One Year of Upper Canada Scots

This month marks the one-year anniversary of Upper Canada Scots! I want to thank everyone who stopped by to read, learn, and see what life was like for the early Scottish families settling in Galt and  what is now Southern Ontario. 

The month of May is a very busy one. Firstly, I'm moving to a new city (or rather, village) where I can more easily access and enjoy the great outdoors. Secondly, I'll be flying to Nova Scotia to present another project of mine at the Society for the Study of Architecture in Canada's national conference. I have been in the process of researching and writing a book on the types of homes constructed by some of the earliest settlers to the New World. As a result of these two potentially life-altering events, I will be placing Upper Canada Scots on a brief hiatus.

In the meantime, I would very much like to hear your suggestions about the types of posts I share on this site. More book reviews? More primary document images? More local Scottish food and festivals? Let me know in the comments below.

Until then, thank you so much for being a part of this wonderful project!

- Jennifer

Mr. Dickson's House

View of Galt, Ontario, including Scotch church and Mr. Dixon's House
Drawing by Alice E. Brown in 1857, Currently a part of the Archives of Ontario collection

Sources
Archives of Ontario, 2014 "View of Galt..."
James Young's 1880, Reminiscences of the early history of Galt
First United Church, Cambridge "About Us"

Further Reading
Lucille H. Campey's 2005, The Scottish Pioneers of Upper Canada, 1784-1855: Glengarry and Beyond

"Back In Pioneer Times" (Or, Semantics and the Past)

"I'm not a pilgrim! That was centuries ago!"

Jean Piaget explains, in his theory of cognitive development, that children are first able to distinguish the present from the past during the preoperational stage (ages 2-7 years old), and one past from another during the concrete operational stage (ages 7-11 years old). Knowledge of such development and learning theories are crucial for any museum education department, as well as for any adult who thinks that the past is just one amorphous blob and that "it's all the same anyway". Young museum visitors and students are able to discern various periods in time, and can associate with each differently - so help them out by being specific, and getting it right.

Much in the same way that "Upper Canada" and "Canada West" indicate certain geographical areas within specific periods of time, so to do the terms listed below. They are not all interchangeable, and should only really be used where appropriate. Oversimplifying for the sake of time or argument tends to rob historical groups of their accomplishments (for better or worse). It may also serve to confuse or mislead the person or group you're talking to - dangerous territory if you're dealing with students attempting to mentally map out a timeline.

Pioneer: A person who is among the first to explore or settle a new country or area
Settler: A person who settles in an area, typically one with no or few previous inhabitants.
Puritan: A member of a group of English Protestants of the late 16th and 17th centuries who regarded the Reformation of the Church of England under Elizabeth as incomplete and sought to simplify and regulate forms of worship.
Pilgrim: A member of a group of English Puritans fleeing religious persecution who sailed in the Mayflower (etc) and founded the colony of Plymouth, Massachusetts, in 1620.
Voyageur: (especially in Canada) A boatman employed by the fur companies in transporting goods and passengers to and from trading posts.
Colonial: Relating to the period of the British colonies in America before independence (1776).

To add to this, Victorians (1838-1901) for example, are not Puritans, Pilgrims, or Voyageurs, but can be pioneers or settlers depending on the place and the time. In Canada it's easy to visualize settlement as moving westward. Vancouver did not become an incorporated city until 1886 versus many Ontario towns which were founded in the early and mid-19th century, and by extension many Quebec and east coast settlements founded in the 17th and 18th centuries. So despite the 19th century being quite recent, many Victorians were the first to settle and establish many areas in the west.

As a former British colony, and as a member of the Commonwealth, we (Canadians) often denote specific periods of time in our history according to the reigning monarch. The Tudor period runs from 1485-1603; The Georgian period is often considered to span 1714-1830, and the Edwardian period from 1901-1914.

Sources
Simply Psychology 2012, "Jean Piaget"

Further Reading
TheFreeDictionary.com
The Commonwealth 2015, "Member countries"

Pipes, Guitar, and Flute, Oh My!

With the warmer weather upon us (finally!), it's time to venture out and experience another season of festivals, events, and games in Ontario. Many of these gatherings are a great opportunity to experience and learn more about the Scottish traditions which remain vital to many communities. What can be more Scottish than bagpipes?

Thursday, April 23, 2015 starting at 7:00pm

McDougall Cottage, Cambridge

Tel: 519-624-8250

89 Grande Ave S.

N1S 2L7

New performer. Join multi-talented musician Mark Fletcher for a fabulous evening of traditional Scottish fiddle music and song. Mark performs small pipes, mandola, guitar, flute, whistles and Highland pipes. He is joined by fellow performer Drew Skuce (bodhran) for a fantastic evening of Scottish tunes. Music spanning 4 centuries, from both the Scottish Borders and the Highlands will be featured; some linked to history and historical figures and some just for the fun of the music. www.markfletcher.ca.

Admission by cash donation.

Cover Girl

A few weeks ago I found out that I made the cover of the 2015 Black Creek Pioneer Village Guidebook, and I'll be honest, I was quite excited. It's fun to think that my smiley profile and berlin work might help encourage people to learn more about history in Ontario. (Berlin work is a style of needlepoint which incorporated the bright new colours of yarn being developed from aniline dyes. Stitching into canvas meant that the pieces were also more durable and could be shown off by the lady who stitched them. The pattern and colours I was using came from a pattern created in 1852, and was for the top of an ottoman - we turned it into a cushion instead for the gift shop.)

I'm (not so secretly) proud of my hair that day.

Visiting an historical village is an excellent way to gain knowledge and understanding of a previous era, or, of another culture. You are allowed the opportunity to walk through buildings decorated and filled with consumer goods/tools/furnishings/foods etc. and talk with interpreters on the importance of those items, and how they were used. You often get to see interpreters and skilled tradespeople at work. Blacksmiths, printers, tinsmiths, and millers are eager to show you how things were done in a particular period. Not only that, you also get to see what the women were up to: baking, running households, spinning wool, doing needlework, or overseeing the Inn. These examples of course come from Black Creek, which represents an 1860s rural village, but variations can be applied to other sites.

What I think visitors have to be aware of before they visit any historical village, is how it came into being, when, and what the interpretive method/goals of the institution are. To use Black Creek as an example, I'll answer these questions and demonstrate their importance.

The 1860s "village" is an assemblage of buildings relocated there from throughout Southern Ontario. Their movement to the site just north of Toronto was spurred on by the rise (and excitement) of historical awareness and funding during Canada's Centennial (1967), as well as an availability of undevelopable land (Hurricane Hazel did not hesitate to show in 1954 that the area was in a massive floodplain). Classic nostalgia for a pre-war era informed the village's creators and their inclusion, placement, and interpretation of buildings. The Victorians are, after all, the originators of the nuclear family, and the cementers of gender-roles. Black Creek Pioneer Village is lucky to have so many original buildings - other sites that interpret older periods of history must rely on reconstructions. No rural village would be complete without the farm, and Black Creek's farm buildings are the only ones that are original to the site (ie. never been moved). That being said, farms were generally hundreds of acres large, and wouldn't have had so many neighbours, so close. Here's a map of the village to give you a better idea.

The finished product: A 22" square pillow that sold in the
Black Creek Pioneer Village gift shop, 2012.

Knowing these things brings out a more critical eye in the visitor. Black Creek isn't so much of a village as it is an (amazing!) outdoor museum with a collection of historic buildings and artefacts. The interpreters and their demonstrations help to create a story which often ends up nostalgizing the lives of those from the past - which is ok for a family outing on a Sunday afternoon so long as you realize there's more to the story.

Thinking of my time as a costumed interpreter reminds me of the many and varied interactions I've had with visitors. My favourite visitor of all time was an American gentleman who asked "what Confederation was all about anyway". My historic heart leapt. For the next 20 minutes we chatted about the formation of Canada in the kitchen of a house built before Confederation was even an idea. One of my proudest accomplishments was finishing this piece of berlin work in under three months using only daylight or oil lamps for light. The awkward always follows the good, however, so I would be remiss if I didn't include the following: Remember that interpreters and historic site staff are not automatons, or props, or seals. They go home at the end of the day, have feelings, get hot wearing seven layers of clothing in July, and want to teach rather than simply entertain. They are people. Best of all, they're well educated people (who are often volunteers) that are there for you! They want to answer your questions, teach you something new, dispel myths, and inspire you to learn more. As you venture out this spring/summer to historic villages and sites in your area, or beyond, remember to acknowledge the interpreters that bring that site to life. If you ask nicely, they might even pose for your own photos.

Sources
The Canadian Encyclopedia Online, "Confederation"
Black Creek Pioneer Village, Homepage

Further Reading
American Needlepoint Guild 2000, "Berlin Work"

Henry Stephens on Sheep

Henry Stephens is the author of the immensely popular Book of the Farm. Published in 1844, it enjoyed numerous re-prints and again became a highly sought after farming guide in the 21st century after being highlighted in BBC's Victorian Farm. Stephens himself was a Scot who studied chemistry, mathematics and agriculture in Dundee and in Edinburgh, and later went on to apprentice on a farm for several years. A tour of the continent allowed Stephens to compare methods and technologies, of which there seemed to be new ones every day. In the end, financial difficulties forced him away from farm management, and toward writing. He published a series of articles and books before his death in 1874 at the age of 79.

The following excerpts come from the edited version of Stephens' work produced by Alex Langlands of "Victorian Farm" fame. 

The Shepherd
His duty is to undertake the entire management of the sheep; and when he bestows the pains he should on his flock, he has little leisure for any other work. His time is occupied from early dawn, when he should be among his flock before they rise from their lair, and during the whole day, to the evening, when they again lie down for the night. To inspect a large flock at least three times a day, over extensive bounds, implies a walking to fatigue. Besides this daily exercise, he has to attend to the feeding of the young sheep on turnips in winter, the lambing of the ewes in spring, the washing and shearing of the fleece in summer, and the bathing of the flock in autumn. And, over and above these major operations, there are minor ones of weaning, milking, drafting and marking, at appointed times; not to omit the unwearied attention to be bestowed, for a time, on the whole flock, to evade the attacks of insects. (20)

By-Products of Sheep
The sheep is one of the most useful, and therefore one of the most valuable, of our domestic animals; it not only supports our life by its nutritious flesh, but clothes our bodies with its comfortable wool. All writers on diet have agreed in describing mutton as the most valuable of articles of human food. But the products of sheep are not merely useful to man, they also promote his luxuries. The skin of sheep is made into leather and, when so manufactured with the fleece on, makes comfortable mats for the doors of our rooms, and rugs for our carriages. For this purpose the best skins are selected, and covered with the longest and most beautiful fleece. Tanned sheepskin is used in bookbinding. (65-66)

Sources
Alex Langlands' 2011 edited and abridged Book of the Farm (I'm quite partial to my own copy of this book, as I had it signed by Ruth Goodman after attending a lecture by her in Waterloo, Ontario in 2011)
Henry Stephens' 1844 Book of the Farm

Further Reading
The Guardian, "TV show turns long out-of-print farming manual into hot seller"

I'd like to thank Caroline Bendiner for contributing to Sheep Month here on Upper Canada Scots. If you missed her three-part series on wool in the 19th century, simply scroll down or click on March 2015 in the archives. I'd also like to thank everyone who visited this blog in the last month - who knew sheep would be so popular a topic? If there's another aspect of colonial life that you'd like me to focus on, just let me know in the comments below. Happy March!

Start to Finish

Detail from Lewis Parker's Upper Canada

Detail of Lewis Parker's Upper Canada, showing sheep being washed, sheared and released to frolic while the fleece is washed, dried, carded, and spun. Visit the Canadian Encyclopedia, "Sheep Farming".

Wool in the 19th Century - Part Three

Ontario’s early history of sheep and wool is less about any financial benefits and more about basic survival in harsh, isolated, and extreme environments.  Many newly arrived settlers in the 18^th and early 19^th centuries were unaware of the extremes in climate in this area. Autumns could bring unexpected frost during the night, freezing many livestock to death.  Settlers had to fear other predators attacking their sheep and livestock: foxes, minx, weasels, and wolves would find their way into animal barns and make a meal of the farmers’ livestock.  Winter brought even colder temperatures, and hungrier predators.

From the 18^th century to the first few decades of the 19^th century, many early settlers were working with wool solely to clothe themselves rather than for business purposes.  The entire wool production process was very time consuming, and a couple would be lucky to make enough socks to keep their feet warm during their first winter on their land, let alone make sweaters and cloaks.

As early settlers arrived on their properties, the task of creating a farm and home for their family took precedence over spinning an entire wardrobe’s worth of wool.  Time may not allow for much at all to be spun.  About 5 hours of spinning can produce enough yarn to make a pair of socks.  This does not include the shearing, cleaning, carding, and eventual knitting to make the socks.  After the first few years on their farm, a family would probably have produced enough wool to live on, and would be at a point where they can sell or trade any surplus of woollen goods with other neighbours in need.

By the 1830s, the image of the early settler woman sitting in her cabin and spinning wool on the spinning wheel becomes increasingly obsolete.  Early settlers moved up from their tiny cabins to established farm houses, and availability of goods made spinning their own wool less of a necessity for survival.  At this point, it becomes more of a hobby for those that could afford the leisure time.  Spinning thus becomes a nostalgic image of early settlers and their struggle to clothe themselves warmly for the harsh winters.  To this day, nothing can beat a nice home spun woollen toque, mitts, or scarf.

This three-part series "Wool in the 19th Century" was written by Caroline Bendiner, Culture Coordinator for the Township of King.  She has a BA in history from Queen's University and a post graduate certificate in Cultural Site Management from Centennial College. Caroline has a strong passion for history and sharing history with the public.

Wool in the 19th Century - Part Two

Dyeing wool is a step that can take place either before or after the actual spinning process.  Early settlers in Ontario were dyeing their wool predominately to hide the dirt and filth on their clothes from their intense agricultural work.  They may not necessarily have an abundance of clothing, so to dye their one or two dresses brown would make going to church on Sundays less embarrassing because any dirt would be less noticeable.

Skeins of black walnut dyed wool

One of the most popular local dyes used in Ontario is mad from the shell of a black walnut.  Black walnut trees are native to Ontario.  In fact, many of the Pennsylvania-Dutch settlers that arrived in Ontario c.1790s-1830s believed black walnut trees to be a sign of fertility of the land, and would make their settlements near any growth.  This theory is explained in The Trail of the Black Walnut by G. Elmore Reaman, where the migration of the Pennsylvanian-Dutch from American to early Canada can be traced by the growth of black walnut trees throughout southern Ontario.  The black walnut itself can make a fantastic, and very intense, brown.  Perfect for masking any dirt!  After boiling the shells in hot water, you strain the water, and place the wool in the dye bath.  After sitting for just a few hours, you can get a fantastic brown dyed fabric!

This three-part series "Wool in the 19th Century" was written by Caroline Bendiner, Culture Coordinator for the Township of King.  She has a BA in history from Queen's University and a post graduate certificate in Cultural Site Management from Centennial College. Caroline has a strong passion for history and sharing history with the public.

Sheep Shearing

Have a look at how sheep shearing is done in this clip from the BBC's Edwardian Farm:

 

Wool in the 19th Century - Part One

Spinning Wool at Black Creek Pioneer Village
in Toronto, Ontario

One of the most iconic images of the early settler period of Ontario is that of a pioneer woman sitting in her tiny log cabin spinning wool.

The process of turning fleece into wool is simple, yet takes a lot of practice to truly perfect.  The first step is to shear the sheep; normally done once, sometimes twice, a year in the early spring.  This allows the sheep to be comfortable during the summer weather, while growing back their wool to maintain warmth through cooler seasons.

The next step is to clean the fleece.  To make the cleaning process more efficient, some would pick it apart first, removing any overly matted bits or large clumps of dirt or excrement.  How do you clean fleece?  You can literally place it in a tub of cold water with minimal soap.  Hot water can threaten the fibres and too much soap can remove some of the natural oils (lanolin) that even to this day we can separate and harness for other purposes (hand lotions, soaps).  Having some of the natural oils on the wool also makes it easier to spin.  Some settlers may change the water once or twice to remove as much of the dirt as possible.  

Traditional Sheep Shears

Once the fleece is clean, and before spinning it, it is integral to card the wool.  This involves using two brushes (carders) and brushing the wool in opposite directions.  The fibres that create the wool become straight after they’re carded, and the wool becomes easier to control when spinning.

Spinning wool is essentially the twisting of the fibres at a rapid pace to connect them and link them into one whole string.  The thickness and consistency of that string is all dependent on the spinner.  An early settler spinning wool to make socks for their children may not care so much for the consistently and quality of the string as someone spinning for a business.  It is completely possible to spin several strings together to create a thicker yarn.

This three-part series "Wool in the 19th Century" was written by Caroline Bendiner, Culture Coordinator for the Township of King. She has a BA in history from Queen's University and a post graduate certificate in Cultural Site Management from Centennial College. Caroline has a strong passion for history and sharing history with the public.

It Takes a Village

A census is a wonderful tool for looking back at a population at a particular point in time. What were their names? Where did they come from? What did they do to get by? While census data is often bare-bones and provides the most basic facts, it can help us to understand a community and create a framework that can later be filled in by other source material.

In 1851 a census was completed for Galt, which included information on its 2,246 residents: Name, Place of birth; Religion; Occupation; Age; Marriage status; etc. If you've ever wondered what you might do for a living in a small Victorian village, take a look at the graph I've compiled below. Not every census taker had an occupation listed, and I have a sneaking suspicion that there were in fact more farmers... but this information, though incomplete, is eye-opening. You can check out the rest of the census in an easy to read PDF document here.

You do what exactly? Well, a Spinster is an unmarried (and not likely to become married) woman. She might be living and looking after the welfare of older relatives, or living with and looking after the education of nieces and nephews. Coopers are makers and repairers of casks and barrels. A Teamster is someone who drives a team of draft animals and a wagon. You can think of them as the equivalent of transport truck drivers today. Sadlers make, sell and.or repair saddlery. A Mill Wright is someone who builds and maintains mills and their internal machinery. Cordwainers are actually shoemakers who work with cordovan leather. Fleshers flesh hides and skins and tan them in the production of leather. They may also sell meat - in other words, a butcher. Pedlers are travelling salesmen, often going from door to door to trade and sell any number of items. Lime Burners process limestone (by means of baking it in large kilns) into a number of agricultural and home products such as quicklime for home construction, whitewash, and for spreading on fields as a fertilizer. A House Joiner is a type of carpenter that cuts and fits wood without the use of nails, screws, or other metal fasteners. Lastly, a Carriage Trimmer is someone who preps and finishes the lace, linings, and other trimmings for carriage makers.

Sources
Waterloo Region 1851 Census, Transcribed by the Ontario Genealogical Society in 2001.

The Log Cabin Myth

Pioneers lived in log cabins... right? Well, it really depends on the period and the area in question. It also depends on your understanding of the definition of what constitutes a "log cabin". These excerpts from Hugh Morrison's Early American Architecture: From the First Colonial Settlements to the National Period help to explain:

Log House in Orillia Township, Ontario
1844 Picture by Titus Hibbert Ware

"By 'log cabin' we mean a dwelling built of round logs, laid horizontally on one another, with notched corners and protruding ends.... Spaces between logs, if any, are chinked with moss, clay, or oak chips.... the log cabin did not exist in any of the English colonies in the seventeenth century and was used very little throughout most of the eighteenth century. Neither did the Dutch use it in New Netherland, nor the French in Canada. It was a form of construction unknown in England, France, Holland, and southern Europe generally; it was likewise unknown to the American Indian.
...
It is tempting to believe that our early ancestors, gifted with ingenuity as well as courage, invented such an admirable solution to their urgent problem of quick and durable shelter. 
Apparently they did not. The English colonists did built blockhouses and prisons using logs hewn square and notched at the corners for either lapped or dovetail joints. This is indeed a superior type of construction, but it requires many tools and much skill and more time. The log cabin, if it had been known, would have supplanted the flimsy dugouts and cabins and wigwams the pioneer settlers actually built.
True log-cabin construction is thought to have been introduced into this country [the United States] by the Swedes when they settled Delaware in 1638.... In the eighteenth century, German settlers in Pennsylvania built large numbers of log houses, using both squared-log and round-log construction. Since most of the Germans entered the country by way of the Delaware valley, they must have acquired the technique from the Swedes...." (12-13)

Sources
Hugh Morrison's 1987, Early American Architecture
Harold Robert Shurtleff's 1939, The log cabin myth: a study of the early dwellings of the English colonists in North America

Further Reading
History News Network 2015, "Top 10 Myths About Thanksgiving"

From Adze to Zouave Jackets

A brief A-Z glossary of words one might encounter when studying life in Upper Canada.  For more detail on each of the words, phrases, names, and titles, simply follow the source links provided.

A - Adze
Used with the hewing axe to make the log faces as smooth as possible. Any divots, chunks, or "juggle marks" in the logs made by the hewing axe allow water to penetrate the wood, creating rot. In winter, this moisture will form ice build-up, stress the wood and cause the building to shift. (The Dalziel Barn) See image 1.

1. An Adze at work
2. Neeps along with haggis and potatoes
3. Toulouse Geese (with a gentleman
for scale)
4. Example of a Zouave Jacket and dress
from 1862.

B - Bairn
Noun, Scot. and North England for a child; son or daughter. (Dictionary.com)

C - Ceilidh
A Scottish and Irish term for a party with music, dancing, and often storytelling. (Wikipedia) 

D - Dovetail Joint (Dovetailing)
A joint formed by one or more dovetails fitting tightly within corresponding mortises. (Visual Dictionary of Architecture)

E - Emigration
Emigration is the act of leaving one's native country with the intent to settle permanently or temporarily elsewhere. Conversely, immigration describes the movement of persons into one country from another. (Dictionary.com) Remember that one always emigrates from and immigrates to a place.
F - Fermentation
Fermentation is a metabolic process that converts sugar to acids, gases, and/or alcohol. Important particularly when discussing beer and its importance in pioneer life in Upper Canada. It was often safer to drink than water, had a number of medicinal uses, and contained a number of vitamins and minerals needed by hardworking homesteaders. By the 1860s there were 300 breweries across Upper Canada, not to mention the fact that beer was also brewed at home in the kitchen. (Virtual Museum of Canada)

G - Gaelic
Noun; any of the closely related languages of the Celts in Ireland, Scotland, or (formerly) the Isle of Man. Adjective; of, denoting, or relating to the Celtic people of Ireland, Scotland, or the Isle of Man or their language or customs.(Dictionary.com)

H - Hogmanay
It is believed that many of the traditional Hogmanay celebrations were originally brought to Scotland by the invading Vikings in the early 8th and 9th centuries. There are several traditions and superstitions that should be taken care of before midnight on the 31st December: these include cleaning the house and taking out the ashes from the fire, there is also the requirement to clear all your debts before "the bells" sound midnight, the underlying message being to clear out the remains of the old year, have a clean break and welcome in a young, New Year on a happy note. (Historic UK)

I - Indian
Indian people are one of three cultural groups, along with Inuit and Métis, recognized as Aboriginal people under section 35 of the Constitution Act. There are legal reasons for the continued use of the term "Indian." Such terminology is recognized in the Indian Act, and is used by the Government of Canada when making reference to this particular group of Aboriginal people. (Aboriginal Affairs)

J - James Young
The Honourable James Young was born in Galt on 24 May 1835. Raised in Galt, he worked as a journalist before spending 25 years in politics (12 years of which in the federal parliament). It was at this time that Mr Young wrote his history of early Galt, titled "Reminiscences of the Early History of Galt and the Settlement of Dumfries" and published in 1880. The book remains one of the major sources of information about the early development of our community. (City of Cambridge)

K - Kirk
Kirk is a Scottish word meaning a church, or more specifically, the Church of Scotland. (The Church of Scotland)

L - Land-Jobber
A man who makes a business of buying land on speculation, or of buying and selling for the profit of bargains, or who buys and sells for others.

M - Mortise and Tenon
A joint made between two pieces of wood where the projecting part of one piece fits into a corresponding cu-tout on another. (Architectural Terms)

N - Neeps
A popular (and delicious) side to a haggis dinner; made primarily of boiled and mashed turnips. See image 2.

O - Orkneymen
Immigrants from the Orkney Islands, off the north coast of Scotland, Orkneymen played a major and largely unrecognized part in the exploration and settlement of Canada's North-West in the 18th and 19th centuries. At the peak of their involvement with the HBC in 1800, Orkneymen comprised 80% of a labour force of almost 500. (Canadian Encyclopedia)

P - Parritch
Although it is by no means a dish confined to Scotland, parritch (an altered pronunciation of the earlier form “potage”) was until quite recently such a staple of the Scots diet that it became the foundation, not only for a day’s work, but also for wisdom. Parritch figures strongly in a number of Scottish proverbs. Today the term "porridge" has become more popular. (Scots Language Centre)

Q - Quoin
A quoin is an angle at the outside corner of a building. You can call the corner itself a quoin, or use the word for the special stones or bricks that reinforce corners of brick or stone buildings. Some quoins are decorative features, providing variety and pattern to the corner where two exterior walls meet. (Vocabulary.com)

R - Rebellion
The 1837 rebellion in Upper Canada [Ontario] was a less violent, more limited affair than the insurrection that same year in neighbouring Lower Canada [Quebec], although its leaders, including William Lyon Mackenzie, were no less serious in their demands for democratic reform, and an end to the rule of a privileged oligarchy. The rebellion itself failed, yet its very failure helped pave the way for more moderate and careful political change in British North America, including the union of Upper and Lower Canada, and the eventual arrival of responsible government. (Canadian Encyclopedia)

S - Saltire (St. Andrew's Cross)
The Saltire is the national flag of Scotland and, with a white diagonal cross on a blue background, it represents the crucifixion of the apostle St. Andrew Scotland’s patron saint. Believed to be the oldest flag in Europe, the origin of the flag comes from an old legend. Tradition has it that the flag originated in a battle fought near the East Lothian village of Athelstaneford in AD 832. (Visit Scotland)

T - Toulouse Goose
The name Toulouse is used for several types of gray geese descended from the European Greylag. People have selected Toulouse as general purpose farm birds, as producers of fois gras, and as show-birds. In the past, goose fat was a primary source for cooking fats and lubricants. Historically farmers often raised Dewlap Toulouse geese in cages to limit their movement, valuing their ability to put on large quantities of fat when fed plenty of food with no room to exercise. (The Livestock Conservancy) See image 3.

U - United Empire Loyalists
The United Empire Loyalists were generally those who had been settled in the thirteen colonies at the outbreak of the American Revolution, who remained loyal to and took up the Royal Standard, and who settled in what is now Canada at the end of the war. (United Empire Loyalists Association of Canada)

V - Venison
Noun, the flesh of a deer or similar animal as used for food. (Dictionary.com)

W - Wattle and Daub
Wattle and daub is a composite building material used for making walls, in which a woven lattice of wooden strips [or branches, etc.] called wattle is daubed with a sticky material usually made of some combination of wet soil, clay, sand, animal dung and straw. (Wikipedia)

Y - Yoke
Wooden shoulder yokes [for people] were used to carry two buckets of milk from the cow to the dairy in the days when cows were milked in the fields. They were also heavily used to collect water for household use.  The yoke was made from a beam of wood, usually willow for lightness, but ash and sycamore were also used. It is concave at the centre to fit comfortably around the shoulders, with a recess to fit around the neck of the wearer. The ends of the yoke tapered to terminate just beyond the wearer's shoulders. Chains were then hung from the ends with hooks to fix onto the buckets. (Object Lessons)

Z - Zouave Jacket
A woman’s short embroidered jacket or bodice, with or without sleeves, resembling the jacket of the Zouave uniform. (Oxford English Dictionary) See image 4.

Address to a Haggis

In honour of Robert Burns Day on Sunday January 25, 2015, here is Burns' "Address to a Haggis":

Fair fa' your honest, sonsie face, 

Great chieftain o' the pudding-race! 

Aboon them a' yet tak your place, 

Painch, tripe, or thairm: 

Weel are ye wordy o'a grace 

As lang's my arm. 

The groaning trencher there ye fill, 

Your hurdies like a distant hill, 

Your pin was help to mend a mill 

In time o'need, 

While thro' your pores the dews distil 

Like amber bead. 

His knife see rustic Labour dight, 

An' cut you up wi' ready sleight, 

Trenching your gushing entrails bright, 

Like ony ditch; 

And then, O what a glorious sight, 

Warm-reekin', rich! 

Then, horn for horn, they stretch an' strive: 

Deil tak the hindmost! on they drive, 

Till a' their weel-swall'd kytes belyve 

Are bent like drums; 

Then auld Guidman, maist like to rive, 

Bethankit! hums. 

Is there that owre his French ragout 

Or olio that wad staw a sow, 

Or fricassee wad make her spew 

Wi' perfect sconner, 

Looks down wi' sneering, scornfu' view 

On sic a dinner? 

Poor devil! see him owre his trash, 

As feckles as wither'd rash, 

His spindle shank, a guid whip-lash; 

His nieve a nit; 

Thro' blody flood or field to dash, 

O how unfit! 

But mark the Rustic, haggis-fed, 

The trembling earth resounds his tread. 

Clap in his walie nieve a blade, 

He'll mak it whissle; 

An' legs an' arms, an' hands will sned, 

Like taps o' trissle. 

Ye Pow'rs, wha mak mankind your care, 

And dish them out their bill o' fare, 

Auld Scotland wants nae skinking ware 

That jaups in luggies; 

But, if ye wish her gratefu' prayer 

Gie her a haggis!

Sources

Burns Country 2015, "Complete Works"

Scotland 2015, "Burns Night"

Further Reading

Robert Burns Birthplace Museum 2015, "Discover Burns"

Visit Scotland 2015, "Who was Robert Burns?"

Library of Congress 2015, "Robert Burns Day: Haggis, Anyone?"

Visit Scotland 2015, "Hold your own Burns Supper ebook" (Free ebook!)

BBC 2015, "Robert Burns - Burns Night"

Hogmanay - A Scottish New Year Celebration

Hull Daily Mail – Tuesday 30 December 1930

Hogmanay is more than just a wildly fun all-night New Years' Eve street party in Edinburgh; it's a long-standing (and apparently somewhat mysterious) tradition that goes back centuries.

Celebrations today may include fire-dancers, fireworks, the consumption of copious amounts of alcohol, live music in the streets, dancing, parades and more. Edinburgh's Hogmanay celebration is the largest in Scotland, and attracts visitors from around the world.

First Footing is a New Years tradition that begins at midnight and continues into the early morning. This custom involves being (or welcoming) the first person through the threshold of your home for the New Year. This 'first footer' would bring any number of symbolic gifts to the homeowner, each of which would bring a different sort of luck for the year ahead: Salt (for flavour), coal (for warmth), shortbread (for food), or whisky (good cheer). If you are short, blonde, and a female, it is recommended that you not attempt to beat anyone through a Scot's doorway at midnight - you're bad luck. A tall, dark, and handsome man is who's really desired, as it would indicate that that family inside would have a financially prosperous year. The Greeks have a similar tradition.

The Illustrated London News
December 30, 1882
"The First Foot: A Scottish Custom on New Years' Eve"

In preparation for Hogmanay in Upper Canada, Scottish settlers would thoroughly clean their homes, finish any mending that needed to be done, change bedding, do any polishing, pay off any debts and return any items that had been borrowed over the past year - in other words, they would put their lives, homes, and businesses in order for the New Year.

Sources
Hogmanay.net 2014, "Hogmanay FAQs"
Edinburgh's Hogmanay 2014/2015 Website

Further Reading
Wikipedia 2014 "Hogmanay" for an overview of some popular traditions/customs.
Ava Laboy Capo's 2013 Traditions/Superstitions From Around the World!: To Bring in the New Year!

I'd like to take this opportunity to wish everyone a very happy and healthy New Year! Here comes 2015!

Don't Try This at Home

William Dunlop, portrait by James Bowman, 1834
Royal Ontario Museum

Many people today are of the opinion that the Victorians (or anyone living in the 19th century) were a stodgy and serious group of people concerned only with discipline, morality, and wearing too many layers of clothing. This is not true (at least not entirely). Bawdy jokes, hoaxes, cartoons, and pranks were incredibly popular - especially amongst those with a little more time on their hands...

The man pictured here once stood inside a shop in Goderich, and asked a group of newly arrived settlers to each hand him some nails from a nearby barrel. If you were one of these settlers you might think this was some sort of symbolic gesture - nails for building a new home in a new land, etc. So you line up and reach into the barrel, as these settlers did, only to discover that this gentleman, William Dunlop, a respected doctor, 1812 war veteran, journalist, and Warden of  Woods and Forests for the Canada Company, has teamed up with a friend to place a porcupine inside. Surprise!

This is pranking, 19th century style, and this wasn't the first or last time that Mr. Dunlop took part in a little schadenfreude. He once caused a fellow Canada Company official to be thrown from his horse in the woods after he, and the same accomplice from the porcupine incident, spooked it by howling like wolves. (Said official later recuperated with the dedicated care and attention of Mr. Dunlop and his liquor cabinet).

Porcupines are found all across
Canada, and are generally not con-
sidered to be, by any means, cuddly.

Sources
Royal Ontario Museum 2014, Images
Dictionary of Canadian Biography Online 2014, "Dunlop, William"
Huron County Museum 2014, "Gairbraid"

Further Reading
History Today 2014, "Victorian Jokes: The best in 19th-century humour"
Today I Found Out 2014, "The Greatest Practical Joke of the 19th Century: The Berners Street Hoax"
If you'd really like to get into the subject of Victorian honour, you can always take a course at the University of Edinburgh, "We Are [Not] Amused: Victorian Comic Literature"

Curling

Curling was a popular winter sport brought over to Canada by early Scottish settlers. Many settlements in Upper Canada had their own curling clubs, some of which exist to this day. Below is a wonderfully bucolic scene of a curling match in Toronto, circa 1836.



Curling on the Don River, Toronto, Watercolour c. 1836, Artist Unknown

Library and Archives Canada

Sources

Library and Archives Canada 2014, "Curling into Canada"
Galt Curling Club 2014, "History of the Galt Curling Club, 175 years and going strong"
Nancy B. Bouchier's 2003 For the Love of the Game

Further Reading
Canadian Curling Association 2014, "History or Curling"

Shopping in Shade's Mills

For the early settlers arriving and establishing themselves in Shade's Mills/Galt, there were but a few options when it came to purchasing the goods they needed and/or wanted.


Excerpt from James Young's Reminiscences of Galt, Page 54

The first option was to visit the combined home/general store of Absalom Shade and his second wife, Isabella. This two-storey log home was the first to be built in the new settlement (c.1816), and was located near the corner of Main and Water streets. (Young, 31) By the following year a blacksmith's shop had opened, thus providing the necessary materials and equipment for life on a farm. Mr. Shade was able to secure for himself a bit of a monopoly for his general store, and later increased his trade in 1824 with the opening of a second and larger shop, known as the Red store. (Young, 48) With a promise from William Dickson that no land would be sold to anyone else wishing to construct or operate a shop, Shade was able to comfortably grow his personal fortune.

Nearly a decade later, Mr. Shade added the 'White store' to his holdings (c.1832). Different from the Red store which conducted business in credit or barter, the White store worked in cash. (Young, 109) There was also now a hatter in the village, as well as a tavern, and a hotel. As the population of Dumfries township and surrounding areas grew, so to did competition. In neighbouring Preston, and in Waterloo, shops were able to offer goods at lower prices. The construction of roads, relative ease of transport (as compared to the previous decades), growing industry in other larger towns, and increased demand for "luxury" items encouraged businessmen to open up new enterprises.* By 1838 a former pedlar had opened a shop in the heart of Galt, and Shade's monopoly was effectively broken.

Sources

Black Sheet Iron Money Box, c.1830-1850

Dictionary of Canadian Biography 2014, "Shade, Absalom"James Young's 1880, Reminiscences of the early history of Galt
McCalla, Douglas. “Retailing in the Countryside: Upper Canadian General Stores in the Mid-Nineteenth Century”. In Business and Economic History, Winter 1997; 26, 2. Pages 393-403.

Further Reading
For more information on the credit and barter systems, you can check out a previous blog post here.
W. Hamish Fraser's 1981 The Coming of the Mass Market,1850-1914. 

Michael Gonder Scherck's 1905 Early Pioneer Life in Upper Canada.

* It has been shown that villages/towns with populations over 500 tend to see the growth of specialised shops. For example, rather than visiting a general store for items you might need, you can visit the shoemaker, the harness shop, the carpenter, or the grocer's separately. Ideally, these specialised shops would be able to offer you more selection, and possibly better prices. (McCalla)

Huron County Museum

Central School, constructed in 1856

A few weeks ago I happily seized upon an opportunity to visit the Huron County Museum and Historic Gaol in Goderich, Ontario. This was my first visit to the museum, though once inside I felt right at home. The permanent exhibits focus on development - development of the Huron Tract from forests to farms to thriving modern communities; development of agricultural technology and methods over the past two hundred-plus years; and the development of the people from settlers to soldiers, and from farmers to Victorian and Edwardian fashionistas.

1913 Steam Locomotive

The settlement of Goderich is a product of the Canada Company (at that time headed by John Galt), and it's Warden of the Woods and Forests, William "Tiger" Dunlop. Founded in 1827, and linked by a "muddy sleigh track" to Guelph by the following year, it became a popular destination for early British settlers. By its incorporation date in 1850, it had amassed a population of about 800 people. Today, the town of Goderich is home to 7,500.

The Huron County Museum is located near the radial core of Goderich, and is housed within a former schoolhouse (c.1856) and a large, modern addition (c.1989). The layout of the museum is such that it keeps you guessing what might be around the next corner. As I zigzagged through each space, I was constantly surprised and delighted at what I found. Particular exhibits of interest were the replica settlers' cabin (displaying the conditions in which early settlers lived), and of course the Huron County Main Street (for a little 19th century window shopping).

Two-Headed Calf

Finding Goderich and the museum is easy. When I give friends directions I always like to say that if you've driven into Lake Huron, you've gone too far. The museum itself has incredibly friendly staff, and the low admission includes your own audio guide. On your way out you can visit their gift shop and take home some very unique items - like the two-headed calf toy pictured here (they have a taxidermy specimen in the reception area that has become popular with adults and children alike). I would recommend the Huron County Museum to anyone, at any time of year. In the summer you can head out to the beach after your visit, or in the winter you can enjoy a snowy drive and Christmas shopping in the "prettiest town in Canada".

Sources
Huron County Museum and Historic Gaol Online
Hilary Stead 2002, Guelph: A People's Heritage 1827-2002
You can get a head-start by taking a look at the museum's floor plan, here.
Huron County Museum Blog, 2014

Further Reading
Ontario's West Coast 2010, "Huron History"
Immigrants to Canada, "Letters Collected by the Canada Company, to Encourage Emigration 1842" Many of these letters reference the road between Guelph and Goderich; its condition, construction, and uses.