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Cette thèse explore le mouvement de revendications identitaires dans lequel sont engagés les membres de la Communauté Métisse du Domaine du Roi et de la Seigneurie de Mingan (C.M.D.R.S.M.) au Québec. L’association politique que constitue la C.M.D.R.S.M. compte actuellement plus de cinq mille membres disséminés sur un vaste territoire partant de Chicoutimi et remontant vers l’ouest, le long des rives du Saint-Laurent, jusqu’à la Basse Côte-Nord et Blanc-Sablons et vers l’est pour former un triangle jusqu’à Chibougamau. Ses membres réclament une reconnaissance officielle de leur identité et participent à une lutte juridique pour leur inclusion dans une catégorie légale particulière, celle de « Métis », offrant à ses membres des droits autochtones de subsistance sur un territoire donné. L’émergence de la C.M.D.R.S.M. date de 2005 mais elle est intrinsèquement liée et répond à plusieurs contextes, plus ou moins récents, d’ordre politico-juridique. Cette émergence a créé un effet de surprise puisque, d’une part, la recherche académique sur les Métis était encore largement tournée vers les Prairies canadiennes, et que, d’autre part, la C.M.D.R.S.M. constituait la première association au Québec à représenter des individus cherchant à obtenir le statut légal de Métis. Cette recherche tire ainsi son originalité du peu de sources permettant de mettre en contexte ces dynamiques, et, d’autre part de la relative nouveauté et rapidité avec lesquelles ce mouvement de revendications grandit au Québec mais aussi ailleurs au Canada et particulièrement dans les provinces Atlantiques de l’est du pays. Notre objectif a été de mettre en valeur la complexité des demandes de reconnaissance formulées par les membres de la C.M.D.R.S.M. dans l’espace publique, à la croisée entre dynamiques politiques, philosophiques, juridiques, historiques et ethno historiques. Il nous a semblé important de comprendre les origines de l’identification des membres et d’en décrypter ainsi l’apparente « nouveauté ». Si ces revendications ne sont exprimées que depuis récemment et ont été longtemps méconnues, l’argument qui voudrait qu’elles soient « sorties de nulle part » n’est simplement pas viable. Au contraire, elles se trouvent bien plutôt affixées, superposées, articulées aux narrations individuelles et collectives des membres. Nous avons cherché à comprendre ce qui a poussé et permis l’expression de cette identification dans l’espace public ainsi que le rôle fédérateur que la C.M.D.R.S.M. joue à cet égard. D’autre part, nous avons voulu comprendre ce que recouvre ce terme « métis » pour les individus qui s’y identifient : se voient-ils comme des individus à part, mettent-ils en valeur un mode de vie particulier ? Cette recherche éclaire ainsi des dynamiques grandissantes contribuant à l’enrichissement des connaissances dans le domaine de l’anthropologie et de l’ethnologie politique et des études métisses. / This dissertation explores the identity claims in which are engaged the members of the Communauté métisse du Domaine du Roi et de la Seigneurie de Mingan (C.M.D.R.S.M.), located in Quebec. The C.M.D.R.S.M. is a political association consisting of more than five thousand members spread out on a vast territory starting from Chicoutimi and westward along the coast of the St. Lawrence, including the North Shore and Lower North shore of Québec (Blancs-Sablons), and eastward, extending from Chicoutimi to form a triangle with Chibougamau. Its members are currently fighting for the official recognition of their identity and are taking part in a legal battle so as to be included in a specific legal category, that of “Métis”. Those who are recognized as such detain aboriginal rights to hunt, fish and gather for subsistence on a given territory. The emergence of the C.M.D.R.S.M. dates back from 2005 and is intrinsically linked to numerous contextual circumstances, mainly political and legal in nature. Nonetheless, it came as somewhat of a surprise since, on the one hand, academic research on métis studies was still at that time largely preoccupied with the Canadian Prairies, and, on the other hand, the C.M.D.R.S.M. was the first Association in Québec to represent individuals who were claiming a specific legal status as Métis. The originality of this research thus stems first, from the scarcity of sources allowing to put these dynamics in context and, on the other hand, from both the relative novelty and the rapidity with which this identity claim movement is growing in Québec as well as in the rest of Canada. The Maritime Provinces are a case in point of this phenomenon. Our main objective was to cast light on the complexity of the claims formulated by the members of C.M.D.R.S.M. in the public space, at the crossroad between political, philosophical, legal and ethno historical dynamics. It seemed particularly pertinent to understand the origins of the members’ self-identification as Métis and to qualify the supposed “novelty” of the movement that emerged in the public space. If their claims are only expressed since recently having remained, for a very long time, invisible, the argument that they “come out of nowhere” is just not tenable. To the contrary, they are affixed, superposed, articulated to individual and collective narrations of the members. We focused on the various factors that triggered and allowed the expression of that self-identification in the public space as well as on the unifying role that the C.M.D.R.S.M. played in this regard. Furthermore, our goal was to decipher what the term “metis” referred to for those who identify as such: do they perceive themselves as a separate group characterized by a distinct life style? This research casts light on growing dynamics contributing therefore to broaden the state of knowledge in the fields of political anthropology and ethnology, as well as métis studies.

A presente pesquisa, denominada “A filha de Icário, Penélope bem-ajuizada: métis e kléos da rainha tecelã de Homero”, pretende averiguar de que maneira Penélope, personagem do épico homérico Odisseia, utiliza-se da tecelagem para articular sua astúcia e, assim, alcançar fama em sua comunidade. Considera-se Penélope como um paradigma, com o intento de realizar uma análise sobre as diferentes representações do feminino manifestas na Odisseia, de modo a refletir sobre possíveis correspondências entre a filha de Icário e demais personagens femininas retratadas na epopeia com os princípios formadores de comportamentos e práticas sociais relativas às mulheres gregas do século VIII a.C. Assume-se a prerrogativa de que a tecelagem de Penélope, ao ser efetuada com inteligência astuciosa, permite-lhe obter mais do que um tecido, na medida em que contribui para a propagação de sua fama. Reconhecendo o prestígio conferido pelos gregos aos poemas homéricos, ao privilegiarem-se os aportes teóricos do imaginário e da representação, torna-se possível verificar como Penélope e as demais personagens da Odisseia, concomitantemente, inspiravam e expressavam os principais atributos das mulheres gregas do explanado período histórico. / This research, named “Icarius’ daughter, well-behaved Penelope: métis and kléos of Homer’s weaver queen”, intends to verify how Penelope, the epic character of Homer’s Odyssey, makes use of weaving in order to articulate her craftiness and reach fame in her community. Penelope is considered a paradigm, so as to analyze the different representations of the feminine manifest in Odyssey. This is aimed in order to reflect on possible correspondences between Icarius’ daughter and the other feminine characters portrayed in the epic, with the principles that shape the behavior and social practices related to Greek women of the 8th century BC. The prerogative assumed is that Penelope’s weaving, by being made with cunning intelligence, allows her to obtain more than fabric and contributes to the propagation of her fame. Acknowledging the prestige conferred to Homeric poems by the Greeks, giving priority to theoretical approaches of the imaginary and representation, it is possible to verify how Penelope and the other characters in Odyssey, concomitantly inspired and expressed the main attributes of the Greek women of the referred historical period.

Anthropometcic measurements and 24h-recall interviews were conducted on Dene/Metis and Yukon children, and food choice questionnaire interviews were conducted on the mothers of the children. On average, 32% of the children were above the 85th percentile of BMI-for-age in the 2000 CDC Growth Charts. The dietary nutrient intakes were compared to the DRI values. Vitamin A, calcium, phosphorus, vitamin D, vitamin E, dietary fiber, omega-6 fatty acids, omega-3 fatty acids, and magnesium intakes were low. Excessive nutrient intake was not observed. Imbalance of energy intake from carbohydrate and fat and excessive energy intake from total sugar and saturated fat were observed. Market foods were a major part of the diet. Traditional food contributed 4.6% of total energy intake. Frequently mentioned factors as having an influence on food selection were cost, health, children's preference and acceptability, traditional food and market food availability, and women's preference.

This secondary data analysis used a cross-sectional survey of 1771 Yukon First Nations, Dene/Metis, and Inuit women. The aims were to evaluate access to traditional food (TF) and market food (MF), identify perceived advantages of TF and MF, and explore under-studied characteristics of FS in Arctic Canada. Results indicate considerable regional variation in ability to afford adequate food, varying between 26 and 58%. Similarly, regional variation was reflected in the percentage of women who had access to hunting or fishing equipment. Participants described culturally relevant FS indicators: food needed to be natural, fresh, tasty, varied, healthy, safe, accessible, and convenient. Between 10 and 38% of participants noticed recent changes in the quality or health of TFs. Caribou, moose, and seal were popular TFs and considered particularly healthy. This study emphasizes the importance of TF for Arctic indigenous women's FS and the dynamic nature of FS in this population.

A presente pesquisa, denominada “A filha de Icário, Penélope bem-ajuizada: métis e kléos da rainha tecelã de Homero”, pretende averiguar de que maneira Penélope, personagem do épico homérico Odisseia, utiliza-se da tecelagem para articular sua astúcia e, assim, alcançar fama em sua comunidade. Considera-se Penélope como um paradigma, com o intento de realizar uma análise sobre as diferentes representações do feminino manifestas na Odisseia, de modo a refletir sobre possíveis correspondências entre a filha de Icário e demais personagens femininas retratadas na epopeia com os princípios formadores de comportamentos e práticas sociais relativas às mulheres gregas do século VIII a.C. Assume-se a prerrogativa de que a tecelagem de Penélope, ao ser efetuada com inteligência astuciosa, permite-lhe obter mais do que um tecido, na medida em que contribui para a propagação de sua fama. Reconhecendo o prestígio conferido pelos gregos aos poemas homéricos, ao privilegiarem-se os aportes teóricos do imaginário e da representação, torna-se possível verificar como Penélope e as demais personagens da Odisseia, concomitantemente, inspiravam e expressavam os principais atributos das mulheres gregas do explanado período histórico. / This research, named “Icarius’ daughter, well-behaved Penelope: métis and kléos of Homer’s weaver queen”, intends to verify how Penelope, the epic character of Homer’s Odyssey, makes use of weaving in order to articulate her craftiness and reach fame in her community. Penelope is considered a paradigm, so as to analyze the different representations of the feminine manifest in Odyssey. This is aimed in order to reflect on possible correspondences between Icarius’ daughter and the other feminine characters portrayed in the epic, with the principles that shape the behavior and social practices related to Greek women of the 8th century BC. The prerogative assumed is that Penelope’s weaving, by being made with cunning intelligence, allows her to obtain more than fabric and contributes to the propagation of her fame. Acknowledging the prestige conferred to Homeric poems by the Greeks, giving priority to theoretical approaches of the imaginary and representation, it is possible to verify how Penelope and the other characters in Odyssey, concomitantly inspired and expressed the main attributes of the Greek women of the referred historical period.

A presente pesquisa, denominada “A filha de Icário, Penélope bem-ajuizada: métis e kléos da rainha tecelã de Homero”, pretende averiguar de que maneira Penélope, personagem do épico homérico Odisseia, utiliza-se da tecelagem para articular sua astúcia e, assim, alcançar fama em sua comunidade. Considera-se Penélope como um paradigma, com o intento de realizar uma análise sobre as diferentes representações do feminino manifestas na Odisseia, de modo a refletir sobre possíveis correspondências entre a filha de Icário e demais personagens femininas retratadas na epopeia com os princípios formadores de comportamentos e práticas sociais relativas às mulheres gregas do século VIII a.C. Assume-se a prerrogativa de que a tecelagem de Penélope, ao ser efetuada com inteligência astuciosa, permite-lhe obter mais do que um tecido, na medida em que contribui para a propagação de sua fama. Reconhecendo o prestígio conferido pelos gregos aos poemas homéricos, ao privilegiarem-se os aportes teóricos do imaginário e da representação, torna-se possível verificar como Penélope e as demais personagens da Odisseia, concomitantemente, inspiravam e expressavam os principais atributos das mulheres gregas do explanado período histórico. / This research, named “Icarius’ daughter, well-behaved Penelope: métis and kléos of Homer’s weaver queen”, intends to verify how Penelope, the epic character of Homer’s Odyssey, makes use of weaving in order to articulate her craftiness and reach fame in her community. Penelope is considered a paradigm, so as to analyze the different representations of the feminine manifest in Odyssey. This is aimed in order to reflect on possible correspondences between Icarius’ daughter and the other feminine characters portrayed in the epic, with the principles that shape the behavior and social practices related to Greek women of the 8th century BC. The prerogative assumed is that Penelope’s weaving, by being made with cunning intelligence, allows her to obtain more than fabric and contributes to the propagation of her fame. Acknowledging the prestige conferred to Homeric poems by the Greeks, giving priority to theoretical approaches of the imaginary and representation, it is possible to verify how Penelope and the other characters in Odyssey, concomitantly inspired and expressed the main attributes of the Greek women of the referred historical period.

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Tableau d’honneur de la Faculté des études supérieures et postdoctorales, 2004-2005 / Ce mémoire aborde l'histoire des Métis au Canada sous un angle inexploré par l'historiographie, qui consiste à étudier les frontières identitaires de ce groupe dans leurs transformations historiques, depuis l'émergence des collectivités métisses au 18e siècle jusqu'à aujourd'hui. S'appuyant sur une analyse de sources missionnaires et de documents émis par l'État canadien et par les organismes métis eux-mêmes, il défend l'hypothèse que la configuration des collectivités métisses au Canada est en transformation constante, si bien que les ensembles de personnes considérés comme étant inclus ou exclus de ces collectivités ne sont pas les mêmes au fil du temps. Les collectivités métisses du Canada, prises dans un rapport de force historique entre les conceptions de l'identité métisse qu'elles génèrent elles-mêmes et celles que l'État tente de leur imposer, déplacent leurs frontières identitaires constamment, ce qui a pour effet parfois d'y intégrer et parfois d'en rejeter certains membres. Ce mémoire retrace précisément les étapes de ces transformations identitaires et explique comment, au fil du 20e siècle, les collectivités métisses en ont été réduites à se renvoyer à elles-mêmes l'image que l'État a d'elles. / Québec Université Laval, Bibliothèque 2014