William E. (Ed) Cooney was born in 1855 in rural Ontario. Ed was the eldest of six siblings recorded as living with their parents and farming in Haldimand sub-district of Northumberland West District, in eastern Ontario in the 1881 Census. Their youngest sister, then 8 years old, was apparently not recorded at that time. The largest population centre of Northumberland County was and is Cobourg on Lake Ontario. All seven siblings subsequently made their way to the Lumsden area and were well-known residents.
Most accounts indicate that Ed was one of a group of about 7 men from the Cobourg, ON area who arrived at “Old Crossing” on Wascana Creek on 24 May 1882. They had travelled by rail through the United States, crossing into Manitoba then continuing to the end of steel of the transcontinental railroad which had reached about 150 miles west of Winnipeg at that time. They then continued west overland with livestock, wagons, provisions and farming equipment to Old Crossing which was so-named because it was where the historic trail from Fort Qu’Appelle to Wood Mountain crossed Wascana Creek. The area had been an Indian rendezvous site and the location of a buffalo jump. There was a large collection of buffalo bones in the area. The settlers chose this area because some of their party had been to the area in 1881 as members of a survey party laying out the lands for the anticipated rush of settlers when the railway arrived. A celebration of their arrival with a picnic and sports day at the site on the 24th of May was a major social event for many years thereafter.
It was the practice of some early settlers from Ontario to return to their Ontario roots during the winter then bring a carload of quality livestock with them when they returned. The Leader (newspaper) of 5 February 1889 reported that “Ed Cooney has gone east to bring back a carload of horses in the spring.” Ed was recorded as farming with his brother, Benjamin, and sisters, Caroline, Rachel and Margaret, in the Wascana district in 1891. His brother, George, was recorded as living nearby. Together they were farmed 1120 acres and owned 11 horses and 22 cattle.
The arrival of the Cobourg-Wascana group was commemorated by a plaque mounted on a cairn built at the site in 1955. Unfortunately, the plaque contains many errors and Ed Cooney’s name was omitted in the printing. Perhaps anticipating such a slight, the inscription on his headstone in the Lumsden Cemetery includes: “PIONEER MAY 24 1882” so we can assume that he was one of the original party.
By 1911 Ed is recorded as living in Lumsden with his wife, Ellen (who immigrated to Canada from England in 1905). According to census data at the time, his occupation is listed as “none” - he was thus retired by age 52. Ed served on the Lumsden Town Council in 1917 and from 1920 to 1925. Ed passed away in 1935 and Ellen in 1948. The couple had no children.
Tuesday, February 8, 2011
Lumsden Beach Camp History
As summer draws to a close I thought that it would be fitting to examine a site that has been the source of faith and friendship for area youth for over 100 years. In 1905, Lumsden Beach Summer School was established under the leadership of Rev. John Doyle, a Methodist minister of Lumsden and district. As a part of the programming, Rev. Doyle held Summer School Camps on the west shore of Last Mountain Lake.
In 1908, Lumsden Beach Summer School was recognized as the first church camp in western Canada. The camp was under the auspices of the Methodist Church, Epworth League, Sunday School Workers, W.M.S. and other church workers.
Most people travelled to the camp by either riding the Qu'Appelle Steamer or taking the train to Lumsden. Wilkies Livery supplied transportation from Lumsden to the camp for 50 cents each for groups of two or more. For those who chose to make their own way to the camp, there was a good pasture for their horses not far from the camp grounds.
In the early days of the camp, people were asked to supply their own tents; however, a limited number of tents were available for those in need. Campers were also asked to bring ground sheets and straw ticks - before the air mattress, a large sack like structure was filled with straw to be used as a portable bed. It was also suggested that campers bring plenty of blankets, quilts and cushions, as nights were cool.
The Ladies Aid of Lumsden spared no effort in providing good wholesome and well served meals. Breakfast and supper cost 25 cents and dinner 35 cents.
The Dining Hall was the first camp building was erected. Built in 1911, the Dining Hall was eventually, enlarged to include living quarters the 150 campers that made their way to Lumsden Beach each summer.
In 1912, the Tin Temple was erected. The building provided a place for worship and gatherings on cold, wet days. It could seat about 250 people. In 1917, the Leaders Lodge was built and in 1925, when the bell tents and walled tents were retired, the first cabins were built.
It was interesting to note that in those days swimming was not allowed on Sundays at the camp. The quiet time was an opportunity for campers to reflect without distraction and for groups to conduct study sessions. Campers would often beg to go in the lake to cool off during hot summer days, but the answer was always a firm, “No”. Some campers just wouldn’t take no for an answer so they would hike down the lake to a beach out of sight of the camp leaders to go for a swim - this site became known as Sunday Beach or Bible Beach and is the stretch of beach in front of the present camp site.
Lumsden Beach Camp continues to offer its unique ministry through summer programs for children, youth, and adults from all backgrounds. Although much has changed over the years, the camping traditions and values have remained strong. Today, people from diverse backgrounds participate in the camp as campers, leaders, staff as well as board and committee members.
Adapted, with permission, from the Lumsden Beach Camp website.
In 1908, Lumsden Beach Summer School was recognized as the first church camp in western Canada. The camp was under the auspices of the Methodist Church, Epworth League, Sunday School Workers, W.M.S. and other church workers.
Most people travelled to the camp by either riding the Qu'Appelle Steamer or taking the train to Lumsden. Wilkies Livery supplied transportation from Lumsden to the camp for 50 cents each for groups of two or more. For those who chose to make their own way to the camp, there was a good pasture for their horses not far from the camp grounds.
In the early days of the camp, people were asked to supply their own tents; however, a limited number of tents were available for those in need. Campers were also asked to bring ground sheets and straw ticks - before the air mattress, a large sack like structure was filled with straw to be used as a portable bed. It was also suggested that campers bring plenty of blankets, quilts and cushions, as nights were cool.
The Ladies Aid of Lumsden spared no effort in providing good wholesome and well served meals. Breakfast and supper cost 25 cents and dinner 35 cents.
The Dining Hall was the first camp building was erected. Built in 1911, the Dining Hall was eventually, enlarged to include living quarters the 150 campers that made their way to Lumsden Beach each summer.
In 1912, the Tin Temple was erected. The building provided a place for worship and gatherings on cold, wet days. It could seat about 250 people. In 1917, the Leaders Lodge was built and in 1925, when the bell tents and walled tents were retired, the first cabins were built.
It was interesting to note that in those days swimming was not allowed on Sundays at the camp. The quiet time was an opportunity for campers to reflect without distraction and for groups to conduct study sessions. Campers would often beg to go in the lake to cool off during hot summer days, but the answer was always a firm, “No”. Some campers just wouldn’t take no for an answer so they would hike down the lake to a beach out of sight of the camp leaders to go for a swim - this site became known as Sunday Beach or Bible Beach and is the stretch of beach in front of the present camp site.
Lumsden Beach Camp continues to offer its unique ministry through summer programs for children, youth, and adults from all backgrounds. Although much has changed over the years, the camping traditions and values have remained strong. Today, people from diverse backgrounds participate in the camp as campers, leaders, staff as well as board and committee members.
Adapted, with permission, from the Lumsden Beach Camp website.
Foxleigh
Foxleigh Anglican Church can be found on four hectares of land approximately 24 kilometres east of Regina in the Rural Municipality of Lumsden No. 189. The church, a small, wood-frame built in 1906 and surrounding property have been designated a Municipal Heritage Property.
Foxleigh’s architectural characteristics are reminiscent of the Gothic Revival style. This style, also referred to as Victorian Gothic or Neo-Gothic, was an architectural movement which began in the 1740s in England. Its popularity grew rapidly in the early nineteenth century, when increasingly serious and learned admirers of neo-Gothic styles sought to revive medieval forms, in contrast to the neoclassical styles prevalent at the time. In England, the revival was intertwined with deeply philosophical movements associated with the growth of religious nonconformism.
Carpenter Gothic houses and small churches became common in North America and other places in the late nineteenth century. These structures adapted Gothic elements such as pointed arches, steep gables, and towers to traditional North American light-frame construction. The invention of the scroll saw and mass-produced wood moldings allowed a few of these structures to mimic craftmanship of the High Gothic. But in most cases, Carpenter Gothic buildings were relatively unadorned, retaining only the basic elements of pointed-arch windows and steep gables.
Foxleigh Anglican Church is symmetrical with a central gable and upper stained glass windows which feature decorative tracery. The pointed-arch windows and doorway are characteristic of the Gothic Revival style, as well as the spire and steeply-pitched roof.
The Historic Places website explains, “the significance of Foxleigh Anglican Church lies in its association with the establishment of rural ministries in the Qu'Appelle district by the Anglican Church. Reverend William Simpson, of Wycliffe College in Toronto, arrived in 1902 and was successful in establishing prosperous and thriving congregations of early settlers in the Condie and Foxleigh areas. His work encouraged similar efforts throughout the Qu'Appelle region, such that by 1911, services were being held in 24 locations. Important to the Anglican community as a place of worship, Foxleigh Anglican Church was also a central location for social gatherings of the early settlers”.
Foxleigh Anglican Church has also been known as: Parish of St. Matthews; Foxleigh & Winetka; Foxleigh Church; St. Matthew's Anglican Church.
The church was featured in a photograph in Randy Boswell and Lynn McAuley’s book, “Province with a heart: celebrating 100 years in Saskatchewan”.
Photo credit - Lindy Thorsen, 2005
Foxleigh’s architectural characteristics are reminiscent of the Gothic Revival style. This style, also referred to as Victorian Gothic or Neo-Gothic, was an architectural movement which began in the 1740s in England. Its popularity grew rapidly in the early nineteenth century, when increasingly serious and learned admirers of neo-Gothic styles sought to revive medieval forms, in contrast to the neoclassical styles prevalent at the time. In England, the revival was intertwined with deeply philosophical movements associated with the growth of religious nonconformism.
Carpenter Gothic houses and small churches became common in North America and other places in the late nineteenth century. These structures adapted Gothic elements such as pointed arches, steep gables, and towers to traditional North American light-frame construction. The invention of the scroll saw and mass-produced wood moldings allowed a few of these structures to mimic craftmanship of the High Gothic. But in most cases, Carpenter Gothic buildings were relatively unadorned, retaining only the basic elements of pointed-arch windows and steep gables.
Foxleigh Anglican Church is symmetrical with a central gable and upper stained glass windows which feature decorative tracery. The pointed-arch windows and doorway are characteristic of the Gothic Revival style, as well as the spire and steeply-pitched roof.
The Historic Places website explains, “the significance of Foxleigh Anglican Church lies in its association with the establishment of rural ministries in the Qu'Appelle district by the Anglican Church. Reverend William Simpson, of Wycliffe College in Toronto, arrived in 1902 and was successful in establishing prosperous and thriving congregations of early settlers in the Condie and Foxleigh areas. His work encouraged similar efforts throughout the Qu'Appelle region, such that by 1911, services were being held in 24 locations. Important to the Anglican community as a place of worship, Foxleigh Anglican Church was also a central location for social gatherings of the early settlers”.
Foxleigh Anglican Church has also been known as: Parish of St. Matthews; Foxleigh & Winetka; Foxleigh Church; St. Matthew's Anglican Church.
The church was featured in a photograph in Randy Boswell and Lynn McAuley’s book, “Province with a heart: celebrating 100 years in Saskatchewan”.
Photo credit - Lindy Thorsen, 2005
Tuesday, March 23, 2010
History of Saskatchewan Homemakers' Association
In honour of International Women’s Day, which is celebrated each year during the second week of March, let's take a closer look at the history of the Saskatchewan Homemakers' Club.
In the late 1880s to early 1900s, female settlers to the West were wives, mothers and homemakers. Promotional literature, travel accounts, eulogies, editorials, even women themselves, suggested that the Female Frontier was one in which women were helpmates, essential to the rural development. These sources made it clear that only marriage could end the plight of the bachelor homesteader - a woman would share the burden of work, and she would give birth to the children who once grown would work as well. A wife, mother, homemaker, then, ensured that a man would be successful in his settlement endeavours. Men themselves sometimes sought wives via “mail order” placing newspaper ads. “Getting a mate” was a theme in appeals directed towards women: Come West, fill a badly needed job like teacher or domestic servant, then find a marriage partner, thereby making an even greater contribution to developing this country. Finding mates is what inspired British women to come to Canada – the odds of finding one were much better on the new frontier as there was so much competition for male affection at home. By the eve of World War I, however, Saskatchewan’s gender imbalance was no longer an issue.
But, once these women arrived on the prairies they soon learned that life in this part of the country was hard and these “helpmates” had to be tough. The harsh climate, lack of amenities and isolation soon proved too much for many. For those who stayed, small groups started to form throughout the province as women gathered to, “promote sociability and to provide opportunities to discuss matters of mutual interest”.
From the Encyclopedia of Saskatchewan, “The Homemakers’ Clubs of Saskatchewan and the Saskatchewan Women’s Institutes, which replaced the Homemakers in 1972, have played an important part in the lives of rural women. Both were affiliated with the Federated Women’s Institutes of Canada, founded in 1919, and with the Associated Countrywomen of the World, founded in 1933, and Saskatchewan delegates regularly attended their meetings. The Homemakers and the Women’s Institutes were the first of three main streams of the farm women’s movement in the province, along with the second stream, the Women Grain Growers and its successor organizations that came into being in 1913 and 1914, and the third stream, the Saskatchewan Women’s Agricultural Network, established in 1985 and now inactive. Founded in 1911, the Homemakers’ Clubs were patterned on the Women’s Institutes in Ontario. In Saskatchewan they were affiliated with the Extension Division of the University of Saskatchewan, which was both a strength and a problem for the Homemakers: they were at times constrained by the middle-class male administrators of the University, but on the other hand benefited from their affiliation with the University”.
From their inception, the Homemakers' Club in the province was focussed on the community, especially health, education and recreation. The clubs were not affiliated with a particular political party and were multi-denominational in that they welcomed women of all religious affiliations and ethnic backgrounds. Some of the projects that these clubs undertook in communities were – contributions to hospitals, community halls, skating rinks and other recreation facilities. They were also instrumental in bringing educational films, art exhibitions and craft festivals to their communities. They were often involved the establishment of local libraries and worked closely with the Victorian Order of Nurses in the province.
From the history compiled by Bertha G. Oxner in the Saskatchewan Homemakers' Club Golden Jubilee cookbook, “Homemaker’s Clubs’ have consistently followed this policy [begin where you are with what you have] and from their modest beginnings have progressed until they can look back over a worthy record of achievement and can look forward to working on the problems that lie ahead”.
In the late 1880s to early 1900s, female settlers to the West were wives, mothers and homemakers. Promotional literature, travel accounts, eulogies, editorials, even women themselves, suggested that the Female Frontier was one in which women were helpmates, essential to the rural development. These sources made it clear that only marriage could end the plight of the bachelor homesteader - a woman would share the burden of work, and she would give birth to the children who once grown would work as well. A wife, mother, homemaker, then, ensured that a man would be successful in his settlement endeavours. Men themselves sometimes sought wives via “mail order” placing newspaper ads. “Getting a mate” was a theme in appeals directed towards women: Come West, fill a badly needed job like teacher or domestic servant, then find a marriage partner, thereby making an even greater contribution to developing this country. Finding mates is what inspired British women to come to Canada – the odds of finding one were much better on the new frontier as there was so much competition for male affection at home. By the eve of World War I, however, Saskatchewan’s gender imbalance was no longer an issue.
But, once these women arrived on the prairies they soon learned that life in this part of the country was hard and these “helpmates” had to be tough. The harsh climate, lack of amenities and isolation soon proved too much for many. For those who stayed, small groups started to form throughout the province as women gathered to, “promote sociability and to provide opportunities to discuss matters of mutual interest”.
From the Encyclopedia of Saskatchewan, “The Homemakers’ Clubs of Saskatchewan and the Saskatchewan Women’s Institutes, which replaced the Homemakers in 1972, have played an important part in the lives of rural women. Both were affiliated with the Federated Women’s Institutes of Canada, founded in 1919, and with the Associated Countrywomen of the World, founded in 1933, and Saskatchewan delegates regularly attended their meetings. The Homemakers and the Women’s Institutes were the first of three main streams of the farm women’s movement in the province, along with the second stream, the Women Grain Growers and its successor organizations that came into being in 1913 and 1914, and the third stream, the Saskatchewan Women’s Agricultural Network, established in 1985 and now inactive. Founded in 1911, the Homemakers’ Clubs were patterned on the Women’s Institutes in Ontario. In Saskatchewan they were affiliated with the Extension Division of the University of Saskatchewan, which was both a strength and a problem for the Homemakers: they were at times constrained by the middle-class male administrators of the University, but on the other hand benefited from their affiliation with the University”.
From their inception, the Homemakers' Club in the province was focussed on the community, especially health, education and recreation. The clubs were not affiliated with a particular political party and were multi-denominational in that they welcomed women of all religious affiliations and ethnic backgrounds. Some of the projects that these clubs undertook in communities were – contributions to hospitals, community halls, skating rinks and other recreation facilities. They were also instrumental in bringing educational films, art exhibitions and craft festivals to their communities. They were often involved the establishment of local libraries and worked closely with the Victorian Order of Nurses in the province.
From the history compiled by Bertha G. Oxner in the Saskatchewan Homemakers' Club Golden Jubilee cookbook, “Homemaker’s Clubs’ have consistently followed this policy [begin where you are with what you have] and from their modest beginnings have progressed until they can look back over a worthy record of achievement and can look forward to working on the problems that lie ahead”.
Tuesday, March 2, 2010
Historic Places
It has been the backdrop to family pictures and wedding photos, painted by local artists and photographed for its majesty and reminder of days gone by. You don't have to travel down the Seven Bridges Road very far before she looms against the valley wall with a stone foundation and hip roof that were typical of prairie design at the turn of the century. This local landmark, now most often referred to as the Wong barn, was owned by Fred Carss, nephew of Ed Carss, the first man to settle in the Lumsden district in 1881.
In the early 1900's the barn and the yardsite on which it was located was the site of the much anticipated Carssdale Sunday School picnic. A social event which was held annually, attracting folks from as far away as Regina to share a meal and the fellowship of family, friends and neighbors. In 1923 the roof of the barn was lost in a tornado and had to be replaced.In 1929 the barn changed ownership as William McNally purchased it and settled on the farmsite with his wife and four boys. The McNally's ownership lasted until 1952 when Charlie Wong purchased the property.
From 1948 to 1953 Bert Wills lived on the farm with his parents, William and Dorothy. During this time the farm was a mixed operation in which the family grew potatoes and grain as well as raising cattle and working horses. Bert remembers milking cows in the barn and he remembers the cats. Apparently the cats were a bit of a mystery as every couple of years the 30 or so cats on the farm would disappear. After a season a few cats would appear and slowly their numbers would increase again.
Charlie Wong continued to raise cattle and to grow potatoes on the land. Charlie and his sons - Young, Tom and Art - added a turkey farm to the operation. Their turkeys won awards at the Toronto Royal Exhibition.
Time has taken its toll on this local landmark as evidenced by its crumbling foundation. What once supported a history rich in agriculture now moves artists to photograph, to sketch and to paint a piece of the past.
Photo courtsey Andrew Meredith
Researching Your Roots
The Lumsdens, Bruce and Audrey, from Kingston, Nova Scotia were recently in the town of Lumsden asking some questions, “Which Lumsden was this community named after?”, “Did the family ever live here?”, “Are there any other Lumsden’s in the region?” They visited the town office and the post office before being directed to yours truly.
A Google search of the word “genealogy” reveals that over 82 million individuals have used the word in their searches and 1.4 million have searched specifically for the term “genealogy Canada”. Genealogy, or researching your roots, is one of North America’s fastest growing past-times. For my uncle it was the perfect excuse for yet another vacation to Europe. There was no shopping for my aunt as theirs were trips that consisted of interviewing town elders and officials; searching libraries; perusing Church records; and wandering graveyards. What my aunt & uncle found was that in many cases fires or floods had destroyed the information they sought and in some cases accurate records were not kept of birth dates, marriages and deaths. The lack of historical records made some of their trips were more productive than others.
Small groups of super sleuths have popped up all over the province and supporting their efforts to track their family histories is the Saskatchewan Genealogical Society. The organization describes itself as, “the voice of genealogy in Saskatchewan. It is a non-profit provincial cultural organization whose purpose is to promote and develop the study, research, and preservation of genealogy and family history. The mandate of the society is to preserve Saskatchewan records; provide assistance to Saskatchewan residents researching their heritage anywhere and to people researching their Saskatchewan heritage”.
“But what of the Lumsdens”, you ask? It turns out that the couple was visiting the Regina area because their son had recently relocated to the city due to a job opportunity. Bruce’s great uncle, Calder Lumsden, had moved west over 60 years ago and they had lost contact with that side of the family entirely. They were hoping to discover that the town had been named after their long lost uncle. I would have expected them to be disappointed to learn that Lumsden was named after a surveyor from the East who had never seen the town. But my information simply gave them another lead to follow as they had yet to fit Hugh D. Lumsden into their family history. They left Lumsden happy to have visited and excited at the possibility of following the trail of Hugh D.
The Lumsdens shared that the Saskatchewan town of Lumsden is not the only town of Lumsden in Canada. They have also visited Lumsden, Newfoundland, formerly named Cat Harbour. The eastern community was renamed in 1917 after Rev. James Lumsden who was a United church minister known for his work in the community. Interestingly, Bruce and Audrey haven’t found the connection between their family and Rev. Lumsden either.
Saturday, February 27, 2010
. . . And One Last Ramble on the Topic of Siding!
Board-and-batten, which originated in Norway and Sweden, describes a type of siding that has alternating wide boards and narrow wooden strips, called battens. The boards are usually about one foot wide but this varies somewhat. The boards may be placed horizontally or vertically. The battens tend to be about 1/2 inch wide. These battens are placed over the seams between the boards. The same finish is also used in interior design. Reverse board-and-batten has very narrow boards with wide battens installed over the seams.
Shiplap is a type of siding technique in which wooden boards are rabbeted or joined so that the edge of one board overlaps the one next to it in a flush joint. Pine is the most commonly used wood for this type of siding and it is usually rough-sawn or rough cut (unfinished).Shiplap siding forms a relatively tight seal and is usually used as a siding for buildings that do not require extensive maintenance but must withstand cold and aggressive climates. It is popular for its clean look and because it is easy to install with little material wastage.
As with board-and-batten, shiplap is also used indoors for the rough or rustic look that it creates when used as paneling or for ceilings.
Some of the first homes built in northern Saskatchewan were of log cabin construction, also known as frontier construction. The design originated in Sweden and contained only one room which was about 10 feet wide and measured between 12 and 20 feet long; had at least one glass window; included a loft area for sleeping; and used no nails.
Today, log homes are desired for their look more than economics. There are two main types of construction: handcrafted in which the home is typically made of logs that have been peeled but are otherwise essentially unchanged from their original natural appearance when they were trees; and milled or machine-profiled in which the home is constructed of logs that have run through a manufacturing process which ensures timbers that are consistent in size and appearance.
There are several methods of assembling the logs in this type of construction. The scandinavian full-scribe, or chinkless method, utilizes naturally-shaped, smoothly peeled logs that are custom-fitted to one another. They are notched where they overlap at the corners.
In the flat-on-flat method logs are flattened on top and bottom and then stacked, usually with butt-and-pass corners. Milled log homes are often constructed using a tongue and groove system that helps to align one log to another as well as create a system for sealing out the elements.
With tight-pinned butt and pass method the logs are not notched or milled in any way. They are in a single course and do not overlap, and vertical pairs of logs are fastened with tight, load-bearing, steel pins.
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