Written by: Emily Moffat, Regulatory Approvals Coordinator, Archaeological Survey of Alberta
Stone tools were central to life in pre-contact North America and the rocks that they were made of were highly valued. The archaeological record throughout vast regions of North America, including much of Alberta, contains Knife River Flint (KRF), one of the most significant and intriguing tool stones used before the arrival of Europeans. KRF gets its name from the Knife River, a tributary of the Missouri River that flows through the United States Midwest and Southeast Regions.
In an era of limited human mobility compared to modern times, KRF was regularly transported hundreds of kilometres from its source in North Dakota, where it was quarried for thousands of years. A relatively small geographical region contains the majority of quarry pits and this location is the hub of KRF’s widespread distribution.
Map showing the major source area where Knife River Flint was quarried, the area where scattered cobbles were collected, and the overall extent of Knife River Flint artifacts based on published records. White circles show the extent of archaeological sites in Alberta that have produced a Knife River Flint artifact (Source: Todd Kristensen).
In June, we featured several buildings that the City of Lethbridge recently designated as Municipal Historic Resources (MHRs). But Lethbridge isn’t the only city that has been actively protecting its heritage resources and listing them on the Alberta Register of Historic Places. Over the past few months, the City of Lacombe has designated five places as MHRs and added them to the Alberta Register of Historic Places.
Lacombe has been one of Alberta’s most active communities in protecting its historic places. As an early community in the former Alberta Main Street Program, Lacombe has restored and maintained one of the largest historic downtown cores in the province. As of June 1, 2019, there are six sites in Lacombe designated as Provincial Historic Resources and seven designated as Municipal Historic Resources.
Written by: Todd Kristensen, Regional Archaeologist, Archaeological Survey of Alberta
Did you know that for over 200 years, guns around the world had a specific part made of stone that archaeologists have found evidence of in Alberta? Gunflints are chunks of rock that generated sparks to ignite gunpowder. Their use in guns first appeared in Europe in the early 1600s. Most of Alberta’s earliest guns were muskets, which began replacing bows and arrows in the province in the late 1700s.
Gunflints reveal lots of information about fur trade life in Alberta and they tell archaeologists important details about when guns first arrived and who first brought them. Patterns of gunflints at archaeological sites can show where gun repairs took place or where the flints were stored. Historic records of the number of traded gunflints can tell us which forts were specializing in certain tasks and how many hunters or trappers they were supplying. In general, gunflints are interesting historic artifacts that are often the only preserved record of a weapon technology, flintlock firearms, that ultimately changed the West.
Muskets had a metal piece called the flash pan that was mounted on the outside of the gun and held a small pile of gunpowder protected from wind and rain by a movable lid (a ‘frizzen’). When the trigger was pulled, the gunflint pushed the frizzen, opened the flash pan, and created a spark. A small explosion of gunpowder on the outside of the gun (the ‘flash in the pan’) was then sent through a hole to a larger load of powder inside the musket barrel. This explosion then launched the musket ball towards future food or enemies.
Diagram of how flintlock guns worked (by Todd Kristensen).
Flintlock guns were used in North America before 1650, and, in parts of the West, gunflints were used well into the late 1800s. While a technology called percussion caps began replacing the flintlock in the mid-1800s in North America, guns were still hard to come by and flintlocks had a certain durability that kept them in use.
Written by: Ken Favrholdt, BA, MA (Geography, UBC)
Much is written about the Whoop-Up Trail, the famous 320 kilometre route from Fort Benton, Montana to Fort Macleod used by whisky traders between 1869 and 1874.
However, there was also another important route used during this period. The Riplinger Trail was an Indigenous trail across traditional Blackfoot territory and home of the Blood tribe. Part of the trail in Montana it is believed, was part of the Old North Trail, the ancient migration route—the so-called ice-free corridor—along the Front Range of the Rocky Mountains. The Riplinger Trail was named after John Riplinger of the Northwestern Fur Company who built a post on the Marias River in Montana in 1869-70.
Part of the geological map of the region in the vicinity of the Bow and Belly Rivers, by George Dawson, 1884, showing the Riplinger Trail between Fort Macleod and the 49th parallel. Source: collections.leventhalmap.org.
June is Indigenous Peoples’ Month, a time to honour the heritage and culture of First Peoples in Canada. June 21 also marks the annual National Indigenous Peoples Day. Here in Alberta , there are events happening around the province to celebrate the unique histories, cultures and contributions from First Nations, Métis and Inuit heritages.
Indigenous people have for thousands of years relied on the tradition of oral storytelling to pass down their history to future generations.
A few years ago, the Siksika Consultation Office received an Alberta Historical Resources Foundation grant and produced these two beautifully-shot vignettes featuring two significant stories from Blackfoot culture.
The first tells the story of Crowsnest Mountain and the birth of seasons. The second tells the story of the first marriages, based around Women’s Buffalo Jump south of present-day Cayley, Alberta.
Thanks to the Siksika Consultation Office for letting us share these important stories.
Editor’s note: The following blog post is part two of a two-part series looking at the history and influence of Doukhobors in Alberta. Read part 1 here.
Written by: Matthew Wangler, Historic Resources Management Branch
Following the establishment of the community in British Columbia, Verigin sought to diversify and strengthen the Doukhobor economy by purchasing new land in southern Alberta. It was not the first time that the Doukhobors had considered Alberta as a home for their community. In 1898, members of a Doukhobor delegation had initially explored purchasing land near Beaverhills Lake by Edmonton, but the proposal was scuttled, as local Member of Parliament Frank Oliver was opposed to their presence. While some Saskatchewan Doukhobors were working in Alberta as agricultural labourers and construction workers in 1911 and 1912, the first Doukhobor villages in the province were established in 1915 in the Cowley/Lundbreck area. Additional land was purchased in the following years, and Verigin arranged to rent land in the Vulcan area on a crop-share basis. The Alberta Doukhobors dedicated themselves to growing grain and raising horses and cattle. The settlements were successful, and at their peak, they boasted 300 members in 13 small villages. The communities tended to 300 horses and 400 shorthorn cattle, and produced 100,000 bushels of grain annually; they also constructed two-grain elevators and a flour mill. The Doukhobors seemed well-suited to the physical landscape of southern Alberta, and found that the region was also distinctly accommodating to smaller religious communities. Anabaptist groups like the Mennonites and Hutterites had already established themselves in the area, as had Mormons fleeing persecution in the United States. During their time in Alberta, the Doukhobors also developed positive relations with their Blackfoot neighbours.
Village of Bogatoi Rodnik near Lundreck, Alberta. Taken circa 1920. Source: Royal Alberta Museum.
Over the past few months, some of Alberta’s municipalities have been protecting their built heritage by designating a number of new Municipal Historic Resources (MHRs). These resources are structures and other sites that the municipality has deemed to be of significant heritage value to their community. Like Provincial Historic Resources, municipal designations are listed on the Alberta Register of Historic Places. Municipally designated properties also qualify for conservation grants from the Alberta Historic Resources Foundation.
The City of Lethbridge recently added six new MHRs to the Alberta Register of Historic Places. As of May 31, 2019, the City of Lethbridge has 26 designated MHRs listed.
The most recent listed designations by the City of Lethbridge are:
Watson Residence
Located in the Victoria Park neighbourhood on 14th Street South between 3rd and 4th Avenue, the Watson Residence is an Edwardian Foursquare with classical revival detailing and ornamentation. It was built in 1910/11. It has heritage value as an example of residential construction during Lethbridge’s rapid expansion in the pre-First World War period, and as an excellent example of an urban foursquare home. It was also the residence of Allan James Watson, who was a long-serving superintendent of the Lethbridge School District.
Watson Residence, Lethbridge, February 2019. Source: Historic Resources Management, Government of Alberta
Written By: Colleen Haukaas (Archaeological Survey)
This week’s post is an update on archaeological project and site data for 2018 from the Archaeological Survey. Click the image below the see the full size.
Disclaimer: the archaeological site counts for 2018 are not final. They are constantly being updated as consultants and researchers submit their reports to the Archaeological Survey.
Written by: Darrin Hagen, legendary playwright, actor, sound designer, composer, performer, director and TV host based in Edmonton
In the tumultuous year of 1969, Canadian queers suddenly found themselves in a new legal landscape. The bill that decriminalized homosexuality passed the parliamentary vote in May – in August, that bill was voted into law. No one was quite sure what it would mean as far as day-to-day life for gays and lesbians, but some forward-thinking folks in Edmonton decided that with this new legal reality, it was time to create Edmonton’s first official queer gathering place.
They chose the name Club 70, even though it was autumn of 1969. Not only was 1969 almost over, but a few of them felt that naming it Club 69 was just a bit too cheeky. And so they heralded the approaching decade by naming the bar with an eye to a new future.
The location was on 101 street and 106 avenue, in the basement of a building that still stands today. Back then, a Greek restaurant occupied the main floor. Even though the Milla Pub is still open, the building is grubby and the yellowing plaster shows neglect. But if you look at the north end of the building, there is a brightly painted door that leads to the basement. It was behind that door that a queer person would nervously descend down the stairs into the very beginnings of Edmonton’s very first official gay club.
You may know it now as the seedy Milla Pub. But behind these doors in 1969, a queer person would nervously descend down the stairs into the very beginnings of Edmonton’s very first official gay club, Club 70.
There had always been places where the Friends of Dorothy could discretely congregate – generally in one corner of the taverns that occupied the main floor of the large, grand hotels that dominated downtown: The Mayfair, The Corona, The Royal George, and the King Edward (or King Eddie). But these gay hangouts were never official – they just sprung up out of necessity in cities across Canada. It was in these early unofficial gathering places that ‘the community’ began to recognize each other in the smoky half-light, and began to connect and communicate. Even as recently as the early 80s, a gay man could stroll into one of these smoky taverns, and once his eyes adjusted to the darkness, he could find a group of men like him, taking over one corner or certain tables in the room.
None of these hotels stand today – they’ve been replaced by downtown malls, or newer high-rises. Only the Corona LRT station keeps one of those names alive. But somehow the early gay club scene’s first legal footprint has escaped the wrecking ball of progress.
Through those nondescript doors, one descended down a flight of stairs into a space no bigger than a large living room. Everyone had to sign in, although pseudonyms were the norm – people were still very afraid to be ‘outed’ and the last thing one would want was to be identified by logging into a register of a gay bar. There was hired security – a straight man who kept a scowling presence at the bottom of the stairs.
Small stage for burgeoning drag scene
The club had no liquor license, and so bringing your own bottle was essential, as the concession only sold pop and chips. There was a small dance floor, and even a tiny stage populated by the pioneers of Edmonton’s burgeoning drag scene: Grindl performed on that stage, as did Trixie, and Millie – names that, within a few years, would become legend on the stages of the underground. Few Queens were as legendary as Millie, who in 1976 would become Edmonton’s first crowned head of state, the unofficial Godmother to all Queens who followed: Empress I of Edmonton, establishing the Imperial House of Millicent, the first in a long chapter of royal houses that still rules Edmonton through the auspices of the Imperial Sovereign Court of the Wild Rose; she was simultaneously crowned Mz. Flashback I. Millie has the distinction of being the only drag queen in Edmonton’s history who wore both crowns at the same time.
The tiny club could only hold about 50 people, and was only open on Friday and Saturday nights. The ambiance was more like a house party than a nightclub. But it was the first queer space. That meant safety. It meant being able to freely recognize and acknowledge people like yourself, to dance with whoever you wanted to dance with, or to freely cheer on a drag show.
That freedom was fiercely protected, however. Club 70 had a strict gay-only membership policy, for the safety and discretion of its members. Violating this policy by bringing a straight person to the bar would get you a 30-day suspension.
Club 70 bears the distinction of being the first official, registered-on-paper-with-city-hall, gay society in Alberta
However, it got off to a very rocky start. The location was short-lived, even though Club 70 was not. After a month of weekends of business, the owner of the building finally realized what sort of business had taken root in his basement, and when staff and members arrived for the weekend party, they found he had nailed the doors shut, seized the liquor, and whatever there was in the way of a sound system. The fledgling gay club was suddenly in a legal battle with a landlord. However, they won that battle, as their lease had been broken illegally, and were able to not only get their stuff back, but the owner of the building was forced to pay for their relocation costs.
Club 70 closed for a month, eventually finding a new home on 106 street; that building remained queer for the next 42 years. When Club 70 had run its course, it transformed into The Cha Cha Palace for a short period in 1978, then Boots & Saddles for decades, and lastly The Junction Bar & Grill. Once the 106 street location opened, that spot in Edmonton was a safe queer space from 1970-2012.
In 1969, the first step towards building a new sense of community was building a home; a meeting place or a town square, where LGBTQI people could gather, and for the first time, discover who they were in this brave but unknown new world.
Winner of the 2018 Alberta Historical Resources Foundation 2018 Heritage Awareness award, We Are the Roots is a documentary that tells the stories of African American immigrants who settled in Alberta and Saskatchewan in the early 1900s.
In the film, you’ll hear stories from 19 descendants of original settlers, as they moved north to escape slavery, persecution and racism in America. Once in Canada, these families would then experience more discrimination, both in Edmonton and in rural communities they settled.
The film was produced and created through a partnership between documentary film production company Bailey and Soda Films along with Edmonton’s Shiloh Centre for Multicultural Roots,
Click the image above to view the full-length documentary.
RETROactive 