http://www.erudit.org/en/Volume 50, Number 3, 2020–2021enThu, 03 Sep 2026 03:28:32 +0000https://assets.erudit.tech/static/img/logo-erudit.daebca8dc4fc.pnghttps://erudit.orghttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088562ar/Éric Chalifoux and Émile Duchesnehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088562ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088563ar/Gilles Bibeauhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088563ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088564ar/Nelcya Delanoëhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088564ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088565ar/Peter Armitagehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088565ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088566ar/Sylvie Loslierhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088566ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088567ar/Sylvie Vincenthttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088567ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088568ar/Caroline Nantelhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088568ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088569ar/Joséphine Baconhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088569ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088570ar/Ulla Hoffhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088570ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088571ar/Suzanne Tshernishhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088571ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088572ar/Marc Labergehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088572ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088573ar/Toby Morantz<br />This article begins with the author’s enquiring why, in records for the James Bay Crees, the accounts of the many devastating epidemics seem to be downplayed. More attention is paid to the deaths caused by starvation. To understand the magnitude of these epidemics during the hundred years of the worst times, this history draws on archival and oral history sources. Understanding the greater emphasis on starvation derives from Sylvie Vincent’s masterful analysis of starvation and the ominous connotations it held for the Innu, which can be broadened to include the Crees of Eeyou Istchee. The article also calls attention to Vincent’s immense contributions to the fields of ethnohistory and Indigenous studies that she has so preciously handed us.http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088573ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088574ar/Leila Inksetter<br />Consideration of a publication by Sylvie Vincent on Indigenous history serves as the starting point for an examination of recent outcomes on Indigenous historiography produced in Quebec. Through epistemological questioning of the definition given to Indigenous history, the author observes that many modes of expression are mobilized by Indigenous peoples to present their history and heritage. She notes a transformation in the scales of historical narratives showing increasing emphasis on the history of communities or nations. This consequence can be attributed in part to the trajectory of history, but also to the importance of legal requirements necessary for the definition of Indigenous rights. The article then examines the concept of the decolonization of history and the epistemological issues associated with the integration of contemporary Indigenous voices.http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088574ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088575ar/Claude Gélinas<br />In the wake of the research carried out by Sylvie Vincent in support of Aboriginal claims and on the representation of Aboriginal people, this article aims to identify some issues surrounding the use of history in the legal assessment of Aboriginal rights in Canada. The Hamilton Health Sciences Corp. v. D.H. decision regarding refusal of biomedical treatment for an Indigenous child with leukemia to resort to traditional medicine will serve as an example here.This decision illustrates the extent to which the historical representations entered into evidence, according to legal criteria, can accentuate a symbolic distance between Indigenous and non-Indigenous citizens even when they facilitate the recognition of asserted ancestral rights in the short term. This ultimately hinders achieving the objective of reconciliation advocated by the Canadian state.http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088575ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088576ar/Émile Duchesne and Robert R. Crépeau<br />The Algonquian notion of Manitu has confused anthropologists since its first mention within the discipline. Throughout these debates, manitu has been understood as a class of entities, a diffuse power present everywhere in nature or even as a more general notion than the sacred, in short in essentially magico-religious terms. On the contrary, manitu appears to us as an encompassing concept that animates and establishes the coherence of Algonquian cosmologies that we propose to conceive as an ultimate meta-rule. We put forward that the notion of manitu warrants analysis jointly with that of master-entity. These two notions are at the foundation of Algonquian juridicity as they express the idea of a power that is the cause of itself and that regulates the relations of human beings with other beings in the cosmos.http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088576ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088577ar/Colin Scott<br />Building on Sylvie Vincent’s inquiries into Laurentian Innu narratives about early relations with Europeans, a comparison is undertaken with the oral traditions of neighbouring James Bay Crees. The comparison confirms a shared logic by which relations with newcomers are remembered and evaluated across the Québec-Labrador Peninsula. The comparison illuminates the formation and fluidity of ethnic categories applied to French, English, personnel of rival fur trading companies, and persons of mixed ancestry. But the key question for both Innu and Cree narratives is whether relations between peoples fulfills or fails standards of reciprocity. The answer is somewhat variable in contexts of relations with fur traders and companies on James Bay, versus relations with settler farmers and colonial government along the St. Lawrence. Innu and Cree discourses alike reflect on experience from the past to advocate positive inter-peoples’ reciprocity as the standard for humanity.http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088577ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088578ar/Léa Lefevre-Radelli and Emanuelle Dufourhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088578ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088579ar/Éric Chalifoux and Véronique Richerhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088579ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088580ar/Émile Duchesne and Éric Chalifouxhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088580ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088581ar/Émile Duchesnehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088581ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088582ar/Laurent Jérômehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088582ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088583ar/Pierre Lepagehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088583ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088584ar/Mélisande Séguin and Camille Varnierhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088584ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088585ar/Pierre Trudelhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088585ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088586ar/Taiaiake Alfredhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088586ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088587ar/Nancy Wiscutie-Crépeauhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088587ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088588ar/Caroline Nepton Hottehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088588ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088589ar/Benoit Éthier and Carole Delamourhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088589ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088590ar/Sébastien Brodeur-Girardhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088590ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088591ar/Denys Delâgehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088591ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088592ar/Émile Duchesne and Robert R. Crépeauhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088592ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088593ar/Isabelle Bouchardhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088593ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088594ar/Martin Héberthttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088594ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088595ar/Adrian L. Burkehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088595ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088596ar/Christian Gates St-Pierrehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088596ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088597ar/Claude Gélinashttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088597ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088598ar/Claude Chapdelainehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088598ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088599ar/Robert R. Crépeauhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088599ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088600ar/Pierre Trudelhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088600ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088601ar/Étienne Rivard and Louis-Pascal Rousseauhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088601ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088602ar/Élisabeth Kaine and Denis Bellemarehttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088602ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088603ar/Joëlle Rostkowski and Marie Mauzéhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088603ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088604ar/Mélisande Séguinhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088604ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088605ar/Arnaud Simard-Émondhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088605ar/http://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088606ar/Raphaël Preuxhttp://www.erudit.org/en/journals/raq/2020-v50-n3-raq06960/1088606ar/