Two Marie Madeleines

Cedar bundles from our cedar tree.

In the search for my matrilineal ancestor Marie Madeleine, I am feeling the need to summarize where I’ve come to so far. If you’ve been following along, you know that I’ve been searching through hundreds of images of records from the Postes du Roi on the north coast of the St. Lawrence River in Quebec. With all of those names and dates, I believe now that there are two women who are the most likely to be my own Marie Madeleine. The first characteristic that I am counting on is the year of her birth, and her age at the birth of her last child. In her death record of 1849 she was described as about 60 years of age, but those estimates are notorious for being inaccurate. (Her last child was born in 1846, which would give her the impossible age of 57.) Assuming that her child-bearing years could not realistically go much past 50, that would put the earliest year of her birth at about 1796. But also assuming that she would likely not be younger than 50 at her death, the latest year of her birth would be about 1799.

One of my frustrations these last several days has been how as the years moved along, the priests who were keeping the records were writing less and less, until in the 1820s and 30s, for example, they would often record marriages with first Christian names only, no parents listed, and baptisms with first names only. For example, in 1820 at Rivière Godbout, there was a death listed as “Marie-Madeleine” with no further information. The racism seemed to increase as the years went by. Instead of an Innu name, they started attaching the word “sauvage” to the names, “savage.” So it has become increasingly difficult to hunt for clues. At least the earlier priests took the care to spell out both Christian and Innu names, and parents full names.

But with all of that, these are two women who have emerged as the most likely to be my ancestor.

1. Marie Madeleine Katshisheskueit was born in the forest either Nov 11, 1795 or April 18, 1796. (Today could be her birthday!) In Feb 1846, she would have been either 50 or close to it. At her baptism on 6/28/1796 at PortNeuf, her records were mixed up with Anastasie Kamatshiskueuit. Because of later records for Anastasie, I determined that Marie Madeleine’s parents could only be Antoine Tshinusheu, born 11/20/1778, baptized in Chicoutimi 7/4/1779, and Anne Kukuminau, born and baptized in 1779 in Manicouagan. (They were listed as Anastasie’s parents but see my last post for untangling all that.)

I can’t determine for sure which parts of the baptism record went to which child, so her godparents were most likely Simon Tshinapesuan & Marie Madeleine Iskuamiskuskueu, or possibly Jean Baptiste Assini (sibling to Anastasie’s mother Veronique) & Marguerite Tematseu. Both families have interrelationships through the years.

She had two younger brothers I could find:  Ambroise Kanatsheshiu, baptized Jul 2, 1801 in Chicoutimi, born in the forest around 3 years prior, 1798. And Thomas Mishtapeu, baptized Jul 2, 1801, born in the forest around April 1801, who died and had a burial ceremony at PortNeuf, 23 July 1803, age 2 year, 3 months and 27 days. Both Ambroise and Thomas’s Christian names were after their godfathers, so it is possible that Marie Madeleine’s was after her godmother, another reason to point to those godparents.

There are records going back to her great-great grandparents in certain lines, meaning that her relatives had become Christian and were regular frequenters of the trading posts, in Chicoutimi, Manicouagan, and Îlets-Jérémie for many years previously. Her grandparents were Ignace Pikuruish & M. Jeanne Menastatshiku on her father’s side, and Pierre Rene Mishtapeu & Anne Mok on her mother’s side.

In the summer of 1805, sadly, her parents had burial ceremonies in PortNeuf, having died in August and October of 1804, when she was 8 or almost 9, and Ambroise was 4 or 5. After her parents’ deaths, all her grandparents had already died, but each came from large families, as did her parents.  I looked for aunts and uncles she and her brother might have lived with. The one I found listed the most was Antoine’s sister Genevieve Ushitasku who was married to Francis Xavier Uabushuian. They are in the records for the births/baptisms of six children. It is likely that Marie Madeleine and Ambroise would have lived with their relatives, though I can’t determine who that would have been, but maybe it was these two.

2. Marie Madeleine Napeteiashu was baptized June 6, 1803 at Îlets-Jérémie. By that time, the priests started recording the father’s Innu name as a surname for the children, so she does not have her own Innu name listed. She was at that time about 7 years old, “or even more,” so her birth would have been 1796 or perhaps a bit earlier. Her brother Simon Napeteiashu was also baptized at the same time, and said to be about 4 ½ years old, so born in late 1798 or early 1799. Their parents were Napeteiashu, who did not have a Christian name, and Catherine Mitiskue. Their godparents were Simon Tshinapesuan & Marie Madeleine Iskuamiskuskueu, (the same as for the other Marie-Madeleine!) and both brother and sister were named for their godparents.

(Note: for a while I thought these parents might be the same as Stanislas Mishtanapeu and Catherine Mistiku, but further records made that not possible.)

I was able to find an older brother as well–Jacques Nahabanueskum (later also called Jacques Napeteiashu with several spellings), who was baptized 6/19/1786, at 2 years old, at Îlets-Jérémie. In May 14, 1804 he was married to Monique Peshabanukueu at Îlets-Jérémie. They had several children baptized through the following years from 1809 to 1822, most at Îlets-Jérémie and two at Riviere Godbout. Jacques died before 1824, when his widow remarried. I did not see any further identifiable records for Marie-Madeleine’s parents or brother Simon.

This family’s connection to the trading posts was more tenuous prior to Jacques, with the father Napeteiashu unbaptized, and the children not baptized until they were 2, 4, or 7 years old. There weren’t records of their prior generations in the baptism accounts. There might have been more children between Jacques 1784 and Marie Madeleine 1796, but I could find no record of them. Perhaps this family might have been more tied to their own Innu culture in the forest, and more recently come to the trading posts.

So here I am with these two. It was a major breakthrough for me to search for family members along with the Marie Madeleines. No one was isolated outside of community. I have discovered parents and siblings, aunts and uncles. I have also been drawn to the godparents Simon Tshinapesuan and Marie Madeleine Iskuamiskuskueu. Their names reappear again and again like wise elders to their community, along with the records of many of their own children. I am not finished going through records, but I have reached 1833, in which the birth of my own Marie-Madeleine’s son Simon is recorded at Îlets-Jérémie, with her spouse Peter McLeod.

Today I feel the need to reach out in a spiritual way once again, not that I will find THE ANSWER, but that I find a way forward in this search. I feel the grief of the racism that hides their names and details from those of us who search for them. I have grown to love all of these people whose names I have learned. I made some more bannock, and burned cedar. As I reach out to them I listen for them reaching out to me.