Archaeological Imaging at Uncle Tom’s Cabin

Uncle Tom’s Cabin is a heritage site operated by the Ontario Heritage Trust. It takes its name from Harriet Beecher Stowe’s novel. The cabin once belonged to Reverend Josiah Henson, on whose life Beecher Stowe loosely based the events of her novel. It stands on land that was once the Dawn Settlement – a self-sufficient Black community in part founded and financed by Henson that was intended to give Blacks who escaped to Canada a new life with opportunities to prosper. You can learn more on the OHT’s site.

Part of the settlement included the Henson Family cemetery, which includes a memorial stone to Josiah Henson, and which is still in use for family members. As part of its site management, the OHT wanted to investigate the possibility that there were unmarked graves on the cemetery lot. In 2011, they approached the University of Western Ontario to come and survey the lot with the ground penetrating radar (GPR) equipment acquired for the Sustainable Archaeology: Western facility. This was a follow up to a survey performed in 2008 by UWO using a different kind of geophysical imaging technique called Magnetic Gradiometry. This survey, conducted through a partnership between the OHT and Timmins Martelle Heritage Consultants (TMHC), was inconclusive, and it was hoped that the radar would prove more effective.

GPR in Use – courtesy of Ed Eastaugh, UWO Anthropology

GPR works by sending radar waves from an antenna into the ground. These reflect off of buried objects, but also changes in the soil distribution. This can detect areas that have been disturbed – for example by digging a grave. These reflections are captured by software, which indicates areas where the waves have reflected. In order to cover an area, the machine is wheeled in parallel lines inside a predetermined grid. Trained operators can interpret these data and images and get a sense of what the reflections mean throughout the survey area.

Composite map of radar reflections – Red indicates probable disturbances.

In the above image, we can see the original radar image superimposed on a map of the cemetery. Below, we see the ‘translation’ of that radar image into the location of unmarked graves. The survey uncovered upwards of 300 unmarked graves on the site, and one clear area in the north that could be used for future internments.

Graphical representation of the likely location and density of graves at the Henson Family Cemetery

Cedar Park Farm

Lisa Small is a student of Black history and heritage. She believes that they can help us identify areas of interest for archaeological investigation – in fact, this kind of background research is key to understanding and interpreting archaeological finds. Here she examines the background of Cedar Park Farm in a comic book she co-authored with Matthew Wilkinson and Daniel Wong as part of a series, The Grange, presented by Heritage Mississauga. The book takes researched Black history, presenting it in a relatable and accessible format. It is available on Heritage Mississauga’s website: https://heritagemississauga.com/comic-books/

Following the abolishment of slavery in the United States, many emancipated Blacks made northerly migrations into Canada in search of land, opportunities and a new life. Many of those who came to Canada bringing significant means with them to secure citizenship, purchase land, homes and even the freedoms of other Blacks, including family and loved ones. Some Blacks travelled by boat across the Great Lakes and some people/families landed in areas like Oakville, Bronte and Mississauga, formerly Toronto Township.

Mississauga had a relatively small Black population. Census records indicate there were approximately 60-70 recorded Blacks that settled in the Region of Peel throughout the 19^th century and consisted of a diverse demographic of freed Blacks and fugitives who were landowners, farmers, labourers, schoolteachers, barbers and servants.

The Grange, Vol. 8 – Legend of Cedar Park – click to open in a new tab

“The Legend of Cedar Park” is Mississauga’s first illustrative comic book exploring the City’s early Black history during the 19^thcentury. The comic features one of the best-documented early Black families in historic Peel about the story of the Ross Family and their home at Cedar Park Farm.

In the story, you are introduced to Didamia (nee Paul) whose father Benjamin Paul had been a prominent abolitionist and minister at the Wilberforce Settlement, near Lucan, Ontario. Didamia herself had been a schoolteacher before getting married, and the couple would go on to have 11 children here in what is now Mississauga. George Woodford Ross, Didamia’s husband, had been born enslaved in Urbanna, Virginia. After being emancipated, George came to Canada in 1834, and in 1836 purchased a 200-acre farm on Concession 2, Lot 12 near the modern intersection of Burnhamthorpe Road and Cawthra Road. George built the family home circa 1836 and added bricked veneer in the 1870s.

Henry Cook then purchased the Ross home in 1919 and by circa 1975 it was demolished. Since then, much of the Ross-Cook property including the farm has been converted into residential streets and neighbourhoods. What remains today is Rayfield Park, located on part of what was the Ross’ Cedar Park Farm.

The comic also gives a glimpse into the local story of Solomon Northup, a fugitive slave who was born free, kidnapped and sold into slavery in 1841. Northup’s life was portrayed in the novel and film “12 Years a Slave”. According to the “Streetsville Review”, one of Mississauga’s surviving newspapers, Solomon was last reported giving a lecture in Streetsville in 1857 but was chased out by an irate crowd outside the Town Hall never to be seen again after that day.

While the comic mentions notable Blacks like Northup and the Ross family, there remains room for discoveries and to further unpack what does exist of early Black settler life in Peel.

– Lisa Small

Credit: Heritage Mississauga, Modern Mississauga Media, Erin Brubacher, Region of Peel Archives

For More Information:

Brubacher, Erin. “A Fugitive Past: Black History in Mississauga” for Heritage Mississauga. Heritage News, Fall 2006.

Government of Canada, 1865, 1871, 1881, 1901, 1911 census, Peel Region: York West.

Henry, Natasha L. Emancipation Day. Celebrating Freedom in Canada. Dundurn Press, Toronto, 2010.

The Streetsville Review. Proquest Historical Newspaper: The Globe and Mail (1844-2011), The Globe, August 19, 1857, page 2.

African Methodist Episcopal Church of London

In 2013, Timmins Martelle Heritage Consultants was contracted to manage excavations at 275 Thames Street in London after the local community rallied to prevent the destruction of this very special building. It was the home of the city’s first Black church, and was at the heart of London’s Black community from around 1850 to 1869.

You can read about the church on the TMHC project blog: https://tmhc.ca/fugitive-slave-chapel

Or you can view the MOALiveTalks video here:

https://www.youtube.com/watch?v=0XvYNQu6C0s

The project relied largely on volunteer labour from TMHC employees and interested members of the public. Artifact processing took place, also by volunteers, at the public lab of the Museum of Ontario Archaeology. The community involvement for the project was one of the most significant aspects – the MOA interviewed people who were involved with the project at the time, including participants and one of the project managers, Darryl Dann, from the local branch of the Ontario Archaeological Society:

https://www.youtube.com/watch?v=4Su_gKirUbY

https://www.youtube.com/watch?v=dW7ZKl3YMu8

micro-CT image of the sole of a show made of walrus hide.

If The Shoe Fits…

Prof. Andrew Nelson of Western University’s Anthropology Department is the primary user of Western’s micro-CT Imaging System that’s housed in the Collections and Research wing of the MOA. Recently, Prof. Nelson has been working on a new research collaboration with Dr. Elizabeth Greene from the Department of Classics. Dr. Greene has been excavating at the ancient Roman fort of Vindolanda in northern England for many years. Excavations at the site have uncovered a wealth of well-preserved organic deposits, including leather sandals. Discussions between Greene and Nelson led them to wonder what might be learned about these ancient shoes, and their wearers, through non-destructive analyses like micro-CT imaging? The MOA offered footwear from the Jury ethnographic collections as a test to see what kinds of details the scanner could pick up – and the preliminary results are promising!

We don’t know very much about the footwear from the MOA collection, other than the sole is recorded to have been made of walrus hide and may have been an outer layer of Inuit-style footwear called Mukluks or Kamiks, as seen in this exhibit from the Bata Shoe Museum, hosted by the Virtual Museum of Canada.

Ethnographic footwear from the MOA collections mounted inside the micro-CT scanner. Image courtesy of Prof. Andrew Nelson, Western University, 2020.

The micro-CT images show some interesting characteristics of the materials, and what may be signs of wear. Not bad for a quick pilot project, although it is hoped that further tests may demonstrate that the technique can also illuminate how the shoes were constructed. We look forward to seeing what scans of a Vindolanda shoe might tell us about how Roman footwear was crafted and worn!

Micro-CT image showing possible impressions of the wearer’s foot on the walrus hide sole, as well as an unknown material adhered to the leather where the wearer’s heel would have been. Image courtesy of Prof. Andrew Nelson, Western University, 2020.

New Collections with MOA Merger!

Last December we announced that the MOA was taking over the 8000 square foot repository formerly operated by Western University. As part of this transfer, the museum has also taken responsibility for the care of the objects, introducing millions of new artifacts to the museum’s collections. These include collections from UWO’s Anthropology department, as well as hundreds of boxes from cultural resource management firms including ASI, TMHC, Dr. Poulton, Golder, AECOM, and Amec Foster Wheeler. The museum has also taken over the responsibility of caring for over 2000 boxes of archaeological materials for the Ministry of Tourism, Culture and Sport that were transferred to the repository in September 2017. These materials are now accessible to Indigenous communities, and to support interpretation and research taking place at the museum!

A long row of shelves with labeled green – a peek a repackaged collections in the repository.

Work is underway by collections staff and volunteers to integrate these with existing collections, and bring all materials up to the standards of packaging and care for long term storage in the repository. This involves repackaging of collections, moving archaeological collections from the museum’s storage area into the new repository, and completing data entry of artifact and inventory information.

Collections volunteer assisting with repackaging

Interested in helping out? Check out our current Volunteer Opportunities!

A Rich History of the Maple Harvest

Archaeologists can encounter a lot of problems when looking at the archeology of maple sugar. Since archaeologists study material remains from human activity, logically there needs to be material remaining to study. Unfortunately, the seasonal and temporary nature of sugaring activities leaves often leaves little for archaeologists to analyze.

That is why archaeologists can find themselves categorizing a site based on what isn’t there instead of what is. For example let’s look at a site that was excavated in the 1960’s in Glencarry County which was dubbed a pre-historic Iroquoian sugar bush site. This wasn’t done because there was a wealth of information pointing towards the camp being used as such, but because of the lack of post-European contact trade materials, or really any materials for that matter. The absence of artifacts led the archaeologists to think that it was used seasonally instead of continuously. Also, large deposits of ash were thought to indicate the extensive use of hearths in the area.

Both Indigenous traditional knowledge and historical accounts attest to the existence of maple sap harvesting in the past. As there is no certainty about when and where it started, it can be said to have been done since time immemorial. The sap would have been collected in birch bark containers and then been processed into syrup or sugar by constant heating to evaporate the water in sap. Kettles and other technologies were adopted once they became more accessible through trade with European settlers.

This cultural exchange allowed for new innovations in processing to be developed, and these can be more easily identified in the archaeological record. In Michigan and Wisconsin, archaeologists have excavated the remains of ‘boiling arches’ at some indigenous sites from the early 20th century. These are ‘u’ shaped structures of stones packed with earth, with one open end to allow a fire tender entry into the fire box. These “arches” were an efficient replacement for kettles, as they permitted a more even distribution of a greater amount of heat (that was also better controlled), and for more steam to be allowed to escape during the boiling process. Instead of using a series of small kettles, people processed maple in a large rectangular metal pan held over the arch. This technology left behind a lot of archaeological evidence. This includes the unnatural arrangement of soil and stone, called the “borrow pit,” where the builders took the dirt they used to reinforce the arch, charcoal and ash deposits found near the opening of the arch from intermittent cleaning of the fire box, and various other materials, such as smoke stacks and support rods for the boiling box.

The history of the maple harvest is almost as rich as the delicious snacks we get from it. While we know that Indigenous people have always been central to this story, it can be difficult for archaeologists to identify cultural activities surrounding harvesting maple. To learn more about what archaeologist can say about prehistoric sugaring activities, visit the Museum of Ontario Archaeology’s temporary exhibit, “A Sweet Excavation”.

Kuhnlein, Harriet V, and Nancy J Turner. Traditional Plant Foods of Canadian Indigenous Peoples: Nutrition, Botany and Use. Gordon and Breach, 1991.

Matthew M. Thomas (2005) Historic American Indian Maple Sugar and Syrup Production: Boiling Arches in Michigan and Wisconsin, Midcontinental Journal of Archaeology, 30:2, 299-326, DOI: 10.1179/mca.2005.010

Pendergast, J.F. “The Sugarbush Site: A Possible Iroquoian Maplesugar Camp” Ontario Archaeology, OA23, 1974, pp. 31-61.

A Cast Mystery!

Working in a museum artifact storage room, one can sometimes discover mysterious pieces. This is what happened to the Museum Collections Coordinator, Dr. Heather Hatch early December. On a shelf and on a wooden tray, laid two archaeological casts, with no or few pieces of information about them. Plaster casts, or field jackets, are rather common in archaeology, especially palaeontology: it helps to preserve and transport fragile features.

In order to identify them, the first step was to record the data incised on the casts. The smallest one had its originated site recorded. By consulting the field report from this specific site, was found the mention of wood fragments. The second step was then to try to scan the object.

Due to its size and the thickness of the plaster, the only available method was the CT scan. Even with this technology, Andrew (his status?) was only able to scan only half of the cast. But this was enough to confirm the content of the jacket.

It contained… There was solved the cast mystery! But the other cast remains, so stay tuned for another collections mystery!

Conservation Corner: Pipe Tomahawk

This artifact is a single-handed hatchet from North America.
General-purpose tools, they were often employed as a hand-to-hand or a thrown weapon. There is a pipe-bowl opposite to the cutting blade and a hole drilled down the center of the shaft (for smoking tobacco). A decorative soapstone bead, group of feathers, and an orange pom-pom are held together with green yarn and attached to the stem with leather lace. Furthermore there is a band embellishment of brass tacks (metal studs) around the diameter of the haft.

In general the iron axe-head was rusted, the brass areas, decorative string, and pom-pom were soiled, and the feather embellishments were damaged.

Above top: tomahawk before treatment; encircled were the main treatment areas.
Above below: tomahawk after treatment.

Importantly, the rachis of one feather had split apart, and the feather was held together only by the integrity of the barbs. Therefore the main conservation technique involved a modified form of the veterinary treatment imping: implanting a splint inside the rachis of the feather to repair it.

Above: anatomy of a feather showing the rachis and barbs. Image courtesy of The Cornell Lab, Bird Academy.

Above left: decorative detail before treatment; encircled were the main treatment areas.

Above right: decorative detail after treatment.

This treatment, along with careful, specialized cleaning revitalized the tomahawk and revealed some unique characteristics. For instance, an unusual pattern of circles was uncovered on the axe head which was previously obscured by rust and a possible maker’s mark was uncovered on the pipe bowl which could provide more diagnostic information in the future.

Aside: Fleming College conservation intern Jazmin Beddard performing controlled cleaning. Image courtesy of Marie Hoffmann.

Treatment Images provided by Jazmin Beddard.

The Story of Ste. Marie II- A Virtual Exhibit

Located along the southern shore of Christian Island, Ste. Marie II was the last Jesuit Mission to the Huron-Wendat Nation in what is now southern Ontario and was a central place in one of the most significant stories in early Canadian history. It is one of struggle, sacrifice and change, all of which left both the Wendat and Jesuits with unexpected consequences.

A google map image showing the site of Ste Marie II. Copyright 2018.

We begin in the early seventeenth century when the French and Wendat thrived alongside one another. By far the most comprehensive records of Wendat life are the annual accounts of the Jesuit priests who lived among the Wendat from 1634 until 1650. These regular reports by those Jesuits who lived among the Wendat are filled with descriptions of Wendat life and society. Jesuit missions in North America began early in the seventeenth century. Christian proselytization was an important component of the Christian church at this time around the world. All of these sources must be employed with caution, however, as they were written by outsiders with their own agendas. Read more

Staff Profile: Charles Parker

How long have you worked at MOA?

A year a bit now intermittently throughout the summer and university year. I have been a volunteer, a work study student, a volunteer again, and I am currently a summer employee.

What is your job title and what do you do?

Front Desk is my job title, and I do a plethora of various things, and while the title may tell you an idea what I do, just sitting at the front desk is far from all of it. I open and close the museum, greet and guide visitors as they enter, make sure the gift shop and gallery are tidy. I answer the phone; run the gift-shop, operate the Virtual Reality and inform customers about the history of the museum and its programs. If you call the phone on certain days of the week, I will be the one that answers. If you’re buying things from the gift shop, I help you. Above everything else, I am happy to be the first face you see when you enter the museum, and I will help you as best I can. Read more