There is no question that the east coast of Canada is the most haunted area of Canada. The main reason is because it has been settled and fought over for the longest period of time. It also has the most cosmopolitan heritage and folklore. English, French, Irish, and Scottish are the strongest influences, but Native, German, Portuguese, Italian and Spanish have played their part too. The Portuguese, Italian and Spanish influences on the east coast are generally ignored and almost unknown, both in the timeline of history and their effect upon the land and the emerging culture and it’s representation in folklore. For instance, though Cape Breton Island was French for much of its history, the influx of Scottish after the Acadian deportation in 1755-57 has masked much of its heritage, and little evidence of the French occupation exists outside of Fortress Lousibourg and the French areas and names between Port Hawksbury and the former port and fort Toulouse at what is now St. Peters.
So too, other than the story of Glooscap, Native folklore is ignored and generally unknown even though they have some of the most disturbing folk beliefs. Glooscap is over represented in Native mythology so much so that he obscures many more interesting aspects of Native mythology.
It is almost certain that the Norse were aware of Cape Breton Island though no archeological remains have been found. We know they must have been to the Miramichi River area to gather beechnuts that only grow there, and this, coupled with their exploration-minded mindset makes it almost certain they were the first people to explore and roughly map Atlantic Canada and eastern Quebec though nothing of their explorations still exists, either in the archeological record or in their literature. Still, only the most pedantic or obtuse observers could believe that the Norse only settled L’anse aux Meadows and didn’t dare go any farther.
After them came the Basque fishermen from France and Spain prior to Columbus discovering Central America and John Cabot discovering Newfoundland in the great European western migration. The Basque never established permanent settlements, and no one asked them about their fishing areas, so no one in power knew they were the second people in Europe to find North America. Thus, both the Norse and Basque folklore has not been recorded in relation to eastern Canada. We are instead left with primarily French, English, Scottish and Irish folklore. And there is plenty of that. Much more than the rest of Canada, with Quebec following close behind because of its early settlement. @haunted @ghosts @Canada
GPC is not only interested in supernatural events, we are also interested in anything remotely paranormal, ie. folktales, superstitions, etc. One of the most interesting elements in this project is that of bizarre, unusual or supernatural sounding place names or street names. Many of these names can be found on maps, but there are always locations or roads known only to locals. Please submit any interesting names to firstname.lastname@example.org or on this site. Please also include location information of the place or street. Thanks! #bizarre #paranormal #supernatural #ghosts
- Devil’s Elbow, Yukon
- Deadman’s Bay, Newfoundland
- Bogart Lake, Nova Scotia
- Fairy Glen, Saskatchewan
HISTORY of GHOSTS
Ghosts have been identified for thousands of years. Over that time, our beliefs and opinions of them have changed dramatically. This is not so much a result of ghosts changing their behaviour, in general, but of our ideas of their motivations. Our interpretations of ghosts are affected by our religious beliefs, cultural mores, literary influences, and more recently, media effects. Until the 19th Century, most ghost reports were made by religious figures, then intellectuals. Not until the end of the 1800s did the common man’s perceptions become paramount. The following is a summation of the changing factors regarding ghosts in bullet form, taken from one of my classes in Parapsychology that I teach. This is the most efficient way and less arduous way to gain the information than a horribly text heavy blog post. Many of this was taken from the excellent book, Ghosts: Appearances of the Dead and Cultural Transformation, by R,C, Finucane, 1996, perhaps the best book on ghosts ever written. Though it is loaded with detail, that never interferes with its readability.
Homer’s Iliad and Odyssey set standard for ghosts
They were passive, harmless creatures
Living ignored them for the most part
Ghosts seen as impotent, irrelevant, unless needed for advice or information
Witch of Endor called upon the ghost of Samuel in the Old Testament
Ghosts could only be called within 12 months of death
If ghosts appeared, usually they were concerned about proper burial rites
Rare stories of vindictive ghosts
EARLY CHRISTIANITY/EARLY MIDDLE AGES
Many beliefs of pagan times carried on for a time into the early Christian era
Eventually assimilation and accommodation gave way to a more combative stance which ultimately led to the Witch Craze
St. Augustine led the charge after a life pf pagan hedonism
Ghosts got a makeover to bring them more in line with Christian theology
The concept of purgatory was ‘invented’; from the Judaic concept of Sheol
Augustine said the souls of the dead ‘lived’ in a special place (undefined) and inassessable to us
However, our prayers could help the dead, even if we couldn’t see them or they us. (Augustine)
The concept of Demonology was largely unformed at this juncture
However, the idea of postmortem retribution was born (created) by Christian writers
In Later Christianity, battles with paganism ebbed and Celtic/Germanic influences spread
Communication with the dead increased and became mainstream
Death Warnings became more common, but concern about burial rites remained strong
Purgatory became enshrined and thus the assessability of souls from there
Ghost stories were concern with ‘establishing and emphasizing Christian teachings’
LATER MIDDLE AGES
The optimism of the early middle ages (with a celebration of death) gave way to pessimism and a fear of death
The Black Death, major famines, internal church disputes and warfare all contributed to this
Demonology became a staple of church teachings and fire and brimstone replaced a glorious afterlife
Good and bad deaths, alleviation of souls in purgatory, and common communication between the dead and living
Some debate as to whether ghosts occurred in dreams or a result of a vision
Ghosts were concerned with warning people about confession, last rites and absolution
Attoning for sins was another major theme by Christian writers
Seven and thirty days became the usual time-period for visitations, with none after 12 months when decomposition is complete
The dead could return from hell to warn the living
The dead could also come back to ask forgiveness and prayers
The dead of hell would come back bearing marks of their suffering
These ghosts looked like paler, sadder versions of themselves
No physical contact between living and dead
Most ghosts were male, 75%, with 75% of percipients being male as well
Most receivers of ghostly visitations were religious figures
The Catholic Church became under attack by the Protestant Reformation and secularism
Protestants believed that the dead were illusions, demons, or angels (no purgatory for the dead to come from)
Catholics believed that the dead were returning souls
Reports of knockings and poltergeists become less rare, but won’t become common until the 18th Century
Shakespeare formalizes belief in ghosts and their visitations to the living
This leads to a revamping of literary ghosts of the Roman times. From observers to participants.
Religion was divided to various camps of the Right, Left and Center.
These camps each had strong views on visitations of the dead.
Ghosts became weapons in ecclesiastic wars
Mainly though, ghosts became a weapon of all religions to combat the rise of atheism
The ghost who appears to give evidence in his murder makes his first appearance in the literature
Provision for heirs or announcing an impending death also main reasons for visitations
Poltergeists ‘proved’ the existence of demonic forces
Death pacts came into vogue
Most ghosts were known to their viewers
They are normal in appearance, voice and behaviour, open doors, even knock.
Main distinction of 17th Century ghosts were their freedom from purgatory
18th CENTURY AND THE AGE OF SCIENCE AND ENLIGHTENMENT
Many of the mundane reasons for visitations continued into the 18th Century
First, brief, belief in the Devil reanimating corpses
These reanimated/manipulated corpses resemble Eastern European Vampire tales
These tales merged with Vampires and faded away
Poltergeists became common
Science developed and an understanding of Nature and God was felt to be in one’s grasp
Arguments about ghosts changed to debates about miracles and violations against the laws of nature
Ghosts appeared less to the upper classes at this time, though an increase in belief in spiritual forces increased
In the lower classes however, ghosts remained popular and were reported often
First folktale collections were started
19th CENTURY AND THE ROMANTIC PERIOD
Science was the dominant darling of the upper classes and intellectual thought
The Industrial Revolution changed the lives and living conditions of most people
This led to a yearning for the ‘lost innocence’ of earlier years
Reason gave way to a resurgence of romanticism
Fears of premature burial replaced ghost visitations as important indicators of death beliefs
Gothic horror stories became very popular and affected beliefs of ghosts and their behaviour
The idea of an energy force, first coalesced around Mesmerism, was born
Spiritualism was officially born by the Canadian Fox sisters in Hydesville, NY
Seances became very popular, with most mediums and guests being women
The SPR and ASPR were founded in the late 1800s
The scientific investigation into the afterlife culminated with Census of Hallucinations and Phantasms of the Living
Commoners were encouraged to write with their stories for the first time
In the early 19th Century, ghosts carried on with mundane tasks, but by the late 19th Century, their visitations seemed to have little or no reason (reflecting the general populace’s experiences with ghosts) T
Moment of Death visitations became more common and occurred in silence
Dull stories abound, but this reflects an increase in ordinary occurrences being lumped into ‘hauntings’
Ghosts tend to wear black, and prefer a specific venue
The new religion of Spiritualism began to fight with Christianity
Victorian ghosts were insubstantial, often accompanied by a dull luminescence, vague, clothed in black or gray and melancholy. Most are unknown to their viewers and do not appear to tell of buried treasure, murders , revenge or legacies.
Spiritualism flourishes and then collapses after the First World War
Science and a changing culture killed it
Ghosts and their behaviour in the early 20th Century little changed from 19th Century
With the advent of the Internet and dawn of the 21st Century, interest in ghosts reaches a fever pitch
Many more insignificant events are lumped into tales of hauntings
- The internet made access and distribution of information on ghosts easily available to anyone who wanted or needed to understand more about ghosts.
- Unfortunately, the internet soon was corrupted by negative forces and facts and truth became subsumed by opinion and philosophy.
- The rise of the DIY movement was eagerly embraced by those who wanted to obtain facts on ghosts with first hand experience on demand. No longer were experts needed, any old plumber could become a celebrity with absolutley no training in the tools necessary to understand and interpret hauntings.
- The rise of the paranormal reality TV show, still a dominant factor 20 years hence, has skewered beliefs of ghosts and changed their nature and behaviours. Gone are the apparitional ghosts, now we have unintelligible murmurings recorded on audio devices and the presence of cold spots in obviously drafty old buildings to ‘prove’ ghosts exist and are present at any particular location chosen by any ignorant amateur.
- The creation of ghosts as a business model has rendered useless the collection of ‘haunted’ sites since truth is shrouded in generally fun exaggeration of ambiguous sensory input for the sake of customers and the bottom line.
- Ghost tours, as well as history tours, now are tainted by entertainment and monetary gain rather than careful documentation and dissemination of actual hauntings and folktales.
- The once respectable field of research into ghosts by respected, highly intelligent and scholarly people has been reduced to fools crawling into dirty old basements or attics and screaming for the ghosts to appear or talk to them. On camera of course. These shows don’t even bother to pretend it is reality that the viewer is seeing, and having worked int he TV business and had a ghost series myself, I can assure you it is all FAKE.
Welcome to Ghost Project Canada. This project is a multi-year effort to collect and analyze all supernatural events in Canada statistically and geographically. Questions pertaining to clusters of events; locations; timing; weather; cultures; time of day and year; belief systems; and effects of media, as well as other factors will be investigated and the results made public. The final report(s) will be submitted to the appropriate provincial and federal archives for use by future folklorists, social scientists and independent researchers. It should be noted that Canada is just first in this process. Next will be the United States and then the UK, with Europe following in good time. Collection and collating of stories, myths, folklore, urban legends and beliefs in these countries has already begun. Therefore, we encourage anyone to submit their favourite story, personal experience or idea from any of these countries. We thank you for your interest and hope you will participate. Your submission will be confidential unless otherwise indicated. Multiple submissions are welcome and encouraged, either by individuals or research groups. Thank you for checking out Ghost Project Canada.
email@example.com Facebook: @GhostProjectCanada 902-454-4745