Documents found
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1678.More information
The literature on the history of sexuality in Quebec has rapidly grown in the past few years and now covers most of the XlXth and XXth centuries. Yet, the sixties, a period of profound cultural changes, have received scant attention from scholars. This decade nevertheless corresponds to an intense redefinition of sexual relations and more, not only by accentuating the liberal trends towards the privatization of the body and the rise of individualism and intimacy, but by also accompanying a nationalist movement that did not hesitate to recycle some themes related to sexuality within its own emancipatory rhetoric. A reading of Parti Pris (1963-1968) confirms such a view. In the pages of this periodical, some authors attempted to challenge French Canadians' sexuality, questioning their values, their behaviour, and their inhibitions. They situated the question of sexuality in an ideological frame and envisioned a collective solution to its alleged perversions. For the Parti Pris collaborators, a new erotism would not only enable individual achievement, but also free the development of the national imaginary. Following the prevalent discourse of decolonisation, while recycling many phallocratie ideas, they found in the subject of sexuality the occasion to reflect on the recurrent problem of alienation and exploitation of French Canadians. The sexual liberation, seen through a fundamentally masculinist lens, represented, in the minds of these Utopian thinkers, an essential dimension of a global human liberation.
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1679.More information
In this article the author suggests that the Inuit define a unique modernity, one in which modern and traditional institutions coexist. The study of hunting presented in this text suggests that the Inuit have maintained the practice of game-hunting because they have succeeded in combining the traditional system of reciprocity with a modern system of redistribution. The symbol and agent of this modern sharing is the «community freezer» found in Nunavik villages, which is, as we shall see, the capstone of a system where communal and associative solidarity overlap. Next, the author questions whether this combination of modernity and tradition is only a transitional phase, a single stage in the long process of acculturation faced by traditional societies, or whether, on the contrary, this hybridization between modern and traditional institutions is giving rise to a society completely unique and original in its construction of modernity.