Subsequent to my previous paper on Irish history, military heritage and culture I have been left with the impression that the British were and remain a very dominant force in both Europe and Canada. Indeed, when I first came to Nova Scotia in September I was fascinated by what I perceived as a homogeneous Anglo-Saxons population in contrast to the diversity I left in Toronto. Based on the information I have learned in class about different dynamics of cultural oppression and the sense I have that Halifax is probably far more diverse than is at first apparent, I have decided to investigate the cultures evident in my community and study the history, language needs, and community development specifically of Acadian Haligonians. Part A: Social Ethnography I live in Fenwick Tower in the south end of Halifax. As it is a university residence, most of the people living in the building are students like myself. In walking around the neighbourhood, however, I notice for the first time that most of the homeowners are older people.
Within close proximity of my apartment building is Sobeys supermarket, Blockbuster video, three restaurants, a “strip mall” with two beautician offices, a courier service, and two convenient stores. I tend to frequent the supermarket and the convenient stores the most often. I live with a roommate who is doing a masters program. She is of English ancestry.
I have noticed that there is little interaction between different individuals in my building. While we are generally friendly with one another, we tend to restrict out conversation to basic greetings. Because of this assignment, I have been very aware of people in my environment, yet I still cannot determine on visible cues alone which cultural group someone may belong to. I began asking a few of my acquaintances, who are classmates of my roommate, what they cultural group or ancestry is. Many of the people I spoke with had been in Canada for several generations and identify as Canadian. Some of the others are of mixed origin.
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Upon examination of a photograph by Walker Evans and one by Jewel Stern, the viewer can easily see how the photographers use ordinary scenes to display the continuity and monotony of everyday life and the insignificance of the "little people."Building Facade," a 6 3/4 " x 8 1/2 " gelatin silver print by Walker Evans, taken in 1934, is a black and white photo of what appears at first glance to be ...
I do notice that many of the people who work at the neighbourhood Sobeys are from one of the East Asian countries, or so I deduce from their appearance since it is not politically correct to ask someone such a personal question out of the blue. I go to the library quite a lot and I have recently been talking to a woman who works at the Second Cup in the Killam Library. She is French speaking and I wonder if she is Acadian. When I asked her where she is from, the told me she is on a work program from France. She has been in Canada less than one year. My first thought is that I am impressed with the amount of English she has learned in a short time.
I am also shocked that I made such a presumption about her ancestry based on the fact that she is French speaking in Halifax. I watch a lot of television and I again notice a different in ethnic diversity between the broadcasters at ATV and those working at Global Television in Toronto. I notice that there is a woman who seems to be of Oriental decent named Elizabeth Chu and occasionally a broadcaster who I reason might be African Nova Scotian. I know that the news stations in Toronto deliberately represent a cross-section of diverse populations, but I wonder if this is a reflection of tokenistic mentality insofar as choosing a television broadcaster because they represent a visible minority rather than because of their experience.
The reason I think this might be the case is that I find the calibre of news reporting to be superior on ATV. The major lesson I take from this experience is that one cannot know on appearance alone which ethnic group someone belongs to. One truly does need to interact with individuals in order to determine which culture they belong to as we live in a society that finds if offensive to enquire about such information of strangers. Part B: Literature Review and Primary Sources I have chosen to study the Acadian culture for several reasons. As an English major in a previous degree, I have gained the only “knowledge” I have of Acadian culture from the epic poem “Evangeline: A Tale of Acadie” by Henry Wadsworth Longfellow.
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Also, this is the first opportunity I have had to live outside of Ontario. I have chosen, therefore, to study a regionally predominant population and compare it to the dominant French culture in Quebec. History Acadians of today primarily inhabit the lands of New Brunswick, Nova Scotia and Prince Edward Island in Canada and the New England States and Louisiana where they are called Cajuns in the United States. Subsequent to 1755, there are also sparse numbers of people who have Acadian ancestry living all over the world.
While I will be focussing attention on Acadian Nova Scotians, it is important to note that there is regional diversity within this population and that they do not represent a cohesive minority necessarily. It depends on the parameters one decides to consider. One of the aspects which Acadians do share a commonality is in their history. The Acadian population represents the first successful French settlement in the New World.
There were many unsuccessful attempts to settle North America in the 1500 s. The first successful habitation of the Atlantic Provinces was in 1604 when Samuel de Champlain and De Monts reached the Bay of Fundy and decided to set up an encampment and wait out the winter in Port Royal. At the time, Europe was dominated primarily by the French aristocracy, to which Champlain and De Monts belonged as they were of Huguenot lineage. De Monts had received the title of vice-admiral of Acadie from King Henry IV of France in 1604, which gave him a trade monopoly over all lands in eastern Canada.
The first known European settlers, who arrived with De Monts, numbered 120 people. Among them were craftsmen, soldiers, carpenters, masons, stone cutters, architects, two Catholic priests and a Protestant minister. This group of people set up their settlement, built a mill, and engaged in agricultural, fishery and trading with the Mi ” kmaq. Through their alliances with the Mi ” kmaq and their statement of neutrality regarding the territorial disputes of continental Europe, the Acadians maintained a peaceful agrarian lifestyle until 1610. During these first few years, the population of the area exploded because the amount of arable land was far superior to that in France.
The Term Paper on Nova Scotia Halifax British War
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It is said that “the destiny of any colony lay in the hands of the major power that led it.” In 1610, the British laid claim to Acadie and renamed the land Nova Scotia, after the most recent British territory in Europe, Scotland. In the subsequent 100 years, the territory changed hands between British and French forces several times, finally passing into British hands in 1713, at which time French immigration to the area ceased. By this time, Acadians had been on the land for over a century and they considered themselves neither French nor English, simply Acadian. By the 1740 s they had established their own culture that was unique and gaining strength. Despite their stated neutrality in the territorial wars, the British forces felt that they would likely support the French and, indeed, a handful of Acadians, namely Francois du Pont Duvivier, Joseph LeBlanc, and Nicolas Gaultier did support the French forces.
Also, the Acadians as a whole resisted their British overlords by not paying taxes, not working on forced labour projects, and most importantly, not agreeing to take oaths of allegiance. The “British forces wanted to develop a colony that corresponded to their own wishes.” When the Acadians refused to pledge allegiance to the British monarchy, it was decided to expel Acadians from the region in 1755. Among the reasons for the expulsion was the fear that the Acadians would turn against the British and because the aristocracy wanted to have Protestant settlers on the new, fertile land. The timing of the expulsion was a tactical move as it took place during peace time when no one expected anything of the sort. 7000 people were deported from Nova Scotia. Those who did not escape to the woods or die in battle for their land were shipped to Massachusetts, Connecticut, Pennsylvania, New York, Maryland, the Carolinas, Georgia, and Virginia.
The residents of those states were, however, unwilling to have the Acadians both because of their French language and their Roman Catholic faith. They were sent to Britain where they were held as prisoners and left to die. They were separated from family and loved ones, and left alone and defenceless in these foreign lands. When the surviving Acadians resettled their Canadian homelands in the early 1800 s, they were unable to recapture the fertile lands they had left behind.
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Additionally, the British aristocracy had put conditions on their reintegration. They were not allowed to establish large viable communities. According to law, there was a maximum of 20 families who were allowed to inhabit any area of the country. This affected their viability as a population and influenced how they view their francophone culture and develop their communities. La Francophonie The term La Francophonie denotes pride in French culture internationally. Since Canada was established as a British colony from the early 1700 s, the French minority has held tight to its unique way of life.
Previous to this assignment, I conceived of La Francophonie as a singular identifying force relating to all persons who speak French. I have learned, however, that the neutrality and peaceful lifestyle that typified Acadian culture prior to the expulsion has influenced the way Acadians practice their French customs. Whereas the province of Quebec has a French speaking majority, and has been dogmatic in its fight for recognition or sovereignty, the Acadians were spread out among the provinces of New Brunswick, Nova Scotia, and Prince Edward Island. According to the 1996 census, (Statistics Canada) 35, 040 people in Nova Scotia declared French as their Mother Tongue while 83, 980 stated that they know both official languages. While they represent the single largest minority group in all three provinces, the Acadians are unable to claim the majority status the Quebecois have. As a result, the Acadians have preferred to consider themselves as a separate culture within Canada, having ties to Mi ” kmaq, French, and English traditions.
As the Acadians have come to realize that their “survival as a community is connected to its distinct linguistic traits and links with the francophone community in Canada and around the world” Nova Scotia now sends an Acadian delegate to the bi-annual international francophone summit. Additionally, the Acadians have felt that their culture is intimately tied to their French language. As the knowledge and use of French has diminished with every subsequent generation, the Acadians have begun to demand that the provinces permit and fund French schools and French language-oriented practices. It is felt that “bilingualism is simply the recognition that there are in the same space groups whose mother tongue is different, and that such diversity should be recognized… .” While in Quebec the majority has demanded the institutionalization of language laws within the province, “among Acadians the importance given to the French language is not universal.” There is recognition that the numbers of Acadians is not large enough to demand laws similar to those in Quebec, there is no desire among Acadians to move to Quebec however their numbers are diminishing every generation through the process of assimilation. The present reality in Nova Scotia is the necessity to speak English in order to gain employment or services.
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France is a Western Europe country with a population of approximately 60. 4 million people as by July 2004. France has a diversity of religions but the dominant religion is Roman Catholic with Jewish religion having the least followers (Kwintessential, 2010). These preliminary diversities in ethnicity and religion signal a diverse French culture. This paper discusses French culture by looking into ...
One person I spoke with said (also in Para ntu, 1998) “La Francophonie is a beautiful idea for the elite, but for the larger number of Acadians, the first question is: will it help me get a job?” I have used this assignment to gain some insight into the struggles Acadians face getting service in the French language. Based on Paratu’s (1998) depiction of difficulty faced when requesting service in French from NB Tel, I decided to call Community Services Nova Scotia and ask a question in French. I had the same difficulty and was told to call back at a later time to speak with a French speaking representative. La Francophonie as it relates to Acadian peoples is also not restricted to language needs. There are various regional diversities among the Acadians in Nova Scotia. What holds them together is that their customs are all somehow linked to French heritage and their language is based on a combination of French, Mi ” kmaq, and English lex iconography.
I also noticed in my research that different words developed for the Acadian people in each area depending on their unique lifestyle. While the Acadians developed primarily as a fishing people, they are also principally involved in agricultural work. Therefore, depending on what community you are in, the terms are often diverse. Community Development The history of the Acadian people and the present regional and linguistic uniqueness of individual communities have led to individualized forms of community development based on the needs and resources of each group. From the earliest settlements, Acadians were bound by the sea and the land.
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They established community ties early on and worked collaboratively in mill trades, hunting, fishing, and trading. The early settlers formed communities with the Mi ” kmaq, the Irish and the Vikings who preceded them. The most important alliance for the early Acadians was with the Mi ” kmaq who taught them how to form tools and grow foods unknown in Europe. From the early 1700 s, “they had their own political and social organization, their own imaginative ways of cultivating land along the Bay of Fundy, and they had become a fairly affluent group compared to the average French peasants.” They established their territory by cultivating the best lands in the eastern seaboard. They did this by building dykes, levees, and aboiteaux.
These structures stand as testament to the cooperative nature of these people and to the ingenuity it took to enable them to survive on the land. Some of the most richly cultivated lands contain remnants of the dykes built by these earliest settlers. The Acadians have also always been a jubilant people. They have a rich oral history replete with songs of their expulsion and their love of the land and each other. They love to gather and engage in festivities.
Many of the traditions of the Acadian people involve food, song and laughter. There are about 10 annual festivals, the most notable being the Fete nationale des Acadians on August 15 th. The Conseil culture acadian de la Nouvelle Ecosse (1990) is mandated to develop and promote Acadian culture and artistic products in Nova Scotia. The appendix contains recipes and songs traditional to Acadian culture as demonstrated in my cultural contact. What has been lacking until recently is official government recognition of their needs as a distinct minority, and corresponding services to meet those needs.
Since the 1960 s, the federal and provincial governments of the Maritime Provinces have initiated means of enabling Acadian communities to have better control over their development and for Acadians as a recognized minority to participate in advances directly affecting them. Acadians have successfully defined themselves as a “real society with collective aims and specific needs in educational, social and economically sustainable development.” Because of their shared heritage with the Americans, English, French and Mi ” kmaq, the Acadians truly exemplify what it is to be Canadian. As a unified group, Acadians are similar to other marginalized people. They have suffered oppression by the British, been banished from their land, had restrictions put on their re-entry and re-establishment, and historically been used as pawns in an international power struggle. They have “suffered through many humiliations, fights and difficulties to become equal citizens.” That recognition is indicated in the existence of 11 separate organizations addressing a variety of needs, all covered under the provincially sanctioned Federation acadienne de la Nouvelle-Ecosse (FANE).
Principle among the pressing needs of the Acadian people is the need to educate their children in French under their own jurisdiction.
In recent years this has led to the operation of several new French schools in Acadian communities such as Cheticamp. To further promote French language and address Acadian’s needs for information and integration into the larger Nova Scotian community, there is a weekly newspaper called Le Courrier de la Nouvelle-Ecosse produced and administered by the Societe de la presse acadienne. There is a radio program broadcast on Radio-Canada from Halifax called “Bonjour Atlantique.” Additionally, in some of the regions of the province predominated with Acadians, such as Cheticamp, there are radio stations broadcasting local news. I have been told that these are on almost continuously in many Acadian household, as I witnessed in my community contact. Of primary importance to the continuance of any culture is the promotion of its customs and language to subsequent generations through education.
In recent years, the province has established a provincial centre of pedagogical resources, 19 Acadian schools, one of which is entirely French, a provincial Acadian school board, a French community college and Universite Sainte-Anne. All of these measures gained permanence since the institution of a French School Act in 1996 that conforms to the Charter of Rights and Freedoms of Canada Part C: Community Visit In my wanderings around my neighbourhood, I met and began talking with a very friendly woman who said she is Acadian. When I mentioned that I was in the process of researching for a paper on Acadian culture, she asked what I was doing for the project. I explained that I was studying Acadian history, language, and community. She then invited me to a dinner she was holding for her friends and neighbours from Cheticamp. She now lives a few blocks from Fenwick, with her daughter, but all the people she used to know are still in Cheticamp.
She told me it was going to be a traditional Acadian get-together that I might find useful. While I could not believe that a stranger would invite me over to her house out of the blue, I am still getting used to Maritime hospitality, I gratefully accepted. Upon approaching her house, I noticed that she has an Acadian flag hanging from the porch. I enter to the sound of traditional French music. I am introduced to Marie’s friends, who all have traditional Acadian surnames like Boudreau, Leblanc and Thibodeau as they have all been living in Cheticamp for generations. I am quickly ushered into the kitchen to help prepare the dinner.
Apparently everyone knows I am doing this for a school assignment and are determined to make sure I get as much as possible from this experience. They do not realize I am really useless in a kitchen; at least they all survived. We had Rappie Pie, Tourtiere Acadian Style, and a stew called Hodgepodge because you can put all the vegetables in the house into it and make it serve many people. Most of the night was spent talking French, which I am fortunately comfortable speaking. They tried to teach me a few Acadian songs and tell me about the influential history and geography of l’Acadie. I found it interesting that we sometimes interchanged French and English, yet we all knew what was being said.
They told me of their ancestors and some of their relatives who live in the USA. They also spent a long time explaining to me what makes them different from the Quebecois or other French speaking people. In light of this, I asked the ladies how they feel about the separation question in Quebec. I remembered that our class speaker had definite views on this subject and I was told by Marie and her friends that they too are afraid that their culture will be destroyed if they have to choose between staying in their homes and speaking their native tongue. What I learned I have learned that the Longfellow poem upon which I based all my previous knowledge of Acadian culture on is simply an artistic representation of a period in the history of this vibrant cultural community. I have further discovered that the Acadians are one of many cultures in Halifax who may appear to fit the dominant stereotype yet who have suffered oppression at the hands of European powers.
Contrary to what I learned about Irish culture, I have found that the Acadians have maintained their peaceful mentality despite all the persecution they have had to live through and have, therefore, managed to retain their culture over several generations. I have also come to discover that I have lived a rather sheltered life. I have not encountered many people who have significantly impacted my life. My experience in Marie’s house showed me that I easily become overwhelmed when asked to participate in group activities. I have learned that one cannot entirely ever understand someone else’s life. This is because it takes tremendous time and effort to discover any depth of knowledge regarding culture, and even when this is accomplished individuals will experience common events in very different ways.
As such, this experience has taught me to approach each person with as few preconceptions as possible and to try to be aware of those that I have learned through my life. I also learned that a person’s individual experiences may not be entirely impacted by their cultural origin, or that it may have impacted the individual in yet unknown ways. I have learned also not to input my own interpretation on someone else’s story without engaging in dialogue. I have come away from this course with an overriding philosophy. Life is a journey and, as a social worker, it is my job to grow on my own journey and support others while they explore their own paths. We must each remain on our own path but my job is to provide support and engage in the process of mutual learning.
In Conclusion It is now apparent to me that Halifax is much more diverse than I first presumed. It definitely has a different dynamic than Toronto, but that is for very good reason. The resources available here are fundamental to the lives of the people who have been here for generations. Learning about the Acadian culture has given me the opportunity I would otherwise never have had to also study the Mi ” kmaq culture and some history of Europe and America.
I have come away with a deeper appreciation of how complex culture is, how dynamic it is, and how it impacts on people every day. I feel that this will make me a more sensitive and involved social worker as I will endeavour to fully understand my clients and support them according to their own terms. I also feel this study will lead me to be a more socially active practitioner as I remain convinced that the impact of the British and French aristocracy is pervasive and detrimental to all who don’t adhere to a narrowly-defined set of ideals. I believe that this is the paramount force marginalizing individuals and entire subsections of the world. This paradigm of oppression is what I will work with my clients to eradicate. Cross-Cultural Issues for Social Workers SLK 3220 Paper #2 The People of L’Acadie A Live and Vibrant Culture in Nova Scotia BY: Tara Geraghty FOR: Nancy MacDonald December 1, 2003 Hodgepodge Preparation time: 15 – 20 mins Cooking time: 20 – 30 mins 6 servings 6 cups of any combination of fresh vegetables, such as: 1 cup new baby carrots, scrubbed (cut in 1-inch pieces) 1 – 2 cups small new potatoes 1 cup green beans or wax beans, trimmed (cut into 1-inch pieces) 1 cup broccoli 1 cup snap (snow) peas 1 cup new peas, shelled 1/4 lb, salt pork, diced 1 medium onion, coarsely chopped 1 cup whipping cream or sour cream 2 tbsp.
butter pepper to taste 1 tbsp. fresh parsley, chopped (1 tsp. dried) 1. In a large saucepan, cook vegetables in approximately 2 cups of boiling water until tender. (Start with those requiring the longest cooking time and add the others so all will be tender at the same time.
Do not overcook; vegetables should be bright in color) 2. Drain vegetables, reserving 1/4 cup of the liquid. 3. In skillet, fry salt pork pieces until crisp. Remove pork (scrunchions) and add onions to fat; saut’e until tender and golden. Pour off most of the fat.
4. Add reserved liquid, cream, butter, and pork scraps. Place vegetables into heated serving dish. Pour cream and salt pork mixture over vegetables and sprinkle with parsley and pepper… Celebration of the fall harvest has been a family tradition in Nova Scotia since the days of the earliest settlers. And a popular way of serving these tender harvest vegetables was in a dish named hodgepodge…
so called because it was prepared with a ” hodgepodge” of fresh garden vegetables at the peak of their flavor. Served with a fresh fish or beef, this delicate-tasting dish was a pride of the farm. Rappie Pie Preparation time: 2 hours (with food processor) Cooking time: 1 1/2 hours 10-12 servings 6 lbs. stewing chicken or fowl 5-6 onions, chopped salt and pepper to taste 12 lbs. potatoes, peeled and finally grated (or frozen ‘rappie pie potatoes) 1/4 lb. salt pork, diced 2 tbsp.
butter or lard 6 strips bacon 1. Cut chicken into pieces and place in saucepan; add chopped onions, last and pepper. Cover with water and simmer 1 1/2 – 2 hours or until tender. Reserve the broth. Remove meat from bones and cut into pieces. (Pork, beef or venison may be substituted for chicken.
) 2. While chicken is cooking, peel and finely grate raw potatoes. Keep peeled potatoes in cold water and, if using a food processor, grate about 10 potatoes at a time. Place grated potato in a cloth bag (or tea towel) and squeeze until all water and starch is removed and potatoes are quite dry. (The liquid extracted must be measured so the exact amount can be replaced later with chicken broth. ) 3.
Place diced salt pork in skillet and fry until fat is rendered out and ‘scrunchions’ are crisp. 4. Place potatoes in a large bowl or pot and stir to loosen. Measure chicken broth to replace water taken out of potatoes.
Heat chicken broth to boiling then add potatoes, a little at a time, mixing well. The potatoes will begin to cook in the broth and take on a ‘jelly-like’ appearance. (Some potatoes will have darkened slightly but this is unavoidable and will not affect the taste of the pie. ) 5. Preheat oven to 400 deg. F.
Grease 12 X 17 X 2-inch pan. Spread ‘scrunchions’ and pork fat over the base. Spread half the potatoes mixture over pork scraps. Layer meat and chopped onions over potato. Finally, layer remaining potatoes mixture over meat. 6.
Dot butter or lard over top of pie. Spread bacon strips over top — this will help crust to brown and crisp. Place pie in 400 deg oven for 1-2 hours or until a brown crust is formed. Serve piping hot. The most popular of all traditional Acadian recipes is Pate a la r apure…
or, as it is more commonly known, rappie pie. This delectable dish remains a favourite main course for festive occasions and Sunday dinners. And, in later summer, many families prepare fresh apple or cranberry sauce as a accompaniment… making rappie pie even more a taste sensation for every member of the family. Tourtiere Preparation Time: 45 mins.
Cooking time: 35-40 mins. 6 servings pastry for 9-inch double pie shell 1 lb. ground lean pork (or 1/2 lb. pork and 1/2 lb. beef or veal) 1/2 cup water 1 large onion, finely chopped 1 garlic clove, finely chopped 1/2 tsp. salt 1/2 tsp.
thyme 1/2 tsp. sage 1/4 tsp. dry mustard 1/4 tsp. mace 1/8 tsp. ground cloves pepper to taste 2 medium potatoes 1 egg, beaten 1. Prepare your favourite pastry for 9-inch double pie shell.
2. Combine meat, water, onion, garlic and seasonings in large, heavy-bottom saucepan with tight-fitting lid. Bring to a boil, then cover and reduce heat to medium-low. Continue cooking 25 minutes, stirring frequently and breaking up meat with fork. 3. Meanwhile, peal potatoes, cook in boiling salted water until tender, about 20 minutes; drain and mash (this should measure about 1 cup) 4.
Preheat oven to 425 deg. 5. When meat has finished cooking, there will be a little liquid in the bottom of pan; do not drain. Remove from heat. Stir in mashed potatoes. 6.
Turn meat and potatoes mixture into prepared shell. Cover with top crust; trip and crimp edges to seal. Whisk egg with 1 tsp. water and brush lightly of top of crust. Slash crust in several places to allow steam to escape.
7. Bake in 425 deg oven for 15 minutes, then reduce heat to 375 deg. and continue to cook until pastry is golden, about 20 mins. This Acadian favourite is related to the meat pies found in kitchens throughout central and northern Europe, as well as in Quebec.
While pork is usually the main ingredient inside the tasty pastry, venison or beef is sometimes mixed in as well. Traditionally, tourtiere was served at Christmastime… particularly on Christmas Eve, after midnight Mass. But Acadians enjoy it year-round… and so can you, with this easy-to-prepare and delicious recipe.
‘A la claire fontaine ‘A la claire fontaine M’en all ant promener, J’ai trouv’e l’eau si belle Que je m’y suis baign’e. Il y’a longtemps que je t’aime Jamais je ne t’oublierai. J’ai trouv’e l’eau si belle Que je m’y suis baign’e; Sous les feuilles d’un ch ” ene Je me suis fait s’echer. Il y’a longtemps que je t’aime Jamais je ne t’oublierai. Sur la plus haute branch Le rossignol chan tait.
Chante, rossignol, chante, Toi qui as le coeur gai. Il y’a longtemps que je t’aime Jamais je ne t’oublierai. Tu as le coeur ‘a rire, Moi je l’ai-t-‘a pleurer; J’ai perdu ma ma^itresse Sans l’avoir m’erit’e. Il y’a longtemps que je t’aime Jamais je ne t’oublierai. Pour un bouquet de roses Que je lui refusal. Je voudrais que la rose F^ut encore au rosier.
Il y’a longtemps que je t’aime Jamais je ne t’oublierai. Je voudrais que la rose F^ut encore au rosier, Et moi et ma ma^itresse Dans les m^em’s a miti ” es. Il y’a longtemps que je t’aime Jamais je ne t’oublierai. ‘Evang ” eline (Andr’e-Th add ” ee Bourque 1910) Je l’avais cru, ce r^eve du jeune ^age Qui, sou riant, m’annoncait le bonheur Et confidante en cet heureux pr ” e sage Mes jeunes ans s”ecoulaient sans douleur. Il est si doux, au printemps de la vie D’aimer d’amour les amis de son coeur De vivre heureux au sein de la Patri e Loin du danger, ‘a l’abri du maleur Loin du danger, ‘a l’abri du maleur. Refrain ‘Evang ” eline, ‘Evang ” eline Tout chante ici ton noble nom Dans le vall on sur la collins L”echo r’ep ” ete et nous r’epond: ‘Evang ” eline, ‘Evang ” eline.
Qu ” ils ‘etaient beaux, ces jours de notre enfance Cher Gabriel, au pays de Grand-Pr’e Car l’a r’egnaient la paix et l’innocence Le tendre amour et la franche gait’e. Qu ” ils ‘etaient doux, le soir sous la char mille Les entretien’s du village assembl’e! Comme on s’aimait! Quelle aim able famille On y formait sous ce ciel ador’e On y formait sous ce ciel ador’e. Refrain L’a, les anciens, deviant du m’enage Avec amour contemplaient leurs enfants Qui r’eveillaient les ‘echos du village Par leurs refrains et leurs amusements. La vie alors coup lait douce et passible Au vieux Grand-Pr’e, dans notre cher pays Lorsque soudan, notre ennemi terrible Nous abreuva de malheurs inouis Nous abreuva de malheurs inouis.
Refrain H’elas! Depuis, sur la terre ‘e trang ” ere J’erre toujours en pride ‘a la douleur Car le destin dans sa sombre col ” ere M’a tout ravi, mes, amis, mon bonheur. Je ne vo is plus l’ami de mon enfance A qui j’avais jur’e mon tendre amour Mais dans mon coeur je garde l’esp ” france De le revoir dans un meilleur s’ejour De le revoir dans un meilleur s’ejour. Refrain.
