1442 THEISLAND ACADIANS

Granaries spread quickly. By 1880, there were at least twenty-four of these grain banks — with one exception, all were in Acadian localities. In fact, every parish of French origin had several. Tignish had the most: eight were incorporated between 1870 and 1878'".

For various reasons most of these granaries had ceased their operations by 1920. On the one hand, the quality of the grain used for reimbursement was no longer reliable because of weed infestation. On the other hand, the granaries were made somewhat obsolete be- cause bartering was no longer used and the quality of seed grain on the market had improved'”. The Urbainville granary was the last to close its doors after having served the community well from 1869 to 1946'".

THE PATH OF PROGRESS

Agriculture formed the economic basis of the Acadian com- munities as it did for the Island as a whole. The Acadian nationalist ideology, as we have already stated, was modelled on the ultramontane doctrine according to which a life devoted to farming was synonymous with a religious and moral life. In both Quebec and Acadia it was felt that without farming the French-Canadian nation could not flourish. The following are the words of Father Marcel-Frangois Richard, one of the greatest Acadian nationalists:

Acadia has no future except in agriculture. Her stability depends on this key industry. Let us devote ourselves to our national soil, let us love and cherish our dear Acadia. [...] To be truly Acadian, we must walk in the footsteps of the pioneers who first cleared and farmed this land. The life or death of the Acadian homeland will depend on this. (TR)!"°

The years between 1860 and 1880 represent a period of both nationalism and openness to progress. According to an Acadian writing in The Summerside Progress in 1868 the younger generation was open to changes in agriculture whereas the older farmers were still clinging to outmoded ideas and practices'*’. Thus, for the first time Acadian farmers were beginning to attend lectures and meetings to discuss their problems and look for solutions. These meetings usually took place within the framework of the debating clubs and temperance societies like the Institut catholique de Rustico under the direction of Father Belcourt.