#lny2026c

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Evolution of the Mamianqun: Fabrics Design (Part 1)

Nav: Presentation // Intro // Southern Song 南宋 // Yuan 蒙元 // Early Ming 明初 // Mid-Early Ming 明中前 // Mid-Late Ming 明中後 // Late Ming 晚明 // Fabrics Pt 1 // Fabrics Pt 2 // Misc Fun Facts // Conclusion

Patting myself on the back for finally finishing the six main design posts, but still got two more to go!!! This is the fabric design post, arguably the most symbolic part of these six sets with the most juicy lore behind it, so if your thing is Chinese cosmology and symbolism this'll be your jam.

This section is very long (what a surprise), so I'll be dividing it into two posts.

Part one, which is this post, will talk about the mythology and folktale inspiration behind the design elements, and introduce the different parts of the skirt design. I will do a deep dive into the main part of the design with the longma dragon-horse that appears on the latter three time period's skirt designs.

Part two will expand on the rest of the skirt sections, which are smaller and less detailed. I'll also talk a bit about the variation of the skirt designs through the different time periods.

～The Lore～

The Chinese name for the Metamorphosis set is 龍馬負圖 / long2 ma3 fu4 tu2 / "Dragon-Horse Bearing the Diagram." This is a reference to the story of the 河圖洛書 / he2 tu2 luo4 shu1 / "River Diagram and Luo Book," more commonly known as the Yellow River Map and Luo River Square. These are two visual diagrams that appear in very very early Chinese legends and mythology about the beginning of Dynastic China. They look like this:

Src: 河圖洛書, 2017

I will explain more on what exactly these represent later, but for now, just know that they appear in a number of legends recounted by very famous early writings such as thing 易經 / yi4 jing1 / "I'Ching" text, most of which share similar elements. The one that stuck out to me most was the legend of 大禹治水 / da4 yu2 zhi4 shui3 / "Yu the Great Tames the Waters," which can be considered somewhat of a secondary creation myth.

There's no evidence of this guy's existence, but the story goes that pre-dynastic China often suffered from devastating floods from the Yellow River, which kept them from advancing very far. The worst of these was the Great Flood, a massive flood that extended over at least two generations. The emperor at the time, Yao, had been trying to solve this problem for a long time, but the first person who tried, 鯀 / Gun—Yu the Great's father, also called 白馬 / bai2 ma3 / White Horse—failed to control the waters, so the task was passed down to his son.

L: Standing Portrait of King Yu of Xia, National Palace Museum, Taipei, Taiwan, 中畫000257N000000000 // R: Yellow River, whose watershed covers most of northern China and drains to the Yellow Sea, Wikimedia Commons

It's said that Yu dedicated most of his life to solving this problem. A number of stories related to this process have been told, one of which being the legend of the Yellow River Map and Luo River Square. Seeing that Yu was going in the wrong direction, the gods sent a great dragon-horse and a giant tortoise as messengers to the earth, who emerged from the waters bearing these diagrams on their backs, revealing clues about divination and geomancy to Yu the Great.

After consulting the diagrams, he realized that he had been mistaken and changed direction, ultimately succeeding in his goal after many years. Some other variations have different animals or people revealing the diagrams to different people, but for the year of the horse I focused on the version that has the dragon-horse bearing the Yellow River Map on its coat.

Src: ​龍馬負河圖洛書, CADAL06200462 古本小說集成：開闢衍繹通俗志傳,1685, Wikimedia Commons

Eventually Yu tamed the waters through a complex irrigation system and opening an artificial channel out to sea, which made him so popular with the people that the emperor declared him his heir. He allegedly took the throne in his 50s, establishing the Xia Dynasty, the very first dynasty in Chinese historiography.

From a broader level, deluge myths are extremely common in early history across the world (although the nuwa story matches them more closely than this one tbh). I feel like almost everyone has their own version of a massive flood that ended up leading to some sort of new beginning.

I think this legend takes place in a grey area between myth and history, too far back to have much evidence of existence, but recent enough to be relatively acceptable when considered a dramatized version of events. At any rate it's an extremely significant part of Chinese folklore, and while the dragon-horse only plays a small part in it, I latched onto this as the primary inspiration for this set.

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～The Fabric Design～

Since most of the mamianqun fabrics are just variations of the same central design, I’ll use the most complex one as the visual example since it already contains all of the elements found in the other skirt designs. That would be the mid-early Ming mamianqun. At the end of this section I will talk briefly about how this design was modified for the other time periods' skirts.

We can first separate this into a few distinct repeating horizontal pattern sections. If we regard the pattern covering a majority of the area as the ‘base’ pattern (B), there are four distinct pattern sections (1,2,3,4), plus a divider pattern (D) that appears multiple times between them.

(1): Hem Block 底襴

The lowest pattern block near the hem of the skirt is also the widest and the one that appears in both of the other colored mamianqun designs (mid-late and late Ming). Some of the elements were moved around a bit to compress the block proportions for the other designs, but most of them remain the same. I regard this as the “main” design block, as most of the storytelling elements are concentrated here.

The primary scene depicted is a longma dragon-horse galloping through the waves, but every design element included has a meaning to it. 

The Longma

First the creature itself. This is a somewhat modern interpretation of a dragon-horse, with some modern aesthetics prioritized. The legs, hooves, body shape, and tail are all very horse-like, with some added dragon features like the flaming mane, belly scales, straight-back horns, whiskers, and wrinkled nose. The spiral patterns on the horse’s chest and flank as well as the fire wheels coming off of the hind leg joints were also elements taken from usual depictions of eastern dragons, who often have similar flaming wheels on their ankles. 

Src: Imperial Encyclopaedia - Animal Kingdom - pic210 - 龍馬圖.svg, 《古今圖書集成》, Wikimedia Commons

There are a couple different ways this creature can be interpreted. One is as the longma dragon-horse from the legend of this set’s namesake, as one of the two creatures that surfaced from the Yellow River as witnessed by Yu the Great, as described before. The Classic of the Mountains and Seas describe longma as being able to walk on water without sinking and as a sign of a divine ruler.

Src: 图：武官常服补子纹样, 明代群臣之服：常服 // Sea-Horse ninth rank is the lower right square (武九品）

Another is as the 海馬 / hai3 ma3 / "Sea-Horse" (not the fish), a dragon-like horse which is depicted on the ninth-rank martial officer rank badge in the Ming Dynasty official uniform system, used specifically to contrast against the five-clawed imperial dragon buzi badge on the mid-late Ming set’s round-collar robe, as a representation of the wild disarray and constant flouting of fashion rules during that time period.

Src: JourneytotheWest.jpg, Tang Sanzang riding on the White Dragon Horse, Wikimedia Commons

Last is as the 白龍馬 / bai2 long2 ma3 / white dragon-horse (that's literally his name) from the famous Ming Dynasty novel 西遊記 / xi1 you2 ji4 / "Journey to the West" (you may also know it as the Monkey King), a dragon prince originally living in a river who shapeshifts into the party’s steed (after accidentally eating their horse, as you do). You’ll notice that even though they have slightly different names and contexts, all of these depictions are actually quite consistent with each other: there’s always some sort of very powerful horse-dragon mix that has something to do with a body of water.

The Waves

The top and bottom of this block are lined with a wave pattern, crested with white foam. Waves are often depicted in a very circular, spiraling manner, adding a sort of rolling motion to them. This is helped by the repeated parallel lines giving them dimension, plus the white seafoam that helps partition some of the different wave sections from each other.

Src: 武官九品海馬補子, National Digital Archive Program, Taiwan (Qing Dynasty)

The original haima sea-horse buzi depicts a horse galloping over repeated waves, so I kept that framing in the composition of this piece, though the waves are more organic and less repetitive. They also come down from the top, which is more of an aesthetic decision than a symbolic one, but I did notice that the waves look remarkably similar to clouds if you color them white, which makes sense given the Chinese term 雲海 / yun2 hai3 / “sea of clouds,” which refers to the view you often get on Asian mountaintops where the clouds are so dense and thick that they look like a white ocean sprawling out in front of you. You could say that, with the celestial nature of dragons, this horse could be either galloping over the water or treading over the clouds—you just don’t know!

河圖洛書

Next I want to go over these two repeated symbols, the former of which you’ll see in the base pattern as well. These are a continuation of the 河圖洛書 story: they’re visual representations of the 河圖 and the 洛書.

The traditional depictions of these two ‘maps’ look like this. They’re arrangements of black and white dots in kind of a square array. It’s somewhat debated what they actually represent, and their exact functional role in the legends is vague, but they’re generally considered divination or cosmology maps that have to do with the bagua eight trigrams, the five elements, and five cardinal Chinese directions.

洛書 / The Luoshu Square

Src: Luo Square, Wikipedia (various imaged pieced together by me to fool tumblr's image limit)

Upon a closer look we can see that the Luoshu has nine objects arranged in a 3x3 matrix. Each object is made up of a different number of dots: the ones with an even number of dots are black, and the ones with an odd number of dots are white. If we convert the numbers of dots into numbers, we will get a matrix that looks like this: (4, 9, 2; 3, 5, 7; 8, 1, 6).

An extremely important observation is that this arrangement constitutes what we call a third order normal magic square: if you add up the three numbers in any row, column, or diagonal of the array, you will get the same number (try it yourself—what’s the magic sum?) You might also notice that each of the integers 1 through 9 are used once—this is what we call a normal magic square.

I’d previously only encountered magic squares when playing with AMC problems in middle school, so it was really interesting to see it pop up here. Remarkably, the luoshu is the smallest possible normal magic square (reflections and rotations of the same square are not considered distinct, and squares with repeated number entries don’t count). Every possible 3x3 normal magic square is a transformation of this one.

If you look closely at each shape you will recognize that each one has a number of “lobes” or “sections.” The even-numbered shapes are filled in with red, and the odd-numbered shapes are teal and have negatives corresponding to their number. For example, the shape on the left has three spokes, and the one in the middle contains five compartments. Each of them exhibit some sort of repetition, imagery, or sectioning that has to do with their number, and they’re arranged in the same way as the Luo square, so that any row, column, or diagonal will add up to 15.

河圖 / The Yellow River Map

Src: 河圖與洛書

The Yellow River Map is a little more confusing in what exactly it is—there doesn’t seem to be an agreed-upon mathematical relationship like in its counterpart, and it’s a bit more complex. Some think that the version that we have now may not be the same as the original, and that if we had the original then the relationship would be equally obvious. It does have some established linkages to ideas in Chinese cosmology, but they won’t make much sense unless you’ve got somewhat of a background in that (which is not me).

As in the Luoshu, some of the dots (even arrangements) are filled in and some (odd arrangements) are blank. The integers 1-10 also appear once each, with 10 uniquely wrapping all the way around the central 5.

Culturally, this was the primary map that helped Yu the Great construct his irrigation and drainage system. While the myths vary in the form and identity of the person, deity, or spirit that actually gave him the map, it's generally hinted at that this was some sort of directional mapping of the surrounding land and topology, which helped Yu figure out how to build channels through what he later established as the Nine Provinces.

The visual symbol I came up with for this one is a little less abstract, preserving the dots on the outside and most of the structure, although I neglected to include the lines. The 3 and 4 I turned into a fan shape instead of just dots, and the outer four numbers were arranged in a curved shape to make the footprint of the whole symbol a bit more interesting. The top and bottom halves of the 10 are disconnected but represented by 5 teardrop shapes above and 5 below, as some other depictions have the dots split up in this way but connected by lines.

The Silk Moths

If you thought these were butterflies, you thought wrong—these are silk moths! Specifically bombyx mori, the domesticated silk moth.

Why include them? While it's not super common anymore, silkworms did have a connection to horses in older Chinese folklore, apparently stemming from the fact that the silkworm's head is shaped similarly to a horse's head. The more popular origin story of sericulture stems from Leizu, the Empress of the Yellow Emperor, who discovered silk after a cocoon fell into her hot tea and invented the art of sericulture and weaving.

Src: Silkworms, Invertebrate Welfare

An alternative is the story of 馬頭娘 / ma3 tou2 niang2 / "Horse-Headed Maiden," a girl who promised to marry her family's white horse if he brought her father home from war/kidnapping/going to the store for milk, which he did. Her father, not wanting a horse for a son-in-law, killed the horse, but when he hung its hide up to dry, it flew up, wrapped around the girl, and carried her away into a mulberry tree, where she was transformed into a silk-spitting, horse-headed silkworm. She then eventually ascended to the heavens and was worshipped as the goddess of silkworms. Records of this story appear in the Classic of Mountains and Seas, the Taiping Guangji, the Rites of Zhou, etc.

Beyond that story I'm sure I don't have to elaborate on the whole silk-clothes-hanfu thing :p

L: Domestic silkmoth, Bombyx Mori, Photo 369978040, (c) GD, all rights reserved, uploaded by GD, iNaturalist, April 2024 // R: Wild silkmoth, Photo 517391659, no rights reserved, iNaturalist, June 2025

In terms of design elements, domestic silk moths (bombyx mori) are leucistic, in comparison to wild silk moths (bombyx mandarina), which are brown. I tried to mimic the textured veins of the wings of the silkmoth in my design, as well as the fuzzy antennae, the thicker thorax, and the resting angle/general silhouette of the wings. Overall, I'm not sure how recognizable they are as silk moths, but I like that I was able to include this bit of detail.

Bird / Bat

It's a bird, it's a plane, it's a... bat?

Regardless of what it is, it's flying! I kept this shape ambiguous on purpose. Gulls flying over the sea are one option, given the ocean setting—the pointed tail and head would lend themselves to the shape of a beak and narrower tail feathers.

However, another possibility is bats. While they may seem like an odd choice, bats are also good-luck systems often depicted on woven fabrics and embroidery in Chinese clothing in varying levels of simplification.

Src: 乾隆青花粉彩桃蝠纹双耳抱月瓶, 满清文物中的传统吉祥纹样——蝠纹, Prince Kung's Palace Museum

Bats are considered lucky because of their name in Chinese, 蝙蝠 / bian1 fu2, or just 蝠 / fu2 in its bound form, which is pronounced the same as the character for good luck, 福 / fu2. They're incorporated into ceramics, textiles, carvings, paintings etc. in various levels of simplification and abstraction. I find that the most common indicator of a bat being depicted is the forward angled point of the wrist joint on its wing, which is sometimes pointed and sometimes just curved. My design does have a forward curve, but it's not very exaggerated, so it's sort of up to the viewer.

壽字 / The "Shou" Character

Above the longma there's a red circle representing the sun (Chinese depictions of the sun are usually more red than yellow) and the Oracle Bone Script (really old) version of the character 壽 / shou4. Shou is a word that means everlasting, long-lived, etc. It's technically a combination of a phono-semantic character (形聲字 / xing2 sheng1 zi4, aka one part of the character represents its sound, and another part represents its meaning) and a compound ideogram (multiple pictograms combined to create a scene related to the meaning).

Src: 寿字的源字形, 雲美名網

We can divide the character into two pieces: the top part, which is the character 老 / lao3 / "old," and the bottom part, which is an archaic form of the character 疇 / chou2 / "field." The 老 character represents the meaning, and it is a pictogram of an old person with a hunched back. In this ideogram, the person is leaning over the 疇 character like a cane. 疇 in this case functions as a phonetic indicator of the pronunciation of the whole character, shou, which is similar to chou. Later on the 壽 character became more common and culturally significant than 疇, so 疇 was retroactively changed into its own self-referential phonogram: 田 / tian2 / "crops" to denote its meaning and 壽 to denote its sound.

Culturally, the 壽 character is one of the most common good-luck character motifs used in Chinese designs, just like the 福 / fu2 / "luck" character (Chinese people just really wanna get rich, live a long time, and have good luck). The character is often stylized into three types of patterns: 長壽紋 / chang2 shou4 wen2 / "long shou pattern," 花壽紋 / hua1 shou4 wen2 / "flower shou pattern, "and 團壽紋 / tuan2 shou4 wen2 / "round shou pattern." They often appear on embroidery and fabric patterns throughout history as well.

L: 明 缂丝“十二章纹”皇帝衮服（复原件） 十三陵特区办事处藏, 理解自己的文明（16）：华服锦绣（下）｜图鉴, October 2024 // R: 壽字紋, 燎泽文创｜中国传统纹样之寿字纹, November 2025

The other thing is that 壽 is a homophone for the character 獸 / shou4 / "beast." In the Ming Dynasty nine-rank badge system, there are two categories of officials—civil and martial—with nine ranks each. Each rank/category combination was represented by an animal depicted on a badge they wore on their uniforms. The animals depicted for the civil ranks were all heavenly animals, like birds. The animals for the martial ranks, however, were earthly animals, or 獸. The dragon-like 海馬 haima sea-horse, representing the ninth rank martial official, is one of those—tying it all back together.

Okay I'm tired now, saving the rest for the next post!!! Hopefully won't put it off for like three months again x-x

Okay we're almost done! Just a fabric design post + concluding comments left! Also sorry for lack of pics in the first half making it really dense lol, the 30 image limit is lowkey killing me

Works Cited Database [MMQ]

Works Cited Database [MMQ]

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Styles from the Steppes: California Steppes Photoshoot (Esther)

Nav: Photoshoot Duo/Esther/Tara // Background & Influences // Styling Background // Macaron Design Background // Ferghana Design Background

"Call her briar rose or smth tho bc those 12 ft long braids kept picking up thorns on the hills" - Yulan

Pt. 2 of our AAPI series: Meet Esther, our model for the Macaron set! 🍬

A born-and-raised Bay Area resident of Chinese-Mongolian heritage aptly born in the Year of the Horse, Esther works in software engineering and enjoys baking, thrifting, and bouldering in her free time. We chose Esther for this look to help represent the bridge between Mongolian / northern steppe heritage and the Central Plains influences that shaped this style of hanfu.

Our Macaron set is named after a Chinese horse pun: “馬卡龍” is the transliteration of “macaron,” but literally reads “horse-card-dragon.” Keeping with the dessert theme, we designed this set in pastel confectionary colors and styled Esther with pastel eyeshadow shades to match! 🍭

Historically, this outfit draws from Northern Dynasty dress and the legacy of the “胡服騎射” policy — “wearing Hu (non-Han) clothing and shooting from horseback.” During the Warring States period, King Wuling of Zhao promoted the adoption of cavalry-friendly clothing elements associated with non-Han horse-riding peoples of the northern steppes, many connected to the lands of present-day Mongolia and Inner Mongolia. Over time, these styles became integrated into Hanfu. The pants in the Macacron set, for example, are a hybrid of hundred-pleat skirt and lantern pants, literally “百褶燈籠褲” or hundred-pleat lantern pants. The belt is made of imitation Songjin brocade, and features a pattern of golden horses galloping through waves, humorously titled “馬上有錢” 🧧

For styling, we gave Esther dramatic 12-foot-long twin carabiner braids, a modern nod to braided hairstyles long associated with many nomadic steppe cultures for beauty, identity, and practicality on horseback. And if you catch a glimpse of her nails, they’re hand-painted press-ons featuring horse artwork from a small studio in Inner Mongolia!

For AAPI Month, we’re celebrating the many ways heritage moves: across borders, across generations, and across the stories we choose to wear. 🐎

CREDITS Model: Esther Sue (ig: @/esthers_ue) Hair: 糖糖 Tangtang (me, ig: @/tang.tang.mm) Makeup: 玉藍 Yulan / Chlobalt Blue (ig: @/chlobaltblue) Photography & Editing: Hong Majaya (ig: @/hongwithcamera), Sylvia Gong (ig: @/sybiashoots) Horses: Giddyup Productions (ig: @/giddyup_productions) Weapons: Christabel Choi (ig: @/christabel_choi), Haydon Fu (ig: @/fuhaydon), Kevin Wong (@ktw-shu) Additional Assistance: Faye Sun Location: Sunol, California, USA Clothing: Cloud9 Hanfu 九雲閣 (ig: @cloud9hanfu), 馬卡龍 Macaron LNY26 Earrings: 金马贺岁 by 黛组学DaiStudio Braid extensions: 梦想成真假发 Shoes: 清欢阁 Nails: 蒙古马 by TanghesNail 指尖造物

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Styles from the Steppes: California Steppes Photoshoot (Tara)

Nav: Photoshoot Duo/Esther/Tara // Background & Influences // Styling Background // Macaron Design Background // Ferghana Design Background

Pt. 3 of our AAPI series: Meet Tara, our model for the Ferghana set! 🐎

Another born-and-raised Bay Area resident also born in the Year of the Horse, Tara is of Persian & Han-Taiwanese heritage and studies fashion in San Francisco. She enjoys pilates, yoga, sewing, and ice hockey, and is a member of the ice crew for the San Jose Sharks! We chose Tara for this look because her heritage beautifully reflects the cultural exchange between Central Asia and China — almost like the Silk Road embodied in one person. 

The Ferghana set is named after the namesake legendary horses of the Fergana Valley, known in premodern China as “heavenly horses” and famed for their speed and stamina. Its Chinese title, 君馬黃, comes from a Tang dynasty poem about friendship despite differences in origin & background — a fitting phrase for both the multi-ethnic Tang world and our AAPI Month theme of diaspora. 🐴

The robe itself is inspired by a Northern Dynasty predecessor of the Tang round-collared robe: a high-collared, narrow-sleeved silhouette suited for the cold winds of the steppes and introduced to the Central Plains by the horse-riding Xianbei peoples. The print features a linked-bead pattern with confronted horses inside pearl roundels, a motif associated with Persian, Byzantine, Greco-Bactrian, and Central Asian art that became popular in medieval China through trade, migration, and cultural exchange.

For styling, we brought this East / West remix into California: blue jeans tied to San Francisco’s Gold Rush history, red cowboy boots, and our cowboy-weimao hybrid — a red cowboy hat reimagined with the veil of a Tang-style 帷帽 riding hat. Tara’s makeup draws from historical recreations of Tuoba Xianbei styling seen in cave murals and figurines, including the red forehead mark, while her braids are another nod to the long history of braided hairstyles among many nomadic steppe peoples.

As we close out AAPI Month, we’re honoring identity as something layered, diasporic, and always in motion. 🐎

CREDITS Model: Tara Yaghmaei (ig: @/tara_yaghmaei) Hair: 糖糖 Tangtang (me, ig: @/tang.tang.mm) Makeup: 玉藍 Yulan / Chlobalt Blue (ig: @/chlobaltblue) Photography & Editing: Hong Majaya (ig: @/hongwithcamera), Sylvia Gong (ig: @/sybiashoots) Horses: Giddyup Productions (ig: @/giddyup_productions) Weapons: Christabel Choi (ig: @/christabel_choi), Haydon Fu (ig: @/fuhaydon), Kevin Wong (@ktw-shu) Additional Assistance: Faye SunLocation: Sunol, California, USA Clothing: Cloud9 Hanfu 九雲閣 (ig: @cloud9hanfu), 君馬黃 Ferghana LNY26 Earrings: 竹编饰品非遗坊, 糖糖 Tangtang (me, ig: @/tang.tang.mm) Hat: 糖糖 Tangtang (me, ig: @/tang.tang.mm), Amazon Shoes + Gloves: Also Amazon lol

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Styles from the Steppes: California Steppes Photoshoot (Duo)

Nav: Photoshoot Duo/Esther/Tara // Background & Influences // Styling Background // Macaron Design Background // Ferghana Design Background

aka

Ni Howdy: A Doomed Yuri

(there's two more shoot presentation posts with the individual pics in them bc of tumblr's image limit, this post has all the gay duo pics)

Happy AAPI Month from Cloud9! 🐎 For this Year of the Horse, we wanted to tell a story of diaspora and cultural remixing: across grasslands, oceans, cultures, and nations.

The two looks featured in this shoot, Ferghana (君馬黃) and Macaron (馬卡龍), draw from the historical exchange between the Central Plains and the Eurasian steppes: horse-riding nomads from the northwest frontiers like the Xianbei (鮮卑) peoples, Central Asian motifs from Persian and Greco-Bactrian trade, garment evolutions adapted for a life on horseback, Ferghana horses, and more.

Born and raised in the Bay Area ourselves, we wanted to reimagine the rolling steppes of Northern Asia in the grassy hills of California, mirroring the cultural exchange of East and West. Whereas these hanfu silhouettes arose from the intermixing of West/Central Asian and East Asian influences, we sought to incorporate some of the American “West” in our looks as well.

We paired cowboy boots, blue jeans (famously patented in SF during the Gold Rush), a cowboy-weimao (帷帽) hybrid hat, both modern and traditional bows, swords, and of course horses 🐴 with our styles from the steppes to bring in the spirit of California’s western frontier.

Each of the amazing collaborators in this project carries their own diasporic heritage and hails from California’s SF Bay Area; both models and our main photographer were even born in the Year of the Horse! For this AAPI month, we’re hoping that this photoshoot reflects what it means to inherit many histories, live between worlds, and create something new from all of them ✨

"So do we kiss now, or..." - Tara

CREDITS Models: Esther Sue (ig: @/esthers_ue), Tara Yaghmaei (ig: @/tara_yaghmaei) Hair: 糖糖 Tangtang (me, ig: @/tang.tang.mm) Makeup: 玉藍 Yulan / Chlobalt Blue (ig: @/chlobaltblue) Photography & Editing: Hong Majaya (ig: @/hongwithcamera), Sylvia Gong (ig: @/sybiashoots) Horses: Giddyup Productions (ig: @/giddyup_productions) Weapons: Christabel Choi (ig: @/christabel_choi), Haydon Fu (ig: @/fuhaydon), Kevin Wong (@ktw-shu) Additional Assistance: Faye Sun Location: Sunol, California, USA (specific clothing & accessory credits to be listed in individual posts)

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Styles from the Steppes: Styling

Nav: Photoshoot Duo/Esther/Tara // Background & Influences // Styling Background // Macaron Design Background // Ferghana Design Background

Styling: Esther

Raw of Esther that didn't make the cut—the smiling didn't go with the fierce editorial vibe as well but I think it's super cute

Again not going over the actual clothes here, just the casting/accessories/hair/makeup!

Casting

Both of our models are born and raised in the Bay Area. Esther is of Chinese-Mongolian heritage, which we felt was fitting based on the probable descendants of the Xianbei people that stayed on the grasslands after Northern Wei in the Rouran Khaganate, whose descendants much later unified into the Mongol Empire and developed a culture that we now consider the Mongolian identity. Mongols are one of the 56 ethnic minorities recognized by China (although of course that list is not totally accurate and mostly politically motivated), but they make up only a tiny part of the population, even in Inner Mongolia, where Han people make up 78.7% of the population and Mongolians 17.7% (as of 2020).

We found Esther through a long chain of references while casting for this project (friend of a friend of a friend of a friend?). We wanted a slightly more feminine look to contrast with the more androgynous styling of the Ferghana set. Esther was cast last out of the three (one couldn't make it in the end), but her lower visual weight complemented Tara perfectly (also we made it yuri because of course). She was also the only model that had ever drawn a bow before; though her experience was still limited, it definitely still helped.

Accessories

Earrings: From 黛組學 DaiStudio on tb (listing photo above left), their 金馬賀歲 earring design. Made of marbled-patterned acrylic with a horse-shaped filled engraving. The big round pendant shapes are similar to some of the popular large drop earrings in women's western fashion style, and the marbled texture mimics the look of shell, a common jewelry material during the Northern Dynasty. We felt it was important to include earrings for both looks, since earrings were so associated with Hu people up until Song.

Nails: From Taghesnail 指尖造物 on tb (listing photo above left), their 蒙古馬 design in white. Tanghesnail is a nail studio based in Inner Mongolia with the mission of preserving and sharing Mongolian cultural elements through art (they're super cool I recommend checking them out!). Unfortunately we weren't able to get super good closeups of the nails (we were kind of on a time crunch racing against the sunset) but we did get a few partial shots.

Pibo: From 初九織造 on tb, their 金背鳥 pattern specifically. Only used a couple times as an accessory tied around one leg, one method of keeping the extra fabric from getting in the way—usually you'd pull up some of the fabric around it, but it ended up kind of falling back down a bit (we were moving around a lot).

Shoes: From 清歡閣 on tb (listing photo above left). Made of a really nice gold-flecked white fabric that worked really well with the lighter color scheme of the Macaron set (though lowkey the nice white fabric ended up getting destroyed after stepping in mud and cow pies all day, cons of having white shoes). Nonetheless a gorgeous pair of white boots that look a little more interesting than the plain white canvas that pretty much every other option is limited to.

Bracelet: Esther's personal zodiac bracelet (year of the horse).

Makeup

Makeup is credited to my sister Yulan (ig: @/chlobaltblue), who usually does most of the makeup for our shoots. The key parts of Esther's look were what we called "sunburnt i've-been-standing-in-the-cold-winds-of-the-steppes-for-too-long-and-my-cheekbones-are-raw blush" and the two-toned pastel blue and pink eyeshadow to match the outfit, plus a muted rosy lip. There was some gold-tone highlight used to really pick up the golden hour sun rays where we wanted it to land.

A moment taken to pay respect to Yulan's spine

Hair

L: me doing Esther's base hair // R: Pile Of Braids

Hair is credited to Me! While brainstorming we initially weren't sure what to do with Esther's hair, especially since it was partially dyed. We went through a few ideas before we landed on braids, partially because of the loose association of braids with Hu people throughout history, and the association of braids with the equestrian world due to the horse girl french braid + the braiding of horse's manes and tails.

During the Yuan Dynasty, Mongolian people wore their hair in these small braided loops next to their ear that distinguished them from the Han people. You can tell a lot of the figurines apart by looking at their hair and how it's styled. This was a more editorial shoot, so I decided against just recreating that hairstyle (plus it would be inaccurate because the Mongolians weren't a thing yet during the Northern Wei Dynasty and I felt that would be confusing).

Instead I got the idea of ridiculously, comically long braids. I'm not sure exactly where I got this idea, probably just browsing random hairstyles and dance photos on XHS and Pinterest, but I felt that it would work well because Tara has such high visual weight and Esther is on the thinner side with a cooler, more muted color palette. Braids would let her take up more space in the camera.

The braids used are 4 meter long braided extensions that I purchased from Taobao (I made shorter 2m long ones myself using kanekalon braiding hair, but when I tested them on myself they weren't long enough for the effect I wanted and I couldn't find material long enough to make them any longer). I attached the ends to round gold carabiners that I had lying around (I use them for my keys/wallet, but I only needed one and they came in a set of eight, so there were extra).

The extensions were pretty heavy, so I used Esther's own hair to create strong attachment points reinforced in multiple places to spread out the pressure on her scalp, so that it wouldn't hurt. This was mostly accomplished through the use of multiple nested layers of french braiding, which widened the base area of the braids, and weaving the ends of the braids together so they were all connected to each other. At the end of the shoot Esther told me that she could feel the extensions pulling on her, but they never hurt and never loosened, so I think I was mostly successful.

I left a loop on both sides as attachment points for the carabiners, which were clipped on right before we started shooting so that we wouldn't have to deal with them in the car—it was a really interesting element to play with during posing; some of the shots we were thinking of didn't work out, while other poses that we didn't think of ended up looking super cool. We kept having to run around the hill to reposition them while dodging cow pies and thorns, which was honestly more cardio than I've done in the past month combined.

It was also a little bit of a safety hazard around the horses, because we didn't want them to step on the braids, so the rule was that we had to have at least one person holding each braid up off the ground before the horses were allowed to move. It worked out fine and the horses were also extremely fascinated with them for some reason (I guess they'd never seen hair this long before), so it was a great way to get their attention and make them look at the camera.

By the end of the shoot these things were biohazards, as they had been dragging through the brush and picking up mud, thorns, hay, and cow pie residue for hours, so unfortunately they had to be trashed :( but at least they are immortalized in the photos! And taking them off was basically instantaneous since they were attached by carabiners.

Styling: Tara

Raw of Tara that didn't make the cut (it's overexposed cuz it's not edited lol)

Casting

Tara was the first mdoel to be cast for this project—we know her because our moms were college friends. She is of Persian-Han Taiwanese heritage.

Even as early as Northern Wei, there is evidence of early contact between China and middle eastern states, including Iran/Persia at the time. Many of the Han-and-after artifacts in Northern China unearthed from locations near the border contain art that contains Parthian, Hellenistic, and Persian elements, including the rhytons appearing in Northern Dynasty linked-bead patterns and imported gemstones and beads appearing on necklaces and bracelets. It's hard to imagine just how far cultural exchange could go along the Silk Road, at a time when even the fastest possible travel modes were so slow; nevertheless, cultural elements from across the continent ended up in China, and vice versa.

While we think of most cultures as distinct, it doesn't and never has existed in a vacuum. Exchange has been happening since the beginning of time, especially in intersectional places closer to the borders between states—everything has always been impacted by everything else. Horses are an incredibly good example of an imported good that made its way into Chinese culture and mythology, despite coming from outside.

Tara was the perfect warm-toned, high-visual-weight model for the Ferghana set—also born in the year of the horse, she had the perfect fierce, confident energy needed to hold up the bright colors of this robe. She also made for an excellent visual foil against Esther.

Accessories

Jeans: From Tara's own closet. Lowkey the jeans ended up mostly invisible because they were tucked into the boots, but I feel the need to mention them anyway. I explained most of the relevant information on Levi Strauss's blue jeans in the previous post, so I won’t get too far into it, but it was very much a multicultural invention: the indigo dye came primarily from India, the fabric innovation happened in Genoa, Italy (the origin of the word “jeans”) and Nimes, France (the origin of “denim” = “de Nimes,” from Nimes); the branding and propagation happened in San Francisco after Russian-American Jacob Davis and Bavarian-American Levi Strauss’s patented riveted blue jeans. Initially made as workwear for hard labor, they gained popularity among gold miners, vaqueros/cowboys, and railroad workers (including Chinese immigrants), and later made their way into popular fashion, where they became the closet staple they are today.

R: me wearing the hat as a test after I made the veil

Hat: Base from Amazon, modified by myself. The famous wide-brimmed felted cowboy hat was popularized by John B. Stetson in 1865. Functional and stylish, it quickly became an icon of the American West. It was particularly functional on horseback. Coincidentally, there was a similar hat popular from the Northern to Tang Dynasties in China called the weimao. It had a similar wide brim and tall dome protecting the wearer’s head from the elements, and is often—in fact, almost exclusively—depicted worn by women on horseback. In addition to the wide brim, many weimao also have a veil attached to the brim, offering additional coverage and modesty. The earliest forms of these veiled hats were called mili, with the veil usually extending to the floor; later these evolved into shorter shoulder-length veils that only covered the face. I may or may not do a short separate post on how I modified the red cowboy hat to include a detachable magnetic veil.

Boots: Also from Amazon. Boots were also choice horse-riding footwear in ancient China; to complete the western look we went with topstitched red cowboy boots. I’m pretty sure topstitching is just for decoration, but I’ve heard that the scalloped top is for better forward/backward mobility when the boot leg comes up to the calf, and the pointed toe makes it easier to find the stirrups without looking, plus of course the slight heel. This seemed fairly relevant given that the Northern Dynasty Xianbei attributed much of their military success to their invention of the stirrup. Chinese riding boots also tend to have pointed toes.

Gloves: Amazon lambskin cashmere-lined gloves. Full disclosure these were 100% just included because, uh, I thought they looked cool. Riding gloves are a thing too, but they tend to look kinda different from these, so... maybe a vague connection there?

Earrings: From 竹編飾品非遺坊 on tb. They’re handmade with curved bamboo strands, which we picked because the way they mirrored braids I put in her hair. I added a pearl and some jump rings as accents because Why Not, and I also replaced the finding (the part that goes into the piercing) with rounder ones that look more similar to historical earring hooks.

Makeup

Makeup is once again credited to my sister Yulan. Tara's features are naturally very strong and well-defined (she showed up with a bare face and we thought she already had makeup on, I'm not kidding), so the makeup didn't need to do a lot of adjusting or defining, just some gold highlighter to emphasize the high points where we wanted the sun to hit, a red lip, and some super sharp eyeliner.

The markings on her face were partially inspired by common facial markings of the time.

Hair

I mostly improvised on this, but the main concept was pretty much just "lots of braids." Many of the ethnic groups considered Hu by ancient Han people traditionally wore braids in some way. Mongolian people, for example, can be easily distinguished from Han people in Yuan Dynasty paintings and sculptures because they wear their hair in three loops next to their ears.

Some Xianbei figurines also show Xianbei people wearing braided ponytails, though these are limited, because most Xianbei people usually wore their hair up underneath a hat or cap of some sort. My guess is that the braid might be what's underneath the cap, and what's depicted might be what it looks like once the cap is removed and the hair is allowed to fall down.

Tara's hair worked especially well for this because she has grown-out bleached hair, so the contrast ends up really stark against her roots. There are three dutch braids coming from either side of her temple towards the center, where they combine into a larger main braid. I put two tiny sections of snake braid up at the top of her head—they're very short, but that was the maximum length I could get them given the length of her hair. In any case, the blonde parts lay on top of the dark roots in a way that emphasized the contrast between parts of the hairstyle, which worked out really well.

[redsugarx]

Evolution of the Mamianqun: Mid-Late Ming

Nav: Presentation // Intro // Southern Song 南宋 // Yuan 蒙元 // Early Ming 明初 // Mid-Early Ming 明中前 // Mid-Late Ming 明中後 // Late Ming 晚明 // Fabrics Pt 1 // Fabrics Pt 2 // Misc Fun Facts // Conclusion

Model: Emily Chang (ig: @/emi1y_chang), MAISON at Yale

I want everyone to know that I wrote this entire post THREE FUCKING TIMES because tumblr deleted my draft. anyway moving on.

Background

A lot of the historical background for this one is a continutation of the content discussed in mid-early Ming, so I recommend reading that first if you're interested in the history (or you can just skip it go straight to the clothes if you like).

As previously mentioned, "mid-late Ming" in this project is really closer to "later mid-late Ming," so just keep that in mind.

The Rise of Materialism

We're gonna go all the way back to the beginning for this: the Hongwu Emperor, the first emperor of the Ming Dynasty. He held a strong personal belief in moderation: that restraint was a virtue, and excess was the root of evil. As a consequence he led a very simple, plain lifestyle, and expected powerful people under him to do the same.

L: Wikimedia Commons, A Seated Portrait of Ming Emperor Taizu, National Palace Museum of Taiwan // M: Seated Portrait of Emperor Yingzong of the Ming, Facets of Authority Exhibit, National Palace Museum of Taiwan // R: Wikimedia Commons, 明世宗坐像 (Seated Portrait of Ming Shizong), National Palace Museum of Taiwan.

The first portrait of the Hongwu Emperor, the founding emperor of the Ming Dynasty; the last is of the Jiajing Emperor, 1477–1555CE (mid-late). You can clearly see how much more extravagant the portraits become as time goes on.

The Hongwu Emperor was the one that set up the whole clothing regulation system after the Yuan-Ming transition. It was probably partially related to his personal philosophy, but it was also most likely a way of purging the influence of the previous dynasty to secure his rule: Yuan rulers and aristocrats were obsessed with nasij/nashiri, or cloth of gold, and indulged in more and more lavish fashions as time went on; plus, clothing had long been one of the main differences between Han people and northern Steppes nomads. The Hongwu Emperor's regulations restricted certain styles of clothing and types of silk to certain people, setting up the precedent of fashion representing rank, and it worked for a while.

But it didn't work forever: there were many problems with this: in placing the means of control in clothing, a material matter, you've already handed over a huge portion of your power to the object of clothing itself. You’ve said that this color is only for people who are this powerful, so that when you see someone wearing it you have proof of powerful they are. If that’s the case, who’s to stop me from making my own clothes in that color, wearing it, and calling myself powerful too?

Src: Illustration of the Jin Ping Mei, Wikimedia Commons, 17th century. Jin Ping Mei is a 16th century erotic novel satirizing this exact social issue—it's very famous and there are English translations of it floating around on the web.

And with commercialization on the rise, this was entirely possible for wealthy people, regardless of nobility, to do—as long as they could pay someone to make it. Everyone wanted the best and brightest. The worst offenders were people already in power, because nobody wanted to criticize them, lest they risk retribution or disrupting the delicate social ecosystem of a household that could probably buy you and your entire family's souls without blinking.

Some emperors tried to combat this by passing more detailed laws, but it never worked for long—at a certain level of detail, it becomes impractical or impossible to enforce. Emperors even violated their own laws, bestowing gifts of robes on individuals that they'd previously stated were banned from wearing said gift, and then expecting them to show up wearing it in court.

Src: 蓝地妆花纱蟒衣, 孔子博物館藏, 孔府舊藏, 齐鲁网, 2017. This is an example of a mangfu, clothing depicting the four-clawed dragon, a common motif for robes bestowed upon individuals by emperors as a sign of favor. Other common motifs include the qilin, feiyu flying fish, and ox.

Over and over again sumptuary fashion laws have been enacted, enforced, and then pretty quickly ignored by everyone. At a certain point, fashion was no longer an indication of your power, it gave you your power. By overemphasizing fashion as a vehicle to enforce ruling structure, they gave power to the fashion itself, not just what it was supposed to represent.

Formerly, only noble families with history and sociopolitical sway might have had access to these kinds of fabrics. But now, the divide between “wealthy” and “powerful” began to dissolve—when they both look the same, how can you tell the difference?

The Nine-Rank System: Mingfu and Buzi

Buzi

Src: 明中葉藍地織金獅紋方補, Middle Ming Blue-Ground Gold-Woven Lion Badge, Southern Branch of the National Palace Museum, Chiayi County, Taiwan

One of the systems first set up by the Hongwu Emperor was the nine-rank badge system for government officials. 補子 / bu3 zi0, also known as rank badges or mandarin squares, are decorative woven or embroidered squares (sometimes also circles) sewn onto the front and back of robes, usually depicting some kind of animal or scene. While their use goes all the way back to the Tang Dynasty, they were used in the Ming and Qing Dynasties to uniform differently ranked government officials.

It worked like this: there were two categories of officials, civil and martial. Each category had nine ranks, with the first rank being the highest. Each rank for civil officials was assigned a different type of bird, and each rank for martial official officials was assigned a different type of land animal. The animal would be depicted on the badge they wore on their robes.

For example, a first-rank civil official wore a crane badge, and a ninth-rank martial official wore a sea-horse badge (not a seahorse, a literal horse galloping over the ocean). First and second rank martial officials both wore lion badges.

Officials were allowed to wear badges of their own rank and also of lower ranks, so a first-rank martial official could wear a sea-horse badge if they wanted. But they couldn't wear badges of ranks above them, so a ninth-rank martial official could not wear a lion badge.

Mingfu

Src: 明代官夫人漢族服飾3D創作 - 以北京故宮女性肖像畫為列, The 3D Creation of Outer Peeress's Han Garment in the Ming Dynasty—Using The Palace Museum of Ten Female Portraits as an Example, dissertation by 徐儷心, advised by 長妃滿, Ming Chuan University, August 2015. Figures 3-2-3 失明男女像軸 (pg 53) and 3-2-2 失明夫婦像軸 (pg 51).

命婦 / ming4 fu4 were the wives of government officials. This set is primarily based on their style of clothing, because they were in an interesting position socially: they got their power through association with their husbands, so they were directly impacted by clothing regulations for officials, but they were also afforded a level of flexibility because they didn't work directly for the central government, and they were women.

But they were still powerful people protected by their ranks, so you couldn't go around accusing them of things randomly without severe consequences. As higher-ups, their fashion choices had the ability to set precedents for other people, but they were also immediately subjected to regulations from the central government specifically made for mingfu. I view them as a very well-positioned indicator of this entire cultural phenomenon as it was happening—their fashion choices reflected the situation.

Src: 明代官夫人漢族服飾3D創作 - 以北京故宮女性肖像畫為列, The 3D Creation of Outer Peeress's Han Garment in the Ming Dynasty—Using The Palace Museum of Ten Female Portraits as an Example, dissertation by 徐儷心, advised by 長妃滿, Ming Chuan University, August 2015. Figure 5-4-8, 一品夫人常服像:霞帔, 3D正背面二視圖 (pg 101). 3D recreation of mingfu dailywear from figure 3-2-2 above.

For example, mingfu were supposed to wear the same buzi as their husbands on round-collared robes of red luo silk. However, there are tons of portraits of mingfu wearing buzi badges way above their station. Apparently it got so bad that at a certain point, everyone only wanted to wear crane and lion badges; nobody wanted to wear the badges assigned to ranks 3-9, and workshops even stopped making them because of the lack of demand, which meant that even someone trying to follow the system would have a hard time.

The Little Ice Age

This is barely relevant at this stage tbh, but I included it in the video so I figured I'd talk about it a bit here. The Little Ice Age hit Asia at a different time than Europe, so the timelines don't match up completely, but most papers I've seen estimate it started in the last few years of the 16th century or the early 17th century, so it's plausible that the mid-late Ming fashions were impacted.

However it's also equally possible that the lengthening of robes got popular for a different reason, since the overlap in time period was so small. The impacts of the Little Ice Age weren't just colder climate either, it was more importantly the whole drought/famine/storms/etc. extreme climate change effects that disrupted everything else, whcih I'll talk about more in the Late Ming post.

Also since I'm looking at mingfu portraits for this, which is more of a formal thing, it makes sense that their robes are longer anyway.

The Skirt: Research & Evidence

Portraits

I'm gonna be so fr the sources for these are all over the place and the Shandong artifact organization's website has been down for like the past two weeks, so I'm having a really hard time tracking down the original sources for these, but I'll tell you what I do know about these images.

The leftmost portrait is of Lady Yu, wife of 藍銅 / Lan2 Tong2, and there's a watermark from Shandong Museum on it, so I'm guessing it was previously exhibited there, but I'm not sure if it's in their permanent collection. Lan Tong was the father of 藍章 / Lan2 Zhang1, who lived from 1453–1525CE, who was in turn the father of 藍田 / Lan2 Tian2, who lived from 1477–1555CE, whose second wife Lady Liu is depicted in the second portrait. So the second portrait is the granddaughter-in-law of the first portrait.

There isn't much information on Lan Tong, but assuming the age gap was similar to gap between Lan Zhang and Lan Tian, and assuming the wives of these men were of similar ages to them, it seems reasonable that all three generations lived during middle Ming. Lady Liu would be closer to mid-late Ming.

If Random Twitter Post is to be believed, the rightmost portrait is a portrait defaced during the Cultural Revolution, so it's very likely that the original name of the woman depicted has been lost. However, her rank appears to be the same as that of the middle portrait, and looking closely at the brushwork, I would not be surprised if the two were illustrated by the same painter at around the same time. All three wear very similar clothing, with a red round-collar robe with a badge + double-banded mamianqun.

Artifacts

There's like a hundred of these so I'm not gonna do in-depth detail on each of them, just kinda list the most relevant four out and the main features.

黃織錦絨繡裙 / huang2 zhi1 jin3 rong2 xiu4 qun2 / Yellow Brocade Embroidered Skirt

Src: 刘林,余家栋 & 许智范.(1982).江西南城明益宣王朱翊鈏夫妇合葬墓. Cultural Relics,(08),16-28+100-101.https://doi.org/10.13619/j.cnki.cn11-1532/k.1982.08.004.

Unearthed from 江西南城明益宣王朱翊鈏夫妇合葬墓 / jiang1 xi1 nan2 cheng2 ming2 yi4 xuan1 wang2 zhu1 yi4 yin3 fu1 fu4 he2 zang4 mu4 / Couple's Tomb of Yi Xuanwang and Zhu Yiyin in Nancheng, Jiangxi. Embroidered rather than woven, but has a knee + hem banding design pattern. Unlined, white cotton waistband, 87cm length, 108cm waist width. Jiajing era (1522–1566CE).

駝色纏枝蓮地鳳襴妝花緞裙 / tuo2 se4 zhan2 zhi1 lian2 di4 feng4 lan2 zhuang1 hua1 duan4 qun2 / Skirt of Brocaded Camel-Tan Damask with Interlocking Lotus Pattern Bearing Phoenix Design in the Lower Portion

Src: 北京文物精粹大系: 織繡卷, Gems of Beijing Cultural Relics Series: Textiles and Embroidery, China Press 2001, ISBN9787200042016, fig 25–27 pg 75

Unearthed from 北京618厂苇子坑明墓 / bei3 jing1 618 chang3 wei3 zi3 keng1 ming2 mu4 / Ming Tomb of Wei Zikeng at Factory 618 in Beijing. Dated to middle Ming. Has horizontal bands as well with woven phoenix designs.

裙M1:16 (it does not have a detailed name lmao)

Src: 王爲剛,張偉,周金波 & 劉偉.(2016).江蘇泰州明代劉鑑家族墓發掘簡報 The Excavation of the Tombs of Liu Jian' s Family of the Ming Dynasty in Taizhou City, Jiangsu Province.文物,(06),41-62+1. https://doi.org/10.13619/j.cnki.cn11-1532/k.2016.06.003. Fig. 9

Unearthed from 江蘇泰州明代劉鑑家族墓 / jiang1 su1 tai4 zhou1 ming2 dai4 liu2 jian4 jia1 zu2 mu4 / Tomb of Family of Liu Jian, Taizhou City, Jiangsu. Interestingly only 58.5cm long, waist width 122cm, hem length 193cm. Has two horizontal bands, qilin and cloud patterns.

葱绿地妆花纱蟒裙 / cong1 lv4 di4 zhuang1 hua1 sha1 mang3 qun2 / Bright Green Zhuanghua Gauze Mang Skirt

Src: Wikimedia Commons, 山东博物馆藏明葱绿地织金妆花纱蟒裙, Ming Dynasty Bright Green Brocaded Gauze Skirt with Gold Woven Floral and Dragon Patterns, Shandong Museum, March 2023

From 孔府舊藏 / kong3 fu2 jiu4 zang4 / Kong Family Mansion collection, heirloom piece (so not an excavated object, an heirloom passed down over generations), extremely well-preserved down to original color. 5-6 pleats on each side. Very clear knee and hem bands. Dated to Wanli era, so at the tail end of what could be considered mid-late Ming.

Design

Skirt

雙襴 / shuang1 lan2 literally means "double-banded," with the word "band" here referring to a horizontal length of multicolored pattern stretching across the skirt's fabric. 襴 / lan2 is used to refer to any number of clothing-related things that go across, typically at the bottom or lower half of a garment, so it can also be used to refer to the bottom half of a 襦 / ru2 top or the hem piece of a 襴衫 / lan2 shan1 scholar's round-collared robe.

The double-banded skirt pattern is one of the most popular mamianqun fabric pattern structures in modern times. The top band is called a 膝襴 / xi1 lan2 / "knee band" because it's at the height of the knee, and the other band is called the 底襴 / di3 lan2 / "lower band" because it's at the hem of the skirt. Since the knee band is thinner and the lower band is much thicker, this arrangement could be called 窄膝襴 + 寬底襴 / zhai3 xi1 lan2 + kuan1 di3 lan2 / "narrow knee band + wide lower band." Other combinations with a wider knee band and thinner lower band, only a knee band, only a low band, etc. also exist, but over time this combination has proved to be the most popular in the modern Hanfu movement.

Other Outfit Pieces

Cami/underlayer: 主腰 / zhu3 yao1 / "Zhuyao Bodice"

Src: 云缕心衣: 中国古代内衣文化, 潘建华, 上海古籍出版社, 2005, ISBN9787532540945

The innermost layer for all four of the Ming Dynasty sets is a 主腰 / zhu3 yao1. Bearing some resemblance to western bodices, it's a slightly more sophisticated front-opening torso garment with straps tied over the shoulder and a line of buttons down the front. It has a high back with wide straps and buttons/ties down the front. (Refer to the Early Ming Dynasty post for more details.)

Pants: 直腰褲 / zhi2 yao1 ku4 / "Straight-Waist Trousers"

Src: 王爲剛,張偉,周金波 & 劉偉.(2016).江蘇泰州明代劉鑑家族墓發掘簡報 The Excavation of the Tombs of Liu Jian' s Family of the Ming Dynasty in Taizhou City, Jiangsu Province.文物,(06),41-62+1. https://doi.org/10.13619/j.cnki.cn11-1532/k.2016.06.003. Fig. 11

The pants for all four of the Ming Dynasty sets is of the form of the 直腰褲 / zhi2 yao1 ku4 / straight-waist trousers, a very standard form of pants worn by both men and women throughout the Ming Dynasty. Shown above is an example from the same Liu Jian family tomb as the third skirt artifact shown, M1:31, a pair of lined cotton pants. (Refer to the Early Ming Dynasty post for more details.)

Shirt: 立領對襟短衫 / li4 ling3 dui4 jin4 duan3 shan1 / "Standing Collar Parallel Lapel Short Top"

Src: 刘林,余家栋 & 许智范.(1982).江西南城明益宣王朱翊鈏夫妇合葬墓. Cultural Relics,(08),16-28+100-101.https://doi.org/10.13619/j.cnki.cn11-1532/k.1982.08.004. The The standing collar emerged in the last half of the Ming Dynasty, a variation from the basic cross-collar. This is something that the hanfu community has been arguing about recently because... idk some people just like looking for trouble, but yeah basically it's another variation of inner-garment usually only found in the Ming Dynasty. It's not quite the same as the Qing Dynasty standing collar or mandarin collar. Standing collars or vertical collars can also come in crossed or parallel lapel versions; the parallel lapel version is more commonly seen in innerwear. Our design has a red rayon body with a quiver-sleeve shape and bead buttons down the front. The inside of the collar is lined with teal, so it can be worn flipped down to expose the color if you want.

Coat: 圓領大襟補服 / yuan2 ling3 da4 jin4 bu3 fu2 / "Round Collar Overlapping Lapel Badge Robe"

Src: 盐池冯记圈明墓, 宁夏文物考古研究所, 科学出版社, 2010, ISBN9787030289148, 彩版68

The round collar top or robe has evolved all the way from Tang to Ming. Women's round-collar robes typically don't have 擺 / bai3 or protruding flaps on each side. These are usually considered slightly more formal outerwear garments, with the buzi we talked about earlier on the front and back. Reflecting the discussion on the social phenomenon of the mid-late Ming Dynasty from earlier, the design for the buzi here is of a five-clawed 龍 / long2 dragon, which would historically be reserved for the emperor and only the emperor—this would be a unique restriction case that would almost never be violated. We are, however, in the present day where we can wear whatever we want, so I figured I'd basically max out the blasphemy to represent this phenomenon. The style of the buzi is also very much modernized and not meant to mimic a Ming or Qing style buzi, it's just a continuation of the white dragon theme from Journey to the West.

Other Styling

Makeup was still mostly similar, but we start to see the lip shape getting even thinner. The eyebrows also start to flatten out to almost a straight line rather than the arched look from previous time periods.

Hair continued on with the structure of the 三綹頭 / san1 liu3 tou2 / three-strand hairstyle. The mingfu portraits would've had a different kind of hairstyle mandated by, once again, fashion restrictions for official's wives, but for this project we went with another 三綹頭 variation, this time with a simpler doubled-up swoop style in the back.

Accessories

Hair accessories were once again 纏花 / chan2 hua1 / “wrapped silk” flower hair pins sponsored by the Forbidden Boutique (ig: @/forbidden_boutique), a small business selling handmade traditional jewelry and hair accessories based in LA. This traditional technique is estimated to have originated in the Ming Dynasty and involves wrapping silk threads around paper petal forms and wire to create flowers. We used two flower clips for this one, purple and light pink.

Earrings: Sooooooooo full disclosure there were originally gonna be earrings for this set but I Straight Up Forgot To Put Them On and only noticed when we got to the rotating shots, so like. Too late. Uh, here's a photo of them anyway, the pair on the right. These were also laser-cut and based on a carved jade artifact. I spent like several hours sanding the edges to make them look nice and then forgot to use them at all ;-;

Sources

I find this a pivotal time period for the Ming Dynasty so apart from the main spreadsheet I'm gonna point out a few sources that I think are especially good here.

Superfluous things: material culture and social status in early modern China by Craig Clunas, slightly older but extremely good discussion on material culture in the Ming Dynasty

Wearing the hat of loyalty: imperial power and dress reform in Ming Dynasty China by Buyun Chen

Dressing the state, dressing the society: Ritual, morality, and conspicuous consumption in Ming dynasty China by Yuan Zujie

Historical text: 大明會典, Wanli Era, 61st section

Historical text: 明史, 43rd section, translated

Works Cited Database [MMQ]

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Evolution of the Mamianqun: Late Ming

Nav: Presentation // Intro // Southern Song 南宋 // Yuan 蒙元 // Early Ming 明初 // Mid-Early Ming 明中前 // Mid-Late Ming 明中後 // Late Ming 晚明 // Fabrics Pt 1 // Fabrics Pt 2 // Misc Fun Facts // Conclusion

Model: Tiona Zeng (ig: @/tinazzeng), MAISON at Yale

Background

Terminology

First some terminology clarifications. Late Ming can refer to two periods: 晚明 and 明末. 

晚明 is the more literal translation of Late Ming. It usually refers to the period starting either at the beginning or middle of the Wanli era, going until the end of the Ming Dynasty where it gets taken over by the Qing. This period is sectioned out because it includes the gradual decline of the dynasty.

明末 more literally means ending Ming, referring to  only the last few years of the dynasty, from about 1620 onwards, when the dynasty was pretty much on its deathbed. It may or may not include Southern Ming, also called 後明/hou4 ming2/“later/after/back Ming,” a tiny remnant of the Ming that hung around for a bit after the fall of the dynasty, which coexisted with the first few years of the Qing Dynasty.

For the purpose of this project, though, the last look focuses on the late Ming period starting from the mid-Wanli era and going until the official end of the dynasty in 1644, because Late Ming has established itself in the modern Hanfu community as its own popular sub-aesthetic. Late Ming style typically consists of long, minimalistic tops, very wide sleeves, and delicate ornamentation in very few select spots.

A note, though: while the Late Ming style as referred to in today's hanfu community means one thing, it's important to remember that "late Ming" actually lasted quite a long time, and moreover that it was especially known for how quickly trends changed at this time. 余懷/Yu Huai, a writer who lived from 1616–1695CE, stated that "衫之短長, 袖之大小, 隨時變易, 見者謂時世粧也.” or "the length of their robes, the size of their sleeves, all of these changed completely randomly, and these were called 'fashion' by those who saw it."

It's extremely likely that what we call Late Ming style today is only one small part of what was trendy at this time; there is no "Late Ming Style" in history. We know it was at least trendy at one point during Late Ming, but it's far from representative of the whole period in general. Beyond that, there were many conflicting opinions about fashion going on at the same time: some people liked the flashy stuff, some people thought minimalism was better, some people were super progressive in ushering in new trends, others thought that these new trends would upset the balance of nature.

So just keep in mind that when we say Late Ming style, we're referring to the specific style that the hanfu community calls "Late Ming style," which we know existed at some point for some people during Late Ming, but was almost definitely not ubiquitous throughout the time period.

The Invention of Taste

Part of the possible reason for the emergence of minimalism was the idea of tastefulness, which rose in opposition to the flashy, flamboyant style of middle Ming. I talked about the problem of mimicry in the previous post, how anyone with money could now afford extravagant fabric and fashion to look affluent and well-off, and the idea of conspicuous consumption, where your rank and social credit came from your material possessions.

“True” nobles from historically important households were very unhappy about this—they looked down on merchants and artisans as, like, “common people,” as opposed to their well-connected, socially superior families. Scholars, gentlemen, etc. held similar views. They needed a different way to distinguish themselves from the newly rich.

That distinguishing factor was taste. As a concept, it’s a set of… limitations, so to speak, on these material objects—and how to use or display them—exclusive to people with “good upbringing;” aka basically a set of symbolic rules that only the noble families would know about. Boundless extravagance from new money was labeled as superficial, gaudy and excessive, or in other words, distasteful. (We definitely have a similar concept of sophistication vs trashy flashiness today.)

That’s how I'm led to believe that the minimalistic but grand Late Ming style arose: they still wanted to show that they were well-off—super big robes that required lots of fabric to make, large sleeves that meant you had servants to do things for you, etc.—but the designs on them were very simple and elegant, with a lot of solid colors or subtle jacquard patterns, nowhere near as flashy as the mid-early Ming trends. In this way the “true” aristocrats distinguished themselves from the “fake” wealthy people: the real noble families were tasteful and sophisticated, while the overly gaudy merchants were just playing at looking high-class while not truly being from noble, educated, cultured households.

And again—this is only one sub-style, like cottagecore or lolita or dark academia, that was well-liked during this time period. Just think about how fast trends change now. Massively flashy gold embellished coats and stuff definitely existed at the same time.

The Little Ice Age

Note: most of the information references The Little Ice Age and the Fall of the Ming Dynasty: A Review, by Fan Ka-Wai. It is publicly available with extensive references. Refer to sources spreadsheet at the bottom of this post for more.

The Little Ice Age hit worst in late Ming, stirring up even more unrest among the people. It hit during "the late 16th century to the end of the 17th century" (Fan Ka-Wai, The Little Ice Age and the Fall of the Ming Dynasty). Again, it wasn’t just the weather being colder—the LIA came with a whole host of issues related to rapid climate change, similar to (though opposite of?) global warming today: increased storms, weak summer monsoons, weather phenomena like El Niño, etc. China being a largely agricultural economy, the climate effects were devastating for most people. Probably the biggest effect was the "megadrought" that started in 1637, worsened in 1641 by the eruption of Mount Parker (among other volcanic eruptions), causing plague, famine, and general chaos.

We’ve seen before that the more anxious people get, the bigger the class divide gets. It’s happening today, too: to cope with the sense of impending doom, people turn to other things to take up their thoughts: material possessions, gossip, etc. Late Ming was no stranger to this. In addition, the colder temperatures encouraged the lengthening of tops into ankle or floor-length robes, under which the hem of a skirt could peek through. As a result, skirt decorations migrated to the bottom of the skirt (since the rest of it would be covered anyway).

We also see an increase in the popularity of embroidery on skirts here. I don't know the exact reason for this but I would guess that it's a more economical way of adding decoration to only a very small part of the skirt, rather than something all-over.

The Fall of Ming

I won't pretend to be in expert on the ending Ming/early Qing period; in fact it's probably one of the periods I know least about (in proportion to the amount of available info about it) because I generally don't really like the aesthetic of this time period, which is heavily Qing-influenced, so I haven't looked into it as much.

But from what I have seen, the factors contributing to the fall of a Ming as a whole were largely:

Natural effects from the LIA, as discussed above, causing "famine, drought, locusts" (Fan 2023)

Internal rebellion, from people unhappy with the government, especially because of the materialistic class war going on + the crop failures from the LIA

Inter-ethnic conflict, possibly made worse by the culture thing

Persistent invasion from the Manchus

People still don't really agree on which one/ones contributed most; many don't agree on the LIA being a factor because it should've equally affected the Manchus (I see the point but I still think it made people Not Happy, so I put it there anyway). I couldn't presume to tell you which I think was the most impactful either; I don't know enough to form much of an opinion. At the end of the day, though, I'm tempted to blame capitalism, because why not?

The Skirt: Research & Evidence

Artifacts

Various Skirts From 嘉興王店李家墳明墓 / jia1 xing4 wang2 dian4 li3 jia1 fen2 ming2 mu4 / Li Family Mausoleum in Wangdian, Jiaxing

Src: “梅里雲裳”明代服飾形象復原系列作品, 蔣玉秋, 北京服裝學院美術學院/中國絲綢博物館, various exacavation images from p7-10 (2022?) pdf

The Li Family Mausoleum in Jiaxing consists of four tombs labeled M1, M2, M3, and M4. From the tomb epitaphs it was determined that M2 belonged to 李湘 / Li3 Xiang1, M3 belonged to his principal wife with an unknown surname, M1 belonged to a secondary wife whose surname was 陳 / chen2, and M4 to another wife with the surname 徐 / xu3. As a result, three of the four tombs contained various women's clothing articles that we can examine for a look into late Ming fashion.

Out of these we know that Madam Chen died when she was 92 years old in the seventeenth year of the Wanli era, which would've been 1589. We don't know exactly when the other tombs were buried, but the report says it was probably before Madam Chen because her epitaph says she was entombed "to the left of the tomb of her late husband," so he must have already been deceased.

The most intact skirt artifacts were found in M1 and M3, so Madam Chen and unknown-surname-principal-wife's tombs.

Src: 嘉興王店李家墳明墓清理報告, 吳海紅, 嘉興博物館，彩插3，圖5、6，p53（2009）

Above are artifacts M3:17 and M1:24, screenshotted from a scan of the initial excavation report's colored print section, both of which have gold-thread woven decoration confined to the bottom of the skirt.

Src: “梅里雲裳”明代服飾形象復原系列作品, 蔣玉秋, 北京服裝學院美術學院/中國絲綢博物館, 四季花蜂蝶绸裙 p25-26 (2022?) pdf

Another artifact restored from tomb M4, the 四季花蜂蝶绸裙 / si4 ji4 hua1 feng1 die2 chou2 qun2 / Four Seasons Flowers, Bees & Birds Silk Skirt, was documented in a restoration report, with the technical line drawing included. You can see that the pleats are not at all trapezoidal, and the waistband is completely straight, in opposition to the flared shape of the earlier mamianqun. This skirt has a damask floral pattern for most of the body and a gold-threaded yingluo/beaded jewelry pattern decoration concentrated at the bottom.

白色暗花紗繡鳥紋裙 / bai2 se4 an4 hua1 sha1 xiu4 niao3 wen2 qun2 / White Organza Embroidered Bird Pattern Skirt

Src: 白色暗花纱绣花鸟纹裙, Baidu

From 孔府舊藏 / kong3 fu2 jiu4 zang4 / Kong Family Mansion collection, heirloom piece (so not an excavated object, an heirloom passed down over generations). Known colloquially in the hanfu community as 花鳥裙 / hua1 niao3 qun2 / "flowers and birds skirt," super popular recreation style now. 3-4 wide pleats on each side, slightly trapezoidal shape but much less pronounced curvature than middle Ming.

Not dated to a particular part of Ming, but given context and trends I would say it's very likely to have been from late Ming: we know that white skirts were one (of many) trend during late Ming, and that embroidery briefly overtook woven decoration.

Design

Skirt

低欄 / di3 lan2 directly translates to "lower lan" (refer to prev post for the definition of a lan), aka the band of patterning located near the hem of the skirt, which can peek out from the bottom of a longer robe/top. We know that this was a very popular arrangement during Late Ming (although many arrangements were simultaneously popular, so it's difficult to relegate any particular style to a particular period).

In addition, the pleats on this design are straight/parallel, not arranged in a trapezoidal sunburst pattern, leading to a straighter horizontal waist band with less curvature to it. Very early mamianqun had straight-shape pleats as well, but the trapezoidal silhouette took over in popularity for most of middle Ming. Straighter pleats made a comeback because they fit better inside of the long robes, whereas the trapezoidal skirts—which widen out from the waistband—tend to protrude outwards and ruin the shape of the top.

This skirt design has six pairs of pleats per side (again higher than average number historically, but more commonplace for the modern hanfu community).

Other Outfit Pieces

Cami/underlayer: 主腰 / zhu3 yao1 / "Zhuyao Bodice"

Src: "Leisurely Life of a Lady," 孫璜 Sun Huang, mid-17th century, Qing Dynasty, Freer Gallery of Art Collection

The innermost layer for all four of the Ming Dynasty sets is a 主腰 / zhu3 yao1. Bearing some resemblance to western bodices, it's a slightly more sophisticated front-opening torso garment with straps tied over the shoulder and a line of buttons (or ties) down the front. Later on sleeveless versions may or may not have existed (there's one artifact floating around but it's unclear if the straps just rotted off). Shown above is a painting from the early Qing Dynasty by Sun Huang, formerly attributed to famous Ming Dynasty painter Qiu Ying. While the painting was made during the Qing Dynasty, it was made very early on during Qing by a Han painter, and it depicts Han women dressed in extremel characteristic late Ming clothing (as is common for paintings of ladies—often they are clothed in outfits from previous time periods, it's a genre norm). The two women in the painting are shown wearing a red zhuyao under a longer sheer robe, a very common summer fashion choice of the time. (Refer to the Early Ming Dynasty post for more details.)

Pants: 直腰褲 / zhi2 yao1 ku4 / "Straight-Waist Trousers"

Src: Yellow plain damask trousers, 334, 大明衣冠論壇, pg 288

The pants for all four of the Ming Dynasty sets is of the form of the 直腰褲 / zhi2 yao1 ku4 / straight-waist trousers, a very standard form of pants worn by both men and women throughout the Ming Dynasty. Shown above is an example from the Dingling mausoleum of the Wanli emperor. (Refer to the Early Ming Dynasty post for more details.)

Shirt: 無領衫 / wu2 ling3 shan1 / "Collar-less Top"

The so-called 'collar-less' top is named that way because it lacks a separate collar piece/strip/rectangle that's pieced together with the body of the garment; instead, the raw edge of the collar area is just enclosed with bias tape. However, the result is remarkably similar to the round collar parallel-lapel shirt, just with a very thin collar piece; as a result, it's also referred to as 窄圓領 / zhai3 yuan2 ling3 / narrow round collar. Our design has a red rayon body with teal collar binding and placket, plus agate bead buttons running down the front.

Coat: 立領斜襟長襖 / li4 ling3 xie2 jin1 chang2 ao3 / "Standing Collar Diagonal Lapel Robe"

Src: 明暗云纹白罗长衫, 文物山東, 山東博物館

While similar to the mandarin collar, the standing collar is a separate collar type hailing from the Ming Dynasty. The popular Late Ming aesthetic often features the long standing collar robe with a diagonal lapel going from the center of the collar to the side of the body, often paired with a very long length and large sleeves, as embodied by the artifact shown above from the Shandong Provincial Museum. One feature of Ming Dynasty wide sleeves is that the front of the sleeves are almost always sewn closed, leaving only a small opening at the wrist, which is highlighted in our design by a gold piping, 圈金/quan1 jin1/'gold outline.' Our design is a dark inky rayon-polyester blend lined with a pale teal polyester-cotton-silk blend. The inside of the collar is lined with a red rayon, which can be folded down for a slightly shorter two-tone collar, also outlined in gold.

Other Styling

L: 明代帝后半身像（二）　冊　孝靖皇后, Empress Xiaojing, 中畫000327N000000006, National Palace Museum Collection // R: 明代帝后半身像（二）　冊　孝定皇后, Empress Xiaoding, 中畫000327N000000004, National Palace Museum Collection

Makeup is where you start to see the eyebrows starting to droop at the outer ends—not only are they pretty much completely flattened out with no arch at all, the outer half curves downward, giving you this sort of permanently-slightly-disappointed look. The lips also continue to take on a flatter and thinner shape. The petal shape is a lip shape that was at least existent during Late Ming—it's a bit more exaggerated than the thinner historical shape, which is shown above in the empress portraits of the Xiaojing Empress, the wife of the Wanli Emperor, and the Xiaoding Empress/Empress Dowager, his mother.

I lowkey can't find where I got this painting from but from what I remember it should be a Qing dynasty painting of Han women sitting around a table playing some sort of card or other gambling game, I think in an opium den or something???? If someone else manages to find it lmk lol but I know there's more than one version of it, I just for the life of me I can't track it down, all the women in the painting have this hairstyle so it's a really good example

Hair was based on the 牡丹頭 / mu3 dan1 tou2 / "peony head" hairstyle (idk why it's called that either tbh), which was a look that imo looked very similar to a beehive or pouf where the hair was coiffed with extra volume on top and hair combed directly back from the hairline. This lasted from late Ming into ending Ming and (I think? Not sure about this one) early Qing as well, with varying degrees of exaggeratedness from a slight bump to a prominent Marie Antoinette-style high roll. We kept it kind of in the middle for this one.

Accessories

Hair accessories were once again 纏花 / chan2 hua1 / “wrapped silk” flower hair pins sponsored by the Forbidden Boutique (ig: @/forbidden_boutique), a small business selling handmade traditional jewelry and hair accessories based in LA. This traditional technique is estimated to have originated in the Ming Dynasty and involves wrapping silk threads around paper petal forms and wire to create flowers. The one shown is actually a brooch that I managed to work into the hair.

Src: 明代帝后半身像（二）　冊　孝純皇后, Empress Xiaochun, 中畫000327N000000008, National Palace Museum Collection

Earrings: The five-petal plum blossom earrings I made here were based on the pearl petal flower earrings worn by some of the later empresses in their portraits. The photo on the right above is a portrait of the Xiaochun Empress/Empress Dowager, the mother of the Chongzhen Emperor, the last emperor of the Ming Dynasty, in which she is wearing similar earrings. These took the most effort to make out of all of the pairs of earrings.

Src: 金脚宝玉佛面环 上海肇嘉浜路打浦桥明代顾姓族墓出土

The original most likely had a stamped or cut metal base that the gemstones were then welded or glued onto; for my version, I twisted the frame out of 18 gauge brass jewelry wire (essentially just made 5 connected double-layered loops with round-nose pliers and then bent then around each other until the end loops met in a plum blossom shape). Then I used 28 gauge brass wire to wrap the pearl beads onto the frame, plus a tiny red bicone that I just had laying around for the center.

The longer pearl strands are just pearl beads threaded onto a head pin, then attached to the flower frame. The last pearl in the center one is slightly larger than the rest.

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Okay we're almost done! Just a fabric design post + concluding comments left! Also sorry for lack of pics in the first half making it really dense lol, the 30 image limit is lowkey killing me

Works Cited Database [MMQ]

^ srces wip for late ming at time of post (ill add them in gradually in the next few days)

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Evolution of the Mamianqun 馬面演變 2026 [Official]

Nav: Presentation // Intro // Southern Song 南宋 // Yuan 蒙元 // Early Ming 明初 // Mid-Early Ming 明中前 // Mid-Late Ming 明中後 // Late Ming 晚明 // Fabrics Pt 1 // Fabrics Pt 2 // Misc Fun Facts // Conclusion

(Will put video text in here in highlightable text form when I have time)

Official caption:

In celebration of the 2026 Year of the Horse, Cloud9 Hanfu Studio (九雲閣) presents our first ever video project: Evolution of the Mamianqun (馬面裙之演變), a look through the ages at how one of the most popular and beloved styles of hanfu—the mamianqun (馬面裙) or "horse-faced skirt"—transformed throughout the Song, Yuan, and Ming Dynasties. We hope you enjoy this journey through history with Cloud9!

0:00 - Intro

0:35 - Song Dynasty

2:18 - Yuan Dynasty

3:50 - Early Ming Dynasty

5:21 - Mid-Early Ming Dynasty

7:01 - Mid-Late Ming Dynasty

8:19 - Late Ming Dynasty

If any of the hanfu sets in this video catch your eye, all are available for purchase (always custom-sized to fit you and made to order!) exclusively at our Etsy shop! https://www.etsy.com/shop/cloud9hanfu

Officially sponsored by: @lizistudio@forbidden_boutique 💎

The Team (thank you!!!): 🎬 Direction: @[email protected]@chlobaltblue 💃 Models: @emi1y_chang@tinazzeng@maisonatyale 👗 Clothing & Jewelry: @[email protected] 💄 Makeup: @chlobaltblue@[email protected] 💆‍♀️ Hairstyling: @lizistudiola 🎥 Film & Edit: @zerovsabre@sokaimaika@minibober 🎼 Music: @premiumbeat@[email protected] 🌸 Hair Accessories: @forbidden_boutique ❤️ Backstage Assistance: @[email protected]