GIROUX, Noel

Michel married PREVOST, Marie Therese on 18 Aug 1683 in Beauport, Quebec (Urban Agglomeration), Quebec, Canada. Marie (daughter of PREVOST, Martin and OLIVIER-SYLVESTRE, Marie- (Huron/Algonquin) Manitouabéouich) was born on 3 Jun 1665 in Beauport, Quebec (Urban Agglomeration), Quebec, Canada; died on 20 May 1743 in Beauport, Quebec (Urban Agglomeration), Quebec, Canada. [Group Sheet] [Family Chart]

Other Events and Attributes:

• Occupation: Linen weaver
• Arrival: 1650, Canada; Traveled with his godfather Zacharie Maheu and Zacharie's son Rene
• Occupation: Between 1654 and 1657; Worked with his wife as a servant for Seigneur Robert Giffard and lived in the seigneurial manor or one of it's outbuildings
• Residence: 1681, Beauport, Quebec (Urban Agglomeration), Quebec, Canada; 53 arpents of land under cultivation

Toussaint married GODARD, Marie Arcadie on 29 Sep 1654 in Quebec (Urban Agglomeration), Quebec, Canada. Marie was born about 1639 in Montagne, Gironde, Aquitaine, France; died on 21 Nov 1684 in Beauport, Quebec (Urban Agglomeration), Quebec, Canada. [Group Sheet] [Family Chart]

Other Events and Attributes:

• Differentiator: Fille a Marier Before the King's Daughter
• Fille a Marier: Yes
• Occupation: Between 1654 and 1657; Worked with her husband as a servant for Seigneur Robert Giffard and lived in the seigneurial manor or one of it's outbuildings

Notes:

Married:
Marie signed her name but Toussaint could not

Other Events and Attributes:

• Differentiator: First recorded marriage between a white man and an "Indian " native maiden

Notes:

Martin Prévost and Marie Olivier Sylvestre Manitouabewich's union stands as a significant milestone in Canadian history, representing the first officially recorded marriage between a French colonist and an Indigenous woman in New France.

Born on January 4, 1611, in Montreuil-sous-Bois near Paris, Martin Prévost was the son of Pierre Prévost and Charlotte Vien. Seeking new opportunities, he immigrated to New France in the late 1630s, with his presence first noted in Quebec in 1639. He found employment as a storekeeper for the Company of One Hundred Associates, immersing himself in the bustling fur trade of the new colony.

Marie Olivier Sylvestre Manitouabewich entered the world around 1624 as a member of the Algonquin nation. Her parents, Roch Manitouabewich and Outchibahanoukoueou, made the significant decision to entrust their young daughter to Olivier Le Tardif, a respected interpreter and intermediary between the French and Indigenous peoples. This act was likely a strategic move to strengthen alliances between their people and the French colonists, a common practice in Indigenous cultures of the time.

Under Le Tardif's guardianship, Marie's life underwent a dramatic transformation. She was baptized with the name Marie Olivier Sylvestre and received a French education, first with the Ursuline nuns in Quebec and later with the Hubou family. This upbringing immersed her in French language, customs, and Catholic faith, while likely retaining some connection to her Algonquin heritage.

Martin and Marie's paths crossed in this colonial setting, possibly through Martin's connections in the fur trade or through mutual acquaintances like the Hubou family. While we can't know for certain, it's possible that Martin was drawn to Marie's unique bicultural background, her education, and her ability to navigate both French and Indigenous worlds. For her part, Marie may have seen in Martin a chance for stability and acceptance in the French colonial society she had been raised to join.

Their wedding took place on November 3, 1644, at Notre-Dame de Québec, witnessed by prominent colony members including Olivier Le Tardif and Guillaume Couillard. This high-profile ceremony suggests that their union had support from influential figures in the colony.

While we can't definitively state that theirs was a love match, the fact that they chose to marry despite potential social challenges suggests a strong personal connection. Martin, at 33, was choosing to marry outside his own culture, which would have been a significant decision. For Marie, at about 20 years old, Martin possibly represented a bridge between the two worlds she inhabited.

After their marriage, the couple settled in Beauport, near Quebec City, where they raised a family of at least eight children between 1647 and 1665. Martin continued his work as a farmer and maintained property in Quebec City, while Marie likely managed their household and cared for their children.

Their life together wasn't without challenges. They likely faced prejudices from both French and Indigenous communities, navigating a complex social landscape. However, the longevity of their marriage and their apparent stability in Beauport suggest they found ways to overcome these obstacles

Additionally, their union, while groundbreaking in many ways, also reflects the harsh realities of life in 17th-century New France. This is particularly evident in the tragic fate of many of their children.
Martin and Marie had at least nine children between 1647 and 1665, but the records show a heartbreaking pattern of infant and child mortality:

Marie Magdeleine, their firstborn, lived only about two months.
An unnamed child, born and died in 1648.
Ursule, born in 1649, lived until the age of 11, dying in 1661.
Louis, born around 1651, was one of the few to reach adulthood.
Marie Magdelaine, born in 1655, died at about age 7 in 1662.
Antoine, born in 1657, died at age 5 in 1662.
Jean, born in 1660, survived to adulthood.
Jean Baptiste, born in 1662, also survived to adulthood.
Marie Thérèse, their last child, was born in 1665 and survived to adulthood.

This high rate of infant and child mortality was not unusual for the time. In 17th-century New France, it's estimated that about half of all children died before reaching adulthood. The causes were numerous: harsh living conditions, limited medical knowledge, diseases that are now preventable or treatable, and periods of food scarcity all contributed to this grim reality.

For Martin and Marie, the loss of so many children must have been a source of immense grief. The death of their first two children in infancy, followed by the loss of Ursule at age 11, and then two more children (Marie Magdelaine and Antoine) in the same year (1662) would have been particularly devastating.

Despite these tragedies, Martin and Marie persevered, continuing to build their family and their life together. The survival of their later children - Louis, Jean, Jean Baptiste, and Marie Thérèse - to adulthood would have been a source of joy and hope.

Sadly, their union was cut short when Marie passed away on September 10, 1665, at approximately 40 years of age. Martin remarried later that year to Marie d'Abancourt, perhaps out of necessity to care for his younger children. He lived to the age of 80, passing away on January 27, 1691, in Beauport.

The story of Martin and Marie represents more than just a historical first. It embodies the complex cultural interactions of early New France, highlighting both the possibilities for cross-cultural understanding and the challenges faced by those who crossed societal boundaries. Their legacy lives on through their numerous descendants, many of whom still bear the Prévost or Provost name across North America.

Martin + OLIVIER-SYLVESTRE, Marie- (Huron/Algonquin) Manitouabéouich. Marie- (daughter of MANITOUABEWICH, Roch and OUTCHIBAHANOUKOUEOU, Ouéou) was born about 1626; died on 10 Sep 1665 in Quebec (Urban Agglomeration), Quebec, Canada. [Group Sheet] [Family Chart]

Other Events and Attributes:

• Differentiator: First recorded marriage between a white man and an "Indian " native maiden

Notes:

Martin Prévost and Marie Olivier Sylvestre Manitouabewich's union stands as a significant milestone in Canadian history, representing the first officially recorded marriage between a French colonist and an Indigenous woman in New France.

Born on January 4, 1611, in Montreuil-sous-Bois near Paris, Martin Prévost was the son of Pierre Prévost and Charlotte Vien. Seeking new opportunities, he immigrated to New France in the late 1630s, with his presence first noted in Quebec in 1639. He found employment as a storekeeper for the Company of One Hundred Associates, immersing himself in the bustling fur trade of the new colony.

Marie Olivier Sylvestre Manitouabewich entered the world around 1624 as a member of the Algonquin nation. Her parents, Roch Manitouabewich and Outchibahanoukoueou, made the significant decision to entrust their young daughter to Olivier Le Tardif, a respected interpreter and intermediary between the French and Indigenous peoples. This act was likely a strategic move to strengthen alliances between their people and the French colonists, a common practice in Indigenous cultures of the time.

Under Le Tardif's guardianship, Marie's life underwent a dramatic transformation. She was baptized with the name Marie Olivier Sylvestre and received a French education, first with the Ursuline nuns in Quebec and later with the Hubou family. This upbringing immersed her in French language, customs, and Catholic faith, while likely retaining some connection to her Algonquin heritage.

Martin and Marie's paths crossed in this colonial setting, possibly through Martin's connections in the fur trade or through mutual acquaintances like the Hubou family. While we can't know for certain, it's possible that Martin was drawn to Marie's unique bicultural background, her education, and her ability to navigate both French and Indigenous worlds. For her part, Marie may have seen in Martin a chance for stability and acceptance in the French colonial society she had been raised to join.

Their wedding took place on November 3, 1644, at Notre-Dame de Québec, witnessed by prominent colony members including Olivier Le Tardif and Guillaume Couillard. This high-profile ceremony suggests that their union had support from influential figures in the colony.

While we can't definitively state that theirs was a love match, the fact that they chose to marry despite potential social challenges suggests a strong personal connection. Martin, at 33, was choosing to marry outside his own culture, which would have been a significant decision. For Marie, at about 20 years old, Martin possibly represented a bridge between the two worlds she inhabited.

After their marriage, the couple settled in Beauport, near Quebec City, where they raised a family of at least eight children between 1647 and 1665. Martin continued his work as a farmer and maintained property in Quebec City, while Marie likely managed their household and cared for their children.

Their life together wasn't without challenges. They likely faced prejudices from both French and Indigenous communities, navigating a complex social landscape. However, the longevity of their marriage and their apparent stability in Beauport suggest they found ways to overcome these obstacles.

Additionally, their union, while groundbreaking in many ways, also reflects the harsh realities of life in 17th-century New France. This is particularly evident in the tragic fate of many of their children.
Martin and Marie had at least nine children between 1647 and 1665, but the records show a heartbreaking pattern of infant and child mortality:

Marie Magdeleine, their firstborn, lived only about two months.
An unnamed child, born and died in 1648.
Ursule, born in 1649, lived until the age of 11, dying in 1661.
Louis, born around 1651, was one of the few to reach adulthood.
Marie Magdelaine, born in 1655, died at about age 7 in 1662.
Antoine, born in 1657, died at age 5 in 1662.
Jean, born in 1660, survived to adulthood.
Jean Baptiste, born in 1662, also survived to adulthood.
Marie Thérèse, their last child, was born in 1665 and survived to adulthood.

This high rate of infant and child mortality was not unusual for the time. In 17th-century New France, it's estimated that about half of all children died before reaching adulthood. The causes were numerous: harsh living conditions, limited medical knowledge, diseases that are now preventable or treatable, and periods of food scarcity all contributed to this grim reality.

For Martin and Marie, the loss of so many children must have been a source of immense grief. The death of their first two children in infancy, followed by the loss of Ursule at age 11, and then two more children (Marie Magdelaine and Antoine) in the same year (1662) would have been particularly devastating.

Despite these tragedies, Martin and Marie persevered, continuing to build their family and their life together. The survival of their later children - Louis, Jean, Jean Baptiste, and Marie Thérèse - to adulthood would have been a source of joy and hope.

Sadly, their union was cut short when Marie passed away on September 10, 1665, at approximately 40 years of age. Martin remarried later that year to Marie d'Abancourt, perhaps out of necessity to care for his younger children. He lived to the age of 80, passing away on January 27, 1691, in Beauport.

The story of Martin and Marie represents more than just a historical first. It embodies the complex cultural interactions of early New France, highlighting both the possibilities for cross-cultural understanding and the challenges faced by those who crossed societal boundaries. Their legacy lives on through their numerous descendants, many of whom still bear the Prévost or Provost name across North America.

Jean + CUILLERON, Marguerite Quilleron or. Marguerite died before 1650 in Reveillon, Montagne, Sees, Perche, France. [Group Sheet] [Family Chart]

Pierre + VIEL, Charlotte. Charlotte was born about 1580 in Montreuil, Seine-Saint-Denis, Île-de-France, France; died before Nov 1644 in Montreuil, Seine-Saint-Denis, Île-de-France, France. [Group Sheet] [Family Chart]

Other Events and Attributes:

• Differentiator: Huron - native guide to Olivier LeTardif became the personal representative and interpreter for Samuel de Champlain

Notes:

Roch Manitouabeouich, born around 1600, was a significant figure in the early interactions between Indigenous peoples and French colonists in New France. His name, meaning "one who resembles the spirit or creator in appearance or image," reflects the rich spiritual traditions of his people.

Roch was a member of the Algonquin nation, though some sources have suggested possible Huron or Ojibwa connections. This uncertainty highlights the complex nature of Indigenous identities and interactions in the region during this period. What is clear is that Roch played an important role as a cultural intermediary.

For many years, Roch served as a guide and interpreter for Olivier Le Tardif, a prominent French colonist. In this capacity, he assisted in establishing fur trading posts for Samuel de Champlain's company, contributing significantly to the economic and diplomatic relationships between the French and Indigenous peoples.

Roch's openness to cross-cultural exchange is evident in his embrace of Catholicism. He was baptized with the Christian name "Roch," though the exact date and circumstances of his baptism are unknown. This spiritual journey reflects the complex religious landscape of New France, where Indigenous and Christian beliefs often intertwined.

Roch was married to Outchibahabanoukoueou, who was likely of Abenaki origin. They had at least two children: Marie (originally named Ouchistaouichkoue) and a son baptized as François. In a momentous decision that would have far-reaching consequences, Roch and his wife entrusted their daughter to Olivier Le Tardif sometime between 1636 and 1639. This act, which led to Marie's French education and eventual marriage to Martin Prévost, demonstrates the intricate personal relationships that sometimes bridged cultural divides in New France.

After settling his daughter with Le Tardif, Roch and his wife are believed to have lived with a Huron band at Sillery, a Christian mission near Quebec City. This move suggests Roch's continued navigation of both Indigenous and French colonial worlds.

The exact date of Roch's death is uncertain, with some sources suggesting 1644, though this is not definitively established. Regardless of when he passed, Roch Manitouabeouich's life story encapsulates the complex interactions, cultural exchanges, and personal decisions that characterized Indigenous-French relations in 17th century New France. His legacy, carried on through his daughter Marie and her descendants, continues to be a part of Canada's rich multicultural heritage.

Roch + OUTCHIBAHANOUKOUEOU, Ouéou. Ouéou was born about 1600 in Canada; died about 1649 in Quebec, Canada. [Group Sheet] [Family Chart]

Other Events and Attributes:

• Differentiator: Huron - wife of the native guide to Olivier LeTardif became the personal representative and interpreter for Samuel de Champlain

Notes:

Outchibahanoukoueou, also known as Ouéou or Outchibahanoukouéou, was born around 1600, likely in what is now Quebec, Canada. Her name is said to mean "woman who cooks fast" in her native language, offering a glimpse into Indigenous naming practices of the time.

While her exact origins are uncertain, some sources suggest she was born to an Abenaki band living along the Bécancour River. The Abenaki people were known for their early interactions with French settlers and their gradual movement from coastal Maine to New France (modern-day Canada) as European colonization progressed.

Outchibahanoukoueou met her future husband, Roch Manitouabeouich, in Sillery, Quebec, a Christian mission near Quebec City. Together, they became important figures in the early interactions between Indigenous peoples and French colonists.

She and Roch had at least two children: a daughter initially named Ouchistaouichkoue (later baptized as Marie Olivier Sylvestre), and a son named Ouasibiskounesout (later baptized as François). Their decision to entrust their daughter to the French colonist Olivier Le Tardif for a French education was a significant moment that would shape their family's future and symbolize the complex cultural exchanges of the time.

Outchibahanoukoueou's life straddled two worlds - her Indigenous heritage and the increasing influence of French colonial culture. The Jesuit Relations mention her, noting her consent to have her son François baptized and educated in the French manner, indicating her navigation of these cultural changes.

While specific details of her daily life are not recorded, as an Indigenous woman in this period, she would have played crucial roles in her community, potentially including food preparation (as her name suggests), child-rearing, and maintaining cultural traditions.

The exact date of Outchibahanoukoueou's death is unknown, with some sources suggesting around 1649, though this is uncertain. Her legacy lives on through her descendants, many of whom claim her as an important ancestor in Abenaki tribal histories.

Outchibahanoukoueou's life story, though shrouded in some mystery, represents the experiences of Indigenous women during a time of significant cultural change in North America. Her decisions, particularly regarding her children's upbringing, played a crucial role in shaping the early relationships between Indigenous peoples and French settlers in New France.