Meanwhile...

Meanwhile...
I love all creatures. I consider them, all of them, to be sentient beings... I write thrillers, fantasy, mysteries, gothic horror, romantic adventure, occult, Noir, westerns and various types of short stories. I also re-tell traditional folk tales and make old fairy tales carefully cracked. I'm often awake very early in the morning. A cuppa, and fifteen minutes later I'm usually writing something. ;)

Sunday, April 30, 2017

Pirate & Privateer Clothing...

Most people are familiar with the Hollywood image of the swashbuckling pirate/privateer, dressed in a loose fitting flowing shirt, head bandana, sash, and trousers...

But by the time modern film and media came to reflect on the subject, the reality of life at sea from the late 16th to the early 19th century had long passed from human memory.
Some of the earliest descriptions of a seamans' dress appears to date from a few years after the Roman invasion of Britain (55 bc) with an order that the sails of longboats in the Roman fleet were to be dyed light-blue to match the colour of the sea and that their crew were to wear clothing of the same colour to lessen the chances of the boats being seen by an enemy or hit by archers.
Sea-fairing crews for King Edward the confessor, reigning from 1042 to 1066, were blue tunics. During the Norman invasion, of Britain in 1066, blue was the common colour amongst ships members.
Generally, Sailors’ clothes were completely practical, except for the outfits they donned for going ashore. These clothes were either supplied by the ship, or made from raw materials that the men purchased on board. Most worked barefoot, for extra grip on the ropes while aloft. Most mariners were accomplished sewers – a skill learned from mending sails, and could mend or craft garments, and embellish shirts with embroidery.
Early British seafarers had no common dress because the majority of ships that composed of the "Navie Royall" were not keep in permanent commission and were hired on an "as-needed" basis. One of the earliest descriptions of the general cut of the clothing worn, is given by Geoffrey Chaucer, of his ‘shipman’ in the Canterbury Tales. Who he describes as being dressed ‘all in a gowne of falding to the knee’. Some fifteenth-century sources depict sailors clad in hooded gowns with wide sleeves that reached to their elbows. The slitted hems made it easier to work aloft.
This gives the earliest date of about 1380 for this knee-length gown, possibly the forerunner of the English seaman's petticoat-trousers, which remained an article standard dress until the beginning of the 19th century. There was a good functional reason for the longevity of this odd piece of maritime clothing in the protection it offered to the trousers of men working aloft on the yards of square-rigged ships, and also when rowing in the boats of the fleet, where the petticoat protected against rain and spray. As time passed the ‘shipman's’ gown became a canvas frock tucked into breeches or trousers to form a blouse.
There was no standing navy until the reign of Henry the VII, where he recognized the Navy as an important seperate governmental department. Henry is said to have outfitted his captains' in white jackets with a red cross on the breast, and the seaman wore leather jerkins or doublets, and breeches.
One of Henry the VIII ships, the Mary Rose sank in the summer of 1545. Marine archaeologists have sifted through the wreckage and found more than 655 artifacts that once belonged to the sailors, officers, and passengers at the time. These provide a glimpse of what Tudor men, mariners in particular, wore.
The typical male dress of this period comprised a hat, linen shirt, jerkin, breeches, hose, and shoes. All of these have been recovered. The most prevalent foot coverings were either slip-on shoes or ankle boots. Some jerkins had buttons for closures; others had holes for lacing, although the laces didn’t survive.
During the late 16th century, elaborately illustrated title pages and cartouches with which the early chartmakers decorated their "sea atlases" provide much evidence about the contemporary dress of seamen during this time. Those of the late 16th and early 17th centuries are virtually unanimous in showing seamen wearing very baggy breeches with woollen stockings, a thigh-length blouse or coat, and a tall, hairy hat, although one or two of the Dutch sea atlases show some of their seamen wearing long baggy trousers under an ankle-length coat. It appears that stripes have also been long associated with mariners. By the middle of the 1600s, sailors appearing in English and Dutch paintings, wear red and white, or blue and white, horizontally striped shirts
However, from the 16th century onwards, the era of "discovery" increased the length of voyages, so there was a tendency for the dress of ships' crews to be similar in cut and colour. This was done "to avoyde the nastie beastlyness by diseases and unwholesome ill smells in every ship." This was true of both naval and merchant ships.
Mariners' were dressed from the slop chest. The term 'SLOPS' comes from an Old English word sloppe or slyppe, which in Chaucer's time, referred to a loose garment such as a smock, baggy trousers, or other type of breeches. The word sloppr, was also used by Vikings, and had a smiliar meaning. It later developed into a sort of unofficial uniform when the original clothing, in which men joined their ships, wore out. If only for economic reasons, the clothes tended to be all of the same pattern and colour.
Slops were first officially issued in the Royal Navy in 1623 and were sold by pursers, who were allowed one shilling in the pound commission, and who opened their slop chests before the mast on certain days. Samuel Pepys' diary and letters inform us how the pursers of the time supplied the men with slops, ‘wherein the seaman is much abused by the purser’, and in The British Fleet, by CN Robinson, considerable detail on this subject is given.

She Was Said To Be A Bad Tempered Redhead... What Finally Happened To Anne Bonny???...

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Anne Bonny
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Anne Bonny from a Dutch version of Charles Johnson's book of pirates.
BornUnknown, c. 1700
Kinsale, Ireland
DisappearedPort Royal, Jamaica
DiedUnknown (possibly 22 April 1782)
Charleston, South Carolina
Piratical career
NicknameAnney
TypePirate
AllegianceNone
Years active1718–October 1720
Base of operationsCaribbean
After being sentenced, Read and Bonny both "pleaded their bellies": asking for mercy because they were pregnant.[13] In accordance with English common law, both women received a temporary stay of execution until they gave birth. Read died in prison, most likely from a fever from childbirth.[8]
In October 1720, Rackham and his crew were attacked by a "King's ship", a sloop captained by Jonathan Barnet under a commission from Nicholas Lawes, Governor of Jamaica. Most of Rackham's pirates put up little resistance as many of them were too drunk to fight. However, Read and Bonny fought fiercely and managed to hold off Barnet's troops for a short time. Rackham and his crew were taken to Jamaica, where they were convicted and sentenced by Governor Lawes to be hanged.[11] According to Johnson, Bonny's last words to the imprisoned Rackham were: "Had you fought like a man, you need not have been hang'd like a dog." [12]
There is no historical record of Bonny's release or of her execution. This has fed speculation that her father ransomed her, that she might have returned to her husband, or even that she resumed a life of piracy under a new identity.  There is some conjecture that she, Anne Mac Cormac, might have lived to the age of eighty.

Pirate Mary Read...

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Mary Read was illegitimately born in England, in the late 17th century, to the widow of a sea captain. Her date of birth is disputed among historians because of a reference to the "Peace of Ryswick" by her contemporary biographer Captain Charles Johnson in A General History of the Pirates. He very well may have made an error, intending to refer to the "Treaty of Utrecht". Whichever it is, her birth was around 1691.
Because she had become pregnant as a result of an affair following the disappearance of her husband, Read's mother attempted to hide the birth of her daughter, Mary. She first began to disguise illegitimately born Mary as a boy after the death of Mary's older, legitimate brother Mark. This was done in order to continue to receive financial support from Read's paternal grandmother. The grandmother was apparently fooled, and Read and her mother lived on the inheritance into her teenage years. Still dressed as a boy, Read then found work as a foot-boy, and later found employment on a ship.[1]
She later joined the British military, allied with Dutch forces against the French (this could have been during the Nine Years War or during the War of the Spanish Succession). Read, in male disguise, proved herself through battle, but she fell in love with a Flemish soldier. When they married, she used their military commission and gifts from intrigued brethren in arms as a funding source to acquire an inn named "De drie hoefijzers" ("The Three Horseshoes") near Breda Castle in The Netherlands.
Upon her husband's early death, Read resumed male dress and military service in Holland. With peace, there was no room for advancement, so she quit and boarded a ship bound for the West Indies.

A contemporary engraving of Mary Read
Read's ship was taken by Pirates, who forced her to join them. She took the King's pardon c. 1718-1719, and took a commission to privateer, until that ended with her joining the crew in mutiny. In 1720 she joined pirate John "Calico Jack" Rackham and his companion, the pirate Anne Bonny, who both believed her to be a man. On 22 August 1720 the three stole an armed sloop named William[2] from port in Nassau.[3][4]
Read's gender was revealed when Bonny told Read that she was a woman, apparently because she was attracted to her. Realising this, Read revealed that she too was a woman. However, Rackham, as Bonny's lover, did not know this and suspected romantic involvement between the two. To abate his jealousy, Bonny told him that Read was also a woman.  

Jack Rackham, Anne Bonny and Mary Read were all finally captured.  At their trial, both Anne Bonny and Mary Read pleaded that they were pregnant.  They were examined and this was found to be true.  Jack Rackham was hanged.  Anne and Mary received extra months of life, supposedly until their babies were born.  But, Mary Read died in prison, perhaps from complications of childbirth, most likely child-bed fever.  Anne might have been pardoned by her rich lawyer father.  In any case, she was not hanged and did not die in child birth.  Anne disappears from history after her imprisonment.    .  

Saturday, April 29, 2017

The Outfits Of The Women Of "Black Sails," ...

I heard that they are all made especially for the series with fabrics from all over the world.  Here's some of my favorites...
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"Black Sails," - Vane & Eleanor , - [Yep, she killed him.]... :(

"Black Sails,"- Vane & Eleanor, - [Oooo!!!]...



In some scenes Vane's eyes look blue, in others light green.  I think the blue comes from experimenting with blue contact lenses and that Zach Mc Gowan's eyes are really green, as are Toby Stevens', - and Viggo Mortensen's.  I've noticed that a lot of actors have green eyes.  Why IS that, - do you think???...  Hmmm???

Vane/Eleanor, - [Who else never forgave Eleanor for what she did to Charles Vane???]...



As Charles Vane once said to that she-weasel Eleanor, - "You'll betray absolutely anyone.  Won't you???"

Charles Vane of "Black Sails"... [Yes, he is the most threatening, sexiest, most bad ass fictional pirate of them all]...

How To Do Sexy, Smoky Eyes Like Max From "Black Sails"...

Friday, April 28, 2017

Hot-Hot-Hot Bad Ass Pirates, # 6, - Jack Sparrow...

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"Pirates Of The Caribbean 5: Dead Men Tell No Tales" comes out on Memorial Day 2017...

Jack Sparrow will be returning, of course...  He is the ultimate survivor, - smart, sly and charming, and sort of harmless and cuddly.  Still, he is a pirate and unpredictable.

We all know that Jack could fall in a dung heap and come to it's surface holding a rose.

Thursday, April 27, 2017

Flint /Miranda, - [I didn't like her. She was mysterious & cunning & devious, but I think she really did know Flint in a way no one else did.]...



Flint's clever & cool green eyes...  You can certainly tell that Toby Stevens is Maggie Smith's son.  He looks just like her and he has that huge talent too.

Toby in Black Sails (2014):


"Black Sails," - Season 4, - Top Moments...

The Doubloon...


Spanish gold 4-doubloon coin (8 escudos), stamped as minted in Mexico city mint in 1798. Obverse: Carol.IIII.D.G. Hisp.et Ind.R. Reverse:.in.utroq.felix. .auspice.deo.fm.
The doubloon (from Spanish doblón, meaning "double") was a two-escudo or 32-real gold coin;[1] weighing 6.867 grams (0.218 troy ounces) in 1537, and 6.766 grams from 1728, of .92 fine gold (22-carat gold).[2] Doubloons were minted in SpainMexicoPeru, and Nueva Granada. The term was first used to describe the golden excelente either because of its value of two ducats or because of the double portrait of Ferdinand and Isabella.
In the New World, Spanish gold coins were minted in one, two, four, and eight escudo denominations. The two escudo piece was called a "pistole"; the large eight escudo coin was called a "quadruple pistole" or, at first, a double doubloon. English colonists would come to call it the Spanish doubloon.[2]
After the War of 1812, doubloons were valued in Nova Scotia at the rate of £4 and became the dominant coin there.[3]
Doubloons marked "2 S" are equivalent to four dollars in US gold coins and were traded in that manner. Small 1/2-escudo coins (similar to a US $1 gold piece) have no value marked on them but were worth a Spanish milled dollar in trade.
In Spain, doubloons were current up to the middle of the 19th century. Isabella II of Spain replaced an escudo-based coinage with decimal reales in 1859, and replaced the 6.77-gram doblón with a new heavier doblón worth 100 reales and weighing 8.3771 grams (0.268 troy ounces). The last Spanish doubloons (showing the denomination as 80 reales) were minted in 1849. After their independence, the former Spanish colonies of Mexico, Peru and Nueva Granada continued to mint doubloons.
Doubloons have also been minted in Portuguese colonies, where they went by the name dobrão, with the same meaning.
In Europe, the doubloon became the model for several other gold coins, including the French Louis d'or, the Italian doppia, the Swiss duplone, the Northern German pistole, and the Prussian Friedrich d'or.

Hot-Hot-Hot Bad Ass Pirates, # 5, - Max, - [Although she doesn't sail on a ship I think she qualifies as a pirate]...

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Wednesday, April 26, 2017

Who Were The Maroons???...


Body of Ndyuka Maroon child brought before a shamanSuriname, 1955
Maroons were Africans who had escaped from slavery in the Americas and formed independent settlements. The term can also be applied to their descendants.

In all likelihood, the words "Maroon" and "Seminole" share the same origin in the Spanish word cimarrón, meaning "wild" or "untamed". This word usually referred to runaways or castaways and is ultimately derived from the word for "thicket" in Old Spanish.[1]

History

In the New World, as early as 1512, enslaved Africans escaped from Spanish captors and either joined indigenous peoples or eked out a living on their own.[2] Sir Francis Drake enlisted several cimarrones during his raids on the Spanish.[3] As early as 1655, escaped Africans had formed their own communities in inland Jamaica, and by the 18th century, Nanny Town and other villages began to fight for independent recognition.[4]
When runaway Blacks and Amerindians banded together and subsisted independently they were called Maroons. On the Caribbean islands, they formed bands and on some islands, armed camps. Maroon communities faced great odds to survive from colonists, obtain food for subsistence living, and to reproduce and increase their numbers. As the planters took over more land for crops, the Maroons began to lose ground on the small islands. Only on some of the larger islands were organized Maroon communities able to thrive by growing crops and hunting. Here they grew in number as more Blacks escaped from plantations and joined their bands. Seeking to separate themselves from Whites, the Maroons gained in power and amid increasing hostilities, they raided and pillaged plantations and harassed planters until the planters began to fear a massive revolt of the enslaved Blacks.[5]
The early Maroon communities were usually displaced. By 1700, Maroons had disappeared from the smaller islands. Survival was always difficult as the Maroons had to fight off attackers as well as attempt to grow food.[5] One of the most influential Maroons was François Mackandal, a houngan, or voodoo priest, who led a six-year rebellion against the white plantation owners in Haiti that preceded the Haitian Revolution.[6]
In Cuba, there were maroon communities in the mountains, where African refugees who escaped the brutality of slavery and joined refugee Taínos.[7] Before roads were built into the mountains of Puerto Rico, heavy brush kept many escaped maroons hidden in the southwestern hills where many also intermarried with the natives. Escaped Blacks sought refuge away from the coastal plantations of Ponce.[8] Remnants of these communities remain to this day (2006) for example in Viñales, Cuba,[9] and Adjuntas, Puerto Rico.
Maroon communities emerged in many places in the Caribbean (St. Vincent and Dominica, for example), but none were seen as such a great threat to the British as the Jamaican Maroons.[10] A British governor signed a treaty in 1738 and 1739 promising them 2,500 acres (1,012 ha) in two locations, to bring an end to the warfare between the communities. In exchange they were to agree to capture other escaped Blacks. They were paid a bounty of two dollars for each African returned.[11]
Beginning in the late 17th century, Jamaican Maroons fought British colonists to a draw and eventually signed treaties in the 18th century that effectively freed them over 50 years before the abolition of the slave trade in 1807. To this day, the Jamaican Maroons are to a significant extent autonomous and separate from Jamaican society. The physical isolation used to their advantage by their ancestors has today led to their communities remaining among the most inaccessible on the island. In their largest town, Accompong, in the parish of St. Elizabeth, the Leeward Maroons still possess a vibrant community of about 600. Tours of the village are offered to foreigners and a large festival is put on every January 6 to commemorate the signing of the peace treaty with the British after the First Maroon War.[4][12]
In Suriname, which the Dutch took over in 1667, escaped Blacks revolted and started to build their own villages from the end of the 17th century. As most of the plantations existed in the eastern part of the country, near the Commewijne River and Marowijne River, the Marronage (i.e., running away) took place along the river borders and sometimes across the borders of French Guiana. By 1740 the Maroons had formed clans and felt strong enough to challenge the Dutch colonists, forcing them to sign peace treaties. On October 10, 1760, the Ndyuka signed such a treaty forged by Adyáko Benti Basiton of Boston, a former enslaved African from Jamaica who had learned to read and write and knew about the Jamaican treaty. The treaty is still important, as it defines the territorial rights of the Maroons in the gold-rich inlands of Suriname.[13]

Culture

Maroon village, Suriname River, 1955
Slaves escaped frequently within the first generation of their arrival from Africa and often preserved their African languages and much of their culture and religion. African traditions include such things as the use of medicinal herbs together with special drums and dances when the herbs are administered to a sick person. Other African healing traditions and rites have survived through the centuries.
The jungles around the Caribbean Sea offered food, shelter, and isolation for the escaped slaves. Maroons sustained themselves by growing vegetables and hunting. Their survival depended upon military abilities and culture of these communities, using guerrilla tactics and heavily fortified dwellings involving traps and diversions. Some defined leaving the community as desertion and therefore punishable by death.[14] They also originally raided plantations. During these attacks, the maroons would burn crops, steal livestock and tools, kill slavemasters, and invite other slaves to join their communities. Individual groups of Maroons often allied themselves with the local indigenous tribes and occasionally assimilated into these populations. Maroons played an important role in the histories of BrazilSurinamePuerto RicoHaitiDominican RepublicCuba, and Jamaica.
There is much variety among Maroon cultural groups because of differences in history, geography, African nationality, and the culture of indigenous people throughout the Western hemisphere.
Maroon settlements often possessed a clannish, outsider identity. They sometimes developed Creole languages by mixing European tongues with their original African languages. One such Maroon Creole language, in Suriname, is Saramaccan. At other times, the Maroons would adopt variations of local European language (Creolization) as a common tongue, for members of the community frequently spoke a variety of mother tongues.[14]
The Maroons created their own independent communities which in some cases have survived for centuries and until recently remained separate from mainstream society. In the 19th and 20th centuries, Maroon communities began to disappear as forests were razed, although some countries, such as Guyana and Suriname, still have large Maroon populations living in the forests. Recently, many of them moved to cities and towns as the process of urbanization accelerates.

Types of Maroons

A typical maroon community in the early stage usually consists of three types of people.[14]
Most of them were slaves who ran away right after they got off the ships. They refused to accept enslavement and often tried to find ways to go back to Africa.
The second group were unskilled slaves who had been working on plantations for a while. Those slaves were usually somewhat adjusted to the slave system but had been abused by the plantation owners, with brutality excessive even when compared to the normal standards. Others ran away when they were being sold suddenly to a new owner.
The last group of maroons were usually skilled slaves with particularly strong ideals against the slave system.

Hot-Hot-Hot Bad Ass Pirates, - # 4, - Captain Flint...

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I almost stopped watching the show when they cut off his bad ass little ponytail.  I think buzzed heads on men in pirate dramas is sort of unauthentic, but maybe that's just me...  ;)

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That great goofy grin...

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Gorgeous and way too sad, - as James Mc Graw.



"Black Sails," Theme Song, - Extended - [Love this hurdy-gurdy song!!!]...

Tuesday, April 25, 2017

Monday, April 24, 2017

"Black Sails, - Season 3," - [Top Moments]...

The Didgeridoo...


Didgeridoo
Australiandidgeridoos.jpg
A, B and C: Three didgeridoos that were crafted and decorated by traditional custodians of the instrument
D: Typical non-traditional Aboriginal didgeridoo made for tourist trade with non-traditional decorations
E: A didgeridoo made by non-Aboriginals in Australia, not decorated
Brass instrument
Classification
Hornbostel–Sachs classification
(Aerophone sounded by lip movement)
Playing range
Written range:
Range trumpet.png
Related instruments
TrumpetFlugelhornCornetBugle,
Natural trumpetPost hornRoman tubaBucinaShofarConchLurBaritone horn, Bronze Age Irish Horn

Didgeridoo and Clapstick players performing at Nightcliff, Northern Territory
The didgeridoo (/ˌdɪdʒərˈd/) (also known as a didjeridu) is a wind instrument developed by Indigenous Australians of northern Australia potentially within the last 1,500 years and still in widespread use today both in Australia and around the world. It is sometimes described as a natural wooden trumpet or "drone pipe". Musicologists classify it as a brass aerophone.[1]
There are no reliable sources stating the didgeridoo's exact age. Archaeological studies of rock art in Northern Australia suggest that the people of the Kakadu region of the Northern Territory have been using the didgeridoo for less than 1,000 years, based on the dating of paintings on cave walls and shelters from this period.[2] A clear rock painting in Ginga Wardelirrhmeng, on the northern edge of the Arnhem Land plateau, from the freshwater period[3] (that had begun 1500 years ago)[4] shows a didgeridoo player and two songmen participating in an Ubarr Ceremony.[5]
A modern didgeridoo is usually cylindrical or conical, and can measure anywhere from 1 to 3 m (3 to 10 ft) long. Most are around 1.2 m (4 ft) long. Generally, the longer the instrument, the lower its pitch or key. However, flared instruments play a higher pitch than unflared instruments of the same length.

Names and etymology

There are numerous names for the instrument among the Aboriginal peoples of northern Australia, none of which closely resemble the word "didgeridoo" (see below). Many didgeridoo enthusiasts and some scholars advocate reserving local names for traditional instruments, and this practice has been endorsed by some Aboriginal community organisations.[6] However, in everyday conversation, bilingual Aboriginal people will often use the word "didgeridoo" interchangeably with the instrument's name in their own language.
"Didgeridoo" is considered to be an onomatopoetic word of Western invention. The earliest occurrences of the word in print include a 1908 edition of the Hamilton Spectator,[7] a 1914 edition of The Northern Territory Times and Gazette,[8] and a 1919 issue of Smith's Weekly where it was referred to as an "infernal didjerry" which "produced but one sound – (phonic) didjerry, didjerry, didjerry and so on ad infinitum".[9]
A rival explanation, that didgeridoo is a corruption of the Irish language (Gaelic) phrase dúdaire dubh or dúidire dúth, is controversial.[10]Dúdaire/dúidire is a noun that may mean, depending on the context, "trumpeter", "hummer", "crooner", "long-necked person", "puffer", "eavesdropper", or "chain smoker", while dubh means "black" and dúth means "native".
Yiḏaki (sometimes spelt yirdaki) is one of the most commonly used names, although – strictly speaking – it refers to a specific type of instrument made and used by the Yolngu people of north-east Arnhem Land. However, since the passing, in early 2011, of a Manggalili-clan man whose name sounds similar to yiḏaki, Yolngu themselves now use the synonym mandapul to refer to the instrument, out of respect for the deceased.
There are numerous other, regional names for the didgeridoo. The following are some of the more common of these.[11]


See also: Modern didgeridoo designsConstruction


A wax mouthpiece can soften during play, forming a better seal.
Authentic Aboriginal didgeridoos are produced in traditionally oriented communities in Northern Australia or by makers who travel to Central and Northern Australia to collect the raw materials. They are usually made from hardwoods, especially the various eucalyptus species that are endemic to the region.[12] Generally the main trunk of the tree is harvested, though a substantial branch may be used instead. Aboriginal didgeridoo craftsmen hunt for suitably hollow live trees in areas with obvious termite activity. Termites attack these living eucalyptus trees, removing only the dead heartwood of the tree, as the living sapwood contains a chemical that repels the insects.[13] Various techniques are employed to find trees with a suitable hollow, including knowledge of landscape and termite activity patterns, and a kind of tap or knock test, in which the bark of the tree is peeled back, and a fingernail or the blunt end of a tool, such as an axe is knocked against the wood to determine if the hollow produces the right resonance.[14]
Once a suitably hollow tree is found, it is cut down and cleaned out, the bark is taken off, the ends trimmed, and the exterior is shaped; this results in a finished instrument. This instrument may be painted or left undecorated. A rim of beeswax may be applied to the mouthpiece end. Traditional instruments made by Aboriginal craftsmen in Arnhem Land are sometimes fitted with a "sugarbag" mouthpiece. This black beeswax comes from wild bees and has a distinctive aroma.
Non-traditional didgeridoos can also be made from PVC piping, non-native hard woods (typically split, hollowed and rejoined), glass, fiberglass, metal, agave, clay, hemp (in the form of a bioplastic named zelfo), and even carbon fibre. These didges typically have an upper inside diameter of around 1.25" down to a bell end of anywhere between two and eight inches and have a length corresponding to the desired key. The mouthpiece can be constructed of beeswax, hardwood or simply sanded and sized by the craftsman. In PVC, an appropriately sized rubber stopper with a hole cut into it is equally acceptable, or to finely sand and buff the end of the pipe to create a comfortable mouthpiece.
Modern didgeridoo designs are distinct from the traditional Australian Aboriginal didgeridoo, and are innovations recognized by musicologists.[15][16] Didgeridoo design innovation started in the late 20th century using non-traditional materials and non-traditional shapes.

Decoration

Many didgeridoos are painted using traditional or modern paints by either their maker or a dedicated artist, however it is not essential that the instrument be decorated. It is also common to retain the natural wood grain with minimal or no decoration. Some modern makers deliberately avoid decoration if they are not of Indigenous Australian descent, or leave the instrument blank for an Indigenous Australian artist to decorate it at a later stage.

Playing the didgeridoo


An Aboriginal man playing the didgeridoo
The didgeridoo is played with continuously vibrating lips to produce the drone while using a special breathing technique called circular breathing. This requires breathing in through the nose whilst simultaneously expelling stored air out of the mouth using the tongue and cheeks. By use of this technique, a skilled player can replenish the air in their lungs, and with practice can sustain a note for as long as desired. Recordings exist of modern didgeridoo players playing continuously for more than 40 minutes; Mark Atkins on Didgeridoo Concerto (1994) plays for over 50 minutes continuously.