Category: Historic Places Research and Designation

In the summer of 1909, Dominion Land Surveyor Walter MacFarlane subdivided 17 townships on the Grande Prairie in northwestern Alberta into quarter-sections for land settlement. In the spring of 1910, the townships were thrown open of homesteading, and, during the next four years, there were 2,675 applications made for land on the Prairie, with 1,854 of them (69%) being proven up. One of the districts to receive considerable attention was that of Glen Leslie, just south of Kleskun Hill, where 144 settlers took out land. In all, these settlers made 164 applications for land, with 86 of these being proven up.

One of the homesteaders in this district was Thomas Leslie from Roslin, Ontario, who filed for and proved up NE26 TP72 R4 W6. His sons, Bruce and Norman, filed for land close by. With so much settlement in the area, Thomas applied to be the district postmaster in August, 1914.  His application was granted, which was natural as his homestead was already serving as the district store. The name proposed for the post office was Glen Leslie, which reflected Leslie’s Scottish heritage.  Leslie’s home also facilitated church services conducted by the Presbyterian minister Alexander Forbes from Grande Prairie.

In November 1913, Leslie and Forbes jointly applied for ten acres of SW6 TP72 R3 W6 in order to build a church and plot ground for a cemetery. The land contained a substantial bog and was not suitable for cultivation. The land granted, and, during the winter of 1914-15, logs were cut by local volunteers for a church building. Construction began on the structure that would become known as the Glen Leslie Church the following spring, with Alf Olson as the coordinator. The building committee consisted of Dan Minchin, Alex Milne, Lewis Fowler, and Bruce and Norman Leslie.  The total cost, born by local fundraisers, turned out to be $468. The first service was conducted by Reverend Forbes in October, 1915. In the meantime, a cemetery was plotted just to the north

The population of the Glen Leslie district was interdenominationally Protestant, and so attendees at the Glen Leslie Church were not exclusively Presbyterian. The church building was maintained by local volunteers and was made part of the new United Church of Canada in 1925.  From 1918 to 1928, it also served as the Glen Leslie School. Many other social events were held there.

In 1928, the cemetery was taken over by the Municipal District of Grande Prairie. When church services were curtailed in 1964, the County of Grande Prairie took over the church building as well. Having been well maintained, the structure was still useful for social events. It was provided with a foundation in 1970 and re-shingled in 1976. Special events continued to be held there, and, on 6 October 2011, the church was designated a Provincial Historic Resource.  Its significance lies in its provision of structural evidence of the small community of Glen Leslie, one of the many districts on the Grande Prairie, from 1915 until today.  The structure is important also in providing structural evidence of an early Presbyterian church in northwestern Alberta.

Visit the Alberta Register of Historic Places to learn more about the heritage value of the Glen Leslie Church. In order for a site to be designated a Provincial Historic Resource, it must possess province-wide significance for either its history or architecture. To properly assess the historic importance of a resource, a historian crafts a context document that situates a resource within its time and place and compares it to similar resources in other parts of the province. This allows staff to determine the importance of a resource to a particular theme, time, and place. Above, is some of the historical information used in the evaluation of the Glen Leslie Church. 

Written by: David Leonard, Historian

In 1905, the Canadian Northern Railway completed a line between Lloydminster and Edmonton. As it did so, vast areas of open parkland between the two centers became immediately viable for homesteading.  As the incipient farms spread out from the rail line, tiny farming communities sprang up to serve them.  One of these was called Dewberry, 50 km northwest of Lloydminster, where a store and post office was erected in 1907.  Among the settlers in the district was Lee Green from Illinois, who filed for a homestead on NE26 TP54 R4 W4, 10km north of Dewberry, in 1909.  He also took two quarters with South African scrip four miles to the north of this, and proceeded to prove them up before returning to Illinois to marry Aleta Fleming in 1912 and bring his bride back to his farm north of Dewberry where they intended to develop it and raise a family.

Before long, Lee and Aleta began to expand their farm.  During the next several years, they also raised four children.  Lee was a progressive mixed farmer, apparently bringing the first gasoline powered breaking outfit to the area.  He also brought in a highly valued stock of purebread Belgian horses, and built up a large herd of Aberdeen Angus cattle.  As his farm expanded, he required more land, so he purchased all of section 23 TP54 R4, just to the south, from the CPR.  It was on the southwest quarter of this section that he centered his operation during the 1920’s, having several buildings erected over the course of the next two decades, including a house, a large barn, a separate pig barn, a blacksmith shop, a machine shop, and a separate residence for hired help.  He even built a teacherage for teachers of the nearby Riverton School in 1948.  By this time, the farm became a model for the district, which had become known as Greenlawn, and the farm Greenridge.  The viability of the expanded operation had been given validity by the extension of a CPR line through Dewberry in 1927.

Being among the more prominent residents in the district, Lee and Aleta were active in community affairs, especially musical, for they were both musicians.  They were also both prominent parishioners of the local United Church.  Lee was active politically as well, being involved in the local branch of the United Farmers.  In 1949, he would run, unsuccessfully, as a CCF candidate in the federal election for the riding of Battle River.  Lee and Aleta remained on their farm, passing away in the 1960’s.

By this time, the operation had been taken over by their son, Harlan.  Because of its size and the innovations introduced by Lee and others, and the contributions of the Greens to the district, it continued its status as a model farm.  On 16 February 2006, it was designated a Provincial Historic Resource.

Written by: David Leonard, Historian

Visit the Alberta Register of Historic Places to learn more about the heritage value of the Greenridge Farm. In order for a site to be designated a Provincial Historic Resource, it must possess province-wide significance. To properly assess the historic importance of a resource, a historian crafts a context document that situates a resource within its time and place and compares it to similar resources in other parts of the province. This allows staff to determine the importance of a resource to a particular theme, time, and place. Above, is some of the historical information used in the evaluation of the Greenridge Farm.

Among the immigrant groups to settle in the Dakota’s during the latter 19^th century were the Icelanders. Due to severe drought conditions during the mid-1880s however, several of these immigrants decided to seek new horizons in the more northerly climes of western Canada. By this time, the trail between Calgary and Edmonton had become a well used wagon road, and the community at Red Deer Crossing could offer many services to incoming homesteaders. As the district southwest of the Crossing was largely open, appeared fertile, and had just been surveyed, it was recommended by certain Icelandic South Dakotan advance scouts that it offered a good chance for a new life. These people possibly preferred this more hilly and wooded environment to the Dakotas as it was more similar to Iceland, and the Dakota flatlands had not brought them prosperity. They were also intent on mixed, and not just flatland, grain farming, a pursuit more suited to parkland than open prairie.

In the summer of 1888, some fifty Icelandic South Dakotans headed north from Calgary, crossed the Red Deer River, and took homesteads off the banks of the Medicine River, mostly to the east. A community was established called Tindastoll after a mountain in Iceland. The following year, another party of Icelanders arrived from South Dakota and settled further north. This party included Stephan Stephansson, who had founded the Icelandic Cultural Society of South Dakota. While in Alberta, he would become recognized as the greatest poet in the Icelandic language since the 13^th Century. His concern for his Icelandic heritage was reflected elsewhere in the community, and, in 1892, a literary and debating society was formed, the same year that a school district was established. The women of Tindastoll also formed their own community club called Vonin, meaning “hope.” The first president of Vonin was Stepansson’s sister, Sigurlaud Kristinsson.

For years, social events conducted by the sisters of Vonin were presented from a Lutheran perspective. Indeed, their socials seem to have taken the place of regular church services until 1905, when the Reverend Sjera Peter Hjalmsson arrived from Winnipeg with his wife, Jonina, to establish a Lutheran church as part of the Icelandic Synod of western Canada, headquartered in Winnipeg. Serja had been trained in theology in Copenhagen and Reykjavek. He immediately began to conduct services in the newly constructed Fensela Hall, but strongly urged the members of his congregation to pull together to construct a regular church.  Finally, in the spring of 1907, a group of men, including John Olsen, Asmundur Christianson, John Hillman and Chris Johanson, formed a committee and planned the construction of a wood frame church building on NE26 TP36 R2 W5, on land donated by J.M. Johnson. This was in close proximity to the other buildings constituting the community of Markerville, which were also constructed on Johnson’s land.

Work on the new church began immediately, with sandstone for the foundation being hauled in from the Red Deer River. By the end of the year, the building was completed, with a bell tower and a wooden Celtic cross added the following year. Sjera Hjalmsson continued to serve the MarkervilleLutheranChurch until 1935, although, in later years, he was blind.  He passed away in 1950.  All the while, Jonina continued to play the organ, while A. J. Christvinson served as secretary-treasurer to the congregation from 1915 until 1964.

As a community, Markerville never became big enough to become incorporated as a village.  It was too close to Innisfail and Penhold on the Calgary & Edmonton Railway, and so grain shipment and major shopping for the district settlers took place at either of these two centers.  Markerville nonetheless continued to harbour the trappings of Icelandic culture, made stronger by the international reputation of Stephan Stephansson. Structural evidence of the founding of this community, including the community church, therefore survived, and, together, present strong trappings of Icelandic culture. In August 2009, The Markerville Lutheran Church was designated a Provincial Historic Resource.

Written by: David Leonard, Historian

Visit the Alberta Register of Historic Places to learn more about the heritage value of the Markerville Lutheran Church. In order for a site to be designated a Provincial Historic Resource, it must possess province-wide significance. To properly assess the historic importance of a resource, a historian crafts a context document that situates a resource within its time and place and compares it to similar resources in other parts of the province. This allows staff to determine the importance of a resource to a particular theme, time, and place. Above, is some of the historical information used in the evaluation of the Markerville Lutheran Church.