Indentured Servants in Canada

by June Payne Flath

Indentured servitude was a form of slavery of the poor. Masters often refused to free the servant when the servitude had ended.
Indentured servitude was a form of slavery of the poor. Masters often refused to free the servant when the servitude had ended.

It was an opportunity. It was slavery. Some believe indentured servitude provided passage to the New World. It’s been referred to as white slavery as well as simply a business opportunity. Whether it was a form of welfare or a chance to pay off debt depends on the situation and whom you ask.

In the beginning, settlement of British North America was not the goal. Early traders had a lucrative business going with the natives and there was concern that settlers might interfere. In time though Britain came to realize the best way to protect this piece of prime real estate was to populate it. That proved easier said than done. It was costly to cross the Atlantic, and those who could afford passage were not really the class of people needed.

Strong men were needed willing to swing an axe all day, consider oxen their best friends and survive winters on little food. Women who would tolerate such men, not be opposed to swinging an axe and befriending oxen, would also be welcome.

indentured_servantFarmers, blacksmiths, and innkeepers all needed apprentices, people that would learn their skills and carry them on. At the same time England, Ireland and Scotland had swarms of unemployed due to the Industrial Revolution. Their streets, poor houses, orphanages and prisons were overflowing with homeless people. What to do with them was an ongoing debate. Shipping them to the colonies was a solution for both sides of the ocean.

Indentured labour was a form of contract employment usually with a three- to seven-year time frame. A person became an indentured servant by agreeing to work off a debt during a specified term. “Debt slaves” is another phrase to describe the arrangement, especially in the case of prisoners and youth who had no choice and no other opportunity to repay the debt.

Supporting a family was not only difficult in the United Kingdom, it remained a challenge in the New World. Since Ontario did not have “Poor Laws” (legal obligation for municipalities to care for the local poor) couples with a large number of offspring might make arrangements for a child to be indentured.

A farmer unable to provide farms for all his children might arrange to have one or more of them indentured to a large local land owner. The agreement might include land for a young man who worked to the completion of his term, or domestic service for a daughter.

One estimate claims half of the white settlers of North America were indentured servants. Destitute, they agreed to work for the purchaser of the indenture upon arrival in this foreign land. Jim Struthers, chairman of the Canadian Studies Department at Trent University, says that employers in Upper Canada used indentured servitude as a means of maintaining a labour force. It was a legal contract that held people to a particular employment, to a place, at least long enough to pay back the initial cost of the passage. Some contracts were similar to apprenticeships while the terms of others were harsh. Some felt indentured servants were treated worse than slaves. They only needed to keep the worker alive for the term of the contract; if they died shortly after, it was not their loss. Contracts varied from situation to situation with no standard form. Permanent employment, a learned skill, the promise of land, tools, any and all of these might be promised for those who stayed for the duration of their contract.

While women were in great demand in Upper Canada, the only category open to a single woman who wished to travel to Canada was domestic servant. Jane Ralston arrived in Upper Canada in the 1850s at the age of sixteen. As the daughter of parents too poor to care for her in a village that offered no employment opportunities, she had been indentured to a master in St. Thomas. Unhappy with her treatment in his household, she ran away. Fugitive notices for runaway “white slaves” were not uncommon; however, Europeans did not stand out in a crowd, as did African slaves, and it was easy for them to simply disappear. Jane made her way to Niagara Falls and married Samuel Hall, a black fugitive slave from the American south. Together they operated a hotel in the Niagara Falls district and provided carriage transportation for tourists.

“It was a way to provide for children,” says Larry Hall, descendant of Samuel and Jane. He says while they know little of how arrangements were made, they do know that both Jane’s family and her master’s family in St. Thomas had originated from the same village in Scotland.

“It was a widely used device in Great Britain. They had a number of ways for getting rid of surplus.”

Eventually Upper Canada’s population grew and businesses expanded, creating job opportunities, reducing the need for indenture to ensure a work force. People came as indentured servants, they stayed and their stories are woven into the fabric of our history, our legends, our lives.

This is an original story, first published in The Country Connection Magazine, Issue 50, Summer 2005. Copyright June Payne Flath.

The hidden history of the poppy

How a First World War poem about poppies blossomed into an annual Remembrance Day campaign raising $14 million each year to assist veterans.

by Danelle Cloutier – As published in Canada’s History Magazine

Lt.-Col. John McCrae and his dog Bonneau. Library and Archives Canada/MIKAN 3192003
Lt.-Col. John McCrae and his dog Bonneau.
Library and Archives Canada/MIKAN 3192003

Amid the blasting bombs, lifeless bodies, and muddy trenches of the Great War, bright red poppies flourished in Flanders Fields, Belgium. This sight inspired a poem that moved the British Empire. Now, each Remembrance Day, many people wear the blood-red flower (albeit artificial ones) to honour those who died at war. Here’s how the poppy became an enduring symbol.

Lieutenant-Colonel John McCrae was serving as medical officer in Belgium when he wrote “In Flanders Fields.” A friend had just died from wounds sustained on the battlefield, and, in May 1915, as he awaited the wounded from nearby Ypres, he drew inspiration from the blood-red poppies that grew in the region. London magazine Punch published McCrae’s work in December 1915 and it quickly became one of the most popular war poems.

Two days before the Armistice, American humanitarian and academic Moina Michael read McCrae’s poem while on duty at the YMCA Overseas War Secretaries headquarters in New York. Servicemen would go there to say goodbye to family and friends before heading overseas. Inspired by McCrae’s poem, Michael wrote her own called, “We Shall Keep the Faith,” in which she vows to wear the poppy to remember the war dead: “And now the torch and poppy red, we wear in honor of our dead.”

In 1920, Anna Guérin, a French woman, was inspired by Michael’s idea to make poppies a memorial flower. Soon after, Guérin made red silk poppies and sold them in Britain to raise money for the Earl Haig Fund in support of former soldiers and the families of those who died during the war. The newly formed British Legion sold nine million of the poppies on November 11 of that year, raising more than 106,000 British pounds.

Guérin convinced the Great War Veterans Association of Canada to use the poppy as a symbol of remembrance while fundraising, which it first did on July 5, 1921.

By 1922, poppies distributed in Canada were made by disabled veterans, via the Department of Soldiers’ Civil Re-establishment.

On Remembrance Day in 1933, the Co-operative Women’s Guild — an organization in Great Britain that encourages and educates women — distributed the first white poppies to challenge the continuing push for war. A year later, the Peace Pledge Union (PPU) started distributing the white poppies and still does today. Although the PPU says the white poppies aren’t meant to insult the war dead, many view them as disrespectful.

From 1980 to 2002, poppy centres were green. The colour reverted to black to better represent the colour of the poppies in Flanders. Over the years poppies have been made from different materials. In the United Kingdom, early poppies were made from silk but now are made from paper, whereas in the United States wearing fake flowers on Remembrance Day never took off. In Canada, our weather makes plastic a better medium.

Today, the Royal Canadian Legion holds its Poppy Campaign from the last Friday in October to Remembrance Day. The money raised from this campaign provides financial assistance to veterans, funding medical equipment, research, home services, long-term facilities, and more. The campaign raises about $14 million annually from donations.

Tolling of the Bell: Prince Edward Island Ghost Story

As retold by

S. E. Schlosser

ghosts-three-womenIn the wee hours of Friday morning, October 7, 1859, when all the good residents of Charlottetown should still be sleeping in their beds, a deep bell tone was heard from the bell tower in St. James Church. The somber sound rang out over the rooftops, waking many with the unexpectedness of its doom-laden ring. Then a second toll rang slowly overhead, followed by a third.

Bewildered by the unexpected tolling of the bell, two neighbors who lived near the church hurriedly joined forces in the road outside their homes and went to investigate. Above them, the bell tolled for the fourth time, and again for the fifth time.

As they entered the church yard, the bell tolled for the sixth time, and the front doors of the church swung open with a windy blast. Framed in the doorway were three glowing women dressed all in white. The men gasped, unsure if they were seeing real women, or angels. Overhead, the bell tolled for a seventh time and the doors slammed shut as quickly as they had opened. The men raced to the doors and tugged on the handles, but they were firmly locked. When they peered through the windows, the men saw a glowing woman in white ascending the stairs to the belfry.

The minister and the sexton arrived at that moment, demanding to know what the disturbance was about. The neighbors told the new arrivals what they had seen, and the minister unlocked the door to the church. As they entered the vestibule, they saw no sign of the women the neighbors had seen in the doorway. A quick glance through the church revealed not a living soul.

As the men ascended toward the belfry, the bell tolled for the eighth time. They ran up the stairs, determined to confront the culprit and demand and explanation. When they reached the top, they found the belfry empty and the bell rope tied firmly in place, though the metal of the church bell was still vibrating slightly.

Puzzled and frightened, the minister and his companions searched the church from top to bottom, but it was completely empty. As the bell gave no further sign of tolling, the men left the church, mystified by what had happened.

That evening, the local passenger steamer between Nova Scotia and Prince Edward Island – called the Fairie Queene – failed to arrive. The people of Charlottetown learned a few days later that the ship had sunk, killing the eight passengers who had boarded her that day. It is said that the bell of Saint James Church tolled eight times on the day of the disaster, thus foretelling the doom of the five men and three women who would board the Fairie Queene later that day.

****

Coming Soon, November 2016

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A teenager’s unique coming of age tale on an epic 1,500-mile cattle drive through the vast primordial wilderness of 19th-century British Columbia

LOOSELY based on an actual cattle drive from Hanceville, British Columbia, to Canada’s remote Yukon Territory, this fictional tale pits 17-year-old Cory Twilingate against the 19th-century wilderness in order to save his father’s cash-strapped ranch.

Accompanying him on this epic adventure is the ranch foreman, “Reb” Coltrane, a ruggedly handsome cowpoke from down Texas way, and together they form a bond that is both steadfast and enduring.

Watch for it on Amazon and Barnes and Noble!

John Shiwak, Inuit hunter, trapper, and soldier

Shiwak would impress all as an exceptional scout and marksman. One officer would call him the best sniper in the British army.


John Shiwak, Inuit soldier (1889 - 1917)
John Shiwak, Inuit soldier (1889 – 1917)

John Shiwak (Sikoak), Inuit hunter, trapper, and soldier; b. February or March 1889 in Rigolet, Labrador, eldest son of John Shiwak and Sarah Susanna —; d. unmarried 20 or 21 Nov. 1917 near Masnières, France.

A doctor with the Grenfell Mission in Labrador, Harry Locke Paddon, apparently changed the Shiwaks’ surname arbitrarily from Sikoak, which means “relating to thin ice.” The Shiwak family lived at Cul-de-Sac, near Rigolet, at the narrows to Lake Melville. Little is known of the early years of John Shiwak Jr, but it may be assumed that, like his male peers, he learned the practical skills required for northern living, including use of the boat, dog-team, and rifle, and perfected his competence by hunting, fishing, and trapping. Swatching, or shooting seals in open water as they briefly exposed their heads to breathe, provided unparalleled training for a future military sharpshooter.

Information on Shiwak’s life comes largely from the accounts of novelist William Lacey Amy, who met Shiwak in August 1911 on the coastal steamer from St John’s to Rigolet. Shiwak had left home in 1901 to seek his fortune. He may have worked for the Hudson’s Bay Company, which operated a fur and salmon factory at Rigolet and seasonally employed many local workers, including John’s younger brothers Wilfred and William. Amy noted that John worked during the summer for a doctor (most likely Paddon) and that, for several winters prior to enlisting, he trapped. One year Shiwak trapped on the thirds, that is, he leased a trapline – the Groves Point trapline on Goose Bay from prominent settler-trapper John Groves – in exchange for one-third of the catch. His trapping during the winter of 1910–11 financed the trip on which he encountered Amy.

Following their meeting, the two corresponded regularly and Amy came to characterize the self-taught Shiwak as a natural artist and writer. According to Amy, Shiwak mentioned in his letters his desire to be a soldier. This ambition may have been kindled by his excursion (or excursions) to St John’s, by Harry Paddon’s patriotic zeal, or by his involvement with the Grand River or Mud Lake branches of the Legion of Frontiersmen, a British paramilitary corps founded in 1904 and established in Newfoundland and Labrador in 1911. After the outbreak of World War I, Shiwak’s enthusiasm enabled him to persuade two other local Inuit and a white man to enlist. Altogether, more than 60 Labrador men would serve in the war; Shiwak was one of five from the Lake Melville area to be killed.

Slight of build – he was five feet five inches in height and weighed 132 pounds – Shiwak enlisted on 24 July 1915 in St John’s in the Newfoundland Regiment. Following training in Scotland, he reached the front in France on 24 July 1916, three weeks after the regiment’s devastating losses at Beaumont-Hamel (Beaumont). During the next 15 months of hellish trench warfare, Shiwak would impress all as an exceptional scout and marksman. One officer would call him the best sniper in the British army; Shiwak’s actions in this difficult business earned him promotion to lance-corporal on 16 April 1917. In his letters, however, he confessed that he could not understand the steady killing. At least one card was sent from France to “My Dear Louisa,” of whom Shiwak thought “every Day even when I am in the line.” The recipient was almost certainly Louisa Flowers of Valley Bight on Lake Melville, whose mother opposed her engagement to Shiwak.

Shiwak’s background may explain his initial shyness with other soldiers. Eventually, however, he made friends, among them Newfoundlander Howard L. Morry, whose unpublished memoirs describe their relationship in France. Morry remembered “Johnny Shirvack” as “a sniper and a good one. He was shy and lonely but I got to be quite friendly with him by talking of seal hunting, etc. We’d talk for hours and often he’d say will it ever be over. He sure was a great shot and had a lot of notches on his rifle. He said sniping was like swatching seals.”

Shiwak’s final months were shrouded in despondency and loneliness, emotions that increased following the death of a close friend and former trapping companion, possibly William McKenzie of Rigolet. On 20 Nov. 1917 – one witness later recorded the 21st – Shiwak and six others were killed by an exploding shell during an attack on the village of Masnières, in the battle of Cambrai. Buried in the village, Shiwak received the British War and Victory medals.

— Text by John C. Kennedy

1816: The Year Without Summer

Historic PoW site in Ontario to get new lease on life

By NOOR JAVED News reporter ~ https://www.thestar.com/news/gta/2016/07/16/historic-pow-site-in-ontario-to-get-new-lease-on-life.html

Sat., July 16, 2016

 

PoW camp savedThe derelict buildings of historic Camp 30, believed to be Canada’s only remaining prisoner of war camp from the Second World War, which were once feared unsalvageable, have emerged victorious against the test of time.

Earlier this month, the Town of Clarington announced it has approved a deal with developer Kaitlin Developments and Fandor Homes to acquire five hectares of the Camp 30 lands and some of the “historically significant” buildings on the property.

“This is a slice of history right in our backyard,” said Clarington Mayor Adrian Foster, in a press release. “Council would like to restore and rehabilitate the buildings which are historical landmarks in our community.”

Camp 30 was the only site used by the Allies to house captured, high-ranking Nazi officers. It is the only known intact camp for German prisoners of war left in the world.

Saving the property has long been a labour of love for local advocates and history buffs, who feared that after years of vandalism and neglect, the buildings were destined for the wrecking ball. Over time, windows have shattered, graffiti has covered the walls and the buildings, once considered architecturally unique, have started to crumble. Despite the site’s remarkable history, its future was always uncertain, said Corinna Traill, Clarington Ward 3 councillor.

“I grew up with Camp 30, knowing that we had this great historical site and basically seeing it go to ruin,” said Traill. “This is really a case that if the town hadn’t stepped in, this site would have been reduced to rubble.”

In the 1920s, 18 buildings were built on 40 hectares of rural land about 45 minutes east of Toronto, initially serving as a training school for “troubled” boys. But during the Second World War, the site was converted into a PoW camp to house high-ranking members of the Third Reich.

Among its most famous inhabitants were Otto Kretschmer, a skilled German U-boat commander, who was involved in a daring but ultimately unsuccessful escape attempt that was supposed to see him and three others tunnel their way to the east coast. The operation was foiled by guards and the carefully built tunnels were collapsed.

But the site’s layered history has been lost on many outside of Bowmanville.

Once the previous owners moved out in 2008, local residents and politicians started “to advocate for the site at every opportunity,” said Marilyn Morawetz, chair of the Jury Lands Foundation, a not-for-profit corporation dedicated to the conservation of historic lands and the creation of a long-term plan to preserve this property.

It was only in 2013, when the federal government designated Camp 30 a National Historic Site and it made it onto Heritage Canada’s Top 10 list of endangered sites, that it was nationally recognized. But until the property was in private hands, there was little the town or the foundation could do in terms of drumming up funds, said Devon Daniell, director of business development for developer Kaitlin Corporation.

When Katilin Corp. bought the land, they didn’t know its significance, he said. But over the last few years, they have been working with the town and foundation to find a way to preserve the buildings and the history, he said. That included talking to the developers of Toronto’s Distillery District in Toronto for inspiration and ideas.

The transfer of land is expected later this year. Before then, the developer will demolish the buildings that have not been identified for historic preservation. The town will be responsible for five of the original buildings, while the developer plans to convert one into a clubhouse to serve a future community.

The developer will also clean up the area, including removing the graffiti which is proving to be a difficult task, said Daniell.

“Despite our best efforts to preserve the site, you can’t stop these people who are motivated to damage it,” he said, adding that vandals have been relentless, spray painting over security cameras, knocking down fences and masonry walls with ATVs, he said.

Once the clean up takes place, the developer is to make a $500,000 donation to the town to assist with maintenance, he said.

The developer has plans for a housing development on some portions of the land. The five-hectare parcel is part of the developer’s mandatory parkland contribution to the town.

Town officials say while this deal is the first and most important step in securing this piece of Canadian history, the entire country should take ownership of the project.

“Redevelopment of these historical buildings cannot be on the backs of local taxpayers,” said Faye Langmaid, manager of special projects with the town. “This is a national project, with a national scope.”

 

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Interesting Toronto… Oldest neighbourhood

What is the oldest neighbourhood in Toronto?

Posted by Chris Bateman / AUGUST 1, 2015

BLOGTO: http://www.blogto.com/city/2015/08/what_is_the_oldest_neighbourhood_in_toronto/

 oldest neighbourhood torontoIn 1793, the little frontier town of York consisted of just 10 blocks: two rows of five stacked on top of each other between present day George, Front, Adelaide, and Berkeley streets. The entire city of Toronto grew from this tiny waterfront nucleus.

The original city is now firmly within the St. Lawrence neighbourhood. King St. east of Jarvis cuts right through the centre of the more than 200-year-old community.

toronto oldest neighbourhoodIn 1797, plans were made to extend the city to the north and west. Peter Russell, an administrator who succeeded town founder John Graves Simcoe, mapped out new roads west to Peter St. and north to Queen St. The extension included space for a market, court house, church and jail.

As historian Wendy Smith notes, the westward push was limited by an “ordnance boundary” located 1,000 feet east of Fort York. The canons that were meant to protect York from invasion needed a clear line of sight and so, at the time, nothing could be built closer to the military base.

Smith’s website, the Toronto Park Lot Project, maps the early boundaries of Toronto.

toronto oldest neighbourhoodThe allowance for a market spawned today’s St. Lawrence Market (the original allocation is currently occupied by St. Lawrence Hall) and the church block is now home to St. James Cathedral. The city’s first coffee shop was also located in the area, as was the first Upper Canada parliament buildings at Front and Berkeley.

The jail was built, too. It opened in 1798 with a small outdoor area for public executions. According to a plaque fixed to the outside of the King Edward Hotel, which now occupies the site, the first person hanged there was John Sullivan. He was convicted of stealing a forged bank note worth a dollar.

As the city grew, the original town blocks became part of the St. Lawrence Ward. The earliest community divisions were mostly named for the patron saints of the countries of the British Isles: St. George, St. Andrew, St. Patrick, and St. David.

St. Lawrence of Rome became associated with Canada when French explorer Jaques Cartier named the continent’s great eastern waterway after him in 1535.

The oldest buildings in the St. Lawrence neighbourhood date back to the 1820s, 1830s, and 1840s. On Front St., many of the historic former warehouses and factories turned storefronts were built in the 1870s and later, more than eight decades after the neighbourhood was established.

Chris Bateman is a staff writer at blogTO. Follow him on Twitter at @chrisbateman.

Images: Toronto Archives, Peter Russell map, Toronto Public Library, Ms1889.1.3.; Elizabeth Frances Hale watercolour, Library and Archives Canada, 1970-188-2092