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.

Manitoba Provisional Government




“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.



#Decolonization of #Métis Identity

What parts of a whole does a Métis make?

Is it Scrip? Treaty? Constitution? Law? Acts? What is the common thread of these terms? Well, they were all written by Settlers.

Is it Community? Well, Settler Courts have had to determine whether a community really “exists”, usually through harvesting and/or Land Claims.

Is it blood quantum? I don’t know. Although it could provide *empirical proof*, history has shown that blood quantum theory hasn’t worked in favour of Indigenous Peoples and other minorities in the past. And, well, it’s kind of offensive to me to think of having to give a dna test to prove I’m Indigenous…

Is it based on historical events? If so, will those events be selected by consensus, by politics, by Settler-based rules?

Is it going to be a concession to a majority who screams the loudest? A minority that needs to be protected?

Is it Self-Identification? I think that may be a start. But it’s obviously not everything, otherwise everybody could jump on the Indigenous wagon – and there’s a lot to unpack in that baggage bundle, right?

Many fields in Academia are presently studying the important question surrounding the definition of Who is a *real* Métis. Sociology is looking at the Social construct of Métis communities and try to define an ethnogenesis. Anthropology is looking at linguistic, sociocultural, biological, and archaeological workings of Métis communities. History is pouring over books and documents and Law is looking at precedence.

Academia needs money. From the buildings to the bodies, research demands funding, time and help. Where does the money come from? What is expected in return?

I need not, nor want any of those things. I keep it because my genealogy was given to me. It shows that many different  branches tie back to the same First Nation ancestors, showing how the community developed.

In addition to these direct ancestors, I have also documented their siblings when I could, to show that other communities evolved from close kin connections. It is interesting to read birth and marriage records to see the names of witnesses that were often neighbours that could trace their ancestry to the same First Nation ancestor!

I think that genealogy – which, to me, is the naming of those who came before us (manitoweyimiwew in Cree,

aanikoobijigan in Anishinaabe,

iethihsothó:kon in Kanien’kéha) is an act of Decolonization.

The debates are heated, often violent – and, as I have mentioned before – really reflective of the influences of Settlers.

Let’s move on. There’s lots of work to be done.