03/14/25

The Minnesota Heritage Songbook

The Minnesota Heritage Songbook is a collection of traditional folk songs, documenting the history and culture of Minnesota. Most of the songs were brought by immigrants. Songs were passed down verbally through generations. The songbook collected songs about events relevant to Minnesota history, compiled and edited by Robert B. Waltz. The book was released in 2008 in celebration of the Minnesota Sesquicentennial. Although the exact launch date isn’t specified, the site has been updated over the years.

The website devoted to the collection provides a lot of sources and information. The Songbook allows readers to look for songs by alphabetical order, song topics, and according to the historic timeline. The songbook acts like a database, making it easy for visitors to find folk songs. The website has songs in different foreign languages, including French, Danish, German, Finnish, and Swedish. For instance, there is a French song “A la claire fontaine”. According to the website’s description, “it is a well-known song in Quebec, with a text widely printed; it is said to have been a voyageur favorite.” Lyrics, English translation, and a short instrumental melody recording are provided. There are recordings of most of the songs, which visitors can use to get a sense of how the songs might sound.

For further exploration, the songbook provides links to other sites with useful materials about Minnesota folk songs. Further readings and listening could be done via those sources.

Source: The Minnesota Heritage Songbook

03/13/25

Fur Trade

Fur Trade: A Key Canadian History

[3] The fur trade has played a critical role in shaping Canada’s history, beginning in the early 1600s and stretching over nearly 250 years. This busy trade involved primarily European traders, mainly the French and British, who worked closely with Indigenous peoples. The Indigenous communities were essential to making the trade successful. The soaring demand for beaver pelts drove explorers further into the heart of the Canadian wilderness, paving the way for new trading routes and settlements. What’s fascinating about the fur trade is how it promoted strong economic relationships between Indigenous and European communities, sparking cultural exchanges that influenced both sides. In addition, music played a key role for traders to express their culture and for Indigenous peoples to come together [2].

Indigenous Women in the Fur Trade

[1] Indigenous women were essential to the success and sustainability of the fur trade. Their contributions went far beyond just managing the household; they were critical to both survival and commerce. These women took on critical tasks, such as making clothing, preserving food, and creating valuable trade goods, all of which helped their families and trading partners thrive. One important aspect of their involvement was through what’s known as mariage à la façon du pays, or “marriage according to the custom of the country.” These marriages promoted connections that allowed European traders to access Indigenous resources and social networks, which were key to successful transactions. These unions weren’t just formal agreements; they brought families together, established mutual support, and nurtured relationships across cultures. The dynamics of power in these partnerships were quite remarkable. Indigenous women wielded major influence and were adept at negotiating deals that benefited their communities. They ensured their perspectives were considered in trade discussions. Acting as cultural bridges, these women not only reinforced family bonds but also played a crucial role in shaping the fur trade and its impact on Canadian society.

Trade Goods and Cultural Exchange

The fur trade was an exchange between European traders and Indigenous peoples, deeply shaping cultural interactions. Key items like iron axes, flintlock muskets, and glass beads played major roles. Iron axes changed how Indigenous communities made tools and processed wood, while glass beads became popular decorations. These goods weren’t just materials; they represented new tech that made daily tasks easier. Reciprocity was at the core of these trade relationships, with both sides adapting to fit each other’s needs. Indigenous peoples often welcomed European goods, changing their practices and economies in the process. As competition heated up between French and English traders, their strategies evolved. The French built on existing Indigenous trade networks, while the English, represented by the Hudson’s Bay Company, aimed to establish direct access through trading posts. So, the fur trade wasn’t just about economics; it sparked a rich cultural exchange [4].

Music’s Role in the Fur Trade

[4] Music played an essential role in the fur trade, acting not just as a source of entertainment but also as a way for both traders and Indigenous peoples to express their culture. It created a unique space where diverse groups could come together, promoting social bonds that crossed cultural lines. A standout song from this time is “The Red River Valley,” [2] which beautifully captures the feelings and experiences of those involved in the fur trade. Dating back to the mid-19th century, the song touches on themes of love and longing, striking a chord with those who had to leave the lively trading center at Red River. The lyrics often reflect the connections built between Indigenous communities and European settlers, displaying how music can weave together shared stories and emotions of both joy and sorrow amidst the complexities of trading life.

References

[2] Daniel Robert Laxer. Listening to the Fur Trade. McGill-Queen’s Press – MQUP, 2022.

[3] Foster, John, and William Eccles. “Fur Trade | the Canadian Encyclopedia.” Thecanadianencyclopedia.ca, 23 July 2013, www.thecanadianencyclopedia.ca/en/article/fur-trade. Accessed 4 Mar. 2025.

[4] Inouye, Frank T., and Harold A. Innis. “The Fur Trade in Canada.” Ethnohistory, vol. 4, no. 4, 1957, p. 465, https://doi.org/10.2307/480329.

[1] Kenyon, Walter. “Trade Goods: Indigenous Peoples | the Canadian Encyclopedia.” Thecanadianencyclopedia.ca, 7 Feb. 2006, www.thecanadianencyclopedia.ca/en/article/indian-trade-goods. Accessed 4 Mar. 2025.

Related Sources

Glover, Fred. “Fur Trade in Canada (Plain-Language Summary) | the Canadian Encyclopedia.” The Canadian Encyclopedia, 15 Jan. 2020, www.thecanadianencyclopedia.ca/en/article/fur-trade-in-canada-plain-language-summary. Accessed 4 Mar. 2025.

Berthelette, Scott. “Women and the Fur Trade | the Canadian Encyclopedia.” Www.thecanadianencyclopedia.ca, 30 Jan. 2023, www.thecanadianencyclopedia.ca/en/article/women-and-the-fur-trade. Accessed 4 Mar. 2025.

Suggested Sources

[2a]YouTube Recording of Red River Valley (2014): https://www.youtube.com/watch?v=hrCK_EVjcZ0

[2b]YouTube Lyric Video of Red River Valley (2019): https://www.youtube.com/watch?v=MFgKB5p8F7U

01/22/25

V’a l’bon vent (Les trois canards)

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

Derrière chez nous y a un étang. (bis)
Trois beaux canards s’en vont baignant.

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

Trois beaux canards s’en vont baignant. (bis)
Le fils du roi s’en va chassant.

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

Le fils du roi s’en va chassant, (bis)
Avec son grand fusil d’argent.

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

Avec son grand fusil d’argent, (bis)
Visa le noir, tua le blanc.

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

Visa le noir, tua le blanc. (bis)
Ô fils du roi, tu es méchant.

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

Ô fils du roi, tu es méchant, (bis)
D’avoir tué mon canard blanc !

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

D’avoir tué mon canard blanc ! (bis)
Par-dessus l’aile, il perd son sang.

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

Par-dessus l’aile, il perd son sang, (bis)
De ses yeux lui sortent des diamants.

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

De ses yeux lui sortent des diamants, (bis)
Et de son bec l’or et l’argent.

V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’appelle,
V’là l’bon vent, v’là l’joli vent
V’là l’bon vent, ma mie m’attend.

Suggested Sources:

01/16/25

Métis

Métis People and Their Identity

The Métis community is one of Canada’s three recognized Indigenous peoples (Canadian Geographic 2018). The earliest mixed Aboriginal-European people could be traced back to the first contact period. However, the emergence of the first community that is made up of distinctly Métis people is still being studied to this day. Scholars have argued that their ancestry is either traced back to Red River settlement or the fur trade in the Great Lakes in the late 18th century. In today’s definition, the Métis people include those of mixed ancestry from the 18th to early 19th centuries fur traders of European descent, primarily French settlers, and Indigenous women of Cree and other nations like Ojibwa and Saulteaux. Before the term “Métis” was used to refer to this mixed community in the early 19th century, they were referred to as “Saulteurs,” “bois brûlés,” or “chicots” (Gaudry 2023). The term “Métis” came from the French verb “métisser,” meaning to mix races. The language developed and spoken within the Métis community is called Michif, which combines verbs and phrases from Cree and French nouns. Today, Heritage Michif is considered an endangered language, as less than a few hundred people speak it, and those who can speak the language are mostly people in their 70s or older (Canadian Geographic 2018).

Resistance to the Canadian government

For a long time, the Métis people faced ongoing discrimination and especially land encroachments from the Canadian government. In 1869, the Canadian government acquired Rupert’s Land from the Hudson’s Bay Company, which the territory belonged to the descendants of original inhabitants including the Métis nation, and sold without consultation or consent from the Indigenous people. The event of sending surveyors onto André Nault’s (Métis leader, farmer and buffalo hunter) land further increased the tension between the Métis and the Canadian government, which ultimately led to the Red River uprising. The continuous disregard for Métis people’s land claims and marginalization angered the Red River Métis people, who eventually formed the National Committee of the Métis in October 1869, and later established their provisional government on December 8, 1869, with Louis Riel as the leader (Gaudry 2023). The Métis people, whether they participated in the 1885 North-West Resistance or not, would be socially, economically, and politically marginalized. As they lose their title to the land, they can’t pay taxes, which results in a cycle of poverty for generations to come (Canadian Geographic 2018).

Contribution to Francophone music

The Métis people also made significant contributions to Canada’s music, mostly in the form of dance and fiddle music. Traditional dances like the Red River Jig (1850s), the Rabbit Dance, and the Sash Dance are highly celebrated dances of their heritage, they are still being performed at powwows, functions, national competitions, and community gatherings (Gaudry 2023). As Europeans brought violins to Canada, the Métis people adopted the instrument and played their traditional tunes with it, these tunes are usually a mix of French-Canadian and Indigenous tunes. Many Métis fiddlers traveled across North America and participated in fiddle contests, as many Métis people held competitions to determine who was the best jiggers and fiddlers. Despite a lack of formal training, many Métis fiddlers could play at a virtuosic level and have developed excellent musicianship (Canadian Geographic 2018).

Suggested Sources:

Gaudry, Adam. “Métis.” The Canadian Encyclopedia. Historica Canada. Article published January 07, 2009; Last Edited November 28, 2023. https://www.thecanadianencyclopedia.ca/en/article/metis.
Canadian Geographic. “Frequently Asked Questions.” Indigenous Peoples Atlas of Canada. Canadian Geographic. Article published June 5, 2018. https://indigenouspeoplesatlasofcanada.ca/article/frequently-asked-questions-metis/
Miner, Dylan. “Rivers of Resistance: A History of the Métis Nation of Ontario.” Canadian Geographic. Canadian Geographic. Article published September 19, 2022; Last Edited December 11, 2024. https://canadiangeographic.ca/articles/rivers-of-resistance-a-history-of-the-metis-nation-of-ontario/
“André Nault.” 2025. TThe Canadian Encyclopedia. Article published January 22, 2008; Last Edited January 7, 2020. https://www.thecanadianencyclopedia.ca/en/article/andre-nault.

01/1/25

Au chant de l’alouette

On m’envoie au champ c’est pour y cueillir
On m’envoie au champ c’est pour y cueillir
Je n’ai point cueilli, j’ai cherché des nids