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Cet article en deux parties révèle certains biais de notre roman national concernant le rôle des relations franco-autochtones dans l’implantation et l’ascension sociale des colons français. Il s’agit ici d’interroger ce dont témoigne historiquement la présence autochtone dans et autour de mon arbre généalogique, c’est-à-dire mon roman familial. Ainsi quand je remonte les lignées féminines, les relations d’intimité avec les Autochtones apparaissent clairement dans les mariages, les cousinages, les amitiés et … l’exploitation impérialiste et esclavagiste. Dans cette première partie, le cas des aïeules autochtones permet de revisiter ce que l’on sait du dessein impérial français de « ne faire qu’un seul peuple », en mettant en lumière, d’une part, le projet de francisation des Autochtones et, d’autre part, l’ensauvagement des Français, tant décrié par les autorités civiles et religieuses françaises du xviie et xviiie siècles.
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Catégories transhistoriques, barbarie et sauvagerie s’inscrivent dans l’histoire des nombreux visages d’une altérité lointaine ou toute proche, mais aussi dans une histoire propre au 18e siècle au sein de laquelle les découpes traditionnelles entre « nous » et « les autres » s’émoussent. Dans des territoires où des Européens qu’on dit « ensauvagés » côtoient les populations autochtones, et en un siècle où barbarie et sauvagerie servent de caution légitimante des aspirations de l’aristocratie anti-absolutiste, elles peuvent aussi être porteuses d’une énergie régénératrice des arts et des lettres. Le tournant révolutionnaire rebat les cartes, y compris celles de la barbarie et de la sauvagerie, termes entre lesquels pourtant jusque là on faisait des différences. Et l’opinion devenant la reine du monde, qui saura s’emparer des deux catégories, d’abord ambiguës, ensuite stigmatisantes ? En enchevêtrant finalement barbarie et sauvagerie, le siècle se termine dans une confusion lourde de conséquences pour le 19e siècle.
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Afin d’étudier les représentations françaises de la Huronie et des Hurons dans les textes anciens, je souligne d’abord l’envers de la construction discursive jésuite, grâce à l’analyse de « la vision de l’intérieur » offerte par l’abondante correspondance de Marie de l’Incarnation, la fondatrice des Ursulines de Québec. Puis, afin d’éviter les pièges de l’hétérohistoire, je change de perspective et, en confrontant la parole d’en bas à celle d’en haut, je tente de reconsidérer les lieux communs du complexe discursif et imaginaire qui perpétuent les divisions.
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This thesis analyses the influence of intersectional power dynamics – inter and intra sex, ethnicity and social category, seen as articulated identity categories – within the eighteenth-century Montreal judiciary system. Murder trial archives serve as the basis for this analysis, the crime of murder in and of itself implying the exercise of total power by one person over another, by taking away his or her life. On one hand, the proposed analysis will focus on power dynamics between individuals, according a special attention to the agency of the principal actors. On the other hand, it will focus on power dynamics between the individuals and the State, in other words between subjects and their king, dispenser of justice. The crime of murder of course suggests an act of power, but also implies a disruption of social order, which justice must restore by punishing the guilty party. We then ask: do the identity categories of gender, race and social category influence the course of justice, and if so, how? Inversely, is justice applied differently according to the intersectionality of the suspect or the victim’s sex, ethnicity and social category? We will answer those questions by analyzing power dynamics in the murder trials of the jurisdiction of Montreal in the eighteenth century; first, from the angle of gender in chapter 1, from that of ethnic groups in the second chapter and finally, from that of social categories in the third chapter.
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This thesis presents representations of the traditional ritual practices of the Iroquoians and Algonquians that the French Jesuit missionaries have revealed in their writings. Sometimes in spite of themselves, the missionaries describe Indigenous people endowed with religious powers, descriptions which we will examine. The territory analyzed is therefore mainly that of the missions, namely the St. Lawrence Valley, the surrounding country and the Great Lakes region, a slice of America that remained largely Indigenous during the period of interest to us, namely from 1632, date of the first Relations with the Jesuit Paul Le Jeune, until 1724, the date of publication of the book Mœurs des Sauvages by Joseph-François Lafitau. This careful examination of the Jesuit works reveals, from a perspective of gender history, excerpts relating to rituals and spheres of activity of Aboriginal men and women. These results are confronted with numerous studies on First Nations or on the Jesuits and their North American missions. This multidisciplinary convergence then leads us to ask: what do missionaries see, or do not see, in the role of men, women, and to some extent, “men-women” and “women-men” within Aboriginal rituals, and in what circumstances?
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This thesis proposes to analyze the French representations of the role of women in the Wendat cerermonial universe at the time of New France. Divided into two parts, it first explores the representations of women in France’s Ancien Régime period, focusing on symbolic represen-tations on the one hand and, on the other hand, on the social perceptions of Ancien Régime women. To do this, we consult a vast repertoire of works of socioreligious history which makes it possible to penetrate the French episteme of Ancien Régime regarding the representation of women. The second part is devoted to the ethno-historical analysis of French representations of the role of women in the Wendat ceremonial universe during the New France era. All the French writings constituting Franco-Native contact literature are used to study these representations of rituals re-lated to “fertility”, “healing” and finally “funeral”. In the end, the analysis reveals that, while French observers attest to the “complementary” and “egalitarian” aspect of the gendered interac-tional dynamics governing the Wendat ceremonial universe, they were unable to capture the full extent and value of integration because they assessed the value of ceremonial wendat behaviors according to their degree of adequacy or inadequacy to the project of French colonization and Christian evangelization.