56-605: Saint-Jean-Baptiste may refer to: Saint-Jean-Baptiste, the National Holiday of Quebec celebrated on 24 June Saint-Jean-Baptiste, Quebec City , a neighbourhood of Quebec City Saint-Jean-Baptiste, Quebec , a municipality in the Montérégie region of Quebec Saint-Jean-Baptiste, Quebec, a former municipality in the Bas-Saint-Laurent region of Quebec that
112-868: A Jesuit mission in Sault Saint-Louis. A Relation detailing her story was published in 1744. These descriptions of martyrdom were likely used to continue to justify the Jesuits' attempts to convert Indigenous peoples, and could have been exaggerated for this reason. Even when very few people converted to Catholicism in a given year, the Jesuits would still use these examples as proof that some people were extremely dedicated to their missions, and that their efforts were worthy of continuation. The Jesuit Relations also provide evidence for early European settlers' attitudes toward nature and Eurocentric bias in terms of how they believed this land should be used. These missionaries by and large did not view nature as peaceful or
168-588: A duodecimo volume, neatly printed and bound in vellum, was issued annually until 1673 from the presses of Sebastien Cramoisy and his brother Gabriel Cramoisy in Paris, and of Jean Boullenger in Rouen. Several similar texts that were published prior to 1632 are sometimes considered part of the corpus, but they were not titled as the Relations . No single unified edition existed until Reuben Gold Thwaites , secretary of
224-636: A federal holiday in Canada. During and immediately after the Quiet Revolution , Saint-Jean-Baptiste Day became highly politicized. The religious symbolism associated with the celebrations was replaced by political ideals of Quebec separatism . Governor General Georges Vanier , who, as viceroy , had always fostered unity and biculturalism, found himself the target of Quebec sovereigntists in Montreal , on Saint-Jean-Baptiste Day, 1964, wherein
280-654: A great deal of belongings in the cold, with little food. Le Jeune largely blamed the Indigenous people for not having fully developed the land for his hardships. While the soil in New France was good for farming, it was "interpreted as unused and barren," because it hadn't yet been developed. The Jesuits' conceptualization of nature is important in understanding the making of race and racialization in North America, and to overall understand how Europeans invented
336-527: A group of sovereigntists held placards reading " Vanier vendu " ("Vanier the sell-out") and " Vanier fou de la Reine " ("Vanier, jester to the Queen"). Four years later, with the new Prime Minister Pierre Trudeau in attendance on the eve of a general election, a riot broke out on Saint-Jean-Baptiste Day. A group of agitators threw bottles at the Prime Minister in an effort to make him feel unwelcome at
392-427: A justification for mission work and a racial theory for Europeanization.” Jesuit Relations were publicized as field letters from the missionary priests, reports of eyewitness, and testimony. The process of passage up the hierarchy meant that accounts would be summarized and shaped according to each man's view. The editing journey "began with detailed letters from priests in the field, the most important usually being
448-524: A perspective of horror, despite the consistent warring in Europe at the time. The Jesuit missionaries believed that, through developing an in-depth understanding of Indigenous cultures, they could convert more people. One prominent example, Jean de Brébeuf , was known for his attempts to immerse himself in the language, culture, and religious customs of the Huron peoples. Specifically, in an entry titled "What
504-520: A place to cultivate spiritual practice. Rather, they believed that the woods needed to be turned into European-style settlements and agricultural fields. Throughout the Relations, there are many accounts of missionaries being afraid of or intimidated by the woods, for example, Le Jeune's description of a journey through the woods with a band of Montagnais people, Journal of a Winter Hunt, published in 1634. Le Jeune details physical hardships of carrying
560-407: A second-hand relation by his superior, "drawn from Jogues' letters." Pollack notes further that the Relations "were edited by Jesuit missions in Paris before publication." What are generally known as the Relations proper, addressed to the superior and published in Paris under direction of the provincial, commence with Le Jeune's Briève relation du voyage de la Nouvelle-France (1632). Thereafter
616-483: Is believed that Louis de Buade de Frontenac , who disliked the Jesuit order, strongly influenced ending this publication. In France, the political and religious debates over the accommodation approach practised by the Jesuits in their overseas missions probably also resulted in the cessation of its publication. As the Jesuit order used The Jesuit Relations to help raise money for the missions, scholars have scrutinized
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#1732772183242672-480: Is considered to give the most detailed and exhaustive general overviews available. Some Indigenous peoples outwardly converted to Catholicism while still adhering to their traditional religion. When Jesuits attempted to force some Indigenous people into permanent settlements, believing that this would make large-scale conversion easiest, many people simply refused, or left these settlements. Furthermore, many Indigenous leaders deduced very quickly that Christianization
728-566: Is controversial because some Indigenous people in North America believe that the Catholic Church needs to do more to account for the harms committed in its colonial past, and believe that this canonization could gloss over this history. Others believe that Tekakwitha's canonization was a long-overdue honor. These Relations were written during the Counter-Reformation in Europe, during which Catholicism gained popularity and
784-608: Is different from Wikidata All article disambiguation pages All disambiguation pages National Holiday (Quebec) Saint-Jean-Baptiste Day ( French : Fête de la Saint-Jean-Baptiste, la Saint-Jean, Fête nationale du Québec ), also known in English as St John the Baptist Day , is a holiday celebrated on June 24 in the Canadian province of Quebec . It was brought to Canada by French settlers celebrating
840-824: Is now part of Mont-Joli, Quebec Saint-Jean-Baptiste-de-Restigouche, New Brunswick , Canada Saint-Jean-Baptiste Society (Société Saint-Jean-Baptiste), institution in Quebec dedicated to protection of francophone interests Alès Cathedral , short for Cathédrale Saint-Jean-Baptiste d'Alès, Catholic cathedral and national monument in Alès, France Bazas Cathedral , short for Cathédrale Saint-Jean-Baptiste de Bazas, Catholic cathedral and national monument in Bazas, Gironde, France See also [ edit ] Jean-Baptiste Baptiste (disambiguation) Saint-Jean (disambiguation) San Juan Bautista (disambiguation) St. John
896-453: Is that of martyrdom. The relations included descriptions of Jesuit missionaries being killed or maimed, for example, the death of Isaac Jogues , who died after being captured by the Mohawk in 1646. There is also a graphic description of Brébeuf's death in 1649. The text describes the self-mortification of Kateri Tekakwitha , an Algonquin-Mohawk woman who converted to Catholicism and lived in
952-701: The Jesuit missions in New France . The works were written annually and printed beginning in 1632 and ending in 1673. Originally written in French , Latin , and Italian , The Jesuit Relations were reports from Jesuit missionaries in the field to their superiors to update them as to the missionaries' progress in the conversion of various Indigenous North American tribes, including the Huron , Montagnais , Miꞌkmaq , Mohawk , and Algonquins . Constructed as narratives,
1008-653: The Parti patriote , the United States, Ireland, and the Ninety-Two Resolutions . Two days later, La Minerve concluded: "This holiday, whose goal is to solidify the union of the Canadiens , will not go without bearing fruit. It will be celebrated annually as a national holiday and will not miss producing the happiest results." The celebration recurred in 1835, 1836, 1837. Following the defeat of
1064-544: The Society of Jesus , spanning a period from the founding of the order, or the colonization of Acadia in the 1610s to the mission in the Illinois Country in 1791. The indices are comprehensive in scope and include titles such as: Marriage and Marriage Customs, Courtship, Divorce, Social Status of Women, Songs and Singing, Dances, and Games and Recreation. Much can be learned through the examination and study of
1120-487: The Wisconsin Historical Society , led the project to translate into English, unify, and cross-reference the numerous original Relations . Between 1896 and 1901 Thwaites and his associates compiled 73 volumes, including two volumes of indices. The Relations effectively comprise a large body of ethnographic material. He included many other papers, rare manuscripts, and letters from the archives of
1176-543: The Baptist (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Saint-Jean-Baptiste . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Saint-Jean-Baptiste&oldid=874184581 " Category : Disambiguation pages Hidden categories: Short description
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#17327721832421232-492: The Catholic Church and were primarily religious around that time. The lighting of bonfires, a traditional custom on the Nativity of Saint John which ultimately reached back to pre-Christian Midsummer celebrations were still lit at night. In addition, the first Saint-Jean-Baptiste parades were organized. They became an important tradition over time. The procession of allegorical floats was introduced in 1874. On June 24, 1880,
1288-674: The Church reformed itself. The Jesuits grew in power during this period, even achieving influence within Louis XIV 's court. This garnered suspicion and rivalry from other religious sects. This rivalry could potentially be a factor that propelled the Jesuits to carefully select the information they included in the Relations . Le Jeune wrote in the Relations his ideas of how the land in New France should be used; natural resources New France could offer France, and possibility of increased employment of Frenchmen in New France. Le Jeune also wrote in
1344-729: The Hurons Think about Their Origin," Brébeuf explained to the audience a Huron creation story, seeking allusions to the Biblical creation story in this description. Paul Le Jeune also described some customs of the Huron, such as hunting and fishing practices. Le Jeune attempted to explain the spiritual context for certain hunting practices, such as explanations for how and why the Iroquois had specific rituals for hunting beaver. In his text, Le Jeune expresses skepticism for these traditions' validity. Another important theme in these texts
1400-673: The Ludger Duvernay's banquet in Montreal, June 24 became provincially a legal holiday in Quebec. In Quebec, June 24 ( Saint-Jean-Baptiste Day ), or Provincial Holiday, is officially a paid statutory public holiday covered under the Act Respecting Labour Standards . In 1977, an Order in Council by Lieutenant Governor Hugues Lapointe , on the advice of Premier René Lévesque , declared June 24
1456-499: The Saint-Jean-Baptiste Society organized the gathering of all francophone communities across North America. The event was the first National Congress of French Canadians ( Congrès national des Canadiens français ). On this occasion, the citizens of Quebec City were the first ones to hear the " Ô Canada " of Calixa Lavallée , based on a poem by a Quebec Superior Court judge, Adolphe-Basile Routhier . The song
1512-434: The account in a series of duodecimo volumes, known collectively as The Jesuit Relations . In France, the published texts were also shaped by the editors, who often remained anonymous. Missionary Charles Lallemont wrote a letter to his brother, dated 1 August 1626, which marks the beginning of the fathers' accounts and the series Relations des Jésuites de la Nouvelle-France about the missionary work in New France . It
1568-696: The bands were free to sing songs in English as well as French. By government regulation, however, the St-Jean program must be conducted in French (even by such internationally and nationally famous anglophone artists such as Martha Wainwright and Patrick Watson ). The festival has attempted to be more inclusive, as groups have sung in Creole and for the 2008 celebrations, Samian , "the world's first aboriginal Algonquin language rapper", sang at Montreal's celebration. The Montreal Metro attempts to symbolize
1624-591: The celebration of the nativity of St. John the Baptist took a patriotic tone in 1834 on the initiative of one of the founders of the newspaper La Minerve , Ludger Duvernay , who would later become the first president of the Saint-Jean-Baptiste Society . In the spring of 1834, Duvernay and other patriotes attended the celebrations of the first St. Patrick's Day , the celebration of the Irish diaspora , in Montreal. This would give him and others
1680-413: The ceremony. Trudeau was filmed refusing to take cover or leave the grandstand, saying that he was a Québécois and would not be intimidated by a drunken mob. The scene was broadcast on Télévision de Radio-Canada 's and CBC 's evening news. Many saw it as an open act of courage, and the Prime Minister's defiance impressed the electorate and contributed to his Liberal Party winning a significant majority
1736-425: The difficulty of their chore produced a more balanced record of their successes and failures than might be expected.” Because these texts were used to raise revenue for the Jesuit cause, they may demonstrate exaggerations of the progress in converting Indigenous peoples as well as dramatized accounts of encounters. Additionally, the Jesuits often wrote about the fighting that took place between Indigenous tribes from
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1792-444: The ethnographic and linguistic material compiled by the Jesuit missionaries in New France. The depth of the cross-referencing allows for several hundred years of Native American/European interaction to be easily accessed. While Thwaites is the first and arguably the best known of modern editions, others followed. Lucien Campeau SJ (1967–2003) discussed the texts which he included as well as the historical events they refer to; his work
1848-399: The false concept of biological race. Initially, the Jesuits did not attribute differences between themselves and the Indigenous peoples they met to biology. Instead, they believed that the environments different groups of people lived in explained why different peoples had different customs, culture, social norms, etc. Overall, Jesuits' conceptualizations of nature, “Provided Jesuits with both
1904-611: The final document. The issue concerns less the basic accuracy of the Jesuit Relations than the "manipulative literary devices" employed by the editors. Prominent Jesuit Relations scholar Allan Greer notes that European writings were popularly documented in one of two forms, as travel narratives or as encyclopedic catalogs. He notes that the Jesuits obscured the boundaries between these two genres in an attempt to raise funds to continue Jesuit missions in New France: "One of
1960-568: The first French colonists. The first mention of celebrations of Saint-Jean-Baptiste in North America dates back to 1606, when settlers en route to the future Acadia rested on the coast of Newfoundland, June 23. The second mention of celebrations, according to the Jesuit Relations , occurred on the banks of the Saint Lawrence River on the evening of June 23, 1636, with a bonfire and five cannon shots. In Lower Canada ,
2016-466: The historiography of the Jesuits of New France. Recent scholarship illuminates how these documents may have been re-circulated back to Jesuit colleges in New France, which changes how one can understand their ethnographic and knowledge-producing value. Jesuit missionaries had to write annual reports to their superior in Québec or Montréal as an account of their activities. Annually, between 1632 and 1673,
2072-455: The holiday proper. While the religious significance of the civic celebration is gone, the day remains popularly called la St-Jean-Baptiste or simply la St-Jean (notably by businesses), and is still observed in churches. In 2010 and 2011, Franco-Ontarian New Democratic MP Claude Gravelle introduced a private member's bill in the House of Commons to recognize Saint-Jean-Baptiste Day as
2128-517: The idea of organizing something similar for all the Canadiens and their friends. On that June 24, George-Étienne Cartier 's " Ô Canada! mon pays, mes amours " was first sung during a grand patriotic banquet gathering about sixty francophones and anglophones of Montreal , in the gardens of lawyer John McDonnell, near the old Windsor Station . The Canada in the song refers to Lower Canada , today's southern Quebec. Rounds of toasts went to
2184-479: The inclusive nature of the celebration through the motto it displays on information screens on stations and on-board trains on Saint-Jean-Baptiste day: Bonne Saint-Jean-Baptiste à tous et à toutes avec surtout ce sentiment de se sentir membre à part entière de cette communauté québécoise diverse et fière! (English: "Happy Saint-Jean-Baptiste to one and all and especially the feeling of being an integral part of this diverse and proud Quebec community!"). In 2017, there
2240-611: The insurrectional movement during the Lower Canada Rebellion and the military repressions which followed, the day was not celebrated for several years. In 1834, Duvernay established the charitable Association Saint-Jean Baptiste in order to have the Saint-Jean-Baptiste celebrated that year. The association was chartered in 1849 with the mission of promoting social and moral progress. (See Saint-Jean-Baptiste Society .) The celebrations were supported by
2296-405: The musicians were barred from the celebrations. The Société Saint-Jean-Baptiste President, Mario Beaulieu , defended the decision to cancel these musicians' performances, by stating that the official language of the province of Quebec is French. However, after public outrage from both the anglophone and francophone communities, these two bands were returned to the program when it was clarified that
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2352-471: The next day. During the French-language network SRC 's televised coverage of the 1969 Montreal parade, filmmakers Bernard Gosselin and Pierre Perrault were asked to withdraw from the airwaves after nationalist and sarcastic comments. At one point they suggested the creation of a Ministry of Boastfulness and a High Commissioner of kvetching . There was a riot and the Saint-Jean-Baptiste icon
2408-595: The one brought down by the summer canoe brigade from the Huron Country. The superior at Quebec would compile and edit these letters, paraphrasing some parts, copying others verbatim, and forwarding the whole package to France." The Jesuit Society in France approved any documents that they published and they likely altered some material before printing. Likewise, John Pollack notes the account of Father Isaac Jogues in 1641 "is not an eyewitness testimony" but, rather,
2464-555: The original reports of the Jesuit missionaries were subsequently transcribed and altered several times before their publication, first by the Jesuit overseer in New France and then by the Jesuit governing body in France. The Jesuits began to shape the Relations for the general public, in order to attract new settlers to the colony and to raise enough capital and political support to continue the missions in New France. Overall, these texts serve as microcosms of Indigenous-European relations in North America. The Relations are integral to
2520-513: The peculiarities of the Jesuit Relations is that they combine both types of writing: Jacques Marquette 's personal narrative of his trip down the Mississippi, for example, shares space with Jean de Brébeuf 's systematic description of Huron society." Given the Jesuits' objectives, "A few graphic accounts of persecution could be more effective fund-raisers than uninterrupted tales of triumph. Ironically, therefore, Jesuit preconceptions about
2576-600: The provincial holiday in Quebec. The following year, the National Holiday Organizing Committee ( French : Comité organisateur de la fête nationale ) was created. The committee initially entrusted the organization of the events to the Société des festivals populaires du Québec . In 1984, on the occasion of the 150th anniversary of the SSJB, the organization of the celebrations was entrusted to
2632-502: The relevance of information contained in these field letters? Although the Jesuits tried to avoid disclosing any compromise in their principles, "it is possible to detect evidence of soul-searching and shifting points of view" relative to their success at converting Indigenous peoples. After extensive cultural immersion, some missionaries may have adopted certain Indigenous ways of life or cultural practices. Jesuit officials in France would be liable to omit any threat to their philosophies in
2688-499: The reports for the possibility of textual incongruity or fictionalized accounts. Certainly, the Jesuits may have worked to convey optimism about their progress in converting the Indigenous peoples, as it was very slow. There are also numerous examples of Jesuits' bias against Indigenous peoples within these texts, as well as deliberate attempts to interpret Indigenous customs through a European lens. When examined critically, The Jesuit Relations can function as an important resource in
2744-455: The sovereigntist Mouvement national des Québécoises et des Québécois (MNQ). By making it a statutory holiday, the day became a holiday for all Quebecers rather than only those of French-Canadian or Catholic origins. Celebrations were gradually secularized, primarily due to actions taken by the MNQ, and June 23 and 24 became as they are now known. Many festivities take place on the night before
2800-399: The study of cultural exchange that occurred between the settlers of New France and Native Americans, because many of these missionaries attempted to immerse themselves within Indigenous societies and understand their cultures and practices to a greater extent than other European settlers. Because of the wide distribution of the letters after publication, scholars ask the question: who decided
2856-516: The superior compiled a narrative or "Relation" of the most important events which had occurred in the several missionary districts under his charge, sometimes using the exact words of the missionaries and sometimes summarizing the individual journals in a general account, based in part also upon the oral reports of visiting fathers. This annual "Relation" was forwarded to the provincial of the Order in France. After he reviewed and edited it, he published
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#17327721832422912-739: The traditional feast day of the Nativity of Saint John the Baptist . It was declared a public holiday in Quebec in 1925, with publicly financed events organized province-wide by a Comité organisateur de la fête nationale du Québec . The feast day of Saint John the Baptist or Midsummer was a very popular event in the Ancien Régime of France, and it is still celebrated as a religious feast day in several countries, including Denmark, Norway, Sweden, Finland, Estonia, Spain, Latvia, Ireland and Lithuania. The tradition landed in Canada with
2968-479: Was a controversy at the Fête nationale parade when a float featuring white performers was performing a popular Québécois anthem, and pushed by several black youths dressed in beige. Spectators interpreted the sight as racist, and symbolic of slavery. Jesuit Relations The Jesuit Relations , also known as Relations des Jésuites de la Nouvelle-France (Relation de ce qui s'est passé [...]) , are chronicles of
3024-431: Was commissioned by the Saint-Jean-Baptiste Society. It was well received but did not become a widely known song for many years. English words were later written for a royal tour in 1901. In 1980, "O Canada" became the official national anthem of Canada. In 1908, Pope Pius X designated St. John the Baptist as the patron saint of French Canadians. From 1914 to 1923 the processions were not held. In 1925, 91 years after
3080-441: Was destroyed. This led to the interruption of the parade, which did not take place the next year. In June 2009, Quebec bands Lake of Stew and Bloodshot Bill , whose members are bilingual anglophone Quebecers, were added to the program of a local celebration in Montreal called L'Autre St-Jean ("The Other St-Jean"). When it became known that they would be performing their songs in English, there were several complaints and later
3136-616: Was not the Jesuits' only intended outcome, and that this Christianization came alongside land theft and other attempts at Europeanization. A Huron religious leader in the 1640s made a speech condemning Jesuit missionaries' plans to develop the land and noting how the Jesuit missionaries' presence resulted in higher mortality rates for the Huron. “Such powerful attacks on Christianity and its effects on traditional ways of life were repeated constantly by native priests throughout New France. Their potent arguments frequently thwarted Jesuit efforts.” Tekakwitha's canonization, which took place in 2012,
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