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Wilson & Lafleur Itee, Revue Generale de Droit, 2(43), p. 531

DOI: 10.7202/1023206ar

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Fraternité, souveraineté et autonomie des Autochtones en Nouvelle-France

Journal article published in 2013 by Michel Morin
This paper is made freely available by the publisher.
This paper is made freely available by the publisher.

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Question mark in circle
Preprint: policy unknown
Question mark in circle
Postprint: policy unknown
Question mark in circle
Published version: policy unknown
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Abstract

Aux xviie et xviiie siècles, les principes juridiques encadrant les relations entre les Algonquiens de la vallée du Saint-Laurent et les Français sont généralement bien compris par chacune des parties en présence. Initialement fondés sur les concepts d’amitié, d’alliance ou de fraternité, ces principes postulent l’existence de nations indépendantes possédant leurs propres structures décisionnelles et leurs coutumes, ainsi que de chefs locaux ou régionaux qui jouissent en pratique d’une grande autorité. De 1628 à 1663, le statut de sujet du roi de France est d’ailleurs accordé uniquement aux nouveaux convertis, puis, de 1664 à 1674, à leurs descendants. Par la suite, la situation est ambiguë. Toutefois, les communautés de chrétiens vivant près des villes françaises conservent une grande autonomie à laquelle elles acceptent rarement de renoncer. Elles sont parfois qualifiées d’enfants du roi, parce qu’elles soutiennent inconditionnellement les Français sur le plan militaire. Dans la deuxième moitié du xviie siècle, des nations non converties reconnaissent également le statut de père au roi de France, mais cette dépendance socio-économique et militaire ne remet pas en question leur indépendance, ce que les Français comprennent fort bien. ; During the 17th and 18th centuries, the legal principles which formed the framework for relationships between the Algonquians peoples of the St. Lawrence Valley and the French were generally well understood by both parties. Founded initially on the concepts of friendship, alliance or fraternity, these principles assumed the existence of independent nations which had their own decisional systems and customs, as well as local or regional chiefs enjoying strong authority in practice. From 1628 to 1663, only new converts were granted the status of subject of the French king; from 1664 to 1674, only their descendents qualified. Afterward, the situation was ambiguous. However, Christian communities living close to the French cities enjoyed a wide autonomy and seldom renounced it. They were sometimes called children of the King, because they unconditionally supported him at the military level. During the second half of the 17th century, nations which had not become Christian also bestowed paternal status on the French King, but this socio-economic dependency did not call into question their independence, something the French understood very well.