The social and cultural significance of dress practice and its changes is shaped by the way clothing was delivered and how it has entered people’s lives. Since the early days of the colonial encounter in what today is Zambia, imported textiles and clothing became far more than quotidian wear. Western-styled clothing became a centrepiece of consumption, a focal point of everyday life, which people localised in the process. Labour migration across the region made cities and towns into key spaces for work and consumption, enabling the development of both new clothing practices and the tailor’s craft. Men’s suits and women’s dresses were actively involved in these processes. Migrants spent a good part of their cash earnings on purchasing clothing for relatives and dependents.

African men were eager to wear long trousers and suits and they went to great lengths to obtain them. As a result of new dress sensibilities, the repertoire of tailors expanded to include garments that required more skill and attention to individual client desire in the design of suits and elaborately styled dresses.

Chapter 2 leaves the rural rainforests of the northern Pacific lowlands for its two small urban frontier towns: Nóvita—the capital of Chocó before independence—and Quibdó—the capital of Chocó afterward—where the majority population of white slaveholders and mineowners lived alongside the entrepreneurial merchants from Jamaica, France, and Italy who began to settle in the Pacific lowlands after independence. Based on tax records, wills, travelogues, and other archival sources, this chapter offers a door-to-door geography of Quibdó after the Wars of Independence and explores the small-scale slaveholding central to its households. Despite slavery’s slow destruction under gradual emancipation rule, the local trade in slaves and Free Womb children paradoxically remained as active as ever in Chocó well into the 1830s and 1840s.

This chapter considers the everyday life of urban groups from whom Chaucer drew some of his Canterbury pilgrims: the Merchant, the craftsmen and the Shipman. These offer examples of rich, modest and poorer folk. The chapter first examines the likely variations in their material worlds: in housing, furnishings, meals, food and drink, and clothing. It also looks at the conditions for travel, urban health and cleanliness, and at childhood, education, and marriage.The second part of the chapter looks at the possible structures of the day for the three occupations. Probably all had servants to ease their lives. Merchants were likely to work at least partly outside the home; craftsmen generally work from home; but shipmen were likely to be absent for long periods. All would have opportunities to take part in public life; the merchants in municipal administration, the craftsmen in their gilds, and all within the parish organisation.

What is ‘heresy’? One answer would be, ‘that which orthodoxy condemns as such’; though we may also wish to consider when conscious dissent invites such a condemnation. The main ‘heresy’ in late medieval England was that usually termed Lollardy, understood to be inspired by the radical theological thought of John Wyclif (1328-1384), which among other things emphasised the overwhelmingly importance of Scripture, and of lay access to Scripture, through vernacular translation. Orthodox repression of heresy began in the late fourteenth century and developed in various ways in the fifteenth. There are small traces of these much wider battles in Chaucer’s oeuvre, but it would be very hard to say quite how he saw them. We might instead see the fluidity of attitude toward aspects of religion in Chaucer as a sign of his times. ‘Dissent’ can encompass more than that which is solidly decried as heresy, and ‘orthodoxy’ can turn out to be more than one mode of religious thought and expression.