I was privileged to be in the historic African Methodist Episcopal Church at Fanshawe Pioneer Village recently, listening to two accomplished artists bring two remarkable Black Canadian lives into the light. Denise Pelley, accompanied by Stephen Holowitz, held the fifth event in the Fanshawe Village series—and what an extraordinary homecoming it was.
Not long ago, the AME Church stood on Thames Street in London, largely forgotten. Built around 1848, it had served London’s Black community as a place of worship, gathering, and resistance—a sanctuary for people who had escaped slavery and found freedom in Canada West. The plaque that marks its history tells of John Brown’s rumored visit in 1858, when the church became a space where conversations about abolition and freedom took form. For over a century after the congregation moved to a larger brick church on Grey Street, the building was someone’s home. Its original purpose faded from public memory, buried under layers of wallpaper and time.
Presented by Steve Robson |Model created by Steve Robson
Overview
The Lego Village Project involves creating a mobile, movie-like set for photographing 1/64 scale model cars. The base of the project draws on various building designs from different towns and cities to create a fictional town. The end result is a compressed town showcasing a place with many elements of a working, living village.
How It Started
The project began with a single building structure, built simply to see how a Lego building would scale in appearance next to Hot Wheels and Matchbox cars. The test worked out well. At that point, there was no real plan to create a full village. Over time, plans developed into a complete village layout, involving a number of drawings covering both the overall plan and individual building designs. The end result is a very functional-looking village.
July 9th LEGO event by Steve Robson at the Glencoe Library
Setting Up the Village
Setting up the village involved several key decisions.
The first major consideration was compressing the scale of both the buildings and the space between property lines. Building scale was determined by the size of the plates the Lego design team produces. A 5″ × 5″ plate in 1/64 scale measures out to 26.5 feet. A 10″ × 10″ plate measures out to 53 feet. This is based on the 1/64 scale standard of 1″ equalling 5.3 feet.
The smaller blocks used to create walls carry a rough cost factor of about $7.00 per square foot — approximately 10 cents per block — averaging out to 70 blocks per square foot. This is based on a standard 4-stud brick.
Building height is determined by the style of the structure and its interior ceiling height. Using the 1″ = 5.3′ ratio, divide the height of a real-world measurement (for example, an 8-foot ceiling) to find the correct exterior wall height. Doors, windows, and other details follow the same method and can be made to look properly proportioned at this scale.
Some building designs are reduced further in size to allow for a tighter layout. If every building were built to fully correct scale, the village would contain only a fraction of the elements included in the current layout.
The Compressed Design
The compressed design approach allows for a modular layout that can be set up in any configuration. One of the primary reasons for this building style is to use the structures as photographic props. The slight downscaling can be minimized with this purpose in mind — a wide-angle lens creates the appearance of a larger environment than actually exists, while the remaining space still provides a believable sense of a living space.
These designs can be built at various levels of detail. Fully detailed structures work well for complete display setups, while simpler versions — recreating just home and storefront facades — make excellent display backgrounds for a die-cast car collection on a shelf, reflecting the era of the vehicle being showcased.
Exploring the History of Small Towns
Through LEGO Scale Modelling
Presented by: Steve Robson and Paul Macdonald
Thursday, July 9, 2026
Glencoe Library
Colour
An important element is the use of colour in the design. A colour-coding system developed naturally during the build. Browns and greens were used in older building designs, while brighter colours go into newer structures. Combinations of these colours bridge the gap in between. Some business-themed models use colour patterns to create a corporate-looking feel.
A challenge can arise when materials run short during a build. If a strong colour theme is needed, purchase enough bricks to complete the design before starting. That said, budget is always a factor. Creative use of colour can fill out a design in interesting ways, adding a unique visual character that reflects your own vision for the scene.
Engineering the Structures
Engineering Lego structures is different from real-world construction. In effect, you are building with oversized blocks — similar in proportion to the concrete blocks used in parking lots and highway dividers. This affects the look of the finished model. Walls will be noticeably thicker, and small details will read as larger items at real-world scale. This is one of the things to accept when working with Lego as a building material.
For example, the top section of a house wall will be thicker than realistic in order to maintain structural strength. Roofs have been left off the buildings intentionally. This allows interior details to be seen and also provides a convenient pickup point when moving the buildings. The result is a slightly surreal, dream-like quality to the structures.
Keep in mind that although Lego is durable, it can break when dropped. These models should be handled like eggs — carefully.
Since these models need to travel, there is a balance to strike between detail and durability. There are limits to what can be achieved depending on the bricks being used, and some experimentation is required to find what works best for your build.
Reality vs. Illusion
One interesting question this project raises is: what is real, and what is fake?
Take a close-up photograph of the model village. The scene looks like a street, complete with cars and streetlights. At first glance, it reads as real. Only on closer inspection do the small details reveal the scale. At what point does the photo become “fake”? And yet, it isn’t truly fake — real physical objects are being used in a real scene.
This kind of setup is rooted in the practical special effects techniques of older films, and in some cases newer ones as well. It also opens a door to exploring the history of building design. An older version of a real town or city could be recreated to study its structure and character from a particular era — from a simple model to a complex and detailed layout.
Why Do This?
The last element worth considering is the reason to take on a project like this: it keeps the mind active.
Unlike AI, which is increasingly present in daily life, the process of sorting physical pieces, researching house designs, and studying architectural history creates a quiet space away from the world of technology. It can help in recreating memories of the past — either personal memories or general history from before your own time.
Building at a scale that must feel proportionally believable — using die-cast cars and trucks as reference — helps develop spatial thinking. Placing everything into a village setting helps in understanding how a working economy is structured: the business district versus the residential areas, the roadways, the flow of a community. The road of imagination is an important part of the planning process.
Hopefully, you end up with a design you are proud of.
— Steve Robson
Evening Program
6:00 – 6:30 PM Presentation
6:30 PM LEGO Workshop — Feeling inspired? Pick up some bricks and build!
About the Presentation
Step into a miniature world where imagination meets historical curiosity. Steve Robson will guide visitors through the creative process of using LEGO-style bricks to reconstruct scenes from small towns — whether rooted in historical accuracy, modern-day reflections, or imaginative blends of different eras.
This hands-on approach to local history brings buildings and streetscapes to life, offering a playful yet thoughtful lens on how communities grow and change over time. Attendees will discover how anyone can begin exploring small-town design — choosing a place, picking an era (or mixing a few!), and recreating it one brick at a time.
The presentation runs approximately 25–35 minutes.
About Steve Robson
Born in London, Ontario in 1961, Steve has spent a lifetime pursuing strong interests in photography and model building across multiple mediums. By combining these passions, he has found a unique way to recreate scenes full of personal memory and historical meaning — in three-dimensional, brick-built form. This project has transformed a long-held idea into reality, and Steve’s goal is simple: bring out the inner child in everyone as a great way to keep the mind active.
Organized by: Steve Robson & Paul Macdonald
Contact: Steve Robson, Creator | Courtney Joris, Glencoe Library
I am at a bit of a disadvantage writing about a man I never met. Those who remember him will each have their personal remembrances, that I know nothing about, but wish I did.
I have a hard time using the term “Grandfather” to describe this man. The name “Bill” comes easier and I will use it as I relate information about him. To a lot of people, Bill Edwards was “Stubbles from the Farm” in the person of “Claud Hopper” the central character in this farm based series.
On June 18, 2026, the Glencoe Public Library was filled to capacity as 45 community members gathered to hear local historian Jennifer Grainger explore the rise and fall of Middlesex County’s vanished villages. The event was presented in partnership between the Glencoe & District Historical Society and the Glencoe Public Library.
Drawing on maps, photographs, land records, and archaeological clues, Grainger traced where these once-thriving communities were located, how historians and genealogists research them today, and what—if anything—remains visible on the landscape now.
The G&DHS thanks the Glencoe Public Library and Courtney Joris for their partnership in bringing this event to the community, and extends its appreciation to Jennifer Grainger for sharing her research. Here is the piece Jenny wrote for the Middlesex Banner featuring Cashmere, Napier, and Kilmartin.
Western Middlesex – in fact, all of Southwestern Ontario – was once covered with pioneer villages that faded in the twentieth century. Often, we see reminders of these communities in the remaining buildings, memorials, and cemeteries.
Written by Harold Carruthers, No. 282 Lorne Lodge Mason historian, July 2024.
If one were to trace the history of any one Lodge, it might be compared with that of trying to determine the very origin of humanity. I am talking about the meeting places of the members of the organization called Free Masonry. The history of our local chapter, Lorne Lodge No. 282 Glencoe, can be traced back to 1872 and ended this year 2024 when our Lodge went dark after 152 years.
Last meeting of #282 Lorne Lodge: back row L-R: Keith Dickie, Alex McLean, Ron Livingston, Harold Carruthers, Doug Reycraft. Front L-R: Bob Munroe, John Mitchell, Ryan Brubacher, Bev Whitlock, Jim May, Terry Plant. Missing: Allan Mayhew, Brad Walker, Chris Yates.
Meetings were held in some of the most historical buildings in the village of Glencoe, Middlesex County.
By Ian Mason, published in the Middlesex Banner, May 2026. Plan to do the North Middlesex Day Trip June 12, 2026 – link here
Nestled in the cemetery in the hamlet of Carlisle, 6 kms east of Ailsa Craig, is the Presbyterian Church Heritage Centre (PCHC). It contains the national collection of artefacts from various congregations of The Presbyterian Church in Canada from coast to coast. We are the only historic mainline denomination in Canada that preserves a collection of its artefacts. There are a few church museums throughout Canada, but they pertain to a specific church, rather than its denomination.
A common question is, “so what does the Presbyterian Church Heritage Centre collect? Bibles and crosses?”
Bibles, “yes”; crosses “mostly no.” More about that later.
In 2018, the National Presbyterian Museum in St. John’s Presbyterian Church, Toronto closed. The Museum was obliged to leave what had been our host church since 2002 when the church was sold to a developer which will eventually convert the church into condominiums, providing a small area for the congregation to continue to meet.
Curator Ian Mason began a 5-year search for a church which would be willing to host the collection of artefacts relevant to the history of The Presbyterian Church in Canada (PCC). These items help to tell the stories of those who worshipped and served Jesus Christ within the context of the PCC. Prior to the formation of the United Church of Canada in 1925 – into which 2/3 of the Presbyterian Church amalgamated – the PCC was the largest Protestant denomination in Canada.
The Curator made a cold call to Carlisle United Church asking the congregation if they would be interested in hosting a collection of artefacts. And, he added, “if you are interested in hosting this collection, you would have to give up your sanctuary and move to the basement.”
He had his answer in 3 seconds, “yes, we would be willing to do that.”
Glencoe Transcript, October 30, 1890: The bones of another Mastodon have been found on the farm of T. Jones, at. While plowing on Wednesday, the head, upper jaw, three teeth and one rib of a mastodon were ounearthed. The rib is 4 ft in length and the teeth are 3 in wide and 6 in long.. The parties are still digging, and additional discoveries are expected.
A Bit of History about the Mosa Mastodon
… by Glennda (WATSON) Dupuis, 2024
Mr. and Mrs. Andrew Watson, along with their two sons, Edward and James, came from Ompah, Ontario (in Frontenac County in eastern Ontario) in 1919. Andrew purchased a farm on the C.P.R. Road in Mosa Township (northerly half of Lot #8, Third Concession, Mosa Township) from Mr. George Innes.
Andrew and Elizabeth resided on this farm until Andrew’s death in 1947. James purchased the farm from his mother and resided there with his wife, Dora, until 1956, when they sold and moved into the town of Glencoe. Their children were Clara, Morley, and Glenn. I am Glenn’s daughter and James’ granddaughter.
In 1939, while plowing a drained bog on his farm, James unearthed two giant teeth which were later confirmed to be those of a mastodon. Each tooth weighed approximately 4.5 lbs (just over 2 kg) and measured approximately 7.5 inches by 4 inches.
Other bones were found on the site and were described by James as being “as far round as a football.” These were believed to be leg bones. Unfortunately, not being well versed in the preservation of fossils and not truly understanding what he had discovered, the process used to unearth these other bones resulted in them falling into pieces.
Brantford; On April 13, 2026, David Nelms and Mary Simpson travelled to Brantford, Ontario, to visit the Woodland Cultural Centre, located on the grounds of the former Mohawk Institute Residential School.
In their care was a small metal penny bank—simple in form, worn with age, and carrying with it the memory of a life.
The bank belonged to Jemima “Ina” Simpson Nelms, who passed away in the summer of 2025 at just over 100 years old. As a child growing up in rural Southwestern Ontario, Ina attended St. John’s Anglican Church in Glencoe. She received the penny tin through her Sunday School program known as “The Little Helpers.” She would save her pennies and drop them into the slot, believing—as she had been taught—that the money would help “the little Indian children.”
Printed on the surface are images of children from around the world, as they were depicted at the time, along with a short prayer: “God bless all the missionaries all over the world, and all the little helpers, for Jesus’ sake. Amen.” Strangely, the handsome North American Indigenous boy is standing aloof from the group. Jesus has his back to him and the child is not part of the group – he’s just watching.
The Little Helpers of the Sunday School. Penny bank sponsored by the Woman’s Auxiliary of the Anglican Church of Canada. The Indian child stands apart from the group of children talking to Jesus. Read more →
Glencoe & District Historical Society– Annual General Meeting for 2025 – 2026
President’s Report, Mary Simpson
Prepared for the AGM April 15, 2026– 7:00 p.m. Nineteen in attendance. The ARCHIVES, 178 McKellar St., Glencoe
Founded in 1978, the Glencoe & District Historical Society (G&DHS) was established to preserve and share the rich history of Southwestern Ontario, with a particular focus on the Glencoe area.
We are supported by a dedicated group of officers, directors, and managers—those remarkable volunteers who have taken on defined roles. Their commitment is the foundation of our work. General Manager Harold Carruthers and Vice President Norm McGill keep it all going, providing steady operational oversight, community presence, and mentorship to volunteers.
Mary Simpson’s report, Outgoing President
As I complete my two-year term as President, I do so with deep appreciation for the strength of this organization and the people who sustain it. I am pleased to be moving into the role of Past President, and to welcome Norm McGill as incoming President.
When I stepped into this role, I had a few simple hopes. I wanted the Historical Society to feel like a safe and welcoming place—where people could show up as themselves, and where we support each other in the work we care about. I wanted us to be inclusive, to open the door wider, and to recognize that everyone here has something valuable to contribute.
I also saw this Society as part of something bigger. Not just one organization, but part of a whole network of heritage work happening across our district—our museums, our libraries, our local historians, our community groups. Over the past couple of years, I think we’ve taken real steps toward connecting those dots, building relationships, and working more collaboratively.
At the heart of it, my goal has been to help us grow as a community-based organization—one that is rooted in the principles of community development. That means sharing leadership, supporting volunteers, encouraging initiative, and trusting people to step forward and take on meaningful roles. And we’ve seen that happen. Thank you, everyone—for your time, your energy, and your commitment to this community and its history.
This work doesn’t belong to any one person—it belongs to all of you. I’m very grateful for the chance to serve as President, and I’m looking forward to continuing in a supporting role as Past President. Norm, I know you’ll do a wonderful job, and I’m here to support you and the team however I can. – Mary Simpson
Date & Time: Wednesday, March 18, 2026 – 7:00 p.m. Location:The Archives, Glencoe Guest Speaker: Mark French Hosted by: Glencoe & District Historical Society
On March 9, 1819, representatives of the Chippewas of the Thames First Nation and the British Crown signed what became known as Treaty 21—the first of three written versions of the agreement now commonly called the Longwoods Treaty. This treaty set in motion a process that still shapes southwestern Ontario today.
The Longwoods Treaty covered land north of the Thames River, stretching from Strathroy and Komoka in the east to Oil Springs in the west, Bothwell in the south, and Watford in the north. While the second version (1820) repeated the same boundaries, the third version (1822) listed the land as 580,000 acres—a “rounding up” that continues to raise questions about accuracy and fairness.
Unlike earlier treaties, such as one that exchanged two million acres south of the Thames for a one-time payment of goods worth less than $5,000, Treaty 21 introduced the concept of an annuity. For the Longwoods Treaty, the Crown promised $2,400 annually, in perpetuity. While the payment is still made today, it goes into Canada’s consolidated revenue fund rather than directly to the First Nation.
Historical records also show that Indigenous leaders came to negotiations with their own vision for the future, including land for additional reserves, a blacksmith, and support for animal husbandry. Yet none of these provisions were written into the treaty.
Language and worldview also played a role in shaping outcomes. The treaty text, rooted in British legal nomenclature, could not be translated directly into Anishinaabemowin. The very concept of drawing lines on the ground to buy and sell land was foreign to the First Nations worldview, which saw the people as stewards of the land rather than owners.
As Mark French explained, Treaty 21 is more than a historical document—it is a window into the complex relationships, misunderstandings, and negotiations between Indigenous peoples and the Crown. It also raises questions about what was truly agreed to, and how responsibilities to the land continue to this day.
It’s been called the Indigenous Magna Carta and the Indigenous Bill of Rights. But what exactly does that mean? In this episode Falen and Leah dive into the history of the Royal Proclamation, a document that is often spoken about when discussing the history of Canada and Indigenous land rights. But what do we really know about it? link to podcast
Incudes detail from Rick Hill about wampum belts and the canoe analogy.
Among the many artifacts at the Glencoe and District Historical Society Archives are some personal items of Archibald William (A.W.) Campbell, who was born on May 14, 1863 in Wardsville.
His father had immigrated to western Upper Canada from Caithness, Scotland and his mother had been brought up on the family farm in Ekfrid Twp. The Campbells moved to the farm from Wardsville in 1864. Archibald received his early education in local schools and graduated from St. Thomas High School. He apprenticed in engineering and surveying for three years to the county engineer of Middlesex and Elgin before being commissioned as a provincial land surveyor in April 1885.
In 1888, he joined the Canadian Society of Civil Engineers and formed a private partnership, specializing in waterworks, drainage systems and bridges. In 1891 Campbell became city engineer and was a founding editor of the monthly “Municipal World” (St. Thomas). He compiled its “Engineering Section.”
Campbell was particularly interested in improved roadways and soon became recognized as a progressive advocate. “A good road-bed pays,” he wrote in May 1892. “It saves power, shortens distance and time, increases speed, insures comfort and safety, and is, in whatever way you state it, a good investment.” Public attention to roads had been eclipsed by enthusiasm for railways but, in the 1890s, the bicycle craze and the formation of the Ontario Good Roads Association spurred renewed interest. Campbell’s concern was practical: the construction and maintenance of good roads, from the farm gate to the markets and the grain elevators, meant that horses could easily pull heavier loads and that transportation costs could be lightened and consumers’ prices lowered. He was also interested in improving the professional status of engineering.
Norm McGill models Campbell’s uniform at The Archives in Glencoe.
Roadwork was the responsibility of municipalities, which in earlier deys often farmed the tasks out to influential citizens who then employed statute labour, at times resulting in shoddy standards. Campbell used the publication “Municipal World” to champion the use of trained engineers. Campbell’s advocacy led to his appointment in April of 1896 as provincial instructor in roadmaking, under the Minister of Agriculture. In 1900, he became Deputy Minister.
In the spring of 1890, William Regcraft found some bones while digging a ditch on his uncle’s farm, one mile from Highgate, Ontario. A hardware merchant named William Hillhouse bought the bones, and he and his uncle, John Jelly, also bought the right to continue excavating. What they found was almost an entire skeleton of an Ice-Age mastodon, relative of the modern elephant.
Allen Deleary of Bkejwanong (Walpole Island First Nation) speaking recently at a special Indigenous Lifeways Workshop locally. Allen shared teachings and insights from Anishinaabe traditions, exploring how Indigenous lifeways continue to guide relationships with the land, water, and one another. The evening included a community discussion, offering space for reflection, dialogue, and shared understanding:
Allen Deleary of Bkejwanong
And then there are the Elders:
Simon Winchester:
They keep a steady hand upon the tiller. That, in essence, seems to be the greatest and most enduring strength of aboriginal peoples around the world. The frantic pace of modern life, the endless bursts of technological advance, the alarums and excursions, and our various political and military adventures all come and go, but all the while and in the background, keeping their wary and watchful eyes upon us, are the wise ones…
When Ron McRae first began researching how to build a cedar strip canoe, it was during the COVID outbreak and at the urging of his son, Steven. Ron had recently retired and he and his wife, Linda had purchased two plastic kayaks. They enjoyed getting out on the water, but Ron found the seating position painful on his lower back. So he began researching canoes.
“I found Bear Mountain Boats in Peterborough,“ Ron recalls. “They sell cedar-strip canoe kits and have all these resources for amateur builders. I contacted them, hoping to register for a workshop with Ted Moores, the founder of the company and the man who wrote Canoecraft, the definitive how-to book for canoe builders. But his wife told me Ted was now in his seventies and had given up his in-person courses. She then said something that stuck with me: ‘Why don’t you buy the book, read it, and call me back if you still think you can do it?’”
So he did.
And he could.
And he did.
Ron ordered his first kit, which came with all the essential parts: carefully milled cedar strips in a range of colours from dark brown to nearly white, ash gunnels, deck pieces and seats and hardware. The key to a sound, straight tracking hull is the molds which shape it. Ron decided to purchase laser cut molds which were perfect, rather than risk cutting them by hand with a jigsaw. He chose a design that balanced form and function= something stable, not too long and suitable for beginners.
“I picked the Freedom 15 design,” he says. “It’s easy to paddle, good for two people or as a solo. I thought it would be a relatively easy build and perfect for novice paddlers like Linda and me.”
“I built that first canoe in about six months and really enjoyed the process. Linda and I have been exploring Southern Ontario paddling opportunities in it for the past three years and we seldom go out on the water without a comment on the beauty of our cedar strip canoe.”
As the agent of his excellency the Right Honourable Lord Howden, Her Majesty’s Ambassador at Madrid, I hereby certify that Mr. James Alexander has been employed as a farm manager on his Lordship’s Grimston Estate for six years.
By his own desire, he will leave this country to try his fortune in America. I have great pleasure in testifying that his conduct has always been most trustworthy, steady and exemplary in the extensive farm works carried on here.
Also, from his good education and experience in farming, I consider him well qualified to conduct and manage any agricultural operation in all its branches.
—M. Harington, Grimston Park, Tadcaster, Yorkshire.
Penned in 1853, this letter of reference launched the Alexander family legacy in Canada—and a long line of dedicated Ontario farmers. More than 170 years later, the Alexanders’ original crown settlement south of Melbourne, Ont. is still a working cattle farm, now into its sixth generation of the family.
These deep agricultural roots sprouted in rural Forfarshire, Scotland, before blossoming on a Yorkshire estate owned by a British lord and later blooming across the ocean in Southwest Middlesex. The Alexander story is a true migrant tale, showcasing the upheaval, ambition, dedication and success of newcomers to Canada.
Dec 6, 2025. The Archives, Glencoe – Donation and provenance provided by Kathleen Scott, great grand daughter, St. Thomas, Ontario. Received by Mary Simpson and Norm McGill.
This collection of items belonged to the McAlpine and Smith families of 3528 Oil Field Road, near Glencoe, Ontario. At the center of the family story is the marriage of Rebecca Smith and Alexander McAlpine, who were married on April 12, 1899. Their illustrated marriage certificate, preserved inside Alexander’s family Bible, is one of the key artifacts in this collection.
Rebecca and Alexander lived on the family farm on Oil Field Road. After Alexander’s death, the property was eventually purchased by Jim Schieman, and the McAlpine family maintained a warm friendship with the Schieman family for many years afterward. Several items in the collection reflect this long community connection.
Also included are photographs and records connected with the Zavitz, Schieman, and Peters families, who were neighbours and later stewards of the original McAlpine farm. A wedding photo of Peter Schieman’s son is part of this grouping.
Rebecca and Alexander lived on the family farm on Oil Field Road. After Alexander’s death, the property was eventually purchased by Jim Schieman, and the McAlpine family maintained a warm friendship with the Schieman family for many years afterward. Several items in the collection reflect this long community connection.
These artifacts—Bibles, hymnals, books, and photographs—together illuminate more than a century of rural family life in Southwest Middlesex, documenting marriages, migration, faith, work, and community connections passed down through generations. Thank you Heather for entrusting these treasures to the Glencoe & District Historical Society.
Middlesex County Approves Feasibility Study for County Archives
In a landmark and unanimous decision, Middlesex County Council has voted to move ahead with a Middlesex County Archives Feasibility Study, marking the most significant progress to date toward establishing a permanent county-wide archives.
In November 2025, the motion—brought forward by Mayor McMillan and seconded by Mayor DeViet—sparked thoughtful questions around the council table, with councillors expressing both strong support and prudent concern for the project’s long-term sustainability. Following discussion, the vote passed unanimously, prompting applause from the gallery filled with advocates, historians, and community supporters.
For the Committee to Establish a Middlesex County Archives (CEMCA), this moment represents a breakthrough many years in the making. The idea of a county archives has circulated for decades. CEMCA has spent the past several years building awareness, engaging municipalities, and championing the need for proper stewardship of Middlesex County’s more than 225 years of documentary heritage.
While the vote does not commit the County to building an archives at this stage, it does confirm the County’s intention to undertake a comprehensive, professionally guided study. This study will assess needs, gaps, costs, and opportunities—ensuring that decisions about preserving local history are grounded in strong evidence and reflect today’s economic realities.
CEMCA emphasizes that all heritage, cultural, and community organizations throughout Middlesex County will be encouraged to participate in the study process if invited. Broad input will be essential to reflect the diversity of local collections, stories, and archival needs.
This important step could not have happened without the many residents, volunteers, historians, journalists, and local groups who wrote letters, attended meetings, raised awareness, and kept the conversation alive.
CEMCA extends heartfelt thanks to all supporters and media partners. The work continues—but the door is now open.
Mary Simpson, President, 2024-2026, Glencoe & District Historical Society
Tracing a Journey of Faith: Author Maria Moore shares the migration history of Old Colony Mennonites and her own family’s story during a presentation hosted by the Glencoe Historical Society.
The Old Colony Mennonite story stretches across continents and centuries—a journey shaped by faith, identity, and the ongoing search for a place where religious convictions can be lived without interference. This history, and its enduring impact, was the focus of a recent presentation by author Maria Moore at the Glencoe Presbyterian Church, hosted by the Glencoe & District Historical Society.
