DOCSLIB.ORG

La Saint- Jean-Baptiste

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
La Saint- Jean-Baptiste Les origines La Saint- Jean-Baptiste St. John the Baptist Day The origin Les origines La fête de la Saint-Jean-Baptiste (Fête de la Saint-Jean-Baptiste, la Saint-Jean, Fête nationale du Québec), également connue en anglais sous le nom de St John the Baptist Day, est une fête célébrée le 24 juin dans la province du Québec et par les Canadiens français à travers le Canada et les États-Unis. Il a été introduit au Canada par les colons français qui célébraient la fête traditionnelle de la Nativité de Saint-Jean-Baptiste. The origin St. John the Baptist Day (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 province of Quebec and by French Canadians across Canada and the United States. It was introduced to Canada by French settlers who celebrated the traditional feast of the Nativity of St. John the Baptist. Pourquoi fête-t-on la Saint-Jean-Baptiste? (Source : Saint-Jean-Baptiste - Wikipédia) La fête de la Saint-Jean-Baptiste (Fête de la Saint-Jean-Baptiste, la Saint-Jean, Fête nationale du Québec), également connue en anglais sous le nom de St John the Baptist Day, est une fête célébrée le 24 juin dans la province du Québec et par les Canadiens français à travers le Canada et les États-Unis. Il a été introduit au Canada par les colons français qui célébraient la fête traditionnelle de la Nativité de Saint-Jean-Baptiste. Elle a été déclarée jour férié au Québec en 1925, et des événements financés par l'État ont été organisés dans toute la province par le Comité organisateur de la fête nationale du Québec. Origines Article principal : Nativité de Saint Jean Baptiste La fête de la Saint-Jean-Baptiste ou Saint-Jean était un événement très populaire sous l'Ancien Régime en France, et elle est toujours célébrée comme une fête religieuse dans plusieurs pays, comme le Danemark, la Norvège, la Suède, la Finlande, l'Estonie, l'Espagne, la Lettonie et la Lituanie. La tradition a fait son apparition au Canada avec les premiers colons français. La première mention des célébrations de la Saint-Jean-Baptiste en Amérique du Nord remonte à 1606, lorsque des colons en route vers la future Acadie se sont arrêtés sur la côte de Terre-Neuve, le 23 juin. La deuxième mention de célébrations, selon les Relations des Jésuites, a lieu sur les rives du fleuve Saint-Laurent, le soir du 23 juin 1636, avec un feu de joie et cinq coups de canon. Au Bas-Canada, la célébration de la nativité de Saint-Jean-Baptiste prend un ton patriotique en 1834 à l'initiative d'un des fondateurs du journal La Minerve, Ludger Duvernay, qui deviendra plus tard le premier président de la Société Saint-Jean-Baptiste. Au printemps 1834, Duvernay et d'autres patriotes assistent aux célébrations de la première Saint-Patrick, fête de la diaspora irlandaise, à Montréal. Cela lui donnera, ainsi qu'à d'autres, l'idée d'organiser quelque chose de semblable pour tous les Canadiens et leurs amis. Ce 24 juin-là, la chanson "Ô Canada ! mon pays, mes amours" de George-Étienne Cartier est chantée pour la première fois lors d'un grand banquet patriotique réunissant une soixantaine de francophones et d'anglophones de Montréal, dans les jardins de l'avocat John McDonnell, près de l'ancienne gare Windsor. Le Canada de la chanson fait référence au Bas-Canada, le sud du Québec d'aujourd'hui. Des toasts sont portés au Parti patriote, aux États-Unis, à l'Irlande et aux quatre-vingt-douze résolutions. Deux jours plus tard, La Minerve conclut : "Cette fête, dont le but est de solidifier l'union des Canadiens, ne sera pas sans porter ses fruits. Elle sera célébrée chaque année comme une fête nationale et ne manquera pas de produire les plus heureux résultats." La célébration se répète en 1835, 1836, 1837. À la suite de la défaite du mouvement insurrectionnel lors de la rébellion du Bas-Canada et des répressions militaires qui ont suivi, la journée n'a pas été célébrée pendant plusieurs années. Drapeau Carillon Sacré-Cœur : Le drapeau Carillon brandi par les gens le jour de la Saint-Jean-Baptiste depuis sa création en 1902 jusqu'en 1948. Le drapeau actuel du Québec est basé sur ce modèle et a été adopté en 1948. En 1834, Duvernay crée l'Association de bienfaisance Saint-Jean Baptiste afin de faire célébrer la Saint-Jean- Baptiste cette année-là. L'association a reçu sa charte en 1849 avec la mission de promouvoir le progrès social et moral. (Voir Société Saint-Jean-Baptiste). Les célébrations, soutenues par l'Église catholique, étaient essentiellement religieuses à cette époque. L'allumage de feux de joie, une coutume traditionnelle à l'occasion de la Nativité de Saint-Jean qui remontait aux célébrations préchrétiennes de la Saint-Jean, était encore allumé la nuit. En outre, les premières parades de la Saint-Jean-Baptiste sont organisées. Elles devinrent au fil du temps une tradition importante. Le cortège de chars allégoriques est introduit en 1874. Le 24 juin 1880, la Société Saint-Jean-Baptiste organise le rassemblement de toutes les communautés francophones d'Amérique du Nord. Il s'agit du premier Congrès national des Canadiens français. À cette occasion, les citoyens de la ville de Québec sont les premiers à entendre le "Ô Canada" de Calixa Lavallée, basé sur un poème d'un juge de la Cour supérieure du Québec, Adolphe-Basile Routhier. La chanson a été commandée par la Société Saint-Jean-Baptiste. Elle a été bien accueillie, mais n'est pas devenue une chanson très connue avant de nombreuses années. Des paroles en anglais ont été écrites plus tard pour une tournée royale en 1901. En 1980, "O Canada" est devenu l'hymne national officiel du Canada. En 1908, le pape Pie X a désigné saint Jean Baptiste comme le saint patron des Canadiens français. De 1914 à 1923, les processions n'ont pas eu lieu. En 1925, 91 ans après le banquet de Ludger Duvernay à Montréal, le 24 juin devient une fête légale au Québec. La Fête nationale Feu d'artifice au-dessus de l'hôtel du Parlement à Québec la veille de la Saint-Jean-Baptiste Au Québec, le 24 juin (Saint-Jean-Baptiste), ou Fête nationale, est officiellement un jour férié payé couvert par la Loi sur les normes du travail. En 1977, un décret du lieutenant-gouverneur Hugues Lapointe, sur les conseils de René Lévesque, déclare le 24 juin jour de fête nationale au Québec. L'année suivante, le Comité organisateur de la fête nationale est créé. Le comité confie initialement l'organisation des événements à la Société des festivals populaires du Québec. En 1984, à l'occasion du 150e anniversaire de la SSJB, l'organisation des fêtes est confiée au Mouvement national des Québécoises et des Québécois (MNQ). En faisant de cette journée un jour férié, elle devient une fête pour tous les Québécois et non plus seulement pour ceux d'origine canadienne-française ou catholique. Les célébrations ont été progressivement sécularisées, principalement en raison des mesures prises par le MNQ, et les 23 et 24 juin sont devenus ce qu'ils sont aujourd'hui. De nombreuses festivités ont lieu la nuit précédant la fête proprement dite. Bien que la signification religieuse de la célébration civique ait disparu, le jour reste populairement appelé la St-Jean-Baptiste ou simplement la St-Jean (notamment par les entreprises), et est toujours observé dans les églises. En 2010 et 2011, le député néo-démocrate franco-ontarien Claude Gravelle a déposé un projet de loi d'initiative parlementaire à la Chambre des communes visant à reconnaître la Saint-Jean-Baptiste comme un jour férié fédéral au Canada. Why celebrate the St John the Baptist Day? (Source: Saint-Jean-Baptiste Day - Wikipedia) Saint-Jean-Baptiste Day (French: Fête de la Saint-Jean-B aptiste, 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 and by French Canadians across Canada and the United States. It was brought to Canada by French settlers celebrating the traditional feast day of the Nativity of St. 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. Origins Main article: Nativity of St. John the Baptist 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, like Denmark, Norway, Sweden, Finland, Estonia, Spain, Latvia and Lithuania. The tradition landed in Canada with 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, 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.
Load more

Recommended publications
  • THE SPECIAL COUNCILS of LOWER CANADA, 1838-1841 By
    “LE CONSEIL SPÉCIAL EST MORT, VIVE LE CONSEIL SPÉCIAL!” THE SPECIAL COUNCILS OF LOWER CANADA, 1838-1841 by Maxime Dagenais Dissertation submitted to the School of Graduate Studies and Research in partial fulfilment of the requirements for the PhD degree in History. Department of History Faculty of Arts Université d’Ottawa\ University of Ottawa © Maxime Dagenais, Ottawa, Canada, 2011 ii ABSTRACT “LE CONSEIL SPÉCIAL EST MORT, VIVE LE CONSEIL SPÉCIAL!” THE SPECIAL COUNCILS OF LOWER CANADA, 1838-1841 Maxime Dagenais Supervisor: University of Ottawa, 2011 Professor Peter Bischoff Although the 1837-38 Rebellions and the Union of the Canadas have received much attention from historians, the Special Council—a political body that bridged two constitutions—remains largely unexplored in comparison. This dissertation considers its time as the legislature of Lower Canada. More specifically, it examines its social, political and economic impact on the colony and its inhabitants. Based on the works of previous historians and on various primary sources, this dissertation first demonstrates that the Special Council proved to be very important to Lower Canada, but more specifically, to British merchants and Tories. After years of frustration for this group, the era of the Special Council represented what could be called a “catching up” period regarding their social, commercial and economic interests in the colony. This first section ends with an evaluation of the legacy of the Special Council, and posits the theory that the period was revolutionary as it produced several ordinances that changed the colony’s social, economic and political culture This first section will also set the stage for the most important matter considered in this dissertation as it emphasizes the Special Council’s authoritarianism.
    [Show full text]
  • Irish-French Relations in Lower Canada
    CCHA Historical Studies, 52(1985), 35-49 Irish-French Relations in Lower Canada Mary FINNEGAN Montreal, Que. Movements for political reform were a world-wide phenomenon in the 1820’s. On both sides of the Atlantic two British territories, Ireland and Lower Canada, fought the established political order in an effort to gain control of their own affairs. An ever-increasing number of Irish arrived in Quebec and Montreal during this period as a result of Britain’s policy of resettling her surplus population in her North American colonies. It did not take long for some of the Irish immigrants and the French Canadians to realize that a political affiliation could be mutually beneficial. The relationship was based primarily on both groups being Catholic and sharing a history of conquest by England. Catholics in Lower Canada had enjoyed relative religious freedom since 1763 as well as exemption from the penal restrictions that affected Irish Catholics, but both groups felt that their religion and nationality militated against them in the selection of government offices and appointment to positions of power. English domination of the Irish was centuries old. More than three-quarters of the Irish population was Catholic, yet, unlike Catholics in Lower Canada, the mere fact of being Catholic made them ineligible to sit in Parliament or hold any government office. Essential also was the contemporary British movement for internal constitutional reform, especially that of Catholic Emancipation. Daniel O’Connell, the Irishman in Westminster responsible for securing this victory in 1829, added the cause of oppressed Catholics in Lower Canada to his continued struggle for parliamentary reform.
    [Show full text]
  • Irish Radicalism and the Roman Catholic Church in Quebec and Ireland, 1833-1834: O'callaghan and O'connell Compared
    CCHA, Historical Studies, 63 (1997), 29-58 Irish Radicalism and the Roman Catholic Church in Quebec and Ireland, 1833-1834: O'Callaghan and O'Connell Compared Maureen SLATTERY Introduction Recent historical studies on the Rebellion in the Canadas suggest that we need to look more closely at the crisis of 1837-38 and the years preceding it, as a “complex series of contingent events” rather than a one-dimensional act of criminal revolt. Historian Alan Greer maintains we can do this if we situate our historiography both in the microscopic context of the circumstances as well as in the larger international currents of the times. The latter, Greer says, will help us build some comparative framework within which to “construct an integrated account of the Canadian Rebellion” in both Upper and Lower Canada.1 Greer observes: “Ireland provides a particularly striking parallel in many respects, and the Patriots were well aware of this connection; Papineau was proud to be known as the ‘O’Connell of Canada.’”2 One element deserving exploration is the affinity between Daniel O’Connell’s radical Irish goals and O’Callaghan’s views as expressed in his 1833-34 Vindicator editorials. Dr. Edmund Bailey O’Callaghan was the Irish Catholic patriote who became Papineau’s right-hand man in the Lower Canadian Legislative Assembly after the doctor’s election in the fall of 1834. Helen Taft Manning estimates that Papineau chose O’Callaghan as his lieu- tenant when he was elected to the Assembly because O’Callaghan was in contact with Daniel O’Connell. Papineau needed the votes of O’Connell and 1 Allan Greer, “1837-38: Rebellion Reconsidered,” Canadian Historical Review, LXXVI, 1 (March 1995), p.
    [Show full text]
  • JUNE/JULY Edition
    SPIRITED SUMMERLEA JUNE/JULYM EDITION #16 A Word from the Minister: We’re starting to hear some very good news on the COVID pandemic front. By the time you receive this newsletter, we should be moving from “red zone” to orange. This will ultimately mean fewer restrictions, and greater freedoms, as we tentatively move toward resuming the lives we knew before this all started. For so many people, perhaps the greatest hardship we have had to deal with has not been the restrictions we have had to face, but the lack of community. The word “isolation” has taken on a whole new meaning lately, and we long to return to so many things that are important to us, one of the most important is to be able to see people again and spend time with them without feeling the need to wear a hazmat suit. This is also the time of year when I look forward to my summer holidays at the cottage. It has been a year of great challenges, and many people are looking forward to a break from work and enjoying some warm summer weather. When you add to that the prospect of being able to see family and loved ones again, it’s all starting to look very good. But, for me and for all of us at Summerlea, this summer will bring with it many other changes. At the end of this month, I will be retiring after 30 years in ministry. I felt sure that, by the end of last summer, we would be beginning to move out of pandemic mode, so that, by the time I was ready to make my announcement about my upcoming retirement, I would at least be able to spend some time with people “in person” at the church before my retirement date came.
    [Show full text]
  • New Engravings in the Parliament Building's Woodwork
    NEW ENGRAVINGS IN THE PARLIAMENT BUILDING’S WOODWORK PRESIDENT’S MESSAGE The motto “Je me souviens” (I remember) invites us to take a closer look at prominent figures who have marked our history. To highlight the 225th anniversary of Québec’s first elections and the inauguration of the first House of Assembly in Québec City, the National Assembly is proud to renew with a tradition established by Eugène-Étienne Taché, the Parlia- ment Building’s designer. Four new names have been engraved in the Parliament Building’s wood- work: William Grant, Augustin-Norbert Morin, Thomas Dunn and Jo- seph-Octave Plessis. Each of these Quebecers, in his own way, helped shape political and parliamentary life in Lower Canada. Enjoy visiting your Parliament! Jacques Chagnon President, National Assembly of Québec 1 Engravings NAMES OF POLITICIANS FROM LOWER CANADA ENGRAVED IN THE WOODWORK When Eugène-Étienne Taché (1836–1912) designed the Parliament Build- ing, he made it a veritable history book. On the ground floor, the coats of arms commemorate key individuals from the French regime, and the period under British rule is featured at the Chamber level. Of the men whose names were engraved in the woodwork, 29 signifi- cantly affected the political life of Lower Canada. These historical figures were not randomly selected: Members who sat in the House of Assembly of Lower Canada are featured in the National Assembly Chamber (Blue Room), while the names of illustrious members of the Legislative Council adorn the Red Room. BAnQ CALL NUMBER: P560,S2,D1,P1290 Title: Eugène-Étienne Taché / Livernois Québec – [circa 1890] 2 BIOGRAPHIES OF POLITICAL FIGURES AT THE TIME OF LOWER CANADA * MEMBERS OF THE FIRST PARLIAMENT, IN 1792 At the foot of the ground floor staircase GEORGE III (1738–1820) King of Great Britain and Ireland, and the first monarch of the Hanoverian dynasty whose mother tongue was English, his reign was marked by the Seven Years’ War (1756–1763) and the American War of Independence (1776–1783).
    [Show full text]
  • Political Violence, Voluntary Organizing, and the Borderland Press During the Canadian Rebellion, 1834–1842
    WITHIN ARM’S REACH: POLITICAL VIOLENCE, VOLUNTARY ORGANIZING, AND THE BORDERLAND PRESS DURING THE CANADIAN REBELLION, 1834–1842 by Stephen Robert Irvine Smith A thesis submitted to the Department of History In conformity with the requirements for the degree of Doctor of Philosophy Queen’s University Kingston, Ontario, Canada (September, 2017) Copyright © Stephen Robert Irvine Smith, 2017 Abstract This project focuses on voluntary organizing by the patriots and their use of the press between 1834 and 1842 in the Canadas and the United States, particularly in relation to the Canadian Rebellion of 1837–1838. The dissertation argues that historians should conceive of the Rebellion as an attempt by the patriots to establish a new order through the press and voluntary associations, both before and after the outbreak of insurrection. First constitutionalists and then patriots turned to militarized organizing as a natural outgrowth of their voluntarist values. The press was an important factor in this organizing and beginning in 1836 saw the rise of a “patriot press” in Upper and Lower Canada. These newspapers existed as a republican borderland: they were committed to republicanism and independence for the Canadas and therefore sought to transcend the border by erasing the boundary between monarchy and republic in North America. Past scholarship on the Rebellion has been segmented by “pre” and “post” 1837 and selective focus amongst Lower Canada, Upper Canada, or the United States. Studies have also concentrated heavily on the secret society, the Hunter’s Lodges, and their incursions into the Canadas. The dissertation instead explores the evolving interplay between military organizing and civil society both in the U.S.
    [Show full text]
  • L'éruption Patriote: the Revolt Against Dalhousie and the Petitioning
    Downloaded from https://doi.org/10.1017/ssh.2019.23 L’éruption patriote: The Revolt against Dalhousie and the Petitioning Explosion in https://www.cambridge.org/core Nineteenth-Century French Canada Daniel Carpenter and Doris Brossard As much as any other site in the nineteenth century, Francophone Lower Canada saw immense waves of popular petitioning, with petitions against British colonial adminis- tration attracting tens of thousands of signatures in the 1820s. The petition against . IP address: Governor Dalhousie of 1827–28 attracted more than 87,000 names, making it one of the largest mass petitions of the Atlantic world on a per-capita scale for its time. We draw upon new archival evidence that shows the force of local organization in the 65.112.10.82 petition mobilization, and combine this with statistical analyses of a new sample of 1,864 names from the anti-Dalhousie signatory list. We conclude that the Lower Canadian petitioning surge stemmed from emergent linguistic nationalism, expecta- , on tions of parliamentary democracy, and the mobilization and alliance-building efforts of 22 Jan 2020 at 15:35:39 Patriote leaders in the French-Canadian republican movement. As elsewhere in the nineteenth-century Atlantic, the anti-Dalhousie effort shows social movements harnes- sing petitions to recruit, mobilize, and build cross-cultural alliances. In his speech during the proroguing of the Assembly, His Excellence directed , subject to the Cambridge Core terms of use, available at bitter charges at our proceedings, and having accused us in a severe manner before the People, put us in the position of having to justify ourselves before that same People.
    [Show full text]
  • Vermonters and the Lower Canadian Rebellions of 1837-1838*
    HISTORY FALL 1990 VoL. 58, No. 4 250 Vermonters and the Lower Canadian Rebellions of 1837-1838* Sympathy for the rebels was strong in Vermont and not restricted to the northern region of the state. By JEAN-PAUL BERNARD n the fall of 1837, a radical movement in the British colony of Lower Canada took up arms in an effort to end the appointed minority's I domination of the colony's governing institutions. The government of the United States declared neutrality toward the events, but Americans nevertheless delivered support to the rebels. After the mid-1830s, during the period when the Lower Canadians' struggle against the colonial govern­ ment was undergoing radicalization, the United States provided a com­ pelling model for the insurgents through its own experience in political independence and democratic institutions. After December 1837, when the insurrection had been virtually crushed and many of the insurgents had fled to the United States in hope of regrouping and beginning the campaign anew, a large number of citizens in Vermont demonstrated solidarity with the rebels and their cause. Their activity contributed to the British government's eventual decision to provide more democratic institutions in the Canadian colonies. The origins of Lower Canadian discontent may be traced to 1763 when the British claimed Canada from the French after defeating them in the * This essay is revised from a paper presented at the conference "Vermont and Canada: Regional Ties That Bind" held in Montpelier, Vermont, July 1989, and organized by the Vermont Historical Society and the University of Vermont's Canadian Studies Program.
    [Show full text]