Progress: December 11, 2011

 

I’ve been looking for information on my great grandfather for several years now, using free information found online for the most part. I had reached a real standstill. However, when I recently found out in the 1916 Census of the Prairie Provinces that John Angerbaur had emigrated from the United States, I finally decided to subscribe to Ancestry.com.

 

 

It was worth it to be able to examine the census sheets for the 1910 United States Federal Census and finally put together the missing pieces. I came across some good leads. For instance, I had been searching for a “John” when I should have been looking for a “Christopher” (John C Angerbauer): there was a discrepancy between 1900 & 1910. Another interesting find: Mary Angerbauer was not only listed in the 1910 Census, she was also listed in the 1900 United States Federal Census though her name had been misspelled as “Angarbanr”. Her husband’s name was also indecipherable: Chris* Angarbanr. The census indicates that he worked as a “Checker & Wrapper” in the retail clothing industry. (In the 1916 Census, John Angerbauer is listed as a Floorwalker —a Floor manager— for a Department store in Winnipeg).

 

 

This discrepancy between the two names eventually led me to his father Joseph Angerbauer, a labourer originally from Wurtemburg, Germany. He had settled in North Plainfield, Somerset, New Jersey. His wife Francis was also German (Baden). Her occupation was listed as “keeping house”; they had seven children. Christopher Angerbauer (b. about 1866) and John C Angerbauer (b. about 1867) were both residents of Plainfield, New Jersey. Am I correct in thinking that they are the same person?

 

1880	1900	1910	1911	1916
Christopher Angerbauer (14 years, abt. 1866)	Chri* Angarbanr (b. 1867)	John C Angerbauer (b. 1867)		John Angerbaur (50 years)
	Mary B Angarbanr (b. 1870)	Mary B Angerbauer (b. 1871)	Mary Angerbauer (b. Oct. 1871)	Mary Angerbaur (49 years)
	Francis Angarbanr (8 years)	Frances M Angerbauer (b. 1892)	Francis Angerbauer (b. Oct. 1891)	Frances Angerbaur (24 years)
	Ruth I Angarbanr (3 years)	Ruth I Angerbauer (b. 1897)	Ruth Angerbauer (b. March 1898)	Ruth Angerbaur (18 years)
		Muriel C Angerbauer (b. 1902)	Muriel Angerbauer (b. Dec. 1903)	Muriel Angerbaur (14 years)
		Catherine L Angerbauer (b. 1905)	Cathernene Angerbauer (b. Sept. 1904)	Catherine Angerbaur (11 years)
		Keenena M Angerbauer (b. abt 1910)	Kenennena Angerbauer (b. Nov. 1910)	Kerrena [Kenena] Angerbaur (6 years)
				Lloyd George Angerbaur (1 year)

 

I was able to follow the Angerbauer family through a series of censuses: three in the States, and two in Canada. These census sheets were sometimes testament to how simple human error in transcribing information can complicate matters, as the records were rife with spelling mistakes and omissions. A whole other narrative between the lines.

 

 

The question remains: Did John Christopher Angerbauer emigrate to Canada in 1911?

 

Story: Beaver Lake / Lac aux castors

View Tongue MO-1 in a larger map

 

Lac aux castors, Mont-Royal: 45.5N -73.583333W

Jane Affleck via e-mail
Halifax - October 31, 2011

Sometimes it’s hard to give “Lake of the Beavers” its due. Knowing it was man-made, the lake was almost never the focus of a hike or bike to the top of the hill; instead, the lookout point on the south side was the destination. And the way the gravel path from the park’s access point on Chemin de la Côtes-des-Neiges curves through the trees to the right, away from the lake—it’s as though the route was designed to discourage visitors from stopping at the lake, leading them onward and upward to the chalet at the lookout point and the tangle of paths around the southwest peak. And yet, if the lake weren’t there, the space would be just another patch of grass, used by pic-nickers, ultimate Frisbee players, and pale, sunbathing hipsters. Towards the end of my eight years in Montreal, I might have started to realize there were parts of the city I hadn’t fully appreciated. One late afternoon in early summer, probably a Sunday, I walked up Peel Street, cut through the little switchback at the base of the mountain, and made my way around the east side to the lake. With a pink and lilac dusk tinting the sky beyond the trees and reflecting off the still surface of the lake, I sat on a bench and watched the other visitors. That time of day, most visitors had already packed up and started down the paths toward their homes. But a few small families and young couples, many of them first generation Canadians/Quebecers, lingered by the lake, speaking to each other in the languages of the countries they’d left not so long ago. They seemed at peace, laughing at each other’s jokes, playing with their children. Did they come often to the lake? Had it come to represent something to them about the new lives they’d chosen to lead? I myself was soon to pack and move away from Montreal, try to fit myself into a new city. Would I find such a place, as these new Canadians had found? And would I appreciate it once I found it?

 

FORM_MO1	#TONGUE_MO1

 

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Process: Coquille Sladdakavring

 

Was in the mood to doodle. Found an old book cover with intriguing fluid shapes. The effect is very shell-like with its overlapping mussels: Coquille Sladdakavring. Doodling, like sewing, and like cycling long distances now that I think of it, both closes off the world somewhat and opens up an internal space of reflection. Thought of an intriguing experiment. Embed QR Codes (Quick Response Codes) in the tongue rug. Each code on the tongue would easily call up the blog tongue. Will have to play...

Process: Broche à foin

 

Felt like I was making a sketch but with fabric. In the end, this tongue rug is a simple representation of time spent cycling to various bodies of water over the last decade. Both the creative process and the cycling trips were done in a broche à foin manner: unorganised, confused and largely improvised.

 

Progress: August 28, 2011

 

Progress: August 27, 2011

 

Progress: August 21, 2011

 

Progress: August 3, 2011

 

Progress: July 31, 2011

 

Progress: July 30, 2011

 

Progress: July 23, 2011

 

Progress: July 19, 2011

 

Progress: July 17, 2011

 

Progress: July 15, 2011

 

Process: The Vulgar Tongue

My website was used as a source for the expression “tongue rug” on Termium Plus: La banque de données terminologiques et linguistiques du gouvernement du Canada.

Contexte: Le tapis à langues [...] fabriqué de morceaux de feutre ... au Québec et en Suède est similaire à une courtepointe mais formé de langues qui se chevauchent, souvent brodés avec des icônes symboliques. (Cuckoo Grafik)

I was happy to see this inclusion; that the humble rug was given a little recognition despite what Gordon Campbell describes as its utilitarian nature in The Grove Encyclopaedia of Decorative Arts (2006): "Pieces of fabric, cut with one end rounded, were sewn to a heavy foundation. Starting at the outside edge, each row of ‘tongues’ slightly overlapped the previous one, like tiles on a roof, until the centre was reached. Sometimes the ‘tongues’ were decorated with button-hole stitches." (298) Not sure I agree with the term? Though the object is useful in its capacity to recycle discarded materials, can it not also be an object of beauty ?

Out of curiosity, I searched Termium for other expressions: tongue of air (langue d’air); tongue on a buckle (ardillon); tongue in cheek (pince-sans-rire); tongue clucking (claquement de langue); tongue shaped (linguiforme); tongue and slot fixing (fermeture mâle et femelle); tongue twister (virelangue); and tongue land (langue de terre).

Though I had heard the term langue de terre before, I was not familiar with "tongue land". Looking over my maps, it is the perfect term for certain land formations in Quebec. The Legault Peninsula / Presqu’Île des Legaults (LE-8) does ressemble an emerald tongue jutting out into the water of the Outaouais. Other agricultural areas, such as Angers Bridge (A-9) in Sainte-Marie-Madelaine, Montérégie, Québec, recall the patchwork rug by the ordering of their tongue-like, long narrow strips of land, a result of the seigneurial system that was introduced to Nouvelle France in 1627.

 

View Tongue A-9 in a larger map Remnants of the seigneurial system can be seen today in maps and satellite imagery of Quebec, with the characteristic "long lot" (ribbon farm) land system still forming the basic shape of current farm fields and clearings, as well as being reflected in the historic county boundaries along the St. Lawrence River. (Wikipedia)

I also found older expressions in the 1811 Dictionary of the Vulgar Tongue: A Dictionary of Buckish slang, University Wit, and Pickpocket Eloquence by Francis Grose, which was first published in 1785 as the Classical Dictionary of the Vulgar Tongue by Captain Grose. The first edition contained words that were tamed down or edited out in the latter edition. I was able to read both editions online in digitized format (Google), transcribed (Gutenberg Project) and even indexed by keyword.

 

British Library (Learning: Dictionaries and meanings) TONGUE enough for two sets of teeth: said of a talkative person. As old as my TONGUE, and a little older than my teeth; a dovetail in answer to the question, How old are you? TONGUE pad; a scold, or nimble-tongued person. It is all RUG; it is all right and safe, the game is secure. Asleep. The whole gill is safe at RUG; the people of the house are fast asleep.

Throughout the dictionary, the Cant Language is a prevalent term, one that I had not encountered before.

“The Vulgar Tongue consists of two parts; the first is the Cant Language, called sometimes Pedlar’s French, or St. Giles’s Greek; the second, those Burlesque Phrases, Quaint Allusion, and Nick-names for persons, things and places, which from long uninterrupted usage are made classical by prescription.”
— Preface, Classical Dictionary of the Vulgar Tongue (1785)

 

French Canadian wood carving The tongue rug, often no bigger than a doormat, was traditionally displayed in the parlour.

 

The Canadian Oxford Dictionary defines “cant” as a language peculiar to a class, profession or sect; to speak jargon. It’s earlier meaning was of a musical nature, one of intonation and of beggar’s whining, probably from the Anglo-Norman cant, song, singing, from canter, to sing, from Latin cantre. In The Vulgar Tongue, cant is defined in a highly negative way: a CANT is defined as “ an hypocrite, a double tongue pallavering fellow” while CANT language is also known as GIBBERISH, that is, Pedlar’s French or St. Giles’s Greek. CANTERS, or THE CANTING CREW is defined as "thieves, beggars, and gypsies, or any others using the canting lingo".

The dictionary is rife with words of foreign origins , such as CHAPERON, CURTEZAN, CURMUDGEON (“a covetous old fellow, derived according to some, from the French term coeur méchant”), FOGEY ("Old Fogey. A nickname for an invalid soldier: derived from the French word fougeux, fierce or fiery"), and SAUNTERER (an idle, lounging fellow, said to be derived from the French sans terre), to name just a few. At the same time, the French language is considered “an outlandish lingo, a foreign tongue; the parlezvous lingo”. E. Cobham Brewer’s Dictionary of Phrase and Fable (1898) defines “Pedlar’s French” as the slang of the Romany folk. He explains that the word Frenchman was a synonym of foreigner. Anyone who could not speak English was labeled so.

Slang is a vernacular vocabulary that is not generally acceptable in formal usage and can included mundane terms (rain check) to obscure sexual practices. For instance, the dictionary reveals that TWIDDLE DIDDLES is slang for testicles.

“We need not descant on the dangerous impressions that are made on the female mind, by the remarks that fall incidentally from the lips of the brother or servants of a family; and we have before observed, that improper topics can with our assistance be discussed, even before the ladies, without raising a blush on the cheek of modesty. It is impossible that a female should understand the meaning of TWIDDLE DIDDLES or rise from tablet at the mention of BUCKINGER'S BOOT. — Preface, Dictionary of the Vulgar Tongue (1811)

Much of the vernacular vocabulary reflects the racism and prejudices of that time, let alone misogynist sentiments. Many expressions seemed to be used to put someone in their place, to assign them to their correct station in life.

PISS-PROUD. Having a false erection. That old fellow thought he had an erection, but his - was only piss-proud; said of any old fellow who marries a young wife

Other words were used in the same way, to silence. The tongue is invariable female.

CHATTER BOX. One whose tongue runs twelve score to the dozen, a chattering man or woman.
CLACK, a tongue, chiefly applied to women, a simile drawn from the clack of a water mill.
GAB, or GOB, the mouth; gift of the gab, a facility of speech, eloquence, nimble tongued; to blow the gab, to confess, or peach.
GLIB, smooth, slippery; glib tongued, talkative.
POTATO TRAP; the mouth; shut your potato trap, and give your tongue a holiday, i.e. be silent.
PRITTLE PRATTLE, insignificant talk, generally applied to women and children.
QUAIL PIPE, a woman’s tongue.
RED RAG, the tongue; shut up your potatoe trap, and give your red rag a holiday, i.e. shut up your mouth and let your tongue rest […]
TITTLE TATTLE, idle discourse, scandal, women’s talk, or small talk
BONE BOX. The mouth. Shut your bone box; shut your mouth.

Many words such as dowdy and drab, at one time harsh judgments of women, have had their meaning watered down in today’s usage. Other words that were once considered slang have been incorporated into general use such as agog, blab, blast, blubber, bouncer, brat, brazen-faced, budge, buff, carouse, chap, chubby, clan, clout, coax, crone, disgruntled, elbow grease, equipt, eves dropper, feint, fidgets, fumble, gawkey, gingerly, glum, grub, hodge podge, jowl, lingo, lush, pimp, pommel, puny, quandary, quota, rigmarole, scamper, scarce, scoundrel, scraggy, seedy, sham, slang, slouch, smut, smirk, sneering, snicker, snivel, spree, swig, tipsey, wheedle, yelp, etc. However, the meaning of many of these words has shifted with time.

Though of course Twitter took its name from an existing word for bird chatter, it is nonetheless eery to stumble upon such a contemporary word in the world of social media in a dictionary that is more than 200 years old.

TWITTER, all in a twitter, in a fright; twittering is also the note of some small birds, such as the robin, etc.

What sort of slang and vernacular vocabulary will social media generate for future dictionaries?

Progress: July 9, 2011

 

Process: Stitching Time

 

Over the summer months, I’ve been stitching tongues on cotton and linen with alpaca wool. I have never had particularly strong sewing skills so it is more of an idea of a tongue rug. Nonetheless, I enjoy the process. This time consuming activity leaves room for recollection, for meditation.

My decision to use words as icons was a good one. While numbering the tongues did not particularly help stir up memories, a few choice words for a waypoint  (lucie, gravel, bikinis, camero, heather) invariably brings up the experience like it was yesterday — even 10 years after the first bike trip (LE-3). I use the word experience because not only do I remember the physical environment of this trip  — how it was hot and I was annoyed by the flies, how the road was gravely in parts, how there was not much to look at as houses were few and far between — I can also recall my emotional state. I clearly remember my inner thoughts while cycling to my destination: my bruised ego at having to cycle with an old bike with a rusty, rattling chain; the anxiety about the thought that I was going the wrong way; the disappointment that the lake in question was a tourist destination once I reached Lac Legault. I can even remember the line I traced on the map by my passage. More of a scribble than an exact cartographic representation. Ten years from now when I look at the tongues, will the word-icons trigger the same memories?

Did traditional tongue rugs hold similar memories through iconic decoration or the choice of materials (the discarded clothing of loved ones for instance)? In comparison, my tongue rug seems to be more of a template, a blueprint; there is no meaning in the choice of materials nor is there any (sadly) skill or craftsmanship in its making. It is more about the time spent stitching the pieces; the hours spent reflecting on time and place.

 

Progress: July 5, 2011

 

Progress: July 2, 2011

 

Progress: June 30, 2011

 

Process: Griffintown sladdakavring

UNESCO designated April 18th as the International Day for Monuments and Sites in 1983. Heritage Montreal, in collaboration with ICOMOS Canada, brought together several partners to highlight this year’s theme, the Cultural heritage of water in Montreal. Parks Canada put on a conference about the Lachine Canal National Historic Site at Brasseurs de Montréal. While on the guided tour of the canal and its basins, admittedly a cold and wet experience as it rained buckets the entire time, I discovered that The Canada Jute Company used to occupy the building situated at 1744 William Street, which was built in 1889. Specializing in the making of industrial bags in jute and cotton, The Canada Jute Co. was incorporated in 1882 and amalgamated into The Canadian Bag Company in the 1900s.

The proximity of the Ogilvie Flour Mill on rue des Seigneurs (built in 1890, and later occupied by Montreal Woolen Mills), prompted me to wonder if Canada Jute Co. provided the mill with jute bags for its flour and middling products? A material that is considered a waste product along with the bran, middlings or weatlings (in French, remoulage or issues), is obtained in the commercial wheat milling process and was commonly used to feed livestock as a high-protein supplement.

 

Lake of the Woods Tongue Rug, c. 1930 Reverse view of the burlap bags from Lake of the Woods Milling Company Ltd.

 

At first, I wondered if there was a Griffintown connection to my sladdakavring? Did The Canadian Bag Company fabricate the middling bag that is stitched on the back of my tongue rug? Upon further investigation, I realized that it is more plausible that the maker of the rug simply lived on a farm or maintained a small stable on their property because Ogilvie Flour Mills only bought Lake of the Woods Milling Company in 1954, while the tongue rug is dated around 1930. It will be difficult to determine the origin of the rug given that middlings were sold all over Canada and the United States to feed livestock.

When I first settled down in the Sud-Ouest in 2007, I walked the Griffintown and Point St. Charles Heritage Trail to explore the area. Hailing from an industrial city in Northern Ontario, I've always appreciated the singular beauty of 19th & early 20th century industrial architecture. I’ve been walking and biking through Griffintown on a daily basis as I started working at the Board of Montreal Museums Directors.

 

 

Curious about the area's architecture, I consulted McGill University's Industrial Architecture of Montreal website. The BMMD building situated at 333 Peel and William was once the garage of the William Dow Brewery Co., built in 1929 by the architect Louis Auguste Amos.

 

Engraving: Commercial trademark of William Dow & Company, Montreal, India pale Ale John Henry Walker (1831-1899) © McCord Museum

 

I also recently stumbled upon a heritage study of 55 buildings in Griffintown — residential housing, institutional, commercial and industrial buildings — on the Committee for the Sustainable Redevelopment of Griffintown website. Planification détaillée du secteur Griffintown: analyse du cadre bâti was produced by the consulting firm Patri-Arch (Martin Dubois and Catherine Séguin with David B. Hanna and Atelier B.R.I.C.) for the Bureau du patrimoine de la toponymie et de l’expertise du Service de la mise en valeur du territoire et du patrimoine for the City of Montreal in March 28, 2007. I decided to create a map using the study’s heritage sites as a starting point, in order to find my bearings while on my meanderings to and from work.

 

View Griffintown Heritage Buildings in a larger map

 

It was fascinating to see the transformations over time: from the photos taken during the study's 2006-2007 time period, to the Google Street View photos taken in 2009, to seeing the actual sites now, two years later, on my daily walks. I was frankly relieved to see that all the sites were still in existence with all the construction sites in the area. One of the study's suggestions was to design a series of informational plaques for these heritage buildings, a timely idea especially with all the recent real estate developments; from the well-known landmarks to the more modest dwellings, it is important to remind the passer-by of the varied history of this neighbourhood. The study certainly opened my eyes to the area’s industrial past and the key historical figures who helped shape the community.

 

Griffintown Police Station no 7, The Griffintown Tour by G. Scott MacLeod, 2001

 

I also found G. Scott MacLeod's website The Griffintown Tour, which showcases a series of drawings of key sites in Griffintown, namely Police Station no 7 situated at 219 Young Street. Built in 1875, it is now used as a rehearsal space for the Centaur Theatre Company. I recently enjoyed a guided tour of the building. Urban Occupations Urbaines, in collaboration with the Centaur Theatre and Heritage Montreal presented Alison Loader's Ghosts in the Machine, an inquiry into the death of Mary Gallagher. I was impressed on many levels by this work.

I found the site-specific nature of her work a key component to the multimedia installation. The historical signification of the building for the Irish population at the time and the "residue" of a 135-year-old space added to the experience: the creaking of the floorboards, the smells and the general atmosphere. I appreciated the fact that there were multiple entry points, that is, each person would have a different experience based on their vantage point of the projections; each person, depending on when they entered the installation, would experience the narrative differently as there was no beginning nor end to the audio loops. One was free to creep up to see an image on the cylinder, to walk around the distorted projections or to simply sit down and listen. The imagination of the visitor — his or her ability to fill in the gaps — is another important component of this piece. The image of a nude figure with an axe for example, becomes a skewed image of some sort of animal galloping in a monstrous manner. Closer investigation is needed to determine what one is looking at or what one is hearing as the audio of the three circular areas overlap. The piece is interactive in that it demands work; visitors need to spend time with the installation to put together the pieces, to reassemble the bits of information that they are hearing and seeing. This process of reconstitution mirrors the multiple points of view at the time on the crime (the beheading of Mary Gallagher) as well as the societal biases around women and class that came to corrupt the justice process in finding her killer.

It would be interesting to have a permanent exhibition of Lauder's work in Griffintown much like the Silophone project in the Old Port.

Story: Tea Lake / Lac Tea

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Tea Lake: 44.606818N, -63.575613W

Francesca via e-mail
Montreal - May 20, 2011

Coordinates: 44.606818, -63.575613
Other name: Purcell's Pond

Tea Lake is a tiny lake about 20 minutes outside of Halifax along Purcells Cove Road. It's unofficially called Tea Lake because minerals in the water have coloured the water like well-steeped tea.

Tea Lake Gypsy

Come and we go
Everyone’s a gypsy girl
Nowhere to go?
There’s a place we know called Tea Lake

Driving along the highway
Dapples washing over us
We’re on our way
To a little place we know called Tea Lake

Gypsy do the swirling dance
Brother she won’t need her clothes
Water colour of Red Rose
Sip the tea it’s delicious

Come and we go
Everyone’s a gypsy boy
Nowhere to go?
There’s a little place we know called Tea Lake

Diving beneath the water
Ripples washing over us
We’ve found our way
To a little place we know called Tea Lake

Gypsy do the swirling dance
Sister he won’t need his pose
Water colour of Red Rose
Sip the tea it’s delicious

 

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Story: Rawka Stream / Ruisseau Rawka

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Rawka Stream: 50.276937N, 19.024086W

Moniczka via form
Halifax, Nova Scotia - May 18, 2011

Coordinates: 50.276937N, 19.024086
Waypoints: Industrial area, nearest town is Katowice, Poland
Other names: Rawa, Roździanka (1737)

The story is about a stream that ran behind my grandmother's house. As a child I remember walking on a small roughly made bridge that crossed it. I always hesitated however because my mother always made a point to tell me to be very careful when playing by that stream. Years later, my mother told me a story of how she almost drowned in that very stream. She was walking alone near the edge and slipped. Thankfully one of the neighbors was looking out her window and ran to help; she jumped in and saved my mom. I always loved how my grandmother ended that story; the neighbor ripped her stockings in this ordeal and my grandmother had bought her a new pair. Sadly, the stream was filled over in recent years.

 

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Story: Lake Laurentian / Lac Laurentien

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Lake Laurentian: 46.458333N -80.933333W

Karen Hibbard via form
Winnipeg, Manitoba - May 3, 2011

Coordinates: 46.458333 -80.933333
Waypoints: The Laurentians in Sudbury. Roadside. Laurentian Lake. Suburbia. The University.

Summers swimming up near the University at Laurentian Lake, Sudbury, Ontario

My sisters and I would spend all summer walking between Laurentian Lake and our little suburban enclave where we lived as children. There were 4 of us. And we walked for a mile there and back, spending our day swimming in the sun. We didn't hurry along like we would now as adults. Of course you can't when you are just children, our bodies were still in development.

Walking along an isolated country road is something that children would not be allowed to do nowadays. There was nothing but bush. And drivers would race by from time to time, caught unawares that children were by the roadside. I was the oldest and always slightly worried about any trouble that could potentially appear.

We loved getting to the lake finally, dusty from the walk. If we were hungry, we'd fill up on blueberries and raspberries we saw peaking through the woods at us. Or we would vandalize the food machines at the University. Not that we were old enough to do any real damage besides maybe squeezing a sandwich out (if we were lucky). This is not really a story but more of a memory of a happy childhood spent independent of adults and as part of a sister gang with bonds that last to this day.

Now we are all grown up middle-aged women. Everyone is living in a different city. Some are single and others are married with children. There is very little time for communication and lots of worries about money and jobs and children. I have worries for the future — what will happen to our parents health-wise and how will we react as a unit? Will our sisterhood fall apart when our parents go? Are the bonds from our childhood really as strong as I imagine? Are they just valued memories for some of us?

Jumping in the lake as kids from a rock face seemed reckless but exciting. We knew the lake so well and had the good sense to investigate below the surface of the water beforehand. Free from all cares for that moment in time, we enjoyed each other's company and our natural surroundings. I would love to experience this innocent abandon again with my sisters. I hope our bonds will not be broken in our old age.

 

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Story: Lake Huron / Lac Huron

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Lake Huron: 44.8N -82.4W

Morgan James Hanam via form
Sydney, Nova Scotia - April 25, 2011

Coordinates: 44.8 -82.4

Where I lived as a child in Kincardine, Ontario, we were very close to a beach on Lake Huron. The Huron is important to me because it was the first major body of water that I was aware of. Its recession from the shore at the time (getting shallower and shallower each year) eventually made me aware that it had originally been over where my house was abutting a low cliff past the top of our subdivision — so that I became aware of deep time and geology at the tender age of seven.

I had many adventures along the shore — one I remember distinctly was in winter, the ice floes had piled up along the shore very thickly that year and extended out several dozen yards. I made my way out to the outermost floes and literally skipped along at the edge of the ice. This was a joyous act of daring but thinking back on it now I was very lucky.

 

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Process: Isidore and Rose Alma Legault

Legault Waterway Plaisance, Papineau, Outaouais, Quebec, CA	Cours d'eau Legault Plaisance, Papineau, Outaouais, Québec, CA
Tweet your story @tongue rug or fill out a short form! Tweetez votre histoire @tonguerug ou remplissez un formulaire!

 

I decided to follow the same process as the Lapalme map and superimpose multiple generations of Legaults with the respective tongue rug placenames. I started with Roch Legault (Legoff) in Irvillac, France and moved westward.

View Legault Ancestors in Canada in a larger map

 

Just as I suspected, five generations of Legaults have lived in proximity to the waypoints that are concentrated in the Outaouais region: LE-1, LE-8, LE-10 and LE-6.

• Jacques Legault
  (b. Sep 19, 1764, Pointe-Claire, d. Mar 18, 1847, Montebello, Papineau, QC)
• Michel-Amable Legault
  (b. Nov 16, 1809 Rigaud, Vaudreuil, d. Sept 11, 1906, St-André Avelin, Papineau, QC)
• Justinien Legault dit Délaurier
  (b.  Feb 1831, Rigaud, Vaudreuil, St-André Avelin, Papineau, QC)
• Isidore Emirie Legault
  (b. Abt, 1856-1876, St-André Avelin, Papineau, QC)
• Isidore Legault
  (b. May 7, 1918, St-André Avelin, Papineau, QC, Apr 8, 2007, Sudbury, ON)

I remember when cycling to each of these bodies of water, I passed by many farms. Most of the Legaults were listed in censuses as farmers or cultivators. My grandfather Isidore had worked as a lumberjack before injuring himself. It was the thriving forestry industry in Northern Ontario that triggered his move northwest.

I was unable to find much info on Isidore Emirie Legault?

Story: Simon River / Rivière-à-Simon

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Rivière-à-Simon: 45.9N -74.25W

Paul Meillon via form
Montreal - April 23, 2011

Coordinates: 45.9 -74.25

A beautiful nude goddess, floating down the river, her red curly hair mixing with the undulating lemna minor, while I film, enchanted.

 

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Story: Lake Simcoe / Lac Simcoe

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Lake Simcoe: 44.4366677N -79.339167W

Paul Meillon via form
Montreal - April 23, 2011

Coordinates: 44.4366677 -79.339167

Fishing at night with square nets and lamps at the Orillia lake, quite the adventure! Wiggling slimy silver gleaming in the night.

 

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