Oldal 195 [195]
OCR
MAITRES CHEZ QUI?... the Berkeley School.” Their research methodologies also differ.** According to Cosgrove and Jackson, a vast array of sources can be used to study geography when the latter is understood as a “cultural construction.”* In fact, “methodologies which are more interpretive than strictly morphological” are said to be necessary to correctly apply cultural geography’s more recent framework: If landscape is regarded as a cultural [...] way of representing or symbolizing human surroundings, then landscapes may be studied across a variety of media and surfaces: in paint on canvas, writing on paper, images on film as well as in earth, stone, water and vegetation on the ground [...] each or any of these allows us to disclose the meanings that human groups attach to areas and places and to relate those meanings to other aspects and conditions of human existence." In accordance with the above, this paper will rely on books, speeches, articles, and opinion pieces to better understand the meanings Lévesgue and the PO attached to Québec during the Quiet Revolution and how said meanings excluded notions of Indigenous territorial sovereignty within La belle province. It would be a mistake to assume that this paper’s application of cultural geography to Québec is at all novel. Since the province functions as a site of “dominance and subordination” between varied cultural groups (Canadians of French descent, Canadians of British descent, Indigenous persons, recent ethnic and cultural immigrants, religious communities, etc.), Québec’s landscape has proven to be fertile ground for cultural geographers.*° The Quiet Revolution was especially conducive to research rooted in the ‘new’ cultural geography mentioned above.*” As Mario Bédard explains in “La géographie culturelle québécoise,” this is because the previous decades did not permit Québec to develop nor to study its own cultural geography.°® Ihe “Great Darkness” brought about by Maurice Duplessis’ conservative policies left the province burdened by financial and religious responsibilities too heavy to permit cultural self-identification — let alone the study of self-identification.?? This all changed in the 1960s when the halls of Québec’s universities began filling with students interested in studying the province’s “human experience [...] known to Price-Lewis, The Reinvention, 1-17; Cosgrove-Jackson, New Directions, 95-101. Price-Lewis, The Reinvention, 3-4. Cosgrove-Jackson, New Directions, 96. 35 Ibid. Jackson, Maps of Meaning, xi; Bédard, La géographie culturelle québécoise, 219-242; Pierre Anctil, René Lévesque et les communautés culturelles, in: René Lévesque: Mythes et réalités, ed. Alexandre Stefanescu, Montréal, VLB éditeur, 2008, 178-201. Bédard, La géographie culturelle québécoise, 219-242. 38 Ibid., 220-222. 39 Ibid., 220-221. * 193 ¢
