<P> Belleau applies a feminist methodology and research framework to the inter-woven issues of national and cultural identity (what she terms "nat - cult"), both within Quebec and between the province and the rest of Canada (ROC). These conceptions of self, be they feminist, Québécois, or Canadian, in turn affect the identity politics of the region . She deploys "strategic intersectionality" in order to analyze how feminism is represented in Canada's two main legal systems . She cautions against eternalizing differences (essentialism) or erasing them (universalism). Quebec is a unique case study because of the problematic private / public divide, which is reinforced by the parallel civil / common law split in the province's legal system . Furthermore, the Québécois are historically situated as both colonizers and as colonized peoples, further lending complexity to their identities . </P> <P> Belleau employs "tactical thinking" to negotiate among Québécois and ROC feminisms, engaging with identity politics and processes of subordination and dissolution in how Quebec feminists are represented in the legal world . She argues that Quebec feminism should (and does) have a "distinct face" (). This is manifest in the approach of intersectionality as embracing cultural distinctions, ensuring no fights for social justice are subordinate to each other, and the understanding of emancipatory confrontations as independent but still interrelated . "Distinct feminism" preserves this nat - cult individuality . </P> <P> The author also details the mythic "confrontational" portrayal of Anglo - Saxon feminism, and that much of Québécois feminist identity stands in contrast to this perceived antagonistic Anglo - Saxon feminism . Quebec men, similarly, struggle with their own conceptions of self, particularly amid historical confrontations with English - Canadian men . Conquest has led to hierarchy, exemplified through the past relationship of the Quebec matriarch and her male consort, l'homme rose, or the "pink man ." For women, many embrace their "Latin" heritage through an allegiance to their French past in order to assert their distinctiveness in a continent with competing cultural identities . Younger Québécois feminists wish to disassociate themselves from both Anglo - feminism and Latin - femininity to construct their own intersectional identity, and to remove themselves from the sexism inherent in some Latin cultures . In addition, as the author articulates, for First Nations women, this "French past" does not provide positive memories or cultural touchstones . </P> <P> Ultimately, Belleau urges women to see projection, dissociation, and distinction as strategies used by both Quebec and ROC feminists to create constructive dialogues and coalitions among women . </P>

When did women's rights start in canada