Following in their Footsteps: The Nakota Trail of 1877

Editor’s note: Abawashded! June is National Indigenous History Month, an invitation to honour the history, diversity, strength and contemporary achievements of Indigenous peoples.

Written by: Barry Mustus (Alexis Nakota Sioux Nation) and Laura Golebiowski (Aboriginal Consultation Adviser)

Like many Albertans, I have spent a considerable portion of the last year outdoors. I have become better acquainted with my neighbourhood and city parks, and have spent most weekends hiking, camping or cross-country skiing in the mountains. I am grateful to be in a position (both in terms of privilege and location) to access the diverse and beautiful outdoor spaces that our province provides. 

When you recreate outdoors, do you consider whose traditional territory you are on? Do you think about those who walked these trails and enjoyed these landscapes before you?

Barry Mustus does. An Alexis Nakota Sioux Nation member currently based in Whitecourt, Barry has dedicated numerous years to the research and reidentification of a historic Indigenous trail network which extended from Lac Ste. Anne north to Whitecourt and beyond. To date, Barry’s work has focused on a 30 km stretch of trail from the Hamlet of Blue Ridge, southeast of the Town of Whitecourt, to Carson-Pegasus Provincial Park. Referring to the trail as, “The Nakota Trail of 1877” (the year Alexis Nakota Sioux Nation signed an adhesion to Treaty 6), Barry’s efforts strive to demonstrate how Nakota peoples have shaped, and continue to shape, this region of what is now Alberta.

The Stoney people, also referred to as the Assiniboine, have long occupied this area. In 1859, James Hector, a companion of Captain John Palliser, noted a group of Stoney camping at the confluence of the McLeod and Athabasca Rivers, where present-day Whitecourt is located. Earlier still, fur trader Alexander Henry makes mention of a Stoney presence in the Upper Athabasca in 1808. Today, Alexis Nakota Sioux Nation is the most northwestern representative of the Siouan language family and has four reserves: the largest at Glenevis near Wakamne (Lac Ste. Anne) with three satellite reserves at Cardinal River, Elk River and Whitecourt.

Alexis Nakota Sioux Nation Family, Peter Alexis and Wife, Lac Ste Anne. Unknown photographer or date. Source: Library and Archives Canada. 
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Inside the Archives’ Vault: The Future of Work

Time to take a trip back to the future of the workplace of 1992, courtesy of the Public Affairs Bureau. Public promotional materials such as these often capture information aside from the original intent of the production. In this case, the video documents the early steps of the switch from the analogue to the digital in the office, the state of the economy after the recession in the early eighties, changing gender norms in employment, and the general sociopolitical atmosphere of the time. Some of the innovative trends featured, such as working from home, have persisted and become ubiquitous. However, the career change pivot from shoeing horses to being a clinical psychologist was likely as unusual then as it would be now.

Check out the rest of the Provincial Archives of Alberta video collection on YouTube, including a handful of oddly calming chess instructional videos from the early 70s.

Strathcona garage designated a Provincial Historic Resource

Written by: Ron Kelland, Geographical Names Program Coordinator

A well-known anchor building in Edmonton’s Old Strathcona Provincial Historic Area has recently been designated as a Provincial Historic resource.  And it’s also now listed on the Alberta Register of Historic Places.

Front (north-facing) façade of the Strathcona Garage showing some of the building’s character-defining elements, notably the crenellated parapet roofline, escutcheons and the contrasting ornamental highlights (lintels, sills, name and date stones), 2019. Source: Alberta Culture, Multiculturalism and Status of Women.

The Strathcona Garage is located in Edmonton’s Old Strathcona neighbourhood on the corner of lot at 81 Avenue and 105 Street. Its heritage significance rests in its association with the early automobile industry in Alberta. It is a significant and rare remaining example of a building from the early twentieth century designed and built specifically for the era’s fledgling, but rapidly growing automobile sector.   

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Sandstone Conservation in Chinook Country

Written by: Fraser Shaw, Heritage Conservation Advisor

Paskapoo sandstone has been maligned for poor durability, compared to Indiana limestone and sandstones from Ohio or Spain that have been used for conservation projects in Alberta. But to be fair to our homegrown sandstone, masonry in general suffers in Alberta’s climate and in the intense sunlight, drying winds and freeze-thaw cycling in areas like southern Alberta. De-icing salts used for public safety during the long winter months are the nemesis of historic masonry and will relentlessly attack sandstone, limestone and granite alike. How stone is laid in a wall, masonry mortar composition, and design details all contribute to how stone performs over time.

An imposing landmark in downtown Lethbridge, Southminster United Church is a large 1913 building (additions in 1914 and 1950) with a bold Modernist 1961 chapel. The Classical Revival original building dominates with its symmetrical front facade, prominent pediment, monumental engaged columns and exterior of buff-coloured brick with sandstone details. Interestingly, while stone decoration of the 1950 north addition superficially resembles the regional sandstone, it is actually imported Indiana limestone, a different and relatively durable material. Other notable Lethbridge buildings with this combination of local and imported stone are the Galt Museum (former Galt Hospital) and the Bowman Arts Centre (Manual Training School), both Provincial Historic Resources. Lethbridge designated Southminster United Church as a Municipal Historic Resource in 2016.

Circa 1915 photograph from the southwest showing the original 1913 building with its prominent columns and pediment and the 1914 hall addition at left. Source: PA-4032-61, University of Calgary Glenbow Archives Collection.
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Archaeological discoveries and syntheses in Western Canada: the Occasional Paper Series in 2020

Written by: Todd Kristensen, Archaeological Survey of Alberta and Jack W. Brink, Royal Alberta Museum

The Archaeological Survey of Alberta is proud to kick-off Occasional Paper Series No. 40 with its first two articles, which are available for free download here:

The atlatl weights of Saskatchewan

The rock art of the Williams Coulee site, EcPl-16, southwestern Alberta

Individual articles are published online throughout the year and the final compiled volume is typically released in spring. We encourage submissions from archaeologists in cultural resource management (CRM), universities and other heritage professions.

Archaeologists used a computer software program (Dstretch) to enhance the images of painted figures in southern Alberta (image by Jack Brink).

Occasional Paper Series No.40, “Archaeological discoveries and syntheses in Western Canada, 2020” features articles with a broad range of topics about archaeology on the Northern Plains and Boreal Forest. The first paper summarizes an interesting stone tool called an atlatl weight that hunters on the plains used for several thousand years. The second paper documents an impressive archive of rock art found in a small coulee rock shelter in southern Alberta. Both articles relied in large part on discoveries reported and shared by farmers and ranchers. Look for four more articles to be released in the next two months to complete the volume.

We hope the volume informs future work and research in Alberta. Interested authors can pitch a paper or idea to the editorial committee. Past volumes are available for free download here:

Back on the Horse: Recent Developments in Archaeological and Palaeontological Research in Alberta, Occasional Paper No. 36 (2016)

After the Flood: Investigations of Impacts to Archaeological Resources from the 2013 Flood in Southern Alberta, Occasional Paper No. 37 (2017)

The Swing of Things: Contributions to Archaeological Research in Alberta Occasional Paper No. 38 (2018)

Advancing Archaeology: Industry and Practice in Alberta, Occasional Paper Series No. 39 (2019)

Documenting a Heritage Tree: Digital Preservation of Calgary’s Stampede Elm

Editor’s note: Digital documentation of the Stampede Elm was conducted by Dr. Peter Dawson and Madisen Hvidberg from the Department of Anthropology and Archaeology at the University of Calgary, in partnership with the City of Calgary. A digital archive post of the Stampede Elm, created by University of Calgary archaeology PhD students Christina Robinson and Madisen Hvidberg, can be found here.

Written by: Madisen Hvidberg, MA

When asked to think of something that is “heritage,” what comes to mind? Most likely you will think of things like grand monuments, temples and old buildings. Maybe you know some specific UNESCO World Heritage Sites, or you think of archaeological heritage like excavations and artifacts. No matter what you think of, I would guess that it is probably unlikely that your first thought was…a tree.

Biological and living heritage sites can also be testaments to history. Gardens, parks and trees can represent past initiatives for beautification or utilitarian uses of the plants, and can be just as much of a part of the heritage of a place as buildings or objects. In North America much of the biological heritage within major cities is related to European settler aesthetic for planted trees and gardens, a desire to add more wind breaks in open areas, and the City Beautiful Movement of the 1890s and 1900s. The City Beautiful Movement was a reform philosophy popular in the early development of North American cities, which suggested beautification would promote social harmony and as such led to the establishment of many parks, gardens and tree-lined boulevards.

Calgary’s History of Trees

Calgary was no exception to the influences of this movement, which were largely brought to the city by William Pearce who envisioned Calgary as a “city of trees”. Pearce was a surveyor, engineer and statistician, and when appointed as an inspector for the Dominion Land Agencies in 1884, he used his position to reserve land along the north side of the Bow River. That land today is Calgary’s landmark boulevard Memorial Drive. Pearce reserved other lands for parks and started a local tree farm to find different types of trees that could grow in Calgary’s climate, with the goal of encouraging Calgarians to plant their own gardens and groves.

William Pearce, ca 1880. Source: Glenbow Archives, NA-339-1.
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Reciprocity and Renewal: The Blackfoot Seasonal Round

Written by: Blair First Rider and Laura Golebiowski, Aboriginal Consultation Advisers

Oki! For many of us, the spring season represents new life and a fresh start. But did you know, in Blackfoot culture, the new year begins in the spring? Aboriginal Consultation Advisers Blair First Rider and Laura Golebiowski, both based in Treaty 7, discuss the significance of the seasonal round: a concept that not only structures the year, but also our relationships to the land and one another.

We meet today on Kainai Nation at an area called Weasel Fat Bottom, a flood plain on the south side of the Oldman River. These flats also served as an ideal traditional camping location, with proximity to water, cottonwood tree stands and grazing areas. The trees provide shelter from the wind, and beneath them medicinal plants and berries grow. We are here to learn about the seasonal round: a concept that has guided the travel, occupation and relationships of the Niitsitapi (how the Blackfoot refer to themselves, translating to “the real people”) since time immemorial, and one that still has important teachings today.

Blair First Rider stands in front of a modern medicine wheel, built during a recent Blackfoot Confederacy gathering. Source: Laura Golebiowski.

In the old days, Sky Being Ksisstsi’ko’m (Thunder) gave the Niitsitapi the Thunder Medicine Pipe Bundle. The pipe offered protection, as well as a promise that Ksisstsi’ko’m would bring the rains that would make the berries grow large and ripe. Accordingly, the new year is marked by the first clap of thunder of the first rainstorm. It is commemorated with ceremony: the gathering of the seven Societies and the opening of the sacred bundles. Through prayer, song and dance, the relationships and commitments between Niitsitapi and the Creator, the Sky Beings and the land, are renewed and affirmed. As Betty Bastien wrote in Blackfoot Ways of Knowing: the Worldview of the Siksikaitsitapi, “During these ceremonies we acknowledge and give thanks to our alliances for another cycle. We ask for continued protection, prosperity, long life, growth, and strength.”

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Recognizing Women with Canadian Place Names

Written by: Ron Kelland, Geographical Names Program Coordinator

At an online event on March 8, 2020, Seamus O’Regan, the Minister of Natural Resources Canada launched Recognizing Women with Canadian Place Names: Women on the Canadian Landscape. This interactive, digital map was developed by the Geographical names Board of Canada to highlight approximately 500 places and geographical features in Canada that are named for women.

Screenshot of the “Recognizing Women with Canadian Place Names” Interactive map. Source: Natural Resources Canada.

March 8 was International Women’s Day; a day acknowledged around the world to raise awareness of issues facing women, such as gender equity, and to celebrate the social, cultural and political achievements that have been made by women to their communities, regions and nations. The map was launched on that day as part of those annual celebrations.

Through history, the recognition of women has tended to be forgotten. For generations, women have been largely voiceless in history; overlooked by default and design. The essential domestic role of settler women has not been discussed to the same extent as the work of their husbands, fathers and brothers breaking the land, even though these women toiled and suffered just as men had. Even women who were admitted to the professional, scientific or professional world have often seen their accomplishments ignored or downplayed in favour of those of their male colleagues. The same trends are found in the world of cartography and place naming.

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Hidden in plain sight: The story of Edmonton’s Bowker Building

Written by: Dane Ryksen (History undergraduate, University of Alberta)

Editor’s note: Since 2017, Dane Ryksen has been documenting Edmonton’s built heritage on Instragram. Follow @_citizen_dane_ for even more of his research and photography. All photos below were taken by Ryksen unless otherwise noted.

Symbology of all kinds litters the facades of Edmonton’s Bowker Building. Up, down, left, right, there’s something to be found. The Chief and arms. The Wild Rose, symbolizing Alberta itself. The heads of bison, symbolizing power, strength and durability. The Queen’s Crown on each door handle, symbolizing the monarchy. Even its long-time name, ‘The Natural Resources Building,’ a symbol of Alberta’s bountiful wealth.

For being in the throes of the Great Depression, all its bangles, wingdings and baubles may have seemed like another instance of government waste. But for the United Farmers of Alberta it came with good reason. When they commissioned the building it was seen as righting a fifteen-year-old wrong.

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Fingerprints in Glass: Obsidian and Ancient Human Relationships

Written by: Todd Kristensen, Archaeological Survey of Alberta

A butchered bison leaves bones behind; a fur trade post leaves rotting walls for archaeologists to discover. But humans are more than what we eat and build. To many, our lives are defined by relationships to other people. How do archaeologists in Alberta uncover and reconstruct human relations from 10,000 years ago when not much preserves in the soil?

Archaeologists use microscopic clues to link stone artifacts back to the quarries where the rock originated; this “provenance” work can reveal ancient networks. In a blend of geochemistry and sociology, researchers use volcanic rocks in particular to understand how groups interacted and moved across landscapes for millennia.

Obsidian arrowhead found in the Grande Prairie area of northwest Alberta. Source: Todd Kristensen.
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