"You know, you have to suffer if you want to win. Jesus had to die and resurrect.
This suggests that just as Jesus had to endure great suffering to achieve victory, athletes must also endure hardships and challenges to achieve success. This is a big comparison
When we learned about the 100th anniversary, we thought it was a good time to talk about the relationship between sport and religion
It is interesting to see how they are comparing sport and religion. This relates to today's society. There are definitely die hard fans who treat sports as kind of their religion. Meaning their loyalty to the sport, players, and their overall emotional investment
The Richard Riot is generally considered the firstexplosion of French-Canadian nationalism, the beginning of asocial and political dynamic that shapes Canada to this day
I had no idea that this riot was considered the first explosion of French-Canadian nationalism during this time.
uring the first-period intermission a fan marched up thesteps and extended his hand for what Campbell assumed would be ahandshake. Campbell stuck out his hand. He got a slap in theface.
Shocking to see how quickly things escalated. From the slap, to tear gas 30 seconds later
Smoke from a tear-gas canister haddriven thousands of hockey fans into the streets, sparking afour-hour rampage that yielded the requisite fires, shatteredwindows, looted stores, overturned cars and 137 arrests
I am shocked to see just how violent these protests got. It is interesting to see how the article states, "sports riots have become commonplace, but the one in '55 was like no other." This shows just how much of a well-known figure Maurice Richard was, I wonder if he would be compared to a figure like Lebron today
No sports decision ever hit the Montreal public with such impact. It seemed to strike at the very heart and soul of the city,” Sidney Katz observed in Maclean’s.
Crazy to see how much this decision impacted the general public as well
Yet Richard had a dark side. His intensity sometimes provoked violence. His tantrums had become as legendary as his goals.
Did his dark side make him more interesting to watch? Interesting to see his personality became just as legendary and interesting to see as him playing hockey
RICHARD GOES INSANE”
This is such an impactful title. The phrasing, font and Size make it even more intense. I
The punishment is worse for Richard
I am shocked to see that the punishment is worse for Richard, when Laycoe initiated it in the first place. Is it because Richard was like the star and most well-known at the time?
For five minutes, the tempest rages. The crowd, on its feet, cannot believe the madness before them
I cannot believe this lasted for a whole five minutes!
This is their 14th and final meeting of the regular season,
I did not know this was the final meeting of the regular season
Hal Laycoe
This is the name from the previous article about how he smacked his blade on Richards head which lead to the big fight
It went on most of the night with fears of a repeat a few hours later as it grew dark again — only quelled when Richard went on radio and TV, asking for calm. He would reluctantly take his punishment
Interesting to hear that this went on for most of the night, and the only thing that stopped it was when Richard went on the radio and TV and asked for calmness
leaving the Habs' star cut on the head after a high stick. A brawl ensued, and the Rocket broke his CCM stick over Laycoe's back
It is crazy to see that this altercation happened 4 days before the riot
"hockey was bigger than the Church,
This is interesting to see just how important hockey was viewed. Comparing it to the church shows how hockey was fundamental to Canadian culture, particularly in Quebec.
The power of the English seigneurs
seigneurs' most important obligation was the granting of land
violent the National Hockey League was in those days.
Why was the National Hockey League violent? Why was there a riot?
pig's bladder
What does this mean?
Samuel Chapdelaine
An important figure in Quebec history that we have discussed previously
Meantime the women in their turn had begun to leave the church. Young or old, pretty or ugly, nearly all were well clad in fur cloaks, or in coats of heavy cloth; for, honouring the Sunday mass, sole festival of their lives, they had doffed coarse blouses and homespun petticoats, and a stranger might well have stood amazed to find them habited almost with elegance in this remote spot; still French to their finger-tips in the midst of the vast lonely forest and the snow, and as tastefully dressed, these peasant women, as most of the middle-class folk in provincial Franc
This highlights Sunday mass as a significant cultural and social occasion for the women, who exchange their daily work clothes for more elegant attire. Even in their rural surroundings, they take pride in their appearance.
Cleophas Pesant, son of Thadee Pesant the blacksmith, was already in light-coloured summer garments, and sported an American coat with broad padded shoulders; though on this cold Sunday he had not ventured to discard his winter cap of black cloth with harelined ear-laps for the hard felt hat he would have preferred to wear.
This passage highlights the cultural tension between tradition and the new modern way of dressing in Cleophas Pesant’s clothing.
A moment earlier it had seemed quite deserted, this church set by the roadside on the high bank of the Peribonka,
It is a Municiplaity in the Canadian Province of Quebec, located in the Mara-Chapdelaine Regional County Municipality.
The Relation of 1648 - 49 contains only Ragueneau's report of the Huron mission for the year ending May 1, 1649. It recounts the destruction of that mission, the martyrdom of three priests, and the dispersion of the Huron converts, in a sanguinary raid made by the Iroquois. Accompanying it is a brief note from Lalemant, superior of the Canadian missions, to his provincial in France, explaining why he sends this year no report for the St. Lawrence missions.
This document provides a detailed account of the tragic events faced by the Huron mission.
At the departure of the vessels, this year, begins ''an exaction of 20 sols on each passenger ticket, to be paid to the Governor's secretary; and money
A Sol is a historical French coin
The long-delayed fleet finally arrives, August 23 and 24; it brings a new missionary, Charles Albanel. Another ship had, in March, left France for Canada; but, as it has not arrived, it is accounted lost; the Jesuits thus incur a loss of 4,000 livres.
I wonder what exactly happened to the ship?
September 20 - 22, Father Bressani arrives from the Huron country, with two bands of Indians; and the French traders and soldiers come down, bringing 5,000 livres' weight of beaver skins. Bressani sets out on his return to the Huron mission; but, a few days later, he comes back with his Huron companions, who probably through fear of the Iroquois—refuse to go beyond the river Des Prairies. When the last vessel returns to France, it conveys an Iroquois captive. This year's trade amounts to 100,000 livres. A number of Hurons come down to three Rivers and Quebec to spend the winter; they are aided by the Jesuits with food, blankets, etc.
Father Bressani was a Jesuit missionary known for his work among the Huron
This is a letter by Buteux to the father general, dated at Three Rivers, September 21, 1649. In reply to a note from the latter, the missionary returns thanks for promised aid, which is especially needed at this time, when the French are continually harassed by Iroquois raids. The little settlement of Three Rivers is so slightly defended that the French are in daily peril of their lives; but all connected with the mission—not only the priests, but their servants—are ready to lay down their lives, if need be, for the sake of the little Indian church which they have there founded.
This shows they are committed to sacrificing their lives for the mission.
BARBARISM.
This is a strong choice to describe the Hurons. This shows they view them as uncivilized or even savages.
HAPPY DEATH OF SOME HURONS
Why would the death of Hurons be happy? What does this exactly mean?
There is in our village a little Christian girl named Louyse, who at six months began to walk alone; the [page 13] parents declare they have seen nothing like it, and ,attribute it to the efficacy of Holy Baptism. Another person told us one day, with great delight, that his little [7] boy, who had always been sick and much emaciated before Baptism, had been very well since then. This will suffice to show how Our Lord is inspiring them with a high opinion of this divine Sacrament, which is strengthened by the perfect health God gives us, and which he has given to all the French who have been in this country; for, they say, it is very strange that, except a single man who died here from natural causes, all the others, during the twenty-five years or thereabout in which the, French have been frequenting this region, have scarcely ever been sick.
They are describing accounts of miracles, to show how the Lord is gifting health and strength to those who are sick.
They seek Baptism almost entirely as an aid to health. We try to purify this intention, and to lead them to receive from the hand of Cod alike sickness and health, death and life; and teach them that the life-giving waters of Holy [6] Baptism principally impart life to the soul, and not to the body. However, they have the opinion so deeply rooted that the baptized, especially the children, are no longer sickly, that soon they will have spread it abroad and published it everywhere. The result is that they are now bringing us children to baptize from two, three, yes, even seven leagues away.
Seeing their perspective and associations with baptism is very interesting. This paragraph shows that the Jesuits are trying to correct this belief and show that baptism "principally impart life to the soul, and not the body."
URING the present year, eighty-six have been baptized, and, adding to these the fourteen of last year, there are a hundred souls in all who, we believe, have been rescued from the service of the devil in this country since our return. Of this. number God has called ten to Heaven,—six while they were young, and four more advanced in age.
This shows that the missionaries believe that these conversions have rescued these Indigenous souls from the devil. This shows that they believe non-Christian practices are evil. This line shows that they truly cared about their success in converting as many as possible to Christianity. They record that 86 have been baptized, adding to the fourteen last year. They are trying to show that they are converting more and demonstrating progress in their mission to spread Christianity.
Louis de Sainte-Foi (Amantacha),
He was a Huron, who converted to Christianity
The "sorcerers," or medicine men, practice all their arts to bring rain, but without success, and attribute their failure to the cross erected by the missionaries.
It is interesting to see that they attributed their failure to the Christian cross. This shows there is some tension between the Indigenous practices and new way of Christianity.
have baptized eighty-six savages,—an encouraging gain over the fourteen who were " rescued from the service of the devil " during the first year of their labors. Their great hope is in the conversion of the children, who, they report, show surprising aptitude and willingness to learn the doctrines of the Christian faith; and, through them, many parents have been reached.
It is very interesting to see that their hope was to convert the children at such a young age. It states that the children "show surprising aptitude and willingness to learn the doctrines of the Christian faith." I believe they were hopeful about converting the children because they were so young and impressionable.
As usual, Brébeuf commences his annual letter by describing " the conversion, baptism, and happy death of some Hurons."
This statement shows that they viewed conversion and baptism as part of converting the indigenous to Christianity. It underscores the idea that they are leaving behind their old life.