RPQM GUIDELINES

The following page details the rules and guidelines of Lavinia State | Roleplay.

All players are required to familiarize themselves with the writings of the following page; the utilization of ignorance and/or loopholes of any type will not be tolerated during the handling of tickets or reports.

Fashion in the late 1800’s was a turning point for fashion transformation, especially in the Victorian era. This period witnessed a dramatic shift in clothing design, materials, and societal attitudes toward dress, reflecting broader changes in technology, gender roles, and cultural identity.

During the Victorian era (1837–1901), fashion was characterized by modesty, opulence, and rigid social codes.

What Is RPQM?

The world of 1885 is much, much different than the modern world. RPQM, short for Roleplay-Quality-Management enforces a sense of realism and immersion through the enforcement of historical accuracy. The following page details RPQM guidelines that are considered the firm 'limits' of anachronistic, uncommon or unrealistic features in roleplay.

RPQM Guidelines vs. Reports

Being told your roleplay is improper or unrealistic is not a good feeling for anyone - it can feel hurtful and targeted. Additionally, the vast majority of unrealistic portrayal or 'acting out of boundaries' can be handled in-character - for example, commenting on the odd way someone is dressed, or denying service to a individual who is behaving oddly in public.

However, there are lines when issues step beyond the reign of what can be reacted to in-character. For example, when you encounter a character in anachronistic clothing, a horrific racial stereotype, or a character dressed in unrealistically bright colors. These are the cases that RPQM Reports are to be opened - when a character is beyond the suspension of disbelief.

Please remember - players may inform one another but may never police another's roleplay.

FASHION IN 1885

Women’s clothing featured elegant dresses with tight bodices and wide bell-shaped skirts. These were worn by both High Society daily and the middle class population for social events. The level of complexity of the dresses were typically used to reflect both status and femininity. As industrialization progressed, textile production became more efficient, making fashionable garments more accessible to the growing middle class. Corsets were considered undergarments, so they were typically only worn under outer clothing and in private quarters as lingerie. Daywear dresses were usually more conservative, consisting of long sleeves, high necks, and cotton or wool fabric depending on the climate. Women did not typically wear pants in public in the late 1800’s but of course there were always exceptions: Women who engaged in certain work settings such as ranch work, bounty hunting, law enforcement positions, and other horse-related or labor-intensive activities.

For men, fashion remained relatively conservative but began leaning toward a sleeker, more modern look. Three-piece suits, tailcoats, waistcoats, and frock coats were common attire for men of High Society and middle class men for social events. Common daily wear could range from jeans and work shirts to trousers and dress shirts.

Modesty in the late 1800’s was a central value, deeply tied to the Victorian era moral and social codes. Women’s fashion typically covered most of the body with high necklines, covered shoulders and elbows, and full-length skirts. Corsets were worn to shape the body but not revealed. Ankles, arms, and collarbones were considered inappropriate to reveal outside of specific contexts such as evening wear. Men’s clothing, outside of work wear, was usually conservative and structured to emphasize seriousness, discipline, and respectability.

Overall, the late 1800s served as a bridge between the formality of earlier centuries and the modern, expressive styles that would emerge in the 20th century. It was a period of innovation, social change, and the beginning of fashion as a more democratized and influential cultural force.

The State of Lavinia is made up of a mixed bag of cultures and levels of societies. We understand that there is no one size fits all style of attire for any individual character. That being said, all clothing issues are to remain as IC issues other than a couple of exceptions such as modern-looking attire and brightly colored clothing that does not fit the time period. If you see a player with questionable attire, a polite /pm in game as a friendly heads up or a report to law enforcement will be the recommended means of addressing the issue. Law enforcement agents will be allowed to assess the situation and speak to the player but will not be allowed to ‘force’ the player to make adjustments that they do not feel comfortable with. Players are not allowed ‘police’ any other players fashion choices for their character to the point that the player feels uncomfortable OOC. This is a strict rule and will be enforced with serious repercussions. Admins will only be stepping in to deliberate if the RPQM rules as mentioned above are broken or in the case of dispute. In these cases, an RPQM ticket can be opened.

WOMEN'S RIGHTS

In the late 1800s the women’s rights movement was gaining momentum, especially in the United States. However, women’s rights were still very limited and the fight for equality was far from over.

Suffrage Movement - a social and political movement aimed at securing women’s right to vote in elections

The most prominent aspect of women’s rights during this period was the fight for the right to vote spurring the suffrage movement, with women organizing rallies, forming suffrage societies, and lobbying governments.
Some states in the U.S., like Wyoming in 1869 and Utah in 1870, had already granted limited voting rights for women, but it was far from nationwide.
Despite the early success in some states, the 19th Amendment, which granted women nationwide voting rights, was not passed until 1920.

Social Expectations – social expectations of women in the U.S. were deeply rooted in traditional gender roles

Women were still largely expected to fulfill domestic roles: wife, mother, homemaker.
Social norms discouraged female independence or leadership in public life.
Feminists of the time were often mocked, marginalized, or accused of being "unfeminine."
This mainly applied to middle- and upper-class white women; working-class women and women of color were often excluded from this.

Marriage & Legal Rights - women had very limited rights when it came to marriage and family law

Marriage was expected for almost all women, with the husband as legal and social head of the household.
Being a single woman or childless was seen as undesirable.
Divorce was rare, difficult to obtain, and stigmatized.
In the case of divorce, child custody was almost always granted to the father.

Employment & Economic Rights - women's participation in the workforce was limited, but it was growing, especially for working-class women in factories, mills, and as domestic workers

Middle- and upper-class women were expected not to work outside the home.
Working-class women (especially immigrants and Black women) often had to work out of necessity, commonly in:
- Factories
- Domestic service (maids, cooks, nannies)
- Teaching or nursing (for some educated women)
Even when employed, women were paid far less than men and often faced harsh conditions.

Education – educational opportunities were expanding by the late 1800s but were still limited compared to those available to men

Education for girls was improving but still limited. It was typically focused on subjects like reading, writing, music, religion, and home economics.
Higher education - the number of women attending colleges and universities grew during this period, although many institutions of higher learning remained male-dominated.
Women were often discouraged from pursuing serious careers, as intellectual ambition was seen as unfeminine, but the idea that women should have access to the same intellectual opportunities as men was gaining traction.

Immigrant Women - women who migrated, often with their families, sometimes alone—from foreign countries to the United States

Women in the late 1800s faced unique challenges. They were often the primary wage earners in their families, working long hours in factories or as domestic servants. At the same time, they were subject to racism and nativism, and their struggles were often overlooked in the broader women's rights movement.
However, many immigrant women became leaders in labor rights, suffrage, and settlement house movements.

The late 1800s were a time of significant activism and progress for women's rights in the U.S., though much of the key legislative and cultural changes would come later in the 20th century. So, despite the strict expectations, by the late 1800s, there was a rise of women who chose to challenge the norms such as suffragists, labor activists who fought for better working conditions for women, and women writers, reformers, and intellectuals who pushed against traditional roles.

While the State of Lavinia is relatively more progressive regarding women’s rights compared to some of the areas mentioned above, it's important to remember that, in keeping with the historical realism of the period, women who defy traditional norms may still face in-character scrutiny and criticism.

PORTRAYAL OF MINORITIES

The portrayal of minorities in the late 1800s was mostly shaped by the aftermath of the Civil War, immigration, and ethnocentrism. These portrayals were often derogatory, dehumanizing, and used to reinforce social, political, and economic hierarchies. The treatment of minorities varied across cultures, but many faced consistent marginalization, harmful stereotypes, and, in some cases, complete exclusion.

The lives of African Americans in the United States during the late 1800s was shaped by a complex and often deeply discriminatory cultural, political, and social environment. African Americans in the United States were experiencing increasing discrimination, violence, and systemic exclusion—especially in the South, following the end of Reconstruction (which officially ended in 1877).

Post-Civil War Reconstruction - Jim Crow Era - Jim Crow laws were a set of state and local statutes enacted primarily in the Southern United States between the late 1800s and the mid-20th century. These laws lead to widespread segregation, disenfranchisement, and violence toward African Americans virtually stripping them of all political, economic, and socials powers.

These included:

Portrayals in media and entertainment were dominated by racist caricatures (e.g., minstrel shows, blackface). Positive portrayals did exist, especially in African American communities, where photography was used to portray dignity, family, and resilience. However, mainstream art often excluded or distorted African American figures unless they were shown in subservient roles.

Literature and newspapers often described African Americans as inferior, dangerous, or comical. These portrayals were used to justify segregation, voter suppression, and as an attempt to establish white dominance. In response, African Americans began to create their own newspapers, schools, literature, and institutions to assert identity and dignity.
Education was segregated which created separate schools for Black and white children.
Most universities and colleges were closed to African Americans, though some historically Black colleges (like Tuskegee Institute, founded in 1881) began providing higher education.
Public Spaces such as restrooms, restaurants, theaters, waiting rooms, water fountains, transportation, and even cemeteries were segregated.
Access to quality education, medical care, and housing was vastly unequal.
Interracial marriage (miscegenation) was banned in many states.
Although the 15th Amendment (1870) granted Black men the right to vote, Southern states found legal loopholes to suppress it. Laws like literacy tests, poll taxes, grandfather clauses, and intimidation were used to disenfranchise Black voters.
Job discrimination often led to African Americans being trapped in impoverished and destitute lifestyles.
Lynchings and mob violence were often ignored or minimized in mainstream portrayals or framed as justified.

Despite setbacks, African American intellectuals and leaders like Frederick Douglass, Ida B. Wells, Booker T. Washington and Frances Harper pushed back against stereotypes and documented the reality of African American life, laying the groundwork for future civil rights movements.

The portrayal of Native Americans in the U.S. during the late 1800s was greatly influenced by the deepening conflicts between Native peoples and the United States government, as well as the ongoing process of westward expansion. This period coincided with the forced displacement of Native populations, the erosion of their traditional ways of life, and the broader process of westward expansion and industrialization. This was a period characterized by the culmination of the Indian Wars and the aggressive push for assimilation, often at the cost of Native American cultures, lands, and lives.

In the late 1800s, the portrayal of Native Americans in the United States was a complex mix of romanticized idealism and brutal dehumanization. On one hand, Native Americans were portrayed as noble and wise figures in the popular imagination, and on the other, they were depicted as barbaric and uncivilized obstacles to progress. The cultural narratives around Native Americans were not just shaped by these portrayals but were instrumental in justifying policies of displacement, violence, and forced assimilation. These portrayals were tied to the policies and actions of the U.S. government, which was in the process of undermining Native sovereignty and imposing Western cultural norms. These portrayals continue to influence how Native American history is understood and remembered today. The legacy of these stereotypes still persists in popular media and culture, and there is a growing effort among Native communities to reclaim their own stories and portrayals in a more authentic, self-determined light.

The "Indian Wars" and Displacement: As white settlers expanded westward, they often viewed Native Americans as obstacles to this expansion. The government and settlers increasingly saw them as "enemies" to be defeated in wars and removed from their land. This led to numerous conflicts known as the Indian Wars (roughly 1860-1890), where Native American tribes were forced onto reservations and their traditional ways of life were severely disrupted.

Views toward Native Americans were shaped by a combination of racial prejudice, fear, and a desire to expand westward.
The idea of the was beginning to take hold in mainstream thought. This view was rooted in the devastating effects of U.S. policies on Native American communities, including forced relocations, the mass slaughter of buffalo (their primary food source), and the destruction of their traditional ways of life. The 1880s were the tail end of a period where large numbers of Native Americans were being confined to reservations or killed in military conflicts. This concept, promoted by both the media and the government, depicted Native American cultures as dying out or being "absorbed" by the forces of American expansion and civilization.
The "Noble Savage" vs. the "Savage" Stereotype: Some portrayals, especially in literature and early Hollywood films, romanticized Native Americans as a symbol of an idealized "natural" life, untouched by civilization. This caused Americans to view Native Americans as noble, untamed figures, often called the "noble savage." This way of thinking portrayed them as dignified but doomed to extinction due to their inability to adapt to modern society. On the other hand, there were those who saw Native Americans as "savages" who posed a threat to civilization and were obstacles to American progress and expansion. They were viewed as violent, uncivilized, and threatening. This portrayal often depicted them as obstacles to the progress of American civilization and was used to justify violent military campaigns, like the Indian Wars.
The idea of the “Indian Problem” became widespread, particularly as settlers encroached on Native lands. The government’s policies toward Native peoples, including forced relocation (like the Trail of Tears) and the establishment of reservations, were justified in part by dehumanizing portrayals of Native Americans as standing in the way of American progress.
During this time, the U.S. government frequently entered into treaties with Native American tribes, but these agreements were often broken, leading to a loss of land and sovereignty. The treaties were sometimes framed as ways to "help" Native Americans adapt to Western ways, but they were more often tools for dispossession and control.
The government’s stance on Native Americans was largely focused on assimilation and displacement. Politicians and reformers argued that Native Americans could be “civilized” through the institution of Western-style education, farming, and Christianity, while simultaneously pushing for more land and resources to be appropriated for settler communities.
- The Indian Bureau and Reformers: The Bureau of Indian Affairs, in collaboration with religious groups and missionaries, was heavily involved in these efforts to "civilize" Native Americans. This portrayed them as subjects in need of guidance, rather than sovereign peoples with rich cultures and histories.
- : The federal government had already placed most Native American groups onto reservations, where many faced starvation, poverty, and disease. The portrayal of Native Americans living on reservations during this period was often one of helplessness or the idea that they were being "taken care of" as they transitioned away from their traditional ways.
The image of Native Americans in the media was heavily shaped by the context of ongoing military conflicts. Native American resistance to U.S. government policies was often depicted as futile and savage in the press. Wild West shows such as Buffalo Bill played a significant role in shaping public perceptions of Native Americans. These shows often depicted Native Americans as both noble warriors and fierce enemies of American progress, presenting them as both heroic and dangerous figures.
Native Americans were often portrayed in a more negative light in popular literature, reinforcing the view that they were inherently violent and in need of conquest or civilization.
In art and photography, Native Americans were often depicted as noble, dignified figures or as "warriors" engaged in heroic battles against U.S. soldiers, like those seen in the works of artists such as Frederic Remington. These portrayals were often idealized and heroic, but they also reinforced the stereotype of Native Americans as the vanishing warrior class.
Boarding schools were established where Native children were sent to become “civilized,” where they were forced to abandon their languages and cultural practices in favor of Western education and values.
The late 1880s marked the end of the Indian Wars, culminating in the Dawes Act (1887), which aimed to assimilate Native Americans and break up tribal landholdings.
The late 1800s was a period of active resistance by many Native American groups. Leaders like Sitting Bull, Crazy Horse, Geronimo, and Chief Joseph fought to protect their people and lands from encroachment. These figures were often depicted as either tragic heroes or villainous "war chiefs," depending on the perspective of the storyteller.
The "Indian fighter" became a celebrated figure in American culture. Figures like General George Armstrong Custer, despite his disastrous defeat at the Battle of Little Bighorn, were often portrayed as heroic martyrs in the fight against Native resistance.
Overall, the dominant white perspective was one that saw Native Americans as a "problem" to be solved—whether through assimilation, removal, or military force. While there were some individuals and groups who advocated for Native American rights, they were often in the minority, and their voices were largely drowned out by the prevailing attitudes of the time.

The portrayal of Mexicans in the United States during the late 1800s was shaped by racial, cultural, and political dynamics that often reflected stereotypes and prejudices. As the U.S. expanded westward and acquired vast territories that had previously belonged to Mexico. Mexicans were often seen through a lens of xenophobia, racial hierarchy, economic exploitation, and cultural stereotyping.

Racial and Ethnic Prejudice: Mexicans were often seen as racially inferior or “less civilized” by many Anglo Americans. This reflected broader 19th-century ideas of racial hierarchy in the U.S., which affected how they were treated socially and legally.
Economic Exploitation: Many Mexicans, especially in the Southwest (Texas, New Mexico, Arizona, and California), worked as laborers in agriculture, mining, and railroad construction. They were frequently paid lower wages and subjected to poor working conditions, reinforcing stereotypes that they were only suited for manual labor.
Cultural Stereotypes: Mexicans were often reduced to stereotypes that depicted them as lazy, dishonest, or inferior. These negative portrayals were part of a broader racial discourse that sought to justify Anglo-American dominance in the newly acquired territories and to promote the idea of "Manifest Destiny."

Mexicans were often stereotyped as poor, unmotivated farmers or workers, seen as unproductive compared to the industrious American settlers. This image painted them as unfit for economic and social advancement.
Popular media and literature often portrayed Mexicans as lazy, untrustworthy, or prone to violence. At the same time, some romanticized depictions of Mexican culture appeared in dime novels, but these were often caricatures, rather than accurate portrayals.

Legal and Social Marginalization: Following the Mexican-American War (1846–1848) and the Treaty of Guadalupe Hidalgo, Mexicans in newly annexed territories lost land, political influence, and legal protections. The new borders and the shifting national identity led many Anglo Americans to see Mexicans as "other," even though many of them had been living in these territories for generations. They were often treated as second-class citizens and were often relegated to lower social and economic positions. They faced discrimination in schools, courts, and public spaces and treated as foreigners or “outsiders.”

Mexicans were often segregated from white communities in schools, churches, and public spaces. They were subject to different laws or were denied basic rights, such as the right to vote or own land.
Mexicans were often relegated to low-paying, manual labor jobs, especially in agriculture, railroad construction, and mining. These jobs were seen as undesirable by many Anglo workers, which led to Mexican labor being heavily exploited.

Immigration and Border Attitudes: While large-scale Mexican immigration increased in the late 19th century due to economic opportunities in the U.S., Mexicans were frequently portrayed as a “threat” to jobs and social order, a stereotype that intensified in the early 20th century.
Land Ownership and Displacement: Many Mexicans in the southwest had owned large tracts of land, but after the U.S. took control of these territories, land disputes often arose. Anglo settlers frequently took advantage of legal loopholes and prejudices to deprive Mexicans of their property, despite the fact that they had legal land grants under Mexican rule.
Cultural “Inferiority”: The Mexican culture, language, and Catholic religion were often portrayed as backward and inferior to the Protestant Anglo-American norms. The idea of "Americanization" was widespread, with efforts to assimilate Mexican Americans by suppressing their culture and forcing them into the American way of life.
The "Greaser" Stereotype: The term "greaser" was used derogatorily to describe Mexicans and Mexican Americans. It referred to the idea that they were dirty or uncivilized, and it played into broader racial and class-based prejudices. The "greaser" stereotype was widely used in literature, political discourse, and entertainment to maintain racial boundaries.
Resistance and Cultural Survival: Despite these negative portrayals, Mexican Americans and Mexicans in the U.S. maintained a rich cultural identity. They continued to practice their traditions, language, and religion, and they resisted efforts at forced assimilation. Their role in the labor force, the arts, and local politics helped preserve Mexican culture in the U.S., even in the face of discrimination.

The portrayal of Asians in the U.S. in the late 1800s was shaped by a complex mix of economic, political, and racial tensions, particularly as Asian immigrants, mostly Chinese, became more visible in American society. These portrayals were overwhelmingly negative, dehumanizing, and often violent. Treatment of Asians was influenced by stereotypes that fueled discrimination and were used to justify exclusionary policies.

Cultural Stereotyping and Exoticism

Public Perception: Seen as competitors for jobs and morally corrupt, leading to anti-Chinese violence (e.g., Rock Springs Massacre).
Purpose: Fueled support for exclusionary immigration laws and segregated "Chinatowns."
These portrayals contributed to a broader racial hierarchy that placed Asians as perpetual foreigners, a trope that has persisted in various forms into the present.

Legal and Political Marginalization

The Chinese Exclusion Act of 1882, which was the first major federal law banning a specific ethnic group from immigration, reflected and reinforced the negative portrayals. It was the first major federal law to ban immigration based on race or nationality.
Asians were denied the right to become naturalized citizens, own property in some states, or testify against white citizens in court.

Gendered Stereotypes

Chinese men were depicted as sly, dangerous, and sexually threatening, particularly toward white women.
Women of Chinese descent were often reduced to caricatures as prostitutes or passive victims, playing into both sexualized and victimizing stereotypes.
Asian men were feminized in contrast to white masculinity, portrayed as weak, servile, or sexually predatory.
Asian women were either invisible or hypersexualized as prostitutes or “exotic” figures.
The opium den was a frequent setting used to portray Chinese men as morally corrupt and a danger to white women and children, portraying them as sneaky, opium-smoking, unassimilable outsiders.

Media and Art

Political Cartoons: Magazines and cartoons published derogatory caricatures of Asian people with exaggerated features, unflattering traits, queue hairstyles, and hunched postures. They were often portrayed as engaging in criminal or subversive behavior, depicting them as threats to white labor and women. Many cartoons portrayed Chinatowns as dens of disease, filth, gambling, and opium, fueling white fears of moral and physical contamination.
Theater and Literature: “Yellowface” performances in vaudeville and early theater further dehumanized Asians.
Newspapers: Sensationalist reporting on Chinatowns and crime reinforced the idea that Asian communities were dangerous and lawless.

Depictions as Economic Threats

Chinese laborers were portrayed as cheap, docile workers who undercut white labor.
Many of the negative portrayals stemmed from real tensions: Chinese immigrants had been recruited to work on the transcontinental railroad and in mining but later became scapegoats.
During economic downturns, especially after the Panic of 1873, hostility grew, as Asian workers were seen as taking jobs from white laborers. Asians were in turn scapegoated for unemployment and declining wages.
Slogans like “The Chinese Must Go” became common in labor movements, notably supported by groups like the Workingmen’s Party of California.

The “Yellow Peril” Stereotype

Asians, especially Chinese immigrants, were often depicted as a threat to American jobs, culture, and morality.
The term “Yellow Peril” reflected fears that Asian people would overrun Western societies due to their supposed foreignness, inscrutability, and inability to assimilate.

The year 1885 was a critical moment in the history of anti-Asian racism, marked by widespread xenophobia, labor unrest, and even mob violence, all heavily influenced by the media and popular portrayals of Asians as dangerous outsiders.

The Rock Springs Massacre - On September 2, 1885, one of the most violent anti-Chinese attacks in U.S. history occurred in Rock Springs, Wyoming:

White miners, angry over labor competition, attacked Chinese workers, killing at least 28 people and burning dozens of homes.
This event was directly fueled by negative portrayals of Chinese as job stealers and non-citizens, and the media coverage often blamed the Chinese for not assimilating.

Portrayal after the massacre:

Some newspapers sympathized with the attackers, reinforcing racist narratives.
Others framed the violence as unfortunate but inevitable because of the perceived "refusal" of Chinese to Americanize.

The portrayal of Jewish and European people in the United States in the late 1800s was shaped by complex dynamics of immigration, assimilation, prejudice, and socio-economic transformation. Both Jewish and European immigrants (especially those from Southern and Eastern Europe) were marginalized, stereotyped, and portrayed as threats to the cultural and racial fabric of the U.S. While some groups had begun to integrate, the influx of new immigrants intensified xenophobic and anti-Semitic sentiment, shaping portrayals in both popular culture and policy.

Stereotypes commonly included:

Greedy or materialistic (especially in association with finance or business).
Physically and culturally distinct, sometimes caricatured in anti-Semitic cartoons and literature with hooked noses, hunched postures, and other racialized caricatures.
Politically radical, especially with the rise of socialism and anarchist movements in immigrant communities.
Jews were depicted as greedy moneylenders or scheming foreigners.
Italians, Poles, and Slavs were seen as criminal, dirty, and un-American.
Although many Irish immigrants had been in the U.S. for decades they were still portrayed as drunken, violent, uneducated (especially in political cartoons) disloyal Catholics or tools of the Pope.
German immigrants were viewed more favorably than Irish or Slavs but were still sometimes criticized for maintaining their language and customs. They were associated with beer-making, industriousness, and order. In some Protestant communities, they were praised for being “model immigrants.”

Immigration Context

The term “European immigrants” is broad. In the late 1800s, there was a shift from Northern and Western Europeans (e.g., Irish, Germans, Scandinavians) to Southern and Eastern Europeans (e.g., Italians, Poles, Greeks, Slavs). Each group was portrayed differently based on class, religion, and language.
Large numbers of Jews began arriving in the U.S. during the 1880s, especially from Eastern Europe (e.g., Russia, Poland, Lithuania) fleeing pogroms and persecution.
Earlier Jewish immigrants from Germany had already begun integrating into American society by the mid-1800s and were often more economically established. They were often middle-class professionals, merchants, or business owners.
Eastern European Jews beginning to arrive in large numbers (especially post-1881, following pogroms in the Russian Empire). They were poorer, Yiddish-speaking, and more visibly religious (e.g., Orthodox dress), which triggered more visible anti-Semitic responses.

Bund-member-picnic-YIVO-scaled-e1654816546293-500x383.jpg

Media & Cultural Portrayals

Newspapers, books, political cartoons, and pseudoscientific racial theories (e.g., phrenology, eugenics) spread stereotypes. Jewish immigrants were often portrayed in newspapers and popular culture as foreign, clannish, and resistant to assimilation.
Political cartoons from Puck and Judge often depicted immigrants (especially Jews and Irish) as:
- Dirty, dangerous, or diluting American values.
- Contrasted with “noble” Anglo-Saxon types.
Jews and Southern/Eastern Europeans were often lumped together in discussions about the “problem” of immigration.
There was a rise in nativist movements, such as the American Protective Association, and immigration restriction efforts culminating in the Immigration Act of 1924.
Scientific racism and eugenics were gaining popularity, influencing portrayals of Jews and Eastern/Southern Europeans as racially inferior.
Anti-immigrant sentiment was growing, especially after the 1870s economic downturn.
The American Protective Association (founded in 1887) would soon channel anti-Catholic and anti-immigrant fears.

Resistance and Adaptation

Many Jews worked as peddlers, tailors, shopkeepers, and gradually became prominent in the garment industry.
Jewish communities built strong religious, cultural, and mutual aid institutions, including synagogues, newspapers, schools, and benevolent societies, drawing both admiration and suspicion.
Jewish Americans faced exclusion from elite universities, social clubs, and some professions, leading to the establishment of parallel institutions.

We understand that other racial groups also faced discrimination during this time, but the experiences of these particular groups were among the most intense and tragic, which is why we have chosen to discuss them in this category. If you create a character of a minority race not listed above and have questions about their historical background or portrayal, feel free to open a ticket, our admins will be happy to assist you.

The State of Lavinia WILL NOT condone or replicate the severe discrimination historically demonstrated towards minorities. While we acknowledge that such behavior did occur during the time period, we have chosen to address themes of racism and discrimination in a way that supports immersive storytelling without negatively impacting roleplay for any of our players. We do recognize the historical realities, but our priority is to ensure that no player feels uncomfortable, whether in-character or out-of-character, while playing here on Lavinia.

ECONOMY AND TRADE

The economy and trade in the United States during the late 1800s were marked by significant transformation, driven by industrialization, the expansion of the railroads, and a shift towards a more globalized economy. This decade was part of the Second Industrial Revolution (roughly 1870–1914), which saw major technological advances, rising global trade networks, and widening economic inequality—both within and between nations.

In the late 1800s, the U.S. transformed from a predominantly agrarian economy to one dominated by industrialization and global trade. This era marked the rise of big business, the expansion of railroads, and the development of new technologies that revolutionized both production and trade. Despite economic growth, the country faced deep inequalities, labor unrest, and political conflicts over issues like monetary policy and the concentration of wealth. The economic foundations laid during this period would shape the U.S.'s development into a major global power in the 20th century.

INDUSTRIALIZATION

The late 19th century saw the U.S. rapidly industrialize, particularly between the Civil War (1861-1865) and the turn of the 20th century. The economy shifted from agrarian to industrial, and the United States became one of the world's leading industrial powers.

Steel and Railroads: The steel industry, driven by figures like Andrew Carnegie, became the backbone of industrialization. Steel was essential for building railroads, bridges, and factories. The expansion of railroads also facilitated the transportation of goods across the vast country, opening new markets for American businesses.
Factories and Labor: Manufacturing grew significantly, with companies like Henry Ford's automobile plant and factories producing goods for both domestic and international markets. This led to urbanization, with people moving from rural areas to cities to work in factories.

EXPANSION OF RAILROADS

The U.S. railroad network expanded rapidly in the late 1800s, creating a national transportation system that facilitated the movement of goods and people. By the 1880s, the completion of the Transcontinental Railroad (1869) had linked the eastern U.S. with the western territories, opening up new trade routes and markets.

Market Expansion: Railroads allowed goods to be transported more efficiently and at lower costs, which helped to expand markets for American agricultural and industrial products. This also meant that raw materials from the West could be brought to the factories in the East, and finished goods could be distributed across the nation.
Growth of Agriculture: With the opening of new territories in the West, agriculture also boomed, with farmers producing grains, cattle, and other products for both domestic and international markets. The railroad made it easier to transport these goods.

THE RISE OF BIG BUSINESS AND MONOPOLIES

The late 1800s saw the rise of massive corporations, particularly in industries like oil, steel, and railroads. Business magnates like John D. Rockefeller (oil), Andrew Carnegie (steel), and J.P. Morgan (finance) amassed vast fortunes and were able to dominate entire industries.

Monopolies and Trusts: Many of these industries were controlled by monopolies and trusts that stifled competition and set prices. For example, the Standard Oil Company controlled nearly all oil production in the U.S. These monopolies were often criticized for being exploitative and anti-competitive, which led to calls for regulation.
Labor Unions: As a result of harsh working conditions in factories and mines, labor unions began to emerge in the late 1800s. Workers demanded better pay, shorter hours, and improved conditions. The American Federation of Labor (AFL), led by Samuel Gompers, was one of the most influential labor organizations of the time. Labor unions began to form (e.g., the Knights of Labor), and there were frequent strikes—like the Great Southwest Railroad Strike (1886).

IMMIGRATION AND THE LABOR FORCE

The U.S. experienced a wave of immigration from Europe, Asia, and other regions, which fueled the labor force necessary for industrialization.

European Immigrants: Many European immigrants arrived in the U.S. seeking economic opportunities in factories, mines, and on railroads. Immigrants from southern and eastern Europe, including Italians, Jews, and Poles, made up a large portion of the labor force.
Chinese Immigration: Chinese immigrants, particularly on the West Coast, contributed to railroad construction, though they faced significant racial discrimination and restrictive laws like the Chinese Exclusion Act of 1882.

Alaska_Steamship_Company's_steamer_DORA,_ca_1912_(THWAITES_21).jpeg

THE GROWTH OF INTERNATIONAL TRADE

As American industry grew, so did the country’s involvement in global trade. The late 1800s marked the U.S.'s transition from an isolated economy to a more globally interconnected one. Known as part of the Gilded Age (1870s–1900): a time of enormous industrial growth but also inequality.

Exports: The U.S. began to export manufactured goods, agricultural products, and raw materials, particularly to Europe and Asia. The expansion of U.S. agricultural output, particularly wheat and corn, was crucial to global trade.
Imperialism and Foreign Policy: The U.S. also began to assert itself more in international affairs. The acquisition of territories like Hawaii, Puerto Rico, and the Philippines, as well as the construction of the Panama Canal (beginning in the early 20th century), were part of the U.S.'s increasing involvement in global trade networks.

ECONOMIC CYCLES AND CRISES

The U.S. economy experienced several booms and busts during this period, including a number of financial crises that highlighted the volatility of the economy.

Panic of 1873: A major financial panic caused by the collapse of railroad overexpansion and the failure of banks led to a depression that lasted several years.

MONETARY ISSUES : THE GOLD STANDARD VS FREE SILVER

A major political and economic debate of the time was whether the U.S. should stick to the gold standard (which limited the money supply to the amount of gold reserves) or allow the free coinage of silver to increase the money supply.

Gold Standard: By the late 1800s, the U.S. had firmly adopted the gold standard, which was supported by the banking and business elites.
Free Silver Movement: On the other hand, farmers and many working-class people supported the idea of free silver, which would inflate the currency and make it easier for them to pay off debts. The Populist Party and figures like William Jennings Bryan campaigned on this issue, though it was ultimately defeated in the 1896 presidential election.

KEY ECONOMIC AND TRADE DEVELOPMENTS

Agricultural Boom: The U.S. agricultural sector expanded during this period, particularly after the Homestead Act of 1862, which encouraged settlement of the West.
Technological Advances: Innovations like the telegraph, electricity, and the internal combustion engine also played a significant role in the U.S. economy’s development.
Expansion of Banking and Finance: Financial institutions and markets expanded rapidly, and the creation of the Federal Reserve System in 1913, shortly after this period, helped stabilize the economy.

INDUSTRIALIZATION AND ECONOMIC GROWTH

By 1885, the U.S. was undergoing rapid industrialization, and the effects of the Second Industrial Revolution were being felt across the nation. New technologies and business practices were transforming industries like steel, oil, and textiles, which were central to the economy.

Steel Industry: The Bessemer process (introduced in the 1850s) had revolutionized steel production, making it cheaper and more efficient. Andrew Carnegie's Carnegie Steel was one of the largest and most profitable steel companies in the world.
Oil Industry: Oil production in the U.S. was also expanding rapidly. In 1859, Edwin Drake had drilled the first successful oil well in Pennsylvania, and by the 1880s, John D. Rockefeller's Standard Oil controlled a significant portion of the U.S. oil market, both refining and distribution.
Textiles: The textile industry was a major part of industrialization, especially in New England, where large factories produced cotton and woolen goods. The use of mechanized looms and the increasing availability of cheap labor helped fuel growth in this sector.
Technological Innovation: The late 19th century saw the rise of electric power, the telephone (invented by Alexander Graham Bell in 1876), and improvements in machinery and transportation. Innovations in communications and manufacturing were expanding production capabilities.

AMERICAN FOLKLORE

Southern folklore in the U.S. during the late 1800s was a rich tapestry of stories, beliefs, songs, and customs shaped by the region's cultural diversity, especially among African American, Indigenous, and European American communities. It reflected themes of survival, morality, transformation, resistance, and often contained elements of magic, nature, and spirituality. Many folklorists and writers began collecting and publishing folk tales. While this helped preserve traditions, many were filtered through white, often romanticized or stereotypical lenses. Since Lavinia is situated in the heart of the deep South, where diverse cultures and beliefs intersect, we’ve woven various pieces of folklore into the lore. We’ve also developed a number of original legends unique to the State of Lavinia.

AFRICAN AMERICAN FOLKLORE

African American folklore in the U.S. during the late 1800s was a rich and powerful oral tradition, rooted in African storytelling, shaped by the trauma of slavery, the end of slavery (1865), and reimagined through life in Reconstruction and Jim Crow America. These stories were not just entertainment, they were tools of survival, resistance, and cultural preservation. Amid economic hardship and racial oppression, folklore remained a cornerstone of African American community life, told on porches, in fields, churches, and around fires.

Br’er Rabbit (short for Brother Rabbit) - Perhaps the most famous trickster figure, Br’er Rabbit who Appears small and weak but always outsmarts stronger characters.

: Small, weak, but extremely clever.
: Outsmarts stronger animals (like Br’er Fox or Br’er Bear) through lies, reverse psychology, and escape artistry.
: Represents the enslaved or oppressed Black person navigating systems of power and injustice through clever resistance.
Br’er Fox and Br’er Bear - Small and weak, but always clever enough to beat bigger animals. These characters often represent white authority figures or other oppressive forces. They are outwitted repeatedly by Br’er Rabbit.
Br’er Rabbit and the Tar-Baby - Br’er Rabbit tricks the fox into throwing him into the briar patch, where he was actually safest.

HOODOO AND VOODOO

Hoodoo and Voodoo folklore in the U.S. during the late 1800s was deeply tied to the spiritual and cultural practices of African, Indigenous, and European traditions. These belief systems, which originated in Africa and were brought to the Americas through the transatlantic slave trade, became prominent in the Southern U.S., particularly in regions like Louisiana, Mississippi, and parts of the Carolinas. Practitioners used roots, herbs, charms, and spells for protection, healing, or revenge.

Hoodoo, often referred to as "conjure" or "rootwork," is a folk magic tradition that blends African spirituality, Native American herbalism, and European occult practices. It was primarily used for practical purposes, such as healing, protection, love spells, and even revenge. Rootworkers, who were often respected members of the community, used herbs, candles, charms, and other objects to influence the world around them. Hoodoo was largely a personal and pragmatic practice, deeply rooted in everyday life.

Voodoo, or more specifically Louisiana Voodoo, was a more structured religion that developed in the Gulf Coast region, particularly in New Orleans. It combines elements of West African Vodun, Catholicism, and Native American beliefs. Voodoo practitioners, or Voodoo priests and priestesses (often called houngans and mambos), believed in a pantheon of spirits called loa who could be called upon for guidance, protection, or healing. Rituals often involved music, dancing, and possession, where individuals believed they were inhabited by spirits. The practice of Voodoo also had a strong connection to the community, and Voodoo priests and priestesses were often consulted for both spiritual and practical matters.

In the late 1800s, Hoodoo and Voodoo became intertwined with the cultural fabric of the South, though they were often misunderstood and misrepresented by outsiders. The fear and fascination with these practices led to sensationalized stories of “black magic,” curses, and supernatural powers, fueling both intrigue and fear in local communities.

In the State of Lavinia there have been quiet whispers rippling through the swampy marshlands of Lemoyne, detailing the practice of more 'unconventional' religious beliefs - worshippers of Haitian Vodou in a little area called Lakay.

HAITIAN MIGRATION AND VOUDOU

The Haitian Revolution (1791–1804) led to a wave of Haitian refugees fleeing to the United States, particularly to cities like New Orleans, Charleston, and Savannah. These refugees, including free people of color and formerly enslaved individuals, brought with them a rich blend of cultural and religious practices. Among these was Vodou, which quietly influenced local African diasporic religions such as Louisiana Voodoo and Hoodoo. Although Vodou was rarely practiced openly due to social and legal pressures, its elements persisted, especially within Black communities in the American South. Haitian Vodou was further shaped by local traditions, resulting in Louisiana Voodoo, a syncretic practice that shares deities (lwa or loas) and rituals with its Haitian roots while incorporating distinctly regional elements.

Core Practices of Haitian Vodou in the U.S.:

Lwa are spirits that serve as intermediaries between the human world and the supreme creator (Bondye).
Practitioners (vodouisants) invoke and serve the lwa through songs and drumming, ritual dances, spirit possession, and offerings of food, rum, cigars, candles, and perfumes
Home altars (called pe or espas lwa) are central to practice.
These spaces are decorated with:
- Images of Catholic saints (representing lwa)
- Colored cloths, candles, flowers, and ritual items
- Offerings like water, coffee, rum, and food
Vodouisants maintain these altars with regular devotions, especially around feast days.
Ceremonies usually include:
- Invocation of spirits with songs and drumming
- Dancing that invites spirit possession
- Animal sacrifice (chickens or goats, depending on tradition and setting)

Vodou includes herbal medicine and spiritual healing. Practitioners prepare baths, powders, or teas to treat illness, bad luck, or spiritual blockages. These remedies often blend African, Indigenous, and Catholic influences.
Possession is a key part of Vodou ritual: the lwa “mount” a person and communicate directly with the community. During possession, the individual may dance, give advice, heal, or deliver messages from the spirit world.
Vodou priests (houngans) or priestesses (mambos) often perform divination using tools such as:
- Cards
- Shells or stones
- Dreams or spirit communication
Divination guides decisions and spiritual direction for individuals and the community.

NATIVE AMERICAN FOLKLORE

Native American myths and legends were foundational to the land's folklore. Native American folklore was a deeply spiritual and storytelling-rich tradition passed down through generations, despite immense pressure from colonialism, forced assimilation, and displacement. Tribes had their own oral traditions long before European settlers arrived, and some stories became more widely known in this era due to ethnographers and writers documenting them. Within the tribes, stories were traditionally passed down by elders, spiritual leaders, and designated storytellers, often during the winter months, when communities had time to come together. Though frequently misunderstood or appropriated by outsiders, many tales featuring spirits, shapeshifters, and nature deities eventually found their way into settler folklore and storytelling traditions.

Common Themes and Figures

Trickster Figures

Coyote: Perhaps the most widespread trickster across the Plains, Southwest, and Plateau tribes. He was clever, greedy, foolish, and wise, often all at once. He brought fire to people, reshaped the land, or suffered from his own selfishness.
Raven: A creator and trickster, Raven brought light to the world and shaped the landscape.
Nanabozho: A cultural hero and trickster who taught humans how to live.

Creation and Earth-Shaping Stories

Sky Woman: Fell from the sky world and helped create the Earth on the back of a turtle.
Emergence stories: Described how people came from underworlds to the current world, often through sacred mountains.

Sacred Animals and Spirits

Buffalo: Sacred to many Plains tribes (Lakota, Cheyenne, Blackfoot), the buffalo featured in origin stories and vision quests.
Thunderbirds: Powerful spirit birds among Plains and Great Lakes tribes that controlled storms and lightning.
Water spirits: Like the Underwater Panther in Great Lakes stories, often seen as both dangerous and powerful.

Star and Moon Stories

Stories often explained constellations and celestial movements:
- Lakota and other tribes had the “Star People” or “Seven Sisters”.
- The Moon was often personified as a grandmother or guardian spirit.

MEXICAN-AMERICAN FOLKLORE

Mexican folklore in the U.S. during the late 1800s was vibrant, deeply rooted in Indigenous, Spanish, and mestizo traditions, and adapted to reflect the unique realities of Mexican American life, especially in the Southwest. These stories played a crucial role in maintaining cultural identity amid political, territorial, and racial upheaval following the Mexican-American War (1846–1848) and the signing of the Treaty of Guadalupe Hidalgo, which had annexed large parts of Mexico into U.S. territory. After 1848, many Mexicans suddenly became residents of the United States overnight. They faced land displacement, economic marginalization, and cultural erasure under Anglo-American rule. Folklore became a tool of cultural survival, a way to pass on values, history, resistance, and faith to new generations.

privateimagesd0c04fd0c04f6a-9297-4dfc-96f7-e3c645d692c0__0.jpg

La Llorona (The Weeping Woman)

La Llorona, meaning “The Weeping Woman,” is a legendary ghost from Latin American folklore. According to legend, she was a woman who, in a moment of grief or rage, often over betrayal by a lover, drowned her children in a river and later took her own life. As punishment or in eternal sorrow, her spirit is doomed to wander near bodies of water, crying out for her lost children. Her chilling wail, often heard as “¡Ay, mis hijos!” (“Oh, my children!”), is said to bring misfortune or even death.
Over time, La Llorona has become a cautionary tale used to warn children against misbehavior or wandering alone at night. Her story varies by region, but the core themes of loss, guilt, and haunting remain central.
In the U.S., this story migrated with Mexican communities, especially along the Rio Grande and into the Southwest, taking on new meanings: a symbol of loss of homeland, cultural grief, or the dangers of assimilation.

El Cucuy (The Boogeyman)

One of the most well-known and chilling figures in Mexican and Latin American folklore, especially popular among families in both Mexico and the U.S. Southwest.
A monster-like figure used to frighten children into good behavior.
In Mexican American homes, El Cucuy stories were retold with local variations, sometimes tied to U.S. border towns or railroad camps.

The Coyote and the Trickster

Mexican folklore drew from Indigenous traditions, featuring trickster animals such as the coyote.
These stories often illustrated the theme of cleverness against oppression, a reflection of Mexican Americans navigating Anglo-dominated systems in the U.S.

GHOST FOLKLORE

Ghost folklore in the South during the late 1800s was a rich blend of European traditions, African spiritual beliefs, and Native American legends, all shaped by the region’s violent history, religious fervor, and the legacy of slavery and the Civil War. This era, just after the Civil War (1861–1865), saw a rise in ghost stories as people tried to process trauma, grief, and mass death.

Restless Spirits of the Civil War

Many stories emerged of soldiers who never made it home, still haunting battlefields or plantations.
Ghostly reenactments of battles were common in local lore.

Plantation Hauntings

Former enslaved people and owners were often depicted as spirits trapped in the locations of their suffering or crimes.
Large homes and plantations were said to be haunted by women in white, phantom footsteps, and unseen crying—often linked to tragedy or injustice.

The concept of "haints", restless spirits of the dead who have unfinished business or were wronged in life. Haints can manifest in various ways, such as sudden temperature changes, ghostly sounds, misplaced objects, or even physical attacks.
The word "haint" was used widely in African American communities to describe malevolent spirits.
Traditions included practices to ward them off:
- Haint blue paint was traditionally used on porch ceilings or windows to repel and confuse spirits by mimicking water, believing that the spirits were unable to cross water.
- Bottletrees -glass bottles on branches to trap evil spirits.

The Lost Confederate

Usually depicted as a Confederate soldier who never returned home, he is cursed to roam old battlefields or long-abandoned military grounds. These tales often center on a soldier who perished in combat, became separated from his unit, or met a tragic, unresolved end. His ghostly presence is said to be an omen, foretelling death or disaster.

The Weeping Woman

In Southern folklore, the Weeping Woman is a ghostly female figure, dressed in white or black, seen wandering near rivers, plantations, graveyards, or battlefields, crying for her lost children, lover, or soul. It shares deep similarities with the La Llorona legend from Latin American culture, but in Southern U.S. folklore, the Weeping Woman takes on unique regional flavors tied to war, slavery, lost love, and family tragedy. She usually appears late at night or during storms crying out names of loved ones or wailing uncontrollably. She sometimes vanishes into mist or is seen gliding rather than walking. Her appearance may signal death, misfortune, or a haunting.

The Hanged Man

The story of the Hanged Man typically involves a spirit of someone who died by hanging, either unjustly or violently, often seeking revenge or continuing their suffering. Usually portrayed as a ghostly figure, sometimes with a rope around his neck, he is said to haunt the place of his death or locations tied to his final demise. These stories usually involve the ghostly figure tormenting or harming others, either in a quest for revenge, to claim new victims, or in a desperate search for resolution to his untimely end.

The Ghost of Agnes Dowd

Agnes Dowd is the ghost of a young woman who haunts the swamps of Lemoyne, specifically in the Bayou Nwa region near Lagras. According to the anguished cries of her ghostly form, Agnes fell in love with a man her parents disapproved of. The two would secretly meet beneath an old tree in Bluewater Marsh. When Agnes became pregnant with his son, the man abandoned her for another woman, exposing their affair and bringing shame upon her family. This betrayal left her scorned and undesirable to other potential suitors. Though Agnes eventually convinced him to end his new relationship and return to her, she could not sway her parents’ opinion of him. In the end, her father, enraged and unforgiving, drew a weapon and killed the man, leaving Agnes devastated.

After witnessing this horrific event Agnes had a mental breakdown and went on rampage and murdered her family. She then hung herself from the tree where she used to meet with her deceased lover. Her gravestone now rests in the Shady Belle cemetery. Agnes’ ghost now wanders the swampy terrain of Bluewater Marsh at night, during foggy weather, delivering dramatic monologues filled with regret and sorrow.

CROSSROAD DEMONS

The folklore of the crossroad demon in the South during the late 1800s was a powerful blend of African, European, and Christian traditions, deeply rooted in Southern Gothic culture and Hoodoo/folk magic practices.

Legend held that the crossroad demon would either visit the humans in various forms to make deals called Faustian bargains in exchange for their souls, or they could be summoned by performing a ritual at midnight at a desolate rural crossroads. A person would bury a personal item, such as a tool or musical instrument at the site, then wait alone in the darkness for the demon’s arrival. When it appeared, the demon would offer a tempting bargain: your soul in return for fame, talent, wealth, or power.

The crossroads were believed to be a spiritual intersection, a liminal space where the physical and supernatural worlds met.
This belief has West African roots, where crossroads were considered sacred spaces to communicate with spirits. Enslaved Africans brought these ideas to the South, where they merged with Christian devil imagery and European folklore.
In Hoodoo, crossroads were often used for rituals, spell work, or contacting spirits.
In Voodoo, crossroads spirits and entities hold deep symbolic and spiritual meaning, but the idea of a “crossroad demon” is more a blend of African, Haitian Vodou, and later European-American folklore.

While Faustian bargains weren't a rarity in Lavinia and the larger world before the 1820s, reports and rumblings of such would skyrocket in the decades before the Civil War, keeping that pace well into the 1870s. Tales of what a man could do to get ahead in life soon spread, especially among the voodoo practitioners before the war and during Reconstruction.

A person must go to a crossroads in the dead of night or early morn; they then must wait until they smell the lingering scent of smoke and ash. It is then that, according to the newly freed men, an African American man wearing a large hat with a feather on the side would begin to appear. He would offer anything you could ever want or desire, and upon shaking his hand, you would fall into his debt for the gift. A soul for anything. This figure was called The Deal Maker.

Other tales spread as well, of a white man pale as the moon. This figure, named Old Lou, also wore a large hat with a feather on its side. Like the other, he also made deals at the crossroads.

The church labeled such deals as gravely sinful but did not align with the folkloric version that spread among the common folk. Activity of these two figures, who would eventually both be referred to by a variety of names such as Old Lou, Bowleg, Barron Devil, and Lewis (sometimes with the surname "Fare" following it), continued to rise, reaching its peak in the early 1870s. Just when it seemed like it was all the craze, supposed sightings stopped- all chalked up to mass hysteria and superstition; those who swore by its existence were treated at best as mentally unadjusted and at worst as blasphemers.

ROUGAROU

The Rougarou is one of the most enduring pieces of folklore in the American South, especially Louisiana. The Rougarou was a swamp-dwelling werewolf-like creature born of French loup-garou legend, reshaped by Cajun and Creole culture. It symbolized both fear of the wilderness and religious morality, haunting bayous and sugarcane fields while serving as a warning against sin, disobedience, or straying too far from community life.

French settlers and Acadian (Cajun) exiles brought the legend to Louisiana in the 18th century.
The word loup-garou comes from French:
- loup = wolf
- garou = a person transformed into an animal (werewolf-like).

In the bayous and Creole versions it evolved into the Rougarou, a creature with wolf-like or dog-like features but sometimes described as a man with glowing red eyes, or even a shapeshifter.
The Rougarou legend was used as a cautionary tale for both adults and children:
- Parents warned kids that if they misbehaved or didn’t follow rules, the Rougarou would come after them.
- During Lent, Catholics were told that breaking religious rules (like eating meat on forbidden days) could cause someone to be cursed and turned into a Rougarou for 101 days.

Some stories placed the Rougarou deep in the swamps, sugarcane fields, and bayous, lurking in the shadows. At night, travelers claimed to hear its howls or see glowing eyes.
Victims of the Rougarou curse would transform at night but return to human form by day, living in secrecy. They could pass the curse on to another human by drawing blood.
Much more closely tied to Catholic religious discipline. During Lent, breaking fast or eating meat was said to risk becoming a Rougarou.
Catholic priests and faith believed only church blessings or acts of penance could lift the curse.
Because of Voodoo influence, the curse was sometimes thought to be tied to sorcery or hexes, not just Catholic punishment.

BIGFOOT

In the late 1800s South, “Bigfoot” wasn’t called Bigfoot yet, it was the Wild Man, the Booger, or the Swamp Ape. These figures were described as large, hairy, man-like creatures that lived deep in forests, swamps, or mountains. Newspapers often reported sightings of strange, hairy “wild men” across the South. They were described as being 8–10 foot tall figures covered in hair with a terrible odor exuding loud, unearthly cries at night. The stories often blurred the line between escaped feral humans, Native American legends of forest spirits, and what we’d now call Bigfoot. Much like the Rougarou, Bigfoot-like figures were used as cautionary tales for children not to go into the woods alone and as explanations for dangers in the wild like missing livestock, eerie screams, and broken trees. These reflected the mystery of the wilderness in an era when large parts of the South were still heavily forested and swampy.

Regional Variations in the South

Appalachians (Tennessee, Kentucky, North Georgia, North Carolina):
- People spoke of the or in the woods.
- Parents used the legend to scare children into staying close to home.
- Miners and loggers in the mountains told tales of being stalked by large, hairy men.

Deep South Swamps (Louisiana, Florida, East Texas, & Lavinia):

Reports of —large, stinking, man-like beasts.
These were later tied to what modern folklore calls the “Skunk Ape.”
1800s hunters and fishermen in bayous claimed to hear screams or find strange tracks in the mud.

Arkansas & Mississippi:

Stories of circulated in newspapers as early as the 1840s, continuing into the late 1800s.
Some describe them stealing food, watching camps, or abducting animals.
These tales would eventually give rise to the legend (later in the 1900s).

RIVER MONSTERS

River monster folklore in the South in the late 1800s is rich and layered, drawing from Cajun, Creole, African, Native American, and French colonial traditions. The dense swamps, slow-moving bayous, and fog-shrouded rivers of Louisiana provided the perfect setting for supernatural creatures and cautionary legends. These stories often served as cautionary tales or explanations for mysterious natural phenomena in the region's many swamps, rivers, and bayous.

Bayou Serpent / Horned Water Snake - Giant snake or serpent monster usually located in large rivers or lakes.

: Indigenous (Choctaw, Tunica, and Natchez tribes), later adapted by Cajun settlers
Many Native stories told of Uktena, a giant horned serpent associated with water and danger. Settlers adapted these tales into stories of monstrous snakes that could overturn boats or hypnotize prey. These legends continued well into the 19th century, often passed orally in fishing villages and small river towns.

The Singing Swamp Woman (La Femme de l’Eau) - Siren-like water spirit located at hidden bayous and lakes.

: African diaspora folklore and French colonial myths
This was a seductive, ghostly figure seen drifting over the water, singing to lure men from their boats. If followed, she would lead them into quicksand, drown them, or feed them to a hidden river beast. Some say she was once a betrayed woman or enslaved person who died in the water and became a vengeful spirit tied to the bayou.

The Devil Gator - Monstrous alligator located in the bayou.

Rumors have been circulating among fishermen throughout the State of Lavinia about a massive, serpent-like creature said to inhabit the deep waters of Flat Iron Lake. Though the lake can be quite calm and tranquil, it also exudes an air of mystery, often shrouded in mist during early mornings and offering reflections of the sky at dusk. In the post-Civil War South, steamboat travel and fishing became common on inland lakes and rivers. Flat Iron Lake was believed by many to hold the body of a Confederate gunboat that vanished in 1863 during a massive storm. Survivors swore the boat was dragged under by something "with eyes like lanterns and a mouth full of shining metal teeth." Soon after, rumors began to spread about fishermen disappearing, cattle near the lake's edge being found half-eaten, and strange whirlpools that would appear in still water. Some claimed to hear a deep groaning sound under the water’s surface at night. The legend of a Flat Iron Lake Monster began to emerge. Witnesses claimed that they had seen a large serpent ranging between 40 and 60 feet long emerging from the depths of the water through the mist that hovered over the glistening surface of the vast waters. Tales of glowing eyes illuminating through the darkness were often reported on misty nights, especially after thunderstorms. While the existence of the creature remains unproven, it's wise to exercise caution when navigating the murky waters of Flat Iron Lake at night.

English_School_-_Loch_Ness_Monster_-_(MeisterDrucke-55285).jpg

VAMPIRES

By the late 1800s, areas like Louisiana and Lavinia had long been a hotbed for vampire folklore. Vampire myths and stories were part of the region’s rich blend of French, Spanish, African, and Creole cultures. While not as widespread or codified as in Eastern Europe, Southern vampire tales often revolved around disease, death, and the mysterious or unexplainable. It was frequently tied to rural isolation, religious fervor, and the fear of outsiders or the unnatural. These stories were deeply tied to the occult, magic, and mysticism, as well as the political and social climate of the time. Vampire lore became entangled with voodoo, ghost stories, and tales of aristocratic immortals living among the living.

Connection to Disease and Death

Many vampire stories in the South, as elsewhere in the U.S., were linked to outbreaks of tuberculosis. Families sometimes believed that a deceased relative who had died of the disease were returning from the grave to drain the life from the living. These beliefs led to exhumations, staking, and even burning of bodies in rural areas.

Graveyard Rituals

Superstitions around the dead led to ritualistic practices, especially in remote communities. Stories circulated of revenants, restless dead who returned to feed on the living. These revenants weren’t always described exactly like the fanged vampires, but they shared many similar traits: pale skin, nocturnal habits, and a thirst for vitality or blood.

Creole Influence and French Vampire Legends

The French influence, particularly from the late 1700s and early 1800s, left a heavy mark on Lavinia's folklore. French vampire myths, especially from regions like Provence and the French countryside, were brought over with the settlers. These often featured creatures like loup-garous (werewolves) and strigoi (vampires), but Lavinia’s blend of French and African American spiritualism took the vampire myths in a unique direction.
Vampires as Aristocrats: In some stories, vampires were depicted as wealthy, aristocratic figures who could pass as normal members of society but were rumored to drain the life from the less fortunate. This was a reflection of New Orleans' class struggles and the power of elite Creole families during that time.
The use of blood in voodoo rituals often overlapped with vampire lore, where blood was seen as a powerful conduit for life force and spiritual energy. In some legends, it was believed that a powerful voodoo priestess could control or summon vampires to serve her, sometimes requiring sacrifices.
Some Creole families were believed to carry a "vampire curse," a hereditary condition that transformed family members into vampires at certain ages or during certain phases of the moon. These curses were often said to be the result of dark deals made with spirits or demons.

The “Vampire Panic” in the 1800s

In Louisiana and in Lavinia, however, there were still widespread rumors of people being drained of blood or rising from the dead. Local newspapers would occasionally publish accounts of unusual deaths or attacks that fit the vampire narrative. In particular, the Vampire of New Orleans stories in the late 1800s claimed that certain individuals, often from marginalized communities, were "living dead" who could walk among the living at night and were responsible for mysterious deaths.
The concept of the living dead, those who were not truly dead but seemed to be in a death-like state, was a theme in both vampire and voodoo lore. Some believed that certain people could fall into a trance-like sleep or be buried alive, only to rise again as a vampire or zombie. This was also linked to fears about burial practices and the possibility of premature burial, common in an era with limited medical technology.
In some stories, people who were thought to be dead would return to life and seek revenge, often drinking the blood of their loved ones. This idea blurred the lines between vampires and zombies, both of which were prevalent in Louisiana and Lavinia folklore.

Legends of Specific Vampire Families

The LaLaurie Mansion in New Orleans, famously linked to the notorious Madame Delphine LaLaurie, a Creole socialite and serial killer, was rumored to be haunted by vampiric spirits.

Some vampire legends focused on aristocratic families, whose members were said to have practiced necromancy or engaged in blood-draining rituals in private. These families might have been seen as a metaphor for social corruption or the exploitation of the poor during a time of economic inequality.

Reminder: While these stories can be discussed and even witnessed by players, they remain unverified as actual events and are better seen as rumors or myths. Cryptid events may be initiated my staff members exclusively, and may never end in "proving" the mythology true.

LAW & OUTLAWS

Law and outlaws in the late 1880s played a central role in shaping American identity, especially in the Western frontier. This decade, often romanticized as part of the "Wild West" era, was defined by a tension between expanding civilization (law) and the chaos of untamed regions (outlaws). It was a transformative era marked by westward expansion, the aftermath of the Civil War, the rise of frontier towns, and significant legal and societal shifts. During this period, the tension between law and outlaws shaped much of the American West's mythology and reality and spiking a rise in vigilantism, banditry, racist violence, and rural crime.

LAWMEN

Lawmen in the South during the late 1800s were shaped by the unique challenges of the region, which included Reconstruction, lawlessness, and frontier expansion. Their traits often reflected the complex social and political environment of the time. While Hollywood romanticized the Wild West, much of the outlaw activity was brutal, and the lives of outlaws were often short and violent. Similarly, not all lawmen were noble, and many operated in morally gray areas.

Law Enforcement Structures

Marshals and Sheriffs: Local law enforcement was often provided by sheriffs and U.S. marshals. They were responsible for enforcing laws in towns and territories, but they were frequently underfunded and outgunned.
Federal Presence: Federal marshals and judges often oversaw justice systems.

Rugged Individualism - Many lawmen were self-reliant and often worked alone. They had to be tough and resourceful, as they were frequently outnumbered or faced violent opposition. Their success often depended on their ability to navigate both law enforcement and the dangerous, unpredictable nature of the environment.

Authoritative and Decisive - Lawmen had to command respect and authority, particularly in a region where the rule of law was not always strictly adhered to. Many were seen as enforcers of order, even when that meant using violence. Being decisive in tough situations was essential.

Violent and Tough - Law enforcement in the South often involved dealing with violent criminal elements like outlaws, cattle rustlers, and organized crime. Lawmen were expected to be tough, and many had a reputation for using force to maintain control. Gunfights were not uncommon, and many lawmen had to be proficient with firearms.

Patriotic and Loyal - Many Southern lawmen, especially those who served in the late 1800s, had served in the Confederate Army during the Civil War. This experience shaped their views and loyalties. They often held onto a strong sense of Southern pride and loyalty to the "Lost Cause," which affected their approach to law enforcement in the post-Reconstruction South.

Cultural Conservatism - The South during this period was steeped in tradition, and lawmen often embodied conservative values. They were expected to uphold the moral and social order, particularly around issues like racial segregation and the treatment of African Americans. This was a time when Southern laws were heavily influenced by racial discrimination, and lawmen often played a role in enforcing segregation.

Brutality and Corruption - In certain areas, lawmen could be corrupt or complicit in local power structures. Politicians and wealthy landowners often had influence over law enforcement, and some lawmen turned a blind eye to injustices or were even involved in illegal activities. Others used their position to extort or intimidate those who were powerless, especially marginalized groups like Black communities and poor whites.

Rural and Isolated - Many lawmen were based in small towns or isolated rural areas, where they had to maintain order over large territories with few resources. They were often deeply familiar with the local landscape, the people, and the social dynamics of their communities. This gave them an advantage in catching criminals or tracking down fugitives but also placed them in vulnerable positions.

High Sense of Duty and Honor - For many lawmen, their work was driven by a sense of duty, honor, and the desire to bring justice to a lawless region. These men were often seen as local heroes in their communities and were respected for their role in maintaining order during a turbulent time.

Skilled Horsemen - As the South was largely rural, many lawmen were skilled horsemen and often had to patrol vast territories on horseback. This made them not just enforcers of the law but also figures closely tied to the land and the culture of the South.

Criminal Justice and Law Enforcement

The convict lease system was created: Southern states leased prisoners (mostly Black men) to private companies as cheap labor, often under brutal conditions.
Law enforcement often served white interests and was complicit in or turned a blind eye to racial violence, including lynchings.
Courts were racially biased: Black defendants received harsher sentences and were rarely judged by juries of their peers.

Economic Laws and Sharecropping

Laws helped enforce the exploitative sharecropping system, where freedmen worked land owned by whites for a small share of the crops.
Debtors could be trapped by crop-lien laws, making it nearly impossible for Black farmers to escape poverty or move freely.

Crime and Punishment

Lawmen often used posses or deputized citizens to pursue criminals.
Justice was uneven, lynch mobs were common, especially where formal courts didn't exist.
The struggle between law and outlawry influenced the development of more organized and codified law enforcement practices.

Vigilantism and Frontier Justice

In places without formal courts or sheriffs, citizens formed vigilante committees, taking the law into their own hands.
This often led to extrajudicial hangings, especially in mining towns or cattle regions.
Vigilantism was sometimes praised, sometimes feared—depending on who controlled the narrative.

OUTLAWS

Outlaws in the South during the late 1800s had a distinct set of traits shaped by the post-Civil War environment, Reconstruction, economic hardship, and the lingering impact of frontier justice. These outlaws were often seen as both criminals and folk heroes, depending on perspective.

Anti-Establishment Attitudes - Many outlaws harbored deep resentment toward the federal government or Reconstruction authorities. They were often former Confederate soldiers or guerrillas who turned to crime after the war and disagreed with the new social and political order.

Guerrilla Warfare Backgrounds - Some outlaws had been bushwhackers or irregular fighters during the Civil War. They used tactics like ambushes, hit-and-run attacks, and blending in with local populations.

Rural and Poor Origins - Many came from impoverished backgrounds like tenant farmers, sharecroppers, or displaced families. Economic hardship and lack of opportunity pushed them toward crime.

Folk Hero Appeal - Some outlaws were viewed by locals as Robin Hood-like figures, especially if they targeted banks, railroads, or the wealthy. They gained reputations through word of mouth, newspapers, and even early dime novels.

Close Ties to Family and Community - Gangs were often made up of relatives or close friends. Family loyalty was a strong theme; betraying kin was rare and deeply condemned.

Use of Violence and Intimidation - Violence was a tool, often brutal, but calculated. Outlaws had reputations for being brutal in a fight, with fast draws and little fear of confrontation.

Horseback Mobility - Speed and knowledge of local terrain were key. Horses were essential for raids and escape, and they often used remote routes and backwoods trails for scouting targets and escaping lawmen.

Mistrust of Law Enforcement - Sheriffs and marshals were often outmatched or corrupt. Outlaws saw lawmen as tools of the elite or outsiders, creating a "them vs. us" mentality.

Criminal Specialization - Common crimes included train robberies, stagecoach holdups, bank heists, moonshining, cattle rustling, land disputes, and revenge killings. Outlaws often operated in gangs targeting travelers, merchants, and isolated farms.

Moonshining and Bootlegging

The South had a strong tradition of illegal distilling, referred to as "moonshining”.
When federal taxes were imposed on alcohol, many rural distillers refused to comply.
The Whiskey Rebellion era spirit returned, leading to violent clashes with federal tax agents.
These distillers often operated armed and in tight-knit family groups.

Realistically, not all lawmen would be universally disliked. In Lavinia, our Marshal and many of our Sheriffs are held in high regard due to their transparency and readiness to help the community. They actively engage with citizens, offer assistance when needed, and contribute to maintaining a balanced and immersive roleplay environment.

Although outlaw behavior is a recognized and welcomed aspect of Lavinia's culture, it’s important to remember that this setting thrives on meaningful and collaborative roleplay. Criminal activity should be thoughtfully executed, with an emphasis on storytelling and character development rather than senseless violence. As such, we strongly encourage all players to minimize unnecessary aggression and ensure that nefarious actions are carried out in a way that enhances the experience for everyone involved. Mutual respect between lawmen and outlaws, even in conflict, helps preserve the depth and integrity of our server.