In the discussion of blue jeans as post-semiotic (or post-semiotic with an asterisk), I was reminded of the exchange between soon-to-be-Chief-Justice Roberts and Senator Schumer during Roberts’s confirmation hearing:
It’s as if I asked you: What kind of movies do you like? Tell me two or three good movies. And you say, “I like movies with good acting. I like movies with good directing. I like movies with good cinematography.”
And I ask you, “No, give me an example of a good movie.” You don’t name one. I say, “Give me an example of a bad movie.”
You won’t name one. Then I ask you if you like Casablanca, and you respond by saying, “Lots of people like Casablanca.”
You tell me it’s widely settled that Casablanca is one of the great movies.
For that matter, Roberts’s answers—Doctor Zhivago and North by Northwest—fit pretty neatly into the post-semiotic bin, too. This is apropos of I’m not quite sure what…some sort of convergence between the linguistic and the material, a complication of exactly what is signified by signifiers. (I feel like there must be a body of work that puts its fingers on exactly the point I’m thinking around, but my exposure to meaty semiotics is pretty shallow.) Language is muddier than “Clothing as Language” allows, and maybe part of this is because we’re always talking about things, whether they’re physical objects like blue jeans or media like Casablanca.* Of course, if they’re “ordinary” things (in the affirmative sense of the word used by Miller and Woodward) then I suppose it follows that language is less specific because there are more implicit assumptions. (Anybody can quote—or misquote—Casablanca, and they all know what jeans look like. If you want to converse about, oh, Primer or S-curve corsets, there’s less likely to be a common frame of reference, and more explicit language required to communicate. So maybe post-semiotic is lack of infodumps?)
How does this relate to the quilt? The connection to blue jeans is tenuous; the mere fact that the quilt is constructed of what used to be apparel fabric has little implication for its use. The quilt wasn’t worn, wasn’t used to mediate social relationships and public interactions in the same way as a garment. But it was seen, it did play a role as a decorative object. More importantly, perhaps, is the period of its construction. Miller and Woodward point out that one’s relationship with blue jeans is not restricted to periods of wearing (or even ownership). The process of selection is vitally important to the psychological and wardrobe position of blue jeans; similarly, the process of quilt creation cannot be ignored. For a long time (I’m guessing at least five years) quilt production served as a marker of middle class respectability and femininity. For Margaret Heims, working on the quilt might have been the equivalent of slipping into blue jeans at the end of the day. Neither action necessarily denotes leisure, but does imply a familiar and comfortable routine, unremarkable but not at all impersonal.
* So ubiquitous that Ford Prefect got along perfectly well without ever watching it, even though he later regretted it. Until I was well into my twenties, I never actually got around to watching It’s a Wonderful Life, precisely because of its ubiquity during the ever-expanding Christmas season. I still haven’t watched Miracle on 64th Street, but Connie Willis’s “Miracle” remains perfectly explicable.