3.2 maps.

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In the opening of Marlene Goldman’s article “Mapping and Dreaming; Native Resistance in Green Grass Running Water”, she explains how Hugh Brody’s experience “testifies to the fact that Native American peoples have repeatedly asserted the legitimacy of their own maps and contested European maps and strategies of mapping, which have played such a central role in conceptualizing, codifying and regulating the vision of the settler-invader society” (17, emphasis mine). This can be seen in the very maps we use today, where Africa and South America are much smaller in terms of relativity to how big they actually are. Here’s a fun, yet informational video about the traditional maps we use today:

 

Africa is fourteen! times bigger than Greenland, and yet on the traditional map they appear to be the same size. According to this infographic, 18 countries fit into Africa and yet Africa is still bigger!  Something as basic as a map can greatly reinforce these social systems of European superiority and regulate the European vision of settler-invader society. Just as Africa is diminished in size, importance and cultural integrity, we see how conflicts in mapping and charting has historically diminished the size, importance and cultural integrity of Native Americans. These conflicts have displayed differences between Native American and European ideologies, which are played out in Thomas King’s Green Grass Running Water. He uses mapping and charts as a metaphor to present both European (linear) ideologies, as well as Native American (circular).

To me, at the center of King’s mapping metaphor is the idea of subjectivity. In a broad sense, this concrete idea of a map is highly subjective. Cartographers are drawn to difference aspects of a landscape and so their maps reflect that subjectivity. In terms of stories and orality, story telling is also subjective. Based on who we are in the moment of hearing or telling, we are drawn to different aspects of the story, and though the overall structure of the story may remain, the emphasis and content of the story itself might change based on our own subjectivity. The Native American circular way of charting and mapping reinforces this subjective idea more than the European linear/rational way. As discussed in earlier lessons, the European way of thinking reinforces dichotomies and erases possibilities for subjectivity and multiple perspectives.

I found this recent post/story by NPR, where a 34 year old mixed-Cherokee Indian (I say Indian because that’s how he chooses to identify himself according to the story) has spent years researching and creating maps of North America with over 600 tribes and their original names.

Here’s a picture of the map: http://www.npr.org/assets/news/2014/06/Tribal_Nations_Map_NA.pdf

What’s interesting to note is that today’s modern land divisions are not even remotely applicable to the Indian’s tribes.

I’ll leave you with a few memorable quotes from the story:

“This is Indian Country, and it’s not the Indian Country that I thought it was because all these names are different.” Doug Herman

“Naming is an exercise in power. Whether you’re naming places or naming peoples, you are therefore asserting a power of sort of establishing what is reality and what is not” Doug Herman

“But it’s [his mapmaking] a way to convey the truth in a different way” Aaron Carpella

^ More than anything, this reinforces that mapping and charting is ultimately subjective. There is no singular truth; the truth itself is our own perception.

Works Cited

Goldman, Marlene. “Mapping and Dreaming; Native REsistance in Green Grass Running Water.” Canadian Literature 161-162 (1999). Web. 10 July 2014.

Lo Wang, Hansi. “The Map of Native American Tribes You’ve Never Seen Before.” NPR. Web. 10 July 2014.

“West Wing-Why Are we Changing Maps?” Youtube. Youtube.com Web. 10 July 2014.

“The True Size of Africa.” Americawakiewakie.com Web. 10 July 2014.