JAZZ LIBRE et la révolution québécoise (2019) de ERIC FILLION

JAZZ LIBRE et la révolution québécoise (2019) de ÉRIC FILLION

JAZZ LIBRE et la révolution québécoise

Musique-action, 1967-1975

Eric Fillion

M Éditeur
2019, 200 pages


Quelle est la place du free jazz dans les luttes menées contre le capitalisme et l’impérialisme anglo-saxon au lendemain de la Révolution tranquille ? En quoi l’improvisation collective en musique est-elle le moteur d’une révolte politico-culturelle, voire le vecteur d’une utopie collective ? Quel est le rôle des travailleur·euses culturel·les dans le militantisme politique du Québec des années 1960 et 1970 ?

Cette histoire du groupe Jazz libre retrace le parcours emprunté par un collectif d’improvisateurs engagés dans la recherche de nouvelles formes de communication et d’organisation : de leurs débuts à « L’Atelier de jazz » au centre-ville jusqu’à l’Amorce dans le Vieux-Montréal, en pas­sant par l’Association espagnole, la Colonie artistique de Val-David et la commune socialiste « P’tit Québec libre ». La pratique musicale du groupe se veut rassembleuse, participative, démocratique et libératrice. Elle l’amène à participer aux expérimentations de Raôul Duguay et de Walter Boudreau dans l’Infonie, et celles de Robert Charlebois et de ses complices de l’Osstidcho. Elle est surtout une « musique-action », c’est-à-dire un outil de désaliénation avec lequel le Jazz libre invite les gens à communiquer ensemble pour ensuite prendre conscience de leur capacité d’agir et de se libérer – individuellement puis collectivement. Cette démarche lui permet d’établir des réseaux avec des membres de la revue Parti pris et du Front de libération du Québec ainsi que des militant·es étudiant·es et ouvrier·ères. Dès lors, sa destinée est fatalement liée à celle de la gauche indépendantiste ; une gauche bigarrée qui, à la fin des années 1960 et au début des années 1970, fait face aux champs des possibles.

 
DÉTAILS

L’Empire du sacre québécois (1984) par CLÉMENT LEGARÉ et ANDRÉ BOUGAIEF

L' empire du sacre québécois (1984) par CLÉMENT LEGARÉ et ANDRÉ BOUGAIEF

L’Empire du sacre québécois
Étude sémiolinguistique d’un intensif populaire

Clément Legaré, André Bougaief

Presses de l’Université du Québec
1984, 286 pages

 

L’usage du sacre est aujourd’hui observable dans toutes les catégories sociales. Les Québécois sacrent de plus en plus librement. Pourquoi ? Pour suppléer aux déficiences des intensifs linguistiques officiels, expliquent les auteurs. Le sacre tente d’exprimer la passion inexprimable, la violence des sentiments et des émotions indicibles. Profanation du sacré à l’époque de la prédominance religieuse et cléricale, le sacre est devenu une habitude qui brise les normes du langage, transgresse les limites permises, afin d’accorder la langue à la vie quotidienne.

À l’aide des plus récents développements de la sémiotique et de la linguistique, les auteurs exposent la problématique du sacre qu’ils définissent comme un juron, distinct du blasphème, de la malédiction, de l’imprécation, du serment et de l’invocation.

 

***

 

The Delightful Perversity of Québec’s Catholic Swears

DAN NOSOWITZ, Atlas Obscura, May 26, 2016

 

The Canadian province has expletives like no other.

Québec is bilingual, but reluctantly. As a French province with small pockets of English, and a few larger pockets that will willingly use both languages, the signs, by law, are in French. The language on the street is French. Ordering food or browsing a store will likely involve some amount of standard conversational French, and should you get in trouble with the law, it’s going to be time to find a Francophile lawyer.

The profanity, though, is pure Québec.

Québec’s swearing vocabulary is one of the weirdest and most entertaining in the entire world. It is almost entirely made up of everyday Catholic terminology—not alternate versions, but straight-up normal words that would be used in Mass to refer to objects or concepts—that have taken on a profane meaning. Many languages have some kind of religious terminology wrapped into profanity (think of English’s « damn » or « goddammit »), but Quebec’s is taken to a totally different level.

The fact that the region has unique swears is not itself unusual. Expletives are a curiously organic construction; despite the taboos and restrictions around using them, they persist, indicating a weird discrepancy. They are bad, yet we must have them. They change over time; during the age of Shakespeare, the word « bastard » was so foul that it was sometimes censored as “b-d”. Yet now, in the U.S., it’s a low-level swear at worst. Different languages and cultures develop their own library of swear words, and just how that happens can tell you quite a bit about that culture. 

« I have heard that people swear with the things they are afraid of, » says Olivier Bauer, a Swiss professor of religion who taught at the Université de Montréal and lived in the city for a decade. « So for English speaking people it’s sex, in Québec it is the church, and in France or Switzerland it is maybe more sexual or scatalogical. » Fear and power kind of tie together; swear words tend to be words that invoke something mysterious or scary or uncomfortable, and by using them we can tap into a bit of that power. (Yiddish, the swear words of which I grew up hearing, has about a dozen curses referring to the penis. I’m not sure which category that falls into.)

Québec French is mutually comprehensible with European French, but due to its isolation from Europe and geographical proximity to Anglophone Canada and the U.S. has developed into something a bit different. Without constant interaction with France (or Switzerland or Belgium, for that matter), Québec French has retained French words that have long since gone out of style in France, but has incorporated and mutated many English words that a Frenchman would likely not recognize. In France, a car would be referred to as a voiture, maybe an auto. In Québec, it’s a char, an ancient word coming from the same root as the word « chariot. » 

Similarly, Québec has adopted whole bunches of North American English, but those aren’t just English words pronounced with a Québec accent; they are sometimes mutated and their meanings even change. Some are just spelled differently; moppe in Québec French means « mop, » and toune can mean a song, or a tune. « The noun blonde can be used on both sides of the Atlantic in the sense of a blonde-haired woman, but in Québec, it has the additional meaning of ‘girlfriend,' » says Felix Polesello, the proprietor of Quebec language blog OffQc. « For example, ma blonde means ‘my girlfriend.' »

Then there’s a phrase like this, which I saw on a friend’s neighbor’s front door once: « La doorbell est fuckée. » The word « fuck, » for the record, is fairly common in Québec, but isn’t really a swear; it’s a mutated form of an English, but it’s only barely rude, meaning « broken » or « messed up. »

Québec has few swears that you’d also find in France. Merde, maybe. I’ve heard enculer before, which means something like the verb « to fuck » and is usually paired with something else to enhance it. But the best swears are the sacres.

The sacres is the group of Catholic swears unique to Québec. There are many of them; the most popular are probably tabarnak (tabernacle), osti or hostie or estie (host, the bread used during communion), câlisse (chalice), ciboire (the container that holds the host), and sacrament (sacrament). These usually have some milder forms as well, slightly modified versions that lessen their blow. « For example, tabarnouche and tabarouette are non-vulgar versions of tabarnak, similar to ‘shoot’ and ‘darn’ in English, » says Polesello.

The sacres typically are interchangeable, rarely having any particular meaning by themselves. Most often you’ll hear them used as all-purpose exclamations. If a Québecois stubs his or her toe, the resulting swears might be « tabarnak, tabarnak! » instead of « fuck fuck fuck. » They can be inserted into regular sentences the way English swears can to vulgarly emphasize your statement. « For example, un cave means ‘an idiot,’ but un estie de cave means ‘a fucking idiot,' » says Polesello.

Because the words are largely just meaningless statements of rage, there is an interesting ability in Québec French to create fantastic new strings of profanity that are, basically, untranslatable. Essentially you can just list sacres, connecting them with de, forever. Crisse de câlisse de sacrament de tabarnak d’osti de ciboire!, you might say after the Canadiens fail to make the NHL playoffs. The closest English translation would be something like « Fucking fuck shit motherfucker cockface asshole! » Or thereabouts. But strings of profanity like that in American English, though not unheard of, are certainly not common. In Québec, letting loose with a string of angrily shouted Catholic terminology is something you’re fairly likely to hear at some point.

So how did Québec end up with such a specific brand of swearing? « Without a doubt, the social institution that exercised the greatest influence, and had the most impact on Québec, was the Roman Catholic Church, » writes Claude Bélanger, a historian at Montréal’s Marianapolis College. When Québec was founded, in the early 1600s, the French Catholic Church played a huge role in its creation, building cities, forcibly converting the First Nations peoples who lived there, and controlling all community services until France officially made Québec a French province in 1663. Québec was ceded to Great Britain after the Seven Years’ War in the mid-1700s, but the people of Québec continued to speak French and to take great pride in their French heritage.

Having a mostly secular government began to erode the popularity of the Catholic Church in Québec, until the Rebellions of 1837-1838. These were not dissimilar to the U.S. War of Independence, with the added wrinkles that English and French Canada were not especially friendly, and that the revolts failed. After the rebellions fell apart, martial law was declared in Montréal, and with turmoil all around them, the Québecois began to look to the organization that had always been there: the Church.

« I think the second half of the 19th century, that’s when it became omnipresent, » says Bauer. The number of Catholic congregations in Québec skyrocketed. The Church all but took over social services yet again, from education to marriage. The dominance of the Catholic Church in Québec went on far longer than anywhere else in North America, and indeed most places in Europe. Over 90 percent of the Quebec population regularly attended Catholic church services right up until 1960. Catholic newspapers flourished. Catholic schools became the vast majority of the sources of primary education in the province.

In 1960 that all changed; the election of Jean Lesage as the premier of Québec found the province beginning what would come to be known as the Quiet Revolution. Secularization began in earnest as education was wrenched out of the hands of the Church through various means (standardizing curriculums, replacing Catholic secondary education with a pre-college school system known as CEGEP), and industries ranging from energy to mining to forestry were created as public institutions, undermining the Church’s power.

This is all to say that the reason Québec developed the sacres is that in few other places was the grip of centralized religion quite so firm. But with the lessening prevalence of Catholicism in Québec, it’s not at all clear that the sacres will survive. « It’s still there but the young people like to use fuck, or son of a bitch, those are young kind of trendy, American slangs, » says Bauer. Even weirder: without the Church in their lives, some young people very literally do not know what the sacres mean. « Among the young generation nobody knows exactly what hostie or tabarnak is, but it’s still the heritage in Québec culture. » The younger generation may still use the words because their parents and grandparents use them, but some of their power is lost.

That’s totally unlike, say, « fuck, » which has been a powerful word for hundreds of years. The power of sex never lessens, but the Catholic Church? That can ebb and flow. At a certain point, there’s a possibility that the Québecois may decide that there’s nothing especially powerful about a tabernacle. And then tabarnak will be nothing more than a box.

Between the Solitudes (1992) by ABBEY JACK NEIDIK

Les relations ANGLO-FRANCO dans le cinéma québécois, neuvième partie

 

Between the Solitudes
Abbey Jack Neidik, 1992, 49 min 10 s

 

In this documentary, journalist Josh Freed takes a personal journey through English-speaking Montréal; its history, its haunts, its characters, and the difficulties and delights experienced in trying to straddle two solitudes. This is a sometimes angry, often funny and always affectionate portrait of a city split along linguistic lines, as seen through the eyes of its English-speaking minority.

 

Between the Solitudes (1992)

 

***

 

Les relations ANGLO-FRANCO dans le cinéma québécois :

La langue à terre (2013) de JEAN-PIERRE ROY & MICHEL BRETON (January 8, 2016)
Les États-Désunis du Canada (2012) de MICHEL BARBEAU, GUYLAINE MAROIST & ÉRIC RUEL (December 8, 2015)
Reaction: A Portrait of a Society in Crisis (1973) by ROBIN SPRY (May 1, 2015)
Le journal de madame Wollock (1979) de GILLES BLAIS (January 15, 2015)
Le sort de l’Amérique (1996) de JACQUES GODBOUT (January 16, 2015)
Speak White (1980) & Le temps des bouffons (1985) de PIERRE FALARDEAU et JULIEN POULIN (January 20, 2015)
Le mouton noir (1992) & Les héritiers du mouton noir (2003) de JACQUES GODBOUT (January 22, 2015)
Le confort et l’indifférence (1981) de DENYS ARCAND (January 26, 2015)
Le chat dans le sac (1964) de GILLES GROULX (April 7, 2014, à la toute fin de l’entrevue)
Québec Soft (1985) de JACQUES GODBOUT (June 24, 2011)
Mon oncle Antoine (1971) de CLAUDE JUTRA (December 24, 2010)
Les événements d’octobre 1970 (1974) de ROBIN SPRY (October 6, 2010)

 

***

 

Québec Bashing (2015) de GENEVIÈVE BERNARD BARBEAU (December 18, 2015)
“What are Anglophones in Québec really like ?” (December 6, 2015)
L’invention d’une minorité: les Anglo-Québécois (1992) de JOSÉE LEGAULT (May 31, 2015)
Identité culturelle, sept septembre MMXII, St-Henri, Montréal p.Q. (September 7, 2012)

La langue à terre (2013) de JEAN-PIERRE ROY & MICHEL BRETON

Les relations ANGLO-FRANCO dans le cinéma québécois, huitième partie

 

La langue à terre
Jean-Pierre Roy & Michel Breton, Canada, 2013

 

Inquiétés par une bilinguisation accélérée du paysage visuel et sonore de Montréal, les deux cinéastes, appuyés par la journaliste Louise Blanchard, s’interrogent sur les causes politiques et historiques de ce glissement qui pourrait être fatal pour l’avenir du Québec français.

Ce long-métrage indépendant est une véritable enquête qui s’est étendue sur trois ans et a été réalisée notamment auprès de Charles Castonguay, Biz de Loco Locass, Josée Legault, Serge Bouchard, Bernard Landry, Yves Beauchemin, Pierre Curzi, Louise Beaudoin, Yves Michaud et Victor-Lévy Beaulieu. Dans un rythmé effréné qui ne laisse personne indifférent, ce film pose cette question cruciale : comment sommes-nous rendus là après plus de 35 ans d’une loi 101 qui devait faire du français la langue commune du Québec?

 

***

 

J’aurais envie de le mettre en relation avec la pétition pour fermer l’Office québécois de la langue française, démonstration éloquente du Denialism Anglo-québécois :

 

Close OQLF petition reaches 15,000

JOEL GOLDENBERG, The Suburban, Jan 6, 2016

A petition to close the Office Québécois de la Langue Française has reached more than 15,000 signatures, petition creator Murray Levine announced.

“All who signed will be invited to send the petition to Premier Couillard and ask for special status for Greater Montreal,” Levine told The Suburban.

Signatures surged from 10,000 Friday Dec. 19 to 14,588 Thursday Dec. 24, and then reached 15,000 soon after. The petition states: “The whole pretext for the creation of the L’Office québécois de la langue française is/was a fallacy. The French language in Canada, never mind Quebec is not in danger. If the French language thrives in Sudbury, Cornwall, Ottawa, Hawkesbury, St. Boniface, MB, Cheticamp, NS, throughout New Brunswick and many areas of Canada*, it is not in danger in Quebec, the province with the greatest majority of French speakers.”

Some recent comments from signatories:

“It’s time to get with the times and concentrate on more important issues,” wrote Peter Xenos. “This absurd agenda is only holding our province and country back.”

“It’s not one or the other,” wrote Martine Warda of Pierrefonds. “It’s freedom and choice.”

“I want a better and brighter Quebec,” wrote Montreal’s Kha Khuu.

“Latest research supports the theory that the more languages one speaks, the healthier the brain will be when one reaches old age,” wrote Lori B. “Why should a government or a government-sponsored language police dictate to free citizens of a democratic country what language they should speak? Unless the separatist movement leaders want the population to remain uneducated, with no opportunities outside the province.”

*
Commentaires : Pétition pour la fermeture de l'OQLF, 2016

« Mr Levine, if you have been to all the regions mentionned in your petition, I’m sure you’ll also be interested in their linguistic retention rates. (FYI, for other readers, the linguistic retention rate is the percentage of people with Francophone parents who will keep French as a language). St-Boniface has a retention rate lower than 40%, Cornwall is at 45%, Sudbury at 55%, and so on and so forth. This information is readily available on StatsCan, if you want to look at more places.

 

When close to half your community loses the ability to speak French over one generation, it does not exactly sound like « thriving », does it? I was simply pointing out how the premises for your petition are not only flawed… they’re patently wrong. But that wasn’t the point of it, wasn’t it? The point of the petition is simply to shut down the OQLF, regardless of the rationale behind it, isn’t it? »

 

***

 

Toronto waste calendar trashes French

VERITY STEVENSON, Toronto Star, Jan 07, 2016

Tamil and Tagalog speakers can get instructions in their mother tongue in Toronto, but this year, not francophones.

Toronto’s waste collection calendar reduced, but did not reuse or recycle its French. The 2016 calendar, distributed to every household in the city of Toronto, is translated into seven languages, including English, but omitted Canada’s other official tongue.

“The City of Toronto regrets the error,” Nicole Dufort, a city spokesperson, said in an email to the Star.

The document indicates when, where and how to dispose of various kinds of waste. Each month’s page contains tips and information on waste management, from hazardous and electronic items to bin replacement. At the bottom of each page are six summaries in different languages.

In 2015, the calendar featured French, Chinese, Italian, Polish, Portuguese and Spanish, according to Gilles Marchildon, a member of the city’s French Language Advisory Committee. This year, French and Polish appear to have been replaced by Tamil and Tagalog.

“This was a mistake,” Dufort conceded in the email, of the lack of French. “It began with the best of intentions to reach a wider audience with our messages. At the same time, there was confusion about the City’s translation policy.”

Dufort explained that, in translating the calendar, the city’s advertising policy — which requires translation into Toronto’s top six spoken languages — was followed. But its translation policy stipulates that whenever the city translates a document into another language, it must also be translated into French. That policy wasn’t followed.

French was added to the online version of the calendar and will be reinstated in 2017’s edition.

“It’s mind-boggling; I don’t understand how that could be forgotten,” Lianne Doucet, a French-speaking Leslieville resident said of the blunder. “It’s kind of funny.”

Thierry Lasserre, another Franco-Ontarian and the executive director of Alliance Française, a French school and cultural centre in the city, didn’t find the matter amusing.

“Is it really comical?” Lasserre said. “It sounds like they forgot that Canada — from a federal perspective — is a bilingual country.

According to the city of Toronto’s website, only 1 per cent of the city’s population speaks French at home.

The Franco-Ontarian community may be small but it’s “intensely proud,” said Doucet, who is advocating for the establishment of a new public French-speaking high school in the city’s east end. She recalled how the minority language had historically been taught clandestinely because of past rules against it.

On second thought, she said could picture how French could be forgotten in the city hall office that dealt with the calendar: “People who don’t speak French, we’re kind of invisible to them.”

Aside from its own policies, Toronto didn’t break any provincial laws in the mistake — it’s up to municipalities to decide whether to include French in its promotions. “But they certainly didn’t endear themselves,” to francophiles with it, Doucet said.

The French Language Advisory Committee, Marchildon said, addressed the mistake in one of its December meetings. It was told it was a mistake, but not how it happened, which he said “perplexed” him.

“It’s always a challenge to remind the city of the importance and belonging that French has,” Marchildon said. “It’s not like it’s the second most spoken language (as it is elsewhere in the province). It’s a question of visibility.”

 

***

 

Mise à jour le lundi 22 février 2016

Assimilation des francophones : l’Ontario présente des excuses historiques

Plus de cent ans après l’adoption du Règlement 17, la première ministre de l’Ontario, Kathleen Wynne, a présenté des excuses officielles, aujourd’hui, au sujet de cette législation qui a banni l’enseignement du français des écoles ontariennes de 1912 à 1927.

Le gouvernement conservateur de l’époque craignait une invasion francophone.

Ce n’est qu’après des années de lutte des francophones de l’Ontario et du Québec et de certains anglophones que ce que les Franco-Ontariens ont surnommé le « règlement infâme » a été annulé.

 

« Aujourd’hui, au nom du gouvernement de l’Ontario, je présente des excuses à tous les Franco-Ontariens. » — Kathleen Wynne, première ministre

 

La première ministre Wynne a exclu toute compensation financière pour la communauté francophone.

« Je ne pense pas que ça va effacer ce qui a été fait, a renchéri la ministre déléguée aux Affaires francophones, Madeleine Meilleur. Mais je pense que ça va soulager la peine des Franco-Ontariens, qui ont été marqués au fer chaud. » Mme Meilleur, une Franco-Ontarienne d’adoption, raconte que les grands-parents de plusieurs de ses amis ont « perdu leur langue » à cause du Règlement 17.

Le député conservateur de l’Ontario Steve Clark a présenté des excuses au nom de son parti, qui était au pouvoir lors de la mise en place du Règlement 17. « Il y a eu une erreur dans le passé, a-t-il dit, et il est important de reconnaître cette erreur. »

La chef néo-démocrate Andrea Horwath a affirmé, elle, qu’il s’agissait d’une « époque très sombre » dans l’histoire ontarienne. Elle s’est excusée elle aussi de la situation.

Pour sa part, l’Assemblée de la francophonie de l’Ontario accueille avec « enthousiasme » les excuses du gouvernement. « Ce geste va permettre de fermer la porte sur un chapitre noir de l’histoire franco-ontarienne », selon Denis Vaillancourt, président de l’organisme.

L’Ontario, qui compte aujourd’hui plus de 611 000 francophones, est la province où habite le plus grand nombre de francophones à l’extérieur du Québec. Depuis 1998, les Franco-Ontariens ont leurs propres conseils scolaires, qu’ils gèrent de façon indépendante.

 

***

 

Les relations ANGLO-FRANCO dans le cinéma québécois :

Les États-Désunis du Canada (2012) de MICHEL BARBEAU, GUYLAINE MAROIST & ÉRIC RUEL (December 8, 2015)
Reaction: A Portrait of a Society in Crisis (1973) by ROBIN SPRY (May 1, 2015)
Le journal de madame Wollock (1979) de GILLES BLAIS (January 15, 2015)
Le sort de l’Amérique (1996) de JACQUES GODBOUT (January 16, 2015)
Speak White (1980) & Le temps des bouffons (1985) de PIERRE FALARDEAU et JULIEN POULIN (January 20, 2015)
Le mouton noir (1992) & Les héritiers du mouton noir (2003) de JACQUES GODBOUT (January 22, 2015)
Le confort et l’indifférence (1981) de DENYS ARCAND (January 26, 2015)
Le chat dans le sac (1964) de GILLES GROULX (April 7, 2014, à la toute fin de l’entrevue)
Québec Soft (1985) de JACQUES GODBOUT (June 24, 2011)
Mon oncle Antoine (1971) de CLAUDE JUTRA (December 24, 2010)
Les événements d’octobre 1970 (1974) de ROBIN SPRY (October 6, 2010)

 

***

 

Québec Bashing (2015) de GENEVIÈVE BERNARD BARBEAU (December 18, 2015)
“What are Anglophones in Québec really like ?” (December 6, 2015)
L’invention d’une minorité: les Anglo-Québécois (1992) de JOSÉE LEGAULT (May 31, 2015)
Identité culturelle, sept septembre MMXII, St-Henri, Montréal p.Q. (September 7, 2012)

Les États-Désunis du Canada (2012) de MICHEL BARBEAU, GUYLAINE MAROIST & ÉRIC RUEL

Les relations ANGLO-FRANCO dans le cinéma québécois, septième partie

 

Les États-Désunis du Canada
Michel Barbeau, Guylaine Maroist & Éric Ruel, Canada, 2012, 85 min

 

Il n’y a pas qu’au Québec où l’on rêve d’indépendance. En Alberta, on parle d’une personne sur quatre! Qui sont ces enfants terribles qui menacent une fois de plus l’unité du pays? Ce long métrage documentaire se penche sur les mouvements sécessionnistes des provinces anglophones du Canada. Découvrez leur quête, leur vision, leurs revendications et leurs états d’âme.

 

Les États-Désunis du Canada (2012) de MICHEL BARBEAU, GUYLAINE MAROIST & ÉRIC RUEL

 

***

 

Les relations ANGLO-FRANCO dans le cinéma québécois :

Reaction: A Portrait of a Society in Crisis (1973) by ROBIN SPRY (May 1, 2015)
Le journal de madame Wollock (1979) de GILLES BLAIS (January 15, 2015)
Le sort de l’Amérique (1996) de JACQUES GODBOUT (January 16, 2015)
Speak White (1980) & Le temps des bouffons (1985) de PIERRE FALARDEAU et JULIEN POULIN (January 20, 2015)
Le mouton noir (1992) & Les héritiers du mouton noir (2003) de JACQUES GODBOUT (January 22, 2015)
Le confort et l’indifférence (1981) de DENYS ARCAND (January 26, 2015)
Le chat dans le sac (1964) de GILLES GROULX (April 7, 2014, à la toute fin de l’entrevue)
Québec Soft (1985) de JACQUES GODBOUT (June 24, 2011)
Mon oncle Antoine (1971) de CLAUDE JUTRA (December 24, 2010)
Les événements d’octobre 1970 (1974) de ROBIN SPRY (October 6, 2010)