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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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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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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Black History Month 2021

Editor’s note: From the largest student occupation in Canadian history to larger-than-life historical figures, here are handful of laws, events and people that contributed to the Black experience here in Canada. Follow the links below for more in-depth information on these events and people.

Written by: Garnett Glashen

Viola Desmond
Not only was Viola Desmond a successful businesswoman in Nova Scotia, she was an advocate for equal and fair treatment of Black people at a time when they were viewed as lesser peoples in Canada. Many will note that Viola Desmond recently became the first woman of colour to be enshrined on any Canadian currency, however few know the battles that were led by Viola Desmond, to provide an equal opportunity for Black Canadians to acquire skills, enter trades and participate in social activities that were traditionally reserved for people who weren’t Black.

Produced by the Canadian Museum for Human Rights, this short documentary tells the story of Viola Desmond’s famous act of resistance in a Nova Scotia Theatre.
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Portraiture from the Ernest Brown fonds

Editor’s note: In our continued recognition of Black History Month, the Provincial Archives of Alberta has shared a collection of portraits of Black Albertans from photographer Ernest Brown. The Ernest Brown fonds contain around 50,000 negatives and other materials, predominantly from the years 1880-1960.

One of the earliest professional photographers in Alberta, Ernest Brown moved to Edmonton from England in April 1904. In Edmonton, Brown went to work as an assistant to C.W. Mathers, the city’s first photographer. Three months later, Brown bought the rights to Mathers’ portrait studio and in 1905 the studio expanded into the Ernest Brown Company Ltd.

Little is known about the subjects in the photographs below. Likely, the only records kept from these photo sessions was the name of the person who booked and paid for the session.

Black History at the Provincial Archives of Alberta

Editor’s note: In our continuing recognition of Black History Month, RETROactive contributors from the Provincial Archives of Alberta highlight some of the resources available for researchers wanting to know more about the history of Alberta’s Black community.

Written by: Michael Gourlie, Government Records Archivist and Karen Simonson, Reference Archivist

Researching the history of Black communities in Alberta can be challenging.  Sources can be limited and potentially scattered among many institutions within Alberta’s heritage communities.  Much of the access is dependent on knowing a person’s name or having some additional background clues or information.  But the history of Alberta’s Black communities can be teased out of the records preserved by the Provincial Archives of Alberta (PAA), and all the resources described below are available for researchers to see and consult for themselves during regular opening hours of the reading room.

Unidentified woman with dog, ca. 1920 (Ernest Brown fonds, BP2-15552)

In addition to published books and newspapers providing context to the community, the PAA is fortunate to have received donations of records from private individuals such as Fil Fraser, Selwyn Jacob and Junetta Jamerson.  While these records can only tell part of the story, looking more closely at some familiar holdings at the PAA reveals perhaps some unexplored and unexpected traces of Alberta’s Black history.

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Lady Lougheed: Métis Matriarch

Editor’s note: This week, RETROactive is pleased to share another post written by historical researcher Matt Hiltermann, on behalf of the Métis Nation of Alberta Region 3. Matt recently wrote about the Métis of Rouleaville.

Written by: Matt Hiltermann

When Albertans hear the Lougheed name, they likely think of late premier Peter Lougheed. Others may may also be familiar with his grandfather, Sir James Alex Lougheed. Much less discussed, however, is the matriarch of the Lougheed family: Lady Isabella Clark Hardisty Lougheed.

To the extent that history has focused on rich, white men, this is unsurprising if disappointing. At the same time, Isabella was widely regarded as the driving force behind her husband.[1] She and her Hardisty kin also formed the nucleus of the Lougheed family.[2] All evidence seems to point to her being a binding force in both her family and the community at large. Who was this Métis matriarch, and how did she become the “First Lady of the Northwest?”[3]

Isabellla Lougheed, ca 1910s. Source: Glenbow Library and Archives.

Isabella Hardisty was born around 1861 at Fort Resolution in what is now the Northwest Territories.[4] Her father, William Lucas Hardisty, was one of only four Métis men to attain the rank of Chief Factor between 1851 and 1869.[5] Her mother was Mary Anne Allen, a Métisse of obscure origins.[6] Both of her parents’ families had intergenerational ties to the fur trade.[7]

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Renowned Alberta archaeologist receives Order of Canada

Written by: Jared Majeski, Historic Resources Management Branch

For his decades-long work as an archaeologist, curator and author helping to promote and preserve Blackfoot Culture, former Historic Resources Management Branch and Royal Alberta Museum staff member Jack Brink was recently named a member of the Order of Canada. He became part of this illustrious group along with a handful of other Albertans, including: Daniel Steadward, a lifelong Paralympic advocate; Dr. Lori West, who directed transplant immunology research at the U of A; and Art Bergmann, a prolific punk rock musician both as a solo artist and member of the legendary Young Canadians.

Blair First Rider, an Aboriginal Consultation Advisor with the Alberta government, worked with Jack for a number of years on, among other things, the cultural resource management file; this included work at Writing-on-Stone, Head-Smash-In Buffalo Jump and the Okotoks Erratic. In honour of Jack’s work with The Blackfoot Confederacy and Treaty 7, he was given the honourary Blackfoot name Owl Head.

“It’s kind of a bit of disbelief,” Jack Brink told Global News when asked how he felt when he heard the news. “You’re thinking… ‘What have I done to deserve this?’” Source: Office of the Governor General of Canada.

 “Jack has earned his name as a way of acknowledging his support and efforts of reconciliation, repatriation and preserving the archaeological record of the sacred sites and cultural resources we are entrusted with as stewards of the land,” First Rider explained.

Understanding and preserving Indigenous history and culture, in this era of reconciliation, is done in numerous ways. One way is through archaeology, a field Brink has worked in for much of his professional life. He mentions that through archaeology, we can begin to understand the great accomplishments Indigenous people who have lived in Alberta (and Canada) for thousands of years.

“I think when the general public learn more about the deep past of Indigenous people,” Brink said, “we  [can] make steps forward in terms of truth and reconciliation. The ‘past’ is a great part of the true story of Indigenous people on this continent. Most people are unaware of it, and as they learn more they come to respect the success of indigenous people surviving on this land under challenging conditions for such a long period of time. I believe that this builds an appreciation of what Indigenous people have accomplished and contributed.”

Former colleagues at the Royal Alberta Museum, where Jack worked for over 25 years, recall lessons learned from one the country’s preeminent archaeologist and curator. Assistant Archaeologist Bob Dawe mentioned that, “Jack is an excellent teacher and writer with enviable communication skills. The most beneficial enduring advice he taught me was how to be more succinct with writing and lecturing – cut to the chase rather than clutter scholarly publications and conference presentations with time wasting less relevant material. Other than this extremely helpful lesson, he didn’t belabor advice as much as lead by example.”

Acting Curator of Archaeology Kris Fedyniak worked with Brink on the ultimately successful bid for Writing-on-Stone Provincial Park to be named a UNESCO World Heritage Site. “Through the numerous and lengthy United Nations Education Scientific and Cultural Organization application bids, Jack taught me the importance of perseverance. A ‘no’ sometimes means you have to reset, reframe and try again.”

Recognition of a professional archaeologist at such a high level will hopefully inspire younger generations to not only recognize the important role archaeology and science play in our world, but to pursue a career in the field.

“I think recognition by the Governor General’s office is recognition of the power of archaeology to do good in this world,” Brink said, “to help reveal impressive stories about past cultures and to do so in a respectful way. I would hope that this would have a positive effect on young people who may be considering a career in archaeology; that it would make them aware that significant achievements can be made in the field of archaeology and that a great career can come from it.”

Congratulations Jack!

Sources:

Global News Edmonton

Governor General of Canada