river. And they chanted “from six to six.” Shortly after the dock strike began the Boston Circular was published in Philadelphia and the mechanics of the city were galvanized to support the coal haulers. The house painters joined and were followed by carpenters, masons, blacksmiths, bricklayers and several other trades. Trades already on strike for higher wages joined the ten-hour strike. Store clerks joined, as did the bakers, who wanted to end baking on Saturday night and Sunday.

The banner of the Journeymen House Carpenters at the top of this post was painted and used during the General strike. One carpenter taps another on the shoulder and points to the setting sun and the clock on Carpenter’s Hall. In the bottom right corner, “6 to 6” is written on one end of a tool chest.

The strike continued well into June and strike leaders urged the public to give their patronage to merchants that supported a ten-hour day and to boycott those that didn’t. Eventually, the city workers joined the strike, and shortly after the Common Council met and approved a ten-hour day. By the end of June most workers were granted a ten-hour day.

Here’s an excerpt of the letter John Ferral, a Philadelphia labor leader, wrote to Seth Luther to tell him the effect the Boston Circular had had on the the workers of his city:

Carried by the labor press (not the employer press) the Boston Circular and news of the success in Philadelphia spread rapidly. Strikes ensued in mid-size and large cities and by the end of 1835 many more workers gained a ten-hour workday. The exception was Boston. And it has to be noted, the ten-hour workday would be suspended when there was an economic down turn and the fight had to start once again.

The Language and Symbols of Liberty

When the General Strike of 1835 led to the ten-hour workday in Philadelphia it was just over a half-century since the Constitution had been ratified. In their efforts to achieve better work hours and wages, which began before the ratification, the craftsmen of the new Republic often used phrases and concepts found in the Constitution as well as the writings of Thomas Paine.

In shipyards could be found the Mechanics’ Bell which proclaimed “the liberty of leisure for sons of toil.” The bells rang to start the workday, for the start and end of meal breaks and to signal the end of the day.

The New York Mechanics’ Bell was moved to another shipyard when the yard where it was originally placed was closed down.

Baltimore’s first Mechanics’ Bell was located on Federal Hill. It was torn down and moved sometime in the late 1880s. The bell was still in use early in the 20th century. Visit a maritime museum and you are likely to find an old Mechanics’s Bell on display (if it wasn’t melted down for scrap).

The Philadelphia House Carpenters banner from 1835 was donated to the University of Maryland Library in 1994. It was encased in a frame and when the frame was removed for restoration the back of the banner was revealed. Like the front of the banner, the painting on the back is rich in symbols.

The motto at the bottom of the banner reads “Union and Intelligence – The Path to Independence.”

The banner displays figures used in the cartouche of an early map of North America and were often later used as symbols of America: Indians and the female figure of Columbia in a white gown. Columbia holds the American flag and atop the flagstaff is a red cap. The red cap, also known as the Liberty Cap of the Revolutionary War, was the Bonnet Rouge worn by the sans-culottes during the French Revolution. The background displays the natural wonders of young America.

The struggle to get and keep a ten-hour work day was followed by an equally difficult, and very long fight, to achieve the eight-hour workday. Women’s suffrage, child labor and education would also become part of the labor movements. In 1938, one hundred and three years after the General Strike in Philadelphia, the Fair Labor Standards Act created a 40-hour work week, minimum wage, overtime rules and limited the labor of under-age children.

Rest for the Weary

Matthew 11:28 “Come to me, all you who labor and are burdened, and I will give you rest.”

This ends where my previous post ended. “Rest for the Weary” was the motto used by the Chair-makers Society in the Erie Canal celebrations of 1825. Considering the the walk-outs and strikes that were happening in that same year I do wonder if the motto was also a plea from the journeymen marching in the procession.

–Suzanne Ellison

Pride in Craft and Accomplishment

The completion of the Erie Canal, the first navigable water link between the Northeast and the Midwest, was cause for celebration. A grand procession was held with the participation of the various artisan societies, including 200 members of the Fancy and Windsor Chairmakers Society. We only have two examples of the banners they carried and both are loaded with messages.

In both banners there are examples of the furniture made by the Society’s craftsmen with the second banner including specific tools. “Rest for the Weary” is a clever way to advertise a chair, the product and also the benefit offered to the customer, a comfortable chair to sit in after a long workday. The illustration accompanying “By Industry We Thrive” is about commerce: the female figure and cornucopia symbolize peace and plenty, the chair at the front and the furniture in the middle ground are another reminder of the Society’s output, the ships in the background are the movement of goods between marker and market.

A third banner described in the Memoir had the motto “Support the Chair” with a double meaning. It was a compliment to the Governor of New York as well as an inducement to buy a chair. Regrettably, there is no illustration of eight boys carrying a large gilt eagle with a miniature chair in its beak.

By 1825, artisan or craftsmen associations and societies had been around for around about a half century. Participating in parades was a way to display pride in their craft, accomplishments and the contributions made by the skilled crafts in building the new Republic. It has to be noted the skilled women artisans and free black craftsmen were not invited to be part of the celebration. As for the unskilled workers that worked on the canal, they were nowhere to be seen.

Skilled craftsmen organized to protect the standards of the craft, settle disagreements between members, provide education, open libraries and provide mutual aid to members. Dues collected could be used to help injured or ill member and to support widows and children when a craftsmen died. Not all craftsmen chose to join these societies and were therefore not offered any of the protections of membership. Some societies were for masters and employers only. Journeymen, in turn, would form their own societies.

The General Society of Mechanics and Tradesmen of the City of New York was formed with 22 members from various crafts in 1785. They adapted the blacksmith’s hammer and hand as their emblem (and the blacksmiths borrowed the emblem from Hephaestus/Vulcan). The Carpenters’ Society of Baltimore was formed in 1791 and within a few years the carpenters would merge with other crafts to become the Baltimore Mechanical Society.

The Charleston Mechanic Society, with the motto “Industry Produceth Wealth,” formed in 1794 with an initial goal of preventing the hiring of skilled enslaved men over white craftsmen. A similar action was taken up by some Mechanic Societies in other Southern States.

In 1795 the Massachusetts Charitable Mechanic Association was organized in Boston with Paul Revere as a founding member. One their initial aims was to do something about runaway apprentices.

In 1815, 17 skilled craftsmen groups formed the Maine Charitable Mechanic Association in an attempt to “counterbalance the dominance of local society by merchants.” In 1841 the Association commissioned banners for a Triennial Festival. The festival was organized to promote municipal pride and the contributions made by the skilled craftsmen of the city.

To Be One’s Own Master

In an article for the Department of Labor’s history of labor relations, Edward Pesson wrote, “Skilled workers – variously known as craftsmen, artisans or mechanics – received from seventy-five to one hundred percent higher wages than the unskilled. Some artisans owned homes, modest dwellings to be sure, yet sufficient to contain work area, kitchen, living quarters for the family and in some cases for servants or apprentices.

“The tools they owned and their proficiency in using them gave skilled workers marketable assets which enhanced their sense of worth. Working independently or with others as journeymen in small shops directed by master craftsmen, they could realistically anticipate becoming masters someday.”

Well before the Erie Canal celebrations of 1825, the master-journeyman relationship had changed. Master craftsmen had comfortable earnings and business networks that allowed them to enter the emerging middle-class. Journeymen came to realize they would very likely never advance to be a master of their own shop.

By the early 1800s craftsmen’s societies that were originally confined to one craft, or to groups of skilled craftsmen, had changed to include tradesmen and merchants. For the master craftsmen this meant a transition from a working master artisan to a capitalist.

Originally, this certificate and book plate from the General Society of Mechanics and Tradesmen of the City of New York were destined for the gallery along with other Mechanic Society documents. After reading a few chapters from “American Artisans: Craft Social Identity 1750-1850” edited by Howard B. Rock, the documents are worth a closer look as the symbols used reflect changes in the mechanic societies.

In the membership certificate the hammer in hand emblem is prominent and in the corners are scenes of craft and mutual aid: craftsmen at work, symbols of peace and plenty (top, left) and aid brought to a grieving widow and child. By the time the book plate was issued in 1822 the Society became a sponsor of the Mechanic Bank and the symbols of craft diminished. Although the Society had established a school and library for apprentices  the emphasis was more on commerce relationships. In the plate two tradesmen, not leather-apron craftsmen, offer charity to a widow and direct her son to the apprentice school. The small hammer in hand floating on a cloud is “an apt symbol for masters who had ceased to be sweat-of-the brow artisans.” The hammer in hand symbol was not trademarked and was used by other businesses such as the Vulcan Spice Mill in Brooklyn. The owner of the mill later used the emblem on boxes of Arm and Hammer baking soda.

Rest for the Weary 

The flipside of the chairmakers’ motto is the sheer number of work hours and stagnant pay of  a journeyman. Work hours were sunrise to sunset, six days a week. In the summer this could mean working 14 to 16 hours with short breaks for breakfast and lunch.

Three New York City cabinetmaker price books illustrate the stagnation of wages. The first price book was issued in 1802. The next revision was not until 1817 and the third revision was in 1832. In the “History of Wages in the United States from Colonial Times to 1928” by the Department of Labor. A portion of a price comparison table is below (pounds and shillings used in 1802 and 1817 were converted to dollars).

The 1802 book states “men working by the day are to be paid in proportion to their earnings by the piece, and find their own candles.”

Even with skilled craftsmen earning much higher wages than unskilled workers, living conditions of skilled craftsmen were crowded and lacked adequate sanitation. This was not unique to large cities like New York. Similar conditions were common in mid-size cities and towns in the South and Midwest. The workers that made up most of the urban populations owned 5 percent or less of urban wealth.

Entering a skilled craft and training for years with the promise of advancement, good wages to support a family and ultimately having enough to support oneself in old age was the expectation of a journeyman. In April 1809 the Carpenters’ Strike Manifesto was published in the American Citizen newspaper and addressed to the public. The Manifesto was from the Journeymen House-Carpenters and involved a strike to work for no less than 11 shillings per day. This statement explains the frustrations of  the journeymen:

“Among the unalienable rights of man are life, liberty, and the pursuit of happiness. By the social compact every class of society ought to be entitled to benefit in proportion to its usefulness, and the time and expense necessary to its qualification. Among the duties which individuals owe to society are single men to marry and married men to educate their children. Among the duties which society owes to individuals is to grant them compensation for services sufficient not only for the current expenses of livelihood, but to the formation of a fund for the support of that time of life when nature requires a cessation from labor.”

The Manifesto continues with an account of annual income and expenses. Using a base of 300 work days (Sundays and several days for possible illness or injury were deducted), earning 11 shillings per in day in the spring through autumn and 10 shillings through the winter, total annual earnings would be $400. After deducting expenses for house rent, firewood, food for the family, work clothes, replacement of worn or lost work tools and a small amount for contingent expenses the journeyman would have $42.50 left for the wife’s and children’s clothing, education of the children and family illnesses.

The Manifesto ends with “And now let us ask those that are fathers of families to judge what will be the amount of the surplus for the maintenance of old age?”

Readers from Philly may be asking why your city’s craft societies have not be mentioned. Fear not! In the next post your fine city will figure prominently in the struggle to improve the wages and work hours of journeymen.

The gallery has a few more mechanic society membership certificates and banners.

— Suzanne Ellison