Tuesday, 13 December 2016

Christmas

By Danielle

The wind is cold but the time is right,
Christmas is here; it’s a marvelous sight
Snow up to my ankles, flakes falling on my cheeks
Ready to skate somewhere near the creek
After a day of fun and games, the night comes
Family and friends gathered inside their homes
A feast is served where everyone enjoys
Laughter, music, chats and toys
All around a Christmas tree
People stare at the ornaments and see
Hanging metal birds, golden pinecones too
The night is almost over there’s only one more thing to do
To 19th Century Canada I say adieu 

The Miller's Cabin at Lang Pioneer Village- Photo by Hans Fischer


Danielle is a grade 11 student at Trinity College School and guest writer for the Museum.

Tuesday, 6 December 2016

In Flanders Fields Part 11 - "A Corner of A Foreign Field" Great War Poetry

By Joe Corrigan

I would hazard a guess that most Canadians are familiar with Lt. Colonel John McCrae's immortal poem "In Flanders Fields". That's the reason I chose it as the main title for this series of blogs on the history of the First World War. As noted in a previous segment, McCrae was inspired to write his poem during the aftermath of the 2nd Battle of Ypres in April 1915 following the death of a fellow officer and friend. It became famous following its publication by the British press shortly thereafter and is quoted to this day at Remembrance Day ceremonies across Canada and around the world.

John McCrae
In November I was in Toronto on my way to an Ontario Museums Association conference in Mississauga when I stopped to have dinner with my son. After dinner we dropped in at the Book City store on the Danforth, a favourite spot of both my son and I. On the shelves I came across a Daily Mail commemorative publication entitled "A Corner of a Foreign Field - The Illustrated Poetry of the First World War". The book contains close to 200 Great War era poems from professional and amateur poets alike. It represents a view from the trenches as well as from loved ones on the home front. In addition to McCrae's "in Flanders Fields" which is the first poem listed, the book includes works by  W.B. Yeats, Siegfied Sassoon, Wilfred Owen, Robert Frost, Laurence Binyon and a host of others.

Although these works are not generally as well known as "In Flanders Fields", I am familiar with some of these other works, in part due to their mention at remembrance ceremonies or in cinema. Here are just a couple of examples.

Portrait of  W. B. Yeats
An Irish Airman Foresees His Death by W.B. Yeats

I know that I shall meet my fate
Somewhere among the clouds above;
Those that I fight I do not hate,
Those that I guard I do not love;
My country is Kiltartan Cross,
My countrymen Kiltartan's poor.
No likely end could bring them loss
Or leave them happier than before.
Nor law, nor duty bade me fight,
Nor public men, nor cheering crowds,
A lonely impulse of delight
Drove to this tumult in the clouds;
I balanced all, brought all to mind,
The years to come seemed waste of breath,
A waste of breath the years behind
In balance with this life, this death.

I first encounter a reference to this poem when watching the movie "Memphis Bell" back in the early 1990's. It is the story of a World War II US Army Air Force B17 bomber crew embarking on the final mission in their tour of duty. While waiting for the mission to begin, one of the airmen recalls the poem in contemplation of whether or not he will survive the upcoming air battle.

Sopwith Triplane

This next poem is a reflection of the sudden terror troops in the trenches were often faced with. My grandfather was gassed during the later stages of the Great War and the experience impacted his physical and mental health for the rest of his life. The following poem brings graphically to life the horrors of chemical warfare that my grandfather and countless others on both sides endured on the Western Front.

Portrait of Wilfred Owen
Dulce et Decorum Est by Wilfred Owen

Bent double, like old beggars under sacks,
Knock-kneed, coughing like hags, we cursed through sludge,
Till on the haunting flares we turned our backs,
And towards distant rest began to trudge.
Men marched asleep. Many had lost their boots,
But limped on, blood shod. All went lame; all blind;
Drunk with fatigue; deaf even to the hoots
Of gas-shells dropping softly behind.

Gas! Gas! Quick boys! - An ecstasy of fumbling,
Fitting the clumsy helmets just in time,
But someone still was yelling out and stumbling
And floundering like a man in fire or lime...
Dim, through the misty panes and thick green light,
As under a green sea, I saw him drowning.
In all my dreams, before my helpless sight,
He plunges at me, guttering, choking, drowning. 

Ors Communal Cemetery- Wilfred Owen
If in some smothering dreams you too could pace
Behind the wagon that we flung him in,
And watch his white eyes writhing in his face,
His hanging face, like a devil's sick of sin;
If you could hear at every jolt, the blood
Come gargling from the froth-corrupted lungs,
Obscene as cancer, bitter as the cud
Of vile, incurable sores on innocent tongues, -
My friend, you would not tell with such high zest
To children ardent for some desperate glory,
The old Lie: Dulce et decorum est
Pro patria mori.

The final line of the poem is taken from the Roman poet Homer and translates as "It is sweet and honourable to die for one's country". Owen's mother had the poem published posthumously as her son did not survive the war. Tragically, Lieutenant Wilfred Owen was killed in action on November 4th, 1918, almost exactly one week before the end of the war. He was leading his troops in an attack on the Sambre-Oise Canal when he fell, an action for which he received the Military Cross. His mother learned of his death on the 11th of November, the day the guns fell silent across Europe.   

Gassed British 55th Division Troops

One stanza that is always quoted on November 11th (below in italics) comes from the poem "For The Fallen" although I never knew the poem's name until I read this book. One of the things that surprised me about this poem was the fact that it wasn't written after years on the front line. It was published in September of 1914 following the "Old Contempables" fighting retreat from the Belgian city of Mons. The "Old Contempables" was the name the British Expeditionary Force took for itself following the Kaiser's comment upon Britain's entry into the war in August 1914 that the professional British Army was a "contempable little army". 

Portrait of Laurence Binyon
For the Fallen by Laurence Binyon

With proud thanksgiving, a mother for her children,
England mourns for her dead across the sea.
Flesh of her flesh they were, spirit of her spirit,
Fallen in the cause of the free.

Solemn the drums thrill: Death august and royal
Sings sorrow up into immortal spheres.
There is music in the midst of desolation
And a glory that shines upon our tears.

They went with songs to the battle, they were young,
Straight of limb, true of eye, steady and aglow.
They were staunch to the end against odds uncounted,
They fell with their faces to the foe.

Laurence Binyon by William Strang
They shall grow not old, as we that are left grow old:
Age shall not weary them, nor the years condemn,
At the going down of the sun and in the morning
We will remember them.

They mingle not with their laughing comrades again;
They sit no more at familiar tables of home;
They have no lot in our labour of the day-time;
They sleep beyond England's foam.

But where our desires are and our hopes profound,
Felt as a well-spring that is hidden from sight,
To the innermost heart of their own land they are known
As the stars are known to the Night;

As the stars that shall be bright when we are dust,
Moving in marches upon the heavenly plain,
As the stars that are starry in the time of our darkness,
To the end, to the end, they remain.

Coming up in the series:

One hundred years ago, in November 1916, the Canadian Expeditionary Force disengaged from the fighting at the Somme after sustaining 24,000 casualties in just over two months of combat. They moved north to occupy a 6 kilometre long section of the line facing a German stronghold known as Vimy Ridge! In the months to come, we will examine the logistics, tactics and the events of the battle that marked Canada's coming of age on the world scene.


Joe Corrigan has been Museum Manager at Lang Pioneer Village since February of 2003. He has been a lifelong student of history. His specific areas of interest are Canadian and world political, military and sports history with a particular focus on biographical works. Joe has been interpreting Sir John A. Macdonald at the Museum's Historic Dominion Day event since 2007.    

Tuesday, 8 November 2016

In Flanders Fields – Part 10: “Hello Canada and hockey fans in the United States and Newfoundland!”

By Joe Corrigan

Those of us of a certain age can remember that signature sign on from legendary hockey play-by-play announcer Foster Hewitt at the start of his Saturday night hockey broadcasts from the gondola high up in Maple Leaf Gardens. Growing up in the 1960s we used to look forward with anticipation for 8:00 pm when the Leafs game would come on the air. Toronto Maple Leaf owner Conn Smythe insisted that the game not be broadcast until near the end of the first period to ensure that ticket sales were not impacted by the new medium of Television.

   Foster Hewitt
Conn Smyth


The National Hockey League is celebrating the 100th anniversary of its founding this season. It’s odd to think that the league would come into being at a time when the nation was fully engaged in the Great War but play began in 1917. The league was founded with four teams that emerged after disputes could not be resolved among the owners of the National Hockey Association (NHA). The founding teams were the Montreal Canadiens, Montreal Wanderers, Ottawa Senators and Toronto Arenas. Over the years there have been many franchise changes as the league evolved from four to six to twelve and then to thirty teams. Although the Ottawa Senators re-emerged in the 1990s after their initial demise in the depression era, the only two continuously operating franchises have been the Montreal Canadians and the Toronto franchise. I say the “Toronto franchise” because the team was initially known as the Arenas before being renamed the St. Pats in the 1920s to cater to the Toronto Irish population. It wasn’t until February of 1927 that they became the Toronto Maple Leafs. The legend and lore of both the Montreal Canadiens and the Toronto Maple Leafs are firmly rooted in the experience of Canadian troops in WWI.

The renaming of the St. Pats to the Toronto Maple Leafs was founder Conn Smythe’s idea. Smythe had been an observer in the Royal Flying Corps and had been shot down and taken prisoner in October of 1917 around the time of the Battle of Passchendaele. Despite a couple of escape attempts, Smythe remained a prisoner for the duration of the war. After the war, his prowess as an entrepreneur placed him in a position to buy the St. Pats. When recounting his reasons for the choice of the nickname “Maple Leafs”, a grammatical error by the way, Smythe said: “The Maple Leaf to us, was the badge of courage, the badge that meant home. It was the badge that reminded us all of our exploits and the different difficulties we got into and the different accomplishments we made. It was a badge that meant more to us than any other badge that we could think of... so we chose it... hoping that the possession of this badge would mean something to the team that wore it and when they skated out on the ice with this badge on their chest... they would wear it with honour and pride and courage, the way it had been worn by the soldiers of the first Great War in the Canadian Army."  
Canadian Troops WWI

Similarly, les Canadiens evoked the memory of the Great War to build a proud tradition of winning over their long and distinguished history. The “Habs” as they are commonly known, have won 24 Stanley Cups, almost twice as many as their nearest competitor. This tradition of winning has been passed down from one generation of players to the next thanks, in part, to a slogan that has appeared on their dressing room wall for decades. It is a quote from John McCrae’s immortal poem “In Flanders Fields” which goes “To you from failing hands we throw the torch be yours to hold it high”. Talk about motivation.

Believeau

Red Kelly

So next time you see a game between these two old rivals remember their team identities stem from a respect for the sacrifice of the Canadian Expeditionary Force in their struggles on the battlefields of France and Belgium.        


   
Joe Corrigan has been Museum Manager at Lang Pioneer Village since February of 2003. He has been a lifelong student of history. His specific areas of interest are Canadian and world political, military and sports history with a particular focus on biographical works. Joe has been interpreting Sir John A. Macdonald at the Museum's Historic Dominion Day event since 2007. Joe has been a life-long Toronto Maple Leafs fan and wears number 4 in honour of his hockey hero, Red Kelly. 

Wednesday, 26 October 2016

Halloween Origins: Why Is All Hallows’ Eve believed to be a good time to divine your future?

By Laurie Siblock

Divination is the forecasting of the future using supernatural means. Samhain (pronounced SOW-in) is the Celtic harvest festival that later became Christianized as All Hallows’ Eve or Hallowmas. It was around Samhain, according to the ancient Celts, people who lived 2000 years ago in the area that is now Ireland, the United Kingdom and northern France, that the god of summer is defeated the god of winter and death now presided over Mother Earth.

It’s a special day when the veil between the living and the dead thins. This creates an opportunity for communication between these worlds. During this transformational period between light and dark, and life and death, it was believed that there is an opening—a pause in time when magic is believed to be at its strongest, making it a perfect time for divination, palm reading, tarot and other methods of foretelling the future. It was even a time when fairies were thought to be out in their strongest numbers and thus, they could more easily be seen.

In Victorian times in North America, divination games became popular at Halloween parties, as upper society English attempted to discourage the more destructive shenanigans of Halloween – the unhinging of gates, pulling up of cabbage patches, tipping of outhouses – by moving parties indoors. These parties, intended for young people, like any young person’s party in the Victorian period, became an opportunity for matchmaking. Divinations that aided in determining the name of your intended were very popular at Halloween parties. In one such game, a ring was suspended by a hair over a cup. The number of times it hit the side before it became still coincided with the letter of the alphabet of the future husband or wife’s name.

At All Hallows’ Eve on October 28th and 29th from 6 – 9 pm, while the veil between this world and the next is thinnest, we’re anticipating the fairies might be flitting about at the Magical Milburn House. If they are, and if you see them, they just might bless you with a personal strength to carry with you the rest of your life. You may also stop at the Clairvoyant Carpenter Shop to have your future told by a palm reader or tarot card reader. It’s not for everyone. Some would rather keep the future a mystery and that’s okay too. You can always jump ahead and go “soul-caking” at the Feasting Fitzpatrick House.




Laurie Siblock is the Assistant Manager at Lang Pioneer Village Museum. Her role in the Village, beginning in 2006, involves crafting special events and working with special projects like the Jacquard Loom Project and Aabnaabin Camp, a First Nations encampment circa 1825 developed in partnership with Curve Lake and Hiawatha First Nations.  She is also a member of the Kawartha Truth and Reconciliation Support Group. When not at Lang Pioneer Village, she can be found with her nose in a book, often related to First Nation history and social justice, or working away in her fibre art studio.

Tuesday, 25 October 2016

Origins of Halloween: Why do we carve faces into pumpkins for our windows and porches?

By Laurie Siblock

Stingy Jack at Lang Pioneer Village Museum's Historic
All Hallows' Eve. Photo by Dawn Knudsen
The carved pumpkin has come to symbolize All Hallows’ Eve as much as ghouls, goblins, ghosts, and witches. But do you know how the Jack O' Lantern has come to be associated with All Hallows’ Eve?

The answer seems to lie in an Irish folktale about a stingy blacksmith named Jack, who was known far and wide as a quick-tempered, unrepentant, too-clever reveler who was fond of the drink. Twice, as the story goes, he made a soul-surrendering pact with the devil and twice managed to trick him into releasing his claim on him, but it all came back on him when he died. 

According to legend, as a sinner who’d had dealings with the devil, Jack could not be admitted to heaven, and he’d unwittingly surrendered his passport to Hades as well through his trickery with the devil. He was thus doomed to forever wander in limbo, a dark and dreary place you’d not wish on anyone. However, the devil, feeling an uncharacteristic moment of pity for poor Jack, tossed him a lump of burning coal from the inferno. This Jack placed in a hollowed out turnip so that at least he had a bit of light to guide his eternal wanderings. 

As this legend grew in popularity, on All Hallows’ Eve, the Irish hollowed out turnips, rutabagas, gourds, potatoes and beets. They placed a light in them to ward off mischievous spirits and to keep “Stingy Jack” away. These were the original Jack-O-Lanterns. 
In the 1800’s, a large number of Irish immigrants came to North America and were introduced to the pumpkins that had been cultivated here by the First Nations. The Irish quickly discovered how much bigger the pumpkins were and how much easier they were to carve out!  Have you ever tried to carve a turnip? It’s not an easy task, so very quickly pumpkins became favoured for carving, lighting and placing on our porches. 
Keep your eyes open on All Hallows’ Eve at Lang Pioneer Village Museum on Friday, October 28 & Saturday, October 29th, for the veil between the living and those that are, well… not living, is thinnest on these nights. You just might catch a glimpse of Stingy Jack wandering like a lost soul. You’ll recognize him. He’ll be the one clutching a turnip with a fiery lump of coal in it.


Laurie Siblock is the Assistant Manager at Lang Pioneer Village Museum. Her role in the Village, beginning in 2006, involves crafting special events and working with special projects like the Jacquard Loom Project and Aabnaabin Camp, a First Nations encampment circa 1825 developed in partnership with Curve Lake and Hiawatha First Nations.  She is also a member of the Kawartha Truth and Reconciliation Support Group. When not at Lang Pioneer Village, she can be found with her nose in a book, often related to First Nation history and social justice, or working away in her fibre art studio.

Friday, 21 October 2016

Origins of Halloween: Why do we go from house to house trick-or-treating?

By Laurie Siblock


During the Middle Ages, the Catholic Church competed with Samhain by launching a trio of Christian holidays known as Hollowmas. October 31 became All Hallows’ Eve, then later Halloween, November 1 became All Saint’s Day, and November 2, All Souls’ Day, was named to honour the dead who were non-saints. Rather than offering sacrifices for the dead as the Celts had done, the faithful were encouraged to offer “soul cakes”. A soul cake is a small round cake which was made for All Souls’ Day to celebrate the dead. The cakes, referred to as “souls”, were given out to “soulers” (mostly children and the poor) who went from door to door on All Hallows’ Eve singing and saying prayers for the dead. Each cake eaten represents a soul being freed from Purgatory. The practice of giving and eating soul cakes is often seen as the origin of modern trick-or-treating.

To go “A-Souling”, this All Hallows’ Eve, when you go door to door, instead of “Trick or Treat” say this excerpt of a rhyme from a traditional soul cake song:


A soul! a soul! a soul-cake!
Please good Missis, a soul-cake!
An apple, a pear, a plum, or a cherry,
Any good thing to make us all merry.




Laurie Siblock is the Assistant Manager at Lang Pioneer Village Museum. Her role in the Village, beginning in 2006, involves crafting special events and working with special projects like the Jacquard Loom Project and Aabnaabin Camp, a First Nations encampment circa 1825 developed in partnership with Curve Lake and Hiawatha First Nations.  She is also a member of the Kawartha Truth and Reconciliation Support Group. When not at Lang Pioneer Village, she can be found with her nose in a book, often related to First Nation history and social justice, or working away in her fibre art studio.

Thursday, 20 October 2016

Origins of Halloween: Why do we disguise ourselves by dressing in costume?

By Laurie Siblock


Our modern celebration of Halloween has its origins in the Celtic fire festival called “Samhain” (pronounced “SOW-in”) or All Hallowtide. During Samhain, a time of great feasting that signaled the close of the harvest and the beginning of the winter season, the Celts believed that the barrier between this world and the next was thinnest, and it is on this night in particular that spirits from the netherworld walk among us. Along with the cherished spirits of loved ones, it was believed that mischievous spirits were also set free on this night. To avert these unwanted guests, the Celts hid themselves in ghoulish disguise so that the spirits walking about would mistake them as one of their own and pass by. Masked villagers representing the souls of the dead also attempted to trick the spirits by forming a parade and leading them to the town limits. It was in the 1840’s that the custom of Halloween was brought to America by Irish immigrants fleeing their country’s potato famine. They brought with them favourite pranks such as unhinging gates, destroying cabbage patches, tipping over outhouses and generally raising a ruckus. The custom of costuming first came back into popular practice in the late Victorian era, when the holiday was reinterpreted by upper society English, who desiring to downplay the destructive aspects of All Hallows’ Eve, held parties in their homes and focused on, parlour games, divination, and masquerades.



Laurie Siblock is the Assistant Manager at Lang Pioneer Village Museum. Her role in the Village, beginning in 2006, involves crafting special events and working with special projects like the Jacquard Loom Project and Aabnaabin Camp, a First Nations encampment circa 1825 developed in partnership with Curve Lake and Hiawatha First Nations.  She is also a member of the Kawartha Truth and Reconciliation Support Group. When not at Lang Pioneer Village, she can be found with her nose in a book, often related to First Nation history and social justice, or working away in her fibre art studio.

Wednesday, 19 October 2016

The Origins of Halloween

By Laurie Siblock

Halloween has become a much-loved holiday when adults and children alike dress in costume and attempt to scare the daylights out of each other. This frighteningly fun holiday has been around for over 2000 years but its origins were much more serious than the lighthearted celebrations we have today. The history of Halloween begins with the Celts of Northern Europe, a hunting and herding people, who celebrated the harvest as well as the onset of winter when they brought the herds in to shelter. Only the hardiest of the herd were kept and fed over the winter. The others were slaughtered making it a time of great feasting and celebration of the harvest. This communal feast was dedicated to Samhain (pronounced “SOW-in, the word means “end of summer”). Samhain was also the Celtic Lord of the Dead and it was believed that October 31st was the one night when the veil between the living and the dead was most permeable. In an act of self-preservation, people disguised themselves as ghosts and spirits in order to blend in with the real ones and they led parades out of town in the hopes of leading evil spirits away.

In 2009, Lang Pioneer Village Museum, re-invented our Spooky Halloween event to shed light on the historic origins of Halloween. At All Hallows’ Eve between 6 pm and 9 pm on October 28 and 29, the Village is the perfect setting for delving into earlier traditions that have morphed into our modern Halloween customs. Visitors to All Hallows’ Eve will encounter many spirits. They may not be visible (although some people can see them) but they will be here in the shadows, in the whistling winds and gloom of the night. Bring the whole family to experience a fun night of wandering spirits, divination, “soul-cakes”, bone-fires, the magic of the fairies, eerie tales that will astonish you and jack-o-lanterns. Do come well-disguised for, as the Celts believed, the veil between this world and the next will be very thin. You’ll want to blend in.


Laurie Siblock is the Assistant Manager at Lang Pioneer Village Museum. Her role in the Village, beginning in 2006, involves crafting special events and working with special projects like the Jacquard Loom Project and Aabnaabin Camp, a First Nations encampment circa 1825 developed in partnership with Curve Lake and Hiawatha First Nations. She is also a member of the Kawartha Truth and Reconciliation Support Group. When not at Lang Pioneer Village, she can be found with her nose in a book, often related to First Nation history and social justice, or working away in her fibre art studio.

Tuesday, 27 September 2016

Tattoos in the Victorian Period

By: Elizabeth King

It isn’t very often that I have the chance to get in period dress anymore, but I recently had the pleasure of being outfitted as one of the characters in the Museum’s Historic Literary Walks. When dressing up, there are certain rules we’ve adopted here at the Village to be as authentic as possible when representing the fashion of the years we portray. They’re all pretty obvious; no noticeable make-up, no bright, unnaturally coloured hair showing, no modern face piercings visible, and no nail-polish. Checking myself, I was okay on all fronts, relieved.

But then…it struck me!

A few months ago I got a visible tattoo. It’s a tiny one, and it’s not very noticeable at a glance, but it’s right on top of the middle finger on my left hand. And if I gesticulate, you notice it. This got me thinking…am I going to have to wear gloves? Am I going to be banned from getting into costume, will I ever look authentic in our costumes again? It actually worried me! I decided I needed to know more – because if there’s one thing you can be sure of when it comes to me – I love a soap box, and I want to be ready with my argument for why it’s going to be okay. So here it is folks - I can still be a Victorian lady, even with a tattoo! This is why…

In England and the U.S. in the early 1800’s, tattooing was a shocking and scandalous art seen only amongst the lower classes - sailors, criminals, and women of ill repute. All of this changed, however, in the 1860’s when Queen Victoria’s son, the then Prince of Wales, had a cross tattooed on his body as a symbol of religious devotion while on a trip to Jerusalem. Two of his children followed suit, and in the 1880’s, had tattoos done as well. They were vocal about emulating their father. This caused, like most taboo things, an interest to blossom. Now that a few important people showed an interest, it started what would be a trend among the Aristocracy at the time. In one article I read that "in 1898, in an article in the Harmsworth Monthly Pictorial Magazine, author R.J. Stephen estimated as many as 100,000 people in London (England) alone had tattoos."

I should explain that these tattoos were not visible and prominently out on display. People were quite tricky about hiding their ink, and it wasn’t common to see the work.  Today, tattoos are a mainstream phenomenon and very much on display. Not so in the Victorian era. Although it was happening, and people knew, the owners of the work would wear jewelry and accessories to cover it up until they wanted it seen.

When looking up information for this article, I came across some information about Lady Churchill (yes, that’s Winston’s mama!). If that isn’t an example of a Victorian lady, I don’t know what is. Apparently, she was known for wearing bracelets. It was her signature accessory. In 1906, in the New York Times, it was reported that these bracelets were actually worn to cover the tattoo of a serpent that wrapped around her wrist. Lady Churchill is pictured below.


There she is – a tattooed Victorian lady, who if she moved her arm and hand the right way, had a visible tattoo! (She is actually a VERY interesting lady to read about. If you feel like a trip down “feminists in history” lane, go google her! She worked, she was an artist, she had affairs – and 3 husbands – and according to lore, she is responsible for what we now know as the Manhattan cocktail).

Like most trends, once it trickled down to the middle and working classes, the Aristocracy lost interest. Tattooing went underground again. One of the more colourful items that is documented is that it became a popular attraction in the carnival to have women who were completely covered with tattoos tell terrible stories about being forced into them against their will. These stories- dark, fascinating, and terrible - were not always true. Here are some photographs of tattooed women who were part of the carnival scene:

Nora Hildebrandt

Maud Stevens Wagner (a tattoo artist herself!)

 So the result of all of this…

I could wear gloves, or a ring, and cover my ink when I am in period dress.

But I could also argue that as a matter of personal choice, I don’t follow convention and there were plenty of Victorian women who didn’t.

The point is, we’re not talking about a Victorian dress and a cell phone here. Tattoos existed, the MACHINE for tattooing even existed, and it’s not outside the realm of possibility.



Elizabeth King is the Administrative/Volunteer Coordinator at Lang Pioneer Village Museum.  She has been working at the Village since May of 2009.  Elizabeth is passionate about history, costuming, reading, vegan culinary crusades and environmental pursuits. When she isn’t in the middle of a project at Lang, she is often found with her head in the clouds.

Tuesday, 13 September 2016

In Flanders Fields – Part 9: Canadian Sniper - Francis Pegahmagabow, First Nation’s War Hero

By Joe Corrigan

In 2014, Clint Eastwood produced a major motion picture entitled “American Sniper” starring Bradley Cooper. The movie was based on the autobiography of Chris Kyle, the most effective U.S. sniper in the conflict in Iraq. The most prolific sniper of the First World War was Francis Pegahmagabow, an Objibwe who was born on what is now the Shawanaga First Nation near Nobel, Ontario. It is believed that Francis Pegahmagabow was born on March 8th or 9th, 1889. In Objibwe his name was Binaaswi “the wind that blows off”. His parents both passed away of an unspecified illness at an early age and Francis was raised by Noah Nebimanyquod who had also raised Francis’s father. He grew up in Shawanaga where he learned how to hunt and fish and was guided in his values by a mix of Catholicism and Anishnaabe spirituality. He completed his education in 1912 and worked that summer for the Department of Marine and Fisheries on the Great Lakes as a marine fire fighter. During this time Francis was given a small leather pouch that he believed gave him special protection from danger, a fact that certainly had an impact on his military career.

Shortly after the outbreak of the Great War in August 1914, Francis Pegahmagabow enlisted in the Canadian Army, despite government discrimination that initially discouraged aboriginals from joining the war effort. After a period of training at Valcartier, Quebec, Francis sailed for England with the rest of the Canadian Expeditionary Force (CEF). By February 1915, the CEF took its place in the trenches of Belgium where Francis was posted to the 1st Canadian Infantry Battalion of the 1st Canadian Division. The 2nd Battle of Ypres in late April of 1915 was where Francis first saw combat along the rest of the CEF. This was the battle where the Germans unleashed chlorine gas for the first time in the war. The Canadians faced this new threat and held their line with great courage and determination. It was during this time that Francis, or “Peggy” as he was known to his mates, began to establish a reputation as an effective sniper and scout. Shortly following the battle Francis was promoted to Lance Corporal. He was recommended by his commanding officer, Lieutenant Colonel Frank Albert Creighton, for the Distinguished Conduct Medal (DCM) for his “disregard for danger and faithfulness to duty”. The DCM was considered second only to the Victoria Cross in terms of importance but Creighton’s recommendation was downgraded to the Military Medal (MM).



Francis was wounded during the Battle of the Somme in late 1916 but returned to the line in time for the Battle of Passchendaele, around the 6th or 7th of November 1917, where he earned a bar to his Military Medal, the equivalent of winning the medal once again. On August 30, 1918, during the Battle of the Scarpe, Francis braved heavy machine gun and rifle fire to bring ammunition to his post that had nearly run out and helped repulse several heavy German counter attacks. For this action, Francis was awarded a second bar to his Military Medal.

Francis Pegahmagabow, 1945
Over the course of the war, Frances earned the 1914-15 Star, the British War Medal and the Victory Medal along with his Military Medal and 2 bars and was promoted to Corporal. He was credited 378 sniper kills. During his work as a scout he would often infiltrate enemy trenches at night, often taking pieces of uniforms from the German soldiers as they slept. His prowess in this regard resulted in his capture of over 300 prisoners over the course of the fighting. Francis’ faith in the special protection of that little leather pouch saw him taking chances that others would not dare to copy.

By the end of the First World War, Francis Pegahmagabow was the most decorated First Nations soldier in the CEF. He married in later life and fathered six children. He was an advocate for First Nations issues and was twice elected chief of the Parry Island First Nations.

For those who wish to learn more about Francis Pegahmagabow there is a Wikipedia page on his life. Francis is also the subject of a book entitled “Pegahmagabow: Legendary Warrior, Forgotten Hero” by Adrian Hayes which was published in 2003. The You Tube series “The Great War” has an episode of its feature “Who did what in WW1?” on Francis’ life. You can find the link by clicking here.

As a tribute to this intrepid warrior, a life size statue of Francis was erected in his honour on National Aboriginal Day, June 21st, 2016 in Parry Sound, Ontario. The figure of Pegahmagabow has an eagle on one arm, a Ross rifle slung from its shoulder and a caribou at his feet representing the Caribou Clan that he belonged too. In case you’re wondering from what was noted in a previous edition of “In Flanders Fields” the Ross rifle, though discredited due to its tendency to jam and overheat in the rapid fire requirements of combat, was an excellent and extremely accurate firearm for the stealthy role of the sniper.


Joe Corrigan has been Museum Manager at Lang Pioneer Village since February of 2003. He has been a lifelong student of history. His specific areas of interest are Canadian and world political, military and sports history with a particular focus on biographical works. Joe has been interpreting Sir John A. Macdonald at the Museum's Historic Dominion Day event since 2007.