"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.
I feel like this goes along with the theme of the class.
Carey Price as Jesus Price.
I wonder if this offended some followers- calling somebody Jesus.
Certain religious behaviours, like praying, surround the Canadiens, Bauer pointed out."The fans, they pray for two things. The first is that the Canadiens will win. The second thing is that they pray for the Canadiens to crush the Maple Leafs, but I think you don't need any God for that," he said with a laugh.Another example of religious behaviour is an expectation of sacrifice, Bauer said."You know, you have to suffer if you want to win. Jesus had to die and resurrect. That's the kind of thing we expect from our players. You must be ready to suffer in order to win or earn us some victory. You must risk everything and sweat and fight or be knocked out," he said
Fans expect players to endure hardships, risk everything, and demonstrate a willingness to suffer for the sake of victory. I can't believe this was only 16 years ago. I feel like this is something that you'd see in the early 1900's
Two years ago, shortly after the minister moved to Montreal, he and one of his students decided the university should offer the opportunity to study whether the Canadiens are, in fact, a faith.
To me, this is almost comical because it is so unique and unheard of.
Fans of the Montreal Canadiens pray that the sacrifices made on the ice of blood, sweat and tears will lead them to glory.
Nowadays, we tend to not publicly practice religion in a sports arena because of the vastly different views. This shocks me, and shows me how unified Montreal was.
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. Sportsriots have become commonplace, but the one in '55 was like noother because one of its central figures, Maurice Richard, waslike no other hockey player.
This statement points out that sports riots had become somewhat common by the time of this incident. Nowadays, riots are rarely (if ever) centered around sports. These drastic measures that were taken would seem very dramatic nowdays in regards to a sports team.
November 29, 1999
This is quite an old article. It is interesting to see the perspective of these events during the 90's, instead of modern day
my homefor the past 21 years
Because this is the authors home- there might be some bias present
No athlete has embodied the soul of a city and the spirit of itspeople as Richard did in the 1940s and '50s in Montreal,
Again emphasizes how important Richard was
There are moments when life gets in the way, when sports and thereal world collide at some intersection--
I like how this relates to modern day life before getting into the history. Good way to hook readers
Loud Start To The Quiet Revolution MARCH 17 1955 The RIOT OVER ROCKET RICHARD
The "Quiet Revolution" was a period of socio-political and cultural change in Quebec during the 1960s. This header implies Richard started this revolution- I am not sure if that's 100% true.
There is love in their applause, genuine affection, certainly gratitude for all of the memories, the good feeling he brought them with the goals and the victories and the Cups. And, there is more, not just admiration, not just respect, but reverence, from all those who see him as the symbol of their rebellion back in 1955, when the French-Canadians looked to him, and he became the incarnation of their cause.
A solid last paragraph. It captures the complex and deep-rooted emotions of the audience towards Maurice Richard, highlighting the impact he had not only on the ice but also as a symbol of identity and resilience the community during an important moment in history.
He lost the scoring title to Geoffrion and its $1,000 prize. The Canadiens fell out of first place without Richard and, despite beating the Bruins in the first round of the playoffs, without Richard, fell to Detroit in a seven-game Stanley Cup finals seemingly determined by home-ice advantage, with all seven games won by the home team. That cost Richard and his teammates not only the Cup, but another $1,000 each. Good to his word, though, Richard returned the next season to lead the Habs to the Stanley Cup championship, the first of five consecutive championships they would win before Richard retired in 1960 — a convincing vindication.
The tone of this text vastly switches from paragraph to paragraph
Without Richard, they might lose their lead and with it home-ice advantage for the playoffs, which could, ultimately, cost them the Stanley Cup.
He seems like the "hero" of this team
Despite leading the league four times already in goals, he had never won the Ross Trophy as its season points leader, an honor he coveted and one his fans deeply wanted to see him win. Here with only three games remaining in the season, 38 goals and 36 assists for 74 points, two points ahead of his teammate Geoffrion, the trophy was, finally within his grasp, yet Campbell would snatch it from him. Then there was the impact on his team.
There is suspense and potential disappointment for Richard and his fans
Opponents frequently antagonized Richard because they could count on him retaliating and they would rather see him in the penalty box than on the ice. By 1955, he had become one of the game’s most penalized players. During 18 seasons total, he was assessed 1,285 minutes in penalties.
He is becoming a target- this shows he was a threat
In an era when the game was more violent than today’s version, when players did not wear helmets or mouth guards and when they jousted more frequently with their sticks, Richard still exceeded the acceptable standards.
It seems like Richard's playing style is unique. This statement emphasizes exceptional approach to the game
At times, he appeared superhuman. Like that night in December 1944 when he showed up at the Forum exhausted from moving furniture all day into his family’s new apartment — then scored five goals and added three assists, setting the NHL record for most points in a single game.
This is crazy. I never hear of athletes today being like this. Times are different.
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 — already broken during hockey games — had not healed properly. He tried to enlist again the following year, but was again turned away. So he applied as a machinist but was ineligible even though he had been working as one for years because he had did not have a high school diploma. He began training at the Montreal Technical School to get a certificate that would allow him to serve, but the war ended before he completed the four-year course.
He was eager to serve, but it did not work out for him.
“RICHARD GOES INSANE” And that was just the beginning.
This is the "hook" of this article. I wonder if "Richard goes insane" has multiple meanings- not just insane in terms of hockey, but in other aspects too.
“No one can know when the anger of men, whipped indefinitely, becomes sculpted into political revenge. And more, it is not just a matter of hockey.”
This quote emphasizes that anger extends beyond hockey. It suggests that the consequences of anger are not confined to a specific context. It can spread into politics, which can affect the entire nation.
A violent end of an era for the NHL and Quebec
I never knew hockey was so violent. I was shocked after reading this.
Since then, larger thinkers on the Quebec scene have argued whether this was the beginning of Quebec's Quiet Revolution — officially pegged for 1960 with the election of Jean Lesage as Premier — or perhaps just the end of a time when hockey was more important than politics, as the latter began to take hold among French Canadian youth.
This seems like a moment of reflection on the evolving dynamics within Quebec.
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.
The use of the phrase "reluctantly take his punishment" implies that Richard acknowledges some sort of responsibility for his actions, even though he might not be entirely willing to accept them.
It's also crucial to accept that you cannot really comprehend the Richard Riot unless you lived through and knew:
I appreciate that the author provides us the background info within the text. It provides clarity and its nice that its all in one spot
Sticks were high, fists flew, blood often smeared the ice, and the owners thought this was all manly and a great way to sell tickets.
Seems like there was a high level of competitiveness or aggression. The tone implies the author is judging the glorification of violence for entertainment purposes.
But toward the middle of December much snow fell, dry and fine as dust, and three days before Christmas the north-west wind arose and made an end of the roads. On the morrow of the storm Chapdelaine harnessed Charles Eugene to the heavy sleigh and departed with Tit'Bé; they took shovels to clear the way or lay out another route. The two men returned by noon, worn out, white with snow, asserting that there would be no breaking through for several days. The disappointment must be borne; Maria sighed, but the idea came to her that there might be other means of attaining the divine goodwill.
The passage shows the resilience of the characters in the face of harsh weather conditions and their ability to adapt to challenges, while also hinting at a deeper spiritual component in Maria's thoughts and actions.
It is not true! Alone there in the darkness Maria shakes her head, a smile upon her lips, and knows how far from true it is. When she thinks of Paradis, his look, his bearing, of what they are and will be to one another, he and she, something within her bosom has strange power to burn with the touch of fire, and yet to make her shiver. All the strong youth of her, the long-suffering of her sooth-fast heart find place in it; in the upspringing of hope and of longing, this vision of her approaching miracle of happiness.
Again, we see the complexity of Marias emotions.
he love of François Paradis for her, her love for him, is a thing apart-a thing holy and inevitable—for she was unable to imagine that between them it should have befallen otherwise; so must this love give warmth and unfading colour to every day of the dullest life.
She is confident in the uniqueness of the love between her and François Paradis. Maria perceives their love as a special and unique, much different than the norm. She cannot picture it happening any other way. Does he feel the same way?
She sighs, but the steadfast patience of the race sustains her, and her thoughts turn upon herself and what the future may be holding.
She is able to stay composed despite the many emotions she is feeling. Perhaps this is due to her race.
knowing full well that the mother would presently stretch herself on the bed for a little nap and not awake till morning. She then would revive the smudge that smouldered every evening in the damaged tin pail, install the second batch of bread, and seat herself upon the door-step, her chin resting in her hands, upheld through the long hours of the night by her inexhaustible patience.
This passage highlights Maria's resilience in managing household tasks, even during the quiet hours of the night. She persists.
Four hundred miles away, at the far headwaters of the rivers, those Indians who have held aloof from missionaries and traders are squatting round a fire of dry cypress before their lodges, and the world they see about them, as in the earliest days, is filled with dark mysterious powers: the giant Wendigo pursuing the trespassing hunter; strange potions, carrying death or healing, which wise old men know how to distil from roots and leaves; incantations and every magic art. And here on the fringe of another world, but a day's journey from the railway, in this wooden house filled with acrid smoke, another all-conquering spell, charming and bewildering the eyes of three young men, is being woven into the shifting cloud by a sweet and guileless maid with downcast eyes.
This highlights the coexistence of different worlds and belief systems
Madame Chapdelaine, liking him, and feeling a great sympathy for his solitary labour in this worthy cause, gave him a few words of encouragement. "You don't make very quick progress by yourself, that is true enough, but a man lives on very little when he is alone, and then your brother Egide will be coming back from the drive with two or three hundred dollars at least, in time for the hay-making and the harvest, and, if you both stay here next winter, in less than two years you will have a good farm."
Madame Chapdelaine is supportive and hopeful towards the man's efforts. She emphasizes the potential for future success through hard work and collaboration with family members.
to their precocity in smoking there is always the excellent excuse that it affords some protection in summer against the attacking swarms of black-flies, mosquitos and sand-flies.
Smoking is a practical way to protect against insects. This provides insight into local customs and challenges faced in the region.
but in the Province of Quebec the boys are looked upon as men when they undertake men's work,
This shows the custom in the Province of Quebec, where boys are considered men when they take on adult responsibilities.
After following the main road a little way they left it for another which plunged into the woods. It was scarcely more than a rough trail, still beset with roots, turning and twisting in all directions to avoid boulders and stumps. Rising to a plateau where it wound back and forth through burnt lands it gave an occasional glimpse of steep hillside, of the rocks piled in the channel of the frozen rapid, the higher and precipitous opposing slope above the fall, and at the last resumed a desolate way amid fallen trees and blackened rampikes.
As the trail progresses, it continues through burnt lands, providing glimpses of the aftermath of a fire. The author creates a sense of isolation.
Some miles farther, and the woods fell away again, disclosing the river. The road descended the last hill from the higher land and sank almost to the level of the ice. Three houses were dotted along the mile of bank above; but they were humbler buildings than those of the village, and behind them scarcely any land was cleared and there was little sign of cultivation:-built there, they seemed to be, only in witness of the presence of man.
This imagery emphasizes the bareness of where they are. There is no human habitation. The houses stand as markers in a landscape where nature predominates over human buildings/ monuments.
After a couple of miles the road climbed a steep hill and entered the unbroken woods. The houses standing at intervals in the flat country all the way from the village came abruptly to an end, and there was no longer anything for the eye to rest upon but a wilderness of bare trunks rising out of the universal whiteness. Even the incessant dark green of balsam, spruce and gray pine was rare; the few young and living trees were lost among the endless dead, either lying on the ground and buried in snow, or still erect but stripped and blackened. Twenty years before great forest fires had swept through, and the new growth was only pushing its way amid the standing skeletons and the charred down-timber. Little hills followed one upon the other, and the road was a succession of ups and downs scarcely more considerable than the slopes of an ocean swell, from trough to crest, from crest to trough.
This passage is very detailed and goes along with what we learned about story telling. It creates emotion through its great detail. This description paints a picture of a landscape in transition, where the damage of past events coexist with emerging new growth. The author creates powerful contrast.
On the plank walls of the house were pasted old newspapers, and calendars hung there such as the manufacturers of farm implements or grain merchants scatter abroad, and also prints of a religious character; a representation in crudest colour and almost innocent of perspective of the basilica at Ste. Anne de Beaupre—, a likeness of Pope Pius X.; a chromo where the palely-smiling Virgin Mary disclosed her bleeding heart encircled with a golden nimbus.
The description of the inside of this house suggests a practicality- with the use of available materials for decoration, and religious influence using Catholic imagery. The elements in the house provides insight into the occupants' lifestyle, interests, and religious affiliations.
To Maria Chapdelaine, glancing inattentively here and there, there was nothing in all this to make one feel lonely or afraid. Never had she known other prospect from October to May, save those still more depressing and sad, farther yet from the dwellings of man and the marks of his labour; and moreover all about her that morning had taken on a softer outline, was brighter with a new promise, by virtue of something sweet and gracious that the future had in its keeping. Perhaps the coming springtime ... perhaps another happiness that was stealing toward her, nameless and unrecognized.
The author indicates that Maria is used to the dull landscapes typical from October to May. These landscapes are familiar to her. However, this morning, everything takes on a gentler appearance, with a "new promise" and a feeling of brightness. This hints at something sweet and hopeful in the future.
The snow lay deep upon road and fields, for the April sun was powerless to send warmth through the gray clouds, and the heavy spring rains were yet to come. This chill and universal white, the humbleness of the wooden church and the wooden houses scattered along the road, the gloomy forest edging so close that it seemed to threaten, these all spoke of a harsh existence in a stern land.
The author paints a picture of a wintry landscape, emphasizing the isolation and harshness of this area.
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. The latter, .as a last resort, appeal to their patron saints; and abundant rains are secured,—in June, by a novena of masses in honor of St. Joseph; and in August, by another novena for St. Ignace. The result is a plentiful harvest, which increases the good will of the savages toward the black gowns. The Hurons are in constant dread of hostile incursions from the Iroquois; the missionaries promise to assist them in such emergencies, and instruct them how to improve the fortifications around their villages; for this, the Hurons are duly grateful.
The missionaries secure rain through appeals to patron saints, which fosters "goodwill" among the Hurons. The Hurons then receive assistance from the missionaries.
The second part of this Relation, is occupied by a minute account of "the beliefs, manners, and customs of the Hurons,"—their myths of Deity and creation; their notions regarding the nature of man's soul, and its condition after death; their worship of the sky, and of demons; their superstitions, and faith in dreams; their feasts and dances; their games, and the general habit of gambling. Then are described, at length, the tricks of medicine men; the national characteristics of the Huron tribes; their customs, both in peace and war; their councils and oratory; and, finally, their solemn feast of the dead,—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 section details the beliefs, customs, and rituals of the Hurons, including myths, worship practices, superstitions
state nothing that I have not seen myself or have not learned from persons worthy of credence
The author assures that the upcoming details will be based on personal observation or credible sources.
an old man of our [page 59] died in his unbelief; his end frightened some
An elderly Huron man died without converting to Christianity, which caused observers to be frightened. Was he the only one who died because he did not believe? Or, was he used as a model to show what happens when you don't believe?
They desired nothing more than these two prayers
The author describes how Hurons like to pray, especially for prayers that ask God to protect them from famine, war, shipwreck, and fire.
the special affairs of the Villages as of the whole Country, who are most highly esteemed and intellectually preeminent. Their relatives are like so many Lieutenants and Councilors.
The individuals most "esteemed and intellectually superior" continue to hold the highest rank. Their relatives get to be as lieutenants and councilors. I am assuming this is a privilege for their relatives.
since it is a very clear token of the hope of a future life that nature herself seems to furnish us in the minds of these Tribes, as a most fitting means to get them to taste the promises of Jesus Christ
The author expresses confidence and hope that the Hurons will embrace these teachings of a promised afterlife and therefore feel hopeful about the future. Hope seems to be a large theme in this text.
he rest can only be known by experience
The author implies that the difficulties faced by missionaries in New France can only be truly understood through firsthand experience. Today, with technology, we can better understand what it was like to be somewhere (even if we were not physically there).
You have the consolation of celebrating every day the holy Mass
The author reflects on the challenges faced by the missionaries in New France compared to the more supportive religious environment in France. They get to practice their religion peacefully, and more frequently.
Island Savages not invite them as well as the others,—offering them no presents, and on the contrary forbidding that they should be told of the matter.
This group felt cheated because they were not included in the invitations or offered presents, thus they refused to participate. I do not blame them, this is a reasonable choice.
Scarcely were we outside his Cabin, when he expired
Although he asked for Baptism, his sudden death prevented the missionaries from baptizing him
We all work at it diligently; it is one of our most common occupations. There is not one of us who does not already talk a jargon, and make himself understood, the newly-arrived Fathers as well as the others. I trust that Father Mercier, in particular, will soon be master of it.
Despite the difficulties, the missionaries diligently work on it, with the hope that they will soon be able to publish their findings. The author mentions that all missionaries, including the newly-arrived Father Mercier, are making progress in speaking and understanding the Huron language.
. After our exercises we made a confused memorandum of the words we had learned since our arrival, and then we outlined a Dictionary of the Huron language which will be very profitable. In it will be seen the various meanings; one will easily recognize in it, when the words are grouped, their differences, which consist sometimes in only a single letter, or even [37] in an accent.
The dictionary aims to show various meanings, differences in words often relying on a single letter or accent.
here some day an abundant harvest of souls.
The author expresses confidence in a future abundant harvest of souls, acknowledging existing errors, superstitions, vices, and customs to overcome.
REVEREND FATHER
The passage describes the enthusiasm and support for the Jesuit mission in New France.
Brébeuf closes his account with an expression of much hope for the future success of their labors
Brébeuf expresses hope for future success but acknowledges potential challenges in imposing greater moral and social restrictions
They said that, without us, they saw themselves the prey of the enemy; that, with us, they esteemed themselves too strong not to defend themselves with courage; that we must have compassion on their widows, and on the poor Christian children; that those who remained Infidels were all resolved to embrace our Faith; and that we would make that Island an Island of Christians
The Hurons acknowledge that without the missionaries, they feel vulnerable to enemy attacks. With the missionaries' presence, they believe they have the strength and courage to defend themselves.
if it were necessary for us to become slaves of our enemies themselves, that we might find means to preserve, during the captivity, the Faith of these Churches which God has raised up in the midst of barbarism; and to announce, to all the Peoples which remain to be converted in these regions, the name of Clod, which they have not yet adored
Even if it required them to become captives or face the cruelty of the Iroquois, they are ready to sacrifice their liberty and lives to ensure the faith continues in the Churches
We will gladly put our hands to the plough, in order to live there by the sweat of our brows and by our own labor, if provisions fail us otherwise
The missionaries are VERY willing to adapt to their circumstances on the Island of Sainte Marie.
for the good of the French colonies, and for the support of New France. But we must await that time with patience and courage;
This trade appears crucial for the maintenance of the faith in the region, supporting the French colonies, and sustaining New France.
From that same place, we shall be able also to send, by canoe, to the Tobacco Nation and the Peoples of the Neutral Nation, who desire us, some of our Fathers, who will take charge of the Missions in that quarter. Moreover, in that Island of Sainte Marie we shall always be able, more conveniently than in any other place, to maintain and preserve the [93] trade of the Algonquins and Hurons with our French at Three Rivers and at Kebec,—which is necessary for the maintenance of the Faith in all these regions,
The island has a strategic location that allows for sending missionaries by canoe to the Tobacco Nation and the Peoples of the Neutral Nation, which allows them to cover more area for the missions.
for the same reason, he urged every day far into the night, until nature was powerless to go further; and, sleep constraining him to succumb, he lay upon the ground,—fully dressed as he was, and a piece of wood serving him as pillow,—giving to the body only what he could not, in conscience, have denied it.
Man cannot devote enough of his time with God to fulfill his desire. He tries his best by waking up very early to pray. Despite these early mornings, he continues to pray late at night, pushing himself until he literally passes out, not making it into his bed. This is serious dedication to his God. I wonder if this was the norm back then? It seems like it was.
our spirits were at once directed toward Heaven, where we doubted not that their souls were
Their thoughts and spirits were directed toward Heaven, expressing confidence that the souls of the deceased were in God's presence. This thought must have put them at peace.
all those who were present at their obsequies, that I know none who did not desire a similar death, rather than fear it
Everyone who witnessed the "obsequies" wanted a similar death rather than fearing it. This shows how strong their faith was.
A good old Christian, hearing these threats, had recourse to our Lord, and, adoring him, offered him his life, rather than to permit an insolence which, he judged,
The passage highlights the courage and commitment of the elderly Christian during potential harm to the symbols of the Christian faith.
While they tormented him in this manner, those wretches derided him, saying: " 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. "
During this extreme suffering endured by Father de Brebceu, he stayed committed to spreading the message of God despite the brutality inflicted upon him.
endured like a rock, insensible to fire and flames, which astonished all the bloodthirsty wretches who tormented him
Despite these horrific torments, Father de Brebceuf remains resilient, showing no signs of pain, which astonishes his tormentors.
After that they put on him a belt of bark, full of pitch and resin, and set fire to it
This whole passage describes the brutal torture endured by Father de Brebceuf. This was very gruesome to read.
prostrate at Your Paternity's feet, expecting to receive your holy blessing.
A request for Father Caraffa's holy blessing.
will I lay down my life, which I do not hold more precious than their salvation
The authors express their readiness to lay down their lives for the glory of God. This is a very brave statement.