Processus de guérison et revitalisation culturelle: Les enjeux du mouvement de guérison autochtone

Abstract

Afin de répondre au rapport de la Commission royale sur les peuples autochtones concernant la révélation des sévices physiques et psychologiques subis par de nombreux membres des Premières Nations à l'intérieur du système des pensionnats, le gouvernement canadien alloua une somme de 350 millions de dollars pour la guérison des peuples autochtones. Cet argent fut confié à la Fondation autochtone de guérison, créée à cette occasion dans le but de le redistribuer en finançant des projets de guérison issus des communautés elles-mêmes. Or, depuis 1998, cette dernière est devenue le vecteur privilégié du développement du mouvement de guérison autochtone et elle est porteuse du discours des Première Nation concernant la guérison. Mais, la Fondation participe également à façonner l'image du mouvement de guérison, image qui semble être celle de la revitalisation culturelle des communautés autochtones à travers une série d'appropriation et de réappropriation de pratiques traditionnelles de guérison qui sont par la suite recomposées pour répondre à des besoins très actuels. A travers l'étude des processus de guérison de la communauté de Uashat mak Mani-Utenam, il s'agit alors de montrer les influences mutuelles qui existent entre une politique établie au niveau national et ce qui se passe au niveau local. Mais l'objet de ce mémoire est également d'analyser à travers cela, ce qui est en jeu dans le mouvement de guérison autochtone, à savoir la revitalisation culturelle et spirituelle des Premières Nations et l'émergence d'une identité «autochtone» basée sur le développement d'un mouvement spirituel «pan-amérindien».

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In order to respond to the report of the Royal Commission on Aboriginal Peoples concerning the revelation of the physical and psychological abuse suffered by many members of the First Nations within the residential school system, the Canadian government allocated a sum of 350 million dollars to healing of indigenous peoples. This money was entrusted to the Aboriginal Healing Foundation, created on this occasion with the aim of redistributing it by financing healing projects from the communities themselves. However, since 1998, the latter has become the preferred vector for the development of the indigenous healing movement and it is the bearer of the First Nations' discourse regarding healing. But the Foundation also participates in shaping the image of the healing movement, an image which seems to be that of the cultural revitalization of indigenous communities through a series of appropriation and reappropriation of traditional healing practices which are subsequently recomposed for meet very current needs. Through the study of the healing processes of the community of Uashat mak Mani-Utenam, it is then a question of showing the mutual influences which exist between a policy established at the national level and what is happening at the local level. But the object of this dissertation is also to analyze through this, what is at stake in the indigenous healing movement, namely the cultural and spiritual revitalization of the First Nations and the emergence of an "indigenous" identity based on the development of a "pan-Native American" spiritual movement.