The practice of charivari in Canada during the 19th century originated from France and became dominant in the Canadian societies. This practice of dressing up and bombarding the house of a newly married couple with a significant age difference between them became as an act “… deeply rooted in dominant and political ideologies” but shifted it’s purpose as time went on. The practice of charivari was seen as a ritualistic protest against signs of desecration rather than the correction of immortality or even to guard the sanctity of marriage. In the article by Allan Geer called “From folklore to revolution: charivaris and the Lower Canadian rebellion of 1837” articulates how this established event progressed over time to eventually organize the anti loyalist rebellion. Here Geer gives a large amount of evidence to how charivaris were in fact an act of political rebellion. Although the excerpt from the book Roughing it in the Bush by Susanna Moodie covers the same topic, it focused more on the societal aspect of charivaris that revolted against the marriage of couples far apart in age.
In similarity, both pieces of literature articulate how violent these charivaris could escalate to. As these acts were in fact acts of discrimination it is important to note how these events were tied in with the church and the state. At first, these occurrences were primarily to make fun of people and obtain wealth as they had a monetary goal in mind. This intention of obtaining money slowly dissipated as the purpose of these aggressive protest turned began focusing on soldiers and political leaders. Geer claims these events were “…organized carefully in advance…” and were a form of “…combative democracy…”. This method was in fact successful and driver political leaders out of town which allowed for a new governmental system to take place. An aspect that contributed to the overall success of this process was the unforgivable violence that took place.
When charivaris began tot are place and were solely focused on punishing newly wed couples the element of extreme violence was still present. If a couple resisted these protests and didn’t the protesters that showed up at their door step would be beaten or even murdered. In the book by Susanna Moodie it recounts a story of how an Irish women married a black which was very uncommon at the time. “Some of the young gentlemen in town…when so far as to enter the house, drag the poor nigger from his bed, and in spite of his shrieks for mercy…died under their hands.” These charivaris clearly were no joke and intended to draw some serious attention.
Draw attention they did as numerous communities across Canada enacted these types of protests in order to create societal change. “…The charivari form was the preferred mechanism in the countryside south of Montreal for forcing refractory officer-holders to resign.” Clearly the practice of charivari has moved on from an act concerning social norms to acts protesting political well being. In fact the article by Allan Geer mentioned how “a recent study focusing on the Trois-Rivieres region, 1850-80, indicates that charivaris was longer linked exclusively to marriage and the sanctity of the wedding rites”. With the violent notions of the charivari the people of Canada were able to revolutionize an act stemming from a religious background to a political movement that resulted in the implication of a new governmental system.