Abstracts
Résumé
Notre texte vise à repenser la construction du récit de Marie-Anne Gaboury à partir d’une perspective wahkotowin (ses lois, éthiques et pratiques) afin d’établir une relation saine au territoire, avec nos relations Métis ainsi qu’avec d’autres peuples autochtones. Notre recherche contribue à valoriser la perspective féministe autochtone afin de réimaginer le récit dominant à partir d’une perspective relationnelle et de démanteler la hiérarchie des savoirs produite et reproduite. Les grands récits sur Marie-Anne Gaboury rendent invisibles le vécu et la contribution des femmes Métis, Cris, Saulteaux (le système de gouvernance matriarcale) de l’Ouest. C’est comme si son histoire était isolée des contextes social et politique des femmes du territoire et du mouvement de résistance historique et contemporain. On en vient à se demander: qui donc profite des grands récits et qui est Marie-Anne Gaboury en relation avec les femmes autochtones ou vice versa? Qui est-elle au-delà du nom d’une rue, au-delà d’être la première femme blanche/francophone dans l’Ouest, au-delà d’être la grand-mère de Louis Riel ?
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Appendices
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