“Additional Information: Ate His Family”: Wendigos and Murder Trials in 19th Century Western Canada

Sometimes, when you’re scrolling through online archival entries or flipping through dusty boxes of otherwise banal documents, you spot something that sticks out: something alarming. These documents are all the more tantalizing because of a lack of context – or just enough context to leave you wondering.

A few weeks back, I was prepping a powerpoint presentation on the natural and cultural history of the Beaver Hills east of Edmonton (as I have been known to do) and I was searching for images of local Cree people from the nineteenth century. I wasn’t having much luck so I had literally plugged in the word “Cree” into Library and Archive Canada’s image database and was trolling through the hundreds of images there. Then I ran across this one:

“Cree cannibal executed at Fort Saskatchewan.” 1879-1880. Photographer: G.M. Dawson. Image from Library and Archives Canada.

The focus of the image is what appears to be a First Nations man wearing a dark coat, mocassins, and holding a chain on a ring. Standing next to him is a man who, judging from his hat and uniform, is a member of the North-West Mounted Police: an early Mountie.  I almost scrolled past it, but then I saw the arresting image title: “Cree cannibal executed at Fort Saskatchewan.

I had in fact sort of achieved my research goal: I had found a photograph of a Cree man taken in the local area. Fort Saskatchewan (at that time a NWMP post and prison), after all, lies between the Beaver Hills (where Elk Island National Park is) and Edmonton. However, I had stumbled upon a much more fascinating story than the one I had initially set out to tell… albeit one with minimal available details.

What information I could find in the LAC database entry on this case is slim. The photo is apparently from 1879-1880, and taken by a person called George M. Dawson. From the accession number, this photo was acquired by the LAC in 1969. In the entry for the photographed of the chained man, under “additional information”,  reads this tantalizing phrase: “ate his family.” According to the photograph title, this man was executed as a cannibal. Other files with the same accession number show images from the Canadian Geological survey, mostly from the 1890s onwards, of viewscapes and travelling scenes. Here, for instance, is a lovely undated photo of a train of horses at Jasper Lake. There appear to be thousands of these along a similar vein.

I did find another photograph, also taken by the same photographer, which I suspect to be from the same case as it is from the same year: “Indian Bones, victims of Cree Cannibal, brought in as evidence by the Mounted Police. 1879.”

Indian Bones, victims of Cree Cannibal, brought in as evidence by the Mounted Police. 1879.

“Indian Bones, victims of Cree Cannibal, brought in as evidence by the Mounted Police. 1879.” Photographer: G.M. Dawson. From Library and Archives Canada.

Again, very little information accompanies this gruesome image, especially not the reason why a photographer who apparently accompanies geological surveys would be in a position to take a picture like this. I can only speculate as to why these photographs were taken – it’s unlikely it was for a newspaper and too early to be put on a picture postcard for the ghoulish. (People did send postcards with morbid subjects, because human beings are terrible, but the popularity of photographic postcards didn’t take off until 1900 or so.) I do know that crime scene photography wasn’t really yet a thing, and anyway these bones look like they were retrieved and put on display.

So at this point in my research, I still didn’t know much of anything about this specific case or the people involved beyond the captions provided by the LAC. I still didn’t know the name of the accused “cannibal” in the photograph. It was not uncommon for everyone in a photograph to be named except First Nations people, who were almost invariably labelled “Indian” or by their nation; white photographers didn’t often bother to find out the names of these peope as their racial identity was apparently enough of an identifier.

What I do know is that there were multiple cannibal scares in what is now Northern Alberta in the last few decades of the nineteenth century. In this area fear of the Wendigo (cannibal monster) was very, very real, and people did die. What I found absolutely fascinating while conducting this research was the confluence of supernatural Indigenous explanations for gruesome behaviour like cannibalism (due to famine or insanity or both) and the newly imposed Canadian law by North-West Mounted Police.

In short, in the late nineteenth century you had the unusual situation of Mounties arresting bogeymen and putting them on trial for murder. 

A Wendigo (or “wîhtikôw” in Cree) is a cannibal spirit that can take over a person and compel them to eat other people. According to my friend and fellow scholar Caitlin Elm, who is Tall Cree, when she was young she was told wendigos are so famished that they eat their own lips so they always look like they’re baring their teeth. Once they have tasted human flesh, there is no going back.

Historian Nathan Carlson describes Wendigos in this way:

“Wîhtikôw was regarded by the Native people as a type of supernatural or spiritual condition that compelled its sufferers to bouts of rage, insanity, and— if the condition went unchecked— homicide and cannibalism. Moreover, it was oftentimes believed that the only way to stop wîhtikôw, if cures were unsuccessful, was to execute the sufferers by beheading them and then burning their hearts over a funeral pyre.”

The Brandon Mail, April 30, 1896, Page 3, Item Ar00308: Incident peel.library.ualberta.ca/newspapers/BRM/1896/04/30/3/Ar00308.html

Newspaper headline for an article recounting the Wendigo incident at Trout Lake described by historian Nathan Carlson. The Brandon Mail, April 30, 1896, Page 3, Item Ar00308. Courtesy of Peel’s Prairie Provinces.

There was a spate of Wendigo incidents reported in newspapers in Western Canada throughout the 1890s. In 1897, two women from Whitefish Lake were brought to a missionary for treatment after one of them had a dream of her brother (who had been dead for four years) who offered her human flesh to eat in a bowl of ice, and both women subsequently became sick and were thought to be wendigos. Both of them ultimately recovered and they never consumed human flesh. In 1899, two men at Cat Lake were arrested and put on trial for murdering a man who had been overtaken by the wendigo spirit. The afflicted man had asked them to kill him before he killed others, and they had done so.  A contemporary newspaper article on the 1896 Trout Lake Wendigo (an incident described in detail in an article by Nathan Carlson in Recollecting: Lives of Aboriginal Women of the Canadian Northwest and Borderlands; you can read the article in full on the publisher’s website here) describes the justification for disposing of the wendigo in this way:

“The reason that an axe was used was that there is a belief amongst the Indians that a bullet will not pierce a “wendigo” or man eater. The body was burned and large trees felled over the grave to prevent the possibility of a re-apperance of the “wendigo.” Some days after the death of the man the people of the settlement were terror stricken, believing that he might reappear and destroy them. His murder is justified on the ground that unless he was killed he would have killed others, and that it is the custom of the country.”

– “A Trout Lake Tragedy,” The Brandon Mail, April 30, 1896, Page 3.

In the 1890s, people were being killed and eaten by wendigos, but other people were being charged by Candian lawmen for murdering those possessed by the cannibal spirit (sometimes before the monster could even kill anybody). At least one man – or wendigo – was executed in Fort Saskatchewan for his actions: the one photographed above.

Now, I am not saying that the man in the first photograph was possessed by the Wendigo spirit. I’m also not saying that he wasn’t, or that others didn’t see him that way.

After having written all of the above and trolled through as many photos as I could at Library and Archives Canada, I did a Google search and ran across an article from the Edmonton Journal with a copy of the above photograph. It had much more written detail than I was able to uncover, from documents held at the Provincial Archives of Alberta, including trial records. According to the article, the man in the photograph was named Swift Runner or Ka-Ki-Si-Kutchin and he was the first man hanged in Fort Saskatchewan. He was convicted and executed for the “murder and cannibalism of wife, mother, brother, and six children.” His wife is the only named victim: Charlotte.

Swift Runner was hanged for his actions on December 20th, 1879, at 7:30 in the morning.

Resources

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Elk Island National Park: Founded on a Bet?

It’s no secret that I’ve been doing a lot of research into Elk Island National Park’s history recently for work. One of the things that I could never quite wrap my head around is the motivations for the foundation of the park in 1906. Elk Island is one of the oldest national parks in Canada – it in fact predates the foundation of the more famous Jasper National Park by a year – and is the only remaining example of an “Animal Park,” founded as it was to protect one animal species (elk). Other national parks, like Banff, were considered “Scenic Parks,” founded to protect their beautiful scenery from logging and settlement and to encourage tourism. (The other two “animal parks” in Canada, incidentally, were Buffalo National Park (1909-1939) and Nemiskam National Antelope Park (1915-1947).) Elk Island has over a century of conservation history under its metaphorical belt, starting with the preservation of a small band of elk enclosed by a fence. But what motivated the creation of the only entirely fenced national park in Canada?

Elk in Buffalo Park, Wainwright, Bell Photo, circa 1910. Courtesy of Peel's Prairie Provinces, http://peel.library.ualberta.ca/postcards/PC005162.html

Elk in Buffalo Park, Wainwright, Bell Photo, circa 1910. Courtesy of Peel’s Prairie Provinces.

The basic outline of the story that I was always told by other park employees and in short trail guides from the 1980s was that Elk Island was founded by “five guys who put up a $5,000 bond.” I’m going to be honest with you: I had no idea what that meant. When pressed, colleagues explained to me vaguely that five conservation-minded men from Fort Saskatchewan asked the government to create a national park and pooled their resources to show that they were serious in their commitment, and that the government matched that $5,000. Not knowing much about Edwardian bonds or the financial situation of the Canadian government in 1906, and not knowing what the money was even for, I wasn’t sure if this made sense. I was really left with more questions than answers.

Doing a little digging, it turns out that those five men from Fort Saskatchewan were all members of a hunting club. I knew that middle- and upper-class hunters from settler communities were often involved in early conservation efforts in the Victorian and Edwardian eras, largely because they wanted large game to be managed for their own benefit and protected from the being killed by local people (largely Aboriginal and/or poor) for subsistence. The early history of national parks in North America as a whole is riddled with stories like this: more privileged “visionaries” reserving tracts of land from those who lived on and used that land already. This interpretation fits with descriptions of the Fort Saskatchewan men being concerned that unnamed people would shoot the last remaining elk in the region.

I still didn’t quite understand what the $5,000 bond was, though. I then ran across this newspaper clipping on the foundation of the park in the May 6th, 1906 edition of the Edmonton Bulletin (click to enlarge). The relevant paragraph is the following:

“Alberta Game Laws Changed: The Proposed Elk Park – No More Spring Shooting,” Edmonton Bulletin (May 3, 1906), 1. Courtesy of Peel's Prairie Provinces.

“Alberta Game Laws Changed: The Proposed Elk Park – No More Spring Shooting,” Edmonton Bulletin (May 3, 1906), 1. Courtesy of Peel’s Prairie Provinces.

“It is known to all who are familiar with such matters in Alberta that practically the last of the elk . . . are contained in a band variously estimated from forty to one hundred which is at present making its stamping grounds in the Beaver Hills, to the east of Edmonton. As Mr. Walker explained, some of the residents of his constituency, being very desirous of preserving the band, approached the Minister of [the] Interior on the occasion of his recent visit to this city and asked that he lay the matter before the Government at Ottawa and induce them to build a fence around at tract of timber in that part of the country . . . known to be the haunt of the elk. The Minister of [the] Interior replied that the Government would not be very likely to undertake anything of the kind unless they had some guarantee that there would be a fair possibility to get the elk inside the fence after it had been built, whereupon the Fort Saskatchewan men offered to put up a cash bond of $5,000 as a guarantee that within ten days after the fence was built they would have at least twenty elk within this enclosure. The guarantee was considered an evidence of faith in the scheme that could not well be overlooked, and the minister promised to do what he could to have the land set aside for the purpose of a deer park fenced.”

And thus Elk Park was born.

Three sides of the fenced enclosure were built around Astotin Lake by volunteers, leaving the southern boundary open. Elk were driven into this area, and the fourth fence constructed soon after, enclosing a grand total of about 24 elk in June 1907. After that point the five men were “released” from their bond as they had fulfilled their obligations.

Now, I interpret this incident almost as if it were a formalized “bet”: the Minister of the Interior, Frank Oliver, didn’t believe that it was feasible to enclose this band of elk. The residents of Fort Saskatchewan disagreed. $5,000 was put forward by five men as a guarantee that they was serious about protecting these elk, and Oliver would set aside land for them to try to enclose the animals. If the five men were right, Oliver would make the fenced enclosure officially a national park (or protected game reserve). The residents, in the end, succeeded, and Elk Park was quietly managed as if it were a national park until it was officially designated one under the Dominion Parks Act in 1913. That does of course make me wonder, though: what if they’d failed to enclose the elk? Would “Elk Park” have been quietly re-absorbed into the Cooking Lake Forest Reserve from which it was carved out?

Regardless, the narrative of “far sighted, visionary conservationists” founding the park in 1906 never sat well with me. It always seemed like an idealization of the past or a romanticize of its founders. It’s a truism that people do things for selfish reasons. More research into this specific situation bore this assumption of mine out. It appears that one of the five men, a Mr. Lees, was awarded two contracts totalling $13,800 in 1906 to construct that fence. (Fence posts and wire are expensive.) He more than made up his temporary investment of a portion of that $5,000 bond.

But see, the thing is: just because national parks were founded for quote-unquote “selfish” reasons does not negate the century-long conservation legacy that came afterwards. Origins are not destiny. I think that telling a more nuanced, “warts and all” story is far more fascinating and provides a deeper understanding than a glossy soundbite about historical “visionaries”. Whatever their intentions – be it personal profit, a desire to reserve those elk for their own hunts, or an actual desire to see elk protected from harm at the hands of human beings – those five men did secure the protection of the last remaining significant elk herd in the Edmonton area, and the park that they helped to found went on to play a huge role in preserving plains and wood bison from extinction in the future. And that’s worth celebrating.

Resources

  • “Alberta Game Laws Changed: The Proposed Elk Park – No More Spring Shooting,” Edmonton Bulletin (May 3, 1906), 1.
  • Colpitts, George. Game in the Garden: A Human History of Wildlife in Western Canada to 1940. Vancouver: UBC Press, 2002.
  • Hart, E.J. J.B Harkin: Father of Canada’s National Parks. Edmonton: University of Alberta Press, 2010.
  • Scace, Robert. Elk Island National Park: A Cultural History. Unpublished report prepared for Parks Canada Department of Indian & Northern Affairs. Calgary: Scace & Associates Ltd., 1976.
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Postcards That Intrigue Me #7: Wildlife in Jasper National Park

This weekend, I’m heading off to Jasper National Park, so my historian brain immediately thought of the many tourists who have explored the park over the past century. Wildlife, then as now, was a huge draw for visitors, but there was plenty to see and do in Jasper! Here is a historical photo album compiled from various images from my favourite database of historical postcards, Peel’s Prairie Provinces. These photographs largely date from the 1920s through the 1940s, but the wonder at the many sights of Jasper is timeless!

Related Blog Posts

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The Great Roundups: Getting Michel Pablo’s Bison Herd To Canada, 1907-1912

By 1890, the once great wild North American bison herds, which had at one point numbered in the tens of millions, were all but extinguished. Within a single human lifetime of slaughter,  less than a thousand individuals were left, scattered across North America in small pockets. A few wild bison remained in areas which became national parks: plains bison in Yellowstone (1872) and wood bison in Wood Buffalo (1922). Most of the remaining stragglers elsewhere were soon after hunted down or captured by ranchers.

Granny and her calf, Wainwright Buffalo Park. [Wainwright: Photo Carsell, Wainwright, Alberta, 1931].peel.library.ualberta.ca/postcards/PC005137.html

“Granny and her calf, Wainwright Buffalo Park.” Wainwright: Photo Carsell, 1931. PC005137. Image Courtesy of Peel’s Prairie Provinces.

In the 1870s, during one of the last great buffalo hunts in Montana, a First Nations man named Samuel Walking Coyote captured and raised about four orphaned calves after they followed his horse home. After his herd had grown to about thirteen head, he sold them to two Métis men: Charles Allard and Michel Pablo. Pablo and Allard raised these animals over the next few decades, bolstering their stock with animals from other sources such as Charles “Buffalo” Jones. But by the turn of the century, Pablo (Allard had since died) lost the right to graze his bison on the Flathead reservation land where they’d been flourishing because the American government decided to open up native reserve land in the area for white settlement.

Pablo offered to sell his bison – a symbol of the American West – to Teddy Roosevelt’s government, but they vacillated and couldn’t commit. Some say Pablo felt personally insulted and when the Canadian government agreed to buy his bison he went out of his way to ensure that every last animal possible would be sent north above the Medicine Line (the 49th parallel) to Canada.

The roundup was to be no easy task.

You try moving over 700 of these guys somewhere they don't want to go. Image of bison at Buffalo National Park at Wainwright (descendants of the Pablo-Allard herd) in 1931. PC005106, courtesy of Peel's Prairie Provinces.

You try moving over 700 of these guys somewhere they don’t want to go.
Image of bison at Buffalo National Park at Wainwright (descendants of the Pablo-Allard herd) in 1931. PC005106, courtesy of Peel’s Prairie Provinces.

Pablo had underestimated the number of bison that he actually grazed: instead of perhaps 300, he had over 700. The bison were temporarily housed at Elk Island National Park from 1907-1909, because the fences at the newly-created (and ill-fated) Buffalo National Park, were not completed until 1909. But those are stories for another time. Rounding up all of Pablo’s bison took far more than the one summer they had planned, but due to the tenacity of the cowboys on horseback working over the course of nearly five years over rugged terrain with the largest and wildest of remaining bison herds, and the significant financial investment Pablo made in wooden corrals and specialized, reinforced train cars, Pablo succeeded in his goal.

These roundups were by no means safe. Like their descendants, these bison were wild and objected to being moved about. The Wainwright Star recounts the dramatic story of a photographer who was nearly trampled to death during one of the roundups in Montana:

“The entry of the buffalo into the corral came nearly being accompanied by a regrettable fatality. Mr. Forsyth, an enterprising photographer from Butte, Mont., being anxious to get some photos of the animals in the water, had stationed himself at a point of vantage amidst a clump of trees close to one of the booms in the river where he judged he would be out of path of the oncoming herd. However they chose to take the bank directly below where he was standing, and before he could reach safety they were upon him in a mad, irresistible stampede. How he escaped being trampled to instant death is a miracle which even he cannot realize. He has a recollection of the herd rushing upon him and of having in some way clutched a passing calf which he clung to until it passed under a tree. He then managed to grasp a branch and although he was unable to pull himself up out of danger he was able to keep himself from under the feet of the plunging herd. His dangling legs were bruised and cut by their horns and his clothes were torn to shreds, but he still clung to the limb for life. Twice the herd passed under him as they circled back in an attempt to escape, but fortunately before he became exhausted they rushed into the corral. The Canadian Pacific officials and the riders who knew the location chosen by Forsythe shuddered when they saw the animals rush in there and expected to find his body trampled out of semblance in the clay. Consequently they were rejoiced to find the luckless photographer slightly disfigured, but still hugging his friend the tree in his dishevelled wardrobe. His two costly cameras were trampled to pieces and his opinion of his predicament was summed up in the words, ‘I have had enough buffalo.’” (emphasis added)
Source: Wainwright Star, January 8, 1909, Page 1, Item Ar00104, at Peel’s Prairie Provinces.

Bison are still rounded-up today. For the past century, Elk Island National Park has actively handled bison for disease control, population reduction (earlier through culling and now through transfers), and sample taking for academic study. It is no easy task. Last week, I had the amazing opportunity to help with the roundup of wood bison: the largest land mammals in North America. After over a century of work, the conservation of plains and wood bison continues today.

Further Resources

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Bronco Busting On Christmas Day In Sunny Alberta

Out of curiosity, I was searching the Peel’s Prairie Provinces archive for historical images of Christmasses past in Alberta (such as this photo of the Christmas decorations along Jasper Ave, Edmonton, Alberta, in 1924), and I happened across this photoset of some bucking “broncos” being “busted” on Christmas Day in Medicine Hat, circa 1913.

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I was just planning to go for a gentle family snowshoe hike on Christmas Day. Clearly, Canadians in the past had much more epic Christmas Day events than we do in 2014.

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“Buffalo” Jones: The Man Who Tried to Lasso an Elephant

…and according to at least one account, seems to have successfully roped a giraffe, a cougar, and a rhino.

Portrait of Charles Jesse "Buffalo" Jones. Courtesy of the Kansas Memory Archive.

Portrait of Charles Jesse “Buffalo” Jones (1844-1919), circa 1880-1900. Courtesy of the Kansas Historical Society Archive.

“Buffalo” Jones, as his nickname would suggest, is most famous for his role in bison conservation. He was one of the first ranchers to successfully capture and raise bison. I had heard his name connected in relation to the Pablo-Allard herd – which had stock from Jones and which formed the basis for Elk Island’s herd and therefore most cattle-gene and disease-free bison stock in North America. Only recently did I read the account of how he actually captured his first set of calves:

“I will tell the story of how the great American bison was saved. I roped 8 calves and saved them, although the wolves and coyotes were there by hundreds. As soon as I caught one, I tied my hat to it, as I knew the brutes never touched anything tainted with the fresh scent of man. The next, my coat, then my vest, then my boots, and last, my socks, thus protecting 7. The 8th I picked up in my arms and rode back to the 7th as it was surrounded by wolves and coyotes. When I arrived where it was bound down, I saw the vicious brutes snapping at the sixth one, so reached down and drew up the seventh one and galloped back to the sixth to protect it. I let the two calves down, one with legs tied and the lasso around the eight calf’s neck, the other end of the rope around my horses’ neck. The strain was so great, I fainted, but revived when my boys came up and gave me some whiskey we had for snake bites.”

  • Buffalo Jones, letter to the American Bison Society, 1912, cited in Ken Tingley, Recalling the Buffalo: The Martin S. Garretson Collection (Edmonton: University of Alberta Press, 2012.

In summary: Jones, by his own account, reportedly fended off hundreds of wolves and coyotes to save eight bison calves by tying his own clothing onto lassoed calves to give them the scent of human beings. If nothing else, it makes for an amazing story.

The first chapter of his biography, written in 1911 by a friend of his, Ralph T. Kersey, is basically a series of anecdotes listing all of the crazy dangerous animals that he has allegedly successfully lassooed and wrestled to the ground. Kersey wrote that  Rightly or wrongly, [Jones] firmly believes that all wild animals, from the elephant down, can be lassoed, captured and subdued by man if, as he expresses it, ‘one has courage in his heart and determination in his soul.'”  Kersey recounted an impressive anecdote about Jones capturing a live cougar:

“I shall never forget his lassoing a 200 pound cougar which our dogs had chased up a big spruce tree a thousand feet down the Colorado Canyon. Jones climbed the tree without gun or knife and faced the ugly brute, which at times was not three feet above his head. Deliberately and cooly he threw the noose of the lariat over the head of the animal, which was lashing its tail and raising its ominous paw – seemingly at any second about to strike him – while in a quiet voice, alert and confident, with no trace of fear, he carried on an amusing and running talk with the savage beast. When the cougar came crashing through the limbs to the ground amidst the dogs and men, with nothing to hold him save a half-inch rope around his neck, more lively things happened in a second than I could describe in an hour. . . . In such a hunt there are no dull seconds.”

  • Ralph T. Kersey on Buffalo Jones, Buffalo Jones: A True Biography, 5-6.

According to Kersey, Jones had an amazing “successful” trip – in lassoing terms, at least – to Africa well into his old age.

“I knew, of course, the chances were that the African trip, absurd and impossible as it seemed to be, might end in failure and ridicule. Jones might be seriously injured and the expedition wrecked.

‘He is certain to be killed,’ a friend said to me.

‘Well,’ I replied, ‘what of it? He is sixty-five years old, and I am sure would far rather die fighting on the plains than in his bed at home.’

The expedition started on its long journey; no one save Jones, perhaps, having much confidence in its success.

At last a cablegram came from Nairobi announcing the lassoing and capture of giraffes, cheetah, warthog, zebras, and many other animals; and best of all, it told of a six-hours’ fight and capture of a large rhinoceros and later, of the lassoing and capture of a full-grown lioness. We were disappointed that the expedition did not have more time at its disposal. Jones wanted to tackle an elephant, which he thought would be easier than a rhino. ‘An elephant,’ he said, ‘stands high; while a rhino is built low and is much harder to overturn.'”

  • Ralph T. Kersey on Buffalo Jones, Buffalo Jones: A True Biography, 7-8. (Bolded emphasis added)

No-one with the nickname “Buffalo” Jones could have a boring life.

Further Reading:

  • Ralph T. Kersey, Buffalo Jones: A True Biography (Garden City, Kansas: Elliott Printers, 1958).
  • Ken Tingley, Recalling the Buffalo: The Martin S. Garretson Collection (Edmonton: University of Alberta Press, 2012.
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Flowers From No Man’s Land

Last winter, I worked as a research assistant for an author writing a book on the Battle of the Somme. While I was at the Canadian War Museum, going through boxes and boxes of mud-splattered diaries and letters written on battered paper from a century ago, I ran across this surprising object. It is a little glass circle containing a clipping of a poem, perhaps from a newspaper, with pressed flowers, presumably from No-Man’s-Land. Holding it in my white gloved hands, I shivered.

Flowers From No Man's Land

We will remember them.

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Postcards That Intrigue Me #6: Warden D. Davison and His Pet Elk Maud

Because if you are the warden of a national park in the 1920s, why not also tame an elk and name it Maud? And have the image of you both distributed as postcards?

Elk. Maud getting her mornings morning in Buffalo Park. [Wainwright]: Photo Carsell, c1928. PC005159. Courtesy of Peel's Prairie Provinces.

Elk. Maud getting her mornings morning in Buffalo Park. [Wainwright]: Photo Carsell, c1928. PC005159. Courtesy of Peel’s Prairie Provinces.

Warden D. Davison and his pet elk Maud at Buffalo Park. [Wainwright: Photo Carsell, Wainwright, Alberta, 1920]. Courtesy of Peel's Prairie Provinces.

Warden D. Davison and his pet elk Maud at Buffalo Park. [Wainwright: Photo Carsell, Wainwright, Alberta, 1920]. PC005158. Courtesy of Peel’s Prairie Provinces.

 For more information on the now-defunct Buffalo National Park (but sadly no more information on Warden Davison and Maud), see:

  • Brower, Jennifer. Lost Tracks: Buffalo National Park, 1909-1939. Edmonton: Athabasca University Press, 2008.
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Postcards That Intrigue Me #5: Bison With an Amazing Head of Hair

Living and Elk Island National Park, I see a lot of bison on a daily basis. I am very familiar with how they look, move, sound, and smell. That makes looking at historical photographs of bison all the more fascinating. While Elk Island’s herd is fairly genetically diverse, thanks to the seed stock from which they originated, historical photos and descriptions indicate that there was much greater variety in appearance than I am used to seeing. Some historians say that photographs of gigantic piles of buffalo skulls from the 1880s and 1890s show more diversity in horn shape and size than anything we see in museum collections – and presumably living herds – today.

Case in point: this image of bison at the now-defunct Buffalo National Park (1909-1939) near Wainwright, Alberta. Yes, wood bison in particular have shaggier heads (often reminding observers of teenage “emo” hairstyles) but plains bison caps don’t normally have hair that looks so straight or… wig-like.

Bell [Frank W.] (Photographer) . Buffalo Park. [Wainwright: 1910-1930]. PC010949. Courtesy of Peel's Prairie Provinces.

Bell [Frank W.] (Photographer) . Buffalo Park. [Wainwright: 1910-1930]. PC010949. Courtesy of Peel’s Prairie Provinces.

References:

  • For more information on Buffalo National Park, see: Brower, Jennifer. Lost Tracks: Buffalo National Park, 1909-1939. Edmonton: Athabasca University Press, 2008.
  • For more information on the diversity of bison anatomy in archaeology, see: Michael Clayton Wilson, “Bison in Alberta: Paleontology, Evolution, and Relations with Humans,” in Buffalo: Alberta Nature and Culture Series, edited by John Foster, Dick Harrison, and I.S. MacLaren (Edmonton, Alberta: University of Alberta Press, 1994): 1-17.
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Postcards That Intrigue Me, #4: Moose-Drawn Carriages

Today I was attempting to chase down a few historical images of a moose transfer from Elk Island in the 1940s (as one does), and instead ran across something very intriguing. A few months back, I spotted a similar postcard of a chariot being pulled by bison from approximately the same era. Was this a trend in the first two decades of the twentieth century in Western Canada? Let’s see what’s the oddest animal we can hitch up to our buggies…? Was there a shortage of horses or oxen in Alberta that I’m unaware of…?

Gano J.H (Photographer) . [Early transport]. [Wainwright]: Photo J.H. Gano, [before 1920]. PC005072. Courtesy of Peel's Prairie Provinces. http://peel.library.ualberta.ca/postcards/PC005072.html

Gano J.H (Photographer) . [Early transport]. [Wainwright]: Photo J.H. Gano, [before 1920]. PC005072. Courtesy of Peel’s Prairie Provinces.

Novelty Manufacturing & Art Printing Co (Publisher) . Canadian scene, an old team - but they can go some. Montreal: Novelty Manufacturing & Art Printing Co., Montreal, cca. 1911. peel.library.ualberta.ca/postcards/PC009664.html

Novelty Manufacturing & Art Printing Co (Publisher). “Canadian scene, an old team – but they can go some.” Montreal: Novelty Manufacturing & Art Printing Co., circa. 1911.  PC009664. Courtesy of Peel’s Prairie Provinces.

Judging by all appearances, despite the different publishers of these two postcards, it appears to be the same team of moose: one male, one female – and the same buggy, with potentially the same driver. The entry for the second postcard on Peel’s Prairie Provinces includes the following transcription of the description of the image on the reverse (unscanned), which charmingly gives the names of the two moose, as well as the driver: “W.R. (Billy) Day driving two moose (Pete and Nellie) at Edmonton Exhibition.”

Edit: Further information can be found in this St. Albert Gazette article. Apparently Mr. Day (also called “Buffalo” Bill Day) raised these moose and used the buggy to deliver mail to the City of St. Albert.

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