Amélie-Anne Mailhot
pp. 29–45
Record
Abstract
« Dans mon livre, il n’y a pas de paroles de Blanc (In my book there are no words of White) » is the first sentence of the book Je suis une maudite sauvagesse/Eukuan nin matshimanitu Innu-iskueu which launches the political project of the book and the author, An Antane Kapesh. In the early 70s, this Innu woman, wrote an account of her experience of the relations with the White people on her territory, the Nitassinan. The author exposes one of the major contributions of Antane Kapesh to the (post)colonial literature of the Americas, namely her conceptualization of the « White » as a political category of habitation. Political habitation is understood as a complex of epistemological, geographical, ethical and political practices : it involves links with the territory, relations with knowledge, ways of being in relation to other beings, human and non-humans, and the links between these elements.
Aura Cumes
pp. 47–59
Record
Abstract
In this article, the author is seeking answers to the following questions : Was patriarchy always a global domination system? Are so-called « non-western » societies also patriarchal societies? What does the ancient Mayan system of thinking (Mayan cosmovision) says about men/women relationships? Which power relationships are leading to patriarchy? To answer those questions, the author focuses her analysis on an ancient text called « Popol Wuj » in K’iche’ language, usually translated by « The Council Book ». She then briefly examines the building of relationship structures between Mayan women and men within a context of colonisation. Analysing the Popol Wuj is an ambitious project that requires lots of time. Therefore, the author does not present the text in itself, but instead, offers an interpretation on what it says about men/women, feminine/masculine relationships, in order to link it to subsequent history, starting with colonisation.
Suzy Basile, Hugo Asselin and Thibault Martin
pp. 61–80
Record
Abstract
Thematic analysis of 32 interviews held with Atikamekw women revealed that they know their ancestor’s way of life and the role played by women, that this role was predominant and essential to the spatial organization of traditional activities on the land, that births are spatiotemporal markers, that the designation of place of origin changed following social and territorial disruption, that traditional names are still used, that Atikamekw women used to be in charge of education, and that residential schools caused a fracture in knowledge transmission on the land.
Rosalva Aída Hernández Castillo
pp. 81–100
Record
Abstract
This article reflects on the possibilities and limitations of a feminist legal anthropology based on the author’s experience elaborating anthropological expert witness reports through activist-research methodologies. She analyzes her experience as an expert witness in the defense of imprisoned indigenous women, in particular through her participation in the case of Commander Nestora Salgado García, a member of the Regional Coordination of Communal Authorities – Community Police (CRAC-PC) in the state of Guerrero, Mexico, unjustly imprisoned for her participation as an authority in an indigenous justice system.
Julie Bruneau
pp. 101–117
Record
Abstract
In reaction to the indigenous femicide in Canada, and to the inaction of the canadian government, the victim’s relatives and grassroots indigenous women groups created various memorials. The author focuses on the commemorative art installation Walking With Our Sisters, project of the Métis artist Christi Belcourt. Thus, the author led a field survey, to better understand if it was an empowering experience for the women participants. She will also question the definition of western feminism, in contrast with indigenous feminism.
Marie-Pierre Bousquet, Anny Morissette and Laurence Hamel-Charest
pp. 119–139
Record
Abstract
Elections to crown women who symbolize their social group have existed since the 60s among the Native peoples of Quebec. Today, two types of competition exist : Miss and Carnival Queens, each highlighting different types of feminine ideals. The authors hypothesize that these social performances convey complementary or contradictory model that show how being an Aboriginal woman can be complex. Between defence of their territory and the makeup kit, these competitions bring into question codes and norms that collide and so dramatize apparent contradictions.
Sophie Brière, Maripier Tremblay and Isabelle Auclair
pp. 141–160
Record
Abstract
In the Quebec context, entrepreneurial development has been promoted as a strategy to foster women’s economic empowerment. However, women’s entrepreneurship is a subject of reflection still underexplored, particularly in the Aboriginal context. Recognizing the importance of context in entrepreneurial development, in the access to resources and considering that Aboriginal people belong to diverse communities from differentiated backgrounds, territories and cultures; the authors consider that the lack of specific and contextualized studies represents a serious shortcoming. The main purpose of the authors, in this paper, is to acknowledge and analyze, from a critical perspective, the impacts of the patriarchal and colonialist contexts, as well as the issues specific to Aboriginal women entrepreneurs. In that respect, the reflection provides findings on the obstacles encountered by women entrepreneurs and examine the support measures they are offered. In summary, the authors are not only questioning existing measures, but they are also thinking beyond, putting forward proposals enabling the development of innovative and mobilizing strategies to meet the needs emerging from the specific context in which Indigenous women develop their businesses.
