Doctrine de la découverte : préciser les enjeux théologiques d’une revendication autochtone
The doctrine of discovery stems from 15th-century papal bulls and their tradition of interpretation. It is believed to have severely hampered recognition of the ancestral titles of indigenous peoples, in international law and in the jurisprudence of colonial states to this day. In Canada, for exampl...
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| 520 | |a The doctrine of discovery stems from 15th-century papal bulls and their tradition of interpretation. It is believed to have severely hampered recognition of the ancestral titles of indigenous peoples, in international law and in the jurisprudence of colonial states to this day. In Canada, for example, the final report of the Truth and Reconciliation Commission calls for the official abolition of the doctrine of discovery by government, churches and ecumenical coalitions. However, the Holy See still refuses to do so, arguing that the doctrine has been effectively invalidated by various historical developments and that it is now the exclusive domain of states and secular courts. What is it? This article traces milestones in the history of doctrine, from the bulls Dum Diversas (1452), Romanus Pontifex (1455) and Inter Caetera (1493), to two landmark cases of the Supreme Court of the United States and of the Supreme Court of Canada who enshrined the doctrine in jurisprudence in the 19th century. It appears that the doctrine has largely enfranchised tself from the papal bulls to rely on later sources. However, the evolution of the doctrine of discovery invites us to address it beyond the sole question of the abolition of the bulls concerned, for a study in three parts: 1) historical and conceptual, in theology and in law; 2) decolonial cultural criticism of Christianity; and 3) empirical study of practices that deconstruct the doctrine of discovery, in Christian and non-denominational movements within civil society. | ||
| 520 | |a La doctrine de la découverte est issue de bulles papales du XVe siècle et de leur tradition d’interprétation. Elle est réputée avoir fortement entravé la reconnaissance de droits ancestraux des peuples autochtones, en droit international et dans la jurisprudence des états coloniaux jusqu’à aujourd’hui. Ainsi au Canada, le rapport final de la Commission de vérité et réconciliation réclame l’abolition officielle de la doctrine de la découverte par le Gouvernement, les Églises et les coalitions œcuméniques. Cependant, le Saint-Siège se refuse toujours à le faire, en plaidant que la doctrine a été invalidée de fait par divers développements historiques et qu’elle relève maintenant exclusivement des états et des tribunaux séculiers. Qu’en est-il ? Cet article retrace des étapes marquantes dans l’histoire de la doctrine, depuis les bulles Dum Diversas (1452), Romanus Pontifex (1455) et Inter Caetera (1493), jusqu’à deux jugements marquants de la Cour suprême des États-Unis et de la Cour suprême du Canada qui ont inscrit la doctrine dans la jurisprudence au XIXe siècle. Il apparaît que la doctrine s’est largement affranchie des bulles papales pour prendre appui sur des sources ultérieures. Cependant, l’évolution de la doctrine de la découverte invite à l’aborder au-delà de la question de l’abolition des bulles concernées, pour une étude à trois volets : 1) historique et conceptuel, en théologie et en droit ; 2) critique culturelle décoloniale du christianisme ; et 3) étude empirique de pratiques qui déconstruisent la doctrine de la découverte, dans des mouvements chrétiens et non confessionnels au sein de la société civile. | ||
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