Also know as Françoise GARNIER

Unknown Father, Mother possibly Michelle Mabille/Marille/Morille

https://robertberubeblog.wordpress.com/2017/11/11/les-devancieres-les-filles-et-les-femmes-a-marier-the-precursors-or-the-filles-a-marier-girls-to-be-married/

Les Devancières (les filles et les femmes à marier) : The Precursors or the Filles à Marier (Girls to be Married):

Filla à Marier per Gagné for David and Lovina and René Boucher:

Françoise Grenier's date of birth, origins in France and parents' names are unknown. She came to Canada in 1634 with Robert Giffard and is considered the first marriageable woman to arrive in the colony since its return from England. On 25 July 1634, a little less than a month after the Giffard contingent arrived in Canada, Françoise married Noël Langlois in Québec City, in a marriage celebrated by Father Charles Lalemant, SJ. Robert Giffard and Noël Juchereau were present at the ceremony. No marriage contract has been found for this couple, and it is not known if Francoise could sign her name. In 1637, Noël Langlois could only make his mark, a backwards “N," but he had learned to at least sign his name by 1677.

A ship's navigator, Noël was born about 1603 in Saint-Léonard-des-Pares (arrondissement of Alençon, diocese of Sées), Normandy, the son of Guillaume Langlois and Jeanne Millet. He, too, came to New France with the first contingent of colonists brought over by Robert Giffard in 1634. Noël and Françoise settled at Beauport, on a plot of land that Noel received from Robert Giffard on 29 June 1637 (notary Lespinasse). This land was located to the west of the Montmorency Falls, in the Villeneuve section of Beauport, along the present-day Boulevard des Chutes where the shopping mall and Caisse Populaire now stand. Noël and Françoise had ten children. Son Robert was baptized 18 July 1635 in Québec City followed by Marie (19 August 1636), Anne (02 September 1637), Marguerite (03 September 1639) and Jean (24 February 1641). Jeanne was baptized at Québec City 01 January 1643, followed by Élisabeth (03 March 1645), Marie (18 October 1646), Jean (20 December 1648) and Noël (04 January 1652). Sadly, 19-year-old Robert was buried 19 June 1654 in the Côte de La Montagne cemetery in Québec City.

Francoise Grenier died and was buried 01 November 1665 in the Côte de La Montage cemetery in Québec City, leading to the supposition that she died of the "pestilential fever" epidemic that struck the colony that year, since the normal 24-hour delay was not observed before her burial. Further evidence that Françoise knew that she was dying is found the day before, when she and Noël made a mutual donation of all their goods to the surviving member of the couple, in addition to granting land to their two youngest sons (notary Duquet). On 27 July 1666, Noël married filleà marier Marie Crevet, with whom he did not have any children.


Article by Robert Berube:

https://robertberubeblog.wordpress.com/2017/08/05/...ise-garnier-european/

This week I am talking about Françoise Garnier. This migrant to New France is the ancestor of many Québécois, Canadians and Americans. Her history becomes important because many people have made fables about her origins! The most frustrating thing for those who do serious genealogical research is to see some people create fictitious and groundless biographies. Even worse is when these people are confronted with facts and supporting evidence and they persist in promoting their false realities!
In our family, we have two Amerindian ancestors. On the side of my father Eugène Bérubé, we have his grandmother, Marguerite Blain who ensures the status of Algonquin to those who have made the request for it. She is a descendant of Marie Mite8ameg8ke, our Algonquin ancestor! On the side of my mother Huguette Marion, we have Anne Ouestnorourest dite Petitous, a Native of Acadia.
However, I find in the genealogy of some cousins several people identified as Amerindians or Métis. I inform you that the Belhumeur, Jeanne Aubois, Radegonde Lambert, the sisters, Françoise and Marguerite Langlois, Catherine Pillard and finally Françoise Garnier (Grenier) are Europeans! They are neither Amerindians nor Métis!
What I find most sad is that some people have paid beautiful sums of money to discover Amerindian ancestors and the information is rotten! For some this trade of false information is lucrative.
Informed historians and genealogists have written fair and informative articles proving the fact that Françoise Garnier is European. In particular Madame. Dominique Ritchot wrote a very good article (in English) that is well researched in which she proves unequivocally her facts, You can consult it at: http://vraifauxgenealogie.blogspot.ca/2014/11/the-myth-of-francoise-garnier-grenier.html.
The results of DNA tests prove that Françoise Garnier is European. Despite this, there are people who still persist in saying that she is a Native American. Some argue that DNA tests are not without fault, that researchers and historians are racist, or that the researchers discriminate in a systemic way. They argue that politicians and people in power do not want to recognize the rights of Amerindians and Métis. This last issue is part of another debate, at another time.
We must recognize the rights of Amerindians, Métis and Inuit! There is still much work to be done and many challenges to overcome. One of these challenges is to protect aboriginal rights by false claimants who claim to be Aboriginal without real evidence.
So in this document I will use as my main source, the case of Françoise Garnier that was presented to the Algonquins of Ontario. In this instance, Françoise Garnier was recognized as European and not Algonquin! Will the pessimists accuse the Algonquins of being racist in their determination? I hope not!
We do not know the date of birth of Françoise Garnier, her country of origin, nor the names of her parents! Some believe she would have been born about 1605.
She is one of the first European women to come to New France. We know that she arrived before July 1634. She is part of the group that some call “les devancières” (the predecessors) or “les filles à marier” (girls to be married).
On July 24, 1634, she married Noël Langlois in Québec City. The priest who wrote the document is Father Charles Lallemant. The marriage certificate does not give the names of the parents. The document does NOT say that she is Native American, as some claim!
Françoise’s birth certificate has not yet been located. Neither the place of her birth nor the names of her parents were inscribed on the marriage certificate with Noël Langlois. Some argue that the absence of this information determines an Amerindian or Métis origin. This way of thinking is false and it does not prove Amerindian origins.
Given that she arrived during Champlain’s time when French-Aboriginal marriages were not discouraged, if she was a native, priest Charles Lallemant and others would have noticed this union between cultures in documents regarding our ancestor.
In the unions between Aboriginal women and migrants, the documents often indicated the woman’s aboriginal name such as Marie Manitouabouich and Marie Mite8ameg8ke (Miteouamigoukoue). In other cases, they have been identified by their nation as “Algonquin” or by the words “Sauvage” or “Sauvages” (Savage or Savages).
Noël Langlois is the son of Guillaume Langlois and Jeanne Millet. The PRDH states that he was born around 1605 at Saint Léonard des Parcs in the Bishopric of Sees, in Normandy.
Noël Langlois would also have arrived in New France before July 1634.
NONE of the birth, marriage or death certificates of these children, specifies that the mother of the Langlois children, Françoise Garnier is Native American.
NONE of the censuses or other documents that affect the members of this family mentions the fact that they are Algonquins.
Biographies about Françoise Garnier and Noël Langlois do not give much information about the family.
Françoise and Noël have never lived in the Algonquin territories!
On October 31, 1665, Françoise donated her property to her husband and consented to give a portion of her land from Beauport to her sons Jean and Noël.
The next day, on November 1, 1665, Françoise Langlois died in Québec City. In no way does the death certificate mention the fact that Françoise Garnier is Native.
Some people seem to insinuate some of the detrimental causes of Francoise’s death. For my part, I submit that if this tragic death had not been an accident, but a murder that this assassination would have been well documented! So the death of Françoise Garnier is tragic, but the details are not revealed! Michel Langlois writes the following: “She knows a tragic end whose details, we do not know!” So we should not create fiction.
On July 27, 1666 Noël Langlois married Marie Crevet. He died on 14 July 1684 and was buried the next day.
A group of people had asked to recognize Françoise Garnier as an Algonquin ancestor. Respondents in this case were the Algonquins of Ontario represented by members of the “Pikwanagan First Nations”. On May 12, 2013, the Honorable James B. Chadwick, QC, rendered his decision. He did not agree to add the name of Françoise Garnier as an Algonquin ancestor.
Individuals claiming an Aboriginal right must prove their right. The courts have recognized that Amerindians have passed down their history from one generation to the next through oral histories over the centuries. So, it is important to consider oral history to determine identification. However, if only oral history is taken into account, everyone becomes an Algonquin! Oral history is considered when supported by primary and secondary documents.
What is interesting to see in the written judgment are the arguments put forward in Françoise Garnier’s application for recognition as an Algonquin ancestor. Some say that the family history transmitted by word of mouth indicates an Amerindian origin. They say they have a Native American appearance. They advocate adopting traditional indigenous lifestyles by actively participating in indigenous communities, using natural medicine, hunting and fishing, drumming, and traditional songs.
To defend the sovereignty of Algonquin rights. It may also be necessary to consider the following replies:
As far as family history is transmitted by word-of-mouth indicating an Amerindian origin. The comments were:
“My grandparents, my parents and my relatives always said that we had Amerindian blood in our heritage. Some family members were informed that they were definitely “Indian” and others were informed that they were not “.
“As a child our parents told us not to tell people that we were Amerindians because we would be discriminated against and people would laugh at us”.
This is a sad reality that has affected many Amerindian families! However, this does not prove the Amerindian origin. On the contrary, this may also mean that the family had rejected the Native way of life.
Many of the Québécois and French Canadians, descendants of the first French have at least one Native American ancestor. To put things in perspective, I twill talk about my two Amerindian ancestors: Marie Mitagouégoukoue and Anne Ouestnorouest dite Petitous. Marie and Anne are my ancestors in the eleventh generation which means they are two among 1024 people. It is true that some ancestors show more than once, however, the fact remains that the Amerindian origin remains infinitesimal. If we talk about their parents, there are four of them, but in the twelfth generation this compares to 2,048 people. As for the children of these exogamous marriages, Madeleine Couc Lafleur and Marie Martin belong to a group of 512 people.
We must also ask ourselves if for some people the remark “As children our parents told us not to tell people that we were Amerindians”, is not part of the sayings or legends of a generation of people! This explanation is in the same vein as: “It is the” savages “who brought the newborns”. Comments that I heard a lot in my youth! An in-depth study of these sayings, and these stories should be made!
As for the Amerindian appearance. No one can determine the origin of someone according to appearance. There are studies that have been done on this. I grew up not far from the Garden Village territory and there were several people who were blond and red-haired with blue eyes! When I post the pictures of my great-grandparents and ask people to recognize those of Amerindian descent, people identify the wrong ones because both Amerindians have pale eyes, white skin and they are blond! One relative claimed that our maternal great-grandfather was certainly Amerindian because his cheekbones were high. He is not, and it was one of my brothers-in-law who pointed out to her that his cheeks seemed high because he did not wear dentures.
For those who advocate traditional Aboriginal lifestyles, this does not prove the fact that people are indigenous but rather that they have a sensitivity to culture. Several men of New France were Coureurs de bois, Engagés and Voyageurs. (See the article about Jacques Hertel and Nicolas Marsolet at: https://robertberubeblog.wordpress.com/2017/06/22/...et-coureurs-de-bois/ and about the first Coureurs de bois at: https://robertberubeblog.wordpress.com/2017/06/15/...rst-coureurs-de-bois/
Many of the early women in the colony had established relationships with aboriginal women. Marie Rollet, the first of our ancestors shared knowledge, but she also benefitted from the information that was shared by these women. See: https://robertberubeblog.wordpress.com/2017/01/12/marie-rollet-1580-1649-la-premiere-canadienne-the-first-canadienne/
We even had certain ancestors who had been abducted by the Iroquois and returned a few years later. The best known example is our ancestor Pierre Esprit Radisson. These ancestors lived with the Amerindians does that make them part of the Nation? See: https://robertberubeblog.wordpress.com/2017/04/27/1646-linfluence-de-marguerite-hayet-aupres-des-explorateurs-radisson-et-desgroseillers-the-influence-of-marguerite-hayet-on-the-explorers-radisson-and-desgroseillers/
 
Many Québécois, Acadians and French Canadians love hunting and fishing, and they live in symbiosis with nature. Adopting the aboriginal ways does not give status to a person who is not Native.
For centuries, Amerindians, including the Algonquins, have always had a tradition of acceptance and inclusiveness. They have accepted and adopted in their community members of other nations. In this case the Pikwakanagan First Nation representative pointed out to many of the applicants’ supporters that the Algonquins felt it was their duty to ensure that anyone who applied for Algonquin heritage was in fact a true Algonquin and with reason! He pointed out that they were not witch hunting. He also commented on the dangers of relying on oral history to establish Algonquin heritage. By the application of oral history, everyone is Indian.
As for the documents, the question was whether Louis Langlois, born in 1742, son of Pierre Langlois and Madeleine Algonquine, was a descendant of Françoise Garnier and Noel Langlois.
None of the three sons, Jean 1, Jean 2 and Noël, seemed to have a son or a grandson who was Jean Langlois, Huron. The documents relating to the concessions to this Jean Langlois in 1733, 1745, 1758 and 1764 and the baptism of Louis Langlois in 1742 suggest that the baptized child, Louis Langlois was Algonquin and that Jean Langlois, if he was an Aboriginal, was probably Huron . No genealogical link has been established between these two persons and Françoise Garnier and the documentary evidence strongly indicates that there are no links between them.
Oral history has an important role to play with historical documentation. Oral history is offered to establish that people are Aboriginal. Oral history should be considered in conjunction with primary and secondary documents. In this case, the primary and secondary documents do not support oral history so the application was rejected!

Je Me Souviens, Q1 2019:

Among the many unsolved crimes discovered in the seventeenth century documents, one concerns Françoise Garnier.7 In 1665, Françoise, wife of Noël Langlois, died mysteriously. At first, her death was listed as accidental, but later the cause was judged to be murder. Since Françoise lingered a day in the Hôtel-Dieu in Québec, she was able, with her husband, to settle their community property for their eight surviving children. Why did she not shed some light on her assailant and the motive for the attack? At present, the available documents are silent, although some crime likely occurred.8
7 Other possible spellings: Garnier, Grainer, Grenier.
8 Moquin, p. 121. Noël Langlois married Marie Crevet nine months after the death of his first wife, Françoise Garnier. Langlois had been the witness at the first marriage ceremony of Marie Crevet. Noël Langlois Jr. eventually married Aymée Caron, daughter of Marie Crevet and her first husband.

From Peter Gagné The Filles à Marier:

Grenier, Françoise

Françoise Grenier's date of birth, origins in France and parents' names are unknown. She came to Canada in 1634 with Robert Giffard and is considered the first marriageable woman to arrive in the colony since its return from England. On 25 July 1634, a little less than a month after the Giffard contingent arrived in Canada, Françoise married Noël Langlois in Québec City, in a martiage celebrated by Father Charles Lalemant, SJ. Robert Giffard and Noël Juchereau were present at the ceremony. No Marriage contract has been found for this couple, and it is not known if Françoise could sign her name. In 1637, Noël Langlois could only make his mark, a backwards “N”, but he had learned to at least sign his name by 1677.

A ship's navigator, Noël was born about 1603 in Saint-Léonard-des-Paros (arrondissement of Alençon, diocese of Sées), Normandy, the son of Guillaume Langlois and Jeanne Millet. He, too, came to New France with the first contingent of colonists brought over by Robert Giffard in 1634.

Noël and Françoise settled at Beauport, on a plot of land that Noël received from Robert Giffard on 29 June 1637 (notary Lespinasse). This land was located to the west of the Montmorency Falls, in the Villeneuve section of Beauport, along the present-day Boulevard des Chutes where the shopping mall and Caisse Populaire now stand. Noël and Françoise had ten children. Son Robert was baptized 18 July 1635 in Québec City followed by Marie (19 August 1636), Anne (02 September 1637), Marguerite (03 September 1639) and Jean (24 February 1641). Jeanne was baptized at Québec City 01 January 1643, followed by Elisabeth (03 March 1645), Marie (18 October 1646), Jean (20 December 1648) and Noël (04 January 1652). Sadly, 19-year-old Robert was buried 19 June 1654 in the Côte de La Montagne cemetery in Québec City.
Francoise Grenier died and was buried 01 November 1665 in the Cote de La Montagne cemetery in Québec City, leading to the supposition that she died of the "pestilential fever" epidemic that struck the colony that year, since the normal 24-hour delay was not observed before her burial.

Further evidence that Francoise knew that she was dying is found the day before, when she and Noel made a mutual donation of all their goods to the surviving member of the couple, in addition to granting land to their two Youngest sons (notary Duquet).' On 27 July 1666, Noël married Fille à Marier Marie Crevet, with whom he did not have any children.