Notable Chicot Métis

Je suis Chicot” said a halfbreed Voyageur with “some” Indigenous blood in his veins. His grandfather was Voyageur, as was his father.

I previously examined the place-name origins of the term “Chicot” in The Many Names of the Métis: here’s more about Chicot.

Here, I’m sharing evidence in empirical form, of Métis whose grandfathers and fathers came from were the Chicot flows:

Chicot Grandmothers and Grandfathers:

Jean-Baptiste LAGIMODIÈRE et Marie-Anne GABOURY

 

Jean-Baptiste RIEL dit l’IRLANDE et Marguerite BOUCHER

 

 

Joseph FAFARD dit DELORME et Charlotte BRISSET

fafard delorme brisset mariage

 

Jean-Baptiste BEAUGRAND dit CHAMPAGNE et Marie Amable MARION

Beaugrand Marion mariage
Source: church records – Berthierville Quebec parish

François DUBOIS et Angélique LARIVIÈRE

Dubois francois

Francois Dubois Angelique Lariviere

Chicot Mothers and Fathers:

Louis RIEL, sr.

Son and daughter of Jean-Baptiste and Marguerite Boucher, christened in Berthierville at the age of 5, along with his sister Sophie, 14 months and his 4 year-old aunt, Angèle Boucher. Noteworthy:  the priest indicated both Boucher and Riel “de cette paroisse”of this parish. He also indicated Angèle’s mother as a “savage mother” – even though Josephe dite Leblanc and Louis Boucher had married at the same church in 1811.

1822 RIEL Louis Sophie bapteme
Source: church records – Berthierville Quebec Parish, 1822

 

 

Joseph FAFARD dit DELORME et Josephte (Josette) BELISLE

FAFARD jr naissance
Source: church records – Berthierville Quebec parish, 1772

Emmanuel BEAUGRAND dit CHAMPAGNE, sr. and Marguerite LAROQUE

 

 

François DUBOIS et Madeleine LABERGE

Manitoba Census 1870 - Page 066 - St Norbert - e010985380-page-001

From the Chicot river to the Red river children:

Louis RIEL and the ministers of his provisional government. Pierre DELORME, top row second from left.

o-LOUIS-RIEL-PHOTOS
Manitoba Provisional Government

 

Emmanuel BEAUGRAND-CHAMPAGNE and Maxime DUBOIS

 

“Taken beside the Regina Court House at the time of their trial. 1. Johnny Sansregret 2. P. Paranteau 3. Pierre Gardiepui 4. Philip Garnot (Riel’s secretary) 5. Albert Monkman 6. Pierre Vandall 7. Babtiste Vandall 8. Touissaint Lucier (reputed to be the strongest man in North West) 9. Maxime Dubois 10. Timmus Short 11. Jean-Baptiste Tourond 12. Emmanuel Champagne.”

Ties between Métis communities run deep. We are vowen like the sash that represents our culture.

Tissés serré comme la Fléchée

Grateful to my own Great-grandmother, Marie-Anne Dubois for retelling this family story. Riel, Delorme, Beaugrand-Champagne were all her cousins.

 

Further reading:

Girouard, Richard A.J. (2001). Les familles Beaugrand dit Champagne (1665-2001) Volume 1 s.e.: s.e.

 

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Les multiples noms des Métis: un peu plus sur l’origine du Chicot

En tant que document d’accompagnement d’un blog précédent: Iles Dupas et du Chicot , je veux partager avec vous les origines du terme parfois utilisé pour désigner les Métis.

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source: http://www.metisnation.org

Auparavant mentionné, mes aïeux Jacques BRISSET et Louis DANDONNEAU étaient les détenteurs de la seigneurie:

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Le nom Chicot a été documenté en 1860, lorsque Johann G. Kohl a décrit dans un passage de son livre: Kitch-Gami, Vie Parmi les Ojibwés  Lac Supérieur dans lequel il raconte sa discussion en français avec un homme métis qu’il rencontrait lors de ses voyages:

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En l’absence d’autres informations, Kohl et beaucoup après lui déduit que Chicot signifiait sa traduction française comme “souches mi-brûlées”, et associé avec le teint des Métis qu’il rencontrait.

Chicot, comme beaucoup de noms donnés aux Peuples Autochtones tels que Nipissing, Ahousat, Yellowknives, Mississaugas etc., est en fait un nom de lieu. Chicot est une rivière qui se jette dans l’archipel entre Trois-Rivières et Montréal, entre Berthier et Sorel à l’île Dupas.

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La rivière Chicot, en amont, prend son départ entre St-Gabriel de Brandon et St-Didace court en direction  Sud à travers les communautés de St-Cuthbert, Saint-Norbert et se décharge dans le Saint-Laurent à l’île Dupas. Il est l’un des nombreux cours d’eau utilisés par les Voyageurs, ayant connus sa navigation à partir de leurs famille des Premières Nations. Comme les îles et les villes voisines étaient devenues bondés de colons attirés par le poste de traite à proximité, les Métis et les Premières Nations pagayèrent leur chemin en amont et se construsirent des communautés le long de ses rives.

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Il est remarquable de souligner les noms des communautés qui ont été utilisés par les Chicots lorsqu’ils s’installèrent dans les communautés le long de la rivière Rouge dans ce qui est devenu le Manitoba: «Brandon» et «St-Norbert». 

Le Centre du patrimoine au Manitoba, gardien du patrimoine francophone et métis de l’Ouest canadien a récemment souligné que la municipalité de Taché, Manitoba a récemment reconnu l’importance de Saint-Cuthbert non seulement comme lieu d’origine de sa famille mais aussi comme lieu d’origine de plusieurs familles. Cliquez ici pour plus d’informations 

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Extrait:

Une Langue of à Nous: La genèse du michif, la langue crie mixte-française des Métis du Canada, Peter Bakker, Oxford University Press, 5 juin 1997 

Autres lectures: (version française non-disponible – titres traduits à titre informatif seulement)

Kitchi-Gami: la vie parmi les Ojibway, Johann Georg Kohl, St.Paul: Minnesota Historical Society Press, 1985

One of the Family: Métis Culture in Nineteenth-Century Northwestern Saskatchewan, Brenda Macdougall, UBC Press, 1 janvier 2011 

Contours d’un peuple: Metis famille, mobilité et d’ histoire, Nichole St-Onge, Carolyn Podruchny, Brenda Macdougall, University of Oklahoma Press, 18 déc 2014

Foire aux questions, Métis Nation of Ontario (cliquer pour le lien –en Anglais seulement)

Je dédie cette pièce à Claude Samson, président de la Nation Métisse Contemporaine, décédé mercredi, le 13 juillet. Mes profondes condoléances à Monique, Karine, Mélanie et leur familles.

The Many Names of the Métis: here’s more about Chicot

As a companion piece of a previous blog: Iles Dupas et du Chicot, I want to share with you the origins of the term sometimes used to designate Métis.

As previously mentioned, Jacques BRISSET and Louis DANDONNEAU were the holders of the title to the area:

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The name Chicot was later documented in 1860, when Johann G. Kohl wrote a passage in his book: Kitch-Gami, Life Among the Lake Superior Ojibwa in which he retells his discussion in French with a Métis man he encountered during his travels:

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With no other information, Kohl and many after him deduced that Chicot meant its literal translation from French as “half-burnt stumps”, and associated it with the complexion of the Métis he met.

Chicot, like many names given to Indigenous Peoples such as Nipissing, Ahousat, Yellowknives, Mississaugas etc., is in fact a place-name. Chicot is a river that runs into the archipelago between Trois-Rivières and Montréal, between Berthier and Sorel and known today as île Dupas.

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The Chicot travels downstream, beginning between St-Gabriel de Brandon and St-Didace and flows South through the communities of St-Cuthbert, St-Norbert to discharge into the Saint-Lawrence at île Dupas. It is one of the many rivers used by Voyageurs, who learned to navigate it from their First Nations kin. As the islands and neighbouring towns became crowded with Settlers attracted to the nearby trading post, Métis paddled their way upstream and built communities along its shores.

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It is noteworthy to highlight the names of the communities that were used by Chicots who set up communities along the Red river in what became Manitoba: “Brandon“, “St-Cuthbert” and “St-Norbert“.

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Excerpt from:

A Language of Our Own: The Genesis of Michif, the Mixed Cree-French Language of the Canadian Métis, Peter Bakker, Oxford University Press, Jun 5, 1997

Further readings:

Kitchi-Gami : life among the Ojibway, Johann Georg Kohl, St.Paul: Minnesota Historical Society Press, 1985

One of the Family: Metis Culture in Nineteenth-Century Northwestern Saskatchewan, Brenda Macdougall, UBC Press, Jan 1, 2011A Language of Our Own: The Genesis of Michif, the Mixed Cree-French Language of the Métis, Peter Bakker, Oxford University Press, Jun 5, 1997

Contours of a People: Metis Family, Mobility, and HistoryNichole St-Onge, Carolyn Podruchny, Brenda Macdougall, University of Oklahoma Press, Dec 18, 2014

Frequently Asked Questions, Métis Nation of Ontario  (click for link)

 

Letter to my grandchildren’s grandchildren.

Tcipaiatikw kicikaw, nicwaso Mikomin Pisimw – Friday, July 8th 2016.

Dear Nicapan,

Meema’s Atikamekw isn’t as good as yours – but I’m still learning.  I hope to be fluent in the language of Nitaskinan and teach your Noko – my Nitanis.

In Miroskamin, the highest Settler Court rendered a decision which has impacted the way you live today. But it wasn’t easy: we really had to work hard at pulling away from all the brainwashing that happened over the course of several centuries.

You see, the Euro-Canadians had made laws which were fought successfully, beginning right when Indigenous Peoples were allowed representation in the Settler’s Courts. A lot has been written about that already, and I’m sure that technology at this point is so advanced that you can probably access it just by thinking about it. Just in case it hasn’t, start HERE.

You are Métis. You live on Nitaskinan, land of Nehiraw Iriniw. We worked hard to work together for the stewardship and economic development of this land we love so much. And we broke the mold of “efficient market theories” taught to us. We decided to do things differently – think outside the box.

First, we lovingly educated and sometimes people who called themselves Indigenous, yet whose goals seemed to be destructive or disrespectful towards others.

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You know, Nicapan, that those feathers – while very pretty – are foreign to this Land

I don’t know this woman wearing a meaningless headdress. She called herself “Chief” – and Settler media used her to advance their objective of extinguishing Indigenous title based on blood quantum.

She opened the path to constructive discussions on reclaiming and lovingly educating our own.

You see, after SCC Daniels, people all over started coming out. They had no direction. The ruling was about two Métis men, a father and his son, as well as an Anishinaabe Ikwe and Mi’kmaq ge’tipnewinu. For a while, everybody focused on the Métis, but in reality, many more First Nations without status were affected by this ruling.

The government-sanctioned Indigenous organizations either remained quiet, or positioned themselves publicly against reclaiming people recognized as falling under the responsibility of the Settler’s Federal government. This led to the rise of many alternative organizations – some with good intentions, some as an occasion to steal from our “lost relatives”.

Then, we truly turned the clock back to a time before patriarchal focused laws, blood quantum, band enrollment and reserves. Because all of those had been imposed on our ancestors. We supported the Elders, who stepped up to the plate and they began to educate the “lost relatives”, challenge the leading First Nations and Métis organization and convinced the Federal government to facilitate Status claims lost because of their past objective to enfranchise all Indigenous Peoples.

We learned from Inuit qaujimajatuqangit, and reclaimed our own societal values. —Happy 75th Birthday, Nunavut!

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We worked together, while respecting the rights of each other’s culture and language. We fought pan-Indigeneity.

We went back to kinship and land, while making space for those who chose to reclaim a nomadic existence. We stopped the pollution of our waterways, the environmental damages caused by unsustainable harvesting of resources.

We thrived. 

It all began as soon as we got rid of the Indian Act and started creating our own rules of engagement.