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Sunday, December 28, 2008

The Origin of the Name McKnight

North ArgyllMcKnight is one of many variations on the name MacNaughton.  MacNaughton is the Anglicized version of mac Nechtan, which means son (or descendant of) Nechtan.  So who was Nechtan?  Why, Nechtan Morbet, known as Nechtan the Great, ancient King of the Picts, or so it is often said.  But there were three Pictish kings named Nechtan, not to mention two Dál Riata kings with sons and grandsons named Nechtan.  And then there was Nechtan of Moray, a noble who was loyal to his king, Malcolm IV, and rewarded with an estate.  In other words, it's not at all clear who Nechtan was.  In a sense, he was all of them.

The Dál Riata were the people who lived on the Scottish west coast, in what is now called Argyll.  Their roots were in Ireland, part of a larger collection of Celtic people called the Ulaid, and after whom Ulster is named.  By the fifth century AD the Dál Riata had become unified into a kingdom that included what is now north Antrim, Argyll, and many of the islands between in the Irish Sea.  The people, called Scots by the Romans, identified themselves as members of various kin groups, or cenéla, which were a broader version of the smaller clans yet to come.  Each cenél was said to descend from a particular king - whether this was actually true or not, or even whether the king actually existed, was beside the point.  The point was not to delineate a factual genealogy, but instead to invoke a heroic genealogy.  This was a way to honor one's ancestors (whoever they may have been) and to bring their spirit into one's present life.  One aspired to emulate the ancestor's character and deeds, as understood in the present, at whatever scale one was capable of.

The Cenél Loairn were the great kindred of northern Argyll.  They claimed descent from the mythical second king of Dál Riata, Loarn mac Eirc.  This cenél was further divided into cenéla descending from Loarn's sons and grandsons.  The ancestors of those who came to call themselves mac Nachten were of one of these cenéla, the Cenél Báetáin, a branch of the Cenél Muiredaig.

The Picts were a Celtic people who preceded the arrival of the Dál Riata by a millenium or so.  The northern Picts of Scotland were established around the Great Glen of what is now Inverness, around the Moray Firth, and further north.  The southern Picts lived south and east in what is now Aberdeen, Perth, and Fife.  The northern Picts and the Cenél Loairn shared a lot of territory, sometimes peaceably and sometimes not.

It is said that Nechtan is a Pictish name, yet the name appears among the Cenél Loairn and Cenél Comgaill nobility around the end of the sixth century.  This could indicate a diplomatic bowing to the Picts, a genuine trend of intermarriage, or simply the use of a similar and apparently popular name.  But by the beginning of the seventh century, there likely was intermarriage among the nobility.  It would not be long before the more important families of both the Dál Riata and the Picts could claim a mixed heritage.  In time, there was sufficient cultural intermixing and intermarriage to diminish the ethnic difference between Pict and Dál Riata Scot, though the political differences remained.  After the Viking invasions in the ninth century, these Picto-Scots began to consider themselves Gaelic, which was their shared language, and the vast shared territory came to be called Moray.

But before then, toward the end of the seventh century, the Cenél Loairn for the first time began to dominate the kingship of Dál Riata over the Cenél nGabráin to the south.  This might have been a benefit of the cultural alliance with the northern Picts, and may have paved the way for Pictish dominance over all of Dál Riata by Óengus I in the middle of the eighth century.

The mac Nachten line apparently descends from a son of one of these Cenél Loairn kings, Domnall Dunn mac Ferchair Fota mac Feredaig (bearing in mind how uncertain these medieval genealogies are).  Descended from Domnall are a remarkable string of Nechtans - father, son, and grandson.  To tell them apart, one is called the Elder (Nechtan Mor), another the Younger (Nechtan Og) and the one between is called Nechtan Nisin, Nechtan of the Wounds.

This Nechtan Mor is definitely not the great king of the Picts, Nechtan Morbet, who lived three centuries earlier, nor Nechtan II of the Picts.  His birth was probably in the early or mid eighth century, which means that his father lived in the time of the Pictish king Nechtan mac Der-Ilei.  Perhaps Nechtan the Elder was named by his father in honor of some connection with the king, and this honor was passed down three generations.  If so, it would probably have been a political connection rather than familial.  Still, at this early point, there would be no Clan MacNaughton as we think of it, the source of a surname.  Yet I'm sure there came to be a kin group who identified themselves as the sons of these Nechtans, and perhaps, in the heroic sense, of King Nechtan himself.

In about 1160, Malcolm IV, King of Scotland, moved several families from Moray to Perth as part of an effort to tamp down rebellion in Perthshire.  Among these families was a Nechtan of Moray, who was granted land in Strathtay, apparently as thane of Loch Tay.  It is almost certainly this Nechtan who is the eponym of the subsequent Clan mac Nechtan, honored as he was with land and title.  Over time, the MacNaughtons acquired lands to the southwest, and established a stronghold in Argyll, between Lochs Awe and Fyne.

Nechtan the Elder lived three and a half centuries before the MacNaughtons of Strathtay, some ten generations back.  It's possible that Nechtan of Moray knew about his Nechtan ancestors, but I'd bet that it was later generations of MacNaughtons who celebrated their name with a heroic genealogy stretching back to antiquity, containing a half dozen Nechtans and hinting at Pictish nobility.

BC

Related websites:
Clans and Families of Ireland and Scotland
Electric Scotland
Clan Macnachtan Association
The Records of Argyll (PDF document)
Celtic Scotland
Moll's 1745 Map of Argyle

Monday, December 08, 2008

The Origin of the Name Sheppeck

Uplyme, Devon I can't say that I know the origin of this unusual name, but it would be fun and perhaps instructive to try to make an educated guess.  All of my Sheppeck ancestors came from Dorset, England, and particularly the area around Bridport, so that is a place to start.

The name has many variations, mostly spelling differences involving the vowels, and the "ck" at the end is sometimes a "ch."  The oddest variation I've found is Shakeup, which was probably a mis-hearing of the name by an official.  But the variation that I think points to an origin is Shapwick, which in England would be pronounced something like Shappick.

Shapwick is a Saxon placename meaning sheep farm.  Sheep are certainly plentiful in all of Saxony, which is the southern and western part of England, so this is potentially a common placename.  I have only found two villages ever called Shapwick, however; the more well-known one in north-central Somerset, and another in eastern Dorset.  A family from Shapwick could have called itself "de Shapwick," and this could have devolved to Sheppeck.

Some evidence would come in handy, and indeed there are historical references to de Shapwicks from both of these villages.  But the name seems not to have stuck as a surname.  There is little evidence of any clan of Shapwicks or Sheppecks around either of these villages, or anywhere else in England with one exception.  There are plenty of Shapwicks, Sheppecks, etc. in western Dorset going back to the mid 1600's, in Allington, Bridport, Beaminster, and the surrounding towns.

Could this group have moved here from one of the Shapwick villages?  It's possible, but I don't think likely.  There are no direct routes connecting either Shapwick with this part of Dorset.  Could a nearby manor or estate have been called Shapwick?  I began digging deeper into old placenames, and sure enough, I found a Shapwick estate quite nearby, just over the line in Devon.

Long ago English counties were divided into administrative units called hundreds, and each hundred was divided into ten tithings.  Shapwick Devon was once a tithing of Axminster hundred, and a part of the manor of Axminster.  Now Shapwick is just a part of the parish of Uplyme.  It lies west and a bit south of Uplyme village, about 4 miles south of Axminster town and a couple of miles northwest of Lyme Regis, in Dorset.  The estate ranged from Shapwick Hill southward to the Lyme Regis - Exeter highway.  In his history of Devon, Hoskins says that Shapwick is mentioned as early as 1167.

Finding Shapwick on old maps is fun enough, but there's even a book!  It turns out that a Cistercian monastery in Axminster called Newenham Abbey ended up owning Shapwick.  The details are laid out in a book called The History of Newenham Abbey, written in 1843 by James Davidson, and this book is available and viewable online thanks to Google's book-digitizing project.

In 1245 the manor of Axminster was given to Beaulieu Abbey in Hampshire for the purpose of establishing a new abbey.  It was built about a mile southwest of Axminster town, above the Axe River, and named Newham.  Some of Shapwick was part of this gift, and within a few years the Abbey had acquired most of the remaining portions of Shapwick.

The last part, donated in 1333, was a part once held by a family named "de Shapwick."  It wasn't clear even then who this family was, so the Abbey asked for and received a brief pedigree, as follows:

The last Shapwick to hold the land was John, in 1317.  His son, also John, became chaplain and prior of St John's Hospital in Bridport, Dorset, in 1357.  So there's the Bridport connection, and perhaps the ancestor of all us Sheppecks.

BC

Related websites:
Devon County History Page
The History of Newenham Abbey

Sunday, November 30, 2008

Lost in Upstate New York

This is an article I wrote for Je Me Souviens, the semi-annual publication of the American French Genealogical Society.  It appeared in the Autumn of 2007 (Vol 30 No 2).  It's an account of how I searched for and located the records of my French-Canadian branch.  It's a bit technical (and long-winded), but if you research genealogical records, you may find it informative.

-  -  -

I'm not a very dedicated genealogist.  I reluctantly got started only because I couldn't match my mother's memory.  After years of asking her the same questions about our family history over and over, I finally figured out that a computer's memory is pretty good, if the software cooperates.  So I bought a genealogy program and filled it with everything my mother knew about our family.  Then I added everything my eldest aunt could remember.  Then everything my cousin had from a great-grandmother's Bible.  There was a distant cousin in New York who had my family tucked away in a corner of her own genealogy.  An unknown gentleman had sent my uncle a big handwritten record of his cemetery tramping in lower Scotland.  There was a lot of information out there, it turned out, and I was busy just recording it, let alone checking anything.

The funny part is that in any genealogy there are these gaps just begging to be filled.  I tried to ignore them, I'm still trying, but I really can't resist.  So I find myself going, again, to spend a couple of hours at the American French Genealogical Society.

When I first walked in to the Society's library, and they kindly assigned me a volunteer, I explained to him that my ancestors had come from upstate New York.  The poor man rolled his eyes – oh those records are terrible, what little there is, he explained, you'll be really lucky to make the connection to Quebec.  God bless him, he tried, and failed of course, but within minutes of opening the first index we looked at, I was staring at the first piece of genealogical information I had ever gathered by myself: a listing of the marriage of my great-great grandparents, Joseph Laramie and Delphine Grenier, at Immaculate Conception in Keeseville, NY.  So I had filled in one gap, and I was hooked.

At that very moment, I had also hit my first brick wall: the witnesses to the marriage were two Irish guys.  There were no parents listed.  So my volunteer showed me how to cross-reference the witnesses to other marriages and baptisms, teasing possible relationships out of the information.  He tried to explain dit names, and demonstrated the world of mis-spellings and mis-hearings, bad transcriptions and Latinizations and Anglicizations.  And that is how I became lost in upstate New York.

There's more, click here . . .

Monday, February 19, 2007

The Laramies of Laprairie

Louis Bertrand Aupry dit LaRamée was a soldier, and he arrived in Québec sometime in the early 1690's.  He had been born in St Pierre, in Bordeaux, France, in about 1674, the son of Jean Aupry and Françoise Coiffard.  In 1694 he married Anne Dumas dite Rencontre, the daughter of another soldier who had arrived a generation earlier in the famous Carignan Regiment, and who had married one of the Filles-du-Roi, women sent to New France specifically to marry the soldiers and colonists.

Louis and his wife married and lived in La-Prairie-de-la-Madeleine, across the St Lawrence River from Montréal.  LaPrairie was a village that had sprung up around the Jesuit Mission that was ministering to the native Americans, specifically the Mohawk.  A successful colony of Catholic Mohawks had been established on the riverbank to the west, and it survives to this day as the Kahnawake Tribe Reservation.  Louis may have been part of a military detachment stationed at LaPrairie after it had been attacked, twice, by the English from New York in 1691.  He and his family would have lived within the wooden palisades of the village.

Louis' son, François Antoine, also married and lived in LaPrairie.  Sometime between 1755 and 1770, François and his family moved east to Chambly.  Perhaps it was after the death of his mother, Anne Dumas, in 1761.  These were the years of the French and Indian War, and of the loss of New France to the English.  François returned to LaPrairie County in the late 1780's, apparently with his son Denis and his family.

Denis, with his wife Marie-Elisabeth Lefort dite Laforest, established himself in St Philippe, where he lived until his death in 1806.  It was three of his sons who decided to emigrate to the United States.  Two of them, François-Xavier and Ambroise, decided to seek their fortune in the Missouri Territory in the United States in about 1805, where they took another dit nom, Constant.  They moved to the Florissant Valley, just north of St Louis.

Fifty years earlier, the French had controlled the entire Mississippi basin, from New Orleans up to the Great Plains, from the Ohio Valley through all of the Great Lakes.  It was called Louisiana, after King Louis XIV.  This was the backbone of the fur trade.  There was not enough French population to establish large settlements, but the French controlled navigation on the rivers, thanks in part to a network of alliances with Native Americans.  In 1763, the Treaty of Paris gave all French territory east of the Mississippi to England, and the remaining territory to Spain.  French settlers on the east side of the Mississippi moved across the river, and the Spanish established civil governments in settlements like St Louis, which became the capital of Upper Louisiana.  Fleurissant, the Valley of the Flowers, became San Fernando.

Napoleon secretly gained this territory back from Spain in 1800, with plans to recreate an empire in North America.  War with England was imminent, however, and when American diplomats approached him in 1803 to purchase New Orleans, he sold them instead the entire Louisiana Purchase.  Upper Louisiana became the Missouri Territory, and eventually St Ferdinand became Florissant.  To this day there are a large number of Laramies in and around St Louis.

The third son to emigrate, Joseph, was not seeking his fortune.  He may have been trying to save his neck.  These particular events would not unfold for three decades, though.  Until then, Joseph lived in St Philippe with his other siblings, having married Marie-Françoise Perrault in 1804.  He had twelve children, and by 1834 had moved to St Edouard, in neighboring Napierville County, to the south.

The early 1800's was a difficult time for farmers in Québec, especially French farmers.  Land continued to be controlled by a system best described as feudal, and though the government in Québec was technically democratic, it was actually controlled by a small elite.  Demand for political reform combined with a need for land reform, and by the 1830's agitation was growing for change.  Both the Roman Catholic Church and the British authorities were keen to squelch this agitation, and in 1837 a group of politicians decided that rebellion was the only course.  A number of public protests were held, farmers and laborers were recruited, and armed rebellion ensued.

Hundreds of Quebeckers, both English and French, pledged their support, and hundreds more were sympathizers.  The Richelieu Valley, which included Napierville, was one particular hotbed of rebellion.  Far fewer actually joined the insurgent militias, and fewer still actually fought, but British suppression was quick and brutal.  Many families thought it a good time to leave for Vermont or New York.  There is no written record of Aupry LaRamées being involved in the rebellion, but one of Joseph's sons-in-law, Antoine Achim dit St Andre, had pledged support.  In 1838, Joseph and his family relocated to Champlain, New York.

It was not complete exile.  The border with Canada was porous, and Joseph's children would go back to St Edouard to baptize their children.  But within a decade, the families had settled in the Au Sable Valley, in Ausable Forks and Black Brook and Clintonville and Keeseville, along with hundreds of other French-Canadian immigrants looking for work.  The iron industry in the Au Sable Valley was booming.  Work was available in the iron mines, in the cast-iron mills and foundries, and in the nail factories.  The barges in Lake Champlain needed crews.  There was always farm and lumberjack work.  And here Aupry dit LaRamée would become Aupry or Obry or Laramee or Laramie. 

One of Joseph's grandsons, also named Joseph, worked in an iron mine.  He lived in Ausable Forks, where he married Olive Delphine Grenier in 1856.  They had both been born in Québec, and had come to New York as children.  Now, five years after their marriage, with children of their own, they would once again return to Québec, this time to sit out the American Civil War.  Joseph was joined by his brother François-Xavier in Montréal.  It was during this hiatus that my great-grandmother, Edwidge Mary, was born.

Joseph returned to the Au Sable Valley after the war, and stayed for almost two more decades.  On the day Edwidge married in 1882, her parents packed up their remaining children and headed for Michigan.  Other Laramies headed for Michigan at about the same time, including Joseph's uncles François-Xavier and Theophile.  Better work was available in the timber industry, way up in the Upper Peninsula of Michigan, in Marquette County, which was easy to reach through Ontario.

Meanwhile, the iron industry was petering out in the Au Sable Valley.  Edwidge and her two older siblings, Euclid and Mysie, moved their families across Lake Champlain to Burlington, Vermont in about 1888.  Edwidge and her husband, Frank Bombard, continued on to Barre, where my grandmother Mildred Marguerite was born in 1901.

BC

Related websites:
The Carignan Regiment and Filles du Roi
The English Colonial Raid on LaPrairie
The French and Indian War (Seven Years War)
The Louisiana Purchase
The 1837 Rebellion

Tuesday, January 23, 2007

Alvena McGraw

Josephine, Marg, and Vena McGraw, abt. 1913 All of us grandchildren knew Alvena as Nana, which I think was a corruption of her nickname, Vena.  I remember her as a jolly old lady (she was 60 years older than I) who loved family gatherings.  She was famously gullible, and easy to confuse.  She sometimes had funny ideas about what was happening around her.  I have always been intrigued with her face, a big Irish/English mug with unusually squinty eyes and a small, perfectly horizontal smile atop an imposing chin.  The eyes she got from her dad, James McGraw, and the mouth/chin combination from her mother, Selina Sheppeck.  Some of us have inherited her plump Irish nose with chagrin.

I have also been intrigued with stories about Nana's possible emotional or intellectual deficiencies.  I had no experience of this except for the increasing level of dementia that accompanied her aging (she lived to be not-quite ninety).  So I have had to rely on the descriptions and explanations of other relatives.

One frequently-told story is that Nana came from an isolated, rural setting to live in big, cosmopolitan Boston, and the change was too much of a shock.  The only problem is that Nana grew up in Ithaca NY, a small city to be sure, but a county seat with a significant population.  In addition, plenty of people successfully made the transition from country to city, so if Nana couldn't, why not?  Well, she was a little simple, or slow.  You mean, like mentally retarded?  Oh no, nothing like that, she just seemed not to have been exposed to much in her early life.  I'm sure, though, that Nana had the basic schooling that most of her contemporaries had.  And a person can have plenty of smarts not related to traditional school achievement.  My dad, Nana's son, was dyslexic, but that didn't prevent his educational and professional success.  So the question remains - what was up with Nana?  Well, she was a little unstable emotionally.  How so?  She could get confused and then hysterical, and not be able to function.

It was Nana's inability to function as a mother that seemed to be the main symptom of her ailment.  Her unhappiness, as many put it, seemed to begin with the move to Boston.  As she gave birth to more children (she had six altogether) she seemed less able to care for them, or keep a proper home.  My dad, who was her youngest, felt that he had really been raised by his father's sisters (especially his Aunt Mazie).  By the time my dad was six, his older sister Josephine had married and moved her family in, effectively taking over Nana's duties.

Hysteria was the name given to a disability that seemed to afflict mostly women.  Sigmund Freud's career was based on trying to solve the hysteria puzzle, and hysteria was continuing to be diagnosed as recently as the nineteen-thirties.  The cause was unknown, which stopped no one from guessing, and the treatments were often bizarre, humiliating, and sordid by today's standards.  The existence of hysteria helped reinforce the notion that women were weak, fragile, unstable, and unreliable.

Fortunately, hysteria is no longer a valid medical diagnosis.  Though just about every kind of mental illness has been labeled hysteria when manifest in a woman, the most common problem seems to have been an anxiety disorder.  Agoraphobia is a good example, but Generalized Anxiety Disorder may be the more common illness, and may be what afflicted Nana.

Nana's father, James McGrath, was born in a log cabin in Avon, New York, the son of William McGrath and Catherine Kelly.  He was their second child.  Catherine died young, in childbirth, when James was nine, and William moved the family to a house in Avon town.  James met and married Selina Sheppeck when he was about 23, and he and his family continued living with William.  Alvena was their second child, born in 1894.  When Vena was about four, James got a new job in Ithaca and moved the whole family, including his father.  Selina had her sixth child in 1905, the same year that William died.  Vena was eleven.

When Vena was about eighteen, her parents separated, and her father moved away to Rochester, some eighty miles distant.  I imagine he continued supporting the family, though I can't imagine he saw them often.  James and Selina never divorced, but never reconciled.  It was 1918 when Vena met and married James Calhoun - she was twenty-four.  She and James stayed with the family in Ithaca.  Two years later Vena gave birth to Josephine, her first child.  And six months later Vena's mother, Selina, died unexpectedly, of a stroke.

Generalized Anxiety Disorder is thought to run in families.  It is often triggered by a stressful event in young adulthood, and from there it is chronic, and can get worse.  It creates a state of excessive worry, not about anything in particular, but every little thing in general.  If the anxiety is severe or prolonged enough it can lead to depression - an inability to function at all.  It is similar to ordinary worry (my dad was well-known as a worrywart), but is more like a continuous, subdued panic attack.  It is very tricky to diagnose correctly, even by professionals.

After Selina's death, Vena and James moved to Massachusetts, and lived and worked on a chicken farm in Reading, a dozen miles north of Boston.  I've not heard many stories from this period in their lives, but I have heard that they were very happy.  James and Vena lived in Reading until after the birth of their third child, Mary, in 1925.  They moved to South Boston, where the rest of James' family lived.  And this is when, at age 31, the "unhappiness" for Vena began, and grew worse.

But I will always remember the happy Nana, forty years later, who loved the kids, and laughed when she was teased, who lived in the mysterious triple-decker with the smell of varnish, and who was just a little nutty, in a most delightful way.

BC

Monday, December 11, 2006

The McKnights of Galloway

The ancient kingdom of Galloway sits in the wild and isolated southwest corner of Scotland.  It is now split into two counties, Wigtownshire in the west, pointing toward Ireland, and Kirkcudbrightshire (or the Stewartry of Kirkcudbright) in the east, bordering Dumfriesshire, and facing south to the Solway Firth.

McKnights have lived in Galloway for centuries, ever since an estate was granted to a John MacNacht or MacNauchtan by the King of Scotland in the 13th century.  I have traced my McKnight line back to John McKnight, a blacksmith, born about 1796 in Girthon Parish.  He married Marion McJennet around 1825.  They first lived in Kelton, then Balmaghie, and finally Kirkmabreck.  Their son Robert, born around 1838, married Mary Dobie in 1858 in the city of Dalbeattie, in Urr Parish.  The Dobies came from equally long Galloway lines of Dobies, Griersons, Hunters, and Lindsays.

An industry that was growing quickly in Dalbeattie and elsewhere in Kirkcudbright was the granite industry.  Kirkcudbright granite was salt-resistant, thus useful for building piers.  It was also used extensively in building roads throughout Great Britain - cobblestones, curbstones, and gravel.  Robert worked in the granite industry, and eventually became a foreman of a quarry.  Two of his sons, David and Robert, became granite hewers, or stonecutters.

David was the first to leave Scotland.  He came to America around 1882, through the port of Belfast, Maine, apparently.  He married a woman named Arbella, who had been born in Maine, and by 1890 he was working in Barre, Vermont, as a stonecutter.

His brother Robert, in the meantime, had met Olivia Farrel or Farrell, who was working as a housemaid in Dalbeattie, and had begun having children by her.  Olivia was six years older than Robert, and had been born in Borgue Parish.  Her father, John, was from Belfast, Ireland, and her mother, Jane Moore, was from Monaghan County in Ireland.  Jane and John had married in Belfast, and soon after had skipped over the Irish Channel to Kirkcudbright Town.  John worked as a shepherd and a gardener, and died of pneumonia at the age of 44.

It appears that Robert emigrated alone to America in 1887 to meet up with his brother David.  Then he went back to Kirkcudbright, married Olivia, packed up his two children and his parents, and off they all went to Barre, Vermont.  They had five more children in Barre, including Howard McKnight, my grandfather.

Robert worked as a stonecutter until his death in 1919 at age 51.  He is said to have died from an accident in the stone-shed where he worked.  Olivia lived until the ripe age of 94.

BC

Related websites:
MacNauchts in Galloway
Dalbeattie Town History
Vermont Granite Quarries
Barre City Directory 1905

Saturday, November 25, 2006

The Sheppecks and the McGraws

The Sheppecks can be traced back in Dorset, England, to the 17th century.  William Sheppeck's marriage to Sophia Rawles was recorded in 1803 in Bothenhampton, and his children appeared in the 1841 English census in Bridport.  His grandson Jonas was born in Bridport in 1837.

Bridport is north a ways from the coast, but the city was dominated by the seafaring industries of the time.  People became sailors and captains, rope-makers and sail-makers.  The seafaring was not just local - the route from southwest England to Newfoundland and other American points was well established, and frequently used for fishing and trade.

So it was not unusual for the Sheppecks to have connections to Newfoundland.  Sheppecks had married in Newfoundland, and some had come back and settled in Dorset.  I do not know if Jonas was passenger or crew when he went to Newfoundland and married.  He married Mary Parody or Parady in about 1860, and lived in the Fortune Bay area long enough to see his first son born.  The name Parady (possibly a variation on the French Paradis) was common in the fishing villages on the east side of the bay.  By 1864 Jonas and his family had returned to England, but not Dorset.  Jonas settled in St Helier, on the Isle of Jersey, one of the Channel Islands.  At some point he became a ship's captain, or master mariner.

Disaster struck the family when, in 1891, Mary died of an illness, and Jonas was lost at sea the following February.  By the 1891 census, Jonas' daughter Selina still lived at home with her younger siblings Elvena and Reginald.  Her older sister Mary Ann and her husband had gone to America two years earlier, and had found work in upstate New York, so in October of 1891 Selina set sail for New York.  She moved to Avon NY, outside of Rochester, and worked as a housemaid with her sister in the home of Herbert Wadsworth.  (Six months later, Elvena and Reginald emigrated to Boston.)

The Wadsworths were a venerable and important family in the Genesee Valley, and they owned extensive estates.  They regularly hired immigrants, mostly Irish, to work on the land and in their homes.  That is how William McGrath (pronounced McGraw and later spelled that way), working for Herbert Wadsworth, came to meet Catherine Kelly in the early 1860's.  Both of them had been born in Nenagh, in upper Tipperary County, Ireland, but they met in upstate New York.  Even their children worked for Herbert Wadsworth.  Their only son, James, worked as a houseboy, and he married Selina Sheppeck very shortly after she arrived at the Wadsworth house.

In about 1897, James got a new job in Ithaca (thanks to his brother-in-law Alfred Smith, the husband of Mary Ann Sheppeck) and moved there with his wife and three children, including his oldest daughter, my grandmother Alvena McGraw.  The McGraws became a large clan in Ithaca.  When James Calhoun, in Boston, enlisted in the Army for WWI, he was sent to Cornell University for training.  He met Alvena at a USO dance, and brought her to Boston in 1918 to marry.  They settled back in Ithaca, where daughter Josephine was born, and then moved to Boston permanently.

BC

Related websites:
Dorset OPC - Bridport
Newfoundland Genealogy
Jersey Genealogy
Livingston County NY Genealogy

Sunday, October 22, 2006

Mary Starr

Mary J Starr was the wife of James Ryan, and the grandmother of James Leo Calhoun (the first).  She was most likely born in Pennsylvania, in about 1827, and seems to have died between 1890 and 1900.  She married James Ryan in Pennsylvania around 1844, and by 1850 she and James were living in Providence PA, which was soon to become part of Scranton.  By 1870, Mary and her children were living in Boston.  She was a widow, James having died just after the Civil War.  In 1890, Mary apparently moved back to Pennsylvania.

There are a couple of interesting family myths about Mary and James.  James is said to have been not Irish, but Spanish, and to have changed his name to Ryan to be able to get work.  Mary is said to have been German (Pennsylvania Dutch) and/or Quaker.

Any record I have found of James indicates that he was born in Ireland, but of course he may have been providing false information.  Certain kinds of labor were certainly made available to Irish immigrants, though usually it was undesirable work.  Still, it is not far-fetched to think that James could have changed his name, and there would be no way to know.  His supposed name, D'Orion (or something like that), seems more Italian than Spanish, and there were Italian immigrants in Pennsylvania at the time.  I have more to say on this below.

It is unlikely, though possible, that Mary was both Quaker and German.  Her name is no clue; there were both English Quaker and German Starrs.  One hint is contained in her daughter's death certificate.  The name is printed as Stair, which could be a misspelling, but is probably how it was pronounced.  That would mean that she was German:  the German Starrs pronounced it Stair, and sometimes spelled it that way, and also Stehr and Stohr.  The original German would have been Stoehr or Stöhr.

The Pennsylvania Dutch were German Protestants from the Rhine region of Germany, bordering France, an area called the Palatinate.  In the 17th century and beyond they were persecuted by Catholics, overwhelmed by French invaders, and decimated by famine.  Families fled to Switzerland and elsewhere in Europe.  In 1709 the English Queen Anne offered refuge for German Protestants, not knowing that thousands would come to England.  The English placed many of the families in the American colonies, and Pennsylvania, with its religious freedom, was particularly welcoming.  For decades Germans poured into Pennsylvania, and settled in the farmland in the south of the colony.  Among these immigrants were Stöhrs who had moved from the Rhineland to Alsace, and then to the New World.

When Mary and James settled near Scranton before 1850, it was a small town just beginning to grow.  It had been called Slocum Hollow, and was home to a single iron manufactory and a handful of buildings.  In 1840, the Scranton brothers from New Jersey decided to take a gamble, and they bought the town, with its iron deposits.  They completely rebuilt the iron mill, and began using coal instead of charcoal to smelt the iron.  It became a hugely successful venture, and the word went out that workers were needed.  It's quite possible that agents were sent to the port of Philadelphia to round up willing Irish immigrants and bring them to Scranton.  James worked in such an iron mill; he was a puddler, which is someone who scoops the impurities off the surface of molten iron.

So how did a German farm girl meet an Irish immigrant and wind up in the middle of nowhere?  As the Pennsylvania Dutch population grew, it also spread.  Some of the "Dutch" moved north until they hit the Susquehanna River.  By the early 1800's, Stairs were living in towns just downstream of Wilkes-Barre.  One village was named Stairville, in fact.  At the same time, Irish immigrants had been slowly moving northwest of Philadelphia and beyond, and some Irish families had also settled near Wilkes-Barre.  The success of the Scrantons would have been big news in the nearby city of Wilkes-Barre, and labor would have been sought initially from the local populace.  A newly-married couple might have sensed their opportunity.

The couple may have needed some breathing room, too, for theirs was a mixed marriage:  Irish Catholic and German Protestant.  Unless, and this brings me to an interesting theory of my own, James Ryan did in fact change his name, not from the Spanish but from the German.  There were plenty of German names that began with the name of the river in the old homeland, the Rhine.  Some of the names had already been reduced to just Rhine or even Rine.  How big of a stretch is it from Rine to Ryan?

James apparently volunteered for service in the Civil War.  I have not found his records, but Mary is recorded as the widow of a veteran.  Family lore says that James died in Boston after the war, but he may have died in Pennsylvania, and Mary may have moved the family to Boston after that, perhaps to be near one of her married children.  It was her daughter Mary Cecilia who married Joseph Calhoun in 1875.

BC

Related websites:
History of the Palatinate
Pennsylvania Dutch history
Stoehr history
Scranton history

Saturday, October 21, 2006

My French-Canadian Moment

When I moved to Woonsocket, I already knew about its history as a mill city dominated by French-Canadians.  In Rhode Island, Woonsocket is famously French.  Just don't come here, as someone I know once did, expecting French cuisine.  You'll get meat pies and pea soup (both quite good, by the way).

I knew that my mom was half-French, whatever that meant.  I would ask her about it, and all she knew was that her family came from upstate New York, where it had been for a long time, apparently.  Were they from-France French?  She didn't know.  Her mother could speak French, her grandmother spoke nothing but French, and pea soup was a part of her childhood, but she didn't know where they had come from.  Canada was never mentioned.

In Woonsocket, my wife and I became friendly with the older couple across the street, Marcel and Terry.  Marcel, born in Quebec, was a musician.  We would occasionally catch him playing at local events.  His big hit was the song "Charlie Brown," which he would sing in French.  It was pretty funny, especially the "Why is everybody always picking on me?" part.  Marcel was close with some other musicians we knew, a fact we learned only after Marcel had fallen ill, and was confined to his home.  My wife called up our other friends, and arranged to have the gang of us visit Marcel at home one afternoon.  It was great fun, and it would be the last time we saw him alive.

Woonsocket is home to the largest American-French genealogical library in the country.  It happens to be within walking distance of my house.  In time, I formed a habit of walking over, notebook in hand, to discover the history of my family.  One odd thing for me about living in Woonsocket was that many women in town seemed to resemble my mom for some reason.  Not until I started researching my family's genealogy did it begin to dawn on me that my mom's family was not just French, but French-Canadian.  I was a bit nervous asking her about it, but she really had not ever heard Canada or Quebec mentioned overtly.  She supposed it could be true.  There was a story that her grandmother had been born in Montreal, for instance.

The term "French-Canadian" is confusing.  In the US it is used to mean those Quebec-Americans whose ancestry is French-Quebec, or Quebecois.*  But Canada, like the US, is a melting pot, so "Quebec" isn't really an ethnicity.  To get the ethnic sense of a person, you refer to him as French-Canadian or English-Canadian (or Pakistani-Canadian).  In the case of French-Canadians this is misleading, since the actual connection to France is about three or four centuries ago.  As with African-Americans whose families have been in America for three centuries, the cultural connection with the "ancestral homeland" is pretty abstract.

I do think that "Quebecois" can be used as an ethnic term.  A relatively small number of French came to Quebec during a relatively short period of time, then lived together in relative isolation, intermarried, and created a unique culture over three centuries.  The people are no longer strictly French, any more than meat pie is French cuisine.  And though their language is obviously derived from French, even the French can't understand it.  So why did my mom know she was French, but not Quebecois?

We went to Marcel's wake at the funeral home down the street.  His mother and many of his siblings were there, some having journeyed from Quebec.  The room was lit an eerie pink, and packed with older people who all seemed to be speaking French.  Some of the people we recognized from the neighborhood.  It was lively, like a giant family gathering.  We introduced ourselves to Marcel's mother, who spoke to us in French until my wife explained that she only knew "un peu," which made everyone listening laugh.  Then a priest called for attention, and conducted a brief service.  This was followed by a statement, a reminiscence, read by one of Marcel's friends.  All of this was in French.  We were immersed in a part of Woonsocket that we normally only glimpsed.

My mother grew up in Barre, Vermont, as did her parents.  Her grandparents, both sets, had come to Barre in about 1890 to work in the granite industry, an industry so grand at the time that stoneworkers were regularly recruited from all over Europe.  Though a small city in the middle of Vermont, Barre hosted several ethnic communities.  These communities arranged themselves socially based on the status of their work in the granite industry.  Italians were the prized stonecarvers, they were at the top of the ethnic ladder.  The Scots were trained stonecutters, right below the Italians in status.  At the bottom were the unskilled laborers, more often than not French-Canadian.  In fact, French-Canadians were recruited as strike-breakers whenever there were labor disputes.  This did not help their status.

My mother's mother came from a line of French-Canadians who had left Quebec generations earlier, before 1840.  They had worked in New York's Ausable Valley, had fought in the Civil War, and generally regarded themselves as Americans.  When she married another Barre native, a Presbyterian Scot, in 1923, it was a scandal, but hadn't her family been in America longer than the Scottish family?  Hadn't her family been in America long enough to be called American rather than Canadian?

A couple of weeks after Marcel died, his friends and family held a musical tribute for him.  The tribute took place at a performance hall run by one of the musicians we knew.  The hall was packed, and there were several different groups of musicians who played fiddle tunes, French songs, and Country-Western songs.  The MC kept everyone entertained in French, sometimes translating into English (but not the jokes).  What most impressed me was when the entire audience sang along with the French songs.  The songs reminded me of songs my mother had learned from her mother.  I don't know if they were French songs, she never sang them in French, but the melodies had a similar lilt to what I was hearing that night.  It was dawning on me that I, too, was French-Canadian.

BC

* I am using the word "American" here to mean someone from The United States, though technically anyone from South, Central, or North America, including Canada, is an American.