A map drawn by an Indigenous guide for Lewis and Clark, recently discovered in the Bibliothèque Nationale de France, is the subject of an entire issue of the Lewis and Clark Trail Heritage Foundation’s journal, We Proceeded On. (The issue is not available online.) The map was drawn some time in 1805 by Too Né, a member of the Arikara tribe who in 1804 travelled with the Lewis and Clark expedition in what is now North Dakota, and shows the extent of the territory known to the Arikara at that time.
Indigenous historians and William and Clark scholars don’t appear to talk to one another very much, which is why it’s taken until now for the latter to get so excited about the map Steinke discovered—which in my view is much more interesting and significant as an example of Indigenous mapmaking than it is as a piece of Lewis and Clark lore.
Commissioned by Dr. Stephen J. Hornsby, Director of the Canadian-American Center, Coming Home to Indigenous Place Names in Canada was researched and designed by Dr. Margaret Wickens Pearce. The map depicts Indigenous place names across Canada, shared by permission of First Nations, Métis, and Inuit communities and people. The names express territorial rights and describe the shapes, sounds, and stories of sovereign lands. The names mark the locations of the gathering places, the communities, the places of danger and beauty, and the places where treaties were signed. The names are ancient and recent, both in and outside of time, and they express and assert the Indigenous presence across the Canadian landscape in Indigenous languages.
A lecture by independent historian John Cloud about indigenous contributions to early American mapmaking and surveys of the newly acquired territory of Alaska is now online. The lecture, titled “The Treaty of Cession, as Seen through the Lenses of Art, Cartography, and Photography,” is 80 minutes long and full of interesting stuff about the early history of Alaska. Cloud gave the talk on 15 November at the Sealaska Heritage Institute in Juneau, as part of the institute’s Native American Heritage Month. Local public radio station KTOO had a short article on the talk last month. [Tony Campbell]
Like many Nahuatl codices and manuscript maps of the period it depicts a local community at an important point in their history. On the one hand, the map is a traditional Aztec cartographic history with its composition and design showing Nahuatl hieroglyphics, and typical illustrations. On the other hand, it also shows churches, some Spanish place names, and other images suggesting a community adapting to Spanish rule. Maps and manuscripts of this kind would typically chart the community’s territory using hieroglyphic toponyms, with the community’s own place-name lying at or near the center. The present codex shows the de Leon family presiding over a large region of territory that extends from slightly north of Mexico City, to just south of Puebla. Codices such as these are critical primary source documents, and for scholars looking into history and ethnography during the earliest periods of contact between Europe and the peoples of the Americas, they give important clues into how these very different cultures became integrated and adapted to each others presence.
The Codex has been in private hands for more than a century, but now that the Library of Congress has it, they’ve digitized it and made it available online. [Tony Campbell/Carla Hayden]
The Conversation has a piece on how indigenous peoples in the Amazon are using “counter-mapping” to reclaim not only their ancestral lands, but as a way to counter the colonial process of mapmaking itself.
Maps have always been part of the imposition of power over colonised peoples. While map-making might be thought of as “objective”, it is fundamentally political, a necessary part of controlling a territory. Maps inscribe borders, which are then used to include some and exclude others.
During a late 19th-century rubber boom, Amazonia became increasingly well mapped out as the young nations of Peru, Bolivia, Brazil and Colombia vied for territorial control. The rights and interests of Amazonian peoples were never included in this process and they would be continually denied rights, recognition and citizenship from these nations until the 1980s and 1990s. Even following legal recognition, their territorial rights—critical for their continued existence—are still often ignored in practice.
These marginalised people are now working together to reclaim the process of mapping itself. In the central Brazilian Amazon there has been a recent flurry of “counter-mapping”, used by forest peoples to contest the very state maps that initially failed to recognise their ancestral territorial rights.
CBC News reports that more than 3,000 indigenous communities in Canada—traditional First Nations reserves as well as treaty settlement lands and urban reserves—have finally been added to Google Maps. For some reason I thought they already were—U.S. Indian reservations have been on Google Maps for some time, after all (their visibility, or lack thereof, was commented on in 2011: here, here and here).
A guide to Mi’kmaw place names in Nova Scotia, the Mi’kmaw Place Names Digital Atlas was unveiled last year. It’s “an interactive map showing more than 700 place names throughout Nova Scotia, and includes pronunciation, etymology, and other features, such as video interviews with Mi’kmaw Elders.” Flash required (really?). [CBC News]