• "The Acadian Refugee Camp on the Miramichi, 1756-1761" by Ronnie-Gilles LeBlanc (January, 2018)
• List of Refugee Acadian Households at Camp Espérance on the Miramichi, 1756-1757 Appendix to "The Acadian Refugee Camp on the Miramichi, 1756-1761" by Ronnie-Gilles LeBlanc English translation & glossary of place names by John Estano DeRoche, published with the author's permission.

Abstract: "This article addresses one of the least-known parts of Acadian history: the experience of families who remained in Acadie between 1755 and 1764. Most studies of Acadian history have treated this question quite briefly or superficially, preferring to focus on the fate of the families who were exiled to the AngloAmerican colonies or to Europe in this period. And yet, it is one of the most significant episodes in the legacy of Acadie, since the families who stayed behind constitute a major part of the ancestry of the Acadian community of the Gulf of St. Lawrence and the Atlantic Canadian region."

Note from the author: "Folks, please note that these files (about refugees at Miramichi) are free to share. In fact, both I (translator) & the author hope to see them posted & shared on as many sites as possible.  Thanks."
-- John DeRoche, Halifax, Nova Scotia

See also: https://acadiens-metis-souriquois.ca/aams-blog/news-and-reflections-the-acadian-refugee-camp-on-the-miramichi-1756-1761-march-30-2018

Genealogical Case Study concerning the “Hyard” and “Caplan” families of the Gaspé and Baie-des-Chaleurs regions of New Brunswick/Québec by Christian Boudreau, Posted with the author's permission, June 14, 2020

This case study concerns a man named “Jean Hyard.” So why is Jean so important? Well, if we turn to the registers of the Parish of Saint-Louis in Kamouraska, Québec, we find that a “Jeune viève Hyard” (Geneviève Hyard), daughter of “Jean Hyard le metif” (“Jean Hyard the métif”) and “Charlotte Michaud” on July 26, 1761. So why is this baptismal record so important? Well, its Importance lies in the fact that Jean is referred to as “le métif” (“the métif”), which during that time period is indicative of someone of “Sauvage” (First Nations) and “French” ancestry. So, this would mean that Jean was mixed-blooded. The fact that Geneviève is stated to have been the “legitimate” daughter of Jean and Charlotte is indicative that Jean and Charlotte were legally married. Therefore, a marriage record for Jean and Charlotte would likely exist, or otherwise would have at one time existed.

If we continue to examine the registers of the Parish of Saint-Louis in Kamouraska, Québec we find that “Jean Hyard” (Jean Hyard), the son of the deceased “Francois hyard” (François Hyard) and of the deceased “Marie Louise caplant” (Marie-Louise Caplan) married “marie charlotte Michaud” (Marie Charlotte Michaud) there on June 23, 1760, approximately one year prior to the baptism of their daughter, the previously-mentioned Geneviève Hyard. Marie Charlotte is stated in this act to have been the widow of “Gabriel paradis” (Gabriel Paradis). It’s interesting to note that no mention of the race/ethnic origins of any people present at the marriage ceremony, including Jean, is made in this act.
So, if Jean Hyard is stated to have been “le métif” (“the métif”) in his daughter, “Jeune viève Hyard’s” (Geneviève Hyard) baptismal record, where does his “Sauvage” (First Nations) blood come from?

Well, in relation to this family, according to pages 54 and 55 of an April 11, 2011 document entitled, “Dictionnaire généalogique des familles acadiennes: Ajouts et corrections” (see https://www.umoncton.ca/umcm-ceaac/node/38) created by world-renowned Acadian Researcher/Genealogist, Stephen A. White, which is basically a document containing additions and corrections to Mr. White’s “Dictionnaire généalogique des familles acadiennes”:

“p 314 (avril 2011) Famille de ----- Caplan (1)
Au lieu de «Épouse non identifiée», lire «Une Amérindienne».

p 315 (avril 2011) La même famille
Ajouter deux nouvelles Notes de S.A. White
iv. L'analyse de l'ADN mitochondrial (haplotype C) suggère que la mère des soeurs Caplan était une Autochtone (voir S.A. White, «L'ADN mitochondrial des mères d'Acadie», CEA, dossiers généalogiques, divers). Cette conclusion est appuyé par le sobriquet Le Métif attribué à Joseph Hyard, fils de Marie-Louise Caplan, lors du baptême de sa fille Geneviève (Rg Kamouraska 26 juill 1761).

v. Le nommé Guillaume Capelan, de la baie des Chaleurs, qui est mentionné dans les notes historiques ci-dessous, était-il le père des soeurs Caplan?

Ajouter, aux Notes historiques
23 août 1703: Obligation de Guillaume Capelan, de la baie des Chaleurs, à Antoine de La Garde, marchand de Québec pour valeur de marchandises à lui vendues et livrées (ANQ, greffe Chambalon, A. Roy, Inventaire des greffes des notaires du régime français, vol XIX, p 37).

29 août 1705: Obligation de Guillaume «Capela», de la baie des Chaleurs, venu de St-Nicolas-de-la-Grave en Gascogne, à Louis et Pierre Boissel, frères, de Beaumont, pour vente et livraison de farine faites audit Capela il y a deux ans (ibid., p 148).”

This loosely translates to:

“p 314 (April 2011) Family of ----- Caplan (1)
Instead of “Spouse not identified”, read «An Amerindian woman».

p 315 (avril 2011) La même famille
Add two new Notes of S.A. White
iv. The mitochondrial DNA analysis (haplotype C) suggests that the mother of the Caplan sisters was an Aboriginal woman (see S.A. White, «L'ADN mitochondrial des mères d'Acadie», CEA, dossiers généalogiques, divers). This conclusion is supported by the nickname Le Métif attributed to Joseph Hyard, son of Marie-Louise Caplan, during the baptism of his daughter Geneviève (Rg Kamouraska July 26, 1761).

v. Could Guillaume Capelan, from the Baie-des-Chaleurs, mentioned in the historical notes below, be the father of the Caplan sisters?

Add, to the Historical Notes
August 23, 1703: Obligation of Guillaume Capelan, of the Baie-des-Chaleurs, to Antoine de La Garde, merchant of Québec for value of goods sold to him and delivered (ANQ, greffe Chambalon, A. Roy, Inventaire des greffes des notaires du régime français, vol XIX, p 37).

August 29, 1705: Obligation of Guillaume «Capela», of the Baie-des-Chaleurs, came from St-Nicolas-de-la-Grave en Gascogne, to Louis and Pierre Boissel, brothers, of Beaumont, for sale and delivery of flour made to said Capela two years ago (ibid., p 148).”

So, based on this information, it appears as if “Jean Hyard le metif’s” (“Jean Hyard the métif”) maternal grandmother, was an unknown First Nations woman who likely married “Guillaume Caplan,” once resident of the Baie-des-Chaleurs region. Therefore, this unknown First Nations woman, who was the mother of Jean’s mother, “Marie-Louis Caplan,” was the source of his First Nations blood, thus being the reason why he was referred to as “le metif” (“the métif”) in the baptismal record of his daughter, “Jeune viève Hyard” (Geneviève Hyard). It is stated in this excerpt that “L'analyse de l'ADN mitochondrial (haplotype C) suggère que la mère des soeurs Caplan était une Autochtone” (“The mitochondrial DNA analysis (haplotype C) suggests that the mother of the Caplan sisters was an Aboriginal woman”) therefore, as Stephen A. White states, “Cette conclusion est appuyé par le sobriquet Le Métif attribué à Joseph Hyard, fils de Marie-Louise Caplan, lors du baptême de sa fille Geneviève” (“This conclusion is supported by the nickname Le Métif attributed to Joseph Hyard, son of Marie-Louise Caplan, during the baptism of his daughter Geneviève”). Basically, this is another situation where mtDNA testing can be used to support a long-standing hypothesis/conclusion that someone was of First Nations ancestry, at least maternally.

To add to this information, if we turn to page 314 of “Volume I: A- G” of Stephen A. White’s 1999 publication entitled, “Dictionnaire généalogique des familles acadiennes,” we find that “Marie-Louise Caplan” was married twice. We know that she was married to “François Hyard” based on the above-discussed information however, according to Mr. White, Marie-Louise was married for a second time after François’ (who Mr. White states to have had the “dit name” (alias) of “Saint-Louis”) death. According to Mr. White, Louise was married for a second time to a man named “Claude-Louis Lalande dit Saint-Louis.”

If we return to the registers of the parish of Saint-Louis in Kamouraska, Québec, we find that a “Louise Caplane” (Louise Caplan) was buried there on December 17, 1753. Louise is stated to have been approximately 49 years old when she died therefore, she was born circa 1704. Louise was also stated to have been the widow of “Lalande dit Saint Louis.” This information accords with Stephen A. White’s conclusions on page 314 of “Dictionnaire généalogique des familles acadiennes.”

In conclusion, this summary was a straightforward and “to-the-point” case study concerning the First Nations ancestry of “Jean Hyard le metif” (“Jean Hyard the métif”), simple as that.

The First Nations Ancestry of “Jean Hyard le metif” (“Jean Hyard the métif”):

“Jean Hyard le metif” (“Jean Hyard the métif”) to the Unknown First Nations Wife of Guillaume Caplan:

1. “Jean Hyard le metif” (“Jean Hyard the métif”) and Marie Charlotte Michaud
Son of
2. François Hyard and Marie-Louise Caplan
Daughter of
3. Guillaume Caplan and Unknown First Nations Woman

Note: Mother-line (matrilineal) descendants of Marguerite Caplan, sister of Marie-Louise Caplan (referenced in the article), and daughter of Guillaume Caplan and Unknown First Nations Woman who have had mitochondrial DNA tests with Family Tree DNA belong to haplogroup C1c (https://www.familytreedna.com/public/AcadianAmerIndian?iframe=mtresults) - a founder, Native American haplogroup from the Americas: Kumar, S., Bellis, C., Zlojutro, M. et al. Large scale mitochondrial sequencing in Mexican Americans suggests a reappraisal of Native American origins. BMC Evol Biol 11, 293 (2011). https://doi.org/10.1186/1471-2148-11-293 Link: bmcevolbiol.biomedcentral.com/articles/10.1186/1471-2148-11-293

"Due to upcoming changes to the Rootsweb website, we have determined that the best way to keep our research groups viable is to create two new public Google Groups that will consolidate 77 Acadian and Cajun, 10 uniquely Louisiana, many French surname, and 30 Louisiana Parish sites. For more background on why this change is necessary, and to obtain instructions on how to "join" our new Groups, please see our full announcement at either https://groups.google.com/forum/#!forum/ouracadianroots or https://groups.google.com/forum/#!forum/ourlouisianaroots."

-- Paul L. LeBlanc

About Our Acadian Amerindian Ancestry DNA Project

DNA testing is adding substantially to the body of research available for all Acadian families, and because of the efforts of individual testers, we are now able to trace Acadian lineages, successfully and confidently, back to their earliest roots -- in the 17th and 18th centuries! Our Acadian AmerIndian Ancestry DNA project at Family Tree DNA includes Y chromosome DNA (Y DNA) results for male Acadian ancestors and mitochondrial DNA (mtDNA) results for female Acadian ancestors. The project welcomes all Acadian descendants, and descendants of allied families who married into Acadian lines, as well as AmerIndian descendants associated with the eastern Canadian First Nations people.

All descendants of Acadian and related allied and First Nations family lines are welcome to join our Acadian Amerindian Ancestry DNA project including those who have taken the Family Finder test at Family Tree DNA or transferred their autosomal test resuts to Family Tree DNA from other testing companies. We encourage any male who carries an Acadian surname and descends from an Acadian family, or allied family who married into an Acadian line, to take the Y DNA test, in addition to the Family Finder autosomal DNA test, and all people who descend directly matrilineally (from your mother to her mother to her mother on up the tree) to an Acadian or a First Nations ancestor who married into an Acadian family to have an mtDNA test and join the project. 
 
One of the greatest tragedies of the Acadian expulsion that began in 1755 is the irrevocable loss of family. We, as family researchers, have problems in finding legitimate records for that period as in many instances our family records were destroyed. One of the greatest benefits of Y and mtDNA DNA testing with our Acadian Amerindian Ancestry DNA project is that we are able to "see through" the gaps in our family lines tracing back to the time of the Acadian expulsion, and find lost links that connect us back to our earliest ancestors.  By having the Y DNA and mtDNA test results of Acadian descendants in-hand, along with available genealogy information,  we are able to trace our most precious lineages from father to father, mother to mother, all the way back to the first Acadian settlement in Port Royal, Nova Scotia. Through advanced Y DNA testing, we've been able to pinpoint specific genetic markers that differentiate descendants of specific Acadian surname lines from all others.

That our genes did not "forget" who we are and where we came from is perhaps one of the most significant research findings of our Acadian Amerindian Ancestry DNA project, and with our Y, mtDNA, and autosomal DNA test results, we are re-connecting and finding our way "home" in the truest sense of the word. Our astounding abilities to reconnect, by way of matching DNA test results, may be the best "just desserts" ever to be served upon those whose grand scheme was to split us asunder and thereby cause us to fail.  Our genetic, cultural, historical, and genealogical "staying power"  is why we have people from Nova Scotia, New Brunswick, Gaspe, Montreal, Ontario, Quebec and westward, Louisiana, Maine, New York, New Hampshire, Michigan, Maryland, Virginia, Texas, California, France, and everywhere else participating in "our" Acadian Amerindian Ancestry DNA project.

The "Acadian Amerindian Ancestry DNA project" is therefore open to all of our "legacy" cousins, who carry our celebrated Acadian and Amerindian project surnames and lines, our "allied families,"  (including Romeros, Oubres, Smiths, and all others) who married into Acadian families and have become a part of the greater Acadian / Cajun family tree, the "collateral cousins," who are related to Acadians and are still trying to figure out how, and those special cousins who, as Cousin Paul has stated so eloquently, "were raised at an Acadian / Cajun hearth" -- by the fireplace or in the kitchen of a loving (and very wise!) Acadian / Cajun mother or grandmother who never used the words "biological," "half," "step," "foster," or "adopted" when she talked about all of her children and grandchildren.

You can view the Acadian Amerindian Ancestry DNA project information here: https://www.familytreedna.com/groups/acadian-amerindian/about/background

You can see the Acadian Amerindian Ancestry DNA project's Y DNA participants here to determine if your male ancestral line is represented: https://www.familytreedna.com/public/AcadianAmerIndian?iframe=yresults

You can see the Acadian Amerindian Ancestry DNA project's mitochondrial participants here to determine if our female ancestral line is represented: https://www.familytreedna.com/public/AcadianAmerIndian?iframe=mtresults

For questions about joining the Acadian Amerindian Ancestry DNA project, contact the project administrators:

• Deadra Doucet Bourke at micmaclagniappe@gmail.com
• Marie Rundquist at marierundquist@gmail.com
  
• Roberta Estes at robertajestes@att.net

The following August 18, 2019 press release, shared by Warren Perrin, gives a wonderful picture of the Mi'kmaq - Acadian gathering at the Congres Mondial Acadien, Cormier Village, New Brunswick, and the exciting happenings at the Louisiana Pavilion.  Please click here to download or anywhere on the image below.

See also the following link: Rassemblement mi’kmaq et acadien: «Il est temps de se retrouver» ... par Simon Delattre, Acadie Nouvelle ( lundi 19 août 2019) sent by Chris Boudreau.