2012 IFMidwest Magazine - University of North Dakota

Transcription

A magazine of Initiatives in French in the Midwest
Francophone Roots in the Midwest
Volume 4, Issue 1 | Fall 2012 | Special Issue on Franco-Fête est d’ici | www.ifmidwest.org
THE UNIVERSITY OF
NORTH DAKOTA
Comment appuyer l’oeuvre des Initiatives en français Midwest?
L
’appui se fait principalement par une donation de vingt
dollars pour laquelle le donateur reçoit un numéro du
magazine des IF de l’année en cours.
La donation annuelle permet au donateur de se procurer des
numéros supplémentaires au prix de 8 $ plus 4 $ pour l’envoi de
poste. Les numéros précédents sont de 12 $ plus 4 $ pour l’envoi
postal.
• Les numéros disponibles actuellement sont: 1) A Venture into
Heritage. Vol. 1, Issue 1 Spring 2008 (English), 2) Racines et
diaspora francophones au Midwest des Etats-Unis: l’Afrique
Vol. 2, numéro 1, printemps 2009 (French), 3) Francophone
Roots and Diaspora in the Midwest: Special Issue on Heritage.
Vol. 2, Issue 2, Summer 2009 (English), 4) French Living
Heritage in the Midwest Vol. 3, Issue 1, Spring 2010 (English)
Les chèques doivent être libellés aux IFM-UND et envoyés à
l’adresse suivante.
IFMidwest, Box 8198, University of North Dakota
Grand Forks, North Dakota 58202
701-777-4659 | Fax 701-777-3814
[email protected] | www.ifmidwest.org
What does IFMidwest do?
I
FMidwest stands for Initiatives in French in the Midwest US.
IFMidwest creates and operates projects which are related to
roots and diaspora in the Midwest. Current projects in the
Midwest include:
• Fieldwork and research into Franco-American, Michif, Acadian,
African and French cultures in the Midwest;
• Creation of a special collection of documents, photos, books
and other printed material on Franco-American history and
culture in the Midwest housed in the Chester Fritz Library at
the University of North Dakota;
• Research, preparation and publication of Francophone Roots
and Diaspora in the Midwest, a magazine with separate and
distinct issues in English & French;
• Heritage tours focusing on the roots of French North America;
• Creation of a web site in progress at: www.ifmidwest.org;
• The annual convention of Initiatives in French.
Donations make IFMidwest initiatives possible. For a donation of
$20 contributors receive a copy of the current issue of IFMidwest
magazine.
English and French language issues of IFMidwest magazine are
different from each other. Both magazines favor stories, researched
articles, analyses, and interviews. We travel in the Midwest as needed
to meet interested contributors, groups and organizations.
IFMidwest, Box 8198,
University of North Dakota
Grand Forks, North Dakota 58202
If interested, please contact the director of IFMidwest
Dr. Virgil Benoit, Professor of French
University of North Dakota.
A donation of $20 allows the contributor the option to purchase
additional magazines of that year for $8 plus $4 whenever sent by
mail. Back issues sell for $12 plus $4 whenever sent by mail.
•
Issues of IFMidwest magazine available now are: 1) A Venture
into Heritage. Vol. 1, Issue 1 Spring 2008 (English), 2) Racines
et diaspora francophones au Midwest des Etats-Unis: l’Afrique.
Vol. 2, numéro 1, printemps 2009: (French), 3. (English)
Francophone Roots and Diaspora in the Midwest: Special Issue
on Heritage. Vol. 2, Issue 2, Summer, 2009 (English).
Checks should be made out to:
IFM-UND.
701-777-4659 | Fax 701-777-3814
701-777-4659 | Fax 701-777-3814
Calendar of IFMidwest events.
September 28-30 Franco-Fête 2012 Twin Cities
July 24-August 5, 2013Franco-American heritage bus tour to
Quebec City
For more information see postings on website: www.ifmidwest.org
click on “News”
Front cover photos of Our Lady of Lourdes, DeLaSalle, and a view of downtown Minneapolis from Riverside, Saint Anthony, Minnespolis, MN 2012
Table of contents
Introduction to the magazine issue 2011 and souvenir issue of Franco-Fête 2012 .........................................................................................2
Featured speaker Hennepin County judge Jacqueline Regis summarizes her talk ..........................................................................................3
Le ministère pastoral d’un prêtre Africain auprès des immigrés Africains aux USA ................................................................................... 4-5
Durand Family Foundation Yields a Treasure Trove of Stories and Pictures ................................................................................................. 6-7
On Eric Vincent, French singer and song writer .................................................................................................................................................................7
Perrizo to showcase art at Franco-Fête......................................................................................................................................................................................8
Héritage francophone dans le Minnesota: explorateurs et missionnaires ............................................................................................................8
Frances Anne Hopkins, the woman behind the canoe paintings ...............................................................................................................................9
Father Hennepin, 1626-1701...............................................................................................................................................................................................10-11
Rebuilding the past (in oil and on paper) to share with the future ..................................................................................................................12-13
Genealogy, family reunion and heritage ...............................................................................................................................................................................14
Dick Bernard’s passion for family history and genealogy is neverending...........................................................................................................15
Visit a unique website on French Canada.............................................................................................................................................................................15
Growing up a French-Canadian Catholic in Red Lake Falls, MN...................................................................................................................16-20
Puppets in America (pre-1800), with an emphasis on French Canadian Puppet Theater........................................................................21
University of North Dakota students celebrating heritage in Roseau, MN.......................................................................................................21
Une Histoire Peu Connue de la Discrimination en Nouvelle-Angleterre....................................................................................................22-23
Introduction to Pinsonneault article ......................................................................................................................................................................................24
Mémoire du premier jour d’école..............................................................................................................................................................................................25
Soirée musicale at Our Lady of Lourdes...............................................................................................................................................................................26
Dance workshop to be offered at Franco-Fête...................................................................................................................................................................27
Invitation to Sunday service in French...................................................................................................................................................................................28
Jeffrey Dawson to introduce Canadian historian Yves Frenette at Franco-Fête...............................................................................................28
A bibliography on French Canada............................................................................................................................................................................................29
Check out the Franco-Fête Gift Shop.....................................................................................................................................................................................29
Special Thanks.....................................................................................................................................................................................................................................29
IF Midwest magazine editoral staff
Virgil Benoit, Ph.D., Chief editor, writer and
photographer, is professor of French in the
Languages Department of the University of
North Dakota. He teaches language and
the culture of French North America. Virgil
Benoit is founding and current president of The
Association of the French of the North/AFRAN (1982) and
director of Initiatives in FrenchMidwest which he founded in
2004. Professor Benoit’s research on the French in the Midwest
and his service to his profession have been recognized by
the governments of Canada, France, Quebec and colleagues.
He holds such honors as les Palmes académiques, l’Ordre
des francophones d’Amérique, la Médaille du Conseil de la
vie française en Amérique and teacher of the year award
(Minnesota 2000) from the American Association of Teachers
of French and 2008 UND public scholar of the year.
Elizabeth Becker is the Instructional
Multimedia Designer for the Center for
Instructional and Learning Technologies at the
University of North Dakota. She also teaches
graphic design courses for the Department
of Technology. Elizabeth holds a B.A. in
Communication with an emphasis in graphic design and a M.S.
in Industrial Technology. She is currently working on her Ph.D.
in Teaching and Learning.
Introduction to the magazine issue 2011 and
souvenir issue of Franco-Fête 2012
by Virgil Benoit
Dear Friends of Franco-Fête, Chers amis, Chères amies,
[English et français follow.]
I
hope that you enjoy Franco-Fête: meeting others from
around the Midwest, Canada, Europe, Africa, and surely
other places as well. Meeting others, as well as listening and
perhaps giving a talk, attending a breakout session, attending a
concert or enjoying beautiful Nicollet Island in the heart of the
Twin Cities in the center of the Midwest.
This is a souvenir issue of Franco-Fête 2012.
Ce numéro se veut un marqueur d’un moment spécial dans la
francophonie nord américaine du Middlewest. Il marque notre
sixième Franco-Fête des IFMidwest [Initiatives en français
Midwest] mais la plus grande caractérisée par un reseau de
collaboration distinct et peut-être unique aux villes jumelles.
Every moment of preparation for Franco-Fête has been
branded with a beautiful collaborative spirit. From those who
helped mentor the event in city hall, to those who offered
space to meet; from those who have volunteered in the Twin
Cities to those who have come from afar to contribute, to those
who want to make Franco-Fête an annual event, the period
of preparation from November 2011 to September 2012 has
been a joy.
IFMidwest was started at the University of North Dakota in
2006 with a mission to help make French North American
culture and heritage better known. For one, French-Canadian
American heritage is an important window to a better
understanding of North America. Secondly, while French-
IFMidwest magazine 2
Canadian Americans [Franco-Americans] should have a
stronger public profile new arrivals to the Midwest who speak
French should have venues for the expression of their identities
in French which IFMidwest can perhaps help foster.
Je crois firmement en l’importance de la francophonie nord
américaine dans l’ensemble de la Francophonie mondiale.
La Francophonie mondiale est un terme qui assume que la
langue française et les héritages liés à la Francophonie doivent
articuler leurs réalités par le biais de la langue française ou
d’autres langues,mais une articulation particulière à chaque
héritage, dans l’ensemble de l’héritage humain, est le point de
départ d’une Francophonie valide et valable.
I hope, and perhaps you will join me on this, that Midwest
French-Canadian Americans become greater leaders in
appreciating French North America with its ties to Quebec,
Canada, and the world. We can help, with the help of others
such as teachers, civic leaders, artists, and the business
community develop richer relationships around themes and
interests of the world francophone community by being and
becoming more and more connected and knowledgeable of
French North America.
Je vous souhaite donc une belle franco-fête, qui, elle, demande
une collaboration entre nos héritages souvent distincts,
souvent unis, mais qui méritent tous d’être appréciés.
Wishing you a wonderful Franco-Fête in appreciation of our
many differences and similiarties.
Virgil Benoit, director of Franco-Fête
Featured speaker Hennepin County judge
Jacqueline Regis summarizes her talk
by Jacqueline Regis
T
he Franco-American connection is undeniably
culturally deep and diverse on many fronts.
One overlooked historical fact, however, is the
Francophone influence which inspired the American
revolution that led to ending slavery in the United States
and might have even indirectly inspired the transformative
American Civil Rights movement. A man born on a French
colony in the Americas and educated in France once uttered
these prophetic last French words following his arrest and
his sentence to life imprisonment in a French prison: “En me
renversant, on abattu a Saint-Domingue le tronc de l’arbre
de la liberte des noirs. Mais IL repoussera par ses racines car
elles sont puissantes et nombreuses.” Despite his humiliating
demise, Toussaint L’Ouverture is still celebrated in certain
cultures as a “larger than life” figure. The legacy of Toussaint
L’Ouverture similar to that exemplified by the life of the Rev.
Dr. Martin Luther King Jr. really lies in the example his life
offers for living beyond oneself for a greater cause. If we
look closely at the path of most great men and women, one
common thread among them is Service. No matter how bleak
and difficult the road might have been in front of them, they
kept their eyes on the prize of service to their community,
and in the process achieved personal fulfillment. The
Franco-Fete celebration in Minneapolis on September 29,
2012, will include a brief reflection on Service to others as a
transformative means to fulfillment from the perspective of the
Franco-American cultural bond.
Hennepin County judge
Jacqueline Regis
Jacqueline Regis with daughter Allison
Le ministère pastoral d’un prêtre Africain
auprès des immigrés Africains aux USA
by Rev. Jules Omalanga
U
n grand nombre d’immigrés
africains aux Etats-Unis
d’Amérique accordent une grande
importance à l’équilibre et à l’harmonie
intégrale de la personne humaine. Les
disparités culturelles aussi appelés «cultural
choc», les difficultés d’intégration et les
barrières linguistiques peuvent devenir
des causes d’innombrables problèmes
émotionnels et psychosomatiques. Dans
un nouvel environnement, l’interaction
du corps et de l’esprit pose souvent un réel
problème d’ajustement des Afro-immigrés
dans leur nouvel eldorado ou pays de rêve.
Dans le ministère pastoral, nous
rencontrons beaucoup d’Africains
qui s’isolent sans savoir à quel saint se
vouer parce que le système médical
et les institutions religieuses aux USA
n’apportent pas de vraies solutions à leurs
problèmes. En effet, ce qui constitue un
sérieux traumatisme pour un Africain peut
être considéré comme une simple psychose
ou hallucination pour un Américain sous
informé des croyances Africaines.
En guise d’illustration, un frère Africain qui
vivait à une heure et demie de route de ma
paroisse venait régulièrement me consulter
pour se faire exorciser. Son problème
consistait à se débarrasser d’un sac plein
des fétiches qu’il avait ramené d’Afrique.
Avant de me rencontrer il était passé chez
certains confrères prêtres américains qui lui
recommandaient tout simplement de jeter
son sac dans une poubelle. Par crainte des
réactions rétroactives il voulait absolument
confier ses fétiches à un prêtre et enfin
se faire exorciser. Ceci fut pour lui un
cauchemar jusqu’au jour il s’est réellement
senti exorcisé, libéré et à l’abri de toute
sorte d’attaques démoniaques. Quelques
mois plus tard, ce monsieur, qui vivait
clandestinement dans ce pays et qui était en
voie de déportation, avait obtenu sa
«green card».
D’autres cas de traumatisme et de psychose
se manifestent chez certaines personnes
qui avaient un standing de vie assez élevé
en Afrique. Par exemple, un professeur
d’Université ou un médecin qui se
retrouve entrain de laver la vaisselle dans
un restaurant ou de laver les véhicules
dans une station d’essence en plein hiver.
Il y a aussi beaucoup d’Afro-immigrés,
notamment ceux en provenance des
régions de guerre, qui manifestent
des symptômes ou des attitudes posttraumatiques.
Un autre cas, c’est celui d’un paroissien
qui s’était vu attaquer par un chat noir
sur l’autoroute. Alors, qu’il conduisait
paisiblement sa voiture, il voit un chat noir
heurtait la vitre de sa portière. Dieu merci,
disait-il, que sa fenêtre était complètement
fermée. Autrement le pire pouvait arriver.
Ces expériences traumatiques sont
fréquentes chez les immigrés Africains
qui viennent nous consulter. En fait, pour
les Africains, les accidents, les maladies,
les échecs académiques ou socioprofessionnels, ne sont pas des réalités
banales. Ce sont plutôt les conséquences
d’une malédiction ou d’un mauvais sort.
Par conséquent, le succès dans les affaires,
la bonne santé, gagner un match ou un
Rev. Jules Omalanga
jeu, et toute réussite sont en général
considérés comme les conséquences d’une
bénédiction divine ou ancestrale.
D’autres expériences traumatiques
exposent les immigrés Africains au stress, à
l’isolement et aux chocs culturels. Certains
éprouvent beaucoup de frustrations ou
un sentiment d’inutilité et d’insécurité. En
plus, le racisme et les préjugés négatifs ont
de graves répercussions psychologiques
dans le comportement des «hommes de
couleur». Ils contribuent à l’aggravation
des maladies (instincts ou attitudes)
émotionnelles et aux symptômes
psychiatriques, notamment ceux liés à la
dépression et à l’agressivité.
Nous constatons aussi que les stress
de la vie quotidienne, y compris le
climat très froid des Etats du Nord, les
barrières linguistiques et autres formes de
discrimination augmentent la vulnérabilité
des Afro-immigrés et les exposent aux
troubles émotionnels. Cette vulnérabilité
peut constituer un obstacle à chercher de
l’assistance thérapeutique ou spirituelle
indispensable à leur bien-être. En général
les Américains ne se gênent pas de parler
de leur vie et de leurs problèmes. Par contre
les Africains ont tendance à être réservé et à
dissimiler leur drame et leur vie privée.
Certaines recherches suggèrent qu’il
existe un manque de sensibilisation aux
problèmes spirituels et aux ressources
disponibles au sein des communautés Afroimmigrées. Elles reconnaissent aussi que
les prêtres et les médecins (psychiatres)
commettent généralement d’erreurs de
diagnostique avec les clients ou patients
d’origine étrangère, c’est-à-dire ceux qui
n’appartiennent pas à leurs groupes ethnoculturels. Les différences culturelles et des
univers de croyance en sont souvent les
causes.
Ainsi, les Africains, qui font face aux
problèmes psycho-spirituels, comme
les mauvais rêves (rêver des personnes
décédées), les cauchemars, les attaques
nocturnes, la sorcellerie, les envoutements,
et autres traumatismes – sont peu disposés
à chercher de l’assistance thérapeutique
nécessaire à cause de la manière dont
les médecins ou les clergés occidentaux
les traitent. Car, en lieu et place de
prière d’exorcisme ou de délivrance, de
bénédiction de leur maison, boutique ou
véhicule, on leur prescrit des somnifères
en grande quantité ou carrément on les
stigmatise et on les marginalise dans des
institutions psychiatriques.
En effet, qu’est-ce que nous préconisons?
L’organisation mondiale de la santé
a prouvée que la schizophrénie par
exemple est mieux traitée dans les pays
en voie de développement et dans les
sociétés traditionnelles que dans les pays
développés à cause de la prise en charge des
patients par la famille et la communauté.
Malheureusement, la culture occidentale
en général et le rythme de vie aux USA en
particulier n’offrent pas assez d’espace et
de moment d’interaction interpersonnelle
en vue d’éliminer les stress, les frustrations,
les angoisses et les traumatismes. Par
conséquent, les immigrés Africains qui
souvent arrivent aux USA, «comme de
cheveux dans la soupe», sans aucune
préparation préalable par rapport aux
réalités dites «cultural chocs», aux
discriminations raciales et autres barrières
linguistiques se trouvent confronter
à des sérieuses difficultés sociales et
psychosomatiques. Voici ce que nous
préconisons :
1. Etant donné que le bien-être intégral
de la personne humaine est ancré dans
toutes les cultures, il est indispensable
que les immigrés Africains recourent
auprès des médecins et des clergés
qui comprennent et connaissent
leurs réalités culturelles et
anthropologiques.
2. L’appartenance à un groupe social ou
à une institution religieuse permette
l’intégration plus ou moins rapide
et la connaissance des ressources
disponibles et même gratuites. Par
exemples : les services sociaux pour
ajuster son statut d’immigration ou
son visa de séjour, le foodshelf, le
service d’interprétariat, les avocats de
droits de l’homme, les cours d’Anglais
gratuits, le logement gratuit ou à bas
prix, etc.
3. Affranchir les barrières linguistiques,
intellectuelles, ethno-culturelles et
psycho-spirituelles qui restreignent
l’ajustement et l’émancipation
intégrale. S’intégrer et être respectueux
des autres ne signifient embrasser les
anti-valeurs de la culture de son pays
d’immigration. Il faut toujours être
en mesure de discerner et de choisir
le bien du mal, le meilleur parmi les
biens.
4. Avoir un sentiment d’identité
personnelle sans oublier ses origines.
En général, les Africains sont solidaires
et donnent une grande importance à la
communauté. On ne doit pas se gêner
de promouvoir les valeurs culturelles
authentiquement Africaines comme
le respect des ainés, l’hospitalité, la
solidarité Africaine et l’entre-aide
mutuelle.
5. Organiser des structures d’accueil et
d’insertion de nouveaux immigrés
avec encadrement en vue de leur
éviter les difficultés et les traumatismes
inutiles. Un bon encadrement permet
toujours de développer un sentiment
d’optimisme malgré les chocs culturels
inhérents à la découverte d’une autre
civilisation ou culture.
En guise de conclusion, on ne donne
pas une pierre à quelqu’un qui demande
du pain ou un serpent à quelqu’un qui
demande du poisson. (Mt 7:9-10) A mon
humble avis et d’après mon expérience
pastorale (en paroisse comme à hôpital),
ces paroles bibliques sont effectivement
efficaces et applicables aussi bien aux
Afro-immigrés qu’aux patients qui viennent
chercher de l’assistance morale ou psychospirituelle. C’est, en effet, l’alpha et l’oméga
de tous les clients que je reçois. Tout le
monde ne trouve satisfaction, délivrance
ou guérison, que lorsque les prêtres ou les
médecins (psychiatre) diagnosent leurs
vrais problèmes et répondent effectivement
à leurs besoins et à leurs attentes.
P. Jules Omalanga, Pastor
St. Boniface & All Saints in Minneapolis,
Chaplain for the Francophone Africans,
Archdiocese of St. Paul & Minneapolis, MN.
Durand Family Foundation Yields a Treasure
Trove of Stories and Pictures
by Mike Durand
L
ike most families, my family of
origin, the Durand’s have been
scheduling family reunions every
couple of years as long as I can remember.
Reunions are a great time to reconnect,
renew acquaintances and strengthen
bonds. It’s a time to learn about our
heritage, something I didn’t know a whole
lot about as a young lad growing up in NW
WI, even though I was surrounded by many
uncles, aunts, and cousins. My paternal
grandparents were deceased when I was
born and I hardly ever saw even a picture of
them. We lived on a farm and the constant
drudgery of working just to subsist
occupied most all of our time. It seemed
like an endless scenario of work. We lived
in a very small world back then, growing up
in the ‘60’s, connected only to the outside
world by the advent of black and white
television in our home which added to
our only previous means of contact- radio,
books, and magazines.
Much later, during the mid 1990’s after we
had moved to the Twin Cities from NW
WI, I began to discover and learn about
new Durand family contacts- folks I didn’t
know or realize I was related to. Not only
did we discover new relationships, we
also seemed to have a passion for research
and discovery about our family heritage.
I thought it made sense to think about
combining our interests and passions
under the umbrella of a family foundation.
“It would never work,” some folks
responded, “who would ever be interested
in something like that?”
Nevertheless, I drafted and published the
first newsletter in April of 1998 at my own
expense and sent it out to as many relatives
that I had contact information for. I also
announced a meeting to be held
in July to determine if there might
be enough interest to form an
organization– a foundation. The
meeting was successful and many
folks also responded from far and
away with letters and telephone
calls. And now, after fourteen
years, the Durand Heritage
Foundation can proclaim a lot of
success and accomplishments.
The mainstay or the flagship of
Durand Heritage Foundation board meeting - May 2012.
the Durand Heritage Foundation
has been our quarterly newsletter.
And with a board of directors that met
have similar interests and goals. Perhaps,
most years on a semi annual basis, projects
ironically, an email from Dick Bernard
such as book publications and web site
informing me about the IF Midwest
construction has also take center stage.
initiative is a good example. I first met Virgil
Benoit, PhD, Professor of French Language
I have been amazed and astounded at the
at the University of North Dakota- Grand
quality and quantity of material that has
Forks, at one of his organizational meetings
turned up, including stories, photographs
in Mpls. We discussed our common
and yes, long lost relatives that were able
interests and I invited him to come to our
to connect to our Durand family tree
place in Burnsville for a visit so that I could
which now includes over 16,000 names
show him what we have accomplished. As
going back to our ancestor, Jean Durand,
I went through the chronology of events
from Quebec, Canada. He immigrated
and our numerous accomplishments, Dr.
from France in the 1660’s as one of the
Benoit seemed to be very impressed, “ It’s
King’s Soldiers to never return. Instead,
far beyond what most French Canadian
he stayed in Canada and married a full
families have accomplished!”…. he stated.
blooded Huron Indian Princess, Catherine
Annennontak. A book written in 1950’s
I also invited him to attend our next board
entitled, Jean Durand and His Posterity,
of directors meeting which was held this
authored by Joseph and Viateur Durand,
past May in Mpls. Dr. Benoit and I had
provided another cornerstone to our
already outlined how our two organizations
history; however, it was written in French
might work together going forward and
and had to be translated and republished in
it was at that board meeting where our
English. The Durand Heritage Foundation
relationship was officially sanctioned by the
accomplished this as well.
rest of the board.
We continue to explore and discover
new relationships as we keep in contact
with other people and organizations that
Dr. Benoit has purchased copies of all
our publications for the archives at the
Univ. in North Dakota. And, his staff
will categorize and index all the contents
of those publications over the next few
years and make them available for public
dissemination. This is a huge task that will
yield a wonderful outcome for the Durand
Heritage Foundation and something we
have talked about for a long time.
A number of factors have contributed
to the success of the Durand Heritage
Foundation. First, was the seating or
selection of a board of directors that
have worked so very hard over the years.
Secondly, was the advent of desk top
publishing and the ability to draft print
and mail without a lot of effort and cost
anymore. Thirdly, has been the
emergence of the electronic world
we live in and the world wide web.
And lastly, the desire that many folks
have to tell their story and share their
photographs.
As Dr. Benoit has mentioned,
“ Without a doubt, the Durand
Heritage Foundation is a good
example or template for others to
follow!”
To learn more about the Durand
Heritage Foundation, go to
www.durandfoundation.com
Dr. Virgil Benoit with display of purchased materials.
On Eric Vincent, French singer and song writer
by Milan Kovacovic
F
rom his homebase on the wonderfully
refurbished barge Madura, acquired in
Holland and now anchored in the harbor
below the Bastille Opera in Paris (a village
in the heart of the city), singer-songwriter
Eric Vincent has been touring and
performing for many years in numerous
countries around the world.
I first met Eric more than three decades ago
during his initial U.S. tour, and have found
each visit with him since then—whether
in Minnesota or in France—enormously
enriching. In addition to his outstanding
musical and literary talent, Eric is a
perceptive observer of the countries in
which he performs. His extensive travels,
his multicultural outlook, and his interest
in meeting people enable him to sense what
is going on below the surface in various
parts of the world. I remember for instance
his premonition in the early 1990s, since
then unfortunately confirmed, that horrific
events would take place in Rwanda.
Eric’s latest CD, “L’Or de l’instant,” is a
masterpiece which I listened to “en boucle”
during the five-hour drive from Duluth to
Fargo for last year’s Francofête, and again
on the return, never tiring of it. I had a
similar experience several years ago with
his CD “Un Pays quelque part,” this time
driving to Colorado. Yet another CD,
“Survol” offers a selection from Eric’s large
repertoire. These recordings feature superb
musical arrangements and a long-standing
collaboration with some of Paris’s finest
musicians, and also more recently with
the celebrated singer-songwriter Georges
Moustaki. I look forward to seeing and
hearing Eric again when he launches
his 2012 U.S. tour at the Minneapolis
Francofête September 29, followed
October 1st by a concert in Duluth. For
additional biographical details, audioclips,
lyrics to the songs, online CD ordering
info, etc., be sure to check out his bilingual
French-English website
www.eric-vincent.com.
Eric Vincent ~ photo provided by
http://www.eric-vincent.com/photospresse.htm.
And for a videoclip of the song Haïti Kimbe
Fo visit http://youtu.be/Z5ljwogUl_8
Bien amicalement,
Milan Kovacovic
University of Minnesota Duluth
Perrizo to showcase art at Franco-Fête
Robert Perrizo
M
innesota artist Robert Perrizo will
present his paintings at Franco-Fête.
Visit with him or attend his presentations.
Welcome to the evocative world of Robert
Hughes Perrizo, an artist and storyteller in
the historical spirit of Howard Pyle, Frederic
Remington, N.C. Wyeth, and Charlie
Russell. He now brings to life the epic
1610–1840 saga of the French voyageurs
who defined the northern tier of North
America more than a century before other
Europeans arrived.
Himself a descendant of one of Canada’s
first French settlers (Jean Dalpe de Parisot),
Perrizo raises the curtain on his life-long
research and documentation in a growing
series of paintings for his forthcoming
book, Rendezvous of the Voyageurs. He
brings an eclectic background to his oil
canvases as an artist, journalist, historian,
sportswriter, public relations professional,
and communications innovator.
His definitive work on the swashbuckling
voyageurs precedes his coming works
on a broad range of subjects, from his
“Portraits for Posterity” series of portraiture,
to his “Irish Literati” gallery. “Historic
Heavyweights” boxing collection, “Wildlife
Wonders” humorous works, and more.
Héritage francophone dans le Minnesota:
explorateurs et missionnaires
Par Patricia Mougel
L
’intervenante présentera ses
recherches sur l’héritage
francophone dans le Minnesota.
Elle orientera le public vers de courts
textes et nous parlerons de possibilités
d’exploitation pédagogique.
Frances Anne Hopkins, the woman behind the
canoe paintings
by MaryEllen Weller
M
any Minnesotans recognize
the paintings of Frances Anne
Hopkins immediately. The
Minnesota History Center owns her
painting Minnehaha Feeding the Birds and
the gift shop sells her most famous paintings
in poster form. Twenty years ago I bought
the posters and asked for her biography at
my local library. One didn’t exist.
I have just completed the first full
biography of this nineteenth-century artist
of canoe travel. Some long-held notions
about who she was have proven inaccurate.
Canoe trips on North American waters
inspired her most powerful paintings, but
understanding her life also required a look
at Victorian England and its passions for art
and global exploration.
She received an education that developed
her considerable talents as an artist and
gave her the skills and confidence to enter
the competition for the Royal Academy
and the Society of British Artists. That same
family background also fostered an interest
in exploring the world and experiencing
societies and cultures outside England.
But given those advantages not everyone
excels. Frances Anne Hopkins worked
persistently to develop her skills. For her,
Edward Martin Hopkins of the Hudson’s
Bay Company was the perfect match. He
brought her to Lachine, supported her
artistic career, and provided background
and advice to ensure the faithfulness of
her pictures to Canadian life and HBC
canoe culture. Edward’s personal
canoe travels from1840 to 1870
strongly affected her art, and as a
couple they were united in efforts
to record this vanishing world. She
was still a proper Victorian lady,
dressed correctly
and with tea served
in the canoe, but
she never flinched
from painting
that truth—the
obvious fact that
she was a novel,
foreign element in
a birch-bark canoe.
On the contrary,
she seemed to delight in being part of it.
A deep affection for canoe travel and the
Great Lakes wilderness shines through
her paintings. While her paintings were
definitely ‘a memorial to a life that has
passed’, they were also souvenirs of
cherished experiences. Much of their
continuing popularity is based on a
similar connection to wilderness areas
set aside for canoe travel on both sides
of the border. Although her own canoe
travel was confined to three long trips, she
created paintings that captured it alive, full
of the splash of water and the effort of
paddling and portaging through
the wilderness.
MaryEllen Weller with Canoe
We will look specifically at Running the
Rapids which is based on an event of
1863, but was painted in her London
studio in 1879, ‘unpacking’ the history, the
geography and the art of this wonderful
canoe scene.
These photos show my canoe credentials.
My academic credentials include an MA
in French from the U of M, and nearly 30
years of teaching both French and Spanish
in High School and Community College.
My research on Mrs. Hopkins’ life has
(quite pleasantly) dominated the four years
since my retirement, but this is a project I
first started more than ten years ago.
Father Hennepin, 1626-1701
L
a mauvaise réputation de cet
explorateur missionnaire n’est plus à
faire. Comment est-ce possible ?
Les débuts
Né en Belgique à Ath en 1626, il achève
ses études en 1643 et entre dans l’ordre
des franciscains récollets. Des années
dures en Hollande, en Allemagne et en
Italie seront suivies d’un séjour sur la côte
atlantique française pour son ordre. Lors
de son passage à Calais, il écrit; ‘’Ma plus
forte passion, était d’entendre les Relations
que les Capitaines de Vaisseaux faisaient de
leurs longs voyages...J’aurois passé des jours
et des nuits entières sans manger dans cette
occupation...’’
Cette extraordinaire curiosité ne se
démentira nullement au cours des années
qui suivent. Pris dans le combat francohollandais qui débuta en 1672, il fut un
aumônier fervent auprès des soldats blessés
et malades.
C’est en 1675 qu’il sera désigné avec
quatre autres confrères pour s’embarquer
pour les missions de la Nouvelle-France.
Durant la traversée, il fait la connaissance
de monseigneur de Laval et de Robert
Cavelier de La Salle. Débarquant à Québec
le 16 juin 1675 il exerce son ministère sur
les rives nord du fleuve de Pointe-Claire
(Montréal) à Cap-Tourmente (Beaupré.)
L’aventure
Hennepin est envoyé au fort de Cataracoui
(renommé Frontenac en l’honneur du
gouverneur) au printemps 1676. Il y
construit d’abord une chapelle, puis
une résidence pour les missionnaires.
Il faudra attendre deux ans et la venue
de Cavelier de La Salle, mandaté par le
roi pour entreprendre l’exploration des
terres jusqu’aux confins de la Floride et du
by Martine Sauret
Nouveau-Mexique. Quittant Québec le
18 novembre 1678, le groupe se rendra à
la jonction des lacs Erié et Ontario où se
situe l’exceptionnelle cataracte de la rivière
Niagara. La construction du fort Conti et
d’un brigantin commence dès leur arrivé en
décembre 1678.
Le voyage sur les lacs Erié, Huron et
Michigan démarre le 7 août 1679. Le
brigantin se dirige après une bonne escale
à Sault-Sainte-Marie vers Michillimakinac
et le lac Michigan. Le groupe stationnera
dans la baie des Puants (Green Bay) vers
la fin de l’automne avant de repartir pour
Niagara ‘’contre notre sentiment’’ comme
l’affirmera Hennepin qui ajoutera même
‘’Le sieur de La Salle, qui ne prit jamais avis
de personne, résolut de renvoyer la barque
de cet endroit.’’
Au fort de Crèvecœur, érigé en janvier
1680 (site de Peona, en Illinois,) les choses
empirent. La nourriture se fait rare, les
agressions des autochtones continuent.
Les coureurs des bois et même les ouvriers
semblent l’avoir déserté. C’est dans ce
contexte que de La Salle a pris le parti de
retourner à Niagara. Hors, ce n’est pas la
solution recommandée par Hennepin.
“Dans cette extrémité, nous prîmes tous
deux une résolution aussi extraordinaire
qu’elle était difficile à exécuter, moy d’aller
avec deux hommes dans des pays inconnus,
lui de se rendre à pied au fort Frontenac,
distant de plus de cinq cents lieues.’’
Michel Accault et Antoine Auguel dit le
Picard Du Guay accompagneront donc
Hennepin sur les territoires inconnus.
Dans sa description de la Nouvelle France
publiée en 1683, Hennepin remarquera
même qu’il n’a pas per se découvert
l’embouchure du Mississipi ‘’Les nations
qui se saisirent de nous ne nous donnèrent
pas le temps de naviguer haut et bas de
ce fleuve.’’ Affrontant les glaces, le trio
descendra - selon les dires de Hennepinla rivière Illinois jusqu’au Mississipi.
Remontant le cours d’eau à l’actuelle
Minneapolis, le nom de Saint-Antoine de
Pade est donné à la chute d’eau de la ville.
Suivant toujours le récit de Hennepin
de 1683, le groupe se dirige ensuite vers
Crèvecœur. Mais tout près de l’embouchure
de la rivière de l’Illinois, les trois hommes
se font enlever par des Sioux qui les mènent
ver Mille Lacs, au sud du lac Supérieur. Ils
seront adoptés par le chef du village, mais
ne pourront le quitter que le 25 juillet. C’est
en effet Daniel Greysolon Dulhut, qui
viendra réclamer la libération de Hennepin.
Les deux compères Accault et Auguel ne
seront libérés qu’en Septembre.
Dulhut et Hennepin reviennent
dans la colonie après avoir hiverné
à Michillimakinac. Le missionnaire,
poursuivant sa route de Montréal à Québec
semble omettre les faits et détails de son
prétendu voyage vers le sud du Mississipi
et le golfe du Mexique à Dulhut quand il
lui narre ses aventures. Sa description est
très proche de celle d’un des compagnons
de Cavelier de la Salle du 9 avril 1682.
Cette œuvre fut dédiée à Louis XIV et sera
rééditée trois fois.
Les desseins de Hennepin
Louis Hennepin se place sous la protection
du roi d’Angleterre en 1697. Il lui dédie
sa ‘’Nouvelle Découverte d’un très grand
Pays Situé dans l’Amérique...’’. Comme de
La Salle est mort dix ans auparavant, nul ne
conteste le récit de Hennepin qui avoue pour la première fois - ses difficultés avec La
Salle. Personne ne semble critiquer le fait
qu’il est très dur de parcourir le Mississipi
sur toute sa longueur en trente jours.
Hennepin proclame même;
‘’C’est ici que je veux bien que toute la terre
sache le mystère de cette découverte que j’ai
caché jusques à présent pour ne pas donner
de chagrin au Sieur de La Salle.....C’est pour
cela qu’il a sacrifié plusieurs personnes
lesquelles il a exposées pour empêcher
qu’elles ne publiassent ce qu’elles avaient vu
et que cela ne nuisit à ses desseins secrets.’’
Hennepin connut cependant un certain
succès lors de la parution du livre. Il devient
vicaire du couvent de Le Cateau-Cambrésis
et directeur du couvent de Rent de 1684
à 1687. Mais pour des raisons encore
inconnues à ce jour, il tomba en disgrâce.
Prenant refuge à Hainaut, il y demeurera
jusqu’en 1692 à Gosselles comme
Directeur des Soeurs récollets. C’est grâce
à la protection de William Blathwayt,
Secrétaire de la guerre de Guillaume III et
l’intervention du baron de Malqueneck,
qu’il obtint enfin la permission de
retourner en Hollande aux frais du roi pour
publier ses livres et préparer une nouvelle
expédition vers l’Amérique. Il quitta la
Belgique en 1696 et tenta de faire publier
ses livres. Mais de ‘’nombreux obstacles’’
l’assaillirent. Il fut forcé de se réfugier à
Utrecht. Puis il aida durant trois quatre
mois le Dominicain Louis van der Dostyne,
prêtre de Notre-Dame-du-Rosaire. Voulant
établir une mission catholique à Utrecht,
la requête échoua due aux mauvaises
rumeurs sur Hennepin ainsi qu’aux ordres
Jansénistes La chapelle fut fermée à l’ordre
des Recollets.
Malgré toutes ces vicissitudes, Hennepin
continua d’écrire sa Nouvelle Découverte
en 1697 et son Nouveau voyage en 1698.
Dans son traité de La morale pratique du
Jansénisme de 1698, Hennepin exposa les
troubles et conduites vexatoires de ses
adversaires (dont Pierre Codde et
Jacob Cats).
Dans une lettre du 18 juillet de la même
année, Hennepin demande la protection
à l’ambassadeur français de la Hague et la
permission de retourner en France pour
pouvoir poursuivre les expéditions sur le
nouveau continent. La permission fut tout
d’abord accordée puis déniée par le roi.
A partir des années 1699 les détails de sa
vie restent flous. Son retour en France fut
enfin accordé en 1698, mais Louis XIV
lui refusa toute possibilité de retourner en
Nouvelle France le 27 mai 1699. Il mourut
après 1705.
On peut dire que sa vie mouvementée
soulève plus de questions que de réponses.
A la fois promoteur des territoires de
l’Amérique du Nord de l’Europe, et de
façon parfois outrancière ‘’ces Sauvages
ne savent rien...Ils ne comprennent rien,’’
il a certainement menti dans les récits
de son expédition. Ignorant et doublant
le Sieur de La Salle, il a prétendu avoir
atteint le fleuve Mississipi deux ans avant
lui et menti en se décrivant comme l’égal
de La Salle dans l’expédition de 1678
dans la baie des Puants. S’attribuant
tous les mérites et déniant la vérité, il a
aussi jeté le discrédit sur sa contribution
à l’exploration de l’Amérique du Nord.
Personnage tumultueux, exacerbé,
farouche colonisateur, il sait à la fois se
défendre dans les cabales rencontrées avec
les Jansénistes et à la Cour, mais en même
temps sa roublardise, sa peinture des
gens et autochtones, ses manières
cavalières auprès des gens et de la noblesse
ont pu déranger beaucoup à l’époque sans
pour cela que ses attitudes, convictions
et ses luttes aient été exposées dans un
contexte serein (querelle des Jansénistes,
Jésuites et Récollets et promoteurs du
Nouveau Monde.)
Bibliographie
Description de la Louisiane (Paris, 1683)
Nouvelle découverte d’un très grand pays situé
dans l’Amérique entre le Nouveau-Mexique et
la mer glaciale (Utrecht, 1697)
Nouveau voyage d’un pays plus grand que
l’Europe (Utrecht, 1698).
C’est Francis Parkman dans the Catholic
Encyclopedia (1913) qui a mis en doute
certains aspects de ses aventures.
‘’Hennepin has been denounced by many
historians and historical critics as an arrant
falsifier. Certain writers have sought to repel
this charge by claiming that the erroneous
statements are in fact interpolations by
other persons. The weight of the evidence
is however adverse to such a theory.’’
Rebuilding the past (in oil and on paper)
to share with the future
by Leo Beauchamp
I
have been interested in family history “since memory started”.
This quotation was made at the 20120 IFMidwest Convention
in Bismarck, ND by Senator Tracy Porter. Another statement
was made (I can’t remember who said it) “How many are finished
with their family history?” I was one of several who put up their
hand and we were set straight when asked, “Did you go back as far
as Adam and Eve?” Well! No. But my family came from a village
in southwestern France and 18 kilometers from the Lascaux caves,
discovered by a couple of French boys in 1940, that contained
paintings that date back approximately 30,000 years and was the
home of the Cro-Magnon Man.
This statement
renewed my thinking
of some of the
accomplishments
I have made and
some I would like to
achieve. For now, I
am perfectly happy to
Lascaux cave drawing
have gone to Nanteuil
de Bourzac, France to St. Jerome, Quebec, to Olga, ND in 15
generations and, now, 500 years.
Genealogy has been very important to me and something I have
shared with my family, other researchers and community. I have
been instrumental in: The Olga, ND and Our Lady of the Sacred
Heart Church Centennial Book (my home town and church) in
1982 and centenial celebration, the Beaushamp family book From
the Field of Augustin and Zoe Beauchamp (paternal) in 1986 and family
reunion, The Family history of Oliver Dumas and Marie Verville
(maternal) for which I wone the 2003 22nd Annual Aubrey Zube
Jones Family History award for Family Emphasis at the Family
History Workshop in Moorhead, MN in 1996 and family reunion,
Rebuilding Olga, ND in Oil (a collection of my village paintings)
for this booklet I received the 19th Annual G.H. Haukebo Heritage
Resource Award in 2007 at the Family History Workshop in
Moorhead, MN and my family book “15 generations and 450 years”
following my family from France through Canada to Olga, ND. This
book was a Christmas gift to all members of my family in 2008. This
included a 26 page “novella” with Jean DesChamp dit Beauchamp,
my 7th generation Grandfather as the main character, the names and
Charts representing Leo Beauchamp’s ancestors journey from France, far right,
through Canada, center, and Olga, ND on the left in 15 generations and 500
years. Picture by Leo Beauchamp used with permission.
dates were actual the story was fiction, along with my recollections of
Olga, ND and my Grandfather David Beauchamp.
After working on the Olga and Church Centennial book I realized
how little I know about my ancestors. It was at this time I began
asking questions, doing research and writing things down on
charts and notebooks. Moste of my research was done via email
and several visits to libraries in Winnipeg and the Special Editions
section at the Chester Fritz in Grand Forks. I began attending the
Family Workshops at Moorhead State University where I received
much information. I bought a computer, downlaoded a free
program, PAF: Personal Ancestral File, and I now have 10,400+
names along with notes and pictures. When there is a a wedding,
reunion or funeral, if its in the family, I pring out there family history
and ask someone to update their family for me. This has been very
successful and its a never ending hobby.
Several paintings have been listed as “memory paintings” because
pictures could not be found but they lingered in my mind. These
paintings along with others were featured at an exhibit in November
2007 at the Memorial Union Gallery at the North Dakota Sate
Univierstiy in Fargo, ND. Suzzanne Kelly was the moderator and
interviewed me at that time. When I could find an old photograph
I would paint from that. I have close to twenty oil paintings of Olga,
ND. Several of these are hanging at the Walhalla, ND Clinic.
I had painted several different views of Our Lady of the Sacred Heart
Catholic Church in Olga, ND, formerly, “Notre Dame du Sacre’
Coeur” started in 1882 by Father Cyrille St. Pierre. It was at this time
that Professor Virgil Benoit asked me to paint pictures of the three
Sacred Heart Churches of Oakwood, ND, a French community
seven miles east of Grafton, ND. Two of these should be hanging
at the Chester Fritz Library in the
Special Editions area in Grand Forks,
ND.
Then I began, what may be an endless
project, painting “Churches of North
Dakota”. So far I have in my collection
35 paintings. Some are churches that
have been closed, burned, moved,
torn down or jest deteriorated to
a point of no return. Most of the
churches are painted from black and
white pictures. Some of the original
paintings have been sold or given
away as gifts. I have a large Gorge
Art Gallery on Main Street Walhalla.
Several are in my home.
A color painting of the
East Side of Main Street
in Olga, ND. Painting
by Leo Beauchamp.
Photograph by Leo
Beauchamp and used
with permission.
Black and White photo of the East side of Main Street in Olga, ND. Picture by Leo
Beauchamp and used with permission.
I (in my spare time) built a web page about Our Lady of the Sacred
Heart Church which may be seen by downloading Firefox, a free
search engine, and searching for “Our Lady’s Preservation Society”.
Genealogy, family research and painting, to me, is never ending.
May God grand me many years to continue my work and sharing
with others. To date I have an indexed list of 237 books and research
materials on hand.
“Des Champ: From the Field” donated by Leo Beauchamp
D
Leo Beauchamp pictured with several of his paintings. Picture used with permission.
es Champ: From the Field is a work of historical fiction
about Jean Beauchamp and his wife and family. The novel
is 24 pages in length, and was written by Leo Beauchamp
in 1988. The Beauchamp family dates back four-hundred years to
Nanteuil, a village in southwestern France. The Beauchamps of
today descend from two brothers, Jean and Jacques Beauchamp,
who settled in the area around Pointe-aux-Trembles, Quebec in
the early 1600s. In this work, Leo Beauchamp, an 11th generation
descendant of Jacques, details the life of Jean Beauchamp after he
moved to Quebec with his family. While Jean started his new life in
Quebec he often day-dreamed about his childhood days in France.
Leo Beauchamp of Walhalla, North Dakota, donated this work to
Dr. Virgil Benoit. Dr. Benoit then deposited the work in Special
Collections in April 2008 (Acc. #2009-2944).
Genealogy, family reunion and heritage
L
ast fall I had occasion to ponder
the word “heritage”, whose big
dictionary definition includes
the following: “2(a) something handed
down from ones ancestors in the past,
as a characteristic culture, tradition, etc.;
(b) the rights, burdens, or status resulting
from being born in a certain time or place;
birthright.” The dictionary said the word
came from OFr (Old French).
Essentially, “heritage” is who we are, in
total; the package of standard equipment,
and accessories, we were born and grew
up with.
I began to make a list of things I knew
which would come under the definition
of heritage. I stopped at 43 characteristics,
knowing there were more: things like ‘food’,
‘religion’, and on and on and on. My list
can be found at my blog post for October
5, 2011 (http://www.outsidethewalls.org/
blog/?m=20111005)
I was 71 years old when I made that list.
Till I was 40, I had only the most vague
notions of my 50% French- Canadian,
50% German heritage. We lived in many
towns, none with French-Canadian
identity. My best friend in 8th grade was a
Moslem whose ancestors were from Syria;
another town was so German-Russian that
everyone’s first language was German; one
had a strong Canadian- Scotch community,
and so on.
What a learning it’s been since.
I dove in, quite inadvertently, in the fall
of 1980 when I signed up for a Family of
by Dick Bernard
Origin Workshop, and the first assignment
was to find out something about my
families of origin. I took it to heart.
Over 30 years later I’ve learned that there is
a rich resource base if one is truly interested
in learning about their heritage. It would
take a much longer article than I’ve been
asked to contribute to enumerate every
resource I’ve had since that first tiptoe into
the stew of my ancestry, which early on
included a trip to Quebec with my Dad
to the area of his roots in 1982. (He was
roughly my current age, then, and had
never been to Quebec before. It was, shall
we say, a heavenly experience for him!)
About the same time I discovered
La Société Canadienne-Française du
Minnesota, and off I went.
We all contribute in differing ways. For
me, it’s been editing a newsletter for
fellow French-Canadians, attending to
“roots” work for my family, and in general
witnessing to the value of our very rich
culture.
For others, the contributions manifest in
different ways.
A day after I sent out the notice for the
2012 Conference in Minneapolis, I
received an e-mail from Marshall, a relative
in California who had received the mailing,
and accompanied us to Quebec in 1982.
What he says, says it all:
“OMG would I love to attend this, since it
is at Our Lady of Lourdes church. I was
Dick Bernard, 2008. Photo from D. Bernard
Collection with permission.
baptized there (in 1936), and of course
attended many masses there -- where the
liturgy was in Latin and the sermon was in
French. I remember those long sermons
that started “Bon jour, mesdames and
monsieurs” and then about 20 minutes of
a sermon that my brother and I could not
understand one word of. My mother died
in1967 and the funeral was held there, and
I remember so well that event as our whole
family attended.
Late September is perhaps doable, as I have
talked to my cousins Sue and Kay, and they
are trying to organize a family get together
sometime in 2012.”
See you in Minneapolis September 28!
Dick Bernard’s passion for family history and
genealogy is neverending
S
ome things just can’t wait. One and
a half years ago, when I was about
finished with the 400 Years history
of my ND family Bernard and Collette, I
was ready to never look at it again. But, of
course, once you’ve started, you’re always
looking again. ... I didn’t know where in St.
Anthony the Collet’s had lived, and I was
too tired to find out. Today I went down to
the MN Historical Society and asked if they
had a City Directory for that period in time,
and they did, for 1871-72.
I looked and, voila!, on page 134 was an
entry for D. Collet, farmer, at the corner of
Maple at Second St. You can find it easily,
just a block or so off of the Mississippi
where St. Anthony Falls ends.
It was a nice day, so I drove over to find
the actual spot, 140 years later (Grandpa
Bernard was born in Quebec Feb 26, 1872,
so this is like ‘old home day’ for me.)
Today, Second Street still exists, but the tree
street names have been changed to 2nd,
3rd, etc. I had to look at a map when I got
home, and today 2nd and Maple would
be 2nd St and 6th Ave SE. Those of you
who are from here, 6th Ave SE is the access
point to the east edge of the famous Stone
Arch Bridge. Go across the Stone Arch
Bridge, and you’re a stone’s throw from the
Guthrie Theatre. Of course, nowadays this
is all historic Mill District for Minneapolis.
Directly across the river is the heart of
downtown Minneapolis.
A couple of neighbors of Collet’s at the time
were George Washington, Buffalo corner at
Willow, and Ephraim Leighton, on Buffalo
between Birch and Aspen.
I noted something else on the map. Four
or five blocks from Collet’s was the first
building of the University of Minnesota.
Visit a unique website on French Canada
by Jon (Jacques) Tremblay
T
he following is a note regarding Jon Tremblay’s well known and
very helpful website: Toutcanadien
Who is Jacques?
Jon Tremblay
Jacques is a Franco-American independent
scholar and activist of Quebec descent
from the Upper Midwest who has made
it his business to provide to the Englishspeaking world a detailed and thorough
means of learning his heritage language
As you probably know, every web site has
a “control panel” behind it. If you’re into
stats, there’s all kinds of bells and whistles...
but this is what I find most amusing.
The stats are all in from 2011, I personally am most curious about
HOW someone got to ToutCanadien, what did they type in Google
to get them there. Of the 731 unique search strings, here are the
ones I found from the: most intelligent question to the most bizarre
and everything in between.
• academie francaise equivalent canadien
• are jelly beans masculine or feminine in french?
•
•
•
•
•
•
•
•
•
•
•
•
•
•
asteure meaning
do french canadians use the french or swiss way of counting
english canada trying to eradicate the french language
est-ce que les quebecois utilise vous
fleur de lys proper pronounciation
is quebec french more evolved or less evolved than parisian
french?
is there a divide between quebec and the rest of french
speaking canada
isn’t brown in french marron
not brun
learning of french not taken seriously in english canada
paris french more nasal than
quebec
proof that french is a superior language
why are french speakers snobs?
why are labels for blueberries written in french?
why is the quebec french accent critisized
As instructors of French, I thought you might find it interesting
and amusing what kinds of questions people have on their mind
regarding the French language in general and more specifically
Canadian French. Le voilà!
Growing up a French-Canadian Catholic in
Red Lake Falls, MN
by Father Denis Richard Fournier, Assumption Abbey
D
o you remember how that
famous (or infamous) novel from
the 1950s began? “If you really
want to hear about it, the first thing you’ll
probably want to know is where I was born,
and what my lousy childhood was like,
and how my parents were occupied and
all before they had me, and all that David
Copperfield kind of c--p ….” (The Catcher
in the Rye by J. D. Salinger, p. 1).
From that “literary” opening, you may have
guessed that I spent a good part of my adult
life as an English teacher/professor—in
several Catholic high schools and in three
Catholic colleges, so if I get a bit literary
or “teach-y” from time to time, you’ll have
to excuse me---“You can take the teacher
out of the classroom, but you can’t take the
classroom out of the teacher.”
Here I go with “that David Copperfield
kind of c--p”: Once upon a time, back
in the 1870s and 1880s, a bunch of
French-Canadians mostly from the
Twin Cities area and a few from out East,
at the invitation and urging of Pierre
Bottineau, came over into Polk Country
in northwestern Minnesota and settled in
what are now the Gentilly, Huot-Louisville,
Red Lake Falls, Terrebonne, Brooks, and
Lambert areas, now mostly in Red Lake
County, which split from Polk Country in
1890. Bottineau helped the people settle
along the Red Lake and the Clearwater
Rivers. In the late 1790s, there had been a
fur trading post located at the junction of
the two rivers, just a mile or so northwest of
present-day Red Lake Falls.
Among those settlers in the 1870s & 1880s
were four youngsters who, when they grewup and married, would become
my grandparents: On my father’s side:
Theophile Fournier, son of John Baptist
and Emelie Bergeron Fournier, born, at
St. Ursule, Maskinonge County, Quebec,
20 April 1877, and Euphrasie Blondin,
daughter of Alfred and Euphrasie Varin
Blondin, born at Crysler, Ontario, 27
March 1881. Theophile and Euphrasie
were married in St. Anthony’s Church,
Terrebonne, MN, 20 April 1899 and
farmed in Poplar River Township. My
father, Alfred Joseph Fournier, was born
there 12 September 1902. He died 28
March 1980 and is buried in St. Joseph’s
Cemetery, Red Lake Falls in the Baril
Family plot.
On my mother’s side: Ildage Baril, son of
Norbert and Valerie Ferland Baril, born at
Ste. Elizabeth, Quebec, 20 November 1869,
and Odile Dufault, daughter of John Baptist
and Carolyn Payette Dufault, born at St.
Paul de Joliette, Quebec, 18 May 1873.
Ildage and Odile were married in St. Peter’s
Church, Gentilly, MN, 10 Jan 1893 and
farmed a mile southwest of Red Lake Falls
on his father’s homestead. Their daughter,
my mother, Cecilia Flora Baril, was born
there 11 September 1906. My mother died
23 September 1993 and is buried beside
my father in St. Joseph’s Cemetery, Red
Lake Falls.
When I was a school kid and asked my
mother what I should write down for
“nationality” on the school registration
forms, she always told me to write
“American”; perhaps the designation
“French-Canadian” wasn’t widely in use in
Red Lake Falls at that time: I remember
F-C people calling themselves “French”—
in fact, I have a F-C colleague here at the
Abbey from Oklee who says his family
is “French,” although he is as FrenchCanadian as I am (as far as I know—he and
his father still talk with slight “pea-soup”
inflections).
My parents were married in St. Joseph’s
Church, Red Lake Falls, 31 May 1932. I
came along, their firstborn, 15 May 1934,
followed by my brothers LeRoy (1935)
and Ramon (1937) and my sister Nancy
(1941); both LeRoy and Nancy are now
deceased. I came a bit early—about two or
three months premature I think my mother
told me. It was during the Dirty Thirties,
and she had spent the previous day dusting
down the walls in the house after a big dust
storm---too much stretching I guess, and I
showed up unexpectedly. Luckily for me,
my mother’s sister, Sister M. Bennet Baril,
OSB, was a nurse at St. Vincent’s Hospital
in Crookston and had just returned from
a special course in the care of premature
infants at St. Mary’s Hospital, Minneapolis.
She rushed to Red Lake Falls and put her
newly acquired skills to work and saved my
life---she and my mother used to tell me
that when I was born I could fit into a cigar
box—that’s how tiny I was. I was baptized
five days later in St. Joseph’s Church by
Father Eugene Lamire as Richard James
Fournier—my present first name, Denis,
is my religious name given to me in June
1954 when I entered the monastery as a
Benedictine novice. However, I retained
my baptismal name “Richard” as my middle
name: Denis Richard Fournier, OSB.
I seem to have come out of that premature
birth experience okay, but my nun-aunt
was always firmly convinced that it was
a miracle that I survived and that I was
meant to become a priest someday—and
she did all she could when I was a kid to
encourage me along that line. She made
me a miniature Benedictine monk’s habit
from the habit of a retired abbot who
was chaplain at Mount St. Benedict in
Crookston; then she made me miniature
Mass vestments and a small altar so I could
play “Mass” with my siblings and playmates,
an often reluctant congregation. I used
wafer-like sheets of goldfish food from my
paternal grandmother for communion
wafers. I discovered later when I made
my First Holy Communion that the
consecrated Holy Communion hosts
tasted just like the fish food I used at my
“Masses.” I remember--or is my memory
based on what I was told?—as a pre-school
kid dressing up in my Benedictine habit
and walking up and down the sidewalk in
front of the rectory (half a block down the
street from our house) with Father Paul
Cardin—he praying his Breviary and I
imitating him, pretending to pray from my
upside-down prayer book.
We lived just about a block south of St.
Joseph’s Church (The French Church)
on Champagne Avenue—the street was
named after Father Pierre Champagne
who came to Red Lake Falls in 1879 to
minister to the French-speaking settlers I
have a newspaper copy of a picture of the
St. John the Baptist Society taken in 1884
which shows the members of the society,
among them several Barils: my mother’s
grandfather Norbert Baril and his brother
Joseph. Her father, Ildage, was fifteen at the
time, probably too young to belong to that
solemn group of pious French-Canadian
homesteaders.
At the time I was growing in the 1930s
and 1940s, all the parishes in Red Lake
County had French/French-Canadian
priests---according to The Official Catholic
Directory for those years, ---except St.
Mary’s parish—German/Irish—on north
side of Red Lake Falls and the parish in
Plummer. During my time, Frs. Eugene
Lamire and Victor Cardin were pastors at
St. Joseph’s with mostly French-speaking
assistants; other parishes in the county
included Dorothy-Fr. Paul Cardin, OkleeFr. Keogh Patnode, Brooks-Fr. L.E. Proulx,
Terrebonne-Fr. Ernest Paquin. St. Aloysius
Church in Huot was a mission of Dorothy
and had been closed before my time.
Fr. Henry Pelger was the long-time pastor
at St. Mary’s in Red Lake Falls—he used
to refer to St. Mary’s as “The Catholic
Church” and to St. Joseph’s downtown as
“The French Church.” He fought a losing
battle trying to keep his “mixed marriage”
parishioners (mixed marriage=one of his
German or Irish parishioners marrying a
French-Canadian from St. Joseph’s) who
wanted to join St. Joseph’s because of its
Catholic school and more convenient Mass
schedule. In the early 1950’s, St. Mary’s
was closed and was merged (today we
would say the parishes were “clustered”)
into St. Joseph’s—the pastor of St. Mary’s
(Father William Keefe) was named pastor
of the combined parishes; the bell from St.
Mary’s replaced the “French” steeple bell
at St. Joe’s, and the fence separating the
side-by-side French and the German-Irish
parish cemeteries on the edge of town was
removed. Still, some of the old-time St.
Mary’s parishioners objected to the change:
an elderly old maid and her two bachelor
brothers, who lived two houses down the
street from us and were much closer to St.
Joe’s than we were, for a while drove the 18
miles to Thief River Falls for Sunday Mass
rather than go to “The French Church”
although in previous years, whenever the
weather was bad, they would walk down
the street for Mass at St. Joe’s rather than
drive to the north edge of town for Mass
at St. Mary’s. I don’t recall their being any
problems in St. Joseph’s School between
the kids from St. Mary’s and the kids from
St. Joe’s; in fact I remember serving funeral
and wedding Masses with boys from St.
Mary’s—I suppose on Sundays they served
up at St. Mary’s..
Father Keefe, the pastor of the combined
parishes, built a new rectory, a new convent
and a new St. Joseph’s School during his
years as pastor at St. Joseph’s. The original
school was built in 1902 by Father Fayolle
and staffed by Benedictine Sisters from
Duluth, and from the 1920s on by Sisters
from the new Benedictine motherhouse
in Crookston. An addition was built to the
school in 1917---to house the Sisters and
provide rooms for a high school program
which ran until 1930. A post-high school
secretarial program was also offered for a
few years in the 1920’s which my mother
completed; then she was hired as secretary
and bookkeeper at the local creamery. The
school had enrollments as high as 300
students; St. Joseph’s School closed in June
2010 after 108 years of providing quality
education for the Catholic community; the
building is now used as a parish center and
a museum with “relics” from St. Joe’s and
from all the neighboring churches (most
of them now closed) which priests from St.
Joseph’s served over the past century and
more. The current pastor of St. Joseph’s in
Red Lake Falls and St. Joseph’s in Brooks is
Father Chuck Huck, who, as far as I know,
does not speak French although some of
his older parishioners still do. The Dorothy
and Terrebonne churches were closed years
ago.
When I was growing up, I remember that
at Rosary and Benediction the alternate
decades of the Rosary were recited in
French, but somehow I never did learn
to respond in French even though I often
served at Rosary and Benediction. Serving
at Saturday night Rosary and Benediction
was a sought-after privilege, because during
hockey season, our pastor Fr. Victor Cardin,
who was a hockey buff, used to pile the
servers into his car after the services and
take us to watch the hockey games in Thief
River. On Sundays, at the High Mass, Fr.
Vic used to preach two sermons, one in
continued on page 18
Growing up
. . . continued
English and one in French—as I recall
neither of them was all that long. Because
the parish was so “French,” the pastors
used to get a priest at Christmas time from
St. Boniface in Manitoba to help with the
confessions---many of the parishioners, like
my father, preferred to go to confession in
French since they had learned that way as
children. I remember one of the Oblate
Fathers from St. Boniface who came
quite regularly at Christmas time was a
wonderful singer and violin player—and
used to sing and play the violin from the
choir loft during the Infant Jesus Procession
to the crib at the start of Midnight Mass.
I still get choked up remembering that
beautiful time. Assisting the adult choir for
Midnight Mass was the boys choir from St.
Joseph’s School—the “big” boys served the
Mass while we middle-grade school boys
sang in the boys choir—our voices were
still angelic.
Although my parents spoke French fluently,
they only occasionally spoke French at
family gatherings and sometimes when
older relatives came to visit. As far as I can
recall, they didn’t speak to each other in
French, even to keep “things” from us kids.
We picked up a few “bad” words from other
kids, but that was about it—oh yes, I can
still count up to 14 in French—several
of my fellow Benedictines at the abbey
who have studied French claim that my
pronunciation of those numbers is terrible--not the real French pronunciation, but
that is the way I learned the numbers way
back when (I can always get a rise out one
of the monks who taught French years ago
at the University of Mary by just counting
my numbers in French). My dad claimed
that when he began school, he didn’t know
any English so he spent the first few months
of first grade in the back of the schoolroom
“like a dummy,” and he claimed that back
then he made a vow to himself that if he
ever had any kids, they, by damn, would
learn English first! So he did have four
kids, and so we, by damn, did not learn to
speak French! My dad went to the Bogolo
(Beaugerlot) school—which he used
to point out to us when we drove to visit
his only sister, our Aunt Leah Derosier/
Corbeil, who lived on a small farm between
Terrebonne and Brooks. My mother, on
the other hand, attended St. Joseph’s School
in Red Lake Falls, so even if her family
spoke French at home, she was immersed
in English at school, and, of course, she
would speak English with her older
brothers and sisters who went to St. Joe’s.
I remember, as a kid, some of the store
owners and store clerks would speak
French to the some of the people who did
business in Red Lake Falls; these are some
of the store names that I remember after 60
years: LaBonte and Vezina grocery stores,
Paquin shoe shop, LaBissoniere’s Big Store,
LaPlante butcher shop, Lafromboise City
Bakery, Champeau’s Bar.
My mother was a wonderful cook, but
she was not “into” cooking a lot of FrenchCanadian dishes---among those we had
frequently were pea soup (the real kind
made from brownish dried peas with
plenty of salt pork---not the sickly green
pea soup and split pea soup that non F-C’s
call pea soup around here---hominy soup,
and gallettes (excuse the spelling) or fry
bread made from sweet bun dough. We
also had wonderful fried crispy side pork
from time to time—I haven’t tasted side
pork for years, but I can still conjure up
its crispy, greasy goodness. My mom
also made a delicious sweet pie that we
called syrup pie—it was kind of like
pecan pie without the pecans. For two
other French-Canadian dishes I loved, I
had to walk several blocks to my paternal
grandmother’s house—Mrs. Amede
Gagner—we called her “memere” and
her second husband “pepere” (her first
husband, Theophile, died during the
flu epidemic in 1919). My maternal
grandmother – Odile Dufault Baril—died
in 1932, two years before I was born, and
her husband, Ildage, who lived with us, died
in 1940.
One of memere’s specialties was
“boudin”—delicious blood sausage filled
with tiny bits of pork fat (even though
memere lived in downtown Red Lake Falls,
she somehow managed to get hold of pig’s
blood and pig fat at butchering time to
make blood sausage). I’ve had good blood
sausage since my grandmother died, but
none of it has ever measured up to the stuff
memere made. She also made a wonderful
“tourtiere” (excuse the spelling again)—a
flavorful pork hamburger F-C meat pie.
My mother never tried making tourtiere,
but she did make a wonderful chickenturkey stuffing (dressing)—I don’t know if
it was French-Canadian or not; it was made
with both pork and beef hamburger with
ground-up raw potatoes, celery and onions,
bread crumbs and lots of poultry seasoning.
We kids loved to be in the kitchen when
Mom was making dressing; she would give
us each a teaspoon and let us sample the
mixture as it was almost cooking in a big
cast iron pan to see if it “tasted right yet.”
When I left home and had to eat chicken/
turkey bread stuffing/dressing, I felt I was
being cheated and deprived—how could
they call that bland soggy “mush” dressing?
A few years ago, at a Duluth reunion of my
Aunt Mary Baril Marchildon’s extended
family, the older cousins had a contest
to see who could make the stuffing most
like “Aunt Cecilia’s (my Mom) stuffing.”
Mom’s family living in Red Lake Falls used
to come to our house after Christmas
Midnight Mass for a meal of roast turkey
and stuffing---I remember a house full of
noisy celebrating “imbibing” relatives; if we
were too young to go to Midnight Mass,
we were allowed to come downstairs to
say Hello to the relatives—who could
sleep through all that noise? Anyway,
my sister and I were chosen to judge that
“Aunt Cecilia’s stuffing” contest—what a
strange assortment of entries: stuffing with
raisins or cranberries or apples, even one
made with venison! None of them tasted
much like my mother’s, but we had to
make a decision; we chose the least “weird”
attempt.
On Christmas Day, we usually went to
memere’s for a family dinner—my dad’s
brother Leo and his family from Warren
and my dad’s sister Leah and her family
from near Terrebonne; on New Year’s Day,
we usually went to a family dinner at one
of Mom’s family living in Red Lake Falls
or just outside of town—I remember the
relatives lined up by the front door, and we
would have to run the gauntlet of hugs and
kisses from all those adult relatives----you
couldn’t get by with just a handshake in
those days.
I attended St. Joseph’s School for all
eight years of grade school. Fr. Vic and
his assistant often came to visit the
classrooms—I don’t remember whether
they taught us regular catechism classes
or not, but they were around the school
and the playground. At report card time,
Fr. Vic would come to each grade room
to hand out the cards with appropriate
remarks: I was a good student but had poor
penmanship skills, so my penmanship
grades were below my other grades---Fr.
Vic would assure me that that particular
grade really didn’t matter all that much. My
mother, who had beautiful handwriting—
although she was left-handed and wrote
upside down—did not appreciate Fr. Vic’s
words of “negative” encouragement.
I remember the first time I served in
church—one of my second grade
classmates had died, and Fr. Vic thought
the boy’s classmates should serve at the
memorial service. I was designated crossbearer; as I went down the communion
railing steps to head up the procession
down the main aisle, I tripped and fell flat
on my face; the top of the processional
cross flew off down the aisle. After I was
helped up, and it was ascertained that I was
uninjured—the cross was put back on the
pole, and we proceeded down the aisle. I
was told later that I had provided a bit of
humor at that otherwise somber occasion.
The new servers were called acolytes—but
for some unknown reason I told people
that I served “vigil” light---vigil lights were
the small candles burned in front of the big
statue of St. Anne (St. Anne, the mother
of the Virgin Mary and the grandmother
of Jesus, was highly honored by FrenchCanadians) The only parish women’s
society at that time, as far as I can recall,
was the Society of St. Anne de Beaupre;
when my mother was lying in her coffin
(September 1993), I noticed that someone
had pinned her St. Anne de Beaupre
Society badge to her dress.
I think that it was in the fourth grade that
we began to serve as altar boys at Sunday
Masses and at funerals and weddings--serving at funerals and weddings was a
sought-after job because, we not only got to
skip school, but Fr. Vic usually gave us each
a dime after funerals, and after weddings
we would tap the best man for a small
tip. The Altarboy Sister taught us how to
serve at Mass, at funerals and weddings.
I don’t recall us being organized into a
Knights of the Altar or Servers Society
with regular meetings. However, I do
remember the annual Altar Boys picnic in
the spring, usually held out near Mentor,
MN, at Maple Lake with its big rollerrink. The pastor and the assistant pastor
accompanied us, but I don’t remember
who prepared or served our picnic lunch.
Anyway, all of us servers looked forward
to it---the “tips” we received for serving at
weddings were “supposed” to be turned
into the Altarboy Sister to provide for this
spring picnic----as I recall, there was some
hedging on this turning in of the those
“tips.”. I remember once “forgetting” to turn
in my quarter, but my serving partner did--so Sister called me in to account for my
delinquency. I hate to admit it, but I think
my brothers and I got away with more than
some of the other boys because we had two
aunts (my mother’s older sisters: Sisters
Bennet and Eugenia) who belonged to
the same Crookston motherhouse as our
teachers.
Since there was no parish gymnasium
or hall big enough or high enough for
bastketball (the church basement had a
low ceiling and was crowded with tables
and chairs), football was the only organized
team sport at St. Joe’s, and the teams were
usually coached by the assistant pastor
with helpful assistance from Fr. Vic. We
played the teams from the Catholic grade
schools in Crookston, Thief River, and East
Grand Forks. Fr. Vic had studied theology
in Europe where he became an avid soccer
player. From time to time, he would come
out to our playground and try to teach the
upper grade boys soccer---we played it as
long as he was around to watch and then
reverted to our other games when he went
back into the rectory. As far as I can recall,
I don’t think there were any basketball
standards around the playground while I
was in school there l940-48. There possibly
was a rough baseball field laid out on the
playground, but I don’t recall it---anyway,
our playground wasn’t all that large. There
was a large metal doormat, the kind with
continued on page 20
Growing up
. . . continued
holes in it, behind the church which we
used for playing marbles in the spring of
the year. Back in those days, I don’t think
physical education had been invented as
far as our school was concerned; we went
out for recess and played whatever games
we wanted to. There probably was a Sister
supervising, but I don’t recall that.
My father told me years later, that after I
had finished eighth grade in 1948, Fr. Vic
had talked to him about my going to the
minor seminary high school at St. John’s
in Collegeville, MN, as a student for the
diocesan priesthood. It had been a few
years since I played Mass or talked about
becoming a priest, so my dad told Fr. Vic
that he didn’t think I was interested in
becoming a priest anymore. It must have
been a big surprise to both my dad and Fr.
Vic when, two years later in the Summer
of 1950, after my sophomore year in the
local high school, I announced to my family
that I was going to the minor seminary at
Assumption Abbey in Richardton, ND, to
give “studying for the priesthood” a try--and there I stayed for high school, college,
and major seminary—I was ordained a
Benedictine priest 26 May 1960, and I still
call Assumption Abbey my home—I plan
to be buried in the Abbey Cemetery when
my time comes.
Some years ago, I became interested
in researching my Family Tree. With
assistance from a few relatives and from
some members of two French-Canadian
genealogical societies (one in St. Paul, MN
and one in Manchester, NH) to which I
belonged, I was able to trace my ancestry
back to the first Fournier, Blondin, Baril,
and Dufault settlers in New France/
Quebec and to their Fournier, Blondin
and Dufault parents who remained living
in France. 1) Guillaume Fournier, son
of Gilles and Noelle Gagnon Fournier of
Coulner/Coullener, Orne, Normandy
(France), was married in Quebec in 1651
to Francoise Hebert, so he must have
arrived in New France at least long enough
before that to have acquired means to
support a family.. 2) Hilaire Sureau dit
Blondin, son of Jacques and Honore Pellet
Sureau dit Blondin of St. Hilaire, Anjou
(France), arrived in Quebec in 1688. 3)
Jean Baril, son of ??? and ??? Baril of l’Eure
or Saintonge or Aunis (France), born 1646,
was at Batiscan, Quebec, by 1667. 4)
Dufault: Gilles Dufaut, son of Pierre and
Marie Rioux Dufaut of Chateauneuf de
Faou, Bretagne (France), was married at
Sorel, Quebec, 26 July 1678; I have no date
for his arrival in New France.
More than you probably want to know:
Although the two most numerous ethnic
groups in North Dakota are the GermanRussians (Germans who migrated to
Russia in the late 18th and early 19th
centuries and came to America in the later
19th century) and the Scandanavians
(mostly Norwegians), there were/are also a
scattering of French-Canadian settlements
in eastern and northeastern North Dakota
and in the Turtle Mountain area (Metis)
and in the Belfield/Gaylord and Trenten
areas of western North Dakota. At
Assumption Abbey, there are presently four
of us with French last names: Bauchand,
Ruelle, Arnett, Fournier--who are all F-C
or mostly F-C; there are at least four others
here who have one parent who is F-C or
part F-C. In looking over our membership
list from the past, I counted six French
names: Peche, DeCoursey, Gourde,
Barnard, Carmer, Belisle; I don’t know how
many others may have had some French
connections.
Resume: I received my B.A. in Philosophy
and English from St. John’s University, MN
in 1957; I completed the theology course
at Assumption Abbey Seminary in 1961; I
earned my M.A. in English from Marquette
University in Milwaukee in l963, and my
Ph.D. in English from the University of
Nebraska-Lincoln in 1989. I taught in the
Abbey High School and at St. Mary’s High
School in Devils Lake, ND; I also served
as grade school principal for several years
at Colegio San Carlos, the Abbey’s boys
school in Bogota, Colombia. I’ve taught
college composition and literature courses
at Assumption College, Richardton, the
College of Great Falls, Great Falls, MT,
and the University of Mary, Bismarck,
ND. I retired from UMary in the Spring
of 2003; after that I assisted at the Wibaux
and Glendive, MT, parishes until August
2008. From September 2008 through June
2010, I was parochial vicar (assistant) at St.
Anthony’s Church, New Town, ND, on the
Fort Berthold Indian Reservation. At the
end of June 2010, I retired to Assumption
Abbey in Richardton where I am archivist,
weekend “supply priest” at area parishes,
and assist with household chores (washing
dishes, making beds, answering telephones,
etc) at the monastery. I have been the
Abbey archivist since 1986, mostly an
absentee archivist, showing up at the
Abbey once a month or so to take care of
business—now I have time to catch up
with the material that was years for me.
Puppets in America (pre-1800), with an
emphasis on French-Canadian Puppet Theater
by Wayne Krefting, Minneapolis puppeteer
P
uppets have played a significant role not only in
entertainment but education. Minneapolis puppeteer and
puppet builder Wayne Krefting, working with students from
the University of North Dakota, will demonstrate how puppets can
facilitate learning about French Canadian history and culture, not to
mention language, in an engaging way.
References for more information on the subject:
“The Puppet Theatre in America: A History 1524 to Now” Paul
McPharlin, Harper Bros: NY, 1949
Regarding Pere Marseilles (NATTE, dit Marseille, JEANSÉBASTIEN) whose theater was in Quebec.
http://www.biographi.ca/009004-119.01-e.php?&id_
nbr=2578&terms=benedict
University of North Dakota students celebrating
heritage in Roseau, MN
From left to right:
Derinda Kocik,
Wyatt Sabot, Bob
Bergland (former
US Secretary
of Agriculture)
Sierra Maucort,
Erin Ferrry, Darrell
Seenay)
O
n April 12, 2012 UND students traveled from Grand
Forks, North Dakota to Roseau, Minnesota to present an
interpretive reading of an original text created in French
by their professor in collaboration with the class on explorer La
Vérendrye who named the Roseau region in the 1730s. Following
their presentation students visited with local resident former US
Secretary of Agriculture Bob Bergland along with other residents of
the community.
Metalwork is very unforgiving. The main plan was to avoid mistakes. We
didn’t want to have to start torching and cutting this apart if something
didn’t look just right . After reading about the earliest written history of this
area and the explorations of LaVérendrye the piece really became alive for
us! ~ Joel Miller and Sue Suess, metal artists 12/1/11
Metal sculptures Sue Suess and Joel Miller pose with UND students before
the heritage metal sculplture (located on the Roseau River near the City
Center-Library and Hwy. 11 in Roseau, MN) which Sue and Joel exectued
according to Sue’s design to interpret the history and environment of the
Roseau area, which explorer La Verendrye named in the 1730s. From left
to right: Wyatt Sabot, Darrell Seenay, Sue Suess (Raven Works Forge),
Derinda Kocik, Sierra Maucort, Erin Ferry, Virgil Benoit (UND professor of
French), Joel Miller (Raven Works Forge) Photos courtesy of The Raven,
Steven Reynolds, Wannaska, MN.
The issue is how we create in time with history, community, and landscape
so that whether we are conscious or not of what we do, our deliberate effort
to create or our creative spirit, unconscious to us, reveal relationships with
history, community, and landscape. In this view, there is only one time, there
is not just a one first time. We are in a perpetual first time relationship with
the world, that is what our time begs us to see. ~ Virgil Benoit
Une Histoire Peu Connue de la Discrimination en Nouvelle-Angleterre :
Les Attaques du Ku Klux Klan sur les Franco-américains lors de la
première moitié du 20ème siècle par Eileen M. Angelini, Ph.D.
Eileen M. Angelini, Ph.D.
Professor of French &
Fulbright Scholar
Department of Modern Languages, Literatures,
and Cultures
Canisius College
Buffalo, NY 14208-1098
716-888-2829
[email protected]
D
ans mon atelier, je donnerai un aperçu historique concis
de la connexion française entre le Canada et la NouvelleAngleterre avec une attention particulière au documentaire
de Ben Levine, Réveil - Waking Up French: The Repression and
Renaissance of the French in New England et un accent particulier
sur le KKK en Nouvelle-Angleterre. Dans mon article, “New England
and Canada: Understanding the Language, Cultural, and Historical
Connections,” qui a été publié par <www.toutcanadien.com>, j’écris:
En 1900, la population du Québec avait considérablement
augmenté. Toutefois, cette vaste population grevait désormais les
terres agricoles disponibles. Dans le même temps, la NouvelleAngleterre exploitait le pouvoir hydraulique de grands fleuves
pour des usines de textile de plus en plus larges qui avaient besoin
de travailleurs. Un flot de plus d’un million de Québécois français
catholiques est tombé du Québec dans des villes de NouvelleAngleterre en grande partie anglaises protestantes, crééant autant de
petits Canadas, des banlieues françaises, à tel point que la NouvelleAngleterre était appelée Québec en Sud, “Lower Québec.”
Contrairement aux immigrants européens de la même période,
ces Québécois vivaient à peine un jour de voyage en train de leur
destination et voulaient uniquement rester assez longtemps pour
économiser une somme d’argent suffisante pour revenir au Québec
et redémarrer leurs fermes et recommencer les modes de vie qu’ils
avaient laissés derrière eux. Ils étaient extrêmement fidèles à leur
mode de vie français et catholique, qui soulignait la communauté, la
coopération et la dévotion plutôt que la vie individuelle, compétitive,
et matérialiste répandue aux États-Unis. Ils étaient si fidèles à leur
mode de vie français et catholique qu’ils ont maintenu leur culture
en dépit de nombreux obstacles.
Pourtant, les villes anglaises protestantes ont pris peur de cet afflux
de gens qui parlaient une langue différente et pratiquaient une
religion différente. Ils ont blâmé les prêtres pour encourager les
Québécois à ne pas s’intégrer, de ne pas apprendre l’anglais. Dans
les villes partout en Nouvelle-Angleterre la tension montait. Des
élites protestantes parlant anglais ont formé des branches du Ku
Klux Klan, menacé et attaqué de nombreuses collectivités françaises
du Massachusetts au Maine. Bénéficiant d’un nombre plus large
que dans le sud du pays, les membres du Klan dans la NouvelleAngleterre étaient puissants et bien établis. Parmi plusieurs membres
qui ont servi en tant que leaders civiques, l’un a été élu gouverneur
du Maine. Le KKK de la Nouvelle-Angleterre a même eu un
auxiliaire pour les femmes!
Bibliographie
I. Franco-American Identities
a. Anti-Franco-American Sentiment
Doty, C. Stewart. “How Many Frenchmen Does it Take to …?” Thought
and Action: The NEA Higher Education Journal 11.2 (1995): 85-104.
-----. Acadian Hard Time: The Farm Security Administration in Maine’s St. John
Valley: 1940-1943. Orono, ME: U of Maine P, 1991.
Louder, Dean R., and Eric Waddell, eds. French America: Mobility, Identity,
and Minority Experience Across the Continent. Trans. Franklin Philip.
Baton Rouge: Louisiana State UP, 1993.
Moran, William. The Belles of New England: The Women of the Textile Mills
and the Families Whose Wealth They Wove. NY, NY: St. Martin’s Press,
2002.
Poteet, Maurice. Textes de l’exode: Recueil de tests sur l’émigration des Québécois
aux États-Unis, XIXè et XXè Siècles. Montréal: Guérin, 1987.
b. Language Politics
Fox, Cynthia. “Franco-American Voices: French in the Northeastern
United States Today.” French Review 80.6 (2007): 1278-1292.
Gutiérrez, J. “Teaching Spanish as a Heritage Language: A Case for
Language Awareness.” ADFL Bulletin 29.1 (1997): 33-36.
Haney, Eleanor H. Shaping a Future: The Founding of the University of New
England. Biddeford, ME: U of New England P, 1989.
Simon, Sherry. Translating Montreal: Episodes in the Life of a Divided City.
McGill-Queen’s UP: Montreal and Kingston, 2006.
Whitebrook, Susan. “The Name of DeRose: Translations of French Family
Names into English.” Onomastica Canadiana 76 (1994): 13-28.
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Franco-American Studies Class, Hyde School. Immigrants From the North:
Franco-Americans Recall the Settlement of Their Canadian Families in the
Mill Towns of New England. Bath, ME: Hyde School, 1982.
Guignard, Michael J. La Foi-la langue-la culture: The Franco-Americans of
Biddeford, Maine. Biddeford, ME: U of New England P, 1984.
Hareven, Tamara. Family Time and Industrial Time: the Relationship between
Family and Work in a New England Industrial Community. Cambridge:
Cambridge UP, 1982.
Hendrickson, Dyke. Quiet Presence: Dramatic First-Person Accounts: The
True Stories of Franco-Americans in New England. Portland, ME: Guy
Gannett Publishing Co., 1980.
Langelier, Régis. “French Canadian Families.” In Ethnicity and Family
Therapy. Eds. Monica McGoldrick, Joe Giordano, and Nydia GarciPreto. NY, NY: Guilford Press, 2005.
Rumilly, Robert. Histoire des Franco-Américains. Woonsocket, RI:
L’Union Saint Jean-Baptiste d’Amérique, 1958.
Takai, Yukari. “Shared Earnings, Unequal Responsibilities: Single FrenchCanadian Wage-Earning Women in Lowell, Massachusetts, 19001920.” Labour/Le Travail 47 (2001): 30.
b. The Church
Parkman, Francis. The Jesuits in North America in the Seventeenth
Century. Reprint: Lincoln: U of Nebraska P, 1997. Originally
published Boston, MA: Little, Brown and Company, 1898.
Roby, Yves. “Franco-Americans and the Catholic Hierarchy.” In Steeples and
Smokestacks: A Collection of Essays on the Franco-American Experience in
New England. Ed. Claire Quintal. Worcester, MA: Institut Français of
Assumption College, 1996.
c. Franco-Americans Are Good Workers
Chetro-Szivos, John. Talking Acadian: Communication, Work, and Culture.
NY, NY: YBK Publishers, 2006.
Roby Yves. “A Portrait of the Female Franco-American Worker.” In Steeples
and Smokestacks: A Collection of Essays on the Franco-American Experience
in New England. Ed. Claire Quintal. Worcester, MA: Institut Français of
Assumption College, 1996.
d. Franco-American Literature
Blaise, Clark. I Had a Father. Reading, MA: Addison-Wesley, 1993.
Chabot, Grégoire. Assimilo, Miracle de la Science Moderne. Chabot Ink. 12
Feb. 2008 <http://www.chabotink.com/assimilo.html>.
-----. Entre la manie et la phobie: extraits. Newburyport: American Council
for Quebec Studies, 2002.
-----. À perte de vue. Chabot Ink. 12 Feb. 2008 <http://www.chabotink.
com/pvue.html>.
II. Franco-American Social Institutions
-----. Un Jacques Cartier Errant. Orono: U of Maine P, 1996.
a. Franco-American Folk Traditions: Their Invention & Practice
Costain, Tomas B. “Vignettes of French Canada.” In Cavalcade of the North:
An Entertaining Collection of Distinguished Writing by Canadian Authors.
Ed. George E. Nelson. NY, NY: Doubleday, 1958.
Beaver, Jean. Légendes. Hamilton, ON, Canada: Tralco Educational
Services, Inc., 2000.
Lange, Brigitte. Franco-American Folk Traditions and Popular Culture in a
Former Milltown: Aspects of Ethnic Urban Folklore and the Dynamics of
Folklore Change in Lowell, Massachusetts. NY, NY: Garland, 1990.
Parent, Michael and Julien Olivier. Of Kings and Fools: Stories of the French
Tradition in North America. Little Rock, AR: August House, 1996.
Smithsonian Folkways Recordings. “Mademoiselle, Voulez-Vous Danser?:
Franco-American Music from the New England Borderlands.”
Washington, D.C.: Smithsonian Folkways Recordings, 1999.
Hémon, Louis. Maria Chapdelaine. Toronto: Tundra Books, 2004.
Kerouac, Jack. Satori in Paris; and Pic. NY, NY: Grove, 1985.
-----. Visions of Gerard: A Novel. East Rutherford, CT: Penguin (NonClassics), 1991.
Plante, David. American Ghosts. Boston, MA: Beacon, 2006.
Voisine, Connie. “Pass the Night.” In Cathedral of the North. Pittsburgh, PA:
U of Pittsburgh P, 2001.
Introduction to Pinsonneault article
by Virgil Benoit
M
any times I am asked how I learned
French. I learned it first from the people
who lived in and around Red Lake Falls
in northwest Minnesota as I grew up. There were
hundreds of French-Canadians in that area in the
country and in little villages scattered along the
country roads from Huot, to Gentilly, Dorothy,
Terrebonne, Brooks, Argyle, Crookston, and then
further to the west and south where there were more
communities of French-Canadian origin with names
of Oakwood, Olga, and Wild
Rice in North Dakota, along
with the French-Canadian
and Chippewa community of
Belcourt, ND.
I can still hear my mother
who every day called her
mother on the telephone,
and every time began with
“Allô maman. Comment ça
va?” As I grew up there were
endless stories of political and
daily farm reality between my
father Maurice and his friends Médé and Henri who lived close by.
AFRAN logo (left) and 30th Birthday Cake (above).
part of L’AFRAN focuses on history and culture. The event takes
place in Old Treaty Crossing park where the treaty of 1863 was
negotiated. In 2008, l’AFRAN led a project to compile, in binder
form, a book of documents and articles that tell the story and sequel
of the 1863 treaty. It is available for purchase.
In the 1980s I got to know Joe Pinsonneault who lived in Red
Lake Falls as he was a founding member of a heritage group called
l’Association des Français du Nord which took its name from the
Minnesota state motto, l’Etoile du Nord. Joe sang with a group of
AFRAN members. He spoke French with most other members of
his generation whether they were Georgianne Lefaivre, Rose Juneau,
ou Madame Clément. Joe made decorative items for the French
classes which AFRAN volunteers taught. I wrote the materials. One
day Joe came to an AFRAN meeting and gave me the text which we
are printing here in his own handwriting. It describes his first day of
school.
Because of the many French Canadians who followed the renown
Métis expedition guide Pierre Bottineau to his different points of
settlement, our history is linked to Manitoba, the prairies, the Twin
Cities region and to people who were at Old Crossing in 1863.
At the treaty of Old Crossing Bottineau translated for the Métis
of Pembina and Saint Joseph ND. Bottineau left Osseo, near the
Twin Cities in 1876 to found Red Lake Falls where he lived the rest
of his life. He and his wife Martha Gervais most likely welcomed
Joe’s parents with a good meal of sturgeon as they had done for the
Demarais and others who came there to settle along the Clear Water
and Red Lake rivers. Que vous soyez les bienvenus!
The cultural heritage group Joe helped found, L’AFRAN, is
celebrating its 30th anniversary in 2012. It was founded as and still is
an Arts and Humanities focused organization. It offers opportunities
for people of the area to appreciate excellent Franco-Manitoban
music and local art forms each year at its French Festival and
Chautauqua, held the fourth weekend in August. The humanities
Joe was born only sixteen years after Pierre passed away. Pierre was
a legend of the western prairie; the Pinsonneaults carried legends of
Quebec. Joe knew both worlds from hearsay. But what abounded
in him most was a French language that told stories from here.
His story of his first day in school which we published here is both
unyielding and inclining in spirit and deed.
Mémoire du premier jour d’école
par Joseph Pinsonneault
C
’était un jour bien des années passées
dont je me souviens comme si c’était
hier, un jour qui est imprimé dans ma
mémoire pour le restant de ma vie.
J’avais à peu près sept ans quand mon
père m’a dit “la semaine prochaine tu vas
commencer aller à l’école St. Joseph.” J’étais
un enfant nerveux et timide. Cette annonce
de mon père m‘a surpris comme si j’avais
été frappé par un coup de poing, et m’a mis
dans un état de frayeur.
“Que vais-je faire tout seul sans connaître
personne, sans ma mère pour me soutenir
et me réconcilier?”
Eh bien! Le premier lundi de septembre, le
jour de crainte, de terreur et d’effrayeur est
arrivé.
Le soir précédent je n’ai pas dormi en
tranquilité. J’ai eu un rêve de toutes choses
immaginables.
Ma bonne mère qui, sans doute, savait que
j’avais bien peur, est venue avec moi pour
me conduire à l’école. Rendu là, elle m’a
mis aux soins de la religieuse qui serait ma
maîtresse.
Je tenais ma mère bien serrée par la main
comme si ma vie dépendait là-dessus.
Avec des larmes aux yeux, je lui fis signe
de baisser la tête et je lui ai dit tout bas à
l’oreille, “Maman pourriez-vous rester ici
avec moi, s’il vous plaît?
Elle m’a dit, “Mon cher enfant, ça me fait
de la peine,mais je ne peux pas rester ici
dans la salle de classe. Si ça va te donner de
la confiance, je vais sortir dehors et je vais
m’asseoir sur le gazon vert près de l’école.
Tu pourrais me voir à travers la fenêtre. Tu
n’as pas raison d’avoir peur d’aucune chose.
Je t’assure que tout va aller bien. Prends
courage et montre-moi que tu es mon
brave grand garçon.”
Le 10 avril 1989 Joe m’a
donné une copie, écrite à la
main de son histoire qui suit/
On April 10, 1989 Joe gave
me a hand written version of
the following.
Joe was born 1912. Napoleon, sitting behind him, was born 1905.
Albert Pierre was born 1903. Their father, Michel Pinsonneault is
on the right. Michel Pinsonneault was born in 1874 in St. Michel de
Napierville, near Montreal. (Credit Anne Proulx Menck)
Soirée musicale at Our Lady of Lourdes
D
aniel Chouinard will present
a soirée musicale at Our Lady
of Lourdes along with Maud
Hixson & Francine Roche on Friday
September 28. On Saturday evening
Septembe 29 Dan will welcome Le Vent du
Nord with music, song and story from 6:45
to 7:30, with special guests Francine Roche
and Virgil Benoit.
Dan Chouinard plays, tours and records
regularly with a broad range of musicians,
and is frequently commissioned to write
and host programs that blend history,
memoir and music. His most recent piece,
Steerage Song, a collaboration with Twin
Cities playwright Peter Rothstein, received
its world premiere at the Fitzgerald Theater
last summer.
Dan has written a number of shows
for Minnesota Public Radio and the
Minnesota Historical Society. Cafe
Europa (2005, 2008) and Mambo Italiano
(2006, 2009) aired on Twin Cities public
television and were broadcast statewide on
MPR. Last year saw sold-out performances
of of Rondo ‘56, a music-and-history
show about St. Paul’s African-American
neighborhood as it was before the building
of I-94. He’ll take the stage at the Fitzgerald
in January with a new installment of Cafe
Europa based on his recent bicycle travels
in France and Italy in search of Minnesota
stories from WWII.
Recently he’s been touring around
the state with Prudence Johnson
(Tiptoe Through the 60s), Ann
Reed (Heroes) and the Rose
Ensemble in Songs of Temperance
and Temptation.
Until 2007 he was assistant director
of music at St. Joan of Arc Church
in Minneapolis where he helped
build the church’s reputation for
musical quality and eclecticism. He
continues as music advisor and coproducer of the SJA Concert Series.
In 1994 he created the acclaimed
weekly radio series “The Singer’s
Voice,” broadcast live Sunday nights
from the Dakota Jazz Club, then
in St. Paul, hosting song-spiked
conversation from the piano with
a different singer each week, some
200 in the six years of the show’s tenure.
Dan is the product of a Milwaukee
German mother and a Minneapolis
French-Canadian father. He grew up in
a big musical family, attended St. John’s
University in Collegeville MN (1985) and
spent four years as a teacher of French and
Italian at the University of Minnesota.
For more information visit his website
at www.danchouinard.com
Daniel Chouinard
Jean Lamarre will speak at Franco-Fête
Convention on French-Canadians in Northern Michigan.
Franco-Manitoban Christian
Perron to participate at
Franco-Fête
F
Eileen Walvoord
Déléguée Régionale
Région VI, Centre-Ouest
Association Américaine des Professeurs de
Français
Regional Representative
Region VI, Central Midwest
American Association of Teachers of French
Eileen Walvoord will be speaking on a
panel of speakers welcoming the
participants to the Franco-Fête
Convention.
ranco-Manitoban Christian Perron, Université de
Saint Boniface (Winnipeg) will observe, inspire, and
participate in Franco-Fête 2013. Fiddler, dancer, actor,
director of social and cultural animation at the Université de
Saint Boniface, this is Christian’s first time at Franco-Fête.
Dance workshop to be
offered at Franco-Fête
Linda Breitag, musician and musicologist, will join Jane Peck who
will give a dance workshop in preparation for the evening of music
and dance.
Franco-Fête Menu
Chef for Franco-Fête 2012, Paul Piazza, helping put the best
touches on the famous Our Lady of Lourdes parish, Mpls.,
Tourtières
Invitation to
Sunday service
in French
Annonce de la Messe du 30 Septembre
Une Célébration Eucharistique pour
la Fête-Francophone, le 30 Septembre
2012 à midi. En vue de donner un peu
de spiritualité aux festivités du mois
de Septembre prochain, l’Aumônerie
Francophone Africaine vous invite à la
messe qui sera célébrée spécifiquement
à cette intention à la Paroisse Saint
Boniface située sur 629, 2nd Street au
Nord Est Minneapolis, le 30 Septembre
2012 à midi. Cette messe sera dite et
chantée en Français. Tout le monde
est la bienvenue à cette Célébration
Eucharistique. Pour beaucoup plus
d’informations, veuillez contacter Père
Jules sur 612-990-5089 ou par [email protected]
An Eucharistic Celebration for the
Francophone-Feast on September
30th, 2012 at noon. To give a taste of
spirituality to the Francophone Festival
next September, the Francophone
African Chaplaincy invites you to the
mass that will be celebrated for this
intention at the Church of St. Boniface
(629, 2nd Street N.E., Minneapolis)
on September 30th at noon. The mass
will be celebrated and sung in French.
All are very welcome to this Eucharistic
Celebration. For any informations,
please contact Fr. Jules at 612- 9905089 or [email protected]
Jeffrey Dawson to introduce Canadian
historian Yves Frenette at Franco-Fête
L
es origines de
l’intérêt porté
par Jeffrey Dawson
à la langue française
et aux cultures
francophones
remontent au
moment de
Yves Frenette will speak l’inscription à sa
at Franco-Fête on
septième année
Quebec then and now.
d’école lorsqu’il
a accepté de suivre un cours de français.
L’obligation scolaire devenue, au fil du temps,
intérêt personnel portant particulièrement
sur la francophonie nord-américaine, Jeffrey
a poursuivi une formation universitaire en
français menant, en 1985, à l’obtention du
Bachelier ès arts (BA) avec spécialisation
en français de l’université de Moncton, au
Nouveau-Brunswick.
Même si sa formation universitaire du
français a pris fin en 1985, Jeffrey exerce
A bibliography on French Canada
by Mary Trepanier
1.
2.
3.
4.
5.
6.
7.
toujours ses compétences et ses intérêts
personnels en ce qui concerne le français.
Archiviste auprès de la société d’histoire
de l’État de l’Iowa, Jeffrey s’associe depuis
2004 à l’Association des archivistes du
Québec, et profite de sa capacité de
s’exprimer en
français pour
rechercher des
informations
et de conseils
portant sur
l’archivistique
en des milieux
francophones.
Surtout, l’intérêt
Jeffrey Dawson Deputy
State Archivist, Iowa
personnel de
Department of Cultural
Jeffrey pour
Affairs
l’histoire et
l’actualité des cultures francophones lui est
une ouverture sur un monde à l’intérieur
duquel il compte fort nombre d’amis et de
connaissances personnelles.
Samuel de Champlain: From New France to
Cape Cod (In the Footsteps of Explorers)by
Adriana Morganelli
Canadian Military Atlas: Four Centuries
of Conflict from New France to Kosovo by
Mark Zuehlke and C. Stuart Daniel
A Short History of Quebec by John
Alexander Dickinson
Quebec: A History 1867-1929 by Paul
André Linteau, René Durocher, JeanClaude Robert and Robert Chodos
Habitants and Merchants in 17th-Century
Montreal (Studies on the History of
Quebec) by Louise Dechene & Liana Vardi
Quebec Women: A History by Clio
Collective, Micheline Dumont and Michele
Jean
La Prairie En Nouvelle-France, 1647-1760:
Etude D’Histoire Sociale
8.
9.
10.
11.
12.
13.
14.
15.
16.
The Canadian Frontier, 1534-1760
(Histories of the American Frontier) by
W. J. Eccles
La Nouvelle France: The Making of
French Canada-A Cultural History by
Peter N. Moogk
Old Quebec, the fortress of New France
by Gilbert Parker
Count Frontenac and New France Under
Louis XIV by Francis Parkman
A Short History of Canada: Sixth Edition
by Desmond Morton
The History of Canada by Scott W. See
A History of Canada by Charles G. D.
Roberts
A Concise History of Canada (Cambridge
Concise Histories) by Margaret Conrad
A History of the Canadian Peoples 4th
Edition by J. M. Bumsted
Check out the Franco-Fête Gift Shop
Traci Nelson, owner of Coquette Boutique will manage the souvenir shop at Franco-Fête.
She will have a selection of items including the official T-Shirt for Franco-Fête 2012.
Check out the Coquette Boutique Facebook page at
http://www.facebook.com/pages/Coquette-Boutique/179522692073746
Annie Muske, French Teacher from Lakeville South High
designed this year’s image for the T-Shirts
Traci Nelson owner of Coquette Boutique
Special Thanks
American
Association
of Teachers
of French
University of North Dakota College of Arts and Sciences, Center for Instructional and
Learning Technologies(CILT), Our Lady of Lourdes parish and the Saint Boniface
francophone parish of Mpls., DeLaSalle high school, Mpls., City of Minneapolis
through its city government and convention bureau, and all those whose participation
will appear in the official Franco-Fête program.
Minnesota Association of
Teachers of French
“I don't think the slogan "Franco-Fête est d'ici" needs to be translated into English. I totally get what it means, and I
think it's more chic and appealing to just have the slogan be in French.”
“In thinking about the French slogan yesterday, I realized that one could consider this as a take-off of the expression
‘La Francophonie vue d'ici,’ though this slogan would not work because the whole point is that we're saying we have la
Francophonie chez nous, instead of contemplating it from afar.”
~ Two quotes that emerged from conversations over the T-shirt and Franco-Fête logo as Annie Muske, French Teacher from
Lakeville South High prepared to design this year’s image catcher.
Resources for French-Canadians of the Midwest - an entrance portal to resources primarily
provided by individuals with French-Canadian background, particularly in the middle west.
http://www.outsidethewalls.org/blog/?m=20120901

2012 IFMidwest Magazine - University of North Dakota

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