Sunday, August 2, 2026

Ginger Goodwin,A Murder, a Mob of Soldiers, and Canada's First General Strike

 

A mob of recently discharged soldiers armed and organized by local employers and authorities raid the Vancouver Labour Temple injuring the Labour Council Secretary, a female employee, and a longshoreman.  Other labor leaders were hunted down and arrested and/or simply kidnapped.  The rank and file of the striking unions, however, continued to conduct the one-day General Strike as planned.

On August 2, 1918 Canada saw its first general strike, a well-planned and highly effective one day protest in Vancouver, British Columbia over the suspected murder of labor activist and draft opponent Albert “Ginger” Goodwin.  It came during a war year punctuated by several strikes and labor unrest in the key industries in western Canada including lumbering and milling, coal mining, and on the docks.  Instead of letting the one-day action come and go, authorities and industrial barons colluded to violently suppress it using hundreds of recently de-mobilized soldiers.

Patriotic fervor was running high in Canada, particularly in British Columbia, considered the stronghold of the Dominion’s English-speaking Empire Loyalists.  Canadian troops had been fighting in France for three years and had taken heavy casualties in some of the worst of the trench warfare carnage of the Western Front. 

On the other hand, decades of pent-up labor frustration were coming to a head.  Many workers bitterly opposed the draft which they saw as “sending poor men’s sons to fight a rich man’s war.”  Socialism had taken deeper hold on Canadian workers than their American counter parts south of the border.  Many still took to heart the socialist international idealism of the pre-war period which had laid hopes on preventing war by refusing to allow workers of one country to be used to kill workers of another.  Unfortunately, despite that high minded rhetoric, one by one the western Social Democratic Parties had fallen in line behind their national governments.  Many western workers bitterly objected to that and remained opposed to the Great War.  Workers also recognized a strategic opportunity to use a pressing need to ramp up war production coupled by a labor shortage created by the draft and general mobilization, to press for significant gains in wages and working conditions.  The wave of strikes, large and small was a natural outgrowth of these circumstances.

The immediate precipitating cause of the General Strike was the death under highly suspicious circumstances of Goodwin, a popular union leader and militant. 


Albert "Ginger" Goodwin.

Goodwin was born in Treeton, England on May 10, 1887.  He immigrated to Canada in the early 20th Century and was working as a coal miner at Cumberland on Vancouver Island by late 1910.  In 1912 he joined the epic strike of the Cumberland mines that dragged on through the beginning of World War I.  The long, bitter strikes confirmed his working class militancy and lead him to taking a greater leading role as a radical and socialist in the trade union movement.  He also entered electoral politics running as an anti-war Socialist Party of Canada candidate in the 1916 provincial elections

Goodwin’s rise to union leadership was even more impressive.  In December 1916 he was elected secretary of the Trailmen and Smelters Union local on Vancouver Island, a part of the historically radical Western Federation of Miners and the next year he was elected Vice President of the British Columbia Federation of Labour.  After the WFM changed its name to the International Union of Mine, Mill, and Smelt Workers (MMSW) he became President of District 6 and also of the Trail Trades and Labor Council which united the industrial union MMSW with craft unions in the mines and mills.  

He achieved all of this despite his well-known anti-war views and encouragement of draft resistance.  At first he did not, however, personally resist the draft in order to continue his labor work.  He duly registered and was granted a medical deferment on the basis of black lung disease from years in the coal mines and rotting teeth.  After he led a major strike of Trail Smeltermen in 1917 Goodwin found his deferment suddenly canceled and he was called up for active duty.  True to his principles, he fled, living for months in the bush supported by his fellow workers.

On July 27 while camping in the hills above Cumberland, Goodwin was discovered by Dominion Police Special Constable Dan Campbell who shot him dead.  Campbell claimed self-defense although Goodwin’s gun was not fired or found near his body.

When word reached Vancouver the labor movement there was outraged and assumed that Goodwin had been systematically hunted down and murdered.  That was probably a good assumption given that no investigation of the circumstances of the death was undertaken.  The Vancouver Trades and Labour Council (VTLC), not a notoriously radical body which included several relatively conservative craft unions, voted 171-1 in favor of calling a one-day General Strike in protest.  There was also a feeling that an effective General Strike would demonstrate the power and solidarity of Vancouver labor, strengthening the hands of member unions in their upcoming confrontations with employers over wage and hour issues.

The strike call included the whole of British Columbia but with just a few days to organize, participation outside of Vancouver was spotty. But in the city with the full support of virtually all of the city’s unions, the strike was paralyzing, but peaceful.

Employers and local authorities—and perhaps the provincial and national governments had enough advance notice of the strike based on the widely publicized call to do some organizing of their own.  Someone with excellent connections arranged to rally by large numbers of recently discharged soldiers to protest disruptive strikes in key industries during a period of national emergency.  Labor was portrayed as “stabbing the troops in the back” and as German agents and/or Bolsheviks.  Not only were the men worked up into a frenzy, but they were also provided with automobiles and armed with clubs and pistols.  A detailed plan for a surprise attack on strike headquarters at the Labour Temple at 411 Dunsmuire Street was drawn up and key mob leaders were provided with detailed layouts of the building.


                    Labor militant and well-known Suffragist Helena Gutteridge's eyewitness account of the raid on the Labour Temple stoked public outrage
 

The supposedly spontaneous mob attacked the building on the day of the strike.  At least 300 men ransacked the offices of the VTLC.  Twice attempts were made to throw VTLC Secretary Victor Midgely from the office window.  A female employee was badly roughed up and injured when she intervened to prevent it.  Midgely and a Longshoreman found in the office—probably acting as an unofficial security guardwere beaten and forced to kiss the Union Jack.  Prominent labor activist and suffragette Helena Gutteridge was also at the scene but was unharmed.  Her account of the attack was widely circulated afterwards.

The ex-soldiers searched the city for union leaders, arresting or kidnapping several.  But the strike was well enough organized that rank and file members kept it in force in good order with a minimum of violence, though there were several street scuffles between strike flying squads and the soldiers and local police. 

The strike ended as scheduled and most workers returned to work the next day.  Union officers, and strike leaders, however, were sacked and blackballed.


Ginger Goodwin's funeral procession in Cumberland, British Columbia, the mining town where he rose to prominence in the labor movement. 

To show the public that the strike had deep support of membership of the participating unions and was not foisted on them by a cabal of devious Bolsheviks, the officers of the VTLC and many member unions resigned en masse then stood for re-election.  The vast majority overwhelmingly re-elected.

The Vancouver General Strike helped set the table for the much larger and open-ended Winnipeg General Strike in June of 1919.  Vancouver would launch to most substantial sympathy strikes in support of Winnipeg that year.

In September of 1919 many leading members and unions of the VTLC bolted the Canadian Trades Council to help form the new One Big Union of Canada, an avowedly revolutionary union inspired by the Industrial Workers of the World in the States.  Like the IWW, it adopted industrial unionism rather than craft divisions, although in practice many old craft locals that joined the OBU continued to function without much change except for better co-ordination with other crafts in their industries. 

                                        A One Big Union of Canada flyer from 1919 refuting a well-orchestrated red baiting campaign.

The OBU was supported by the Socialist Party of Canada and by revolutionary syndicalists.  It flourished in western Canada well into the 1920’s but was beset by red busting harassment from authorities and employers and sapped by poor internal organization.  Member unions began drifting back to the established unions.  Eventually it shrank to a few thousand members, most in the Winnipeg Transit Workers and merged with the Canadian Labor Congress in 1956.


Saturday, August 1, 2026

Maria Mitchell Broke Taboos When She Reached for the Stars

                 

                                   Astronomer Maria Mitchell from an 1851 portrait by H. Dassell. 

Today is the birthday of the woman who many consider the first professional female scientist in the world. Maria Mitchell was born on August 1, 1818 in Nantucket, Massachusetts. All of you with dirty minds can compose your own limerick now.

She was raised as one of 10 children in a Quaker family and was a distant cousin of Benjamin Franklin. Her father William was an amateur astronomer who believed that observation of natural phenomena revealed the glory of Gods plan. Alone among her siblings young Maria was captivated by her father’s enthusiasm. At an early age she began reading his books and recording his observations. Her father was her best teacher.

Maria got what formal education was then available to young women at Unitarian minister Cyrus Peirces School for Young Ladies, where she impressed the schoolmaster with her diligence so much that he kept her on as an assistant after she completed her course work. In 1835-38 she operated her own school.

The following year she was hired by the Nantucket Atheneum as a librarian. She pursued a self-directed program of education from the volumes in her charge. She worked there for 18 years. Meanwhile, she continued to assist her father. Together they made observations of stars for use in celestial navigation and surveyed the coastline of Nantucket Island, both of which were very useful for local mariners.

                   
                               Mitchell as a young woman.

Shortly after beginning her career at the Atheneum, Mitchell was expelled from her local Friends Society for expressing doubts and misgivings. She had little use for religious dispute. Like her father, she found her God in nature. She shifted her attendance to the Unitarian congregation but did not become a member.

The Atheneum provided intellectual and even spiritual nourishment itself.  It hosted lectures by the leading lights of the day, including key figures in Transcendentalism, anti-slavery, and early feminist causes such as Bronson Alcott, Henry David Thoreau, William Agassiz, Ralph Waldo Emerson, Lucy Stone, William Ellery Channing, Horace Greeley, and Theodore Parker. Many were guests in the Mitchell home and Emerson, among others, was invited to view the heavens through Maria’s telescope.

Mitchell’s life changed in the autumn of 1847. One night she observed an unusual blurry object in the night sky through her telescope. She noted its precise location. The following night she discovered it had moved, confirming her suspicion that the object was a comet. The discovery of Comet Mitchell (C1847 VI), or Miss Mitchells Comet, as it came to be popularly known, made her an instant celebrity. She was awarded a gold medal by King Fredrick VII of Denmark for being the first person ever to discover a comet that could not be observed with the naked eye.

                      
                              Mitchell's certificate of election to the American Academy of Arts and Sciences.

She also received honors at home. In 1848 Mitchell was elected as the first female member of the American Academy of Arts and Sciences and in 1850 to the new American Association for the Advancement of Science. The latter organization’s leading figure, Matthew Fontaine Maury, Superintendent of the United States Naval Observatory, helped her secure a commission from the U.S. Nautical Almanac Office calculating tables of positions of Venus.

Mitchell also used her fame to lend support to the causes of women and abolitionism. She was a friend and supporter of Elizabeth Cady Stanton, Susan B. Anthony, and Lucy Stone. Later in life, in 1873 she was a founder and early president of the American Association for the Advancement of Women. To show that she would not support slavery, she refused to wear any cotton garments tainted by the misery of enslaved persons.

In 1857 Mitchell gave up her position at the Atheneum. She accepted the invitation of Chicago banker General H. K. Swift to become a traveling companion to his daughter Prudence. It was Mitchell’s first real chance to travel beyond Massachusetts. She first toured the American West and South, where firsthand exposure to slavery encouraged her increasing abolitionist fervor. 

                                 
                                                Mitchell in middle age.

Then she accompanied Prudence and author Nathaniel Hawthorne and his family on the Grand Tour of Europe. She found herself a greater celebrity on the continent than at home. She was introduced to many of the leading scientists and given personal tours of observatories in Greenwich and Cambridge. After some difficulty she was even given admittance to the Vatican Observatory. She latter commented, “I did not know that my heretic feet must not enter the sanctuary, that my woman’s robe must not brush the seats of learning.”

Upon her return to the States Matthew Vassar asked her to join the faculty of his new college, the first to offer women “the same education, with the same standards, as that offered in men's colleges.” Despite the founder’s support the Board of Trustees resisted the appointment of women to the faculty for several years. Mitchell finally became the first female professor in 1865. She remained on the faculty until 1888.

For the most part, her association with Vassar College for Women was a happy one. She oversaw the construction of a modern observatory of which she was named Director so that she could continue her own observations and research in addition to her teaching duties. But there were challenges. When she discovered that she was being paid less than new male instructors just beginning their careers, she demanded equal pay. After a struggle she got it. Baptist members of the Board of Trustees also tried to have her dismissed for being “a rank Theodore Parker Unitarian.” She beat back that challenge, too.

Meanwhile Mitchell continued to reap honors. In 1869 she became one of the first three women elected to the prestigious American Philosophical Society, founded by her cousin Ben Franklin. In 1887 Columbia College in New York City awarded her an honorary Doctorate in Science and Philosophy.

Mitchell retired from Vassar after the 1888 school year. The following June she died in Lynn, Massachusetts at the age of 70. She was buried next to her father on her beloved Nantucket.


An early souvenir post card of the Maria Mitchell Memorial and Observatory on Nantucket Island.

In 1908 the Maria Mitchell Society opened the then state of the art Maria Mitchell Observatory on the island. The institution continues to keep her legacy alive and provides science education opportunities to generations of young people, many of the young women.

Friday, July 31, 2026

Walking the Walk and Compassion for Campers Update for July 31 2026


Look for new opportunities for action, education, community, and solidarity in and around McHenry County here every week.  

                                                            Walking the Walk 
The National March into Maquette Park Saturday, August 1, 9am-1pm at Chicago's Marquett Park. "In 1966, Dr. Martin Luther King Jr. and the Chicago Freedom Movement marched into Marquette Park to confront entrenched segregation, redlining, and organized racial violence. Sixty years later, communities across the country face renewed attacks on voting rights and access to the ballot, expanding systems of criminalization and detention, and deepening economic inequality.

This national gathering connects the unfinished work of 1966 to the defining moral challenges of this moment. Faith leaders, civic leaders, organizers, artists, young people, and communities from across the country will march for free and fair elections, freedom for immigrant and marginalized communities, and a future rooted in dignity, justice, and shared humanity."

Led locally by IMAN in partnership with 60+ community-rooted organizations, including the Rainbow Push Coalition, The Illinois Coalition for Immigrant and Refugee Rights (ICIRR), Side With Love, and the Unitarian Universalist Advocacy Network of Illinois (UUANI), and Sponsored nationally by Powered By Faith,  The National March into Marquette Park



Planet Palooza is an outdoor event aimed at ways to “Make our planet a better place to live” now in its 4th year on Woodstock Square on Sunday, August 16 from 11 am to 3 pm. It will highlight and showcase McHenry County Non-Profit Groups and Organizations that address environmental issues, groups that advocate for diversity and equality, veterans, groups that combat hunger, homelessness, domestic violence, addiction, human trafficking, suicide, gun violence, as well as those groups who provide other essential services to our growing and diverse communities will all be exhibiting. Featuring information and outreach booths and table, entertainment, family activities, and food trucks. Hosted by Together We Stand McHenry County and the McHenry County College Sustainability Center. Visit the website at https://togetherwestandmchenrycounty.org/Planet-Palooza/

Compassion for Campers


Our distributions are usually held on the first and third Fridays of the month from 10 am to 2 pm at the new McHenry County Resource Center (MCHC) at the McHenry County Mental Health Board offices, 620 Dakota Street in Crystal Lake.    Due to a Mental Health Board event the MCHC will be closed on August 7.  The following C4C distribution will be Friday, August 21.  If and only if C4C receives enough urgent monetary support, we may be able to schedule a special distribution during that long gap between service.

With at least a temporary home base, C4C can resume accepting donations of supplies including clean used sleeping bags and tents in their bags or cases, tarps and other basic camping gear, rain gear, and especially mosquito and tick repellents and sunscreen.  Contact Sue Rekenthaler at tomatos@mc.net or Patrick Murfin at pmurfin@sbcglobal.net for more information.

Financial support is critical to fulfilling our mission. The best thing you can do is offer your critically needed financial support. Money donations are always welcome at     https://tinyurl.com/3bz96axe.   Look for updates here.  Email compassionforcampers@treeoflifeuu.org .

U.S. Patent No. 1 Answered a Humdrum Need


Samuel Hopkin's patent with the original signatures.  The date and number in the top right of the page were added after the Patent Act of 1836.

On July 31, 1790 President George Washington affixed his signature to a document granting the first United States Patent.  It was the culmination of a process that began when Secretary of State Thomas Jefferson, himself an inventor with more than a passing interest in innovation, carefully reviewed the application.  When he concluded that the submission was both original and useful he signed the document and passed it on to Secretary of War Henry Knox who also approved it and then sent it to Attorney General Edmund Randolph.  Only when the last was finished with it did it land on Washington’s desk.

It was a cumbersome procedure entailing most of the Executive Branch of the still new Federal Government.  It was an improvisation by Jefferson who for some reason left out his rival for Washington’s favor, Secretary of the Treasury Alexander Hamilton despite the New Yorker’s avowed interest in encouraging American industry.  Chances are very good that the snub was not accidental.


President George Washington and his Cabinet--Secretary of War Henry Knox, Secretary of the Treasury Alexander Hamilton, Secretary of State Thomas Jefferson and Attorney General Edmund Randolph.  All but Hamilton were involved in the review of the first patent.

Jefferson had to ad lib a review process because when Congress authorized the government to issue patents it neglected to say how it should be done.  The act simply authorized the government to carry out the powers described in Article 1. Section 8 of the Constitution:

Congress shall have the power...to promote the progress of science and useful arts by securing for limited times to authors and inventors the exclusive right to their respective writings and discoveries.

The first person to take advantage of the new law was Samuel Hopkins, a Philadelphia inventor who petitioned for a patent on an improvement “in the making of Pot ash and Pearl ash by a new Apparatus and Process.”  As inventions go, it was pretty mundane, but potash, which was derived from the ash residue of vegetable matter, usually wood, and was used in the making of soap and candles.   Both of those necessities had usually been made at home in the Colonial Era.  Hopkins hoped his process would encourage their manufacture in small scale craft shops for local sale.  So, it perfectly fit Jefferson’s key criterion—usefulness.



Samuel Hopkins was granted the first Patent for his new process of making potash. 

Hopkins was so excited about the prospects for his process that the very next year he was also granted the first patent from the Parliament of Lower Canada in 1791, and issued by the Governor General in Council Angus MacDonnel at Quebec City.

The approval process was repeated two more times that year for a new candle-making process and Oliver Evans’s flour-milling machinery.  The following year the trickle of applications became a rushing steam as innovative and ambitious dreamers submitted their ideas for a $4 feea cost that although not insignificant, could be raised by most.   Whatever his own interest in examining the models and drawings, the workload was overwhelming the Cabinet and the President’s attention.

Jefferson substantially streamlined the process.  He handed over initial review to a State Department Clerk who would make a recommendation which he would approve and send on to the President for a final signature.  In practice the final two steps began to simply rubber stamp the Clerk’s determination.

This process continued into Jefferson’s own Presidency.   At his urging Congress created Patent Office with its own staff of clerks.  More than 10,000 patents were issued before 1836 when a fire destroyed all of the records.  That fire spurred Congress to enact the Patent Act of 1836 which authorized the hiring of professional patent examiners in addition to the clerks.  It also authorized new patent documents to be issued in all cases where the patent could be confirmed by other records such as copies held by the recipient.  2,845 patents were restored and issued a number beginning with an X.  That included Hopkins’ first patent.  The rest of the missing patents were voided.

A number of well-known personages worked as political appointees in the Patent Office including Civil War nurse Clara Barton.



To date there are more than six million patents that have been issued to Americans and other nationals by the U.S. Patent system.  Since 1975 patents have been granted by the United States Patent and Trademark Office, a part of the Department of Commerce.

By the way, a copy of Hopkins’ patent with the original signatures still exists and is held by the Chicago Historical Society. 

Thursday, July 30, 2026

When Ike Went Where the Founders Would Not

 

President Dwight Eisenhower signed legislation making "In God We Trust" the official National Motto.  He surrounded himself with clergy making sure to include a Muslim, a Rabbi, and Buddhist but significantly none of the Catholic prelates who had been the motto's driving force.  The non-observant casually religious President was clearly uneasy over the implications of what he was doing.

The crest of Cold War and Anti-Communist hysteria may have passed by July 30, 1956, but there was still plenty of residual energy.  President Dwight D. Eisenhower, perhaps somewhat reluctantly, signed a bill that designated the words “In God We Trust” as the official Motto of the United States 

The year before Congress acted to require that the phrase be put on all coins and bills. 

Of course, the U.S. had a de facto motto which had long been included on coins and currency—E Pluribus Unum, usually translated “out of many, one.”  That phrase was approved in 1792 for the Great Seal of the United States.  It did not satisfy fervid religionists. 

Indeed. the Great Seal itself, which was filled with Masonic and Deist symbolism without a hint Christian piety, had been a bone of contention since the first struggles over the proper role of religion in the Republic.  The largely Deist founders purposefully omitted any reference to God in the Constitution and the Bill of Rights was silent on the subject except to prohibit Congress from the establishment of any religion or interfering with the religious observances of its citizens.  Practical men with a knowledge of history, they were concerned lest a favored religion or a defined heresy create civil discord and perhaps civil war.  


The Latin phrase E Pluribus Unum was on the ribbon in the national eagle's beak on the obverse of the Great Seal of the United States and was long considered the de facto motto of the United States.

Washington and Jefferson occasionally invoked a vague Deity, most often referred to Providence, Natures God, or sometimes the God of Creation, all common Deist constructions for an original moving force of the Universe.  They avoided terms like the Lord God which invoked the patriarchal deity of the Old Testament and never invoked Jesus Christ 

John Adams, a true product of the Puritan tradition as it evolved eventually into Unitarianism, firmly believed that organized religion was necessary to constrain the “passions” of an innately sinful humanity.  Moreover, he was politically indebted for the support of the Black Legion—the clergy of the New England Standing Order—against “atheistic” Jeffersonian Republicanism.  Yet even he resisted considerable pressure to inject explicitly Christian prayer, practice, and symbolism into official use.

A complex battle between the evolving movements of Evangelical Protestantism and republican secularism see-sawed back and forth for the first decades of the nation’s existence.  Some compromises were unofficially reached, but on the whole, the government remained resolutely secular, and even Presidents were not expected to make personal religious declarations. 

During the crisis of the Civil War, however, President Abraham Lincoln needed the fervent support of the Protestant clergy, particularly its avidly abolitionist voices.  Not a personally “saved” Christian, and deeply influenced by the Founder’s secular Deism, Lincoln non-the-less was a student of the Bible as literature and was adept at echoing its cadences and invoking powerful Biblical language in his speeches.  But he was always being pressed by the clergy to make more overt religious statements.  


Secretary of the Treasury Samuel Chase put in God We Trust on a Civil War era 2 cent piece.

It was in this context that Lincoln called for national days of fasting and Thanksgiving.  He also undoubtedly approved when his Treasury Secretary, the devout Salmon P. Chase, first directed the Mint to inscribe the words “In God We Trust” on a two-cent coin issued in 1864.  The approbation of the preachers far outweighed the slight protests of Freethinkers.  Nonetheless, the idiom "not worth two cents" entered the language as a subtle protest to the inscription.

Over the next decades most—but not all—coins added the phrase as they were re-designed. 

Government issued Greenback currency, however, contained no religious declaration, just a practical promise to pay the bearer in specie upon demand. 

And so, the situation stayed until the dawn of the Cold War.  Then Catholics, who had long been reluctant to join with Protestants in any religious demands on the government because they assumed, quite rightly, that the Protestants would insist on narrow language that excluded Catholic practice, became particularly alarmed at the rise of “atheistic Communism” and the suppression of Catholic worship in the new Soviet Satellites in Eastern Europe.  Leading anti-Communist Prelates launched a campaign to require “In God We Trust” on currency as well as all coins and to make it an official motto. 

Federal authorities, who were eager to use those same Bishops to influence the heavily Catholic industrial working class against “Communist infiltration” of the labor movement, were more than glad to add religious arrows to their crusade against Reds

When leading Protestant Evangelicals fell into line, the movement in Congress became irresistible even for those who were squeamish.  What Congressman wanted to be painted as voting against God? 

Controversy over the motto and its use on currency and coins has never gone away.  Church and state separation advocates, civil libertarians, and increasingly vocal atheist activists have repeatedly challenged the motto and its use on coins and currency in court.  And just as routinely have lost. 

In the case of Aronow v. United States in 1970, the Ninth Circuit Court of Appeals ruled, “It is quite obvious that the national motto and the slogan on coinage and currency ‘In God We Trust’ has nothing whatsoever to do with the establishment of religion. Its use is of patriotic or ceremonial character and bears no true resemblance to a governmental sponsorship of a religious exercise.”  The Supreme Court declined to hear an appeal.  In another case The Supreme Court upheld the motto in because it has “lost through rote repetition any significant religious content.”  

Increasingly vocal and organized atheists have become the leading voice for protesting In God We Trust but their atheism may have entrenched support among the MAGA crowd and Christian Denomonists.

With public support of continued use of the motto on coins and currency standing at 90% in a 2003 Gallup Poll it does not appear that the phrase will be going away any time soon.