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Kouchibouguac. Removal, Resistance and Remembrance at a Canadian National Park
Removal, Resistance and Remembrance at a Canadian National Park (Toronto/Buffalo/Londres, University of Toronto Press, 2016), 383 p. Aujourďhui encore, « Kouchibougouac » est généralement associé au déplacement des 1200 personnes qu'engendra la création du parc fédéral, en 1969, a l'est de la province du Nouveau-Brunswick. Certains jugent les compensations reçues insuffisantes - ainsi Thérese Mazerolle qui écrit au printemps 1970 au ministre Jean-Pierre Chrétien : « If the federal government thought that our land was beautiful enough for a National Park, it should pay the price it is worth »» (p. 104). Removal, Resistance and Remembrance at a Canadian National Park (Toronto/Buffalo/Londres, University of Toronto Press, 2016), 383 p.] Revue d'histoire de l'Amérique française, 71 (1-2), 171-173. https://doi.org/10.7202/1042798ar
Journal Article
Concordia professor looking to find 'lost' stories about Canada's past
The Mackay Centre School is well renowned as an institution for death students and those with other disabilities in Montreal's Anglophone community. But it's not the name of its founder draped over the school. That was this man, Thomas Widd. Deaf himself, Widd wanted to help build a place of learning for others like him. But when it came time to name the school, the honour went to the family that financed its construction, and Widd's name was lost to history. Until a retired Mackay teacher told Ronald Rudin about Widd.
Transcript
Tragic Sheldrake Island history the subject of Lost Stories documentary
\"It was awful [on the island],\" she said. \"They were really left there to die because there were different doctors that would go around maybe once or twice a year. We have doctor's reports ... and they described the lepers that were there. ... They were husbands who left their wives and kids back home and there were pregnant women [and] there were young kids. There was a young boy who was only eight and a girl who was only 13. The young boy was brought there with his mother and they both died on the island, but this little girl, 13, she was [left] there all by herself. She stayed there five years and she died when she got back here in Tracadie, two months after she got back.\" \"And some were brought almost at gun point ... they were dragged there almost. It was awful. We went to the island with the committee in September and it's sad. When you go there, there's only a well [built by the lepers] that's left, there's nothing [else]. There's no cross or anything. They were buried there but we don't know where. We know a little bit about where it [could] be but [there are] no markings, nothing left. ... The lepers would bury the ones who died themselves. The priest would go sometimes but not very often. They were scared, they didn't want to go because they didn't want to get sick.\" \"We give those stories to artists who have the job of figuring out how to transform stories in to physical objects and we create documentary films that both tell the story, but also show the process of the artist trying to puzzle their way through how you go from having a story to creating an object,\" said [Ronald Rudin]. \"We see objects of all kinds that tell stories about the past that we think are kind of natural, that they have to look the way they do but of course they don't so the project is designed both to make the public know, a lot of the public to know, a whole series of stories about the past that they wouldn't know but also to show them what happens when an artist has the challenge of taking a story and then working with a particular site and somehow creating a physical object.\"
Newspaper Article
History book explores tumultuous expropriation
\"When his house was bulldozed, then almost immediately the story became one of deportation. It became this very Acadian-type story,\" said [Ronald Rudin], who has spent years studying and writing about Acadian history. \"Kouchibouguac became a metaphor for the disappearance of Acadie. The seven communities that were there, well, they disappeared from the map. And [Jackie Vautour] became a kind of alternative to Evangeline ... the tough guy who wouldn't put up with the things being done to him.\" \"Between fishing, farming and working in the woods, and thanks to activities like barter, they got along very well,\" Rudin said. \"But when government officials came in and assessed their lives they didn't see any of that. Their attitude was, 'This isn't cruel at all. We're doing them a favour.'\"
Newspaper Article
New book on Kouchibouguac explores tumultuous expropriation
\"When his house was bulldozed, then almost immediately the story became one of deportation. It became this very Acadian-type story,\" said [Ronald Rudin], who has spent years studying and writing about Acadian history. \"Kouchibouguac became a metaphor for the disappearance of Acadie. The seven communities that were there, well, they disappeared from the map. And [Jackie Vautour] became a kind of alternative to Evangeline ... the tough guy who wouldn't put up with the things being done to him.\" \"Between fishing, farming and working in the woods, and thanks to activities like barter, they got along very well,\" Rudin said. \"But when government officials came in and assessed their lives they didn't see any of that. Their attitude was, 'This isn't cruel at all. We're doing them a favour.'\"
Newspaper Article
Between Scientific Enquiry and the Search for a Nation: Quebec Historiography as Seen by Ronald Rudin
The publication of Ronald Rudin's recent book has sparked off in Quebec a debate on 20th-century Quebec historiography that had been too long delayed. Critical attention has usually concentrated on gauging the accuracy of the author's analysis by comparison with the immediate memories of those who participated in creating the historiography.
Journal Article
Tracadie artist selected for Sheldrake Island project
\"It was awful [on the island],\" said [Paulette Robichaud].\"They were really left there to die because there were different doctors that would go around maybe once or twice a year. We have doctor's reports and they described the lepers that were there. They were husbands who left their wives and kids back home and there were pregnant women [and] there were young kids.\" \"We were looking for an artist who combined a track-record of creating interesting artwork, who felt connected to the story of Sheldrake Island, who had interesting ideas for this project, and who was willing to have her process documented on film. [Marika Drolet-Ferguson] combined all of these attributes. She combines a background in both photography and architecture that will provide the basis for her project,\" he said. \"We are now looking for a filmmaker who will be creating a short documentary that will both tell the Sheldrake Island story, and the story of Marika trying to find a way to commemorate that story through her work of public art.\" \"We have a number of expressions of interest already. Both in terms of the search for artists and search for filmmakers, we've had more interest for this story than for the other three. So, I have no doubt that we'll have some interesting applications to consider but of course we're always happy to have more to be able to look at,\" he said.
Newspaper Article
Tracadie artist selected for commemorative Sheldrake
Many may not have known the connection New Brunswick had to leprosy but a new documentary project will soon cast a light on the tragic history of the disease in the province to a national audience.In 1844, Sheldrake Island, nestled in middle of the Miramichi River, was where those suffering from leprosy - a contagious disease that affects the nerves, skin and mucous membranes which causes lumps, and discolouration on the skin - were sent, some against their will.This little-known history is being spotlighted as one of just a handful of selections for the Lost Stories project, which is being funded by the federal government as part of Canada 150 celebrations.Paulette Robichaud, president of the Sheldrake Island Commemorative Committee, said that hysteria surrounding the disease at the time saw the provincial government pass legislation that allowed for the establishment of the leper colony on the island.Roughly 30 people were sent to Sheldrake Island and about 11 of them are believed to have died there. Because of the fear of contracting leprosy and there being no cure, those on the island were left to fend for themselves and take care of the dead.\"It was awful [on the island],\" said Robichaud. \"They were really left there to die because there were different doctors that would go around maybe once or twice a year. We have doctor's reports and they described the lepers that were there.
Newspaper Article