Toronto-Carib-Soc-History 1

Telephone Service (Bell Canada) West Indian Businesses Contributing to Centennial Parade 1967 Establishing Caribana Parade 1968 Formation West Indies United

Newspaper

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Canadian Experience Landing Weather Education Employment

Accommodation & Rentals Rooms, sharing rooms

Moving & subletting out of contract Basement & Highrise apartments

Transportation TTC (Toronto Transit Commission) Taxi Service

Entertainment Yonge Street Taverns, Pubs, and Clubs Adult Entertainment

Communication Telephone Service (Bell Canada) West Indian Businesses Contributing to Centennial Parade 1967 Establishing Caribana Parade 1968 Formation West Indies United Soccer Club 1968 https://starssoccerreview.com

Caribbean Migration

There was a huge migration from the West Indies to Toronto around the mid 60s and 70s. The majority of them were in search of betterment while filling job vacancies and gaining acceptance into colleges and Universities throughout the city. During that time migration to the UK had slowed and visas to the United States of America was extremely difficult. However, it was also at the time when the Canadian government decided to increase the work force to stimulate the economy and opened its doors to become the multicultural capital of the world.

Toronto Pearson, was the connecting point for all flights from the Caribbean that were destined for Canada. Airlines such as British West Indian Airways (BWIA), Air Jamaica, Air Canada and Pan American Airlines, were providing the bulk of the flights from the Caribbean. The anticipation to start a new life has its challenges. Almost immediately upon landing there was a rude awakening. It did not matter the time of the year or how nice the day seemed the temperature at Pearson airport felt cold to West Indians.

There were great career choices in other Canadian cities also. Edmonton and Calgary prom ised lucrative salaries due to the oil boom, while Vancouver with its mild temperatures all year long remained attractive. Montreal with its relaxed laws augured well for West Indians despite having English as their second language after French. However, it was Toronto with its magnetic qualities that offered the best option for family life and social interaction that attracted the majority of West Indians.

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Caribbean Migration

Ironically, one of the reasons West Indians were seen as brave by Canadians was because of their choice to leave a tropical climate for the uncertainty of the winter months and a place where there were not many black people living at the time. West Indians were also among the brightest of the immigrants with a huge number attending and were graduates from the University of Toronto, George Brown College, and Ryerson University.

West Indians are also among the friendliest people in the world and with Toronto ranked as the # 1 multi - cultural city in the world it was West Indian immigrants who assisted in creating Toronto ’ s multi - cultural extravaganza. However, West Indians are quick to mention that one of their earliest frustration in adapting to life in Canada was companies request for “ Canadian work experience ” on job application forms. They thought it should have been based on their qualification, and related work experience.

Toronto was the city of choice but adaptation to the cold was slow and sometime painful. Some lived to tell horror stories of arriving in the middle of winter without jacket while others talked about living through a winter without a winter jacket. Hence it has been noted that West Indians were among the bravest and brightest migrants in Canada. They have proven to be one of the friendliest and that was the characteristic that augured well for their quick adaptation and successful life in Toronto.

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Toronto Accommodation in 60s

Their betterment was based on their willingness to seize the many opportunities and make the necessary sacrifices to accomplish the objective. It did not take long for West Indians from just about every Island of the Caribbean to contribute to the development of the city of Toronto. By the early 70s, West Indians were Doctors, Lawyers, Taxi drivers, Construction workers, Computer programmers, and Limo drivers. Some worked in the public transportation, and Government, and many other fields.

Back then, there were no West Indian products in supermarkets and Restaurants. As expected, the younger generation of West Indian migrants adapted better to the fast - food franchises, the wintry weather, and making friends outside their West Indian culture. The older generation, on the flip side, were committed to improving their lives and the lives of their family while contributing to building and promoting Caribbean culture in the Toronto community.

Back in the mid - 60s and 70s, the majority of West Indians felt they had to stay in their first job for a substantial period to gain the “ Canadian work experience ” that most employers sought. Many enrolled at George Brown College, York University, Ryerson Polytechnical Institute, and the University of Toronto, while others got their children enrolled in elementary (preschool) and/or High school. West Indians adapted well, but not without challenges.

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Toronto Accommodation in 60s

In those days the majority of West Indians lived with family members and after they secured permanent jobs the majority moved out on their own. There was an abundance of places for rent. Rooms were available as much as they were affordable. Shared accommodation was also an option for those with part time jobs and West Indians in Toronto became a close knitted despite the size of the city. . West Indians gained promotions in their respective jobs and became financially viable and stable. And, with economic sustainability in mind, they opened various businesses. They opened Roti Shops, West Indian groceries, Restaurants, Patty Shops, Hair Saloons, Record shops, Boutiques, Tailor shops, Barber Shops, and many other West Indian services that were needed. As is normally the case when food is on the table and financial viability is reached, there came a time to go out and have fun, and it did not matter where in the West Indies you were from.

Back in the late 60s and 70s, accommodation was available on every corner of the city. There were rooms above the stores and homes. High - rise and basement apartments and regular two - story buildings. West Indian families also rented an entire house, while others rented the home and sublet the rooms to family and friends. And while West Indians came prepared for life in Toronto with its four seasons, they conceded that it was not easy to adapt to the weather; therefore, rentals near Toronto Transit Commission (TTC) stops were the most popular for economic and self - preservation.

Toronto was divided into the east side and west side, with Yonge Street serving as the boundary, although the majority of West Indians in those days lived between Lansdowne Avenue and Spadina, in the west end. West Indians who lived in the north south corridor between St Clair Avenue and King Street were also considered to be in the west since the Yonge subway line was the border and the only legitimate north/south option. Wherever the locations were, there was a coming together, and many friendships were fostered among West Indians

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Toronto Transit Commission

T.T.C. Subway train

Back then, the TTC had just two subway lines: Line One and Line Two. Line One was called the Yonge subway line, and it ran underground northbound from Union Station to Eglinton Station along Yonge Street. It was to reduce traffic congestion in downtown Toronto before it expanded from Eglinton to Finch. The Yonge/University line was added to the Yonge line, and it ran along University Ave to St George subway before two expansions. The first was from St George to Sheppard West, and the second, and current, expanded to Sheppard, ending at the Vaughn Metropolitan Centre.

Riding on the TTC helped West Indians improve their social life. The TTC company runs bus, train, and subway services, and while commuting on the bus and streetcar was a familiar mode, for most West Indians before migrating, the subway trains, travelling underground, were a huge adjustment. The regularity and efficiency of the train service also created anxious moments, trying to beat the closing train doors or running down the subway station steps upon hearing an outgoing train or presuming a train was still on the platform just from seeing someone exit the station.

T.T.C. Bus

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Popular West Indian TTC Stops

T.T.C. Street car

TTC ’ s Line Two is the current Bloor/Danforth line. It began as the Bloor Line that ran from Keele subway station to Castle Frank station. It became the Bloor/Danforth Line 2 after it was extended along Danforth Avenue to Woodbine station, and was extended to the Warden subway station before the Kennedy subway was added. As urban development continued to the west of the Bloor subway line (Line 2), the line was extended to Islington station and later expanded to its current western end at the Kipling subway station.

The last and most frustrating part of the adaptation process that West Indians encountered in Toronto, compared to their homeland, was in the entertainment department. After taking care of most of their priorities for success, many felt that all work and no play made for a very dull lifestyle. It was at the point when friendships were struck, and communication was at a premium, with access to a universal telephone service. Hour - long conversations were used to decide on a place to follow up on the discussed topic, and with “ Where ’ s the action? ” as the operative term on those calls in the late 60s and '70s

Back then, the TTC promoted its service as “ the better way. West Indians bought into the promotion, hook, line, and sinker, and experienced the best way to get around and adapt to Toronto. TTC was the better way in various ways: it was affordable, reliable, and very dependable in its scheduling. Back then, most West Indians were on tight budgets, either searching for jobs or working part - time while attending school. Living close to the TTC was not just economically advantageous but also the wise thing to do, since the majority of black businesses, operated near TTC stops .

T.T.C. Map & Routes

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Irma James (First Black Woman) To drive a TTC Streetcar

One could only imagine her challenges as a black woman; however, Irma did not have many problems securing jobs, as she arrived on a Friday and was working the following Tuesday. She also mentioned that there was an array of jobs when she arrived from Mayaro, Trinidad

“ You could walk off one job and get another one the following day, ” she said. Her favourite Streetcar route she worked was from Main Street to High Park along College Street. “ In those days, Honest Ed's Store was “ the black people's Eaton ’ s and the store where you could have found all your household needs at a low price.

Irma James is a good example of how West Indians adjusted to life in Canada. She came to Canada in 1971 and fulfilled her dream by becoming the first Black woman to drive a TTC Streetcar at a time when women were still being stereotyped by their male counterparts

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Irma James (First Black Woman) To drive a TTC Streetcar

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Irma James (First Black Woman)

To drive a TTC Streetcar

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TTC Tribute to Irma James

to drive a TTC Streetcar First Black Woman

There are many other examples of West Indians breaking the barriers of accomplishment, from what others felt was outside the realm of a black person ’ s ability. In many of those areas of accomplishment, the West Indian migrants mentioned that learning the TTC was the key to their early success in terms of finding and holding on to a job. However, some also admit that they were a bit hesitant to travel on the subway because it operated mainly underground, and they were not accustomed to underground travel before migrating. West Indians also found the TTC fare and transfer system very convenient, especially during the winter months, when you can hop onto a streetcar from the subway station and vice versa. It was also convenient that the schools and nightclubs in the city were just a minute walk from the subway and streetcar stops.

Irma James was recognized by the Toronto Transit Commission (TTC) as the first black woman to drive a Streetcar. In recognition of this feat, the TTC placed an image of Irma James on its streetcars in the downtown area for Black History Month in February 2024. In 2021, Irma James was introduced as a trailblazer for operating the TTC streetcar for the better part of 24 years since 1983. A mother of six, Irma is part of a long list of West Indians covered in this magazine who have contributed to the development of the West Indian fabric and the city of Toronto. Like just about every West Indian who migrated to Canada, Irma sought to make a better life for herself and her family. The riders were deeply saddened by her retirement in 2007.

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Caribbean Entertainment on Yonge Street R&B & Jazz Clubs on Yonge St R&B Jazz Clubs on Yonge St

City of Toronto Archives, fonds 492, item 355

Rated as the longest street in the world, Yonge Street comprises a variety of attractions. There were and still are banks, boutiques, shoe stores, Department stores, bookstores, libraries, and the ever popular Sam the Record Man store. However, despite the various shopping options, there is no doubt that once the sun went down, the Yonge Strip transformed into the number one place for entertainment. Not exactly West Indians' cup of tea, but until better came it was the in - thing.

Reggae and Soca music were not fully established when West Indians learned that the Le Coq d ’ Or Tavern was the place to be. West Indians were familiar with Rhythm and Blues music, and they learned that the top R&B bands from the United States performed at the Le Coq d'Or tavern. After attending an event there, they also learned that the Yonge Strip offered adult enter tainment and that the best way to get there was by TTC.

The two bordering subways to access the heart of the Yonge Street action are the Yonge/Bloor subway station and the Queen subway station. The Bloor/Yonge station is the main transfer station for trains travelling east, west, north and southbound, and to be in the middle of the action, you had to get off at the Dundas stop, although at times, the action on Yonge can stretch from Queen to Bloor Street, even though the Yonge Strip was between Dundas and Gerrard Street

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R&B & Jazz Clubs on Yonge St

City of Toronto Archives: S1465 f1312 it0054

West Indians were ecstatic when spring arrived, and outdoor tem peratures became more livable as snow lost the battle against rain and sun. It signalled that the summer season was near and, with it, the temperatures they were used to. However, West Indians made use of the Yonge Street action in a city that at the time seemed a bit slow to West Indians.

Back then, it was also normal for black people to cross the street and talk to any black person they saw because there were not many black people in Toronto. The same occurred while riding the TTC, where West Indians would gravitate to and sit beside people who looked like them, and those conversations usually ended with the exchange of phone numbers for future reference

Bell Canada provided telephone service, and in those days, there was just landline (home phone) service. CB radios, pagers, and cell phones were introduced some time later. With the phone, at last, West Indians had the luxury of planning meetings, instead of just showing up where they knew or thought someone would be. In a huge city like Toronto, they saved themselves time with a phone call.

City of Toronto: Archives: f1526 fl0004 it0003

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Nightlife on Yonge Strip 2024

The TTC vehicles were always clean, with garbage bins at every corner and adequate staffing, creating a safe and friendly environment. However, the downside was that the TTC service ended before the West Indian dances ended, leaving their customers out of pocket and giving taxi drivers and car rental companies extra business.

The nightlife in Toronto in the 60s and early 70s changed rapidly, making it quite challenging for West Indians to adapt. The byelaws did not cater for social events that ran into the early hours of the morning, and to the TTC's credit, West Indians travelled to nightclubs and dances on their vehicles in their finest outfits

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East Side of Yonge Strip

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Club Jamaica & Trinidad Club

Yonge Street South - east view

237 Yonge St . Trinidad Club

Club Jamaica 248 Yonge St .

The Jamaica Club was also very popular, and in those days, with Ska and Rock Steady music, enjoying the moment for the most part, R&B ruled the day. By the mid - 70s, the West Indian bands began attracting huge crowds when news of their where - abouts circulated. It was also around the time when additional Caribbean Clubs opened for business away from the Yonge strip.

The West Indian clubs on Yonge street back then were the Trinidad Club at 237 Yonge Street and just (north) on the opposite side of the street was Club Jamaica at 248 Yonge Street Just below the Japan Camera Centre. The Trinidad Club was later sold to Charlie Roach, a lawyer who love promoting the Caribbean cul ture through its music.

The initial owners of the Trinidad club were Glen Sorzano, Dave Mahon and Chipsi Mahon, Ron Delmas and Louis Delmas. They sold the rights of the club to Charlie Roach. Initially, the music at the Trinidad club focused on the steelpan music, allowing musicians in the band like Joe Brown and Panman Pat to showcase their talents.

Caribbean Clubs on Yonge Street in 60s

Trinidad Club 237 Yonge St.

Jamaica Club 248 Yonge St

North on Yonge from Shuter

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Yonge Street North - east view

City of Toronto Archives: f10124 fl0003 it0123

The Colonial and Club Bluenote added to the many top Rhythm and Blues clubs along the Yonge strip that West Indians frequent.

By the late 60s, West Indian bonding was at an all - time high in Toronto, and it seemed like everyone had made a couple of friends who had other friends.

Yonge Street played an important role in West Indians meeting one another, and word spread that there were also West Indian bands and clubs along Yonge Street.

Yonge Street South - west view at Gerrard Street

City of Toronto Archives: f0123 fl0003 it0020

Club Bluenote was on West side of Yonge at Walton St just south of Gerrard St.

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W.I. Clubs on Yonge St. late 60s

Yonge St. 1960’ s

Jamaica Club 248 Yonge St.

Trinidad Club 237 Yonge St.

South - west view on Yonge

Heading into the 70s, the some of the conventional clubs on the Yonge strip were receiving very poor media coverage, and the after - hours like Jamaica and Trinidad clubs were gaining in popularity. They were also playing the type of music that West Indians were used to before migrating.

Yonge Street 2024

Old Trinidad Club 237 Yonge Street

Old Jamaica Club 248 Yonge Street

Yonge Street Northbound

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West Indian Clubs in late 60s

Hayden Street

It was also a time when some of the West Indian clubs on Yonge Street were moving away, and new ones were emerging a short distance away. The Trinidad club was sold to two Jamaican businessmen, Roy Wil liams and Frank Wallace, and the club was moved to Hayden Street.

Hayden Street is a one - way street, one block south of Bloor Street, off Yonge Street going east. The club increased its patronage because it was located near the Bloor subway stop. The owners changed the name from Trinidad Club to Carabana Club be fore moving it to 720 Bathurst Street, just south of Bloor Street.

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The Ramblers & Latin Quarters

West Indian Clubs on Yonge St. in 60s

190 Yonge Street

Dundas Street

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THE RAMBLERS Caribbean Clubs on Yonge Street

In the 60s, the West Indian night clubs were primarily after - hours clubs that operated on weekends, since liquor licenses were rarely issued for an entire week, and the last call for alcohol at the bar was at 11:30 pm. The problem was that the cut - off time was when West Indians was accustomed to leaving home to attend dances before they migrated.

The Latin Quarters was another popular West Indian nightclub on the third floor of 190 Yonge Street, just south of Dundas Street. Roy Williams and Frank Wallace, both members of the Jamaican Canadian Association, and they ran the club. The music at Latin Quarters was played by the Guyanese band called the Ramblers.

The Ramblers comprised the Serrao brothers. Bing was the leader with his two brothers, Bernie and Maurice. The Ramblers band is still active but today. Back then, they performed at Latin Quarters from Thursday to Saturday, and their fan base was well beyond their Guyanese and West Indian supporters.

Latin Quarters

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Caribbean Clubs on Yonge Street

The after - hours clubs were West Indian safe havens, and their pop ularity became a real challenge for conventional clubs ’ profit margins. As a result, some of those clubs were forced to operate without alcohol so the party could contin ue and partygoers could enjoy the music. It was around that time that West Indian clubs like Mercury, W.I.F. Club, and Club Trinidad began attracting the West Indian crowd. The Mercury Club was lat er renamed We Place

Before becoming We Place, the Mercury was a chartered club bought over by several West Indian musicians who came together after playing at the Trinidad Club and Bermuda Tavern on Yonge Street. Together, they formed Tradewinds, with Dave Martins as band leader. Some of the Tradewind players were Joe Brown, Terry Dayal, and Clive Rosteing, and the band toured the Caribbean during the Carni val time in T&T

Before his passing on August 19th, 2024, Dave Martins said “ It ’ s almost eerie that following the formation of the Tradewinds in 1966, I ended up buying the Mercury Club in 1970. I renamed it “ We Place ”, and it was a home - away - from - home for Caribbean people for almost 10 years until I moved the band to Grand Cayman. “ We Place ” gave us a permanent base between tours and was essentially the hinge on which much of The Tradewinds ’ later success swung. ”

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Caribbean Clubs on Yonge Street THE TRADEWINDS

Dundas Subway

Victoria Street— >>>

Dundas Street eastbound

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Caribbean Clubs away from Yonge Street

Heading into the roaring 70s, West Indian culture and music were taking hold in Toronto, with the opening of quite a few Caribbean nightclubs. The Sambero was one of those clubs which opened opposite the WIF Club and became quite popular, a delightful alternative to the WIF Club.

Some of the most popular West Indian clubs operated away from the Yonge strip. One such club was the West Indian Federation, better known as the W.I.F Club. It was located opposite the corner of Brunswick Avenue and College Street, and the Cougars, featuring Jay Douglas, was the resident band.

By the mid - 70s, West Indians in Toronto had transformed a city accustomed to listening to Country, Rock, R&B, and Jazz. The mere acceptance of the concept of Blocko gatherings featuring Steelband, Reggae, and Calypso music indicated that West Indian music and its culture had arrived

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Caribbean Clubs away from Yonge Street

The Cougars Band

The W.I.F (West Indian Federation) club was arguably one of the most if not the most popular clubs in the Caribbean community back in the late 60s before the building was damage by fire.

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Club Trinidad was another of the West Indian clubs that surfaced in the late 60s , early 70s. The club was located at 167 Church street between Queen and Shuter streets and run by Clive Marshal, Clyde McNeil and Miles Sosa.

The resident band was the Undergrads led by Milles Sosa and according to Sosa ’ s report, the earnings from the business of the club was shared among the Under grads, Clive Marshall , Clyde McNeil and the owner of the building.

Club Trinidad was located at 167 Church Street between Queen and Shuter Street and was run by Miles Sosa, Clive Marshall, Clyde McNeil and Miles Sosa, who was representing his Undergrads band

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After - Hours ’ West Indian Clubs in 70s

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Joe Brown

Pat McNeilly

Henry Antoine

Earl La Pierre

About Us (Who we are) The Caribbean Committee for Cultural Advancement is a voluntary association of Caribbean people living in the Toronto Hamilton area. The status of the organization is defined by provincial charter, as a charitable organization with community objectives

Centennial ‘67 Participating Bands 1) The Mini Muppets ; - Cyril Diaz 2) Fantasy of American Indians : - Berty Daniels 3) Valley of the Rings: - Cheuvaunne?? Pompy 4) The Sailors:— Ron Delmas 5) Splendors of Egypt: Whitfield Belasco 6) El Dorado City of Gold; Ken Thompson 7) A gallery of Wooden Art; Tony Ishmael

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The name of the Toronto Carnival was also changed a few times after the original Caribana name was lost in a legal battle. Subsequent to that, the festival operated as the Toronto Caribbean Carnival, then as Scotiabank from 2011 to 2015, and later as Peeks from 2017 to 2019. Ironically, in the end, most of the public still recognize and call the Caribbean festival season Caribana.

In the Centennial year of 1967 the ‘ Carnival parade route started from Varsity stadium, across Bloor street and down Yonge street to Toronto City Hall, Over the years the route has changed from Varsity stadium, down Bay Street to City Hall; Up University Ave to Queens Park; Down University Avenue to Lakeshore Blvd; across Richmond street in different years to a Park; And currently, from the CNE to down Lakeshore Blvd west

The people of Toronto and the general public have gone through more than their share of changes regarding the Toronto Carnival. Beyond the set date of the Toronto Carnival as the last Saturday before the first Monday in August, the changes began with the name of the committee and filtered down to the public from the multiple changes to the parade route of the bands

Toronto Caribana Festivities on Lakeshore Blvd

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Honest Eds warranted daily visits versus weekly since the store was on the way home for West Indians who were living mostly in the surrounding west end area. The store was full of West Indians customers on week ends after they visited the other West Indian stores along Bathurst street,. The Honest Eds store was about a two minute walk away from Bathurst subway station which was opposite a long stretch of West Indian business such as Barber Shops, Printers, Beauty Saloons and the Theos record shop, and a host of others.

By the late 60s and early 70s it was a given that the majority of West Indians knew of, or had heard of the store, Honest Eds It was similar to a department store but Honest Eds sold every imaginable item you could have think about for a home and for you. Honest Ed ’ s ’ magnet was it had the lowest prices in town and as such the store was at the top of every West Indian ’ s drop by list, since it was conveniently located at Bathurst and Bloor Street.

There were many friendship cultivated from the Centennial parade of ‘67 and launching of Caribana in 1968 there were many other forms of activities beyond the festivities. There were other opportunities for West Indian in Toronto to get together. As described, there were the workplace, traveling on the TTC, and at the educational institutions. There was also the businesses and shopping places where you could have met another West Indian person.

West Indian stores on Bathurst St. opposite Subway

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W. IWndeisatnInCdluiabns ConluYbsoninge70ins 70s

Building rebuilt after fire formerly WIF Club

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The used of the telephone system was very effective form of communication in putting the Caribana parade together. It was definitely a step up from what most West Indians were accustomed , as gatherings were planned versus meeting by chance, which can be time wasting

West Indians' adaptation to the telephone helped simplify planning and organizing events. Phone calls provided accountability and avoided surprises and disappointments. Like any new technology, there was some unauthorized use or misuse, such as staying on the phone too long, but for the most part, the phone was a tremendous help in bringing the West Indian football community together

Talented West Indian footballers were living in Toronto and playing for professional and semi professional soccer clubs across Ontario. The telephone bridged distances and allowed for the pollination of ideas that germinated for West Indies United to be registered as the first West Indian soccer club in Toronto. It was the start of a domino effect for the formation of several sports clubs.

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Bathurst & Bloor

St James Town was a viable option for West Indian who were doing well financially and wanted a change of environment. St James Town is a cluster of high - rise housing buildings where a large amount of West Indians relocated to. The late 60s was when a large amount of the early West Indian migrant graduated and moved on to bigger and better things. The suc cess was contagious and it seemed like everyone had come to grips with their ambitions and made a move to their potential. capabilities.

In those days, the Bathurst area was known as the black people's area; however, by the late 60s and into the 70s, the pendulum swung. West Indians in the Bathurst area were moving away from their original place of residence to the out skirts of the city. There were new developments, and the city began expanding mostly to east and north and by that time West Indians were well positioned financially.

Expansion to the north went up to St Clair Avenue and a sort time after Eglinton Avenue came into play. In the early days anything north of Eglinton Avenue, was considered far north. The King Street and Lansdowne Ave area were already considered to be the southwest boundary of the city, and the move to the east began reached as far as Broadview Avenue and a short time later Pape Avenue.

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St James town High - rise apartment buildings are located on the southeast side of the Sherbourne subway station. The housing complex was bounded by Sherbourne Street to the west (before it expanded further west to Jarvis Street). Parliament Street to the east, Bloor Street East to the north, and Wellesley Street to the south. The St James town complex was built in two phases. Phase one buildings were built on Ontario Street, and were both named after Canadian cities.

While rental accommodation was readily available the High rise apartment buildings were not that easy to rent. You had to pay the first and last month's rent, with not just a record of employment but how long you ’ ve been employed. Proof of a valid bank account. and three names of reference, or a co - signer (person willing to pay if tenant does not) However, by then, West Indi ans had elevated their status, and those requirements were easily met.

The two buildings were named the “ St John ’ s and the Quebec buildings on 700 and 730 Ontario Street respectively Phase two buildings were built at 670 Parliament Street, 99 Howard Street, and 135 Rose Avenue and the close ness of the St James town buildings augured well for the type of interaction that West Indians were used to back in the islands. It was also at a time when Toronto became more diverse with migrants from Europe entering Canada.

Bloor Street

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Wellesley Street

1968 was a defining year for the Caribbean community in Toronto. The Caribbean Cultural Committee led by Charles Roach, Peter Marcelline and a few others, were successful in gaining government permission to hold their own Carnival parade in 1968 and the festival was named Caribana. The ironic thing about the composition of the Cultural committee was that some of its member like Leslie Forbes and Peter Marcelline be came administrative members of several football/soccer organization not too long afterwards and that trend continued throughout the existence of the Caribana.

There were also football/soccer players living in St James town around that time. Players such as Junior Parker, Miles Sosa, Alvin “ Dugga ” Thomas, Ronald Ryner, Clyde McNeil, Selwyn “ Doc ” Henry, Anthony “ Skerro ” Skerritt, Roland Braithwaite, and a host of others who were attending the University of Toronto. It was around that time that the idea to form a soccer club was tossed around, and St James town became the ground zero for soccer information.

Almost simultaneously, Patrick ‘ Skedron ’ Smith convinced some high profile footballers from Jamaica national team to come to Canada and play in Canada ’ s professional National Soccer league (NSL) They were Players like Herkley “ Headache ’ Vaz, Lascelles “ Dallas ” Dunkley, Corcel “ Kumar ” Blair and a few others. One of Skedron ’ s major finding was when he connected with Neville Glanville, and introduced him to Carl Bailey , a gentleman who was the leader of West Indies United.

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The club West Indies United (WIU) was formed in January 1968 by Mr. Carl Bailey and a bunch of guys, mostly from the Windward and Leeward islands . Bailey retired as a police officer and migrated to Leeds, England from St Kitts in 1960

He began following the National Soccer League (NSL) where he was saw Caribbean players he thought could have helped his team. Little did he know that his fortune was about to change after the Sudbury Italia team was involved in a brawl and the Caribbean players decided to stop playing for the club. The brawl was the first game that Neville Glanville had played and he convinced his Caribbean teammates to stop playing for the team. Wasting no time in Toronto he rekindled his friendships and formed the Toronto version of the West Indies United Club. That was after he became the Treasurer of both the Anguilla, St Kitts and Nevis and Sickle Cell Associations before Neville Glanville took over the club.

Continuing his search for betterment Bailey moved to Toronto with his wife, Mildred, and daughter, Sharon, from Leeds, England, in 1967 where he had also managed a West Indies United football team.

Neville Glanville became the driving force behind the Toronto chapter of the WIU club. Glanville was an influential person in Jamaica sports before migrating to Toronto in 1966. He played both cricket and football and, as a national footballer, was once ranked among the best young cricket prospects in Jamaica. Glanville convinced Tom Sosa to join West Indies United in 1970. They were both at Ryerson University Polytechnic where Sosa was a Lecturer and became the Secretary of WIU. Glanville played his first and only game in the NSL with Sudbury Italia , which ended in a brawl and managed to persuade his teammates of Caribbean descent to stop playing in the NSL. During that break was when he met Mr. Bailey, and the rest is the Toronto Caribbean Soccer History. Can you imagine the feeling of not belonging, and being uncertain of what lies ahead? This sentiment must have resonated deeply with many Black individuals in Toronto during a time of widespread racial prejudice. My own journey in Toronto began with similar feelings. I vividly recall my early days in the city, navigating crowded streetcars where space inexpli cably surrounded me. It was a stark contrast to my life in Jamaica, and I often found myself contemplating returning home. Thanks to a good friend, Charlie Willock—my teammate from Lucas Cricket Club—I found the support I needed.

by Neville Glanville

One of my Jamaican team mates, furious after being struck by an object thrown from the stands, tried to confront the crowd. I urged him to reconsider, knowing the odds were against us. It was at that moment I decided that I did not want to be involved with this. This decision marked the beginning of my efforts to create something meaningful for our community. I gathered my Jamaican teammates and proposed the idea of starting our own team. We played informal scrimmages and even organized indoor games at Ryerson, including one against the university staff. Yet, I felt unfulfilled. I wanted to build something that not only united us but also instilled pride in our Caribbean community.

Charlie transported me to lectures and practices, and grounded me during those very challenging times. Initially, I joined a semi professional soccer team alongside other fellow Jamaicans. My first and ultimately, last match for a predominantly foreign Canadian club was unforgettable, though not for reasons related to the game itself. Before the match even began, both teams were summoned by law enforcement officers on horseback who issued a warning due to tensions running high. Towards the end of the game, a brawl had broken out, sparked by discriminatory actions from spectators.

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The development of the beautiful game took a giant step forward in Toronto when members of the community launched the Contrast Cup competition in 1970. The Contrast Cup was a soccer competition sponsored by the Contrast Newspaper for teams solely from Caribbean teams. The idea came about after community leaders requested assistance from the Contrast newspaper in running a soccer competition. The founder of the newspaper, Al Hamilton, and Contrast at the time represented the black community in Toronto. Ironically, Al Hamilton agreed to sponsor the Contrast Cup soccer competition just over a year after the Contrast's first publication hit the West Indian stores in February 1969.

Several Caribbean clubs were formed in 1970, and the Contrast Cup was exactly what the doctor ordered for soccer in the Caribbe an community. Word of the Con trast Cup competition spread, and there was a lot of hype when the schedule was published. Based on most clubs' nationalistic names and identities, combined with the adopted knockout format, everyone was relieved to have a competition of their own, but they also anticipated an intense level of play. Some of the early teams were West Indies United, Marlee United, Barbados, a Guyanese team named Toronto Reunion, Iere and St Lucia Flyers. West Indies United was the best, setting the standard, since the club had already been in existence for two years. https://starssoccerreview.com

There were some former West Indies United players, as well as several national and first - division players who had migrated to Toronto, such as Henry Quanvie and Allan Callender. However, a soccer alert should have been sounded when West Indies United filled their somewhat depleted roster for the ’70 season with players such as Billy Griffiths, Donald Pearce, Earle “ Buggs ” Nelson, Leo Jackson, Derryck “ Sammy ” Samuels and Peter Hamilton. Barbados and St Lucia Flyers were formed before the Iere club, and they bolstered their rosters after convincing some of their talented footballers who were playing cricket to commit to the soccer team . The Contrast Cup was the first soccer competition for West Indian teams in Toronto.

Home of the defunct Contrast newspaper

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DJ parties and rental of Halls that allowed people to party until the early morning. The popular Halls were Macedonian, Ukrainian, Hagerman, Concert (Masonic Temple), 801 College Street, 1348 St Clair Ave and Don Hall.

Heading into the 70s, it was apparent that the liquor license problem combined with the early closing hours for nightclubs created an alternate universe where West Indians saw the DJ music and the Dance Halls as an alternative.

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