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Article Evaluation: Anthony Musgrave
-Minor typo: listed as "Governor of Newfoundland 1864-1869" twice

-Section mentioning his work in the colonial governments of the Leeward Islands is greatly lacking (latter section of "Life" subheading, first sentence of "British North America" subheading)

-Section under subheading "British North America", in the latter section discussing his efforts to make British Columbia a Canadian Province, there is no mention of the key part the trans-continental railway played in getting B.C. to agree to confederation

-Section under the subheading "South Australia" says, "This proved to be a substantially less taxing appointment". However, I have found the following two sources: http://adb.anu.edu.au/biography/musgrave-sir-anthony-4283 and http://gutenberg.net.au/ebooks13/1303951h.html#ch-03 (Chapter XIV, The Administration of Sir Anthony Musgrave"), which say that, while Musgrave may not have been directly involved in turbulence, the time was a turbulent one nonetheless for South Australia. It is not a lie, but I believe it is misleading.

Article on the Toronto Police Service's "Morality Department", Including Sources
--Section to be included in Wikipedia's "Toronto Police Service" page, under the Heading "Special Operations"--

Founding and Purpose
The Morality Department was formed in 1886, when then Toronto Mayor William Holmes Howland appointed ex-Royal Irish Constabulary officer David Archibald to head this special unit of the Toronto Police Service to deal specifically with vice, sin, and crimes which heavily impacted women and children. Howland had just won Toronto's Mayoral race that year by promising to make Toronto a beacon of morality for the world, even going so far as to give Toronto the moniker, "Toronto the Good". The department ran from then through the 1930's, and was seen as a forerunner to many social assistance programs, such as the Children's Aid Society. It was set up under a social purist pretext of policing people's everyday behaviours so that Toronto might live up to Howland's moniker. Among the offences, though not necessarily crimes, that Morality Officers policed were gambling, "Blue Laws" or "Sabbath Laws", being an absentee father, drug dealing, interracial relationships, homosexuality, bootlegging and alcoholism, vagrancy, family abuse and prostitution. The people in power who wrote these laws, such as Howland, and created the Morality Department would say that it was there to protect moral and good people from the evils of the city. However, when examining the direct implementation/enforcement of these laws, and the effects they had on civilian life, it would seem that the larger purpose of the Morality Department was to prevent working class people from socializing or coming together, and thereby to keep them in a generally less powerful position.

Context
The roots of this social purity doctrine can be traced back to the belief in the good of British colonialism, ideas still holding strong in the late 19th century in Canada, as Canada's national identity was still strongly linked to British ideals. The assumption is that bad people behave objectively badly, and that these people need to made good by a sovereign government. This government does so by limiting the civilian population's freedoms and regulating their social interactions to ensure that people remain "moral and good", and thereby can make a new generation of "moral and good" people. Of course everyone would fall under these practices who was not seen to be morally, or socially, good, but women and people of colour were seen by the government as inherently lesser or more susceptible to temptation or sin, and so they were policed far more heavily than their white and/or male counterparts. The resulting system of social governing, though perhaps well intentioned, was easily abused to keep a divide between classes wide, through methods like disproportionately enforcing the laws when the accused were of lower classes, making special exemptions for people who lived or served those who lived in the higher classes. And, once again, since women and people of colour were seen as inherently more susceptible to temptation, they were automatically made targets of the system's efforts to socially reform people.

Methods and Effectiveness
The Officers' methods often, though not always, called for them to threaten fines or jail time rather than arrest all offenders, which made them popular among people as a social service. People knew that they probably would not be arrested or get the unwanted publicity that goes along with being arrested and going through the public courts. In this way, these officers became regulators of the community. Ordinary people would interact with them, and thereby come to trust them. As a result, these officers had many people willing to give them information on who might be a suspected drug dealer, prostitute, gambler or absentee father.

Prostitution
The primary focus of the anti-prostitution laws was to make prostitution unprofitable so that women would instead pursue legitimate ways to make money. In essence, the people who put these laws in place were attempting to save women from a life of prostitution. While that is noble, the legitimate forms of employment were few and far between; maid, secretary and factory worker were the only plentiful options, and each of those put women in a position where they were constantly subordinate to another. It is also important to note that prostitution had a much wider definition to the social purists of the time than it does now. For example, if a man bought a woman, dinner, and the woman then went home with him, that was considered prostitution. Thus, any women, and especially working-class women without social standing, who sought out men were persecuted, though not prosecuted. Seemingly innocuous behaviours, such as walking alone at night, might also get a woman arrested for prostitution. It would seem that these laws which were meant to protect women only made them more vulnerable to being told where they could go, what they could do, and when they could do it.

Sabbath laws
The Sabbath Laws (alternatively known as "Blue Laws") were a series of laws designed to prevent people from working on the Sabbath, commonly known as Sunday, to respect the Abrahamic God's day of rest. They, like most laws enforced by the Morality Department, disproportionately affected working class people and/or favoured the upper class. One of the best examples of this was the fact that taxis used by the public to get around were not allowed to work on Sunday, but private chauffeurs of the wealthy were allowed to work. Beyond preventing many forms of work, they also prevented people from doing certain leisure activities that could be interpreted as work. Similar to the taxi driver–chauffeur contradiction, ball games for children in public on Sundays but still allowing for games of golf at private clubs. Because of this, and other contradictions, lead people to believe that these laws were put in place to prevent working class people from consorting with each other, to keep them separate and easy to manage.

Absentee Fathers
For most of their operating time, the majority of their work was finding absentee fathers from Canada, the U.S. and Great Britain, and then coercing them into paying maintenance payments. These maintenance payments would go towards supporting their wives and children. As much as this was a good service to the family the father left behind, it also re-enforced a family structure where the father was a provider and the mother was unable to support herself or her family. As attitudes towards policing among the upper ranks moved away from social management and into crime and punishment in the 1920's, it came to be that the police and social activist groups alike agreed that this work was no longer a job for the police. In 1929, the newly established Family Court system takes over the management of these payments.

First Women on the Force
Morality Officer was one of the first roles within the police force, not including secretary, that women were allowed to fulfill. In the early 1910's, they were brought in under the idea that they would be better suited to deal with young women who had been acting immorally, and that they would themselves be a moralizing influence in the Police Service. Also, the existence of policewomen was an encouragement for women to come forward with assault charges against their abusive husbands. Women would trust that if they went to a police officer who was also female, then something would be more likely to get done. Yet, the majority of their duties included arresting and searching female suspects, and interviewing female suspects and victims. As well, rather than being on the beat in dangerous parts of town, they would be searching for people, though mostly women, acting immorally, particularly in places where men and women came together. They were never tasked the same duties as their male counterparts, and so were seen more as social workers within the police force than actual members of the force. Through the 1920's, feminists argued that these policewomen were taken on by police for show more than to be actual policewomen, and interest from the upper ranks in policewomen faded along with their interest in social management, since the upper ranks saw the two as being deeply connected. Few more women were taken on until after World War II, and those that were there gained precious little ground for women in the police force.

Chemical Testing on Canadian Soldiers in WWII
Though I got some of the details wrong, the basic gist of the story is true.

According to the below sources, Canadian Forces Base (CFB) Suffield in Alberta was the site where, during WWII, Canada used mustard gas against thousands of their own soldiers so that Canada and Britain could test the effectiveness of their gas-masks (2). The soldiers were all volunteers who were enticed by an extra dollar a day and extra leave, on the condition that they didn't tell anyone what happened to them (1). There was a similar operation going on simultaneously at Porton Down, a weapons testing facility in Britain which has been operational since the Germans first used chemical weapons in WWI (2, 3).

(1) http://www.cbc.ca/news/canada/canadian-war-vets-exposed-to-mustard-gas-receive-compensation-1.515527

(2) https://www.theguardian.com/world/2000/may/06/freedomofinformation.politics

(3) http://www.bbc.com/news/magazine-36606510

RCR Museum Photo + 160 words
(Scroll, left) In the Monarch of the United Kingdom’s crest the words “Dieu et mon Droit” (French for “God and my Right”), reminds of the ancestral cross-over between the French and British people which takes on special meaning on the scroll of a dead Canadian soldier, Canada being the child of these two ancient monarchies. In The first lines of the scroll, all is linked to a greater sense of authority under which it should be a privilege to serve: “King and Country". The scroll then undertakes a poetic and romanticizing tone after “King and Country”, which consoles the family of the fallen soldier, and lets them know that their fallen friend was valued highly by his “King and Country”. The fallen is named at the bottom in conspicuous red: “Serjt. John Carroll/Royal Canadian Regt.”, which both allows the name to stand on its own in honour and suggests that the above may have been printed en masse and the names added later.