If you’d like a more academically professional statement about Métis births and the scarcity of French women at the time see: http://www.uwgb.edu/wisfrench/library/articles/Métis.htm

by a Marquette University history professor.

Other source materials related to the reluctance of Jesuit and French authorities in the 1600s to record such mixed marriages and births.

“Attitudes to miscegenation in the heart of New France inform us of officials' openness or anxiety toward natives. Indeed, the choice of whether or not to mix with the indigenous peoples was a choice of inclusion or exclusion; and the first consequence of the emergence of racial prejudice in Canada was a dread of mixed descendants. (Olive P. Dickason has studied intermarriages in "From 'One Nation' in the Northeast to 'New Nation' in the Northwest: A Look at the Emergence of the Métis," in Jacqueline Peterson and Jennifer S. H. Brown, eds., The New Peoples: Being and Becoming Métis in North America (Winnipeg, 1985), 19–36. The perspective chosen in this article (the creation of a métis identity) has, however, limited her analysis of these marriages. Dickason writes correctly that they were increasingly forbidden and discusses the material conditions that justified this interdiction, but she does not look at the consequences of this decision.)”

-Source: Assimilation and Racialism in Seventeenth and Eighteenth-Century French Colonial Policy by Saliha Belmessous.

“Jean Baptiste Colbert (1619–83), French statesman, was forced to admit failure in trying to curb the Métis and Coureurs des Bois in the west.…The majority of North Western Indians allied with the Coureurs des Bois because they were so numerous, they were in their midst,  treated them as equals and married their daughters…”

-Source: CANADIAN HISTORY -A DISTINCT VIEWPOINT, by D. Garneau.

“March 17, 1637:  Father Superior (I)-Paul Le Jeune (1591-1664) and Father (I)-Francois La Mercier (1604-1690) visit Iahenhouton to propose whether it would be acceptable to them that some of our Frenchmen should marry in their country as soon as possible.  The People said the Frenchmen who had resolved to marry were free to take wives where it seemed good to them;  that those who had married in the past had not demanded a General Council for that purpose, but they had taken them in whatever way they had desired.  The Father replied to this that it was very true that the Frenchmen who had hitherto married in the country had not made such a stir about it, but also that their intentions were far removed from ours, that their purpose had been to become barbarians (like the People of the country), and to render themselves exactly like them (Coureurs des Bois).  He said we, on the contrary, aimed by this alliance to make them like us.  This the People said would require a General Council.  This is a significant turning point as most previous marriages are to barbarians by Coureurs des Bois and therefore not recorded in the marriage records of New France.    

The Jesuits admit that Frenchmen have been taking savages as country wives where it seemed good to them and their purpose is to become barbarians. They wish to render themselves exactly like the savages.

The conditions necessary for their daughters to marry Frenchmen are as follows:

1. They needed to know what dowry the French would give to the wife, any wife's family,

2. And know whether the wife would have everything at her disposal.

3. If the husband returned to France, would he take her with him?  If not, what compensation would he pay?

4. If wife failed in her duty and is driven off by her husband, what could she take away with her? And if, on her own free will, the fancy seized her to return to her relatives, what could she take with her?

The Jesuits report that some Frenchmen were more hesitant in entering into a marriage with a savage upon learning the terms and conditions of marriage to these barbarian girls.  Most Coureurs des Bois, however, didn't give it a second thought, as they were committed to the relationship.  It is noteworthy that many marriages of Frenchmen to barbarians are not recorded as such.  Many Savage girls are given Christian names to hide their past.”
Source: D. Garneau, “ New France 1637-1639, Quebec Culture.”

“The French government had little interest in encouraging immigration and the number of settlers in New France remained small, totaling just 3,000 in 1663. Virtually all these settlers were men--mostly traders or Jesuit priests--and many took Indian wives or concubines…”

Source: Mintz, S. (2003). “Native American Voices;” Digital History. Retrieved 4/19/2006 from http://www.digitalhistory.uh.edu/native_voices/nav2.html