38 Matching Annotations
  1. Feb 2024
    1. He is heavier, older, his eyes softer, but still intense. Maurice Richard stands before them where he had performed so many of his amazing feats — his five-goal game in 1944; the single-handed goal against the Bruins in 1952; his 325th goal that made him the NHL’s all-time leading goal scorer the following season — and raises his hand to gesture thank you and signal he is ready for them to be done. But they continue to cheer — to clap, to whistle, to holler — as though they don’t want to let go of this place and these men, these great men who had animated le Forum for them, especially this last one. They stay on their feet and continue to cheer. A full minute. Another minute. Another.

      This paragraph helps others to feel why this is so special to French-Canadians.

    2. Richard glanced occasionally behind him. “This is a disgrace,” he said.

      I find this interesting. He is so angry and wild on the ice, but disapproves of this treatment toward Campbell. I do wonder why he did nothing to stop it (sooner).

    3. Neither play elicited a penalty call from the referees. So Richard, sensing the lack of fairness in Canadian society at play on the ice, often dispensed his own vigilante justice, as he had done with Laycoe and Thompson.

      From this viewpoint, Richards actions are understandable (not excused, but do make more sense)

    4. In 1939, when war broke out in Europe, the 18-year-old Richard tried to enlist for active duty, but military doctors determined his wrists and ankle

      I am surprised that he tried to enlist with hockey being so important to him

    5. Montreal coach Dick Irvin blocks the entry to the Canadiens’ dressing room.

      Further shows the importance of hockey, as here it is trumping the law

    6. Laycoe lunges at Richard. His stick blade clips the Rocket above the left ear and opens a gash. The blood stains his scalp.

      This is the first source I read that says that Laycoe swung first. Is this true? Do they even really know who started it with it being so chaotic?

    7. homegrown French-Canadian star from the city’s blue-collar Nouveau-Bordeaux neighborhood

      He is relatable, shares many experiences with fans which might be part of why he was so loved

    1. After the riot, the NHL began to crack down on all-out brawls (especially carrying your stick into one), though it would take another 25 years for the changes to take effect with the institution of the third-man-in rule.

      Surprising that it took so long to make real change.

    2. Out on the street, the largest riot since Conscription was passed in 1944 (bringing in the draft for the final year of the Second World War) broke out along a seven-block length of Rue Ste. Catherine, featuring overturned cars, smashed windows, a shot fired from somewhere and 137 arrests.

      The fact that this riot was on the scale of one caused by the War is alarming

    3. Therefore, there was precedent.

      So, it was not just Richard that earned suspensions. So was there really a bias against him because he was French-Canadian like people thought or was he just punished as normal procedure due to his actions?

    4. How Francophone players in the NHL, almost exclusively the property of the Montreal Canadiens, believed they were more harshly treated by league president Clarence Campbell — especially Richard — when it came time to dish out suspensions and fines.

      Is there anything to back this up? Is this true or just how they saw things?

    1. In a match the previous Sunday, Richard had twice viciouslyslashed his nemesis, Hal Laycoe of the Boston Bruins, and thenassaulted a linesman.

      It definetly sounds like Richard deserved his suspension. I am wondering how he could do all that and fans thought he shouldn't be punished. Does this stuff happen commonly with little or no punishment? Was Richard an outlier, punished due to his French identity?

    2. Whenever he stormed a goaltender,Richard's glare could be seen from the top row of the Forum--andin taverns for hundreds of miles around, where the predominantlyFrench-speaking Quebecois listening to the game on the radio hada clear picture of the man whom newspapermen covering theCanadiens had raised to mythical status.

      Super famous, a hero to the French-Canadians.

    3. 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

      This was a quite serious riot. Lots of damage was done. I wonder if any other sports riots ever came close to this one?

    1. "Sport is part of culture and a good way to learn about another country… To discover why people are so passionate about it, it's like, 'Tell me what your sport is and I'll tell you who you are,' " he said.

      This is true, kind of like Americans and football or Europeans and soccer.

    2. When you have a lot of people passionate about hockey, and not about religion, it's interesting to see people's reactions to the question,"

      Interesting how they state that it is common for hockey to come before religion, or at least that there is more minority of religious people and majority of hockey fans.

    3. The graduate course is open to students in all faculties and those in undergraduate programs. Bauer expects to see more than his usual 10 to 20 people in the class.

      This is a very specific class, and one we would not really see here in the US. However, this further shows how large a part hockey plays in their culture.

    4. The arena is their temple, the players are their saviours, and those who worship them pray that the sacrifices made on the ice — of blood, sweat and tears — will lead them to glory.

      This quote show how important hockey is to Canadian culture using religious comparisons/metaphors

    1. In Quebec, and above all in the far regions of the north, the very word, ecarte, has taken on a new and sinister import, from the peril overhanging him who loses his way, for a short day only, in that limitless forest.

      This seems to commonly happen and even be a part of their culture, though in a sad way, as they have a word for it.

    2. Dans son etable, Que Jesus est charmant! Qu'il est aimable Dans son abaissement

      I enjoy that they kept these parts in their original language. I think that with this being songs and playing such a meaningful part in their story, it is best to keep them in the original language rather than translate.

    3. To the children, Jesus of Nazareth was ever "the little Jesus," the curly-headed babe of the sacred picture; and in truth, for the parents as well, such was the image oftenest brought to mind by the Name. Not the sad enigmatic Christ of the Protestant, but a being more familiar and less august, a newborn infant in his mother's arms, or at least a tiny child who might be loved without great effort of the mind or any thought of the coming sacrifice.

      I like the discussion of religion here. It is very real and relatable. It is nice to see this side of religion which contrasts from what we read about the Jesuits; this seems more pure, without external motivators.

    4. But ere long there sweeps from out the cold north a mighty wind like a final sentence of death,

      Lots of literary devices in this. Well written. I wonder how far the translation is from the original French though?

    5. for even the meager standing crop was a sore temptation,

      I like the way this is worded; it shows how desperate they were and how bad it must have been.

  2. Jan 2024
    1. Thou seest plainly that we treat thee as a friend, since we shall be the cause of thy Eternal happiness; thank us, then, for these good offices which we render thee,—for, the more thou shalt suffer, the more will thy God reward thee. "

      The Iroquois here are speaking in a manner similar to the educated/the Jesuits. Is that how they truly said it, or just how the Jesuits wrote it/interpreted it? If they were speaking so finely, where did they learn how to? Was it simply to mock the Fathers?

    2. In fine, the day was passed in receiving into our cabins all these poor wounded people, and in looking with compassion toward the fire, and the place where were those two good Fathers. We saw the fire and the barbarians, but we could not see anything of the two Fathers.

      With knowledge of what was happening, how could they watch the fire blaze on and not consider sending any aid? Though there was probably nothing much they could have done, I find it odd that as people of faith they did not try to aid their brothers in need.

    3. barbarian

      The Hurons are called savages and the Iroquois are called barbarians. These names are similar; what lines do they draw between them? What characteristics make one savages and one barbarians in the eyes of the missionaries? You would think that the Hurons accepting the missionaries and many being open to learning their faith would earn them a much kinder and more accurate title than "savages"

    1. wish sometimes that they would bring forward more objections, which would always afford us better opportunity to explain our holy Mysteries in detail

      Interesting thought here. Almost like they think this is happening too easy? I wonder if they doubt the good intentions of the Hurons or if they simply wish for them to understand more before jumping head first into baptism.

    2. He had a naturally good disposition, and consented very willingly to be instructed and to receive Holy Baptism, a course he had previously praised and approved in others.

      This is super important- this is likley why they had so many people baptized that year, as they were following their Chief's example.

    3. —at which ghastly ceremony, once in twelve years, the corpses of all who have died during that time receive a public and common burial.

      This seems interesting. If they only did this every twelve years, where did they store the bodies until then and how did they preserve them? What was the point behind waiting to bury them for this period of time instead of just burying them when they pass? Is this true, or an exageration that the missionaries made up to play up the role of "savages".

    4. "sorcerers," or medicine men

      "sorcerers" is an interesting choice of word here, given the negative connotations often associated with it (witchcraft, evil, etc.). It is especially surprising to hear from the mIssionaries. I wonder what prompted the use of this term. I doubt that the Hurons used this term, but it also seems odd for the missionaries to choose to use the term.

    5. savages,

      Interesting how "savages" is used to name/indicate them even in a formal/political writing. I think this ties back to how they had to ride the line between them being savages but being savable to get the support from people in France.