Barefoot Bushcraft & Archery https://barefootbushcraft.com/ Archery - Axe Throwing - Bushcraft and More! Fri, 26 Sep 2025 21:29:41 +0000 en-US hourly 1 https://wordpress.org/?v=6.8.3 https://barefootbushcraft.com/wp-content/uploads/2024/06/final-logo-100x100.png Barefoot Bushcraft & Archery https://barefootbushcraft.com/ 32 32 Amber: The Golden Soul Of The Slavic People https://barefootbushcraft.com/amber-the-golden-soul-of-the-slavic-people/?utm_source=rss&utm_medium=rss&utm_campaign=amber-the-golden-soul-of-the-slavic-people Fri, 26 Sep 2025 21:18:44 +0000 https://barefootbushcraft.com/?p=14312 Amber: The Golden Soul Of The Slavic People

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Amber: The Golden Soul of the Slavic People

Amber, often called the “tears of the sun” or “Baltic gold,” has held a sacred place in the hearts of the Slavic people since time immemorial. To our ancestors, this golden resin was not simply a trade good or an ornament—it was a living relic of the Earth, infused with memory, spirit, and divine power. It bound them to the land, the sea, and the gods, and it continues to connect modern Poles and Slavic peoples to their heritage and homeland.

Amber bead necklace with wolf teeth and wolf skull

The Origins of Amber

Amber is fossilized tree resin, born of ancient pine forests that stood more than 40 million years ago. The Baltic region—stretching along today’s Polish, Lithuanian, Latvian, and Russian coasts—holds the largest and most famous deposits of this golden substance. Waves cast nuggets of it onto the shore after storms, where they glistened like drops of sunlight against the sand.

For the Slavs, who lived in harmony with the rhythms of forest and sea, amber was not a mere mineral. It was alive. It carried within it insects and plant fragments preserved for eternity—tiny worlds sealed away as reminders of the deep time of Earth. When touched, amber grew warm in the hand; when rubbed, it sparked static, like lightning captured in stone. This vitality confirmed its sacred essence.

 

Harvesting the Sunstone

Our ancestors gathered amber in ways that honored its source. After coastal storms, entire families would walk the beaches of the Baltic, scanning the surf for the golden pieces washed ashore. Some amber was pried from river mouths or dredged from shallow waters with nets and rakes. In colder seasons, when the sea froze, hunters would chop through ice to seize amber trapped below.

 

These harvests were not only practical but also spiritual. Elders taught that amber carried the blessing of the gods when found naturally, but misfortune if stolen or hoarded greedily. Thus, rituals often accompanied collection: words of gratitude whispered to the waves, offerings of bread or mead poured into the sea

Amber Harvest on the Baltic Sea 

 

Sacred and Religious Significance

In Slavic spirituality, amber embodied the essence of fire and sunlight. It was linked to Svarog, the celestial smith who kindled the sun’s fire, and to Dazhbog, the radiant sun-giver. Amber was also bound to the goddess of fertility and love, often equated with Lada, whose warmth and beauty mirrored the stone’s glow.

Priests and healers wore amber beads during ceremonies, believing them to protect against evil spirits and illness. Amber smoke, when burned, was said to purify the air, drive away curses, and connect the living to the realm of the ancestors. Mothers tied amber amulets around their children’s necks to ward off disease, and warriors carried pieces of it into battle as charms of protection and courage.

Amber also accompanied the dead. Archaeologists have unearthed countless burial sites where amber beads, pendants, and figurines were laid beside the departed. To the Slavs, amber served as a bridge between worlds—its golden light guiding souls safely into the afterlife.

Amber and Trade: The Amber Road

Beyond its sacred role, amber shaped the destiny of Slavic lands as a sought-after commodity. The so-called Amber Road stretched from the Baltic coast through Central Europe to the Mediterranean. Long before the Roman Empire, merchants carried amber into lands far beyond the Slavic homeland.

Roman chroniclers marveled at the beauty of Baltic amber, which they used in jewelry, medicine, and even in arena spectacles—dusting the ground with powdered amber for fragrance. Through this trade, the Slavs’ homeland became a crossroads of cultures, with amber acting as both currency and cultural ambassador.

A Rodnover Reflection: Amber as Ancestral Memory

To those who walk the Rodnover path today, amber is more than a relic of history. It is a vessel of memory. Within each stone lies a fragment of the ancient forests that once covered our lands. To hold amber is to touch the time before time, when our ancestors first kindled fires beneath the stars and offered prayers to the spirits of oak, birch, and river.

Amber reminds us of the sacred balance: resin that once flowed from wounded trees hardened into eternal stone, teaching that from suffering can emerge beauty and strength. It is a material that unites earth, fire, and water—born in the forest, shaped by time, and delivered by the sea.

The Healing Power of Amber

Among the ancient Slavs of Poland, amber was revered not only as a sacred stone of the gods but also as a vessel of healing. It was believed that amber carried the warmth of the sun within it, able to draw out illness and restore balance to the body. Powdered amber was mixed into tinctures for stomach ailments, while beads worn against the skin were thought to calm the heart and protect against fevers. Mothers often placed small pieces of amber near their children to safeguard them from evil spirits and the wasting sickness. In these practices, amber was more than medicine—it was a living embodiment of health, harmony, and divine blessing, gifted by the Earth and sea to the Slavic people.

 

Modern Uses and Continuity

Even today, amber holds a cherished role in Polish and Slavic culture. In Gdańsk, Poland’s historic center of amber craftsmanship, artisans shape the stone into rosaries, pendants, and intricate carvings that carry both beauty and blessing. Many Poles wear amber jewelry not merely for adornment, but as a link to ancestry and homeland.

Amber is also renowned in folk medicine. Ground into powders, infused into oils, or worn against the skin, it is still believed to ease pain, calm the spirit, and strengthen vitality. The famous “Baltic amber teething necklaces” for children continue an ancient tradition of using amber to protect and heal the young.

Culturally, amber remains a symbol of identity. Polish families pass amber heirlooms from one generation to the next, binding children to the same heritage their grandparents cherished. In this way, amber is not just an ornament but a continuity of blood, soil, and spirit.

Amber as Homeland

For Poles, amber is more than a gemstone—it is Poland itself. Just as the sea casts amber onto the Baltic shore, the homeland casts its memory into the heart of its children, no matter how far they travel. A single bead of amber worn on the chest can remind the Polish emigrant in Chicago, Toronto, or London of the windswept beaches of the Baltic and the prayers of their ancestors.

Amber embodies what it means to belong to the land: a piece of nature made eternal, inseparable from the soil and sea of Poland. It whispers that our roots lie deep, that our culture is as enduring as the fossilized resin, and that, though empires rise and fall, the Slavic spirit remains.

Conclusion

Amber is more than a beautiful stone. To the Slavs, it was the soul of the sun and a sacred bond to gods, ancestors, and homeland. From storm-tossed beaches to burial mounds, from the Amber Road of antiquity to the artisan workshops of modern Gdańsk, amber has carried our people’s memory across centuries.

To touch amber today is to hold the same light our ancestors held in their hands. It is to feel the warmth of the homeland, the continuity of tradition, and the unbroken thread that ties us to the land and spirit of the Slavs.

Sources

 

  • Gimbutas, Marija. The Slavs. Thames and Hudson, 1971.

  • Bliujienė, Audronė. Northern Gold: Amber in Lithuania. Klaipėda University Press, 2011.

  • Kwiatkowska-Kołaczyk, Izabela. “Amber in Polish Culture and History.” Polish Journal of Anthropology, 2019.

  • Filipowiak, Władysław. The Amber Route in Antiquity. National Museum in Szczecin, 1991.

  • Znamenski, Andrei. The Beauty of the Primitive: Shamanism and the Western Imagination. Oxford University Press, 2007.

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]]> Pine Trees: The Ally of the North https://barefootbushcraft.com/pine-trees-the-ally-of-the-north/?utm_source=rss&utm_medium=rss&utm_campaign=pine-trees-the-ally-of-the-north Mon, 28 Jul 2025 01:30:33 +0000 https://barefootbushcraft.com/?p=13993 🌲 Pine: The Ally of the North Among the sprawling wilds of the Canadian north, the pine stands tall—an ever-present companion, a quiet sentinel of the land, and a sacred ally to those who walk in reverence with the natural world. For me, walking barefoot through this land—through snow, stone, and soil—the pine has become […]

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🌲 Pine: The Ally of the North

Among the sprawling wilds of the Canadian north, the pine stands tall—an ever-present companion, a quiet sentinel of the land, and a sacred ally to those who walk in reverence with the natural world. For me, walking barefoot through this land—through snow, stone, and soil—the pine has become more than a tree. It is kin, medicine, and spiritual guide. In the ancient spirit of Rodnovery, the pine is a being of great wisdom, a living pillar between the earth below and the heavens above.

Where others see timber, I see a healer. Where others seek shelter from the wind, I sit with the tree and let it whisper old truths. The pine does not need ceremony to be sacred—its very presence is a rite of remembrance.

🌿 A Northern Companion

Where I live, the white pine dominates the horizon. It grows tall and defiant against the cold, its long, flexible needles catching sunlight even in the deepest winters. It is a tree that survives—no, thrives—in adversity. For those of us who follow the path of the ancestors, this is no coincidence. The white pine is a model for life lived close to the land: resilient, rooted, and always reaching.

Its scent drifts on the wind—a perfume of resin and sap, both ancient and alive. When I breathe in pine, I breathe in the memory of those who walked before me: barefoot hunters, foragers, and forest-dwellers who lived in rhythm with the trees. For them, and for me, pine is not just useful. It is essential.

🍵 Pine as Medicine

Modern science may speak of terpenes and antiseptics, but the old wisdom never needed lab tests to understand the power of pine. Every part of the tree offers healing.

  • Pine needles, steeped into tea, are rich in vitamin C and have kept me warm, clear-headed, and healthy during long, frozen months when wild greens are scarce.

  • The sap, golden and thick like the blood of the tree, is my go-to remedy for cuts, wounds, and blisters. It seals and protects, pulling out infection and calling the skin to close.

  • For foot splits, a common occurrence in the barefoot life, I press the warmed sap into the cracks, letting it harden like natural armor over the wounds.

  • And for that most human of discomforts—chub rub, the rawness between the thighs from long walks and hard work—I blend pine sap with rendered fat or beeswax to create a balm that soothes and heals.

This isn’t alternative medicine. This is ancestral medicine.

🧿 Amber: The Frozen Blood of Pine and Ancestors

Around my neck, I wear amber—not just as decoration, but as a sacred link to both the pine and my ancestors in Poland. Amber is ancient pine resin, fossilized through millennia, hardened by the breath of time and pressure of the earth. It is the gemstone of the Slavs, the tears of the forest, worn by generations before me for protection, clarity, and ancestral connection. When I wear it, I carry the essence of the pine not in a medicine bag but against my very heart. It is a reminder that long before the modern world, my people honoured the forests as kin—and that the spirit of pine flows not just through the trees, but through blood, bone, and memory.

🧝‍♂️ The Barefoot Path

I do not wear shoes. My feet know the earth directly—the frost, the pine needles, the crushed moss and broken stone. It is not a gimmick or a rebellion. It is a return. And in that return, pine has always been there—literally underfoot. Its needles carpet the forest floor, softening my step. Its roots invite rest when I pause beside them. Its scent is the perfume of my path.

White pine bark, ground and mixed with fat, makes a salve for your tender soles. Sap stiffens callouses and shields the skin. Even when my heels crack in winter’s cruel kiss, the pine finds a way to help me walk again.

In my belief system, Rodnovery, we walk in harmony with the land, not above it. To walk barefoot is to accept the truth: the world does not belong to us. We belong to the world. And in that truth, the pine and I are kin.

🌀 Spirit of the Pine

Beyond its bodily gifts, pine is a spiritual guide. In the lore of our ancestors, tall trees were often seen as World Trees—living bridges that connect the underworld, middle world, and upper world. Among these, the pine holds a special place. Evergreen and unyielding, it is a symbol of eternal life, of constancy in a world that is always changing.

When I sit beneath the pine, especially during snowfall, I enter a space between worlds. The hush of the forest, the whisper of wind through the needles—it is not silence. It is conversation. It is remembrance. I hear the voice of the land, of the ancestors, and of the unseen.

Pine needles burn clean in a sacred fire. The smoke is clarifying—not just to the lungs, but to the spirit. It clears space. It anchors the soul. I often gather fallen boughs to hang over thresholds, as our ancestors did, for protection, clarity, and spiritual hygiene.

In dreams, the pine has appeared to me as a tall, cloaked figure with branches for hair and a resin-heart that beats in rhythm with the land. It teaches stillness, endurance, and patience. It teaches that to stand tall, one must be deeply rooted.

🔥 Rituals of the Pine

I don’t have specific celebrations, rituals, or rites to honour this ally. Sometimes, a simple touch of the bark, or brush of the long soft needles on my face with a deep inhalation and whisper of  “thank you” is enough. But I also leave offerings at the base of certain trees—bits of bread, a drop of honey, a strand of my hair. I burn pine pitch on coals during meditations. I craft tools from fallen pine branches, or carve runes into bark and return them to the land.

These are not acts of worship. They are acts of relationship.

🌍 Pine in the Web of Life

It’s easy to forget in our modern world that trees are not scenery—they are living, aware beings. The pine speaks to the wind. It shares warnings through its mycelial root systems. It weathers storms not in solitude, but in communion.

When I harvest from the pine, I do so gently, never stripping the bark or cutting live branches. I ask. I listen. And in return, the pine gives freely.

That is how it has always been. A balance of need and respect. A gift exchange between human and tree.

🐾 Conclusion: Pine is Kin

To walk barefoot in the north is to walk among the pine. To live as I do—close to the land, attentive to its rhythms—is to live with pine not as a resource, but as kin.

In Rodnovery, we remember that the world is animate. It breathes. It speaks. And among its many voices, the voice of pine is one of the strongest. It is medicine, memory, and mentor. It is a guardian of both the body and the spirit.

So the next time you find yourself in the woods, take a moment to sit beneath a white pine. Breathe in its scent. Touch its bark. Listen. There is wisdom in the wind, and the pine is always willing to share it.

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]]> Is Summer Time The best time to try archery? https://barefootbushcraft.com/is-summer-time-the-best-time-to-try-archery/?utm_source=rss&utm_medium=rss&utm_campaign=is-summer-time-the-best-time-to-try-archery Thu, 29 May 2025 21:56:23 +0000 https://barefootbushcraft.com/?p=13855 Summer is the best time of year to try archery at Barefoot Bushcraft in Fonthill, Ontario!

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Is Summer Time The best time to try archery?

Why Summer is the Perfect Time to Try Archery at Barefoot Bushcraft in Fonthill, Ontario

When the days are long, the air is warm, and nature is in full bloom, there’s no better time to step outside and try something new. At Barefoot Bushcraft in Fonthill, Ontario, summer is one of the absolute best seasons to dive into the timeless skill of archery. Whether you’re looking to connect with nature, experience a new adventure, or simply enjoy a fun day outdoors with friends or family, our archery experience is the perfect summer activity for all ages.

archery lessons Niagara at Barefoot Bushcraft

The Beauty of Outdoor Archery in Summer

Summer in the Niagara Region brings ideal weather for outdoor activities. With lush green surroundings, the gentle rustling of trees, and the warm breeze on your skin, our outdoor archery range offers a peaceful yet exciting environment to try something ancient and powerful. Unlike indoor ranges, shooting outdoors provides a more natural experience that connects you with the rhythm of the Earth—something we value deeply at Barefoot Bushcraft.

 

And for the true earth warriors? You’re welcome to kick off your shoes and go barefoot! There’s something grounding and primal about feeling the earth beneath your feet as you take aim, breathe in the summer air, and release the string. It’s not just archery; it’s an immersive experience in nature.

Perfect for Beginners of All Ages

Never held a bow before? No problem. At Barefoot Bushcraft, we specialize in teaching beginners. Our friendly and knowledgeable instructors guide you through every step of the process—from how to properly stand, hold the bow, nock an arrow, draw, and release. Safety is always our top priority, and we’ll also show you how to be mindful and respectful of the equipment, yourself, and others.

We cover all the important safety rules, including how to safely hang up your bow when you’re done, keep your distance from the range when others are shooting, and maintain proper posture to avoid injury. Our sessions are structured to be welcoming, supportive, and most of all—fun!

All Equipment Provided

One of the best parts of trying archery at Barefoot Bushcraft is that we provide everything you need. You don’t have to invest in expensive equipment or figure out what to bring. We supply high-quality recurve bows, arrows, and targets—everything needed for a safe and successful archery experience. All you need to bring is your enthusiasm, a willingness to learn, and a pair of sturdy feet (or not, if you’re feeling adventurous and want to go barefoot!).

Affordable, Accessible, and Family-Friendly

We believe in making archery accessible to as many people as possible. That’s why we keep our pricing affordable: just $35 per person, or $25 for kids under 13. Whether you’re a solo adventurer, a family looking for a unique day out, or a group of friends seeking a new activity, we’re ready to welcome you.

Free parking is available on-site, so you don’t have to worry about city hassles or additional costs. Just show up, park, and start your journey into the world of archery.

Make Memories That Last a Lifetime

There’s something incredibly rewarding about hitting a target for the first time, or watching your child beam with pride as they draw back the bow and let their first arrow fly. Archery teaches patience, focus, discipline, and self-confidence—and these are traits that benefit people of all ages.

For families, it’s a chance to bond over a shared experience and try something out of the ordinary. For couples, it’s a unique and active date idea. For individuals, it’s a way to build new skills and embrace personal growth. Plus, the great outdoors provides the perfect backdrop for unforgettable summer memories.

More Than Just Archery

Barefoot Bushcraft is more than just an archery range—it’s a hub for outdoor education and adventure. We also offer knife and axe throwing, wilderness survival courses, and bushcraft instruction. Our location in Fonthill is a natural oasis, offering a peaceful escape from the bustle of daily life and a chance to reconnect with your primal instincts.

If you love the idea of stepping away from screens, breathing fresh air, and learning traditional skills in a fun and welcoming environment, then our archery sessions are the perfect place to start.

Book Your Summer Archery Experience Today

Summer is short, and opportunities for outdoor fun can slip away if you don’t seize them. Don’t miss your chance to try archery this season at Barefoot Bushcraft. With expert instructors, all equipment provided, and a beautiful natural setting, there’s truly no better time to take aim and discover the joy of archery.

Sessions are available daily, but space can fill up fast—especially on weekends—so we recommend booking in advance. You can find more details and reserve your spot at www.barefootbushcraft.com.

Whether you’re looking to hit the bullseye or just try something new in a supportive and earthy environment, we’d love to welcome you to the range this summer.

Barefoot Bushcraft
Fonthill, Ontario
🌿 $35 per person / $25 under 13
🎯 All equipment provided
🚗 Free parking
🦶 Barefoot-friendly!
📍 Book now at www.barefootbushcraft.com

Make this summer one to remember—grab a bow, take aim, and feel the freedom of archery in the great outdoors!

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]]> How Much Does Archery Training Cost? A Guide for Niagara, St. Catharines, Niagara Falls, and Surrounding Areas https://barefootbushcraft.com/archery-training-niagara-st-catharines-niagara-falls/?utm_source=rss&utm_medium=rss&utm_campaign=archery-training-niagara-st-catharines-niagara-falls Wed, 14 May 2025 19:02:44 +0000 https://barefootbushcraft.com/?p=13842 How Much Does Archery Training Cost? A Guide for Niagara, St. Catharines, Niagara Falls, and Surrounding Areas           Archery is a timeless skill that combines precision, patience, and focus — and it’s more accessible than many people think. Whether you’re a complete beginner or looking to sharpen your aim, archery training […]

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How Much Does Archery Training Cost? A Guide for Niagara, St. Catharines, Niagara Falls, and Surrounding Areas

 
 
 
 
 

Two barefoot women standing happily in front of their bullseye

Archery is a timeless skill that combines precision, patience, and focus — and it’s more accessible than many people think. Whether you’re a complete beginner or looking to sharpen your aim, archery training in the Niagara region is both affordable and fun. At Barefoot Bushcraft, we specialize in outdoor adventure education, and archery is one of our most popular offerings. So, how much does archery training actually cost in Niagara, St. Catharines, Niagara Falls, and surrounding areas?

Barefoot Bushcraft Archery Pricing

At Barefoot Bushcraft, we believe in making archery training affordable and family-friendly. Our standard rate is $35.00 per person, per hour. This fee includes:

  • All necessary equipment (bows, arrows, safety gear)

  • One-on-one instruction or small group guidance

  • Access to our outdoor archery range

  • A fun, safe, and educational experience

We welcome archers of all skill levels, from curious beginners to more experienced shooters looking to refine their technique.

Group and Family Rates

Many visitors to our Fonthill-based facility (just a short drive from Niagara Falls, St. Catharines, and Welland) choose to book as a family or group. This makes archery not only more fun but also more affordable when you share the experience. Group sessions are also ideal for birthday parties, corporate team-building, homeschool groups, and more.

Seasonal Discounts and Events

While we operate year-round (weather permitting), the most popular time for archery training is during the spring and summer months. However, we often offer seasonal specials and group discounts, especially during school breaks and long weekends. Follow us on Facebook and Instagram to stay updated on current promotions.

What’s Included in Archery Training?

Unlike traditional indoor facilities, our 100% outdoor range offers a more immersive, nature-based experience. You’ll learn:

  • Proper stance and posture

  • Safety techniques and range rules

  • How to aim, draw, and release

  • Equipment handling and maintenance basics

All of this is taught in a relaxed and friendly environment, surrounded by trees and fresh air — a great alternative to screen time or indoor activities.

Why Choose Archery in the Niagara Region?

The Niagara region, including St. Catharines, Niagara Falls, Welland, and Pelham, is home to some of Ontario’s most beautiful natural settings. Barefoot Bushcraft takes full advantage of this by offering outdoor archery experiences that go beyond the basics. Whether you’re visiting Niagara on vacation or live nearby, an hour of archery training is a memorable and enriching way to spend your day.

Booking Your Archery Session

Booking is easy and can be done online at www.barefootbushcraft.com/archery. We’re open Friday through Monday, from 11am to dusk, and appointments are required to ensure a personalized experience.

Whether you’re from Niagara Falls, St. Catharines, or anywhere in the surrounding areas, archery training at Barefoot Bushcraft is just $35/hour — a small price for big fun, new skills, and fresh air. Come join us, and discover why so many locals and tourists alike are aiming for adventure at Barefoot Bushcraft.

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]]> Pocket Hand Warmers For Survival https://barefootbushcraft.com/pocket-hand-warmers/?utm_source=rss&utm_medium=rss&utm_campaign=pocket-hand-warmers Sat, 18 Jan 2025 15:25:59 +0000 https://barefootbushcraft.com/?p=13016 In the world of outdoor survival and bushcraft, preparation is key. Among the myriad of tools...

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Pocket Hand Warmers For Survival

Pocket Hand Warmers For Survival

In the world of outdoor survival and bushcraft, preparation is key. Among the myriad of tools and gadgets one might consider for their kit, hand warmers often fly under the radar. Yet, these small, unassuming packets can be pivotal in scenarios where warmth can mean the difference between comfort and hypothermia. Here’s a deep dive into how these devices work and why they should be a staple in every survival or bushcraft kit, even in seemingly warm weather.

How Do Air-Activated Hand Warmers Work?

At the heart of an air-activated hand warmer is a simple yet effective chemical reaction. Each warmer contains a mixture of ingredients, primarily iron powder, water, salt, activated carbon, and vermiculite or wood powder. Here’s a step-by-step breakdown of the process:

  1. Oxygen Activation: Once you remove the hand warmer from its airtight packaging, oxygen from the air begins to seep into the packet.
  2. Oxidation of Iron: The iron within the warmer oxidizes, or rusts, in the presence of oxygen. This exothermic reaction (which means it releases heat) is facilitated by the salt, which acts as an electrolyte, speeding up the rusting process.
  3. Heat Generation: The oxidation of iron produces heat. Activated carbon helps to distribute this heat evenly throughout the packet, while the water maintains the necessary moisture for the reaction. Vermiculite or wood powder adds bulk, helping to manage the reaction rate and absorb some of the byproducts like moisture.
  4. Controlled Reaction: The materials are carefully balanced so that the reaction rate is controlled, providing warmth for several hours, typically around 4 to 10 hours depending on the brand and size.
This reaction is safe, as the byproducts are simply iron oxide (rust), which is non-toxic.

Why Include Hand Warmers in Your Survival Kit?

1. Lightweight and Compact:

  • Hand warmers are incredibly light, often weighing less than an ounce each. This makes them ideal for those who need to keep their gear minimal due to weight restrictions or the physical demands of travel.

2. Inexpensive:

  • Compared to other heat sources, hand warmers are very cost-effective. You can buy them in bulk for just a few dollars per pack, making them accessible for anyone building a survival kit on a budget.

3. Easy to Use:

  • No special skills or equipment are needed. Just open the packet and expose it to air. There’s no need for fire, matches, or fuel, which can be scarce or risky in certain survival situations.

4. Versatility in Temperature Management:

  • Even in warm climates, nights can get chilly, especially at higher altitudes or during unexpected weather changes. Hand warmers can help maintain body temperature, preventing hypothermia.

5. Emergency Situations Where Fire is Not Possible:

  • If you’re in a situation where starting a fire could be dangerous (due to high winds, proximity to flammable surroundings, or simply lacking dry materials), hand warmers provide an alternative heat source. They’re also invaluable in wet conditions where starting a fire might be nearly impossible.

6. First Aid Applications:

  • Beyond just keeping hands warm, these packets can be used to gently warm cold extremities, treat minor frostbite, or warm up hypothermic individuals. Hold them on your inner thigh to keep the blood warm running through your large femoral arteries. They can also be used to keep medical supplies at a warmer temperature if necessary.

7. Psychological Comfort:

  • In survival scenarios, maintaining morale is crucial. The comfort of warmth can significantly boost one’s mental state, providing a small but significant sense of normalcy and security.

8. Extended Uses:

  • Hand warmers aren’t just for hands. Place them in sleeping bags, boots, or against the body under clothing to distribute warmth. They can also keep small electronic devices like phones from getting too cold, which in some cases could save battery life.

 

While  hand warmers might seem like a minor component of gear, their utility, simplicity, and effectiveness in a survival or bushcraft context cannot be overstated. They are a testament to the idea that sometimes, the simplest tools are the most indispensable. Whether you’re facing an unexpected cold snap in a warm region or dealing with a dire situation where traditional warming methods are unavailable, these hand warmers could be your lifeline. Their small size, negligible weight, and low cost make them an easy addition to any kit, ensuring you have one less thing to worry about in the vast unpredictability of the outdoors. Remember, survival is not just about enduring – it’s about thriving, and sometimes, it’s the small tools that make the biggest difference.
 

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]]> The HBC Point Blanket: a Canadian icon https://barefootbushcraft.com/the-hbc-point-blanket-a-canadian-icon/?utm_source=rss&utm_medium=rss&utm_campaign=the-hbc-point-blanket-a-canadian-icon Fri, 09 Feb 2024 06:02:49 +0000 https://barefootbushcraft.com/?p=3042 The HBC Point Blanket: a Canadian icon and a symbol of colonialism - With a colonial history that dates back more than 350 years, HBC has a responsibility to acknowledge and confront its past, and raise up multiple voices and perspectives in the telling of its history.

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The HBC Point Blanket: a Canadian icon

The HBC Point Blanket: a Canadian icon and a symbol of colonialism

With a colonial history that dates back more than 350 years, HBC has a responsibility to acknowledge and confront its past, and raise up multiple voices and perspectives in the telling of its history.

The HBC Point Blanket has been called many things throughout its history: an essential trade item, an enduring emblem of Canada, a carrier of disease, and a symbol of colonialism. Fact and fiction are woven into our understanding of the blanket’s history. This space begins to unpack and acknowledge the many layers of symbolism the blanket embodies in history, art, pop culture, and commerce.

Like many other material items from the fur trade era, blankets are multivocal, carrying multiple meanings that overlap, and at times conflict, with one another. The stories we tell about blankets are often shared, entangled, and contested. The connections many have to HBC Point Blankets are both deeply personal and political. For some, they elicit fond childhood memories or are embedded in family histories, while for others, they are hurtful reminders of the enduring impact of colonialism and systemic racism.

Men in early Canada surrounded by Hudsons Bay Blankets
Blankets and disease are intertwined in Indigenous art and oral history. Although there is no evidence that HBC Point Blankets were used to intentionally spread smallpox, there is no question that Hudson’s Bay Company played a defining role in the colonization of Canada and that its presence in North America contributed to the devastating spread of disease among Indigenous communities.
We aim to give voice to all blanket stories, and this space will evolve and grow as more perspectives are included. New interpretations not only redefine the blanket’s story, they also encourage us to think about how we understand the fur trade, cultures in contact, or the scope and nuances of HBC’s legacy.

Origins of the HBC Point Blanket

Blankets were already well established as a popular trade item when HBC set off on its first trading expedition into Hudson’s Bay. Europeans interested in obtaining furs had to contend with an Indigenous “buyer’s market” made up of demanding customers that had become experts in the quality of textiles. If the product had imperfections or the colour was unsatisfactory in any way, Indigenous customers would refuse to trade. Indigenous demand for certain goods such as blankets and the strategies they used to obtain a better price for these items shaped the fur trade.

French blankets were initially obtained by HBC to meet Indigenous demand. Eventually, British mills began producing their own blankets and cloth based on French products, but at a lower cost. When trade items didn’t meet expectations, Indigenous consumers expressed their dissatisfaction. Faulty or substandard goods were sent back to London and company employees documented the details of the complaints. In response, the Company made changes and improved the quality of the items. French traders also received complaints noting that the English woolen goods (the very same ones that had been copied) were of superior quality.

As competition between Hudson’s Bay Company and the North West Company intensified and the fur trade made its way into the interior of the continent, complaints related to trade goods also increased. In fact, Indigenous traders were successful in playing both companies against each other in the hopes of lowering the price of goods.

This is when Germain Maugenest entered the scene. Maugenest was an independent fur trader who was heavily in debt to a Montreal fur trade entrepreneur. To escape his dire situation, he joined HBC in 1779. His knowledge of the trade was seen as invaluable, and he was sent to England to meet with HBC’s Board at Hudson’s Bay House in London. There, he delivered his “Proposals of the Terms” under which he would enter into Hudson’s Bay Company’s service. He offered several suggestions for improving the growing inland trade from Fort Albany along the west coast of James Bay. Among his terms was a suggestion that the Company should regularly stock and trade “pointed” blankets. By December 1779, sample blankets were received by the London Committee and an order was issued for 500 pairs of “pointed” blankets; 100 pairs each in 1-, 1.5-, 2-, 2.5-, and 3-point sizes.

The Point System

The “point” system was invented by French weavers in the mid-18th century as a means of indicating the finished overall size (area) of a blanket. The word point derives from the French empointer meaning “to make threaded stitches on cloth.” The number of points on a blanket represents the overall finished size of the blanket, not its value in terms of beaver pelts as is sometimes believed.

Each blanket was graded using a point system. Points were identified by the indigo lines woven into the side of each blanket. A full point measured 4–5.5 inches (10–14 centimetres); a half point measured half that length. The standard measurements for a pair of 1-point blankets was: 2 feet, 8 inches (81 centimetres) wide by 8 feet (2.4 metres) in length; with a weight of 3 pounds, 1 ounce (1.4 kilograms) each. Points ranged from 1 to 6, increasing by halves depending upon the size and weight of the blanket.

Quality in Manufacturing

 
 
 
Originally, the weavers of Witney, Oxfordshire were the principal suppliers of HBC Point Blankets. By the early 19th century, the demand was so high that HBC began ordering blankets from various English weaving companies in Yorkshire including Wormalds and Walkers.
 
In 1982 Hainsworth purchased Wormalds and Walkers, and agreed to be the new custodians and manufacturers of the blanket in order to preserve its existing quality, make, fibre selection and wool sourcing. Hainsworth continues to be HBC’s exclusive partner in manufacturing the Hudson’s Bay Point Blanket. The wool was, and remains, a blend of varieties from Britain and New Zealand, each selected for its special qualities that make the blanket water resistant, soft, warm, and strong.
 
The wool is first dyed before it is spun. It is then air and sun dried to brighten the colours. The blankets are woven 50% larger than their final finished size, before they are put through a milling process, which reduces them to prevent further shrinkage. In addition, the milling prevents the blanket from hardening when exposed to severe climatic conditions.
 

The many uses of the Point Blanket

HBC Point Blankets could offer warmth in more ways than one. In addition to being used as bedding, blankets were turned into long underwear, leggings, socks, pants, mittens, and moccasin liners. They were used as gifts during potlatch ceremonies and as entitlements in treaties; they were also used as sails on sleds and canoes and as saddles on the backs of horses.

They could also be repurposed as sleds, burial shrouds, wading for bullets, and as dog bedding. Most commonly, blankets were transformed into custom, hand-made wrap coats called capotes. These coats have an equally long and interesting history as the HBC Point Blanket. They were worn by First Nations, Métis, French settlers, traders, trappers, and later British settlers throughout the fur trade era.

While most people would fashion capotes from blankets themselves, HBC also sold pre-made capotes as a trade item. The Company employed a tailor in 1706 to construct the capotes and by the late 1700s, tailors were employed at all of HBC’s major posts.

Blankets and blanket coats are considered by historian Cynthia Cooper as “culturally hybrid garments”, as European textiles and tailoring techniques collided with Indigenous craft traditions, dress and functions. The blanket coat, and what it represented, also evolved in different ways as HBC turned its attention from the fur trade to retail at the turn of the twentieth century.
Wolfmaan wearing a Hudons Bay Blanket Capote Coat
Woman wearing a Hudsons Bay Blanket made into a coat

Popular Colours

A variety of factors influenced the availability and preference for specific blanket colours throughout the fur trade. When Hudson’s Bay Point Blankets became a regular trade good in 1780, the standard colourways available were plain white, scarlet (red), green, and blue, with single headings in black (or more often indigos) at each end.

White was the most common colour with bars in indigo, red, or blue. Some believe that many Indigenous Peoples preferred white blankets for camouflage purposes in the winter. There is some evidence that among the coastal communities, the Tsimshian and Tlingit preferred deep blue, while the Kwakiutl (Kwakwaka’wakw) and Nuu-Chah-Nulth preferred green. Some communities of Coast and Interior Salish preferred red. Some believe that specific colours may have been popular because of their significance to Indigenous cultures and communities, such as those associated with the directions of the wind or the medicine wheel. Some research, however, suggests that colours used in blankets were a reflection of regional preference and availability at trading posts. For instance, the white blanket was popular at Fort Edmonton, while a green blanket was popular in Vancouver.

Preferences could also change, as ethnographer Aurel Krause noted as he spent the winter of 1881-2 with the Tlingit on the Northwest Coast:

A woolen blanket now is the most indispensable piece of clothing of an Indian. It is thrown loosely over the shoulder and worn in a toga like fashion. Blankets of blue and white are preferred (among the Tlingit) but even here fashion changes, much to the chagrin of the traders.

1952 Hudsons Bay Blanket Advertisement

The multistripe HBC Point Blanket pattern was introduced at the end of the 18th century. In fact, the earliest reference to the multistripe pattern is from a 1798 order from HBC’s London Headquarters to Thomas Empson of Witney for “30 pairs of 3 points to be striped with four colours (red, blue, green, yellow) according to your judgment.” The modern “order” of the stripes — green, red, yellow, and indigo — was not standardized until the mid- to late 19th century.

Although some sources suggest there is some meaning to the stripe colours or order, the truth is that nothing intentional is, or was, meant by the design. The four traditional colours — green, red, yellow, and indigo — were simply colours that were popular and easily produced using good colourfast dyes at the time that the multistripe blanket was introduced around 1800.

A “Canadian icon”

Inspired by the settler stories of early exploration in the company’s past, the blanket and blanket coat took on a new meaning for the modern adventurer, athlete, and home decorator in the 1920s.

“Best for Home – Camp – Trail” proclaimed print advertisements, evidence of a transition from a fur trading and company store in small towns to an urban retail presence. The blanket’s story shifted from the romanticism of the fur trade to that of a popular Canadian product used universally from coast to coast, and having stood the test of time. In 1935, Douglas Mackay, editor of The Beaver, then an HBC publication, confidently asserted that it is the blanket’s reputation, not advertisement, that is the cause of the blanket’s impressive sales, and that “in the

Ski lodges of the Laurentians, in the fishing camps of the Maritime Provinces and in the big game expeditions into the Rockies, you will see their colours glowing.”

Hudsons Bay Blanket Display Window

The multistripe, the most popular blanket sold, also became synonymous with Canada on the global stage. The introduction in 1922 of outerwear made from the blanket increased the audience for the multistripe pattern. The use of striped blanket coats by Canadian teams at a number of Winter Olympics strengthened the connection between the HBC stripes and Canada. This led HBC to use the multistripe in advertising as a kind of corporate branding. In the second half of the 20th century, Indigenous artists began incorporating the HBC Point Blanket into their work as a symbol of colonialism and disease.

Although there is no documented evidence that HBC used blankets to intentionally infect Indigenous Peoples with smallpox, there is no question that the presence of HBC in North America, fur trade networks, and the boat brigades that travelled through them, contributed to the spread of disease. Waves of epidemics were devastating on Indigenous Peoples, families, communities, as well as on their cultural, political and economic structures. HBC attempted to provide medical care and assistance to the sick, and put in place preventative measures to stop infectious diseases, the most successful being a vaccination campaign during the smallpox epidemic of the 1830s.

It was to the Company’s advantage to put these measures in place, as those affected were both essential suppliers and customers. These strategies, however, could not begin to counter the overall impact of disease on Indigenous populations in North America. In 2022, Hudson’s Bay Foundation and the Gord Downie and Chanie Wenjack Fund partnered to launch Oshki Wupoowane | The Blanket Fund. On September 30 of that year it was announced that moving forward, 100% of net proceeds from the sale of all HBC Point Blankets would go to Indigenous Peoples.

Further Reading

Learn more about the HBC Point Blanket’s history and symbolism:

Original Article: The HBC Point Blanket: a Canadian icon and a symbol of colonialism

What can the Hudson’s Bay Point Blanket symbolize for Indigenous Peoples in the Canadian Prairies?

In this personal account first published in the Canadian Art magazine in 2017, Métis author Chelsea Vowel explores the complex relationship Indigenous Peoples have with the multistripe Point Blanket, and, through her own experience, what the blanket can represent for family, community and culture.

What is the history of the HBC blanket coat?

Although HBC did not introduce its first commercial Hudson’s Bay Point Blanket Coat until 1922, Indigenous Peoples, fur traders, and voyageurs had already been styling Hudson’s Bay Point Blankets into coats for nearly 200 years. Learn more about this history and see images of the many styles of coats in this HBC Heritage article.

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]]> Heyday of the Hawken Rifle https://barefootbushcraft.com/heyday-of-the-hawken-rifle/?utm_source=rss&utm_medium=rss&utm_campaign=heyday-of-the-hawken-rifle Mon, 26 Jun 2023 08:09:37 +0000 https://barefootbushcraft.com/?p=3183 THE BIRTH OF A LEGEND Heyday of the Hawken Rifle Ironically, the popularity of the Hawken rifle, well after the fur trade had declined, may have been the inspiration for its legend as “the mountain man’s choice”. The beginning of the legend can be traced to George Ruxton’s novel Life in the Far West, which […]

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Heyday of the Hawken Rifle

THE BIRTH OF A LEGEND

Heyday of the Hawken Rifle

Ironically, the popularity of the Hawken rifle, well after the fur trade had declined, may have been the inspiration for its legend as “the mountain man’s choice”. The beginning of the legend can be traced to George Ruxton’s novel Life in the Far West, which was published in serial form in 1848 and book form in 1849. Ruxton has his hero, La Bonte, purchasing a Hawken rifle in 1825.

Other authors and editors in the 1850’s, such as Lewis Garrard in Wah-to-yah and the Taos Trail (1850), Lieutenant George Brewerton in a series of articles for Harper’s New Monthly Magazine (1854-1862), and Dr. DeWitt C. Petters who had Kit Carson’s autobiography expanded and published in 1958-59, embellished the legend of the fur trapper and his Hawken in their writings. By the time that Sam Hawken was interviewed for an article in the Missouri Democrat in 1882, it was claimed that, “Fifty years ago the man who went West was not equipped unless he carried a Hawkins Rocky Mountain Rifle.”

The legend was kept alive by Horace Kephart when he published his first article on the Hawken rifle in 1896 and later articles in the 1920’s. James E. Serven wrote several articles on Hawken rifles in the late 1940’s and 1950’s that continued to perpetuate the legend. Next to pick up the banner was John Barsotti in 1954. Charles E. Hanson, Jr. sparked renewed interest in Hawken rifles with publication of his book, The Plains Rifle, in 1960 with statements like, “Together they [Jacob and Samual Hawken] eventually developed a reputation for the best in ‘Mountain Rifles’ that was never approached by any other maker.”

 

Hanson cites Ruxton, Kephart, Barsotti, and Serven frequently as sources for statements such as, “Many old long rifles were shortened and rebuilt for these lusty customers, but gradually new rifles from Jake’s shop took their places. In addition the Hawken shop began to furnish all the guns for the Missouri Fur Company.” The snow ball really got rolling by the time John D. Baird first published his series of articles entitled “Hawken Rifles, The Mountain Man’s Choice” beginning in February 1967 issue of Muzzle Blast magazine. The series was first published in book form as Hawken Rifles: The Mountain Man’s Choice in 1968 and had many additional printings in the 1970’s. Baird was heavily influenced by the writings of James Serven, Ned Roberts, John Barsotti, and especially Charles E. Hanson, Jr. The legend of the Hawken rifle had fully matured with Baird’s book.

THE BLACK POWDER RESURGENCE

Even though muzzleloaders and black powder shooting continued to be common well into the 20th century in certain parts of the country such as the Appalachia Mountains, and saw a small revival with the formation of the National Muzzle Loading Rifle Association (NMLRA) in 1933, it was the Civil War Centennial that sparked a renewed national interest in black powder arms. In addition to the Civil War reenactments, other groups were formed that focused on specific periods in US history.

These included the Colonial Period with emphasis on the French and Indian War and the War for Independence as well as the Rocky Mountain Fur Trade Era. All across the country, but particularly in the West, interest in the Fur Trade, Mountain Men, and pre-1840 rendezvous reenactments coincided with a growing interest in the Hawken. The beginning of the second Heyday of the Hawken is easily marked by the publication of Baird’s two books (1968 and 1971) and the introduction of Thompson Center’s so called Hawken rifle in 1970. What began as a strong interest in the Hawken became a craze after the release of the film, Jeremiah Johnson, in 1972.

His name was Jeremiah Johnson, and they say he wanted to be a mountain man. The story goes that he was a man of proper wit and adventurous spirit, suited to the mountains. Nobody knows whereabouts he come from and don’t seem to matter much. He was a young man and ghosty stories about the tall hills didn’t scare him none. He was looking for a Hawken gun, .50 caliber or better. He settled for a .30, but damn, it was a genuine Hawken, and you couldn’t go no better.

It was a perfect storm of the resurgence in black powder shooting, rediscovery of the Fur Trade era, a book, a movie, and a legend about a rifle that had been fermenting for 150 years. Early enthusiasts were able to cobble together components to custom build Hawken rifles in the 1960’s from parts supplied by the likes of Bill Large, Bob Roller, Wes Kindig, and Harold Robbins. Here are ads from some early 1965 issues of Muzzle Blasts to illustrate what was available in the mid-60’s.
January 1965 Muzzle Blasts
January 1965 Muzzle Blasts
April 1965 Muzzle Blasts
A person could order their barrel from Large; get their stock, a Roller lock, and most of the furniture from Kindig’s Log Cabin Shop; and get a set of blue prints from John Baird. But that still left some critical parts such as breech & tang and triggers to be sourced elsewhere or made by hand. As the demand for component parts increased, people stepped in to satisfy that demand such as Lee Paul of Yreka, California, and Bud Brown of Lodi, Ohio. Lee Paul offered a full set of parts and even finished rifles in the late 1960’s and early 70’s. Bud Brown through his Cherry Corners Mfg. Co. began by offering a Hawken lock by 1970 and ended up supplying a complete Hawken kit by 1974.
September 1974 Muzzle Blasts
For a while, Ohio was at the epicenter for the coming Hawken craze. Bill Large was located there and both Wes Kindig’s Log Cabin Sport Shop and Bud Brown’s Cherry Corners Mfg. Co. were located in Lodi, Ohio. But the story would soon be moving west.

THE FIRST SEMI-CUSTOM, SEMI-PRODUCTION HAWKEN RIFLE

At the beginning of the second Heyday of the Hawken, the person that wanted a Hawken had three choices
  1. Buy something Thompson Center called a Hawken but more closely resembled a Dimick or a California rifle of the 1850-60’s.
  2. Pay a custom builder to make a more authentic but expensive custom Hawken.
  3. Buy the parts and attempt to build as near an authentic Hawken as their research and abilities allowed.
A couple of guys in Utah had a different idea. In March of 1972, they formed a company called Green River Rifle Works in their hometown of Roosevelt. Working out of one of their garages, they started out making a replica half stock Leman trade rifle. This rifle was easier to build, and one they chose to cut their teeth on, but all the while they planned on making an authentic Hawken rifle using some production line techniques that would produce a semi-custom rifle more people could afford. They introduced the GRRW Hawken in 1973, just as the craze was building steam. The first 30 or so were more experimental in their architecture and quality as they tried different component parts and manufacturing techniques. By serial number 40, they had expanded their shop, hired more workers, and standardized component parts. GRRW developed a set pattern that used a William Morgan lock (the one with cast-in engraving and “J&S Hawken” on the lock plate), a Douglas barrel, a Cherry Corners breech and tang, and most often Cherry Corners triggers, butt plate, and trigger guard. To ensure fewer rejects and speed manufacturing, they used a router to form the ramrod channel in the forearm, which was safer than drilling the ramrod hole full length and risk the bit wondering up, down, or to the side. Small parts were made in their own machine shop such as rear sights, thimbles, barrel wedges and staples, and a two-piece, handmade nose cap that was very similar to some found on original J&S Hawken and S Hawken marked rifles.
Prototype GRRW Hawken Rifle 1970, courtesy Dr. Gary White
The GRRW Hawken rifle was well received in the market, and they soon found that the demand for the Hawken and Leman Trade Rifle exceeded their supply chain, particularly for barrels. In 1974, they started making their own barrels, and quickly developed a product line for just the barrels. The GRRW machine shop produced the barrels, assembled locks and triggers from parts kits, fabricated the small metal parts, and fitted breech plugs, underribs, thimbles, and staples. Stocks were rough shaped on stock duplicators and skilled craftsmen stocked the rifles, inletting all the parts in the stock and performing final shaping. The assembled rifles were next sent to the finishing rooms for final sanding, stain and hand rubbed oil finishes were applied to the stocks while the steel parts received a browned finish and brass parts were polished. This quasi-assembly line resulted in a semi-custom rifle. GRRW continued to improve their manufacturing techniques in an attempt to stay ahead of inflation while steadily improving the quality of the finished product.

THE COMPETITION

GRRW’s success prompted others to enter the market. Green River Forge was the first with a replica of a Northwest trade gun in 1974. Sharon Rifle Barrel Co. soon followed, first with muzzleloader barrels in 1974, then a Hawken kit in 1976. Ithaca Gun Co. decided to enter the black powder gun market, purchased Cherry Corners Mfg. Co. in 1976, and began producing the Ithaca Hawken at the beginning of 1977. Mountain Arms, later to become Ozark Mountain Arms, was next to enter the market in 1977 with a copy of a copy of one of the Hawken rifles in Art Ressel’s collection. Art Ressel had opened The Hawken Shop a few years earlier as a muzzleloader store, but it wasn’t until 1977 that he began offering parts for a Hawken rifle that were cast from originals in his collection. The Italian company, A. Uberti & Co., and Leonard Allen’s Western Arms Corp worked together to bring to market the Santa Fe Hawken rifle in 1979. Uberti’s Hawken was clearly the most successful, selling as many as 10,000 finished rifles and kits, and lasting into the early 2000’s.

Sharon Rifle Barrel Co

Sharon Rifle Barrel Co. began producing quality muzzleloader barrels around 1974 and started making Hawken kits in 1976. Sharon offered a half stock and a full stock Hawken along with a smooth bore English fowling piece and a less common trade rifle. Sharon’s Hawken kits were well received in the marketplace, helped by the positive reputation their barrels had established. As happened to many companies in the late 1970’s and early 1980’s, Sharon Rifle Barrel Co. encountered financial difficulties caused by the multiple economic recessions and double digit inflation and closed in 1978. Sharon’s early ads claimed they made their own parts. This appears to be true of some of the component parts, but the locks and triggers were from L&R and carried the L&R stamp on the inside of the lock plate. The breech plug & tang, ramrod thimbles, particularly the lower entry pipe, barrel wedge escutcheons, and butt plate are unique to the Sharon kits and likely of their own design and/or manufacture. The shape of the snail on the breech plug is unique to Sharon, and so distinctive that it easily identifies a rifle as a likely Sharon kit.
Sharon halfstock Hawken distinctive snail and L&R lock
The lower entry pipe is another distinguishing feature, but it may not be obvious on a finished rifle. The entry pipe is a cast piece that does not have the traditional skirt. The front pipe section and the rear skirt section were cast as one solid piece with tapered sides to facilitate inletting into the stock. A hole was drilled through this solid piece for the ramrod. It was probably designed this way to make it easier to pre-inlet the stock as well as making it easier for less experienced builders to properly inlet. The full stock Hawken kit came with a flat-to-wrist trigger guard. The breech bolster had the same unique snail shape as the half stock, but it was a fixed patent breech rather than a hooked one. The lock and triggers were the same on the full stock and half stock.
Sharon fullstock Hawken distinctive snail and L&R lock
Sharon finished a few rifles in their factory for sale, but mostly sold the kits. The Sharon kits, in the hands of a skilled builder, could be made into a respectable Hawken replica. The classic lines were there. The components were quality. The barrels had a good reputation for accuracy and are still sought after today. They could be made to represent either an early pattern J&S Hawken or a later Sam Hawken pattern. The inventory of Sharon Hawken kits were likely sold during the bankruptcy proceedings for a company called Old West Arms in Lakewood, CO continued to sell Sharon kits for a couple years after Sharon went out of business. The barrel making equipment went to a separate company, also located in Colorado, but this time in Colorado Springs, called Hayden-Holmes. It lasted less than a year before it went bankrupt. Sharon’s impact in the market is disproportionate to their time on the market. Their actual production run was less than two years with enough inventory built up at the time the company went under that another company was able to continue sales post-bankruptcy for another year or two. This speaks well to their quality and desirability. For more detail on the history of Sharon Rifle Barrel Co. and their guns, go here.

The Hawken Shop

Art Ressel of St. Louis, had acquired some of the equipment of the original Hawken shop from J. P. Gemmer’s descendants as well as collected several original Hawken rifles. Ressel opened The Hawken Shop in St. Louis and started offering Hawken parts such butt plate, triggers, trigger guard, nose cap, hammer, and entry pipe that were cast from a couple of his original Hawken rifles in 1977. By 1980, Ressel had assembled a complete parts set or kit for a late Sam Hawken rifle. The kit included a lock built with his own lost-wax casting of an original T. Gibbon lock plate and internals assembled by noted locksmiths Bob Roller, Ron Long, and Al Shillinger as well as a barrel from Bill Large. In the early 1980’s, The Hawken Shop sold a few assembled rifles built by professional riflesmiths, but as custom rifles, they were twice the cost of a GRRW Hawken and had limited sales. The Hawken Shop rifles were arguably the most authentic Hawken rifles available in the 1980’s as their key component parts were cast from originals. Quality came at a high price and apparently few kits were sold and even fewer finished rifles. For personal reasons, Art Ressel had to close The Hawken Shop, and it was placed on the market for sale in 1987. Greg Roberts and Claudette Greene purchased “The Hawken Shop” from Art Ressel in December of 1990 and relocated the entire shop to their group of family owned businesses in Oak Harbor, WA. The Oak Harbor Hawken Shop still offers Art Ressel’s Hawken rifle kit using his original castings. It is still the most expensive Hawken kit on the market.
Hawken Kit from The Hawken Shop in Oak Harbor, WA
For more detail on the history of Art Ressel’s The Hawken Shop and their guns, go here.

Ozark Mountain Arms

A company called Mountain Arms (later Ozark Mountain Arms) also tried their hands at producing an affordable authentic Hawken replica in 1977. This company has a convoluted history. Milt Hudson founded the company called Mountain Arms Inc. in Ozark, MO. It appears to have started producing Hawken rifles in 1977. In 1979, Milt Hudson left Mountain Arms Inc. and formed a new company called The Hawken Armory located in Ozark, MO. Mr. Hudson had apparently been crowded out of Mountain Arms Inc. by some new partners he had taken in. The new owners changed the name of the company to Ozark Mountain Arms and moved it to Branson, MO. The company operated there until late 1983 or beginning of 1984 when it changed hands again and was moved to Ashdown, AR. In the meantime, The Hawken Armory had apparently changed owners and moved to Hot Springs, AR in 1981. It’s not clear how long The Hawken Armory operated in Hot Springs, AR, but the Ashdown, AR version of the Ozark Mountain Arms continued operating until at least 1987. In an editorial in the November 1977 issue of Buckskin Report, John Baird had this to say about the rifle,
The Mountain Arms Hawken replica is an excellent piece…However, for the record, their rifle is a near copy of a rifle made by Ed White (now deceased), who used Art Ressel’s original S. Hawken as his model; the same rifle we pictured on page 30 of Hawken Rifles, The Mountain Man’s Choice…We say ‘near copy’ because, in the interests of mass production, some modifications were necessary in the Mountain Arms version, i.e.: 1” barrel instead of a 1⅛” tapered barrel as on the original, minor variation in hardware, etc. Mountain Arms’ Hawken replica is, in fact, a copy of a copy…
The Hawken Shop Hawken has parts that were cast from at least two originals in Ressel’s collection. The Ozark Mtn. Arms Hawken is a copy of a copy of one of those two originals. So in a way, the two replicas are interpretations of the same original Hawken. I once thought that Ozark Mtn. Arms used some of The Hawken Shop parts on their rifle, but now realize that isn’t the case. The Ozark Mtn. Arms parts developed independently. The rifles were offered stocked in maple or walnut.
Ozark Mtn Arms Hawken stocked in maple
Ozark Mtn Arms Hawken stocked in walnut
Ozark Mtn Arms Hawken stocked in walnut
The Ozark Mtn. Arms Hawken is a good lookin’ rifle, especially with the fancy wood. As Baird pointed out, it is not an exact duplicate of an original Hawken. The biggest compromise is in the 1” straight octagon barrel, but that isn’t too bad since the 1” barrel makes for an easy handling rifle. For more detail on the history of Ozark Mountain Arms and their guns, go here.

Ithaca Hawken

Ithaca Hawken ad, Feb 1977 Buckskin Report
Ithaca Hawken ad, Feb 1977 Buckskin Report
Ithaca Hawken ad, Feb 1977 Buckskin Report
Ithaca Hawken ad, Feb 1977 Buckskin Report
After several years of operation, Bud Brown, owner of Cherry Corners, found it difficult to keep up with the demand for their component parts and sold their whole Hawken business to Ithaca Gun Company in July 1976. Ithaca produced their first Hawken prototype in 1976 and began marketing the rifles at the beginning of 1977. The Ithaca Hawken was the first mass produced Hawken that looked like a Hawken. It was offered as a finished rifle and also in kit form in .50 caliber only. It was a decent copy of a late Sam Hawken rifle, but not as authentic as the rifles discussed above. Ithaca launched an aggressive ad campaign with advertisements in all the muzzleloader magazines and other modern gun magazines throughout 1977. After less than two years of production, Ithaca sold the Hawken line to Navy Arms who continued to offer a Navy Arms/Ithaca Hawken that was made in the USA with the Cherry Corners parts well into the 1980’s. Economics finally persuaded them to start importing Uberti Hawken rifles made in Italy and marketed as Navy Arms/Ithaca Hawken. For more detail on the history of the Ithaca Hawken, go here.

Uberti/Santa Fe Hawken

Uberti started development of their Hawken rifle in cooperation with Leonard Allen of Western Arms Corp out of Santa Fe, NM about the same time that the Ithaca Hawken was being produced. Western Arms Corp first advertised the new Uberti “Santa Fe” Hawken in the middle of 1978. The Santa Fe Hawken was a reasonable replica of a late Sam Hawken rifle, but a notch below the Ithaca Hawken. It is obvious that Uberti copied either an Ithaca Hawken or a custom Hawken rifle built from Cherry Corners parts because the Uberti Santa Fe Hawken so closely resembles a Cherry Corners/Ithaca Hawken. The Santa Fe Hawken reached the market in 1979. With encouragement from John Baird, Leonard Allen was also working with Uberti to make an exact replica of a J&S Hawken rifle in the Montana Historical Society museum. Ed Webber built the prototype rifle for Uberti to duplicate, and Uberti did ship Allen a few samples of what was known as the Baird-Webber J&S Hawken and even had plans for Uberti to open a manufacturing facility in the USA to make the Baird-Webber J&S Hawken, but the rifle never got into production due to either manufacturing challenges or Allen’s legal and financial difficulties or possibly both. Allen was forced to change the name of his company or face a lawsuit from Olin Corporation. It later split into to two different companies—one called Western Gun Store and the other Allen Firearms Mfg. Company. When Allen Firearms went out of business in the 1980’s, its inventory was purchased by Old-West Gun Co., now Cimarron Firearms. Cimarron F.A. continued to market the Santa Fe Hawken from Uberti, and Uberti also sold their Hawken rifles through other distributors such as The Log Cabin Shop and Track of the Wolf. The Hawken was listed in Uberti’s catalogs as recent as the early 2000’s. For more detail on the history of the Santa Fe Hawken and Uberti Hawken, go here.

Green River Forge

October 1975 Muzzle Blasts
October 1975 Muzzle Blasts
Green River Forge never built a Hawken rifle, but they did compete with GRRW in the semi-custom muzzleloader market. The company was started by Frank Straight in the early 1970’s in Bellevue, WA. The company started out selling patterns for period clothing as well as some apparel and accessories for 17th and 18th century reenactments. In 1974, they advertised their first muzzleloader, a copy of a Barnett Northwest trade gun. They followed up with a Hudson’s Bay Factor’s Pistol and a half stock flintlock rifle called the Astorian. The business was sold in early 1977 and moved to Springfield, OR. That year, the new Green River Forge was advertising a new rifle they called the Oregon Territory Rifle as a second cousin to the Hawken. This was a percussion half stock rifle with two barrel keys, brass mounts, and a GRRW barrel. By 1980, the company was sold again to Bill Brandenburg, the business manager of Green River Rifle Works, and moved to Roosevelt, Utah. Brandenburg would eventually move the company again, this time to California. It’s not clear if Brandenburg ever built or sold any guns while he owned the company. Green River Forge has often been confused with Green River Rifle Works due to the similarity in their names. It didn’t help when Green River Forge began advertising their guns with GRRW barrels. Once the company was moved to GRRW’s home town, the confusion only got worse. For more detail on the history of Green River Forge and their guns, go here.

Pedersoli

Pedersoli also entered the market with a Hawken replica that is very similar to the Uberti Hawken in appearance. Pedersoli entrance was after the Heyday of the Hawken, but it is the only one still being made today.
Wolfmaan with Pedersoli Missouri Hawken in Walnut
The market was so big during the Heyday of the Hawken in the 1970’s and early 1980’s that other companies such as CVA started importing rifles from Italy and Spain that they called Hawken rifles. These were no more authentic looking than the TC Hawken, but competed directly with it. Lyman entered the market with a rifle that has some similarities to a Hawken, but they wisely called it the Great Plains Rifle. With all this competition, no other company offered the variety and available options on a Hawken rifle that Green River Rifle Works did. Their Hawken pattern evolved over time not too unlike the original rifles, culminating in a very authentic late pattern Sam Hawken rifle as a result of their collaboration with the Montana Historical Society on the Bridger Commemorative project.
GRRW’s Late S. Hawken Rifle, the apex of the evolutionary development
GRRW’s Late S. Hawken Rifle, the apex of the evolutionary development
The other semi-custom manufactures never achieved the size of GRRW either. At its peak, GRRW had over 20 employees and offered as many as five different Hawken and Leman models as well as a Tennessee Mountain rifle called the Poor Boy, a Trappers Pistol, and for a short while, a Northwest trade gun. Sharon came the closet to GRRW’s scale with their barrel making operation and their kits, but they didn’t come near to producing as many factory finished rifles as GRRW. The rifle from Ressel’s The Hawken Shop was the only one that was more authentic than GRRW’s rifles. It was a true custom rifle, never produced on the scale of GRRW, and was almost twice as expensive, so far fewer of them were sold. Green River Rifle Works struggled with suppliers and creditors through the multiple recessions and the double digit inflation of the 1970’s and finally succumbed to the adverse economy in September, 1980. Even though they went out of business before the Heyday of the Hawken ended, they are still the rifles that all the other semi-customs are compared to. Several people tried to continue the GRRW tradition in different reincarnations. The barrel making equipment moved from Roosevelt to Duchesne, Utah, then to Grand Junction, Colorado and finally on to Las Vegas, Nevada—the latter continuing to operate into 1990. Separate from the barrel manufacturing, other companies such as Rocky Mountain Rifle Works of Kaysville, Utah, Oregon Trail Riflesmiths of Boise, Idaho, and H. E. Leman Gun Co. of Myton, Utah made copies of GRRW rifles well into the 1980’s. Not everybody was a fan of the Hawken rifle. This letter was published in the January-February 1979 issue of Muzzleloader and expressed the sentiments of more than a few.
\Too Much Hawken letter to editor
Too Much Hawken letter to editor 1979
Charles E. Hanson, Jr. let some of the air out of the Hawken bubble with publication of his book, The Hawken Rifle: Its Place in History, in 1979. The Hawken craze had become too much for him to endure as a historian. With exhaustive research, he documented that the Hawken rifle wasn’t as common in the fur trapping brigades and at the Mountain Man rendezvous as the legend would lead one to believe. Some see it as a rebuttal to Baird’s Hawken Rifes: The Mountain Man’s Choice, but Hanson was primarily correcting many of his own miss-statements in his book, The Plains Rifle. In fact, Baird published a very favorable review of The Hawken Rifle: Its Place in History and Hanson responded with a complimentary letter to the editor, so there doesn’t appear to have been any animosity between the two. The end of the Heyday of the Hawken really came about as a result of changing tastes and new fads coming on the scene towards the end of the 1980’s. Baird likely saw it coming and may have contributed a little to it when he started publishing his new magazine, Black Powder Cartridge Rifles. Many diehard Hawken enthusiasts started hanging up their well-used Hawken rifles and began competing in BPCR contests. Ron Long sold his Hawken lock, trigger, and breech plug business in December 1981 to focus full time on BPCR. Those that weren’t drawn to BPCR often went head-over-heels into Cowboy Action Shooting. One-by-one, GRRW’s competitors in the semi-custom Hawken market went out of business in the late 1980’s and early 1990’s. But those were shining times while they lasted! SOURCES: Charles E. Hanson, Jr. The Hawken Rifle: Its Place in History. (Chadron, Nebraska, 1979) pg. 55-56. Charles E. Hanson, Jr. The Plains Rifle. (The Gun Room Press, Highland Park, New Jersey, 1960) pg 9. Hanson, op. cit., pg. 33. The Heyday of the Hawken http://grrw.org/the-heyday-of-the-hawken/

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]]> Credit Card Sized Slingshot https://barefootbushcraft.com/credit-card-sized-slingshot/?utm_source=rss&utm_medium=rss&utm_campaign=credit-card-sized-slingshot Fri, 03 Mar 2023 08:32:03 +0000 https://barefootbushcraft.com/?p=3210 Wolfmaan examines the Credit Card sized slingshot created by “That Slingshot Guy“ 

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Credit Card Sized Slingshot

Wolfmaan examines the Credit Card sized slingshot created by “That Slingshot Guy“

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]]> Let Your Dog Carry Your Kit [Video] https://barefootbushcraft.com/let-your-dog-carry-your-kit-video/?utm_source=rss&utm_medium=rss&utm_campaign=let-your-dog-carry-your-kit-video Tue, 07 Feb 2023 08:42:15 +0000 https://barefootbushcraft.com/?p=3227 Let Your Dog Carry Your Kit - In this short video, Wolfmaan discusses how how to have your dog carry your kit instead of hauling it all yourself. This is the saga of my Jeep repairs with Watson’s Auto repair in St. Catharines Ontario. At the time of this writing it was located at 158 Cushman Road.

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Let Your Dog Carry Your Kit [Video]

Let Your Dog Carry Your Kit

In this short video, Wolfmaan discusses how how to have your dog carry your kit instead of hauling it all yourself.

 

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]]> Wild Cucumber https://barefootbushcraft.com/wild-cucumber/?utm_source=rss&utm_medium=rss&utm_campaign=wild-cucumber Thu, 02 Feb 2023 16:15:40 +0000 http://barefootbushcraft.com/?p=1603 Wild cucumber, scientifically known as Echinocystis, is a unique and versatile plant found in the wilderness of Southern Ontario, Canada...

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Wild Cucumber

Wild cucumber, scientifically known as Echinocystis, is a unique and versatile plant found in the wilderness of Southern Ontario, Canada. While its name might suggest a relation to the common garden cucumber, it is an entirely different species that has proven to be a valuable resource for bushcraft and survival enthusiasts. In this article, we’ll explore the characteristics, uses, and locations of wild cucumber in Southern Ontario.

Characteristics of Wild Cucumber (Echinocystis):

Echinocystis lobata, commonly known as wild cucumber, is a native vine that thrives in the deciduous woodlands and along the edges of water bodies in Southern Ontario. Its name is derived from the Latin “echinos” (meaning spiny) and “kystis” (meaning bladder), referring to the plant’s distinctive, spiky seed pods.

  • Appearance: Wild cucumber is a perennial vine with heart-shaped leaves, coiled tendrils, and small, inconspicuous flowers. It can grow up to 15 feet in length, making it an excellent candidate for bushcraft purposes.
  • Seed Pods: The most notable feature of the wild cucumber is its spiky seed pods, resembling small green hedgehogs. These pods contain multiple seeds and are the primary focus of its usefulness in survival situations.
Late stage Wild Cucumber
Uses of Wild Cucumber in Bushcraft and Survival:
  1. Fire-Starting: One of the most valuable uses of wild cucumber is for fire-starting. The dry, spiky seed pods are highly flammable and can be used as excellent tinder. When properly dried, they catch fire easily and can ignite your campfire or signal for help in a survival situation.
  2. Navigation and Signaling: The unique appearance of wild cucumber seed pods makes them effective signaling tools. They can be attached to a string and used to mark a trail or signal for help when exploring unfamiliar territory.
  3. Fishing Bait: The seeds found within the seed pods are a valuable source of food for various wildlife, including fish. When fishing in the wilderness, you can use wild cucumber seeds as bait to increase your chances of a successful catch.
  4. Natural Cordage: The tendrils of the wild cucumber vine can be used to make natural cordage. When carefully harvested, dried, and twisted together, they create strong, flexible cords that can be used for various bushcraft applications, such as shelter building, trap setting, and tool construction.
  5. Edible Seeds: While not a primary food source due to their small size, wild cucumber seeds are edible. They can be eaten raw or roasted for a crunchy snack, providing a small but nutritious addition to your diet in a survival situation.
  6. Cleaning: Identical to its larger cousin, dried seed pods become loofahs which can be used for cleaning knives, tools, pots, pans, etc.
Where to Find Wild Cucumber in Southern Ontario, Canada:
Wild cucumber is widespread in the woodlands and along waterways of Southern Ontario. You can increase your chances of finding this plant by focusing on the following types of environments:
  1. Deciduous Forests: Wild cucumber vines are commonly found in deciduous woodlands, where they climb trees and shrubs. Look for their distinctive leaves and spiky seed pods during the summer and early autumn.
  2. Water’s Edge: Wild cucumber is often found along the edges of rivers, streams, and lakes. The moisture and access to support structures make these locations ideal for the growth of the vine.
  3. Open Clearings: In some cases, you may find wild cucumber in clearings within the forest, where sunlight can penetrate and support its growth.

When foraging for wild cucumber, remember to do so responsibly and sustainably. Harvest only what you need and ensure that you leave no trace to preserve the natural environment.

In conclusion, wild cucumber, or Echinocystis, is a valuable resource for bushcraft and survival enthusiasts in Southern Ontario, Canada. Its multiple uses, from fire-starting to natural cordage, make it a versatile tool in the wilderness. By knowing where to find it and how to utilize its features, you can enhance your bushcraft skills and improve your chances of survival in the great outdoors.

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