Showing posts with label Heritage Toronto. Show all posts
Showing posts with label Heritage Toronto. Show all posts

28 February 2020

RE-LENSING THE CITY: ALUMNI CHECK-IN WITH BRUCE BEATON


 Alumni Check-In | Elizabeth Cytko


Bruce Beaton.
Photo courtesy of Bruce Beaton.

Bruce Beaton is an Acting Museum Program Officer with the City of Toronto. Beaton is a theatre professional who graduated from the Master of Museum studies in 2013. He is a co-creator and presenter of Hands On Inquiry, where he visits high school classrooms with a suitcase of artefacts, and builds a narrative with students about The Great War. Beaton volunteers on the Board of Directors for the Kensington Market Historical Society.

What inspired you to move from theatre to museums?

My work in theatre was becoming more heritage-based. One of the prime drivers that I was running into again and again was the moment where you go, “Wow, that happened here” and this is not a theatrical conceit. It's an immediate response to something that happened. Theatre can do this, but it does it through sort of a make-believe lens. I just found it more interesting to go onto Spadina with a bunch of people rather than to write a play about it and perform it in the theatre.

There's an immediacy of experience that museums can wonderfully offer visitors. There's a kind of a jolt that occurs when you're there where something actually happened. That's one of the reasons that I crossed over. My museum work is basic storytelling where place is the “artefact” that helps tell a story rather than the way a script scaffolds and tells a story.

Everyone's got their own little sort of historical mental map. What is interesting is when you can take a group of people through a re-lensing experience where they have maybe a few ideas about something but you re-lense an urban landscape in a way that maybe they didn't know. That's part of the fun thing about what we do. We facilitate discovery.

How is heritage presentation incorporated into your work with the Kensington Market Historical Society?

There's kind of a continual movement in Toronto to just knock stuff down and try and start again. I live in Kensington Market. There was a big report that happened in the 1960s that suggested that city council should just knock it all down and start again, but luckily that didn't happen.

I think people come to Kensington because it doesn't work by design. You couldn't design a Kensington Market today. It works by accident and I think that people are hungry for that. People want to be in landscapes that aren't designed by people who want them to shop. Compare Kensington Market to the Eaton Centre, for instance. The Eaton Centre is designed for a very specific reason. Kensington Market has a ramshackle, anarchic quality that is something people hunger for. And sharing or revealing the history of the site directly relates to the experience of the contemporary street-scape.

How do you measure the success of a place like Kensington? Well, you can measure it by the amount of money that goes into somebody's pocket after they built a new multi-storied building here; or you can measure it by people's experience. I think that often the actual measurement of someone's visceral responsive experience is something that doesn't have a lot of swing when it comes to moving big wheels in a big city.

Cities are complex terrains, and urban memory is short. I'm interested in expanding and sharing urban memory, the memory of a city, the memory of a house, the memory of an urban landscape.

What inspired you to fit graffiti into a heritage interpretation of Evergreen Brickworks?


This was my final exhibition project while I was doing the MMSt program. I was familiar with the site from working with MOVE Expo and doing my internship there. Graffiti is curious. It's ephemeral. It's unknown to outsiders. And the graffiti at the Brickworks is the only artifact for about 20 years of this history of that site. If you're going to tell the whole history of the site, you can tell the brick making portion of its history, you can tell the current environmental charity chapter of the site but there's 20 years there when the site was abandoned, and without an artifact to share, how do you tell that story?

My co-creator Shannon Todd and myself, thought this might be an interesting way to share that chapter of the history of the site. It's vibrant and it’s everywhere down there. Our exhibit included an introduction to graffiti, a basic Graffiti 101 - what is a tag? What is the difference between graffiti and street art? Who worked the walls here? We included information about how the site changed and how it was used by graffiti artists as a blank canvas and why it's now preserved. There's heritage designation of that graffiti, the abandoned buildings there provided a safe space for graffiti artists to do their stuff. The place is sheltered, there aren't a lot of police around, and they could do what they wanted. There were also a lot of parties down there and there was a pig roast at one point. It was sort of like an abandoned urban playground, a dangerous but blank canvas.

What have been some of the greatest challenges in your career?

At Mackenzie House Museum we present a variety of programs about the lives of Black Victorians. I am an older white male, and it is challenging, rightfully so, for me to speak of black history within the city. How do I speak about black lives in 1840 here? The only way that that I believe this can work for me is to do my homework. When you're talking about what it was like here for a particular community in the 1840s even though you're not part of that community, even though you’re not from the 1840s, even though I have no way to experience the systemic oppression that has been foisted upon the community, being able to speak of that, in front of the community, is a challenge and an honour. There are risks associated with the telling difficult history and challenging history within a museum setting. Those risks I think are worth it. I think we have to speak about those difficult histories. I also have to be prepared to get it wrong. I am continually learning and I am grateful to have the opportunity to share what I have learnt with the curious publics that visit the museums where I work.

What advice can you give to museum professionals entering the field?

I would say that any involvement in any community organization is something that you should seriously consider. This can't just be about what you will get for your résumé from being involved. It has to be something that you are truly devoted to and something that you will commit some time to. Community involvement is something that will serve you very well, in terms of your own curiosity and your own sense of giving something back to whatever organization you volunteer with. There are certain skills that you have coming out of the MMSt program that community organizations can certainly benefit from.

6 February 2020

DIVING INTO THE DIGITAL: EXPLORING HERITAGE ONLINE

Heritage Moments | Carly Wolowich

Museums are changing. With the advent of the World Wide Web, the physical bricks-and-mortar museum has now been extended, as audiences around the world are enabled to learn and engage with heritage from their very own home. Virtual exhibitions are subverting their seeming ephemeral nature to acquire a sense of permanence—as physical exhibitions have specific opening hours, online exhibitions are open 24 hours a day, 365 days a year.

As noted by Sara Angel, Founder, Executive Director and Publisher of the not-for-profit Art Canada Institute (ACI),
“Cultural expression is a need and a human right—one so fundamental that the United Nations General Assembly enshrined it in the Universal Declaration of Human Rights in 1948. Yet it is something that only 30 percent of Canadians are actively interested in or reached by”. 
With an increase in digital exhibitions over recent decades the answer as to how to interact with wider audiences seems to lie in the online realm.

Heritage Toronto, a charity and agency of the City of Toronto, celebrates and commemorates the city’s rich heritage and the diverse stories of its people, places, and events — both to make sense of our present and to inform our future. Creating programs such as Yonge Street: The Heart of Music City, a digital tour developed by Kristen McLaughlin, I find Heritage Toronto’s online presence exemplifies a sense of inclusivity and connection often remis in the walls of museums and art galleries. To learn more about Heritage Toronto’s digital creations I corresponded with Lucy Di Pietro, Manager of Marketing and Communications, to ask her some questions regarding the display of heritage online.

Image taken from Yonge Street: The Heart of Music City. Source.
In thinking of what work goes into creating web-based exhibitions and programming, Lucy notes there are two main streams which ideally should be developed in tandem – content development and digital production. The first, content development, follows much the same processes as it would for a physical exhibit or program; “the consideration of goals and outcomes, who the audiences are, and developing a strong narrative or experiences that meet the project's objectives and speaks to the audience(s) interests, needs, and desired behaviour”. According to Lucy, “in developing this content, ideally we would consider the delivery mechanism and medium. As an example, you might select a different visual for a digital project than if you were treating the same subject in a museum exhibit space”. In thinking of digital production, Lucy also notes such processes to span front-end and back-end development which could include the development of video and audio experiences. Digital production “is highly specialized, and in our case (and I suspect the same for many museums) the work is outsourced to professional contractors”.

In response to my question of what are the greatest strengths in sharing culture digitally, Lucy says there are two:

-Accessibility (assuming there is internet affordability and access to devices and equipment which is not always a given).

-Depth (you can layer a lot of information in a digital interface which you can't really address in a physical environment). This allows for customized user experiences that can be very high-level or be more like deep scholarly dives.

While there is an intrinsic malleability in the creation of web-based material, cultural institutions are still faced with determining what stories to tell, and whose voices to include in such narratives. Lucy notes moving forward, a main objective for all of Heritage Toronto’s programs (including digital) “is to bring under-represented voices and perspectives to the stories that define our city. Doing so, we believe not only contributes to sense of place, but helps create a compassionate city which honours its diverse stories so that each resident feel reflected, and has a voice, in its future”. As a result, Heritage Toronto has a broad definition of heritage, which Lucy says is best described in their recent State of Heritage Report. In this report it “includes the tangible (traditional) definition, but also the very important and defining intangible elements of behaviours, beliefs, traditions and cultural practices, etc”. Furthermore, Lucy asserts that “in all our work, an underlying priority is to pursue partnerships. This is especially the case where we are exploring the heritage of a cultural or ethnic community, to which none of our staff belong. Community members may reach out to us directly, (e.g. The Little Manila tour we offered from 2016-2018) or we may reach out to them based on a program idea/concept (e.g. The ArQuives for our PRIDE walk)”.   
Image taken from Yonge Street: The Heart of Music City. Source.
Woking in the realm of the digital affords cultural institutions a new medium for expression with new forms of communication. Online exhibitions and programming force us to rethink ideas surrounding access and inclusion and demand us to reconsider the very definition of the museum itself. Lucy Di Pietro noted “that many museums are doing fantastic digital work which is immersive and innovative”. At the beginning of a potential cultural shift, online exhibitions and programming hold the potential to reshape how society interacts with and considers heritage.

Please comment below any of your favourite online exhibitions and programs!

29 January 2020

UNEARTHING HISTORY: ALUMNI CHECK-IN WITH KRISTEN MCLAUGHLIN


 Alumni Check-In | Elizabeth Cytko

Kristen McLaughlin poses with a newly unveiled sign.
Photo courtesy of Kristen McLaughlin

Kristen McLaughlin is the plaques co-ordinator at Heritage Toronto. She graduated the Museum Studies program in 2018, was a former editor of Musings and was the Vice-President of MUSSA. Kristen has a passion for archeology and continues to incorporate it into her work.

What is your favourite memory from your time in the Museum program?

I think one of my favourite memories was when I was Vice-President of MUSSA and we put together the first panel hosted by the MMSt program on Women and Leadership in the Museum/Cultural sector. We invited four brilliant women leaders and our Musings Editor, Serena Ypelaar, asked them questions compiled by students. It was a full house and really addressed what, we felt, was an important issue in the field, such as how women deal with the barriers facing them in the sector, stories of success, advice, etc. I felt so proud to have contributed to the discussion of an important topic, felt empowered by all the powerful women around me, and my feminist heart was very happy.

What did you like about writing for Musings?


I loved being able to research the things I was passionate about and then writing it in an accessible, digestible format. My very first article was an interactive PDF flowchart on quick conservation methods for smaller institutions. My last column on Museums Abroad let me go a bit more in depth into what interested me about museums around the world and how they are different than our standard North American concept of museums and memorialization. I believe traveling, learning, and realizing the bubble of your world is not the world of everyone. I find in academic streams the mindset can sometimes get a little too narrow, and it was a great reminder to be aware of all the heritage issues that are happening around the globe!

What does a typical day entail at your job?

My job is Plaques Coordinator for Heritage Toronto, so I work on all aspects of the heritage plaques you see around the city, from working with applicants, budgets, and funding for the plaques, intensive research, writing, logistics, installation, and more! For me specifically, there is a lot of research involved.

If I am working on a current heritage plaque project, I can spend several days to a week+ researching the content. It's really fun, actually, because I get to use amazing resources like the City of Toronto digitized directories through the Toronto Public Library, or visit the City of Toronto Archives and scroll through tax assessment forms from the 1920s on microfiche. Other days it can be lots of emails, as plaques don't just mean research! I am frequently going back and redesigning and researching. If it's one of our larger enamel plaques, my day can also include finding appropriate images and requesting or ordering high resolution versions.

There is also a lot of logistics works: how do we actually install the plaque? Whose permission do we need? How do you make sure the plaque won't hit a pipe? So it's a great mix of creativity, due diligence, and organization and planning, all things I enjoy! We also have public plaque unveiling events throughout the year, and those are fun too because you get to meet and interact with the groups who are super passionate about the topics of the plaque. It's a great reminder that the goal of our plaques department is creating an accessible platform for various facets of Toronto's heritage.


Kristen (left) poses with Herman Custodio (centre) and Emily MacRae (right.)
Photo courtesy of Kristen McLaughlin

How does your archeological fieldwork and your work as a historian inform your museum work for Heritage Toronto?

What we are trying to do in the plaques program is to make stories accessible and diverse. I have worked with various Indigenous communities over the years in different kinds of jobs and it is important to me to make sure that we fight to get Indigenous stories about Toronto told. Archaeological fieldwork has taught me the importance of being humble and respectful, which are key in many situations when plaques can focus on histories and stories that are not necessarily my background or experience. I have learned that is important to learn from and listen to those who know better. I also came onto the job with a general knowledge of Toronto's pre-settler history, which I think could be a valuable point of view to have in a program that, historically, has focused on settler stories but is now working diligently to change that!

How do you see the role of museums evolving in Canada?


Museums seem to be at a crux of existence right now. On one hand you have them as stalwart knowledge keepers of bygone eras, there to educate the masses, etc. On the other hand, they are starting to work towards becoming more community spaces; having community events, opening up to ideas of community consultation and exhibition creation, etc. How do you market to people so they still see museums as something different but worth going to? How do you do this and still exist as an educational institution? Their backgrounds are so complex, as is the future. My thesis work focused on small museums in Alberta and their place in the community. It's quite different than bigger institutions, like the ROM or RAM, for example, and not necessarily one that can (or should) be copied by institutions of bigger sizes. I see them working towards becoming more community-focused, but I see that being quite difficult to pull off, especially for the larger ones.

What advice would you give to museum professionals entering the sector today?


If you can't find a job that suits you where you live now, apply countrywide! I've done plenty of Skype interviews. Go on a trip and forget about school for a while! The job field is not all there is to life. Be sure to explore and enjoy life in other ways, too. Which I know is hard when we have loans, debts, etc. But we have to try and figure out a good balance! I'm such a big fan of getting out of the comfort zone. Go do it! If you're scared of speaking in front of crowds, apply for a job where you'll have to public speak a lot—I did that, and it was terrifying, but now public speaking is no problem at all. Skill learned!


17 October 2018

CONDOS GO UP, HISTORY COMES DOWN

Ghosts of Toronto's Past | Rebecca Barrett


Katie Paolozza wrote an article for this column in 2017 about Honest Ed’s getting taken down. In that article, she raises an important question: “how should we then define a city that changes what is part of its core essence?” This article is my attempt to answer her, and all the other people who think that Toronto’s changing landscape is pushing our city’s heritage to the sidelines.

The critique is certainly fair – it seems that there are new condos going up every other day at the expense of beloved cultural institutions like Honest Ed’s. But the battle between condos and history isn’t black-and-white. In fact, we have more power over our city’s memorialization than we might think.

The demolition of Honest Ed's nearing completion. Source.

The “myth of Toronto”, the story and identity of our city, changes based on who you ask. Some people think Toronto’s myth is multiculturalism, for others it might be world-class cuisine, absolutely terrible public transit, or permanent construction. Insofar as we all consider different things important to Toronto, we all imagine the city’s myth somewhat differently. However, I think there are instances of common ground between our individual conceptions of Toronto’s myth — for example, many of us mourned Honest Ed’s demolition, suggesting that we all happened to agree that it was important to Toronto.

Honest Ed’s didn’t instantly become a famous Toronto landmark the second it opened its doors. But when that sign was taken down 68 years later, there was a palpable feeling of collective loss, like the entire city was mourning. Sometime during its 68-year lifetime, Honest Ed’s came to develop a greater significance to the city. People had grown to weave Honest Ed’s into their day-to-day lives and family traditions, going there after school every day or taking their kids there every Christmas. When it was taken down, it wasn’t only the end of the building’s lifetime – it was also the end of all those individual traditions.

I think there is a correlation between Honest Ed’s value to Toronto as a whole and its value to individual people. In other words, individual people thought of Honest Ed’s as part of Toronto’s myth, and it developed greater value to the city in virtue of developing this greater value to individuals. And even though it’s gone, those individuals can still remember it through their family traditions that took place there.





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A lot of Toronto’s myth develops like this, with pieces of ordinary city life gaining significance by being part of people’s day-to-day lives. This kind of myth seems like it relies on physical continuity, since an institution needs to physically exist to remain a part of people’s day-to-day lives. But I think institutions of Toronto’s myth actually have the power to withstand dramatic change, even demolition – because we can choose to remember them.

The same thing happened with Sam the Record Man: it began as regular store with no inherent significance to the city when it opened. But over time, it developed a greater meaning to individual people, and therefore to the city as a whole.

An old photo of Sam the Record Man in all its LED glory. Source.

We also saw this happen in 2003, when Corwyn Lund installed an ordinary playground swing between two buildings in Graffiti Alley. The “Secret Swing” became an urban legend and tiny cultural institution, a pilgrimage site for the cool youth of Toronto.

The Secret Swing's dedication: "new secret swing dedicated to all of Toronto". Source.

The Secret Swing was an ordinary object given no physical place of prominence in the city. But it became extraordinary through people’s continued interest and fascination with it, until it was officially dedicated to all of Toronto. (As an aside, the alley where the Secret Swing was located got boarded up in 2006, but you can still visit the site today.)

An old picture of some lucky person getting to ride on the Secret Swing. Source.

All of these institutions have been subject to change and taken down. But they haven’t ceased being a part of Toronto’s myth, for the same reason we didn’t just suddenly forget every time our parents took us to Honest Ed’s at Christmastime. The memories don’t go away. So asking how we can define Toronto in light of all these changes is the wrong question (sorry Katie!). We don’t have to change our understanding of Toronto’s myth whenever the city’s landscape changes; rather the myth just needs to survive the landscape changing around it.

With that in mind, I think the question we should be asking is: “how can we create opportunities for remembering the cultural institutions of Toronto’s past?” There are some examples of this already being done in Toronto: the Honest Ed’s sign is going to be installed outside the Ed Mirvish theatre, and the Sam the Record Man sign was moved to Yonge and Dundas Square earlier this year. These memorialization efforts are by no means perfect or free from criticism, but my point is that it is (at least) possible to turn our capacity for remembrance into a memorialization that persists through the changing Toronto landscape.

Sam the Record Man sign lights up the skyline behind Yonge and Dundas Square. Source.

There are so many more missed opportunities to memorialize Toronto’s myth – I certainly don’t intend to suggest that all the work has already been done or that I have the answers about how best to do it. I simply want to suggest that there isn’t a back and forth, all-or-nothing battle, between condos and history, and that Toronto doesn’t lose a part of itself with every new demolition. Even though the city might be changing rapidly around us and doesn’t seem to care about preserving our story, we still have some power over Toronto’s myth. After all, we’re the ones who ultimately have a say over what counts as myth, and it is up to us to find ways to remember it.




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13 October 2017

ALIAS TORONTO

HERITAGE MOMENTS

BY: ELEANOR HOWELL-CHRISTENSEN

If we haven’t already, soon we’ll all have heard the name Grace Marks. Netflix’s miniseries Alias Grace, based on the Margaret Atwood novel of the same name, debuted at TIFF just a few weeks ago and will be available to stream on November 3. Alias Grace is a fictionalized interpretation of a gruesome murder that happened in 1840’s Toronto, a time when the city was still largely built of wood and had only recently changed its name from York. Grace Marks was accused of murdering her employer and his housekeeper, and the question of her guilt befuddled society at the time — and still does to this day (as this anticipated Netflix adaptation implies). We seem to love a ‘good murder’, particularly a scandalous one, and particularly when it’s a woman who’s done the murdering. 


For my first post as the Heritage Moments columnist I thought I’d jump on the Alias Grace bandwagon that’s shedding light on some of our city’s early history, and offer up three stories of women, murders, and Not Guilty! verdicts. From Richmond Hill to Parkdale to the Annex, the courts of Toronto have a strange history of murderesses, sensationalized trials, and verdicts that ultimately let these murderesses walk free. Read through the stories of these three women who have played sensationalized roles in the darker side of Toronto's heritage. 



GRACE MARKS

c/o murderpedia.org



Let’s begin our murderess tour with Grace Marks, now a star of a Netflix drama but who, at the time of her trial, was a recently-immigrated Irish maidservant. At only 15 years old, Grace was arrested in 1843 alongside fellow servant James McDermott for the double murder of their employer Thomas Kinnear and his housekeeper Nancy Montgomery. Wealthy farmer Kinnear had been found dead from bullet wounds outside his Richmond Hill home, while Montgomery’s body had been strangled and hacked to death with an axe then dumped in the cellar; the post-mortem autopsy results showed she was pregnant at the time, most likely with Kinnear’s child.

McDermott was found guilty of murder and hanged, but rather than being given the death sentence Grace was sent first to an asylum and then to Kingston Penitentiary where she spent almost thirty years. She divided those who encountered her, both during her trial and after she was locked away: some thought she was naive and innocent, while others thought she was just as guilty as the deceased McDermott. 

A group of Reformers convinced of her innocence appealed repeatedly to various government officials for her release. Eventually granted a pardon, the now old Grace was released. No records of her exist after her release from Kingston. The issue of her guilt or innocence is still unresolved.

Read more here:


CLARA FORD

c/o Toronto Then and Now
Perhaps the most charismatic of the three women in this article, Clara Ford was arrested in relation to the Frank Westwood murder case in 1894. 18 year old Westwood had been shot on the doorstep of his family’s Jameson Ave mansion. He died several days later, maintaining that his shooter had been a stranger, a moustachioed man dressed in a dark suit. As the young son of a wealthy Toronto family, Westwood’s murder caused a city-wide uproar. Even Sir Arthur Conan Doyle was called in to speculate: on a visit to Toronto, the creator of detective Sherlock Holmes was asked to weigh in on the murder case. Doyle declined to comment, and with the police force working on very little information, the mystery of the moustachioed man prevailed for weeks.

Things took an interesting turn when the police arrested Clara Ford, a biracial female tailor. She was known to regularly dress as a man, owned a gun with bullets to match Westwood’s wound, and frequented the Parkdale area in her social circles. She wasn’t surprised to be arrested and frankly confessed to the murder. According to Clara, Frank had tried to take advantage of her and she’d retaliated by biding her time then dressing as a man, going to his house and shooting him. Known for her charisma and bravado, Clara navigated the trial with self-confidence and won over the jury: despite the overwhelming evidence against her, Clara was acquitted. Toronto loved Clara and her eccentricities so much that when she left the courthouse she had to struggle through cheering crowds in order to take her jurors out to eat. 

Clara became a household name and even placed the dark suit she’d been wearing when she shot Westwood into a local museum. She left Toronto to join a performing group, where she toured the States as a 'murderess' spectacle.

Read more here:



CARRIE DAVIES

c/o Development of Toronto


Torontonians will recognize the name Massey (Massey College, Massey Hall) but in 1915 the name was tinged with scandal. Sharing similarities with the Westwood murder, young Charles Massey was shot in front of his home on Walmer Road. The wielder of the pistol was 18 year old Carrie Davis, Massey’s young English maidservant who accused her victim of ruining her life as she shot him. Police found Carrie preparing to turn herself in and confess. She claimed that Massey had attempted to rape her the day before: she’d felt powerless as a young female servant and had resolved to defend herself. 

Carrie had been brought to Canada as part of a government scheme to recruit domestic servants from Britain. She was known as being quiet and modest in her spending, sending most of her income home to her poor family. Massey, on the other hand, was notorious for his womanizing and his casual approach to finances. When the case went to trial, Toronto sympathized with the vulnerable Carrie and her desperate attempt to protect herself from abuse. Certain newspapers weighing in on the crime emphasized her good character and suggested that the murder was justified: she was a young, vulnerable female protecting her honour in a difficult situation.

The jury didn’t meet for very long before deciding Carrie was not guilty. Even though she’d confessed to the murder, the courtroom was relieved to see her walk free. The judge himself was reportedly teary-eyed at the verdict. Carrie decided not to seek more employment in Toronto and instead left the city for the life of an Ontario farmer’s wife. She never told her children of her crime. 

Read more here:



16 November 2016

INN HISTORY: AN EXEMPLAR OF TORONTO'S HISTORIC BUILDINGS

HERITAGE MOMENTS

BY: CONNOR KURTZ

Often as cities grow and change over time, they leave remnants of their past scattered about their urban landscape.  Unlike a museum, where exhibits often guide and shape a visitor's experience, within an urban landscape the location of these remnants sometimes may seem to stand out in stark relief against their surroundings.  Here in Toronto we possess more than our fair share of this type of history and it may be most clearly seen through the city's collection of historic buildings.  One in particular in Toronto that stands in testament to this type of heritage is Montgomery's Inn. 
The Inn was constructed around 1830 in Etobicoke by Thomas Montgomery.  It first served the community of Etobicoke as a local gathering place and as a place of rest for people travelling along Dundas Street to Toronto (Source).  Thomas Montgomery stopped running the Inn when his wife died in the 1850s.  In the 1940s the Inn became home of the local Presbyterian church who made several modifications to the houses interior structure (Source).   
Montgomery's Inn going west on Dundas Street. (Source)
It was only when the Inn was sold by the church and slated for demolition by it's new owner that a local historical group, the Etobicoke Historical Society, stepped forward to save the building.  They were able to convince the owner , Louis Mayzell, to sell them the building.  It was through their and Mayzell's efforts that the society was able to fully purchase the building in the late 1960s.  Later it was purchased by the town from the society and became the local museum in 1975 (Source). 
Part of what fascinates me about the Inn is not its excellently restored interior, or it’s particular history, but rather what it stands for.  While cities grow and change overtime, these remnants of their past and heritage have often been torn down to make way for progress and change.  This is an unfortunate and unalterable fact that happens in due course over time.
Montgomery’s Inn is different in that, unlike others, it has survived.  While in other places a plaque may mark a buildings location, it acts only as a memorial for the original structure that stood on the site.  Montgomery's Inn was able to survive because a group of local citizens rallied around it and were willing to invest their passion and dedication to preserve a piece of their local heritage. 
The City of Toronto and the museum's volunteers have done an admirable job in continuing their work and making the museum a place of active civic engagement and community activity, hosting events such as tea times, art exhibitions and farmers markets (Source).  In the end though these efforts at preservation were often begun by citizens that were part of groups like these.  They laboured to ensure a part of their local heritage remain part of their city's landscape and for that alone their efforts should always be remembered.

25 November 2014

A VICTORIAN CHIRSTMAS

BY: KATIE WILSON

It is officially one month until Christmas and to celebrate the beginning of the holiday season I decided to investigate how Torontonians would be celebrating this time of the year, in the 19th century. Fortunately for me the City of Toronto’s Historical Sites all have special programming ongoing to January 4. I stopped by Mackenzie House, residence of former Toronto Mayor and infamous rebel William Lyon Mackenzie, for some Scottish Christmas Flair.

Mackenzie House Gift Shop: Gifts for the Rebel in Everyone 

Due to the cultural diversity of Toronto in the 1800s, there was no single traditional style of holiday celebration. The Scottish Presbyterian Church, discouraged the boisterous celebration is the holidays, associating it with the Roman Catholic Church. The staff at Mackenzie House believes that the Mackenzie family probably celebrated Christmas quietly, perhaps enjoying a family meal and exchanging a few small gifts. Therefore the decorations, objects, and food on display at Mackenzie House for the holiday season are meant to be representative of a more traditional Victorian celebration, although not one the Mackenzie’s would have necessarily participated in.

Victorian homes were decorated for Christmas, especially when guests were expected. The rarely used parlour and dining room were dressed up to receive guests and Mackenzie House has captured this feeling.

The custom of decorating with cedar ropes dates back to pre-Christian
celebrations of the Winter Solstice. 

The practice of gift giving assumed greater importance during this time and Christmas became increasingly commercial. Homemade gifts such as lace handkerchiefs, socks and gloves were popular, as were store bought toys on display in the parlour at Mackenzie House. 

Gifts on display include a miniature china cabinet, a tea set,
a china doll, a pair of skates, a toy cannon and books. 
The meal was (and still is) arguably the most exciting part of Christmas day and Mackenzie House delivers on this front too. In the dining room, or back parlour, Christmas treats are laid out for guests to admire including Scottish shortbread, meat pies, fruit cake, Christmas pudding, plum pudding, and candied orange peel. While these treats are for display only, in the basement kitchen guests will be offered cookies and cider from the wood stove. 

Food on the table includes Christmas Pudding, Fruit Cake, Assorted Fruit Tarts,
Scottish Shortbread, and Turkish Delight

Oranges were rare in 19th century Toronto and candied orange peel
would have been a special Christmas treat.

Finally, Mackenzie House also makes use of their fully operational printing press and guests are encouraged to print their own souvenir Christmas Card to take with them. The custom of sending Christmas Cards gained popularity in England throughout the 1840s and continues to be popular today.

It’s always fun to take a step back in time, and what better time to visit than at a festive time of the year. Visit any of Toronto’s Historic Sights to experience the houses of Christmas Past (and hopefully not the ghosts).