"Huron Carol" Racist?

HISTORY

When Father Étienne de Villeneuve died in 1794, among his papers was a Christmas carol written in the Huron (Wyandot) language and set to the traditional French tune "Une Jeune Pucelle" ("A Young Maid").  For almost 150 years the song and its origins had been handed down through the oral tradition of the Huron-Wyandot people.  Though their population had been decimated and scattered, their remnants brought from the shores of Lake Huron to Loretto, Quebec, the Hurons carried the song and its history with them until it was rediscovered by the French.

Shrine to St. Jean de Brebeuf, Midland, ON.

Father John de Brébeuf, a member of the Society of Jesus (Jesuit), wrote the Huron lyrics and gave the song as a gift to the Huron-Wyandot nation while he lived with them between 1626 and 1649.  In 1649 Father de Brébeuf was captured, tortured and executed by the Iroquois who were enemies of the Huron.  He was canonized (recognized as a Saint) in 1930 and is one of the patron saints of Canada.

Almost 150 years after the French Canadians rediscovered the song and translated it into French, the English discovered the French version and translated it into English.  The most popular version was written by Jesse Edgar Middleton in 1926, which became public domain in 2011.

Twas in the Moon of Wintertime 

Twas in the moon of wintertime
When all the birds had fled,
That mighty Gichi Manitou
Sent angel choirs instead;
Before their light the stars grew dim
and wond'ring hunters heard the hymn:
"Jesus your King is born
Jesus is born: In excelsis gloria!" 

Within a lodge of broken bark
The tender Babe was found.
A ragged robe of rabbit skin
Enwrapped His beauty 'round;
And as the hunter braves drew nigh
The angel song rang loud and high:
"Jesus your King is born,
Jesus is born: In excelsis gloria!" 

The earliest moon of wintertime
Is not so round and fair
As was the ring of glory
On the helpless Infant there.
The chiefs from far before him knelt
With gifts of fox, and beaver pelt.
"Jesus, your king is born,
Jesus is born: In excelsis gloria!" 

O children of the forest free,
O sons of Manitou,
The Holy Child of earth and heaven
Is born today for you.
Come kneel before the radiant Boy
Who brings you beauty, peace and joy.
"Jesus, your King is born,
Jesus is born: In excelsis gloria!"
 
Pasted from <http://canadachannel.ca/HCO/index.php/The_Huron_Carol>

CRITICISM

However, I have heard a number of claims that the Huron Carol is racist. 

From the village chapel of Huron-Wendake.

The first claim is that the song uses broad generalizations that depict a Western idealized image of native cultures.  Some see this as Western culture appropriating native images and slotting them into a Western religious story.  Others argue the images are not of native cultures at all, but just Western interpretations of what native culture should look like.  In particular, people point out the images of "broken bark" and "ragged robe of rabbit skin", and phrases like "people of the forest free".

The second issue is that the song confuses different native cultures.  For example, "Gitchi Manitou" is an Algonquian word for "Great Spirit", which is a different language group from Huron/Iroquoian language.

Thirdly, some critics say the Huron Carol is a tool to convert people from one set of beliefs to another.  The very act of trying to change someone's religion is seen as disrespectful to that person's beliefs.  Meanwhile, the use of traditional beliefs to convey a different religious meaning can be seen as deceptive.

Bressani map, 1657.

To date, I have yet to hear a complaint coming from someone who self-identifies as a First Nations people.

I often wondered about these criticisms.  Jean de Brébeuf lived among the Hurons for 23 years.  While he was passionate about his beliefs, I doubt he was stupid.  He was well aware of and writing specifically for the Huron-Wyandot Nation.  Would his song have left such a lasting impression with the Huron people, surviving massacre, displacement and time, if it was  a disrespectful overgeneralization used to convert people?

LOST IN TRANSLATION

A few years ago when I was researching for a booklet on medieval carols I found a direct English translation from the original Huron lyrics.

DIRECT TRANSLATION 

Have courage, you who are human beings: Jesus, he is born
The okie spirit who enslaved us has fled
Don't listen to him for he corrupts the spirits of our thoughts
Jesus, he is born

The okie spirits who live in the sky are coming with a messageThey're coming to say, "Rejoice!
Mary has given birth. Rejoice!"
Jesus, he is born

Three men of great authority have left for the place of his birth
Tiscient, the star appearing over the horizon leads them there
That star will walk first on the bath to guide them
Jesus, he is born

The star stopped not far from where Jesus was born
Having found the place it said,
"Come this way"
Jesus, he is born

As they entered and saw Jesus they praised his name
They oiled his scalp many times, anointing his head
with the oil of the sunflower
Jesus, he is born

They say, "Let us place his name in a position of honour
Let us act reverently towards him for he comes to show us mercy
It is the will of the spirits that you love us, Jesus,
and we wish that we may be adopted into your family
Jesus, he is born

I was moved by the intimate and respectful tone of the original lyrics.  Instead of using made-up native images to fit a nativity story, it is a theological discussion tapping into images and values shared by both Christian and traditional Huron beliefs.  Cultural references are not thrown around lightly, nor is the meaning of the images compromised for either party.  It is not a tool for conversion because the lyrics require the Huron people to share what was important to them just as Father de Brébeuf could share what was important to him.  I find the traditional lyrics of the Huron Carol to be a carol of respect and cultural exchange, attempting to translate meaning across cultural boundaries.

Does that mean I protest Middleton's popular English translation.  No.  The beauty of the Huron Carol is as much in its history as it is in the song.  In almost 400 years it has journeyed through three cultures, each culture adding a bit of itself along the way, making it a true Canadian song.

Links to Song:

• Lyrics translated into Mi'kmaw by Mildred Milliea, with an MP3 of the song as sung by the Eskasoni Trio
• Lyrics, translation and discussion of the Bruce Cockburn version of the Huron Carol, including critique of the Middleton lyrics
• Wendat(Huron)/French/English version by Canadian Artist Heather Dale

Note: the Heather Dale version is a particularly nice rendition, paying tribute to all three languages and combining her own Celtic heritage with First Nations musical styles.

Key References:

"Huron Carol", Wikipedia, 21 December 2011.

http://en.wikipedia.org/wiki/Huron_Carol

"The First North American Christmas Carol", Adoremus Bulletin, Vol. V, No. 9, December 1999 -January 2000.

http://www.adoremus.org/1299-100-Huron.html

"Friends of the Huron Carol", Francis Tyrrell.

http://www.francestyrrell.com/pages/FHCpage.html

"The Huron Carol", Canadian History Online.

http://canadachannel.ca/HCO/index.php/The_Huron_Carol

"The Huron Carol".

http://www.wyandot.org/carol.htm

"Canada's First Christmas Carol Was in Huron Language", Indian Country Today Media Network, 25 December 2011.

http://indiancountrytodaymedianetwork.com/2011/12/25/canadas-first-christmas-carol-was-in-huron-language-69426