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AMERICANIZING THE ACADIANS

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by Guy Dubay

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Madawaska, ME

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The Acadians of Maine became Americans twenty-five years before the Acadians of New Brunswick became Canadians  - 1842 versus 1867.

\n

We have on record an 1844 census of Van Buren Plantation signed by three Acadians, Paul Cire (Cyr), Joseph Cire (Cyr) Bellonie Violet (Violette) as members of the Board of Assesors of that Plantation.

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In that record of 81 heads of families 37 are of Quebecois/French Canadian origin (e.g.:. Levasseur, Devost, Deschenes, Plourde etc.) 5 are Irish/English  (e.g. Keegan, Nugent, Farrell, Maley) and 39 are Acadians (e.g.:  Violette, Cyr, Cormier Thibodeau , Theriault etc.. Of the 39 Acadian 13 are named Violette (eg. Xavier, Baptiste, Alexandre, Louis violette etc.). Bien oui, dans le coin de La Grande-Rivière on disait -ils y en a pluse des Violettes que des mouches). Interestingly in that census Jean Lavoie is listed as John Street.

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Of the Board of Assessors all three municipal leaders served in the Maine State Legislature, Joseph Cyr in 1846-1847, Paul Cyr in 1851 and 1859 and Belonie Violette in 1867 the year of Canadian Confederation.

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In 1846 Three other Acadians, Regis Daigle, Firmin Cyr and Sylvain Daigle signing as members of the Board of Assessors of Madawaska Plantation  in the name of 116 householders forwarded  a petition  addressed to the Right Reverend ---------Fennwick, Bishop of Bangor asking permission to erect a chapel at the present Madawaska/Grand Isle town line (see insert for full text.)

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Francis Thibodeau, Esq.cited as cited as Justice of the Peace, would later in 1849 serve as State Representative, sent a follow up letter to the Bishop of Boston in July 1846 coupling the letter with a deed for the land upon which the chapel got built.

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In August 1847 Rt. REv. John Bernard Fitpatrick, successor of Bishop Fenwick visited the St. John Valley. We read in his journal of the trip of his stay at St. BAsile, N.B.: \"Mr. Langevain is parish priest. He received us most hospitably and we remain at his house two days. DURING THIS TIME THE BISHOP IS CALLED BY PARISHIONERS RESIDING ON THE AMERICAN SIDE. THEY WISH TO BE DETACHED FROM THE PARISH OF ST. BASILE ON ACCOUNT OF THE DIFFICULTIES OF CROSSING THE RIVER WHICH IS AT CERTAIN SEASONS DANGEROUS FROM ICE AND FLOOD. THEY HAVE ALREADY COMMENCED BUILDING A CHURCH OF CONSIDERABLE DIMENSIONS AND HAD AUTHORIZATION OF BISHOP FENWICK. AS THE PARISH IS VERY LARGE AND THE PEOPLE ON THE BRITISH SIDE ARE SUFFICIENTLY NUMEROUS TO FORM A CONGREGATION OF THEMSELVES, THE BISHOP ENCOURAGES THE AMERICANS TO CONTINUE AND PROMISES A PRIEST WHEN IT IS POSSIBLE\".

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Since the three priests of the area, Rev. Antoine Langevin at St. Basile, Rev. Antoine Gosselin at St. Bruno and Rev. Henri Dionne at Ste. Luce had each been assigned here by the Bishop of Quebec., this petition may be regarded as the initial turning point in history where the Acadians shifted from the Quebec church to the American church.  

\n

From St. Basile, Bishop Fitpatrick proceeded to the area which later became Frenchville. He writes: \"Saturday August 14. Cross the river and proceed by the worst road imaginable to the parish of St. Lucy: Curé Dionne. Where we arrived the workmen were just completing the raising of a frame for a new church of large size. The Bishop made arrangements with Rev. Mr Dionne concerning the manner of deeding to the Bishop of the church which is now held by Trustees. The new church opposite St. Basile (sic.: Mont-Carmel) is held in shares by subscribers. The ishop in both cases informs the people that the property must be conveyed to him in fee simple: and the condition is acceded to him without any reluctance.

\n

In Volume one at the Northern Aroostook Registry of Deeds we read in part: \"Know all men by these presents that we John Garet (Guerrette) of the Plantation of Madawaska. county of Aroostook, and State of Maine, yeoman, Christoher Marquis of Hancock Plantation in said county, yeoman and Hylaire Cyr of parish of Madawaska, County Carlton (Carleton), province of New Brunswick, yeoman, in our capacity as Church Wardens, otherwise called Trusees of the Church o Ste. Luce in consideration of $1000 paid by John Bernard Fiztpatrick, Roman Catholic Bishop fo the Diocese of Boston, the receipt whereof we do acknowledge, do hereby give, grant and convey  unto said John Bernard Fitzpatrick, the following described land, to wit: Lot numbered sixty-seven in Township numbered eighteen of the fifth range of towhsips west of the east line of the state....\"

\n

The deed also bears the names of Henri Dionne and Louis Cormier as witnesses. Cormier who served as the first registrar of deed for Northern Aroostook signed the record as \"Justice of thePeace\".

\n

Ironically theLand in question had been purchased  twenty years earlier by the Rev. Elie-Sylvestre Sirois, Pastor of St. Basile and later deeded by him to the Bishop of Quebec. At page 405 of \"Le Rapport de L'Archiviste de La Province de Québec, 1933-1934 we read.; \"Mgr. B. C. Panet `M. (Elie-Sylvestre) Sirois, missionaire à Madawaska (Québec 4 Oc. 1828) M. Sirois pourra faire du défrichement sur les deux terres de la fabrique. Il faut léguer par testament à Mgr Panet les terres qui ont été données pour y batire des chapelles dans ses missions....\"

\n

The note evidences complications arising from the International Boundary dispute affected not only civil matters but impacted on church affairs as well. The Church Wardens or Trustees cited in the 1846 deed of the Ste. Luce property were what in Québec was known as \"A Fabrique de la paroisse\".  The matter here cited would only be resolved in 1876 when Archbishop Taschereau of Quebec deeded all his holdings in Maine to the Bishop of Portland.

\n

Still all the evidence we've cited shows a surprisingly quick adoption of the American view on the part of Madawaska territory Acadiens.

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Van Buren History

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by Guy Dubay

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Madawaska, ME

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In 1924, my uncles John Albert and Billy Violette farmed their widowed Mother's land on rear lot # 22. In those days farmers sometimes got loans from Hammond Lumber Company so that they could pay the spring planting. The loans would be repaid with lumber that came off the wooded portion of the farm. (My cousin Wilmot died in a lumbering activity on the farm).

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But 1924 was the year of the Real-estate bubble blow up in Miami, Florida. The housing construction industry through out the east coast stopped buying lumber. Hammond Lumber Company had an over-supply of lumber on its hands. It ceased buying lumber from farmers. The company ran into a serious shortage in its cash-flow. It started to call in its loans. The family farm was foreclosed.

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My grandmother moved into town in rented space in the house later owned or occupied by Ben Levasseur on St. Mary's street. When she could not afford the rent she bounced around from relative to relative. I do not remember, but she stay at our home for a short while. after that she went to her brother Paul Deschaines' place where she died.

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My uncles left the area and went down state where they could find work as trackmen for Maine Central Railroad. The three of them worked together to save enough money to buy back the farm. Uncle John came back and took up farming again. Uncle Albert remained in Lewiston for the rest of his life. Uncle Billy remained in Waterville where he died. Both lived out their lives with Maine Central Railroad Company.

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Potato price subsidies during the war and the price support system of the Soil Bank program kept the farm in the Family through Wilmot and Vinal's day, but Vinal had gone into welding with Construction companies out of state.

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I remember John in his eighties, still cutting logs on the farm. Our family sometimes went picnicking out there in the Summer when Mom reminisced on her youth. From the top of the hills we could see six churches, from St. Leonard, Parent to Siegas if not Ste. Anne du Madawaska.

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We ran into Uncle John. Mom Asked, \"Quoi c'est que tu fait icit?\". He replied. \"Je t'après faire de la terre neuve\". Mom replied, \"Voyons-donc, John!\" Almost laughing in his face. But it was an old habit, John couldn't break. What does a farmer do in his idle moments? Ils fait de la terre neuve.

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I expect, that's what Wilmot was doing. He was twitching a log, but when the log chained behind the tractor hit a boulder, and the chain did not break, the tractor flipped right on him.

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The last time I was up there I could still see the Cross, marker on the site right off what I think may now be called Settlement Road. I haven't been up there for years now. I have not followed up the history since then. I suppose if I would, I'd find on record at the registry of deeds the farm in the hand of one of Wilmot's sons. We could see that in the Town planning maps. But I've never bothered to look that up either.

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\"Quoi- ce que tu fait là, John? \" \"Je fait de la terre neuve\". \"Bien voyons donc, John! A ton age, Wayons donc!\"

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Soeur Mabel Vaillancourt, R.S.R. (1908-1987)

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(Soeur Marie de Sainte-Rose)

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Par Monsieur Harry Rush, Jr.

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Millinocket, ME

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Soeur Marie de Sainte-Rose de la Congrégation des Soeurs de Notre-Dame du Saint-Rosaire de Rimouski, Québec est née le 18 mars 1908 à Frenchville, Maine. Marie-Mabel était la fille de Joseph Vaillancourt et Agnès (Vaillancourt) Vaillancourt. C'est une famille de huit enfants. Mais Mabel demeurerait \"la perle à papa\" comme on l'appelait.

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La fillette avait commencé la classe, vers cinq ans, à l'école rurale. Le 12 juin 1919, Mabel reçut avec bonheur sa première Hostie et le sacrement de Confirmation. Elle y avait été préparée par les religieuses du Saint-Rosaire de Frenchville.

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Mais en 1918, son père fut pris d'une maladie de coeur. Après deux ans de soins, sa santé ne se retablissait pas. Il mourut le 30 décembre 1920. Il est mort à 35 ans. Mon Grand-père me dit un jour: \"Mabel, je vais te faire instruire pour que tu deviennes une maîtresse d'école.\" Dans l'automne 1921 j'entrai à la \"Madawaska Training School\". Je n'avais que 16 ans lorsque je graduai en 1924 dit Mabel. Mais la Surintendante était si bonne qu'elle me fit enseigner le même mois.

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Le 30 octobre 1922, avait lieu le mariage de Madame Vaillancourt et Monsieur Hilaire Pelletier. C'etait une grande joie pour Mabel d'avoir un beau-père et une nouvelle petite soeur en May Pelletier. En 1933, May voulai devenir une soeur du St-Rosaire. Son nom religieux serait soeur Marie de Ste-Alberte. En 1936, son frère bien-aimé Rosaire mourut et Monsieur Hilaire Pelletier mourut en 1940 de cancer.

\n

Mabel continue d'enseigner pendant 23 ans \"sans perdre même une journeé\". Pendant la guerre, elle passa ses vacances d'été dans les magasins de Connecticut. À l'été 1948, Mabel se décide à demander son admission à notre noviciat à Rimouski. Soeur M. de Ste-Alberte, qui missionne alors à Millinocket, jubile d'apprendre que ses prières sont enfin exaucées.

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À sa prise d'habit, le 2 février 1949, cette soeur recevait avec joie le nom de soeur Marie de Sainte-Rosa, en l'honneur de son unique soeur Rosa. Le 2 février 1951, notre chère soeur fit profession. Après sa profession, elle partit pour Frenchville pour 15 ans. C'était un bien gros sacrifice pour elle quand soeur Marie de Saint-Alberte mourut le 22 juin, 1965. Mabel demanda-t-elle à May de venir la chercher.

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Au mois d'octobre 1966, elle même apprendra du médecin qu'elle est atteinte d'un cancer, son premier mot sera: \"C'est soeur Marie de Sainte-Alberte qui vient me charcher\". En septembre 1966 pour la première fois, elle se vit nommer pour Millinocket.

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Mais le 4 octobre, elle note: ...Pas trop forte! Le 7, on fit venir le médecin, et le 10, elle était conduite à l'hôpital pour des examens. L'intervention chirurgicale ont lieu le 25. Le 15 novembre, notre Mère générale put ramener la malade à Rimouski. Elle disait \"Je veux garder toute ma souffrance pour Jésus seul\". Le 10 décembre 1966, notre soeur eut le bonheur de revoir sa chère maman et reçoit le sacrement des malades. Elle est morte le 7 janvier 1967 avec beaucoup de souffrances. Le 9 janvier, Monsieur l'abbé Charette, curé de Frenchville, chanta le service funèbre et il disait qu'elle était une personne courageuse, pieuse, patiente; elle travaillait dans le plus grande simplicité, humilité patience et charité. Puisse-t-elle reposer en paix!

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(Cet article par Monsieur Harry Rush, Jr., Millinocket, ME est un résumé de la biographie de soeur Marie de Sainte-Rosa par les Soeurs de Notre-Dame du Saint-Rosaire de Rimouski, Québec.)\"39201.jpg\"

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Dear Le Forum;

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Thank you for sending the report on Maine's French Canadian population. I look forward to reading it. I hope something similar can be done in the Great Lakes area. There is a lot of apathy among scholars who are only interested in newer immigrant groups or cultures outside the U.S.

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Best Regards;

\n

James LaForest

\n

London, UK

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Genealogy & Pedigree

\n

 

\n

Generation 1 You = 100% 1960

\n

Generation 2 Parents = 50%; 1/2 1930

\n

Generation 3 Grand Parents (4) = 25%; 1/4 1900

\n

Generation 4 Great Grand Parents (8) = 12.5%; 1/8 1870

\n

Generation 5 Grt. Grt. Grand Parents (16) = 6.25%; 1/16 1840

\n

Generation 6 Grt. Grt. Grt. Grand Parents (32) = 3.125%; 1/32 1810

\n

Generation 7 Grt. (4) Grand Parents (64) = 1.5625%; 1/64 1780

\n

Generation 8 Great (5) Grand Parents (128) = 0.78125%; 1/128 1750

\n

Generation 9 Great (6) Grand Parents (256) = 0.390625%;1/256 1720

\n

Generation 10 Great (7) Grand Parents (512) = 0.195325%;1/512 1690

\n

Generation 11 Great (8) Grand Parents (1024) = 0.09765625%;1/1024 1660

\n

Generation 12 Great (9) Grand Parents (2048) = 0.048828625%;1/2048 1630

\n

Generation 13 Great (10) Grand Parents (4096) = 0.0244123125%;1/256 1600

\n

Membertou & Champlain generation

\n

 

\n

If I can trace one of my pedigree lines back to Membertou I am 1/4096th Indian. I celebrate my Indian heritage but that ignores 99.975876675% of my pedigree.

\n

In short, I celebrate my Metis 0.024% heritage and history and ignore 99.975% of my pedigree and inheritance.

\n

If consanguirnity factors allow me to claim Membertou ten times in the 13th generation pedigree I celebrate 0.24% of my inheritance and ignore 99.76% of my history and inheritance.

\n

It makes sense to claim Indian ancestry from the most recent 5 or 6 generations but beyond that you're ignoring 98 to 99% of historical reality. Persons who seek Indian identity at that distant factor so choose another science other than genealogy upon which to base their Indian claims.

\n

 

\n

Guy Dubay

\n

Madawaska, ME

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Dear Le Forum,

\n

I really enjoyed the article \"A Maine Franco-American\" by Raymond Duval. I am a Vermont Franco-American and like him I never felt we were discriminated against. If we were teased, we would reply, \"If you're so smart, why can't you speak French?\" Sometimes we were mean and we would teach all the bad words to new immigrants from Quebec. The F.... word soon became their favorite adjective. Back then many words that were considered scandalous were just the names of the sacraments. For years I though \"Mot t'a dit!\" was a curse word until I read the comics of \"Astérix\". It is just the old French equivalent for \"Word I tell you\" or in better English, \"I swear\". Another one was \"taurrieu\". A Quebecois told me this meant, \"le tort de Dieu\", meaning, \"It is God's fault\". A funny one is \"Eh tabarouette!\" which means, \"Your wheelbarrow!\" equivalent to \"I will bet you 100 bucks!\"

\n

To answer some of the other questions, \"une fleuve\" is a river that flows into the ocean or the sea. \"Une rivière\" would be a tributary, e.g. \"le Richelieu\" Concerning the relationship between the French and Frogs, you have to back tot he 16th and 17th centuries. Potable water was as valuable as gold on the high seas when you were dying of thirst. When English ships would accost French ships, they would yell, \"Where are the frogs?\" The French used to put a live frog in each barrel of water on the ship. If the frog was still alive when they were ready to drink the water, the French knew the water was potable. It could have been the Jesuits who taught them this since they were the educated of the time.

\n

In finishing, I would like to make two quick observations. \"Phono\" is a Greek root word that means sound. Therefore, wouldn't a \"Francophone\" be a person who speaks French, even though they do not speak it every day? If you do not speak French, you are not a Francophone.

\n

Parisian French is not standard French because of the guttural \"R\". \"International French\" according to my professors at Middlebury College is the French spoken in the Loire Valley.

\n

I really appreciate \"Le Forum\" and its allowing us the possibility to share our experiences in our Franco-American world. Please continue your great work!

\n

Très amicalement,

\n

 

\n

Xavier de la Prade

\n

Professeur de frannçais émérite

\n

Petaluma, CA

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L'état actuel de son financement, ainsi que d'une numération de ses projets à venir et ses prévisions de besoins financiers. Compilé par le coordinateur du F.A.R.O.G.", "publicationTitle": "F.A.R.O.G. 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Agathe, dans le nord de Maine.", "publicationTitle": "F.A.R.O.G. 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