moved:
That a humble Address be presented to Her Excellency praying that she will intercede with Her Majesty to cause the British Crown to present an official apology to the Acadian people for the wrongs done to them in its name between 1755 and 1763.
Madam Speaker, it is with great pride and pleasure that I rise today in the House to launch the debate on Motion No. 241, a highly solemn and truly historic motion for Acadians and everyone throughout the world who is of Acadian descent.
I think I understand the symbolic and historic meaning of this motion that I have the honour to sponsor. It reads as follows:
That a humble Address be presented to Her Excellency praying that she will intercede with Her Majesty to cause the British Crown to present an official apology to the Acadian people for the wrongs done to them in its name between 1755 and 1763.
In spite of its very formal presentation normally used for communications between parliament and the British crown, this motion may, at first glance, seem impertinent and even slightly offensive to Her Majesty.
I submit respectfully that it is not so. The motion does not violate the oath of office that each of us has taken in order to sit in this House. It is not disloyal to ask for formal recognition of indisputable historical events and for the presentation of an official apology, which should have been made a long time ago.
When one asks for an apology, does it mean that one is prepared to forgive the descendants of those who were responsible for the exactions? Most certainly. We should not be spiteful toward those people who cannot be held responsible for the actions of their ancestors. However, we cannot ever forget.
More than 200 years after these tragic events, nobody has ever admitted to responsibility for, and hence the occurrence of those events. It is as if, historically, it were a non-event.
Curiously, this matter is both taboo and ubiquitous. The British crown did some serious wrongs to the Acadian people, who is very aware of that wrong; it even strengthens its national identity. However, it would appear that no one dares to ask for an accounting, probably because people fear it will spark a painful debate. Yet, we should be able to look at our past with lucidity and serenity.
While we cannot judge the past by today's values and principles, some people state without hesitation that such exactions, if they were committed today, would be considered as genocide or as a crime against humanity.
In situations such as this, experts generally agree that impunity and more particularly the refusal to acknowledge the facts are the main breach of elementary justice, something that can prevent forever normalization of relations after the events.
Maybe that is why, more than 200 years later, these events are still taboo and ubiquitous, as I said earlier, as they still permeate the collective psyche of the Acadian people. In my opinion, acknowledging the facts and presenting an apology would be the least the British crown could do to make amends, in view to the abuse committed on its behalf against the Acadian people.
If the House of Commons, which is supposed to be the embodiment of Canadian democracy, refuses to look back at our past and to ask the British crown to acknowledge these historical facts, who will do it?
Of course, I know that this initiative of mine does not meet with the approval of all members. I have to admit I expected that kind of reaction. Everything the Bloc Quebecois does on behalf of francophone and Acadian communities in Canada is almost always viewed with suspicion.
When my party takes an initiative on behalf of francophone and Acadian communities in Canada, somebody always finds a way to accuse us of trying to make political hay at the expense of these communities. However when the Bloc Quebecois makes the mistake of remaining silent on a problem they have, we are accused of not caring about them because we are too concerned with separation.
I must stress right from the start that it is not as a member of the Bloc Quebecois that I took this initiative. I say to my potential critics that I have a right to exist outside of my party.
It is rather as a Quebecer of Acadian descent that I took this initiative. If today I am a Quebecer it is because my ancestors had to take refuge in Quebec, more specifically in Saint-Grégoire-de-Nicolet, as a result of the deportation of the Acadians.
My first ancestor to come to America, Barthélémy Bergeron, came from Amboise, in Touraine. He landed in New France in 1684 as a volunteer for the King. He first settled in Quebec City where he is thought to have worked as a baker. A member of the first Compagnies franches de la Marine, created to serve in the American colonies, he took part in campaigns and raids led by the famous Pierre LeMoyne d'Iberville. After 1673, he settled in Port-Royal, in what is now Nova Scotia. He married Geneviève Serreau de Saint-Aubin, the daughter of an Acadian nobleman, with whom he had several children.
In 1704, after the raid led by Colonel Church against Port-Royal, Barthélémy Bergeron and his family were taken prisoner and kept in captivity in Boston for two years. After the Treaty of Utrecht was signed in 1713, Nova Scotia fell into the hands of the British.
Since 1604, the control of Acadia had switched between France and England no less than seven times. In 1730, at the urging of church authorities, Barthélémy Bergeron and his family moved to what is now New Brunswick, becoming one of the pioneering families in the village of Sainte-Anne-du-Pays-Bas, which is now called Fredericton, the capital of the province.
Faced with an impending war against France and doubtful about the loyalty and neutrality of His Majesty's French and Catholic subjects in Acadia, British colonial authorities came up with a strategy which has unfortunately been a source of inspiration throughout human history, and which the Romans had successfully used many years before. They were simply going to deport these supposedly subversive populations and scatter them throughout the various British colonies in America.
On September 5, 1755, in the Minas area, Lieutenant-Colonel John Winslow read the deportation order to the men of the community who were held captive in the church. Here is an excerpt from that order:
—it is ordered that your lands and tenements, cattle of all kinds and livestock of all sorts, be forfeited to the British Crown, along with all other effects, saving your money and household goods and you, yourselves, be removed from this Province.
Between 1755 and the months following the signature of the Treaty of Paris in 1763 more than 10,000 Acadians were deported. Of that number, at least one third died in shipwrecks, from diseases due to the terrible conditions on the ships carrying them to unknown destinations or from the weather conditions and the hardships they faced once they had arrived at their final destination.
To the physical suffering were added the pain of exile and the humiliation of destitution and poverty felt by this peaceful people who, through effort and ingenuity, had succeeded in making the salt flats of Acadia productive, to ensure their subsistence. For many of them there was also the heartbreaking experience of the forced separation of families.
This is what explains the poignancy of Longfellow's epic poem about the tragic destiny of Évangéline, who was separated from the man she loved at the time of deportation and spent her life trying to find him.
For many, the exodus lasted many years, because most of the colonies where they were intended to settle did not have the infrastructure to integrate these unexpected immigrants, often seen as undesirable.
During that exodus, many of them were brought to the colonies in New England and others ended up in the Caribbean, in France, in England, but also as far as French Guyana or the Falkland Islands.
A number of these exiles later settled in Louisiana, then a Spanish colony, while others began a long and difficult journey back to Acadia. However, they were never again to see the beautiful and fertile land they had cleared and farmed, because it now belonged to English settlers.
At the beginning of the 19th century, close to a third of the Acadian people had found a safe haven in what would later become Quebec. After 1763, tired of hiding to escape from British troops, the children, grand-children and great-grand-children of Barthélémy Bergeron were among the last to leave Acadia to take refuge in Quebec.
After a winter in Cacouna, most of them finally settled, along with many other Acadian refugee families, in Saint-Grégoire-de-Nicolet, which came to be known informally as “Petite-Cadie”.
Other members of the family of Barthélémy Bergeron, though there were fewer of them, chose to settle in the Gaspé Peninsula, in the area of Carleton, and in Louisiana.
For four generations, my ancestors contributed to shaping the face of Acadia. Besides the Bergerons of Amboise and the Serreaus of Saint-Aubin, I also count the Héberts, the Bourgs and the Moricets among my ancestors.
I am proud of my Acadian origins and, despite what some might want to say or do today, nobody can make me renounce them. Some may suggest that I am not an Acadian and that I therefore have no authority to take this initiative, but one undeniable fact remains: if it had not been for the deportation, I would probably be an Acadian today.
This is why the Acadian diaspora resulting from the deportation is directly affected, as much as the Acadia of today, by the motion now before the House. As a matter of fact, the deportation made us what we have become today.
It was a few years ago that I really became aware of my Acadian origins. This new awareness prompted me to embark on a real search for my roots, which led me to visit the Atlantic provinces several times.
I travelled throughout historical Acadia and today's Acadia, from Port-Royal to Louisbourg, from Fredericton to Plaisance, from Grand-Pré to Moncton, from the Acadian peninsula to Prince Edward Island, from the Magdalen Islands to Saint-Pierre-et-Miquelon, and as far as Louisiana. I met many people who are interested in this issue as well as experts, including Stephen White, genealogist at the Université de Moncton's Centre d'études acadiennes.
However, it is a combination of three events that led me to bring forward this motion in the House of Commons. Having attended the last Congrès mondial acadien held in Louisiana, I was able to see the considerable damage caused by the assimilation of the descendants of exiled Acadians in those areas. I have since come to espouse the powerful idea of a great Acadian community, proud, united and transcending borders, an idea that permeated the latest Congrès mondial acadien.
I was also troubled by the controversy surrounding the choice of Moncton to host the latest Sommet de la Francophonie. It will be recalled that a number of activists criticized this choice as being too symbolically charged. We need only remember that Colonel Robert Monckton, whose name the city now bears, was guilty of behaviour toward the Acadians that would today earn him, as I mentioned earlier, an appearance before the international criminal tribunal.
However, this apparent downplay by Canadian authorities of the tragic events surrounding the deportation of the Acadians might have been considered negligible had a member of this House, a member of the federal cabinet at the time, not also tried to minimize the effects of the deportation by saying, in France, that she had forgotten the year this unfortunate operation had begun.
In order to put an end to this apparent offhandedness of Canadian authorities with respect to this tragic period of our history, it became important to me to have the House of Commons give formal consideration to the matter and recognize officially, for the first time in its history, that these events did indeed occur.
I therefore put this motion on the order paper of the House of Commons at the end of October 1999. However, losing out in the draw, it died on the order paper with the dissolution of parliament last fall. I therefore put it back on the order paper of the House with the start of this parliament.
I did this in good faith, wanting to pay tribute to the courage, tenacity and determination of the men and women who valiantly faced adversity and assured the survival of these astounding people, the Acadians. I would like to pay tribute to our mothers and fathers and to our sisters and brothers who have tirelessly defended their language and their culture in the past and who keep on doing so today in many corners of America, promoting them in a colourful way well beyond Acadia. I want to pay tribute to the organizations that defend and promote the rights, interests and specificity of the Acadian communities.
They should not be forgotten, or their struggles, and their ceaseless efforts will have been in vain. This motion is not about changing history. History cannot be changed and there is nothing we can do today that will take away the sufferings of the past.
However, if we want to be able to learn for what happened in the past, we need the courage and the vision to face facts.
The Pharaohs of ancient Egypt had understood that the only way for them to guarantee their own immortality and to ensure that their achievements would not be forgotten was to carve them in stone, as if engraving it in the collective memory. They therefore thought that hacking out such carvings, making them disappear, would automatically doom the events and the people they depicted to indifference and oblivion.
We have no right to maintain this apparent indifference toward one of the most dramatic events in our history, as we dooming it to oblivion.
Imagine that, on hearing about the motion being debated today, some members of this House had never heard of the events surrounding the deportation of the Acadians, and could hardly believe that such events could really have happened in Canada. This gives some idea of the scope of the problem is, and shows that we should address it immediately.
As elected representatives of the population, we have a historical responsibility. We do not have the right to commit a sin of omission. The memory of a people is at stake. The memory of what happened should not be mere folklore for Acadians only. Our duty today is to officially acknowledge these historical events and ask that an official apology be made. It is that simple.
This is all the more important since the deportation order, which was in effect until 1764, has never been officially lifted, it would appear.
I should mention that this motion does not provide in any way for the compensation of families and descendants of those who were deported.
We will soon have in the House the great privilege of making a historic gesture by voting on this motion. I urge all my colleagues in the House to set aside partisan considerations and support this motion massively. This is a fundamental question that transcends party lines. The House should make the necessary solemn gesture toward history and toward the Acadian people.