Ganneaktena, Tonsahoten… You know them?

Quebec, Manicouagan, Hushuai, Matapédia, Tadoussac, Guanahani, Chicoutimi, Arthabaska, Natasquan, Magog… such as the artist Chloé Sainte-Marie sings it out. It sounds Amerindian, is it not? It is clear that the Amerindian language left its mark throughout Quebec. Those words ringing in our ears do not recall the ancestral presence of the First Nations anymore, as it was at the origin of the foundation. Did you know that many places, here in Canada, are named after some of the Amerindian nations previously living in these locations?

In the same vein, can we easily mention some outstanding personalities of this people… Somewhat uncomfortable for most of us!

Among others, Ganneaktena and Tonsahoten… are they familiar names to you? It probably doesn't ring a bell. That was my case until quite recently. Yet this woman and this man made a full commitment with dynamism in the project of foundation and christianization of Ville-Marie.

I introduce them to you…

In 1654, the Mohawks (Iroquois nation) had completely decimated the tribe of which Ganneaktena was a member. At the time, when the enemy was captured, three things could happen, among them:

• the adoption of the prisoner (brave warrior or teenager) by a Mohawk to replace her dead son killed in the war;
•  integration as slave (mostly happening to women);
• Or the torture and killing of the captured enemy (sometimes cannibalism).

For her part, Ganneaktena will be integrated as a slave in the Iroquois Nation. As for Tonsahoten, he had been taken prisoner during Huronia war in 1649 (Jesuit mission where many French and Hurons were martyred) and adopted by a squaw. They both lived in Ganouaroharé, an iroquois village.

Ganneaktena will be given in marriage to the Huron warrior "Iroquoisé". In Huronia, he had become a Christian and baptized Pierre-François-Xavier. He spoke favourably to Ganneaktena about the "Black Robes" and their teachings. During a fragile peace period, meeting the Mohawks demand, a missionary named Jacques Bruyas got to the village. Tonsahoten encouraged his wife to welcome him. Ganneaktena taught her the language; while serving as interpreter, she listened attentively to his teachings. In a very short time, her faith made much progress. She became a catechist very committed to her family.

One day after a persistent sore leg, François decides to seek treatment at Hotel Dieu of Ville-Marie. Ganneaktena and some other Christian Iroquois took the opportunity to go along with him. Upon arrival, they are very happy to discover about fifty Christian Montrealers, with strongconvictions and inspiring conduct. The little group of newcomers will spend the winter in Montreal, attending Christmas celebrations. New Amerindian believers will also go to Quebec to be baptized and confirmed. At this point, Ganneaktena was given the name of Catherine and Bishop Laval blessed her marriage to François-Xavier.

Back in Montreal, Father Pierre Raffeix, Jesuit, offers the couple to settle in La Prairie for the Magdalene (in the vicinity of Montreal) for the foundation of a Christian Indian mission. Catherine urged François to accept the proposition and François will finally build the first "hut" (Native Amerindian dwelling for a group of families). Christian practices became part of their daily lives. The zeal of the young Church is such that we compared it to the early days of Christianity, and the missionaries even consider it as the most vibrant of the time. Several tribes converted to Christianity are part of the group. French and Indians lived in harmony under the good leadership of the couple.

Catherine was generous in everything and helped the mission grow. Her exceptional qualities and unconditional welcome attracted the sympathy and the delight of all, French and Amerindians. She was also very skilled to till the ground. Some crops were so abundant that people were amazed. The zeal of Catherine will be worth the naming of "authentic saint" (see Dictionary of Canadian Biography Online), a model for the new believers and finally after her death in 1673 as "the founder of Caughnawaga" (The mission of La Prairie de la Magdeleine will be transferred to Caughnawaga).

For his part, Francis-Xavier will be called "the father of believers, because he was the first Christian Indian of the mission." The newly established village will appoint two leaders. One of them is Francis who will become "first captain." In addition to ensuring the protection of the village, "in cooperation with the spiritual leader" of the group, he will banish a few customs, contrary to Christian faith (polygamy, fetishism and drunkenness… brought by some European merchants with bad manners). These doubtful customs could endanger the new Christian village.

Catherine Jean

Article from the website Tendances et Enjeu (Trends and Issue), published on June 20, 2012, and adapted for this publication.