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Les Cahiers Du CIÉRA C novembre 2014 Les Cahiers du CIÉRA A n°12 H I Les Cahiers du CIÉRA Women and Leadership: Reflections of a Northwest Territories Inuit Woman Helen Kitekudlak E R Inuit Women Educational Leaders in Nunavut S Fiona Walton, Darlene O’Leary, Naullaq Arnaquq, Nunia Qanatsiaq-Anoee To Inspire and be Inspired by Inuit Women in Leadership du Lucy Aqpik C (Re)trouver l’équilibre en habitant en ville : le cas de jeunes Inuit à Ottawa I Stéphanie Vaudry É Souvenirs de Lioudmila Aïnana, une aînée yupik R Entretien réalisé par Dmitryi Oparin A Sápmelaš, être Sámi. Portraits et réflexions de femmes sámi Annabelle Fouquet Présentation d’œuvres de l’artiste Eruoma Awashish Sahara Nahka Bertrand La violence envers les femmes autochtones : une question de droits de la per- sonne Renée Dupuis Concordances et concurrences entre droit à l’autonomie des peuples autoch- tones et droits individuels : l’exemple du droit des femmes autochtones d’ap- partenir à une nation sans discrimination 2 Le leadership des femmes inuit et des Premières nations : Geneviève Motard 0 Trajectoires et obstacles 1 Leadership and Governance CURA in Nunavut and Nunavik 4 * ISSN 1919-6474 12 Les Cahiers du CIÉRA Les Cahiers du CIÉRA Les Cahiers du CIÉRA publient les actes de colloques, de journées d’étude et de séminaires organisés par les chercheurs du CIÉRA, ainsi que leurs projets d’ouvrages collectifs et des contributions ponctuelles. La publication des Cahiers du CIÉRA est également ouverte aux membres des Premières nations, aux Inuit et aux Métis, ainsi qu’à tous les chercheurs intéressés aux questions autochtones. www.ciera.ulaval.ca © Éditions du CIÉRA 2014 Les Cahiers du CIÉRA n°12 novembre 2014 Le leadership des femmes inuit et des Premières nations : Trajectoires et obstacles Numéro réalisé sous la direction de Julie Bibaud, Noëlle Counord, Caroline Hervé, Justine Gagnon, Noémie Gonzales, Léa Lefevre- Radelli Les Cahiers du CIÉRA Direction Thierry Rodon, directeur du CIÉRA Comité de rédaction, révision des textes francophones et mise en page Julie Bibaud, Noëlle Counord, Rémy Chhem, Benoit Ethier, Caroline Hervé, Pascale Laneuville, Léa Lefevre-Radelli, Audrey Marceau, Pascale-Marie Milan, Nicolas Mingasson, Olivia Roy-Malo, Samuel Shipiro et Şükran Tipi Révision des textes anglophones Peter Frost, membre de l’Ordre des traducteurs et interprètes agréés du Québec Maquette de couverture Caroline Hervé Illustration de la couverture Kenojuak Ashevak Les droits d’auteur de l’illustration sont la propriété de l’artiste et de Dorset Fine Arts. Correspondance Comité de rédaction des Cahiers du CIÉRA Centre interuniversitaire d’études et de recherches autochtones Pavillon De Koninck – Local 0450 1030, avenue des sciences humaines Université Laval Québec, Qc. G1V 0A6 Tel : (418) 656-7596 [email protected] www.ciera.ulaval.ca ISSN 1919-6474 Illustration de la couverture L’illustration présentée en page de couverture est l’œuvre de l’artiste inuit Kenojuak Ashevak. Throat Singing Gathering Litographie 56.1 x 76 cm 1991 © Kenojuak Ashevak and Dorset Fine Arts Née en 1927 à Ikirisaq sur la côte sud de l’Île de Baffin, Kenojuak Ashevak est une artiste inuit reconnue et son travail a été plusieurs fois récompensé, notamment par l’Ordre du Canada en 1982. En accord avec la tradition inuit, elle a reçu de ses parents le nom de son grand-père maternel dont les qualités l’honorent. Elle a grandi sur le territoire de chasse de sa famille et selon un mode de vie nomade avant de rejoindre sa grand-mère maternelle qui lui a enseigné le tannage des peaux (destinés à la Compagnie de la Baie d’Hudson) ou la confection de vêtements. Par la suite, elle est devenue la première femme de Cape Dorset à réaliser des estampes à partir du crayon mine, du crayon feutre ou en utilisant des techniques comme celle du pochoir, de la gravure sur pierre ou encore de la lithographie. Cette lithographie intitulée Le rassemblement des chanteuses de gorge reflète à plusieurs égards la singularité du style et la subjectivité de Kenojuak Ashevak. Les seules références à la figure humaine dans ses œuvres apparaissent sous les traits de femmes inuit ou de Sedna, la déesse de la mer. La présence des oiseaux témoigne de l’importance qui est accordée aux animaux à la fois garants de l’équilibre de la communauté et de sa survie. Le comité de rédaction tient à honorer la mémoire de Kenojuak Ashevak, décédée en janvier 2013, et remercie chaleureusement Dorset Fine Arts pour avoir permis la reproduction de l’œuvre sur la couverture de ces Cahiers du CIÉRA. Sommaire Le leadership des femmes inuit et des Premières nations : Trajectoires et obstacles Présentation 3 Women and Leadership: Reflections of a Northwest Territories Inuit Woman 11 Helen Kitekudlak Inuit Women Educational Leaders in Nunavut 15 Fiona Walton, Darlene O’Leary, Naullaq Arnaquq, Nunia Qanatsiaq-Anoee To Inspire and be Inspired by Inuit Women in Leadership 47 Lucy Aqpik (Re)trouver l’équilibre en habitant en ville : le cas de jeunes Inuit à Ottawa 51 Stéphanie Vaudry Souvenirs de Lioudmila Aïnana, une aînée yupik 71 Entretien réalisé par Dmitryi Oparin Sápmelaš, être Sámi. Portraits et réflexions de femmes sámi 95 Annabelle Fouquet Présentation d’œuvres de l’artiste Eruoma Awashish 123 Sahara 129 Nahka Bertrand 1 La violence envers les femmes autochtones : une question de droits de la personne 133 Renée Dupuis Concordances et concurrences entre droit à l’autonomie des peuples autochtones et droits individuels : l’exemple du droit des femmes autochtones d’appartenir à une nation sans discrimination 139 Geneviève Motard Notices biographiques 151 Note à l’intention des auteurs 155 2 Présentation Ce numéro des Cahiers du CIÉRA est consacré aux femmes autochtones. Il recueille plusieurs contributions de chercheurs, d’étudiants et d’artistes ayant participé au colloque du CIÉRA-AÉA des 17 et 18 avril 2013. Le colloque avait été organisé en collaboration avec l’Association des femmes autochtones du Canada (AFAC) et l’Association des femmes autochtones du Québec (AFAQ) et souhaitait souligner la forte capacité d’organisation des femmes autochtones. Tout au long de ces deux journées, des communications avaient été présentées sur des questions variées liées à la justice, à la santé, à l’environnement et à la gouvernance. Le programme de recherche ARUC Leadership inuit et gouvernance au Nunavut et au Nunavik : Récits de vie, perspectives analytiques et formation y avait organisé une table-ronde intitulée « Les femmes inuit et le leadership ». L’objectif de celle-ci était de poursuivre la réflexion entamée avec la publication de récits de vie de femmes inuit en position de leadership (McComber et Partridge 2010). Certaines présentations données à l’occasion de cette table-ronde sont reproduites dans les pages qui suivent. Dans l’optique de cette publication, il est apparu intéressant de dépasser les frontières de l’Arctique et d’ouvrir ce numéro des Cahiers du CIÉRA à l’ensemble des femmes autochtones. De même, si les thèmes du leadership et de la gouvernance sont les points de départ de la majorité des contributions, nous n’avons pas voulu écarter des textes qui se concentraient sur d’autres questions tout en apportant des éléments de réflexion sur la complexité et la diversité du leadership autochtone. Les articles publiés dans ce numéro proposent une réflexion sur la place et le rôle des femmes autochtones, la nature de leur investissement dans l’espace public et leur degré de participation dans la prise de décisions collectives. Ces contributions permettent également d’identifier certains obstacles rencontrés par les femmes dans leur quotidien et au cours de leur trajectoire professionnelle, qui les empêchent de jouer un rôle moteur dans la direction des affaires collectives. Les témoignages oraux ou artistiques de femmes autochtones publiés dans ce numéro illustrent quant à eux la façon dont les femmes autochtones prennent position et font entendre leur voix dans l’espace public. Les femmes autochtones ont ceci de particulièrement marquant qu’elles ont senti le besoin, au cours des dernières décennies, de se regrouper au sein d’associations et d’organisations pour être en mesure de se faire entendre par les instances décisionnelles officielles et ainsi imposer leur agenda. Ces associations constituent le point de départ de nombreuses actions visant à défendre les droits des 3 femmes autochtones. Au Canada, elles ont été créées dans les années 1970, alors que les femmes luttaient pour que soit reconnue leur égalité de droits (ce n’est qu’en 1976 que les femmes obtiennent pleinement leur reconnaissance juridique dans la Charte des droits et libertés de la personne du Québec). À cette époque, les femmes autochtones ont pris conscience de leur droit à réclamer un traitement égalitaire et elles ont ainsi porté devant les tribunaux la nature discriminatoire de la Loi sur les Indiens. C’est dans ce contexte qu’ont été créées, en 1974, l’Association des femmes autochtones du Canada (AFAC) et l’Association des femmes autochtones du Québec (AFAQ). Par la suite, d’autres associations et des sociétés visant à défendre les droits des femmes autochtones ont vu le jour dans toutes les provinces du Canada. On en compte aujourd’hui pas moins d’une douzaine. Les femmes inuit du Canada se sont quant à elles regroupées en 1984 au sein de l’association Pauktuutit, créée avec le mandat de promouvoir l’égalité des femmes dans les différents domaines de la vie sociale. Au cours de la dernière décennie, deux jeunes associations ont également vu le jour : Saturviit, l’association des femmes inuit du Nunavik (2005) et AnânauKatiget Tumingit Regional Inuit Women’s Association, l’association des femmes inuit du Nunatsiavut (2007). En marge de ces associations, certaines initiatives militantes ont permis aux femmes autochtones de se regrouper, tout en donnant une visibilité publique à certaines causes, que l’on pense aux Marcheuses innues, au mouvement Idle no more ou encore au mouvement Am I next? sur Facebook.
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