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Testing natural dyes. Photograph by author.I attended the five-day TRC Intensive Textile Course, 25-29 August 2025. Below I will describe what we did and what we learnt, and how much I enjoyed the course.

Day 1 was spent looking at and identifying fibres. It was also spent getting to know the amazing people who participated and organised the course, along with taking a quick tour of the TRC. This was an extra special time to look around, as plans for the TRC to move to other, and larger premises were being finalised. It was exciting to get a glimpse into the work being put into moving the collection of more than 51,000 objects from one location to another.

Fibre identification was a great first day activity. It is the most basic part of what makes up a textile, so logically it made sense to start with that, but it was also a great ice breaker. There was a lot of socialising while collecting our fibre samples, as well as a lot of learning, and a group favourite was identification through burning small samples of cotton, flax, silk, wool, and even eyebrow hairs!

Fig. 1. Woven mat (losa), made from reed or bark, from the Mbola, Democratic Republic of the Congo, late 20th century (TRC 2025.1290).Over the last year or so, Marjolijn van Scherpenzeel (Hartendief, Leiden), has given us a large quantity of textiles, mainly from Central Africa, Thailand and Laos, as well as various religious garments and embroideries from Western Europe.

Marjolijn has just given us some more pieces that we are gradually sorting out. Among the donation are some woven panels of a type I have never seen before. They are about 50 x 35 cm in size and are made from reed or strips of bark, stained black, white, red and yellow.

The pieces are now in the TRC Collection (TRC 2025.1284 to TRC 2025.1325) and are decorated with a variety of woven, geometric patterns. The mats or losa are made by Mbole women who live in the Democratic Republic of the Congo (formerly known as Zaire). They belong to the Mongo people and live in the equatorial forests in northeastern Congo.

Fig. 2. Woven mat (losa), made from reed or bark, from the Mbola, Democratic Republic of the Congo, late 20th ntury (TRC 2025.1321).These mats are not woven on a loom, but rather in the hand in a similar manner to a basket, with weft threads that are individually threaded using a twill weave (including 3/1 and 4/1 twill forms) into the required pattern.

The geometric patterns are apparently based on kengo or body tattoo patterns, known in general as itoko and come with a variety of names, such as bilik (bricks; Fig. 1. TRC 2025.1290), eleko (feather; Fig. 2. TRC 2025.1321), kitiwala (bed, TRC 2025.1294) and koi (leopard or leaping power of the leopard; TRC 2025.1324 and TRC 2025.1325).

We are planning a small exhibition about these pieces that will take place once we have moved into the new TRC home later this year!

Gillian Vogelsang, 7 September 2025

Sources

• Bral, Jan (Ed.) (1984), Mongo Cultuur, Gemeentekrediet, Sint-Niklaas.
• Mabiala Mantuba-Ngoma, Mabiala (1989). Losa, Flechtwerke der Mbole, Verlag Fred Jahn,, München).

• Gerdes, Paulus, Twill plaited mats from the Mbole - Mongo in Northeastern Congo.

In Qing society, garment decoration, such as embroidered and woven motifs, were often embedded with meaning, signalling the wearer’s values, identity, and their social and political status. The upper classes were familiar with and able to both convey and read the iconography of embroidery and woven decoration that adorned their garments and accessories.

Fig. 1. A woven rank panel with the design of a bird (crane) facing towards a red sun. China, 19th century (TRC 2016.2363).

The meaning of the decoration was determined by the subject matter or motifs depicted, and the layout or framework in which the motifs were placed. The placement of the imagery on the garment, together with its content, signify how the motifs are to be interpreted. Compositions in the Qing dynasty can be categorised into four styles: bordered, dispersed, consolidated, and integrated.

Last month, Gillian and I made a quick dash to southern France to see various dear friends. We first went to visit Mohammad Khairzada, who together with his wife and children found a safe haven in France some years ago when the Taliban took control of Afghanistan. Khairzada studied with us in Leiden in 2007-2008, and returned to his country to conduct various archaeological excavations in and around Kabul, among other places at the famous Buddhist site of Mes Aynak. I regularly met him again at the Dutch embassy in Kabul and elsewhere when I worked in Uruzgan, in the south of the country, between 2008 and 2011.

We also went to see Joanne and Luc Aujame, who have a beautiful farmhouse just outside of Lyon. Luc lived in Kabul as a child, many years ago, together with his parents. His father, Roger Aujame, and his mother, Edith Schreiber-Aujame, were architects and urban planners who worked in the Afghan capital from 1961-1965. Some time ago, Luc and his wife donated a large number of Afghan garments to the TRC, including textiles and other objects from Nuristan (Fig. 1), formerly known as Kafiristan, east of Kabul. They also gave the TRC a large number of scans of colour photographs taken in Afghanistan in the early 1960s.

Fig. 1. Prayer mat from Nuristan, Afghanistan, 1960s (TRC 2022.1936). Aujame Family donation.

Fig 1: First impression of the Vasa ship. The picture does not do justice to the sheer size of this beauty. Photograph by author.During a trip to Stockholm I visited the Vasa ship museum. This place highlights a spectacularly preserved Swedish warship Vasa that sank in 1628. You're faced with the massive ship front as soon as you walk in and it is absolutely breathtaking (Fig 1).

Because the ship was wrongly weighted it never made it out of the bay, sinking only minutes after its departure. The ship is preserved in its entirety and was carefully dredged out of the sea in the 1960s, conserved, and placed into the Vasa museum.

Fig 2: Showcases in front of the ship with preserved jackets, buttons (very similar in style to TRC 2024.2729 and TRC 2024.2618), brocaded fabric, shoes and mittens. Photograph by author.The museum beautifully highlights the textile finds from this site (see Fig 2). Underwater archaeology is a keen interest of mine as it is one of the few ways organic material can be preserved. So items such as textile, leather and wood that would usually long since have decayed often remain.

Items from the 17th century at the TRC are really limited to some velvet coths and buttons, but I realised while visiting just how much I understood about these items due to my time at the TRC.

Pashtun woman's wedding outfit, prepared for 360-photography. Photograph by author.The TRC and Modemuze collaborated on a project last week during which a selection of ten outfits/objects from the TRC Collection were photographed from all angles, to generate an online, 360-degrees image. Modemuze is a fascinating platform connecting different museum collections from across the Netherlands and Belgium, aiming to tell the stories about all these objects of Fashion.

On our side, clothing from a wide variety of countries were selected to give an insight into the diversity of our pieces: India, Pakistan, Afghanistan, Yemen, Japan, Germany, Morocco, the Netherlands and Palestine. As the curator on call, I was to help decide on the selection of pieces and mount them on mannequins to be photographed.

Each item was fitted on a mount, and set up meticulously on a turn-table in front of a backdrop. Then, as the turntable rotated the object, a camera would photograph it from every angle.

I recognised them straight way when going through the TRC collection: bindi stickers (TRC 2014.0519). As a child, I used to stick them on my forehead during dress-up parties with friends. I knew they were something Indian, but my understanding did not go much further than that. Now, seeing them again at the TRC, in a completely different context, I find myself curious about what they actually mean.

Bindi set from India. Early 21st century. TRC 2014.0519.

Besime Alikisioglu, Master's student at Leiden UniversityAs a Museum Studies master’s student from Turkey, at Leiden University, I was overwhelmed when I saw the large Turkish collection recently donated to the Textile Research Centre (TRC) in Leiden (for two previous blogs on the subject, see 9 June and 2 July). I felt a mix of excitement, amazement, and emotion. I was impressed by the variety and the care taken with the items.

Born and raised in Istanbul, I grew up visiting Topkapı Palace and the Istanbul archaeological museums, a habit that continued during my years as an Art History student. The collection felt like drawing a historical chronology, each garment a fragment of Anatolia’s layered past, stitched with memories of Ottoman heritage, rural traditions, and shifting borders.

What struck me most was the incredible range of objects included, garments, jewellery, and çarık (leather shoes), not only from Turkey but also from surrounding regions such as Syria, Armenia, and even Central Asia, reflecting the deep interconnection of cultures across time and space. This was not just a donation of fabric and fibre; it was a gift of memory, craftsmanship, and identity, and it resonated deeply with my own academic and personal journey.