Domesticity and Discipline: The Girl
Guides in British Columbia 1910-1943
BONNIE MacQUEEN
'-.

The

Girl Guides, a movement of imperialist origin, provided British
Columbia's middle-class women and girls with increased social status and
independence. Guiding was considered permissible for young girls as it fell
within the confines of patriotism combined with spiritual and educational
enhancement. In keeping with this era of gender-segregated activies, women
were the natural leaders for girls. The movement was promoted by a number
of prominent women's groups, and in time, would gain the endorsement of
the Canadian government. From its conception in British Columbia in 1910,
until the end of the Second World War, Guiding in British Columbia would
maintain a dual character of domesticity and militarism: while persistently
serving the community with traditional forms of female work, patriotic
Guiders and girls organized their activities in military style around military
celebrations.
By 1910 the populace of British Columbia was feeling the impact of
numerous women's social groups.1 Conscious of the changing times, girls
became interested in youth organizations such as the Scouts. Some were even
envious: 2
In the early spring of 1910 a company of Scouts was
formed at St. James Church in Vancouver. Phyl
Munday could not see why boys alone should be able
to enjoy such a movement, so she asked the
Scoutmaster if they could have a troop of Girl Scouts.
Evidently this was not acceptable, so Phyl bullied her
mother into becoming their Scout Mistress.3
Girls in British Columbia had grasped the ideology of equality, yet for them to
have similar opportunities as their brothers, a young women's organization
had to be instituted.
Nevertheless, the girls believed they were doing something quite daring. 4
Barbara K. Latham and Roberta J. Pazdro, Eds., Not Just Pin Money
Victoria: Camosun College, 1984

222

Girl Guides

The Guide movement provided an organizational alternative that would
afford girls a sense of freedom:
In the early days of Guiding, camping was the main
highlight for many girls in the Vancouver area. They
discovered that they could go off on their own without
a cook, a nurse or a life saver and survive. They were
just a group of happy, enthusiastic untrained girls
shifting for themselves. 5
This was not an isolated experience because girls in rural areas also enjoyed
the liberating effects of camping:
Travelling in a democrat [a two-horse rig], a buggy [a
one-horse rig] and a ridi;ng horse, Guides in Sardis set
off on their first camping trip. They went hiking, swimming, and had bonfires with singing in the evening.
Without a nurse or anyone to help them, they felt jolly
and free. 6
The image of liberated girlhood dominated the early years of Guiding.
However, that image essentially came from the camping experiences and skill
development activities such as swimming and hiking.
While this enjoyment of greater freedom may have been the popular
image of Guiding, most of the aims of the movement were educational. Thus,
Guiding proved to be an ideal situation for middle-class women. It did not
threaten the status quo since women's domestic duties were simply enlarged
under the banner of service to the community and the nation: "Guiding was
designed to train girls as good housekeepers and good citizens so that they
might develop into healthy, happy women, able and willing to serve their
fellows, and their country at all times.,.., Women in British Columbia had
already been sold on the ideology of the Victorian cult of domesticity which
"endowed Home, Woman and Mother with transcendent moral force based
on a view of women as the conservers of life, the natural guardians of the
young, and the creators of the home. ''8 Essentially, the movement in British
C.olumbia endorsed traditional forms of women's work whereby Girl Guides
could render valuable aid to the Empire in time of war. 9
The fact that Guiding was grounded in British values provided another
persuasive reason for women to join. Indeed, "several companies in the early
days of British Columbia Guiding began life as an IODE Company ...10 A 1929
definition of purpose showed that the primary goal of the Imperial Order
Daughters of the Empire (IODE) was "to stimulate and give expression to the
sentiment of patriotism which binds women and children of the Empire
around the Throne and person of their Gracious and Beloved Sovereign. "11
The Girl Guide movement simply provided another means for fulfilling those
goals; guiding educated girls along the lines of character, skill and patriotism
in the hopes that they would attain a high standard of patriotic citizenship. 12
In order to encourage British Columbia's female youth to attain high
standards of citizenship, the Guide movement incorporated an educational
program that recognized and rewarded a Guide's achievements. On an
individual level, subject to the approval of a Board of Examiners, a Guide
could e'¾rn various corci,s, pins, bars and proficiency badges based upon

MacQueen 223

successful completion of appropriate tests. 13 Any badges earned were then
affixed to pre-designated positions on a standardized uniform.14 While the
uniform itself acted as an equalizer, its accessories served as a public checklist
of each Guide's status and achievements. On a group level, the movement
gave special awards, such as trophies, to winners of various company
competitions. For the most part, areas_of study fell into four major categories:
intelligence, handicraft, service and health. 15
Although Guiding tried to work in areas of progressive education, in
many ways it conformed to society's ideals of women's proper sphere. The
domestic sciences constituted a major emphasis within the movement.
Female service was seen as a sign of honour. A Guide who qualified as cook,
child nurse, needlewoman, laundress, homemaker and hostess could win the. Little House emblem which surmounted mere proficiency badges and was
worn above them on the right sleeve. 16 In order for a Guide to achieve and
maintain status within the movement, she had to be proficient in activities
suitable for girls. The fundamental idea of these activities was to promote a
more practical knowledge of homekeeping, mother-craft and citizenship. 17
In order for Guides to gain practical experience in the aforementioned
activities, it became necessary for the movement to gain the interest of likeminded individuals. This was done through the establishment of the Local
Association: "a body of representative women from any one district, whose
standing ensured the soundness of the movement in the estimation of parents
and public. "18 Indeed, all Guide Companies were expected to have the
backing of a Local Association before they registered. 19 Almost as soon as the
first Guide company started in British Columbia the need for a supporting
effort from mothers and friends was clear. The women were prevailed upon to
act, among other things, as teachers and testers. 20
The Local Associations in British Columbia were put to good use,
especially since many Guiders worked unceasingly for badges. 21 Although
Guides learned a variety of subjects, domestic sciences took a high priority. 22
During an eighteen-month period between 1916-17, Guides from the Victoria
area earned the following number of badges: twenty-five ambulance badges,
twenty-two cooking badges and sixteen laundry badges. 23 The only badge
earned during this period that was not of a domestic nature was one for a
clerk. The emphasis on traditional female endeavours was not exclusive to
Victoria. A program pamphlet of a Grand Rally held by Guides in Burnaby
pointed out that there were annual competitions between Companies for a
Miller Cup. This Cup was the highest award won at the Rally, and was
presented to the Guide Company having the best display of sewing, knitting,
and embroidery. 24 The inculcation of classical female skills was an acceptable
practice within the Guide movement: Girl Guides were expected to know
cookery, housework and first aid. 25
Furthermore, First Class Guides had to renew the Ambulance or Sick:
Nurse Badge every other year .26 Nursing represented a significant amount of a
Guide 's training. The seriousness of these activities was emphasized by the use
of a hospital setting:
In 1914 the Matron of Nanaimo Hospital allowed
Guides to use a private ward to work for their Hospital

224 Girl Guides ·

Early Guide troop, Victoria. Note the military-style dress.

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An early Guide encampment, Victoria.

MacQueen

225

Nurse's badge. They practised bedmaking,
temperature and pulse-taking, formentations and
poulticing. One Guide even earned her Child Nurse
badge for taking care of her baby sister for six months.
She only lived to be a year old and was sick most of the
time. 27
Learning to be good homemakers was expected, but helping others through
nursing was the ideal.
In June of 1919, the Victoria District held a Rally in
the Pemberton Woods. The predominant theme of the
Rally was to demonstrate the most important work
done by Guides, and this was Service for others. Along
with the demonstrations of ambulance work, sick
nursing and various kinds of domestic work, there was
also a badge of merit awarded to a young Vancouver
Guide who had taken charge of a family of three, all
seriously ill with influenza. 28
The Badge of Merit was awarded to Guides who did their duty exceptionally
well. 29 Indeed, the emphasis on nursing remained a constant feature in a
Guide's training. Other subjects of study covered such things as: "Germs of
Disease, Their Growth and Prevention; Infectious Diseases; and Feeding in
Sickness and Convalescence. "30 "Girls were needed at home where there was
much work to be done and smaller children to be cared for."31 No doubt
mothers also saw the value of an organization that would teach their
daughters to be useful around home.
Unfortunately, this veneration of female roles limited the movement's
potential. In 1916 at a Country Fair, both Guides and Scouts were honoured
with an inspection by the Duke of Connaught, then Governor-General. In
conforming with prevalent views of domesticity, the Guides spent the rest of
the day washing thousands of cups to set an example that they hoped would
be emulated by the public at large. 32 Community housekeeping was simply
another duty. So much so, that a special day was set aside strictly for
community service; Guides from Victoria honoured it with a "CleaningBee. "33 Demonstrating their training in tidiness, they cleaned the recreational
beaches. 34 And yet, the ideals that limited the movement's participation in the
community also contributed to its expanding membership.
One of women's roles at the turn of the century was performing
philanthropic deeds. The Guide movement, which was no exception, actively
supported a number of charitable organizations. On occasion they held plays
or fairs to make contributions to such agencies as the Travelers' Aid of the
YWCA or the Rep Cross. 35 Quite frequently fund raising had a threefold
purpose: monies raised contributed to Company Funds, 36 Guides gained
valuable experience to help them earn entertainer badges, and the movement
received greater public recognition for its charitable activities. This
recognition came in many articles such as one published in the Woman's
Western Weekly: "Two concerts were givenin November which proved to be
a huge success financially and in this way Guides were able to help
considerably with the Christmas Hamper Fund in Burnaby.''37 The
benevolence of the movement in British Columbia reached various
contemporary causes. Guides collected linen for the Isolation Hospital when
the influenza epidemic was at its height, 38 and they also used their pay

226

Girl Guides

received from work done. as ushers for the Princess Dramatic Society, to
make contributions to Craigdarroch Hospital, and to the Zenana Mission,
the Canadian Memorial to Indian Soldiers. 39
In times of war, however, eleemosynary endeavours would become
national duty. The true purpose of the Guide movement, "Empire defence, "40
would receive its due in time of war: the Girl Guides hoped to be found
capable of rendering a real service to the troops in the field. 41 In British
Columbia, charitable activities were subordinated to patriotic duties and
Guides worked for War Service Badges, which were awarded to those who
had given one hundred hours' free service in any effort definitely connected
with the prosecution of the war. 42 Activities included the sponsorship of a bed
in the Royal Columbian Hospital, the printing and sending of a paper News
from Home to local boys at the front along with bandages and socks, 43 and
the making of clothing for the Maternity Committee of the Patriotic Service
Committee for the use of soldiers' children. 44 Every War Service Badge awarded meant that the Guide had knitted at least four perfect pairs of socks
and made a shirt or pair of pyjamas. 45 Guides also assisted at Tag Days for the
Navy League, the YWCA, the Great War Veterans, the Army and Navy
Veterans and the Next of Kin Association. 46 In fact, any activities that supported the war effort could be supported by Guides. They also offered occasional service to mothers who needed a safe place to leave small children for
two or three hours once or twice a week (particularly when fathers were
overseas). 47 Because patriotism was of paramount importance, many Guides
gave up camping in order to help soldiers' families with farm chores and
harvestirtg. 48 The list of services rendered is endless. Guides in British
Columbia understood their patriotic duties and had been educated well in
their role as a support unit on a national level. Under the wings of patriotism,
the girls' organizatio_n grew.
Increased social status provided another persuasive reason for belonging
to the Guide movement. Many prominent provincial and national women's
groups vocally supported the same idea for women's service beyond the
family and home. During the war, the Western Woman's Weekly, the official
organ of the IODE, Local Council of Women, Women's Canadian Club,
King's Daughters, Vancouver Women's Forum, Women's Auxiliary-Vancouver General Hospital, University Women's Club, American Women's
Club, WCTU and the New Era League, demanded that women "as never
before in the history of the world, ... play their part in winning the great issues
at stake~ ..in short, [do] everything in their power to lessen the horrors and
misery of the war. "49 Furthermore, the Guide movement had a elm-~
relationship with the YWCA, Parent-Teachers'so and the Women's
Institutes. 51 On the whole, membership in Guides ensured substantial support
and recognition from other respected organizations of women.
Not the least of its status was due to its ties with Christianity. The Guide
movement has always officially been non-sectarian, 52 but for the people of
British Columbia it appeared originally as an affiliate of the Anglican
Church. An article in the Daily Colonist stated: "At St. John's Church on
Sunday afternoon there was a memorable service. It was the first Church
parade of the Victoria Corps, Canadian Girl Guides. "53 While the Guide

MacQueen 227

movement fostered an attitude of both respect for and belief in Christianity,
religious rituals and observances were supposed to be of the simplest
character and attendance was voluntary. 54 Dorothy Abraham remembered
time spent with the youngest members of the Guide movement, the Brownies:
Meetings were held at the Christ Church Memorial
Hall where the Dean at that time frequently visited
them, but he had no more idea of Brownies than the
man in the moon, and always insisted upon leading
them around the hall in single file piously singing
hymns. 55
Although Guiding was locally associated with the Anglican Church, except
for practical purposes like meeting space and the occasional Church parade,
Guiding was non-denominational. 56 Yet, girls of the Catholic faith, backed by
the Catholic Women's League did not form their own troop until 1932. 57
Furthermore, the Salvation Army, who had adopted the principles and badge
system for their girls in 1925, would not be completely amalgamated with
Guides until 1937. 5B
While the Anglican Church did not control or direct the activities of
Guiding, it shared with Guiding its imperialist views. It was not uncommon
for the clergy to attend and participate in the promotion of Guides. 59 In fact,
the early history of Guides greatly contributed to its image of "Britishness."
This is understandable since British women of social status, particularly
members of the IODE, belonged to the Church of England. The political
ideology of British imperialism was well established in the Anglican Church.
In British Columbia, patriotism meant love of Britain.
Although Guiding evolved around the ethnocentric ideals of the British
way of life, ideally membership did not depend on racial origin. More to the
point, Guiding in British Columbia endeavoured to teach the younger
generation international tolerance. 60 It was hoped that good relations
between all peoples would result in peace. 61 Guides in British Columbia took
the peace initiative seriously. One Guide company during the early twenties in
Vancouver's East End represented ten different nationalities. 62 However, in
other instances, segregated troops were established ostensibly so that ethnic
minorities would have the benefits of the Guiding "Canadianization"
program. 63 These definitions of tolerance which would lead to world peace
were ideals that generated a great deal of lasting pride. 64
Undoubtedly, the Guide movement in British Columbia greatly
enhanced feelings of self-esteem and purpose for many of its early members,
particularly since they lived through a period when cultural norms were being
called into question and were being redefined by numerous women's groups. 65
However, these changes in female roles must have created a great deal of
confusion for many women. While Guiding appears to have provided a
socially acceptable alternative that allowed girls and women a broad range of
activities in harmony with the changing socioeconomic and political
atmosphere, it also demanded non-traditional female behaviour of its leaders.
On an international level, Guiding could boast of its vice-regal
patron,age. His Majesty, King George V, had granted the movement a Royal
Charter. 66 Both the Queen, and the Princess Royal, were among its many

228

Girl Guides

prestigious members.67 Nationally, the Guide movement was endorsed by the
Canadian government by way of an annual grant.68 Furthermore, the wife of
each successive Governor-General acted as Honourary President. 69 In the
Twenties in British Columbia, the Lieutenant-Governor's wife, Mrs. W.C.
Nichol, also acted for a time as Guides' Provincial Commissioner. 70 And, with
the additional support in British Columbia from various men's service
clubs, 71 the female populace would virtually feel no barriers towards their
participation in Guides. Indeed, they were welcomed by many, including
some of the province's leading educators. 72
The Guides' educational program aptly suited the times in British
Columbia. It had been long hoped by teachers in the province that society in
general would play a larger role in the raising of children. 73 Guiding fulfilled
the need. Consequently, many educators involved themselves with the
promotion of Guiding. 74 It was believed that education was essential to the
rearing of good citizens. 75 Thus, it became a common practice to establish
Guide companies within various school systems. 76 In the case of Miss Norah
Denny, Headmistress of Queen Marga,ret's School, Guiding was inseparable
from education. So much so, that she enrolled children into the school who
belonged to Guides before other girls on the waiting list.77 Guiding in her
opinion was obviously an organization that trained girls well.
Yet, the key to a Guide's training was that of discipline based on
militaristic principles. In England, at the turn of the century, the Scouting
movement had been founded in order to provide military training for young
boys. 78 Although most of the skills of Guiding stayed within the confines of
women's work, the movement kept the trappings of militarism which
originated with the Scouts. It was believed that girls would benefit physically
from military training while it simultaneously gave them practical lessons in
patriotism. 79 And the Guides' organizational structure resembled the military
hierarchy. When a Guide company was established it was broken into units
under the command of a Patrol Leader and her assistant, the Patrol Second,
who in turn was under the command of a Guide Captain and at least one
Lieutenant, who in turn were under the command of the District
Commissioner and so on (see Diagram 1). The incorporation of a hierarchy in
the Guide movement served to unify the children and separate them from the
leaders. Having a chain of command was considered necessary for carrying
out the cohesive regime of discipline. Typical of a military paradigm, it was
not highly democratic:
Patrol Seconds are appointed by Patrol Leaders and
by those above them etc. Each then serves a
probationary term to establish their capabilities, and if
successful they receive their warrants. so
However, not all appointees wished to be promoted. Some women did not
have the extra time that a promotion would involve or the money required for
trips in which case the position was filled by volunteers.s1
Appropriately enough, even the name harkened back to a military
tradition: a corps of soldiers in India was known as the Guides. 82 The Guide
movement fully embodied militaristic terminology in its naming of officers
and its various divisions and regulations. In military fashion, both Guides and

MacQueen 229

PLAN OF ORGANIZATION
CANADIAN HEADQUARTERS
Chief Commissioner
Canadian Council
Executive Committee

•
•
•
•
•

PROVINCIAL HEADQUARTERS
Provincial Commissioner
Provincial Council
Executive Committee
AREA
Area. Commissioner
DIVISION
Division Commissioner

DISTRICT
District Commissioner
Guide Captain
Lieutenant
Guide Patrol Leader
Patrol Second
Guides

Diagram l: Chain of Command for Canadian Girl Guides.
Source: Policy Organization and Rules 1945 (The Canadian Council of Girl Guides
Association, Canadian Headquarters, 22 College Street, Toronto): 8.

Guiders wore official uniforms complete with military regalia. Distinguishing
features such as stripes were worn according to rank. 83 Furthermore, "Roll
Call Formation, ''84 and various other drills were a direct adaptation of
established military forms. Essentially, Guiding was a paramilitary
organization.
"Be Prepared"85 is their motto, and being prepared was facilitated by
military protocol. Training classes became a regular part of the Guide
program and Guides learned such things as how to properly salute86 and how
to kneel in military style to receive the flag. 87 This was put to good use as
Guides were frequently called upon to form Honour Guards for visiting
dignitaries. 88 One particularly momentous occasion was in 1939, when
Guides were inspected by King George VI and Queen Elizabeth. 89

.

230

Girl Guides

Patriotism within the movement was more than just a token observation.
Instead it was an abiding love for all that Britain symbolized. Guides in
British Columbia did more than just keep the sentiments of loyalty to Britain
alive; quite frequently they fanned the already existing flames. A Guide
Captain in Coldstream learned, much to her horror, that her troop was to be
inspected by a Brigadier and six ladies of the Local Association; with only two
weeks' notice they worked out a program of marching (military formation),
signalling, ambulance work and stretcher driU. 90 Patriotism was by no means
left to chance.
Although the Guide movement was sometimes a vehicle for peace, its
members saw no contradiction in their participation in war efforts. Indeed,
they believed that when what they valued most (read: Britain) was attacked
they should have the courage to defend it. Some Guides in British Columbia
took this more literally than others for they had been instructed in rifle
shooting. 91 Guides were indeed prepared.
Guiding maintained and promoted traditional roles for women while
simultaneously insisting that women behave like men at least in formal
organizations and in many rituals. The career of Frances Morkill, the BC
Provincial Commissioner (1926-1943), 92 embodied both ideals ofthe Guides:
service to the country through women's work and respect for militarism.
Also, her strong patriotic ties with Britain were demonstrated by her scathing
letter to a local paper:

Lieutenant Hilda Leighton's warrant, issued in Londo,n, England, l 9 I 2.

MacQueen 231

As a representative of the Society for the Overs~as
Settlement of British Women .. .I am in a position to
state that Canada has not to any appreciable extent
availed herself of the Empire Settlement Act of
1922... Canada needs a good type of settler, preferably
of British stock. 9 3
With the Guide movement representing the best of British values, it was .
undoubtedly "a made to order" program for Frances Morkill. She performed
her community duties by acting for a number of years as President of the
Women's Workroom, Victoria, in aid of elderly women during the
. Thirties. 94 She was also a charter member and an executive of the Women's
Canadian Club and served for five years as president of the Victoria Hostess
Club. Her military inclinations led her to become assistant commandant of
the BC Women's Service Corps and later Provincial Commandant. 95 96
Morkill was not alone in her interest to combine roles; at least 101 Guiders in
British Columbia cancelled their warrants so that they could go into the
armed forces.
While this essay only provides an outline of Guiding in British Columbia,
certain generalities are quite apparent. According to Mirra Komarovsky, in
"Cultural Contradictions and Sex Roles": "Sometimes culturally defined
roles are adhered to in the face of I).ew conditions without a conscious
realization of the discrepancies involved. "97 This was definitely the case with
Guides who maintained women's support role while simultaneously training
women in male social roles. Komarovsky continues: "the problems raised by
these discrepancies are social problems in the sense that they engender mental
conflict or social conflict or otherwise frustrate some basic interest of large
segments of the population. ''9 8 So it was with Guides; In its attempt to take a
greater role in society, it seems ultimately to have taken a step backwards in
the liberation of women from sexual stereotypes. Of necessity. more research
is needed on the consequences that Guiding has had for women and society.
Only when people fully appreciate that such groups keep alive the
contradictions of women's role in society can there be any kind of equality.

232

Girl Guides

Footnotes
Barbara Latham and Cathy Kess, eds., In Her Own Right: Selected Essays on
Womens History in B.C. (Victoria: Camosun College, 1980): 55.
2. Sixty Years and More, A British Columbia Dictionary Especially for Guides of
Canada/British Columbia Council (Vancouver: 1971): 56. Victoria Guide House
Archives (VG HA), 938 Mason, Victoria, BC.
3. Ibid.: 70.
4. Ibid.
5. Ibid.
6. Ibid.: 65. The first all Canadian Guide Camps were held in Victoria in 1927 under
Commandant E. Frances Morkill. Letter of Joan Kennedy to Major-General Brown,
14 Dec. 1940. Public Archives of Canada, Army File.
7. Hilda Leighton, "News Clipping, 1917," Memorial Scrapbook. The name of the
paper is unknown; however, the Scrapbook can be found at VGHA.
8. Linda Kealey, ed., A Not Unreasonable Claim, (Toronto: Women's Educational
Press, 1979): 200.
9. "Organize Corps of Girl Guides," Victoria Daily Times, July 27, 1910: 4.
10. Sixty Years: 63.
11. "Aims and Objects of the Order," Echoes, March 1929.
12. Mrs. J.P. Lake, "Girl Guide Movement," Western Woman's Weekly, Vol. 5, No.
46, October 21, 1922: Front Page. (Legislative Library Reference Dept., Victoria.
Hereafter referred to as LLRD.)
13. The Girl Guides, "66 Proficiency Badge Rules": 108. (Girl Guides of Canada,
British Columbia Council, 1462 West 8th Avenue, Vancouver, B.C. Hereafter referred
to as GGC.)
14. Ibid.: 60. "Where to Wear the Badges": 104.
15. Ibid., "65 Groups": 107.
16. "The Empire's Dutiful Daughters," Maclean's Magazine~ August 15, 1952: 35.
17. Western Woman's Weekly, Vol. 5, No. 46.
18. Policy, Organization and Rules: 1945 (The Canadian Council of Girl Guides
Association: Canadian Headquarters, 22 College Street, Toronto): I l.
19. Ibid.
20. Sixty Years: 43.
21. Ibid.: 61.
22. Hilda Leighton,Anna/s of the Victoria District Canadian Girl Guides, 1915, loose
leaf, "Report of Victoria· Branch of the Girl Guides."(VGHA)
23. lbid.,"Report of the Canadian Girl Guide Corps."Victoria,BC, from July 1916
to November 1917: 3.
24. Grand Rally, "British Columbia Girl Guides, Municipal Hall Grounds,
Burnaby, B.C." Saturday, July 3, 1920: 4. (VGHA)
25. Annals of the Victoria District, 1915, "News Clipping, 1915," "Girl Guide
Movement Has Beeen Organized," Speech by Miss Leighton. (VGHA)
26. The Girl Guides: 106.
27. Sixty Years: 21.
28. A Pageant of Guiding (Vancouver: Arena, April 27, 1929): 11.
29. The Girl Guides: 101.
30. "Guide Activities," Mrs. Morkill-Mara Scrapbook, Vancouver Sun, February
23, 1923, News Clipping. (GGC)
31. The Thunderbird, "Canadian Girl Guides Association, Golden Jubilee, 19101960": 20. (VGHA)
1.

MacQueen 233

32. Annals of the Victoria District, 1915. "The beginning of Guiding in Victoria"
loose leaf letter written by Miss Leighton. (VGHA)
33. "Guides Will Clean Up Beaches," Victoria Daily Times, October 8, 1937: 9.
(LLRD) microfiche.
34. Ibid.
35. Annals of the Victoria District, 1915. "Report of the Canadian Girl Guide Corps,
Victoria, B.C., from July 1916 to November 1917,.: 2. (VGHA)
36. Ibid.
37. "Girl Guides," Western Woman's Weekly, March 17, 1922, Vol. 5, No. 14: 10.
(LLRD)
38. Annals of the Victoria District, 1915. "Annual Report of the Victoria Companies
Canadian Girl Guides Corps, from May I, 1918 to March 20, 1919": 4. (VGHA)
39. "Organize Corps of Girl Guides," Victoria Daily Times, July 1910: 1. (LLRD)
40. Ibid.: 4.
41. Policy Organization: 156.
42. Sixty Years: 10.
43. Hilda Leighton, Annals of the Victoria District, Canadian Girl Guides, 1915,
"Report of the Victoria and District Companies, Canadian Girl Guides Corps, from
April 30, 1917 to April 30,1918": 4.(VGHA)
44. Ibid. "Report of the Canadian Girl Guides Corps, Victoria, B. C., from July 1916
to November 1917": 3.
45. Ibid. "Annual Report of the Victoria Companies, Canadian Girl Guide Corps,
from May 1, 1918 to March 20, 1919": 4.
46. The Canadian Girl Guides Wartime Emergency Service Test for Rangers and
Older Guides (Canadian Council of the Girl Guide Asociation, Toronto). (VGHA)
47. Hilda Leighton, Annals, "Annual Report of the Victoria Companies, Canadian
Girl Guides Corps, from April 30, 1917 to April 30, 1918": 3.
48. Western Woman's Weekly, Vol. I, No. 1, "Front Page," December 13, 1917.
(LLRD)
49. Ibid., Vol. 5, No. 45: 5. October 14, 1922. (LLRD)
50. The Thunderbird, "Canadian Girl Guides Association, Golden Jubilee, 19101960." (VGHA)
.
51. Policy Organization: 3.
52. "Hilda Leighton," Memorial Scrapbook. Victoria Daily Colonist, October 19,
1915: Front Page. (VGHA)
53. Hilda Leighton, Annals, Newspaper Clipping. "Girl Guide Movement Has Been
Organized." July 20, 1915.
54. Dorothy Abraham, Tu Whit Tu Whoo, "Hoots From a Brown Owl" (1125
Faithful Street, Victoria, B.C.): 6. (VGHA)
55. Hilda Leighton, Annals, Newspaper Clipping, "Girl Guide Movement Has Been
Organized." July 20, 1915.
56. Sixty Years: 63.
57. Ibid.: 64.
58. Hilda Leighton, Annals, Newspaper Clipping, "Girl Guide Movement Has Been
Organized." July 20, 1915.
59. Lake, Western Woman's Weekly. "What Girl Guiding Means to
Canadianization," Vol. 5, No. 46, October 21, 1922: 1. (LLRD)
60. Ibid.
.
61. Ibid.
62. The Thunderbird, "Canadian Girl Guides Association, Golden Jubilee, 19101960," n.d.: 14-15, photographs of Guide Troops.

234

Girl Guides

63. Personal Interviews: Molly Thompson, Mrs. Will Rook, Mrs. J. Morley
Headlam and Mrs. Dianne Pollock, Victoria, BC: May 15, 1984.
64. In Her Own Right: 229.
65. Policy Organization: 8.
66. Ibid.
67. Historical Sketch of Guiding in Canada, 1910-1940 (Toronto: Canadian Council
of the Girl Guides Association, 1940):_ 4. (VGHA)
68. Ibid.: 3.
69. Hilda Leighton, Annals, "Provincial Conference Opened By Girl Guides," April
6, 1923.
70. Sixty Years: 64.
71. Call No. N/1/Im 79-Imperial Order Daughters of the Empire, "Provincial
Chapter Minutes". In this file there is an outline that was to be used for the magazine
&hoes. On page four, space was set aside for the insertion of a photo of Agnes Deans
Cameron and her niece in their Guide uniforms. Guide uniforms could only be worn
by members. (PABC)
72. In Her Own Right: 106.
73. Hilda Leighton, Annals, news clipping "Reports Read at Recent Meeting Give
History of Activities of Various Companies During Interesting Period," November 2,
1920. (VG HA)
74. Lake, Western Woman's Weekly, Vol. 5, No. 46, October 21, 1922: I.
75. Hilda Leighton, Annals, news clipping, November 2, 1920. (VGHA)
76. Sixty Years: 61.
77. The Guide Handbook, Girl Guides of Canada, 1st ed., 1965: 1. (VGHA)
78. Ibid.:4.
79. Personal Interview: Addrian Llewelyn, Victoria Guide House Archivist, June 5,
1984.
80. Ibid.
81. The Guide Handbook: 4.
82. The Girl Guides: 98.
83. The Guide Handbook: 22.
84. Ibid.: 6.
85. Ibid.: 15.
86. Tu Whit Tu Whoo: 3.
87. Sixty Years: 71.
88. Ibid.: 75.
89. Ibid.
90. "Many Guiders Go into War Service," Victoria Daily Times, February 6, 1942: 9.
91. Sixty Years: 40.
92. "Lifetime Girl Guide Worker Dies," Victoria Daily Times, December 31, 1956:
11.
93. "Letters to the Editor," News Clipping, Mrs. Marki/I-Mara Scrapbook, August
5, 1925. (GGC)
94. "Workroom is Aiding Women," Victoria Daily Colonist, n.d. Mrs. MorkillMara Scrapbook.
95. Ibid. News Clipping, n.p., n.d. Also see Victoria Daily Times, December 31,
1956: 11, for obituary. Joan Kennedy, future head of the Canadian Women's Army
Corps (CWAC), recommended Morkill 14 Dec. 1940 to Department of National
Defense as"competent to head the Canadian Women's Military Corps: letter to Major

MacQueen 235

General Browne in Public Archives of Canada, Group Record 24, Vol 2152, Army File
HQ54-27-32-7, Vol. 2.
96. "Many Guiders Go into War Service," Victoria Daily Times, February 6, 1942: 9.
97. Mirra Komarovsky, "Cultural Contradictions and Sex Roles," American
Journal of Sociology, 52:3, November, 1946: 184-189.
98. Ibid.