Our Spiritual Relations: Challenging Settler Colonial Possessiveness of Indigenous Spirituality/Religion
DOI :
https://doi.org/10.18357/anthropologica65120232599Mots-clés :
spiritualité et religion autochtone, possessivité blanche, analyse érotique, féminismes autochtones, création de recherche, autoportrait, archives, nation/peuple, gouvernance de la parenté, nation mi’kmaq, nation métisseRésumé
La spiritualité autochtone est souvent détournée et déployée pour soutenir les valeurs des colons blancs qui possèdent et dépossèdent les savoirs, la matérialité et les relations sociopolitiques autochtones. Comme l’explique Kim TallBear, ce régime de propriété des colons maintient un exceptionnalisme colonial qui justifie la naturalisation des territoires autochtones par les colons. La spiritualité/religion autochtone représente des connaissances et des relations sociopolitiques situées qui ne peuvent être abstraites des relations collectives et co-constitutives. LeBlanc et Gareau se tournent vers leurs communautés respectives pour expliquer comment les relations sont essentielles à la compréhension de la spiritualité/religion autochtone. LeBlanc utilise l’analyse érotique de Savage (Tracy) Bear pour voir les relations spirituelles/religieuses des femmes mi’kmaq dans les archives des colons et pour se situer elle-même dans ces relations par le biais de l’autoportrait photographique. Gareau décortique les relations spirituelles/religieuses du violon métis dans l’histoire de Maria Campbell intitulée « La Beau Sha Shoo », où un violoniste métis meurt et va au ciel pour boire et rendre visite à Jésus. Dans l’ensemble, la spiritualité/religion représente l’autodétermination de nations/peuples distincts mais apparentés, collectifs et co-constitutifs.
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