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A local history of Thanksgiving

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By Michael Dawe

Another Thanksgiving holiday will soon be upon us. It is one of the most popular annual family holidays- in some cases, second only to Christmas and New Year’s.

The roots of Thanksgiving go back centuries. The celebration of the end of harvest, and hopefully the security of having enough food for the coming winter, is deeply rooted in agricultural societies. The famous Pilgrim Thanksgiving feast in Massachusetts in 1621 is often cited as the origin of many of the traditions of Thanksgiving celebrations.

There are records of Thanksgivings in Nova Scotia going back to the mid-1700’s. After the end of the American Revolution, Loyalist refugees, who flooded across the border into Canada, brought with them many of the American traditions such as turkey, pumpkins and squash. The dates of Canadian Thanksgiving fluctuated over the years, often being held between mid-October and early November. In 1879, the Canadian Parliament proclaimed the first national Thanksgiving Day on November 6.

A tradition of setting the date of Thanksgiving by annual proclamation, by the Governor General, continued for many decades. However, local celebrations continued to be determined by the state of local harvests. Also, Thanksgiving generally had a strong religious component and was often marked on a Sunday with special church services.

Thanksgiving display at St. Luke’s Anglican Church, c. 1920

One of the first recorded Thanksgiving celebrations in Red Deer took place on October 11, 1892 at the conclusion of the first fall fair. A large harvest home supper was held behind the Brumpton Store, on the south side of Ross Street, just west of Gaetz Avenue. Rows of wooden tables and benches were set out for the serving of the meal. Afterwards, the crowd moved to the Methodist Church on Blowers (51) Street for an evening’s entertainment consisting of humorous readings, instrumental music and hearty singing of hymns and popular songs.

Harvest sheaves on Red Deer’s South Hill, c. 1912

The official Thanksgiving Day in 1892 was on Thursday November 10. For several years before that, and several years after, Thanksgiving was on a Thursday, although the dates ranged from mid-October to mid-November. In 1907, Thanksgiving Day fell on the same day as Halloween (i.e. October 31).

Interior St. Luke’s Anglican Church c. 1980

The following year (1908), Thanksgiving was changed to a Monday (November 9). It was felt that by setting the holiday on a Monday instead of a Thursday, families would have a greater opportunity to travel and visit family and friends. The Canadian Pacific Railway encouraged this idea by offering special fare reductions, if a round–trip ticket was purchased.

Cook stove in the Camille J. Lerouge home, c. 1920

The First World War was a searing experience across Canada. Consequently, as the War finally began to draw to a close, there was a widespread movement to have a national day of thanksgiving to celebrate the end of hostilities and the return of peace.

Jars of preserves at the Alberta Ladies College in Red Deer, 1913

Thus, while the official Thanksgiving Day in 1918 was set as Monday, October 14, another Thanksgiving Day was set for the first Sunday after the War came to an official end on November 11. However, because of the terrible Spanish influenza epidemic that was sweeping the country, this day of thanksgiving for peace was postponed to December 1 as a public health measure.

Display of Red Deer vegetables and flowers, 1913

In 1921, the government decided to combine the traditional Thanksgiving Day and the new Armistice (Remembrance) Day. Hence, Monday, November 7 was designated as the combined national holiday. That tradition was continued until 1931, when the Thanksgiving and Remembrance Day holidays were separated again.

Harvest, 1975

Thereafter, Thanksgiving Day was generally proclaimed for the second Monday in October. An exception occurred in 1935, when Thanksgiving was shifted from Monday, October 14, to Thursday, October 24, because of the federal election. Remembrance Day was commemorated on November 11, regardless of what day of the week that was.

Harvest

After 1957, Thanksgiving Day was permanently set by national legislation as the second Monday in October. The annual proclamations by the Federal Government became a thing of the past.

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Agriculture

Federal cabinet calls for Canadian bank used primarily by white farmers to be more diverse

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From LifeSiteNews

By Anthony Murdoch

A finance department review suggested women, youth, Indigenous, LGBTQ, Black and racialized entrepreneurs are underserved by Farm Credit Canada.

The Cabinet of Prime Minister Mark Carney said in a note that a Canadian Crown bank mostly used by farmers is too “white” and not diverse enough in its lending to “traditionally underrepresented groups” such as LGBT minorities.

Farm Credit Canada Regina, in Saskatchewan, is used by thousands of farmers, yet federal cabinet overseers claim its loan portfolio needs greater diversity.

The finance department note, which aims to make amendments to the Farm Credit Canada Act, claims that agriculture is “predominantly older white men.”

Proposed changes to the Act mean the government will mandate “regular legislative reviews to ensure alignment with the needs of the agriculture and agri-food sector.”

“Farm operators are predominantly older white men and farm families tend to have higher average incomes compared to all Canadians,” the note reads.

“Traditionally underrepresented groups such as women, youth, Indigenous, LGBTQ, and Black and racialized entrepreneurs may particularly benefit from regular legislative reviews to better enable Farm Credit Canada to align its activities with their specific needs.”

The text includes no legal amendment, and the finance department did not say why it was brought forward or who asked for the changes.

Canadian census data shows that there are only 590,710 farmers and their families, a number that keeps going down. The average farmer is a 55-year-old male and predominantly Christian, either Catholic or from the United Church.

Data shows that 6.9 percent of farmers are immigrants, with about 3.7 percent being “from racialized groups.”

Historically, most farmers in Canada are multi-generational descendants of Christian/Catholic Europeans who came to Canada in the mid to late 1800s, mainly from the United Kingdom, Ireland, Ukraine, Russia, Italy, Poland, the Netherlands, Germany, and France.

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Agriculture

Farmers Take The Hit While Biofuel Companies Cash In

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From the Frontier Centre for Public Policy

By Joseph Fournier

Canada’s emissions policy rewards biofuels but punishes the people who grow our food

In the global rush to decarbonize, agriculture faces a contradictory narrative: livestock emissions are condemned as climate threats, while the same crops turned into biofuels are praised as green solutions argues senior fellow Dr. Joseph Fournier. This double standard ignores the natural carbon cycle and the fossil-fuel foundations of modern farming, penalizing food producers while rewarding biofuel makers through skewed carbon accounting and misguided policy incentives.

In the rush to decarbonize our world, agriculture finds itself caught in a bizarre contradiction.

Policymakers and environmental advocates decry methane and carbon dioxide emissions from livestock digestion, respiration and manure decay, labelling them urgent climate threats. Yet they celebrate the same corn and canola crops when diverted to ethanol and biodiesel as heroic offsets against fossil fuels.

Biofuels are good, but food is bad.

This double standard isn’t just inconsistent—it backfires. It ignores the full life cycle of the agricultural sector’s methane and carbon dioxide emissions and the historical reality that modern farming’s productivity owes its existence to hydrocarbons. It’s time to confront these hypocrisies head-on, or we risk chasing illusory credits while penalizing the very system that feeds us.

Let’s take Canada as an example.

It’s estimated that our agriculture sector emits 69 megatonnes (Mt) of carbon dioxide equivalent (CO2e) annually, or 10 per cent of national totals. Around 35 Mt comes from livestock digestion and respiration, including methane produced during digestion and carbon dioxide released through breathing. Manure composting adds another 12 Mt through methane and nitrous oxide.

Even crop residue decomposition is counted in emissions estimates.

Animal digestion and respiration, including burping and flatulence, and the composting of their waste are treated as industrial-scale pollutants.

These aren’t fossil emissions—they’re part of the natural carbon cycle, where last year’s stover or straw returns to the atmosphere after feeding soil life. Yet under United Nations Intergovernmental Panel on Climate Change (IPCC) guidelines adopted by Canada, they’re lumped into “agricultural sources,” making farmers look like climate offenders for doing their job.

Ironically, only 21 per cent—about 14 Mt—of the sector’s emissions come from actual fossil fuel use on the farm.

This inconsistency becomes even more apparent in the case of biofuels.

Feed the corn to cows, and its digestive gases count as a planetary liability. Turn it into ethanol, and suddenly it’s an offset.

Canada’s Clean Fuel Regulations (CFR) mandate a 15 per cent CO2e intensity drop by 2030 using biofuels. In this program, biofuel producers earn offset credits per litre, which become a major part of their revenue, alongside fuel sales.

Critics argue the CFR is essentially a second carbon tax, expected to add up to 17 cents per litre at the pump by 2030, with no consumer rebate this time.

But here’s the rub: crop residue emits carbon dioxide, methane and nitrous oxide whether the grain goes to fuel or food.

Diverting crops to biofuels doesn’t erase these emissions: it just shifts the accounting, rewarding biofuel producers with credits while farmers and ranchers take the emissions hit.

These aren’t theoretical concerns: they’re baked into policy.

If ethanol and biodiesel truly offset emissions, why penalize the same crops when used to feed livestock?

And why penalize farmers for crop residue decomposition while ignoring the emissions from rotting leaves, trees and grass in nature?

This contradiction stems from flawed assumptions and bad math.

Fossil fuels are often blamed, while the agricultural sector’s natural carbon loop is treated like a threat. Policy seems more interested in pinning blame than in understanding how food systems actually work.

This disconnect isn’t new—it’s embedded in the history of agriculture.

Since the Industrial Revolution, mechanization and hydrocarbons have driven abundance. The seed drill and reaper slashed labour needs. Tractors replaced horses, boosting output and reducing the workforce.

Yields exploded with synthetic fertilizers produced from methane and other hydrocarbons.

For every farm worker replaced, a barrel of oil stepped in.

A single modern tractor holds the energy equivalent of 50 to 100 barrels of oil, powering ploughing, planting and harvesting that once relied on sweat and oxen.

We’ve traded human labour for hydrocarbons, feeding billions in the process.

Biofuel offsets claim to reduce this dependence. But by subsidizing crop diversion, they deepen it; more corn for ethanol means more diesel for tractors.

It’s a policy trap: vilify farmers to fund green incentives, all while ignoring the fact that oil props up the table we eat from.

Policymakers must scrap the double standards, adopt full-cycle biogenic accounting, and invest in truly regenerative technologies or lift the emissions burden off farmers entirely.

Dr. Joseph Fournier is a senior fellow at the Frontier Centre for Public Policy. An accomplished scientist and former energy executive, he holds graduate training in chemical physics and has written more than 100 articles on energy, environment and climate science.

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