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Literary Relationships: Settler Feminist Readings of Visions of Justice in Indigenous Women's First-Person Narratives

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Literary Relationships: Settler Feminist Readings of Visions of Justice in Indigenous Women's First-Person Narratives Literary Relationships: Settler Feminist Readings of Visions of Justice in Indigenous Women’s First-Person Narratives by Élise Couture-Grondin A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Centre for Comparative Literature University of Toronto © Copyright by Élise Couture-Grondin 2018 Literary Relationships: Settler Feminist Readings of Visions of Justice in Indigenous Women’s First-Person Narratives Élise Couture-Grondin Doctor of Philosophy Centre for Comparative Literature University of Toronto 2018 Abstract This thesis explores the ways that stories by Indigenous women matter to decolonization and reframe debates about transitional justice in Canada. My corpus is comprised of Indigenous women’s life writing in Canada (in French and English) and in Guatemala (in Spanish) in the 1970s and 1980s, and epistolary exchanges published in Quebec between 2008 and 2016. Each chapter addresses the relationships between author and audience—literary projects—and between reader and text—ways of reading—to examine tensions and affinities in Indigenous and settler engagements for justice. My readings respond to two intertwined objectives: prioritizing Indigenous women writers’ visions of justice, while problematizing the position of settler critics’ and settlers’ feeling of what is right and just. My methodological approach juxtaposes feminist, antiracist and decolonial theories with Indigenous women’s writing, in order to think with the texts, and treat the stories themselves as theory. In chapter one, I contend that Rigoberta Menchú’s testimony (1983) offers the reader a text-based relationship rooted in her understanding of the incommensurability of the reader’s and the author’s epistemological positions. In chapter two, I look at Indigenous and non-Indigenous ii writers’ relationship to territory in Aimititau! Parlons-nous! (2008) and explore how Nahka Bertrand, Joan Pawnee-Parent and Rita Mestokosho’s unapologetic but generous voices relate to non-Indigenous people’s discomfort with their positions as settlers. Chapter three discusses Joséphine Bacon (2010), Rita Mestokosho (2011) and Natasha Kanapé Fontaine’s (2016) gesture of friendship in their correspondence with Quebecois writers as a critical and unsettling mode of relationships. In the final chapter, I propose a reciprocal reading that requires a displacement of my academic voice and that takes seriously An Antane Kapesh’s (1976) and Mini Aodla Freeman’s (1978) embodied writing about their experiences of colonialism. Throughout my analyses of the texts, I propose a settler feminist approach that accounts for positionality, grounds itself in embodied (self-) criticism and considers the materiality of literary relationships. iii Résumé Cette thèse explore comment l’écriture littéraire de femmes autochtones joue un rôle dans la décolonisation en redirigeant les priorités pour la justice dans le contexte de la justice transitionnelle au Canada. Mon corpus comprend des récits de vie écrit par des femmes autochtones en français et en anglais au Canada et en espagnol au Guatemala, publiés dans les années 1970 et 1980, et des échanges épistolaires produit au Québec entre 2008 et 2016. Chaque chapitre aborde les relations entre l’auteure et l’audience (les projets littéraires) et entre la lectrice et le texte (les méthodologies de lecture) dans le but d’analyser des tensions et des affinités entre les engagements des Autochtones et des non-Autochtones pour la justice. L’étude répond à deux objectifs reliés : prioriser les visions de la justice des écrivaines autochtones et problématiser les positions des critiques non-Autochtones ainsi que leurs sentiments à propos de ce qui est juste. Mon approche méthodologique juxtapose les théories féministes, antiracistes et décoloniales avec la littérature de femmes autochtones pour penser avec le texte et traiter les textes littéraires comme théorie. Dans le premier chapitre, je soutiens que le témoignage de Rigoberta Menchú (1983) offre à la lectrice une relation ancrée dans le texte ainsi que dans sa compréhension de l’incommensurabilité des positions épistémologiques occupées par l’auteure et la lectrice. Dans le deuxième chapitre, j’analyse la relation au territoire qu’ont les écrivain·e·s autochtones et non- autochtones dans Aimititau! Parlons-nous! (2008) et j’explore comment Nahka Bertrand, Joan Pawnee-Parent et Rita Mestokosho entrent en relation avec les correspondant·e·s non autochtones qui montrent un inconfort à occuper leur position comme settlers. Le chapitre trois aborde le mouvement d’amitié comme un mode critique de relation dans les échanges épistolaires de Joséphine Bacon (2010), Rita Mestokosho (2011) et Natasha Kanapé Fontaine’s iv (2016) avec des écrivains québécois. Dans le dernier chapitre, je propose une lecture réciproque qui requiert un déplacement de ma voix académique et prend au sérieux l’écriture ‘encorporée’ de l’expérience du colonialisme d’An Antane Kapesh (1976) et de Mini Aodla Freeman (1978). À travers les analyses littéraires, je mets en pratique une approche féministe settler qui rend compte de la positionalité, qui s’inscrit dans une (auto)critique ‘encorporée’ et qui considère la matérialité des relations littéraires. v Acknowledgments This research project began as I came to be aware of the violence of past and ongoing colonization in the Americas, in Canada and in Quebec. I turned to Indigenous women’s literary and political voices to learn about the colonial history and the decolonial practices that unfold in my own context and to unlearn what I knew about my relationship to this land. This research is the result of my relationships to literary texts by Rigoberta Menchú, An Antane Kapesh, Mini Aodla Freeman, Nakha Bertrand, Joan Pawnee-Parent, Rita Mestokosho, Joséphine Bacon and Natasha Kanapé Fontaine. These relationships have changed me as a person, a feminist, a settler and a scholar. I feel grateful for having had the opportunity to research, read and write about these texts in Karonta and at home, in Teionitiohtia:ke. I have been marked by these texts and by encounters at different events, conferences, manifestations, vigils, where I heard passionate and brilliant Indigenous and non-Indigenous scholars, writers, students and leaders speak about their visions of how we can transform ourselves and our communities. Some of these spaces where I have found inspiration and motivation were Kwahiatonhk! Wendake’s Book Fair, the JHI working group “Disruptions,” the Indigenous Literary Studies Association’s meetings, the World Social Forum and the World Forum of Theology and Liberation, and the Kanien’kehá’ka language class at La maison de l’amitié in Teionitiohtia:ke. I thank the Centre for Comparative Literature at the University of Toronto, the Social Sciences and Humanities Research Council of Canada, the Ontario government for their financial support, as well as my grandfather Armand Couture for his generous grant and his encouragement throughout my graduate studies. I want to thank Juan Carlos Godenzzi who guided me through the first steps of this research and encouraged me to engage in this journey. I have learned quite a lot working with my supervisor Neil ten Kortenaar who pushed me to write vi with an authentic voice and whose ways of reading and of asking questions have not ceased to impress me and guided me through this process. I was also delighted to work with Courtney Jung and Julia Emberley who have been very supportive and offered useful advise. I thank Deanna Reder who provided important feedback on the last version of this dissertation and made me push my reflection further in chapter four. Thanks to Marlene Goldman and Ann Komaromi for engaging with my work. My precious thanks to upstanding scholars and generous friends Isabella Huberman, Jeanne Mathieu-Lessard, Irina Sandinova and Toshi Tomori for stimulating discussions, for reading and editing my work and for the laughs, dances and joy. This thesis would not have been completed without the unwavering support of my family and friends. My deepest thanks to my mother and late father for being a loving, creative and feminist family, and special thanks to my mother for reading and engaging with my work in passionate and rigorous ways and for sharing her experience as a professor and researcher. To Louis, Geneviève and Félix, thank you for your care, energy and friendship. Julie, Maude, Jacinthe, Lucia, Jonathan, Guillaume, Joannie, Charles, Jean-François, thank you for being there all along and cheering me on when I needed it. Carlos, thank you for understanding how important this project was to me. Thank you for your trust and your love. vii Table of Contents Acknowledgments .......................................................................................................................... vi Table of Contents ......................................................................................................................... viii INTRODUCTION. Relating to Indigenous Women’s Writing in the Post-Truth and Reconciliation Commission Context .......................................................................................... 1 i. Non-Indigenous Commitment to Decolonization .................................................................. 11 ii. Reading Indigenous Women Writing in Transitional Justice Contexts ............................... 16 iii. Readings of Indigenous Women’s Visions of Indigenous Polities ..................................... 23 iv. Indigenous Women’s
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