Miracle of Ocean

Crescent Beach September

Yesterday late afternoon, with the weather up to 80 degrees, I went to Crescent Beach. Would it be the last day warm enough for me to go in the water? Maybe, maybe not. But without expectations, I set up my chair on the sand, and walked down to the edge of the water to feel the cold splashing on my feet. Its temperature was mildly cold not frigid, much warmer than early summer. There were a few more waves than usual. Only a small group of children were in the water, jumping into the waves as they broke on the shore.

I have become a bit timid about waves, as I have gotten older. The tide was low, and there were lots of round stones to walk over, so I came back to my chair and put on some swim shoes, so I’d have better balance. Then I walked back out and stepped right in. I moved quickly through the breaking waves and past them to about my waist level. The rhythms of the water rose up to my shoulders, and then back down, lifted me up and down, too, but gently. I dove into one wave to cover my head, but then I just stood facing the sea, watching the waves come in, letting them carry me up and down.

Here’s the amazing thing: after being in the water, the waves, for a long time, and then staying longer still, I began to be washed in a sense of joy and happiness. It felt miraculous because this whole past week, I had been feeling exhausted and achy–a classic flare up of the auto-immune conditions I struggle with. But somehow the water washed all of that away, and I was filled with a physical sense of well-being and playfulness.

When I go into the water, I usually pray to the Mother Ocean, I give her my worries and struggles. She is one kind of divine presence, larger than I can ever be, and the source of all life. But it wasn’t my small prayer that shifted me–it was the very energy and power of her presence all around me, it was the waves dancing with me, it was my body responding to the waves. It was unexpected.

Filled with this lovely happiness, when I came out of the water, I walked along the shore looking at stones and shells, and I found several pieces of sea glass. I love that the ocean can transform these broken bits of human invention into tokens of beauty. Since I have been thinking lately about the ancestors, it came to me that sea glass is a kind of gift from people who came before. I’ve read that it can take 20-40 years in the waves, sometimes longer, for glass to be tumbled to create this patina. So someone a long or short time ago made the glass, touched it, discarded it.  I am holding this connection, broken yet made whole again, and so I prayed for friends and family who needed healing.Seaglass

After my walk, I sat in my chair and ate some yogurt mixed with cocoa, honey, cacao nibs, and blueberries. I started reading the novel Barkskins by Annie Proulx, which begins with French settlers in Quebec taking down the forest. (Another way to try to understand colonization.)  Isn’t it a picture of happiness, to read in a chair on the beach, sun on my shoulders?

monarch catepillarOn my walk back to the car, one more fun surprise. This colorful monarch caterpillar on a milkweed plant just past the beach roses.

I wish I could share with you the happiness of being in the ocean, of walking on the shore finding sea glass, of reading on the beach on a September evening, of finding a monarch on a milkweed.

But the happiness was triggered by actually being in the ocean with its waves dancing me up and down. So if you are feeling timid about walking into the waves, whether literal or metaphorical, please know that on the other side little miracles might happen. Joy might find you.

 

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Conflicting Survival Strategies in early Quebec

(More reflections on colonization in Quebec, jumping off from the book Helene’s World.)  Author Susan McNelley writes:

Summer days for the French settlers were long and filled with hard work. This was not the case for the indigenous people. Life was much less demanding in the summer. Fish, fowl, and small game were readily available in the river and nearby forest. The indigenous peoples along the St. Lawrence didn’t worry about storing food to last the winter. To the consternation of their French neighbors, the natives spent much of their time sleeping and socializing with their friends. There were games, story-telling, feasting and opportunities for young people to meet and court.  Summer was a time of replenishment and fortification for the rigors of winter.

A common factor for both Montagnais/Innu people and French settlers in early Quebec was surviving the long hard winter.  But they had quite different strategies for doing that. The French worked very hard in the summer to clear fields, and plant and harvest crops. Bread was their primary food. They were agricultural people, and in the early years were also reliant on ships arriving in summer with new supplies, to replenish their stores of wine and oil and spices and grains. They preserved food and stored it for surviving the long winter. Winter included much less activity, so in some ways it was an easier time, but they were on their own, and their strategy for survival was to carefully ration what food they had among the people in their families.

For the Montagnais, on the other hand, summer was the easy time–they camped by the river, fished & hunted, gathered fruits and nuts, feasted and celebrated with each other, and generally felt a sense of abundance in all sorts of food. As the fall came, they caught and dried eel, and then they left the summer encampment and began to hunt small game in the nearby woods. In winter, they traveled in small family groups into the interior, where they relied on heavy snow cover to slow down the big game: moose, caribou, deer, and bear. When they were successful in the hunt, they shared their feast with nearby families.

hiver_transports_11Susan McNelley describes a winter incident recounted by Champlain when some of the Montagnais/Innu came to the early French settlement, because they were starving, and asked for food.

Although the French did try to be generous, they rationed the distribution of provisions to the aborigines out of necessity. Otherwise, the food would not have lasted a month.

The French believed that the Innu were irresponsible because they didn’t store food, and because when they acquired food in the hunt, they ate all of it, or shared with their neighbors.  But if you are traveling to follow big game, it wouldn’t be practical to carry large quantities of preserved food.  It would be practical to share the abundance that came sporadically depending on who had a good hunt.  Reading between the lines of this incident, I could imagine the Innu noticing that the French had food while they had none, and expecting, according to their own values, that of course the French would be willing to share with them. Their strategy for survival was sharing what became available, as it became available. The French strategy was about storing up and rationing.

And isn’t that just like capitalism, really, and how our modern mainstream society works.  “Save what you don’t need now, to use later. Try to accumulate as much as possible. That is the definition of wealth.”  (But perhaps rampant consumerism and planned obsolescence have superseded that model too.  Some things to think about.)

I feel the pressure of this time of year to preserve what we can from our garden, small as it is–making pesto from basil and chives and parsley, freezing kale, drying herbs–in our own way getting ready for the long Maine winters. We certainly wouldn’t know how to survive on our own, without being able to go to the Food Coop or grocery store. So perhaps both the French settlers and the Innu had better survival skills than we have now.Kale

 

French and Innu in Early Quebec

Samuel de Champlain map of Quebec

1612 Map of New France by Samuel de Champlain

Some thoughts on early French and Innu ancestors, on reading Helene’s World: Helene Desportes of Seventeenth-Century Quebec, by Susan McNelley.

I was surprised to learn that the primary Indigenous nation at the Quebec settlement in 1620 (later, Quebec City) were the Montagnais (Innu.) I had thought they had been mostly living further downriver and inland. But the Quebec settlement was one of the summer dwelling places in their vast territory along the St. Lawrence, where they fished, gathered herbs and berries, and traded with their neighbors for corn and tobacco.

In the early days of the settlement, the Innu, along with the Huron (Wendat) from further west, and other Algonquin tribes, were the main trading partners of the French.  Beaver pelts were the primary export from the colony.  Interestingly, the French especially valued the used pelts–those having been worn for a few years–after the longer hairs had worn off, because the French used the shorter hairs to felt for popular hats back in Europe. So what a great opportunity!  The Innu could trade the pelts they were about to discard, for copper kettles, metal tools, firearms, blankets, and food.

In the early days of the settlement, hundreds of canoes would arrive each summer, bringing furs for the annual trade. The French settlers had become part of earlier trading patterns. (The French made the choice to ally with the Huron and Montagnais against the Iroquois, and those earlier rivalries were exacerbated by competition to control the beaver trade. The Iroquois had allied with the English and the Dutch.)

But beginning in the 1630s, as in so many other places on this continent, diseases from the Europeans proved decimating for the Native peoples who had no natural immunity to them. Measles, smallpox, plague. The Huron/Wendat lost 50% of their people, and losses were said to be similar among the Montagnais/Innu. That, combined with increasing hostilities with the Iroquois, caused the remaining Innu eventually to go further downstream or inland.

French colonization took a different shape from English colonization.  There was more interaction with–and valuing of–Indigenous peoples as trading partners and allies. But an underlying driving force of this colonization was the desire of French Catholics to convert the Indigenous people to Christianity, to “save their souls,” which for them was inextricably linked with their also adopting French customs and lifestyles.  The Jesuit priests and Ursuline nuns settled in Quebec with a special call to this mission.

Native people were seen as “savages” who must be “civilized.” The French colonizers would send a few people to live among the tribes to learn their languages and customs. They invited Native people to send their children to be educated, and a few did send their children to the Ursuline school. There were many positive connections between the two groups. The Indigenous people were interested in the French, they shared a love of pageantry and celebration, they valued the trade, but ultimately and unsurprisingly, most were unlikely to give up their own ways for the ways of the French during these years.

More later on their different cultural strategies to survive the hard winters…

Montagnais as seen by Champlain detail

Detail from the map–Champlain’s drawing of Montagnais/Innu people.

 

 

Ancestors & Colonization: Quebec

When I was exploring my German immigrant ancestors in the context of decolonization, I was struck by the feeling that they arrived after the major struggles of colonization in their part of the country.  For my dad’s family who arrived in the mid-1800s, it was a generation earlier that treaties were pressed upon the Indigenous peoples of those lands, who were forced to move further west or to Oklahoma.  In another branch of my family, my mom’s father was from Austria, and immigrated even later, via Canada, to Detroit in late 1915.

I wonder if these Germanic immigrants even thought about it, or if so, maybe it was like, “We just got here, we don’t have anything to do with those struggles you all had before.” Though, of course, the German farmers benefitted from those earlier actions, because now land was available for low prices. But it can leave a feeling of distant non-involvement, a sense that colonization wasn’t very much about my family.  My mom’s mother was also an immigrant to the United States, but her background is more complex, because she came from Quebec.

When I was younger, the very first ancestors I was curious about were those of my grandmother, born Yvonne Tremblay.  That intensified when I became a feminist, and wanted to learn about my motherline.  Plus, as I have written about elsewhere, she was “part Indian,” and I was curious about that. It turned out that Quebec province kept very good records, and I was able to learn a lot, even before the age of the internet.  But I wasn’t asking questions then about colonization or decolonization.  So this week, I decided to reopen that window of exploration, to see what I could find.

While the information available about my Scottish and Innu ancestors stops with Peter Macleod and Marie Madeleine Montagnaise, (my great-great-great-grandparents), the information about my French ancestors in Quebec goes back to some of the original colonizers.  Yesterday, I learned that one ancestor, Jean Guyon, my 11th great-grandfather, arrived in 1634. But not to get egotistical about it, they say three out of four Quebecois descend from him. And in fact, I am descended from him via four separate lines of ancestry. I am including this monument to the first Tremblays in Quebec, Pierre Tremblay and Ozanne Achon, who arrived in 1657.

Pierre Trembly Ozanne Achon

Today, in my family tree, I accidentally came upon the name Helene Desportes, my 9th great-grandmother. Her birth was listed as 1620 in Quebec, and it turns out she is said to be the first white child born in Canada, though she might have been born on the ship just before arrival. One of my methods is to do an internet search for any of these early names, and I learned there is a recent biography about her, Helene’s World: Helene Desportes of Seventeenth-Century Quebec, by Susan McNelley.

Suddenly, there is a whole new world to explore–okay that was the wrong phrase to use–in my decolonization understanding.