ARBOUR Alexander

ARBOUR Alexander

M 1905 - 1981  (75 années)

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  • Nom ARBOUR Alexander 
    Naissance 24 août 1905  Point Alexander,,Renfrew County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu 
    Sexe
    _FIL LEGITIMATE_CHILD 
    Décès 10 août 1981  Ottawa,,Carleton County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu 
    âge: 75 
    Notes 
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      According to granddaughter Catherine MOUSSEAU DUNNE in Jul 2009: My grandparents moved around a lot for work. He worked for the CPR.

      Catherine sent a picture on 14 Aug 2009, of Isabelle and Alexander. She wrote: My aunt Lillian "surprised" my grandparents with a 50th wedding anniversary party. The surprise was . . .they were only married 49 years! Aunt Lillian had turned 50 in Oct, but she was overa year old when Grandma met and married Grandpa. As it turned out, Grandpa died the following August, months before they really would have been married 50 years.

      Catherine sent a picture on 14 Aug 2009, of Isabelle with Jean, Shirley, Donald, Irene, and Kay. She wrote: This picture was taken on my Grandma's 74th birthday (08 Dec 1985). Notice the way my Grandma is holding my Uncle's arm. He'd had cancer surgery; his tongue was removed and a device put in his trachea tohelp him talk. At this momentin time, I was newly engaged. Only my mother in this picture would attend my wedding 9 months later. Five months after this picture, my gallbaldder ruptured and I was rushed into emergency surgery. Upon waking, various aunts and uncles would pop in to see me. When my Uncle Reggie popped in (he's from out of town), I got hysterical. The nurse came in and told my mom that she would have to "tell me." (I was 23 and thought I was dying.) Mom told me thatGrandma was one floor above me. She'd had a major heart attack and they didn't think she'd pull through. It had happened while I was in surgery.She survived. Wedding plans were in full bloom and Grandma told me she wouldn't be at my wedding.She would die soon. The week before my wedding, Grandma came to stay with us. On the Thursday morning(the day she was going back to my aunt's), she insisted I open my wedding present. I told her that she could watch me open it on Saturday atthewedding. She told me, no, she wouldn't be there. She died that night. All of Mom's siblings didn't come to the wedding because they were at her visitation. Three months later the cancer killed my Uncle Donald and 6 months later Mom's sister Jean died in bed of a massive heart attack. Mom lost 3 family members in 9 months. I am extremely close to the remaining 2 aunties in the picture.

      From Catherine via email on 20 Aug 2009: My mother is one of 10 as you know - 5of hersiblings have one or more children with mental health issues....mom plus 4 of her sibligs had alcohol issues....and 4 of them have alcohol issues with their children. My grandfather (Joseph Alexander Arbour) was an alcoholic and his father was as well. I sometimes wonder if there is a gene that runs in the family. When I hit the age of majority I tried drinking, found that I liked the taste and after getting drunk two or three times decided I wasn't going to carry on the familytradition. I haven't had a drink since before I married - 23 years this Sunday.

       

       From "A Whispered History: The Early Days of BuchananTownship" http://bright-ideas-software.com/WhisperedHistory/settlers.html
      FIGHTING FOR & AGAINST THE LAND IN BUCHANAN TOWNSHIP [Elizabeth Bond] During the 1830s, as the square timber business was being drawn further up the Ottawa River in search for large white pines to ship to Europe, timbermen began settling on plots of land along the river's shores. These men and their families would come from New England or New France, and were for the most part wholly unprepared for the rough conditions that they would face. The settlers would come with the spring thaw and begin by building a basic shelter and barn to have shelter for the upcoming winter, and perhaps clearing a small area of forest for a garden. The men,and often young boys, would leave their farms in late fall and labor in the lumber camps until the spring when the logs were ready to be driven down the Ottawa River to Quebec City. Fortunate men would be asked to stay on for the spring drivewhich paid quite well because it was dangerous work. At the end of their work term, the men would be paid for their season's workand would return to their small farms with supplies. The early settlers soon learned that the agricultural conditions in Buchanan were far from ideal. Much of their acreage was either swampy or sandy; the arable soil that they did possess was incredibly rocky and contained old growth forest that needed to be painstakingly cleared at a rate of about anacre a year. Large stone piles scattered densely across Buchanan today attest to the backbreaking work that went in to turning forest into fields. Still, it was a worthwhile exercise for the early settlers to attempt to farm their land in order to support their families. Supplemental cash income could be made after 1854 by selling firewood to the passing steamboats carrying freight and passengers up the Ottawa River between Pembroke and Des Joachims. In many cases, this small extra income made a great difference to the struggling families. Also, for those lucky enough to get ahead, the logging camps would purchase surplus stores of food and hay from nearby farmers and this would provide an extra income. The originalLaw farm, located on the rise above the lighthouse, was one such depot farm. The early settlers and the area First Nations seemed to have gotten along quite well. The white settlers respected the Natives who had the knowledge and skills tosurvive in their shared harsh surroundings. Both groups of people were anxious to learn from each other, and within a generation white settlers and Native inhabitants were living as neighbors. As Buchanan turned into a growing community during themid-nineteenth century, centralized government administration in Upper Canada had a hard time keeping up. Plots of land were not formally surveyed until many years after it was settled, and land disputes had to be settled in informalways.Gerald retells a story passed on to him about a boxing match that took place between Joseph Nadeau and Baptiste Leduke with a referee and in front of a crowd of people, so that the results ofthe contest would be binding as witnessed bythecommunity in lieu of legal papers. Gerald recalls another account of unofficial justice in the early days of settlement. An unintentional manslaughtertook place in the mid-1800s at Foran's Stopping Place, one of 2 hotels located inBuchanan Township.Innkeeper Patty Foran's wife subdued a rowdy patron with a candlestick over the head. The troublemaker was put outside, where he was forgotten about and froze to death. It was decided that Pat would take responsibility forthedeath. The next time a traveling judge came up the river, Pat presentedhimself at a place referred to as Court Island. He was sentenced to two years of prison in Ottawa. Pat paddled the judge back to Ottawa on his way to serve his sentence. An account ofthishappening was recorded in The Ottawa Journal in April 1925 in an article entitled "Old Time Stuff."
      EARLY FARMING IN BUCHANAN TWP [Gerald Nadeau] "They cleared some of the roughest land that you could possibly attempt to work with,for some reason. I guess it was because it was close to the river and they didn't want to go any further away because their workplace was the river. So you had to make your garden behind your house - if it meant moving stones that what you'ddo, a lot of stones. And most of these little farms only had two cows or three, a pig - in fact, the early people didn't even keep a dog, because it was a waste of food. And I don't know if they kept a cat or not; I imagine thatthey didn't even have one of those. You needed very little. The little rough patches of cleared land seemed to give them a bare amount of agriculture required to keep a family. And that meant if the man went in to make square timber or hew timber for a lumber company, his wife would have to stay home,feed the cow, or cows, and she would be responsible for looking after whatever gave them milk for their family. I never heard of people having chickens, real early. And they kept a pig, but the pig was only kept in summer because in winter, it was the winter's food. But those little farms seemed to give enough food for a cow, and enough turnips and potatoes for a family to use because everybody seemed to have a rootcellar, sothatmeant that they were growing enough to keep, to have a storage to put it in. But the men who worked in the square timber business seemed to make enough money that the spending of a family might be a hundred dollars in a year,maybenot much more. But it was only the very necessary things that you had to buy, which was probably tea, sugar, cloth or possibly needles, thread, just the most bare things that a household would need. You wouldn't be putting curtains on windows or things of that nature. And you might buy a pot or pan or two, if you had extra money.Or a pane of glass for your windows. I guess in those days if you had to buy this you'd have to bring it all the way up the river. When the men would return from the rafting, they used to come by canoe. They had an outfit called a stage that used to come overland between one watercourse and another, so that they'd come up through let's say Fitzroy Harbour, and then they'd have a stage to whereverthe next point was.So it would take probably 6 to 10 days to come from Quebec City to the Ottawa Valley. So you'd have to carry and canoe the purchases you made, and bring those home. You couldn't spend a lot of money because you couldn't carry home a great deal. The little bit of land along with the work they did was enough to raise a family in those conditions."
      RELATIONSHIP BETWEEN NATIVES & WHITE SETTLERS IN BUCHANAN [Gerald] "The Natives and the people when they first came here, theyseemed to be dependent on each other. Because they depended on the Natives to learn the things the natives knew and sometimes, to get help from the Natives. And the Natives never seemed to feel that they were less important than the white people because they needed each other for the same reasons. The Natives made .. for sickness. Somebody would go to one of those native women, the older women, and they would get cures made up for what they had. If you wanted snowshoes, you had to go to theNatives to get them, because they could tan the hides, and if you wanted deerskin mitts, you'd have to go to a Native again. And if you wanted help and the Native was your only neighbour, if you couldwork the way that the Native wanted to work, you could get him to help you. That meant he would come when it suited him, not when it suited you. They were able to live together quite well. I'll showyou later the rocking chair this old girl used to sit on.She said that when she was just a small girl, her mother had two cows, and she used to make butter, and in the springtime when the grass was good and the cows would milk better she'd have extra butter, and some days there'd be 20 canoes coming down the[Ottawa] River, at one time in one group. And all the women would be paddling, and all the small kids had a little paddle, and she said she'd see all the little faces along the gunnels of the canoe, wanting to see the whitepeople because some of them had never seen white people. They'd all get lined up and peek over the top of the canoe. And then they'd come in, and the men would get out in the water, about waist deep. They'd come in, and some of them had beenthere before, and they'd want to buy butter. She'd have the butter in wooden bowls, and they'd take the butter down on the rocks, and they'd eat the butter just like candy, with their hands. Yep, butter to them was like candy. But themen were the only oneswho got the butter, because the women and the small children stayed in the canoe with the dogs. And she said they used to be going to Ft William and the smoke wouldbe so heavy from so many campfires, it was just like afog, up in the trees. And everybody came with whatever dogs they had left from the year before, and they turned them all loose. The dogs would fight and they'd breed, they'd bark and they'd run, it was a holy terror the first week when they'd all come in. Thewomen would fish andcook and the men would sleep most of the summer. And every day the priest would say a mass and he'd have to be paid for it. So this was how they got the money from the Natives. If somebody had died in the bush the year before, you could havea mass said for them even though they were buried out in the bush where you'd never see them again. But they were then taught that this new religion, you could just request and the guy was in heaven as soon as the mass was finished. So a lotof them were, how would you put it, taken? Because their beliefs were just about as sound as what they were being taught. Then in the fall they said that they were down there one time and this guy had ayoung family and his wifehad died in the bush and he had spent the summer in Fort William. And they were ready to go back up to I guess Kippawa or Temagami or Temiskamang maybe, but he had to have a mother for those children. Because a man alone couldn't lookafter small ones in the bush. So one of the guys had a daughter who wasn't married, and I think you could picture somebody being maybe a little on the slow side, or god knows why. But it didn't matter. When the bargain wasmade between the man who lost his wife andthe father who had this girl who was not yet married, she would be up going with this other family when the fall came. So they happened to be there the time that the father brought the girl down to get her married by the priest who was there. And ittook two of them to hold her while the marriage was going on. She couldn't speak no English but the father knew a little, and the old fella told me the words he said: Whatever her name was, he used her name, andhe said you're going tomarry unto one Joe Mackenzie. Joe Mackenzie was the native who had lost his wife and had the small children. So when the ceremony was over, it was legal. They put her in the canoe and pushed out, and that wasit. It was survival at a time when he could have lost his small kids if he went into the bush with no one to care for them. It's a strange thing when you think back but when you see today's world, you know, how often do you see separations and other things which don't work."
      EARLY STEAMBOATS BROUGHT EXTRA INCOME [Gerald] "Most of those steamboats were put on there for a money making business. And they charged people for freight and passengers both. The freight came from Pembroke, because the railroad only came as far as Chalk River. The steamboat had a crew of sometimes up to six and eight people. Some had a cook. There was deck hands, generally four. There was a pilot who knew the [Ottawa] River, and a Captain. And there were always a couple of extras who were kept to fill in different jobs. They were steam and had boilers and used wood. And the wood was bought from the farm people and bush workers who lived along the River. But you hadto have a wharf to put your wood on, or else share your wharf with your neighbour. And this was where the trouble always started with selecting the land along the River. Some people liked to get their sons side by side, so that they could share the samewharf. Because the wharf was then your job. If you could put wood on the wharf you got cash money for it, so anybody that was fortunate enough to have a wharf location would be like today having a gas station on a busy corner. The deck handswheeled thewood in and theywheeled it in on wheelbarrows, and came down the ramp and dumped it intothe hull, and they could take a quarter cord in today's measurement of wood on a wheelbarrow. And then dump it down the hole in the hull that was cut toput the wood in, and then the boiler man had access to that wood from below deck. And one of the most disgraceful things that could ever happen to a deck hand was that he couldn't handle his load when he got down to the hole in the deck and the wheelbarrow would go down into the hull and he'd be cursed forever for that."
      FIGHTING FOR LAND IN BUCHANAN [Gerald] "And what happened was, poor old Joe wanted to get the piece adjoining to the one he had already got, sohis two sonscould live side byside. Of course, Baptiste [Leduke] wanted a piece of that, and he didn't want the dunes. The sand dunes were worthless, as far as growing anything. So, someone said 'OK, you two guys are pretty good defenders of your rafts. Let's see which one of you will get the piece of land.' This was a fair competition between people who did not dislikeeach other. It was a physical-what would we say-test in a sense, but not in an angry way. Just astwo wrestlers might compete, and whenit's over they shake hands and the winner takes the purse, you know? So this is how that was done. It wasn't done in a sense of anger, no. Isidore Richard was the referee for fair play at this meeting. Isuppose they would just have a piece of groundthat wouldbe big enough that they would not have room to move, and of course the families of both would as today's ball games go, cheer for the side you wanted to win. And the old fella that I got this storyfrom said hisfather had told him about the goings on at this meeting, and Mrs. Baptiste was running around in circles around the outside telling him in French to 'Hit hard, hit hard!' because he wasn't hitting hard enough. Andshe knew the outcome was notgoing to be good. "
      WOMEN OF CHARACTER [Elizabeth] As women followed their husband's into the Upper Ottawa Valley beginning in the 1830s, they met extreme hardships that their upbringings in settled New England or New France never couldhave prepared them for. Survival alone proved to be quite a challenge, and raising a family was even more difficult. Elizabeth Leroy (nee Baines) was the first female settler in Buchanan Twp. She came with her husband Simon Leroy, a skilled square-timber hewer anda former United Empire Loyalist. Previously, Elizabeth was a schoolteacher in New England. She opened the upper floor of her house as the first school in Buchanan, and her own daughters were among the first students. This employ kepther busyduring the cold months of the year when her husband was working in the lumber camps further back in the bush. It is hard to imagine what difficulties the wives of the lumbermen had to facewhile their husbands were away. They were left alone to care for the children, tend to the animals, and keep a fire stoked. Their nearest neighbors were a difficult winter's walk away, and perhaps lonelinesswas as harsh as the cold. When onehears the anecdote about Mrs. Richard, wife of one of the earliest French settlers in Buchanan, out in the middle of the night chasing after a bear because it had grabbed the family swine, one can begin to imagine the courage and determination required by these early female settlers. While all of the wives of lumbermen were virtually single parents from autumn to spring each year, they could take some solace in the fact that their husbands would return when the river ice broke up, and that they would bring household supplies and money (if they hadn't spent it all at Stopping Places along the way). However, the lumber business was dangerous and the widows of the lumbermen killed on the job could count on no such support. The story ofwidow Emmy Chequen, who was left to raise her sevenchildren on a miniscule monthly allowance, highlights how tragedy could strike down a family and only strength of character could pull the women through. Women often hadto seek ways to supplement their household income.During prohibition, Buchanan also was rich with headstrong women who made sought-after whiskey. Rosina Brunelle was one of the best-known brewers inthe township. She was a tiny French Canadian lady who used to ride a bicycle on a high wire at the Quebec Midway before coming to the Valley. Another favorite whiskey maker was Mrs. Bob Chequen, Emmy's sister-in-law. Once, when caught by the authorities with a washtub full of peeled potatoes out behind the barns, she made the excuse that her ill sow's digestive system couldn't handle the peels and was let off the hook. Perhaps the most impressive women to have graced Buchanan Township was Viola McCarthy (nee Blimkie). Viola was born on a farm in Buchanan, and as a young bride of 19 she took over the mail-delivery contract that her husband could no longer carry out. Viola delivered the mail to the 37 families in Buchanan throughout the year and in all weather. She used horse and cutter in the winter months, surmountingincredible drifts of snow that made reaching each homestead a challenge. She helped uneducated residents to read their letters and write responses. She often gave residents lifts to the main road, and during WWII when gas and tireswere rationed she acted as ambulance. Along with the mail, she delivered household items such as 100-pound bags of flour, hen feed, and even small livestock. On one occasion she even delivered ababy. Perhaps oneof the most important things that Viola brought the women of Buchanan Township was the Eaton's catalogue. They looked forward to its delivery and, for a few stolen minutes of the days that followed, would wistfully daydreamabout the fine things that would have no use in the harsh and unforgiving Buchanan wilderness.
      MRS. RICHARD TRIES TO RECOVER FAMILY PIG FROM A BEAR [Gerald] "Mrs. Richard was left with the small children she had, and Mr. Richard went towork in the square timber business in the fall, and they had a pen with a pig in it not far from their cabin, and she heard the pig squeal. The biggest threat then was bears. She went out and heard the pig squealing. She had a little lanternwhich was a candle in a frame. She got some pans orsomething that could makea noise, thinking that she could maybe scare the bear, but the bear had lifted the pig over the log fence with his front paws and he got into the bush with it. So she followed him as she thought, I guess he'll drop the pig any time. He didn't. So it was a fight to see who was going to get the pig. So finally she got far enough away fromthe cabin or house that she couldn't go any farther with the small kids so she had to come back and let the pig go. So that was their winter's supply of meat. And you know, I've got a book called TheFoxfire and they have a bear proof pigpen in the Adirondacks. And those people lived much like the people where we lived. They usedthe same system of thinking. Itwas exactly.When I read that, I had to read some of it twice because I couldn't believe that people in another part of the country would be so much alike and be so distant. But those people in the AppalachianMountains had thesame thinking pattern as we had at the river, using an uneducated way of dealing with things."
      LOST COMMUNITY & WHAT WAS LEFT TO LOSE [Elizabeth] Life for the second generation of settlers in Buchanan was perhaps moredifficult though less isolated than it was for the first settlers. In the 1850s and 1860s, as the lumber trade began to require more unskilled labourers and winter supply routes, the construction of a major transportation artery from Pembroke to Mattawa wasbegun.
      FAILING LAND THATSETTLERS LOST [Gerald] "You would notice a cow path on the outside of the fences, not on the inside. It didn't seem strange then because none of us ever knew that you had to feed cows in summertime. In summer they were supposed to find the food themselves. And they weren't to get that in the field. The field was used to grow winter food for them. So the fences were put around the field, and the cattle being hungry, they would look at the field and want to go in, so they'd have apath around the fence. And every farmer seemed to have that same way of thinking. Because you didn't have enough land to grow and to pasture as well. ALEC ARBOUR was one ofthe people who lived at the .. near theAtomic Plant [where it is located today], and he was a very serious man. He was a very honest person and he looked at things in a serious fashion. And he had a son who went to work for the railroad andbecame a section man in Westmeath. And one day his son came up and got him to take him down for a visit and when they got below Pembroke near Westmeath the cattle were inside the fences. They were in fields that looked like hayfields. But inWestmeath they were pasture fields! So heinsisted to his son to stop hiscar. He said 'I got to go in and tell that farmer that his cows are in his hay.' And the son said 'Dad, that's not a hayfield. That's a pasture.' 'Well,' he said, 'where I come from, that's ahay field!' And his son said 'Well, don't go in there and tell him that his cattle arein there 'cause he'll laugh. Because that's what it's like down here. We have fields of summer feed for cattle.' But there's an awful difference in the waythat people who have can live, and people who have not can. It's thatsimple. You make due with what you have. And even the cattle had their shortages. Because they were expected to eat leaves and grasses along the paths and places. We know today that you can'tkeep animals in that condition. And as I look at that now, I see that our animals were the worst ones off, because they had to do with much less than they should have. That's dogs, cats, horses, and cattle. Every one. I look back today and Ifeel sorry that conditions were that bad for anything. And the reason was that people didn't have the necessary feed for them or the money to buy it. So maybe in that sense, everybody might be better off. Animals included."
      A COMMUNITY LOST [Gerald] [Elizabeth: How did the residents knowthat they were losing their land?] "They werevisited by a person that represented the purchasing people, and they were told by them that the landwas being looked at as apotential site for development of some sort. Few people knew what it wasfor, but they vaguely thought that it had something to do with the war, because at that point in time the war was not going favorable. So they came and told the people that there was a chance that that land would be purchased and they would have to move. Then it created a division. The older people did not want to move. The younger, who were not attached as much to the land, they looked on that area as one that didn't furnish any opportunity. An opportunity to make a living was very limited. But then the older people could not, were too old to work, so they had no gains by the Government buying their property. So that divided the people in their thinking. The old people did not want toleave the [Ottawa] River. It was the River they were gonna miss. Because some knew that they'd never get back to that river again. It's not a big thing but it's an important thing when that's all a person has. It was sadness, really. Sadness. The water smell, it's hard to explain. But the smell of the River was one of the most nicest things I remember about it. Why, I can't tell you. Strange, eh, that something like that can stand out asbeing important? Whenyou don't have too much, the littlethings mean more. And the smell of water even today, I like it because I can almost recall that same thing again. The memories and history of neighbours and things that you had to leave behind, that was the saddest and the mostnoticeable loss. Not the value ofthe land that was left, so much as the breaking up of the groups of people that lived by the River. It was as if a glass was shattered into many pieces because no one could ever regroupagain. You had to go your separate ways because there was not available places for you so that the numbers of people could ever live close together again. And that was one of the losses that wasthe most severe, I would say."
      RELOCATING A LIFE CAN BE A PAIN INTHE NECK [Gerald] "The year beforewe were going to leave, a cookhouse was built out of logs, which was supposed to be a great improvement to the leaner that was there before. This thing was goingto have a stove in it and we could whittle inthere in the winter, which was whatI wanted in the worst way. We'd just got the thing-the logs of it-up, and the roof part of it on, when the Government came and said 'You guys are going to haveto leave, and get out.'But anyway, Roger went in the springtime, and his time was running out, and he was living in the old house at the river where the lighthouse is. And he had with him a lady who was a French woman; she was a little thinwoman. Andshe was down at the old house. He wentup to the clearance and took some ofthese logs off the summer kitchen to take it to move it down to the old house and then take it up the river. He put on someof these logs and started down the hill and right where the road takes a bend, the water was washing-there was a little stream there-so the ice had sort of washed out under one side, and unknown to him when he came to this place where the ice wouldn't support the sled, it broke away. And he went down frontward and went over the front of the load and got under the logs. He was there for two or three hours before she realized he wasn't coming back, something was wrong. When she came up, she saw the situation but she couldn't do anything about it because she couldn't lift the logs. She had to walk up the ice to Balmer's Bay, to where John Robert lived, and get him to come with her. And the two of them managed to unload the logs off him. They got him to the hospital and I remember seeing him in the hospital, and they had him all tied upwith pulleys and ropes and what have you because his legs were all broken and they were in casts, you know? He lived through that, and the last time he gotinto problems was he was coming home from the Byways Hotel one night and walked in themiddle of the highway and another car came and hit him again! With broken legs and arms and whatever I guess you can imagine andthey thought, 'What are wegonna do with him now?' [Laughter]. Oh, he had a good sense of humor, but he was ninetytwo or three when he died."
      COMING FULL CIRCLE [Gerald] "You were torn from something that had grew on you, or in you, without giving you a choice, or saying 'Do you want to give this up, or don't you?' And there's something about saying it in that fashion that makes you a bit bitter. Because you don't have a choice. It's like someone imposing something on you,you know? And you think 'Ohlord, I'm human, I live in a free country, why do Inot have a choice?' Because you were led to believe that you owned the little block of land that you lived on. And then someone comes along and says 'Sorry, I'm taking it from you. You don't own it, you're only sittinghere. We allowed you tostay here, and we're taking it back.' But no one ever told you before that this would be taken from you. Well, I've just come to the conclusion not that many weeks ago, that the trade-off was worth it. So I thought tomyself, I've often felt bad about leaving the [Ottawa] River, but for the good they've done, I would say it was worth it. Yep, because if we had to depend onfar-away things we would be in a very difficult situation. I rethought that. I always didn't like having to leave the river that I left, but then asI got into a tight spot where I did have need for the service of that hospital, I thought to myself 'This is payback time. I'm getting paid back withinterest for what I lost.' Does that answer you?"
      THE STORYTELLER Gerald Nadeau spent his boyhood years in Buchanan Township on his Uncle Roger's farm, helping to tend to the lighthouse and observing the people around him. He can recall stories about the early days with a crystal clear memory.These stories cover the time from 1830 when the first homesteaders laid claim to unyielding plots of land along the Ottawa River, to 1944 when His Majesty The King expropriated the Township of Buchanan for the war effort. Today, Gerald is one of the only remaining links that enable historians historians to catch a glimpse at what daily life in an Ottawa Valley pioneer community was like. A Whispered History aims to share Gerald's unforgettable stories, both heartening and heartbreaking, about the settlers of Buchanan Township before they are forgotten forever.

    ID personne 6097I  ARBOUR-HARBOUR FAMILLES-FAMILIES
    Dernière modif. 17 sept 2017 

    Père ARBOUR Alexandre,   n. 5 juil 1878, Sheenboro,,Outaouais,Québec,Canada, Trouvez tous les individus avec un évènement dans ce lieu,   d. 24 déc 1953, Chalk River,,Renfrew County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 75 années) 
    Mère CUSSON Lucie,   n. 5 avr 1888, Point Alexander,,Renfrew County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu,   d. 20 mai 1929, Rolph Township,,Renfrew County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 41 années) 
    Mariage 11 oct 1904  Pembroke,,Renfrew County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu 
    _UST MARRIED 
    ID Famille 404515U  Feuille familiale  |  Tableau de famille

    Famille CONNORS Isabelle Margaret,   n. 8 déc 1911, Glen-Nevis,,Glengarry County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu,   d. 21 août 1986, Gatineau,,Outaouais,Quebec,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 74 années) 
    Mariage 9 nov 1931  Pointe-Claire,,Montréal,Quebec,Canada, Trouvez tous les individus avec un évènement dans ce lieu 
    _UST MARRIED 
    Enfants 
    +1. ARBOUR Leo,   n. 23 mai 1932, Pointe-Claire,,Montréal,Quebec,Canada, Trouvez tous les individus avec un évènement dans ce lieu,   d. 18 mars 2009, Toronto,,York County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 76 années)
     2. ARBOUR Bernard,   n. 1 août 1936, Monkland,,Stormont County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu,   d. 6 mars 1985, Shawville,,Outaouais,Quebec,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 48 années)
    +3. ARBOUR Ernest,   n. 4 mai 1935, Pointe-Claire,,Montréal,Quebec,Canada, Trouvez tous les individus avec un évènement dans ce lieu,   d. 30 oct 1988, Ottawa,,Carleton County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 53 années)
     4. ARBOUR Donald,   n. 20 jan 1941, Pembroke,,Renfrew County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu,   d. 4 déc 1986, Ottawa,,Carleton County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 45 années)
     5. ARBOUR Irene
     6. ARBOUR Jean-Theresa,   n. 1 mars 1948, Pembroke,,Renfrew County,Ontario,Canada,St. John The Evangelist Cemetery, Campbell's Bay, Litchfield Twp, Pontiac County, Quebec, Canada Trouvez tous les individus avec un évènement dans ce lieu,   d. 26 juin 1987, Ottawa,,Carleton County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 39 années)
     7. ARBOUR Kay
    +8. ARBOUR Roger, Sr.
     9. ARBOUR Reggie
     10. ARBOUR Shirley,   n. 6 nov 1939, Pembroke,,Renfrew County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu,   d. nov 2012, Ottawa,,Carleton County,Ontario,Canada, Trouvez tous les individus avec un évènement dans ce lieu  (âge 73 années)
    Dernière modif. 17 sept 2017 
    ID Famille 404518U  Feuille familiale  |  Tableau de famille

  • Carte d'événements
    Lien Google MapMariage - 9 nov 1931 - Pointe-Claire,,Montréal,Quebec,Canada, Lien Google Earth
    Lien Google MapDécès - âge: 75 - 10 août 1981 - Ottawa,,Carleton County,Ontario,Canada, Lien Google Earth
     = Lien Google Earth 

  • Pierres tombales
    ARBOUR ALEXANDER(1905-1981) CONNORS ISABEL (1911-1986)
    ARBOUR ALEXANDER(1905-1981) CONNORS ISABEL (1911-1986)
    ARBOUR ALEXANDER(1905-1981) CONNORS ISABEL (1911-1986)