Journal articles: 'Indigenous mapping'

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Chapin, Mac, Zachary Lamb, and Bill Threlkeld. "MAPPING INDIGENOUS LANDS." Annual Review of Anthropology 34, no. 1 (October 2005): 619–38. http://dx.doi.org/10.1146/annurev.anthro.34.081804.120429.

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Pearce, Margaret, and Renee Louis. "Mapping Indigenous Depth of Place." American Indian Culture and Research Journal 32, no. 3 (January 1, 2008): 107–26. http://dx.doi.org/10.17953/aicr.32.3.n7g22w816486567j.

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Mitsuda, Yayoi. "Mapping Austronesian Legends and Trails of Central Taiwan at Sun Moon Lake." International Journal of Humanities and Arts Computing 8, supplement (March 2014): 253–62. http://dx.doi.org/10.3366/ijhac.2014.0111.

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The ‘group relocation’ policy imposed during the Japanese colonial period in Taiwan is arguably one of the most notorious policies to be imposed upon indigenes. As a result of this project, almost half of Taiwanese indigenes were resettled from the high mountain areas to the lowlands. Relocated populations needed to adjust themselves to new circumstances, and relocation became a traumatic memory for many. What is interesting is that relocating villages is not, historically, an uncommon occurrence for most Taiwanese indigenous groups. This suggests that ‘relocating villages’, in and of itself, might not be overly problematic for indigenous populations. Why then did the Japanese relocation policy come to be regarded as such a traumatic event? In this paper, I will present a sketch of how the Japanese relocation policy became regarded as such a traumatic event for many indigenous groups, and explore the reason the Thao people, living by Sun Moon Lake of central Taiwan, had a very different experience of relocation. Moreover, I also describe the relationship between the mapping project of Traditional Territories of Indigenous Peoples that began in 2002 and the collection of oral histories of indigenous relocation.

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Louis, Renee Pualani, Jay T. Johnson, and Albertus Hadi Pramono. "Introduction: Indigenous Cartographies and Counter-Mapping." Cartographica: The International Journal for Geographic Information and Geovisualization 47, no. 2 (June 2012): 77–79. http://dx.doi.org/10.3138/carto.47.2.77.

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McAnany, Patricia A., Sarah M. Rowe, Israel Quic Cholotio, Evelyn Caniz Menchú, and José Mendoza Quic. "Mapping Indigenous Self-Determination in Highland Guatemala." International Journal of Applied Geospatial Research 6, no. 1 (January 2015): 1–23. http://dx.doi.org/10.4018/ijagr.2015010101.

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The challenges of building research partnerships around community mapping are critically reviewed in reference to the politics of heritage and identity among Indigenous Maya communities in highland Guatemala. This paper discusses how the goals and interests of archaeologists meshed with those of indigenous mappers in five communities that chose to participate in the mapping program. Based on responses to a survey about the mapping project, participants report joining in order to enhance self-determination, gain cartographic literacy, and improve life opportunities. Community authority over the project and a broad base of participation (including young and old, male and female) proved essential to the program, which combined traditional practices of governance with new technologies. This paper describes the community organizational model and protocols for selecting features and topics for thematic maps as well as for gaining community consensus on map content. Finally, it reflects on this transmodern approach to indigenous mapping and the future of research partnerships.

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Stocks, Anthony. "Mapping Dreams in Nicaragua's Bosawas Reserve." Human Organization 62, no. 4 (December 1, 2003): 344–56. http://dx.doi.org/10.17730/humo.62.4.exekjumfqej3vpx4.

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The advent of geographic information Systems (giS) and global Positioning System (gPS) technology has occasioned a plethora of mapping processes throughout the world concerned with indigenous rights. Yet many of these projects and processes seem to end with the maps, occasionally to the detriment of the people subject to the mapping. this paper argues that mapping is a necessary but insufficient goal if the aim is to further indigenous land and resource rights, especially in a context in which there are many more powerful forces, hostile to the empowerment process. the paper uses the case of the Bosawas international Biosphere reserve to illustrate parallel processes of mapping (with appropriate documentation), protection, political harmonization, institutional strengthening, and appropriate scientific input that have been employed there. All of these processes together have begun to make a difference, and the colonist agricultural frontier that threatens indigenous lands within the reserve has been notably slowed, although secure land and resource rights have continued to evade Nicaragua’s indigenous people.

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Ahenakew, Cash Richard. "Mapping and Complicating Conversations about Indigenous Education." Diaspora, Indigenous, and Minority Education 11, no. 2 (February 3, 2017): 80–91. http://dx.doi.org/10.1080/15595692.2017.1278693.

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Siepak, Julia. "Two-Spirit Identities in Canada: Mapping Sovereign Erotic in Joshua Whitehead’s Jonny Appleseed." Studia Anglica Posnaniensia 55, s2 (December 1, 2020): 495–515. http://dx.doi.org/10.2478/stap-2020-0024.

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Abstract In colonial times, mapping the New World functioned as an inherent mechanism of exerting colonial domination over Indigenous lands, enacting settler presence on these territories. While the colonial cartographies projected ownership, the non-normative mappings emerging from Aboriginal writing provide an alternative to settler Canadian geography. This article focuses on the imaginative geographies depicted in Joshua Whitehead’s Jonny Appleseed (2018), which recounts the story of a young Two-Spirit man who searches for his identity in-between the reserve and the city. The objective of the analysis is to tie the representation of the contemporary queer Indigenous condition with the alternative mappings emerging from Whitehead’s novel. In order to address the contemporary Two-Spirit condition in Canada, the article applies current theories proposed by the field of queer Indigenous studies, including the concept of sovereign erotic, which further allows the presentation of the potential of Two-Spirit bodies to transgress colonial cartographies.

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Colbourne, Rick, Peter Moroz, Craig Hall, Kelly Lendsay, and Robert B. Anderson. "Indigenous works and two eyed seeing: mapping the case for indigenous-led research." Qualitative Research in Organizations and Management: An International Journal 15, no. 1 (December 13, 2019): 68–86. http://dx.doi.org/10.1108/qrom-04-2019-1754.

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Purpose The purpose of this paper is to explore Indigenous Works’ efforts to facilitate Indigenous-led research that is responsive to the socio-economic needs, values and traditions of Indigenous communities. Design/methodology/approach This paper is grounded in an Indigenous research paradigm that is facilitated by Indigenous-led community-based participatory action research (PAR) methodology informed by the Two Row Wampum and Two-Eyed Seeing framework to bridge Indigenous science and knowledge systems with western ones. Findings The findings point to the need for greater focus on how Indigenous and western knowledge may be aligned within the methodological content domain while tackling a wide array of Indigenous research goals that involve non-Indigenous allies. Originality/value This paper addresses the need to develop insights and understandings into how to develop a safe, ethical space for Indigenous-led trans-disciplinary and multi-community collaborative research partnerships that contribute to community self-governance and well-being.

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Herlihy, Peter H. "Participatory Research Mapping of Indigenous Lands in Darién, Panama." Human Organization 62, no. 4 (December 1, 2003): 315–31. http://dx.doi.org/10.17730/humo.62.4.fu05tgkbvn2yvk8p.

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This article describes a participatory research mapping (PRM) project to document the subsistence lands used by the indigenous populations of the Darién Province, eastern Panama. The region is the historic territory of the Kuna, Emberá, and Wounaan peoples, with a biosphere reserve, two indigenous comarca homelands, and one of the most active colonization fronts in Central America. Having fought for recognition of their land rights in the face of encroaching outsiders, indigenous leaders were well aware of the power and importance of cartographic information. Indeed, the Darién was the most inaccurately mapped province in the country, and indigenous leaders embraced the idea of a mapping project to document their expanding settlements and natural resources. Community representatives were trained to complete land-use assessments using questionnaires and sketch maps. They worked with a team of specialists, including the author, to transform this information into standard cartographic and demographic results. The project’s simple design brought outstanding results, including the first large-scale mapping of indigenous lands in this little-known region. The methodology shows how indigenous peoples can work with researchers in data collection and interpretation to transform their cognitive knowledge into standard forms, producing excellent scientific and applied results while enhancing their ability to manage their own lands.

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Wanzinack, Clóvis, Marcos Claudio Signorelli, Silvia Shimakura, Pedro Paulo Gomes Pereira, Mauricio Polidoro, Lilian Blanck de Oliveira, and Clóvis Reis. "Indigenous homicide in Brazil: geospatial mapping and secondary data analysis (2010 to 2014)." Ciência & Saúde Coletiva 24, no. 7 (July 2019): 2637–48. http://dx.doi.org/10.1590/1413-81232018247.23442017.

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Abstract This study aimed to describe a panorama of Indigenous homicide in Brazil, analysing the main characteristics and territorial distribution between 2010 and 2014. Demographic study of Indigenous population data obtained from the Brazilian Institute of Geography and Statistics and Indigenous homicide data (2010-2014) from the Ministry of Health. Data were analysed using descriptive statistics, victims’ characteristics, type of homicides and geographical distribution, which were then plotted on maps using ArcGIS. Findings revealed: 1) a national estimated average of Indigenous homicide rate of 22.5 per 100,000 Indigenous inhabitants per year; 2) a map showing where homicides were registered and the mean homicide rates for Brazilian regions and states, with highest rates in Roraima and Mato Grosso do Sul; 3) the main homicide method were sharp or penetrating objects; 4) Indigenous male homicide rate was 2.4 times higher than female, but Indigenous female rate was more than double that of non-Indigenous; 5) high homicide rates of Indigenous children (under 1-year-old) in areas of the states of Roraima and Amazonas. We advise careful consideration of Indigenous cultural beliefs to avoid errors of judgement, reflecting how Indigenous populations are at risk of homicide in some areas.

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Pitt, Benjamin, Stephen Ferrigno, Jessica F. Cantlon, Daniel Casasanto, Edward Gibson, and Steven T. Piantadosi. "Spatial concepts of number, size, and time in an indigenous culture." Science Advances 7, no. 33 (August 2021): eabg4141. http://dx.doi.org/10.1126/sciadv.abg4141.

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In industrialized groups, adults implicitly map numbers, time, and size onto space according to cultural practices like reading and counting (e.g., from left to right). Here, we tested the mental mappings of the Tsimane’, an indigenous population with few such cultural practices. Tsimane’ adults spatially arranged number, size, and time stimuli according to their relative magnitudes but showed no directional bias for any domain on any spatial axis; different mappings went in different directions, even in the same participant. These findings challenge claims that people have an innate left-to-right mapping of numbers and that these mappings arise from a domain-general magnitude system. Rather, the direction-specific mappings found in industrialized cultures may originate from direction-agnostic mappings that reflect the correlational structure of the natural world.

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Norman, Heidi. "Mapping More Than Aboriginal Studies: Pedagogy, Professional Practice and Knowledge." Australian Journal of Indigenous Education 43, no. 1 (August 2014): 42–51. http://dx.doi.org/10.1017/jie.2014.6.

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As undergraduate curriculum is increasingly required to meet a range of intellectual, professional practice and personal learning outcomes, what purpose does Australian Aboriginal Studies have in curriculum? Most Australian universities are currently in the process of developing institution-wide approaches to Indigenous Australian content in undergraduate curricula. One Australian university began this task by mapping how, where and why Indigenous perspectives, issues and content are included in undergraduate curriculum. This article reports on the findings of the mapping of Indigenous content and approaches to teaching at the University of Technology, Sydney (UTS) and thereby contributes to a strengths-based approach to understanding the purpose of Indigenous perspectives and issues in undergraduate curricula.

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Gagnon, Justine. "Seeing the unseen: an Indigenous heritage’s mapping project." Proceedings of the ICA 1 (May 16, 2018): 1–7. http://dx.doi.org/10.5194/ica-proc-1-42-2018.

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Based on an ongoing qualitative and collaborative research project led in partnership with the Innu community of Pessamit, this paper brings into focus some specific issues regarding memories recollection and representation in a context of deterritorialization. The Innu First Nation has a specific historical and political context related to resources exploitation. Since their traditional lands have been the site of several large-scale hydroelectric projects, they have been intimately – and to a large extent, forcibly – involved in the economic transformation of Quebec since the 1950s. It should be noted, however, that their ancestral occupation has never been formerly recognized by the federal and provincial governments, a political and legal context partly responsible for the material and cultural losses they had to deal with. Through interviews we have conducted with the elders that travelled the rivers before the floods, we tried to rebuild, in some way, the cultural heritage embedded in those submerged lands. We used different cartographic tools and materials in a way to support and trigger the personal narratives the elders were remembering and sharing. This cultural mapping process revealed three main issues I would like to focus on. First, as the cartographic representations were getting closer to the landscapes the elders perceived and experimented as kids and young adults, the localization of significant places and the creation of personal narratives became easier and fluid. Secondly, we found, through that inquiry, how important an enhanced visibility of innu’s flooded heritage can be on a political level. Finally, we came to the conclusion that mapping should be considered more as a conversation than a visual representation only.

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Cowell, Andrew. "Arapaho Placenames in Colorado: Indigenous Mapping, White Remaking." Names 52, no. 1 (March 2004): 21–41. http://dx.doi.org/10.1179/nam.2004.52.1.21.

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Miranda Correa, Melisa. "Mapping landscapes of movements: representing Indigenous space signification." AlterNative: An International Journal of Indigenous Peoples 16, no. 2 (May 6, 2020): 117–28. http://dx.doi.org/10.1177/1177180120917485.

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This article explores the conceptualisation of intangible heritage through the placement of traditional practices, by providing a method for cultural heritage inventories on Indigenous territories. Landscapes of movements is the theory that allows the analysis of Indigenous cultures and territories in terms of context, inhabitants, heritage, policies, traditions, symbolism, landmarks and roads. The case study is Caspana, a Likan Antai community in the north of Chile, incorporated in the Inca roads. Through interviews over a tenure map built in co-labour with the community in study, it was possible to articulate a space signification in relation to people’s movement as a “ritual territory” and an “ancient territory”, one for the present and for past movement, respectively. This tenure map method becomes a tool for the Indigenous communities, who can now use it as argument for claiming their rights over land.

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LYNCH, AMANDA H. "Methods for Indigenous Land-Use and Occupancy Mapping." Conservation Biology 27, no. 5 (September 19, 2013): 1130–31. http://dx.doi.org/10.1111/cobi.12148.

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Parmin, Parmin, and Muhamad Taufiq. "The Mapping of Indigenous Knowledge of People at 3T (Frontier, Outermost, and Least Developed) Regions as an Ethnoscience Study." Tadris: Jurnal Keguruan dan Ilmu Tarbiyah 5, no. 1 (June 30, 2020): 1–10. http://dx.doi.org/10.24042/tadris.v5i1.6168.

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This research intended to map indigenous knowledge of people in the frontier, outermost, and least developed regions or generally referred to as 3T (Terdepan/Frontier, Terluar/Outermost, Tertinggal/Least Developed) regions. This research employed a qualitative research approach through a descriptive method in which an experimental method was performed for mapping the indigenous knowledge. The target mapping area was Papua, Aceh, West Kalimantan, and East Nusa Tenggara. Geographical position, research funding, and time allocation became the main considerations in selecting these areas. The four 3T regions are said to be the most appropriate as the locals remain to believe and apply their indigenous knowledge. The mapping results found that several indigenous knowledge is potentially tested scientifically in labs, they are Bakar Batu, Tanam Sasi, and Honai in Papua; Rumoh Aceh and Batu Nisan in Aceh; Berjuluk Baatutuk and Betang Radang in West Kalimantan; and Ebang and Welang in East Nusa Tenggara. There are numerous traditions found in the research location, yet those that do not have met the criteria of scientific objects, such as myths and legends, were not included. The mapping results were followed by confirming the opinions of prospective science teachers obtained by 85 % of 54 students who were interested in this finding as a study of ethnocentric The research concluded that the indigenous knowledge of people in 3T regions are unique and required to be further examined scientifically and could be reviewed as a source for Ethnoscience course. This research recommendation is that in science learning, especially in the 3T region should pay attention to efforts to change traditional knowledge into scientific knowledge through integrating the mapping of indigenous knowledge as the content of ethnoscience.

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Heckenberg, Robyn. "Learning in Place, Cultural Mapping and Sustainable Values on the Millawa Billa (Murray River)." Australian Journal of Indigenous Education 45, no. 1 (September 28, 2015): 1–10. http://dx.doi.org/10.1017/jie.2015.23.

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This paper presents an Indigenous perspective on the significance of land, culture and Indigenous rights. The United Nations (UN) Declaration on the Rights of Indigenous Peoples promote the importance of traditional Indigenous societies, such as Aboriginal Australians. Participating in caring for country methods and having a close on-going relationship to the land is also supported in this Declaration. As well as this, these principles support the notion of Indigenous education for community, and youth in particular, in places of cultural significance and places of longstanding occupation. All of this lends itself to an Aboriginal way of being in terms of cultural teaching and learning. These principles are incorporated into a performative perspective of traditional pedagogy and the incorporation of cultural practices in a best practice model that can incorporate cultural mapping as an exercise that expounds environmental and ecological perspectives within learning places on the land. Through connection to land and community relationships to cultural knowledge and cultural values, this paper will provide an Indigenous standpoint on Indigenous experiences and senses of place and the importance of the UN Declaration on the Rights of Indigenous Peoples in advancing significant principles and initiatives that value Indigenous ways of being and doing.

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Wallace, Heather Julie, Susan McDonald, Suzanne Belton, Agueda Isolina Miranda, Eurico da Costa, Livio da Conceicao Matos, Helen Henderson, and Angela Taft. "Body Mapping to Explore Reproductive Ethno-Physiological Beliefs and Knowledge of Contraception in Timor-Leste." Qualitative Health Research 28, no. 7 (December 31, 2017): 1171–84. http://dx.doi.org/10.1177/1049732317750382.

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Maternal mortality remains a significant public health challenge for Timor-Leste. Although access to quality family planning measures may greatly reduce such deaths, consideration of indigenous perceptions, and how they influence reproductive health decision-making and behavior, is crucial if health services are to provide initiatives that are accepted and helpful in improving reproductive health outcomes. We aimed to demonstrate that body mapping is an effective method to traverse language and culture to gain emic insights and indigenous worldviews. The authors’ two qualitative research projects (2013 and 2015) used a decolonizing methodology in four districts of Timor-Leste, body mapping with 67 men and 40 women to illuminate ethno-physiology and indigenous beliefs about conception, reproduction, and contraception. Body mapping provided a beneficial conduit for identifying established indigenous reproductive perceptions, understandings, and vocabulary, plus fears surrounding contraception. This may inform health service provision and engagement, ultimately improving the reproductive health of community members.

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J. Woodley, Carolyn, Sean Fagan, and Sue Marshall. "Wadawurrung Dya Baap Ngobeeyt: teaching spatial mapping technologies." Campus-Wide Information Systems 31, no. 4 (July 29, 2014): 276–87. http://dx.doi.org/10.1108/cwis-10-2013-0059.

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Purpose – Aboriginal communities in Australia must have mapping information and technology to effectively and independently administer their land holdings and to define, evidence and thus protect their community and cultural identity. The purpose of this paper is to report on a pilot project that developed a customisable education programme to support Indigenous communities in the uptake of spatial mapping technologies to protect and manage cultural heritage in Victoria, Australia. Design/methodology/approach – A training programme to support Wadawurrung capabilities in spatial mapping technologies was developed, delivered and evaluated. Concurrently, the system's database was indigenised by Wadawurrung cultural heritage workers. Types and numbers of culturally significant sites mapped using the technologies were collated. The impact of the training and technologies for students and the Wadawurrung community was gauged through participation levels and evaluations. The approach to indigenous spatial mapping projects is informed by postcolonial theories interrogating neo-colonialist cartographic practices. Findings – Indigenous communities need to be resourced in the uptake of spatial mapping technologies and if universities are going to be involved in co-developing positive learning experiences that encourage the uptake of the technologies, they must have appropriate and respectful relationships with Aboriginal communities. Training programmes need to accommodate learners with diverse educational experiences and technological wherewithal. Research limitations/implications – Findings from the training evaluations are based on a small number of participants; however, they seem to be supported by literature. Practical implications – The education model developed is customisable for any Indigenous community in Australia. Social implications – The social and political importance of spatial mapping technologies for Indigenous Australians is evident as is the need for educational providers to have appropriate and respectful relationships with Aboriginal communities to co-develop positive learning experiences that encourage the uptake of the technologies. Originality/value – The Wadawurrung Dya Baap Ngobeeyt Cultural Heritage Mapping and Management Project developed practical strategies to build community capacity in Aboriginal Cultural Heritage Management and Protection. The educational programme developed supported learners to use technologies in cultural heritage management. Data were collected using community-developed fields for inclusion and culturally appropriate encryption of data.

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Paneque-Gálvez, Jaime, Nicolás Vargas-Ramírez, Brian Napoletano, and Anthony Cummings. "Grassroots Innovation Using Drones for Indigenous Mapping and Monitoring." Land 6, no. 4 (December 7, 2017): 86. http://dx.doi.org/10.3390/land6040086.

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Sonnemann, Till, Jorge Ulloa Hung, and Corinne Hofman. "Mapping Indigenous Settlement Topography in the Caribbean Using Drones." Remote Sensing 8, no. 10 (September 23, 2016): 791. http://dx.doi.org/10.3390/rs8100791.

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Gilbert, Jeremie, and Ben Begbie-Clench. "“Mapping for Rights”: Indigenous Peoples, Litigation and Legal Empowerment." Erasmus Law Review 11, no. 1 (May 2018): 6–13. http://dx.doi.org/10.5553/elr.000092.

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Nah, Alice M. "(re)mapping indigenous ‘race’/place in postcolonial peninsular malaysia." Geografiska Annaler: Series B, Human Geography 88, no. 3 (September 2006): 285–97. http://dx.doi.org/10.1111/j.1468-0459.2006.00222.x.

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Bryan, Joe. "Walking the line: Participatory mapping, indigenous rights, and neoliberalism." Geoforum 42, no. 1 (January 2011): 40–50. http://dx.doi.org/10.1016/j.geoforum.2010.09.001.

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Lunga, Violet Bridget. "Mapping African Postcoloniality: Linguistic and Cultural Spaces of Hybridity." Perspectives on Global Development and Technology 3, no. 3 (2004): 291–326. http://dx.doi.org/10.1163/1569150042442502.

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AbstractThis paper discusses hybridity as a strategy of survival for those caught between the languages of their colonization and their indigenous languages and also illustrates how, through hybridization, postcolonial subjects use colonial languages without privileging colonial languages. Drawing on Bakhtinian notions of hybridization, this paper shows colonial and indigenous languages contesting each other's authority, challenging and unmasking the hegemony of English and to some extent Shona. Ndebele and Shona are indigenous languages spoken in Zimbabwe, Africa. However, this paper conceives the relationship of English and Ndebele as not always contestatory but as accomodating. Using Ogunyemi's (1996) notion of palaver, the paper extends our understanding of hybridity as marking both contestation and communion. Of particular significance is the way in which English is criticized even in the using of it in Amakhosi plays. This analysis of hybridity highlights the contradictoriness of colonized identity and establishes and confirms the idea of a hybridized postcolonial cultural and linguistic identity.

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Brown, Chay. "Safety Mapping: An Indigenist Approach to Action Research." Canadian Journal of Action Research 21, no. 3 (July 23, 2021): 52–71. http://dx.doi.org/10.33524/cjar.v21i3.470.

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Aboriginal people in Alice Springs mapped the safe places in their Town Camps. This participatory research led to the implementation of safety features. Safety mapping was developed in response to deficit-based research which pathologized Aboriginal people in Alice Springs. Safety mapping was conducted with Aboriginal people in Town Camps to identify safe places and improve safety. A strengths-based approach showed that problems and their solutions are known, and there are considerable safety assets within Town Camps. The safety mapping centred the voices and experiences of Aboriginal people to produce research that was of benefit to Town Campers, over which Indigenous people retained ownership. This paper highlights that an Indigenist approach to participatory action research is strengthened by Indigenous knowledge in driving social justice.

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Anthias, Penelope. "Ambivalent cartographies: Exploring the legacies of indigenous land titling through participatory mapping." Critique of Anthropology 39, no. 2 (April 29, 2019): 222–42. http://dx.doi.org/10.1177/0308275x19842920.

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This paper reflects on the possibilities and limits of participatory mapping as a tool for interrogating the power–knowledge inequalities that structure indigenous peoples’ engagements with postcolonial state cartography and bureaucracy. I describe mapping activities conducted in a remote Guaraní community in the Bolivian Chaco as part of a research project exploring the dynamics and legacies of Native Community Lands, a national indigenous land titling programme. While these exercises were designed to explore the disjunctures between state and indigenous knowledges of territory, they generated unexpected power dynamics that led me to reflect more deeply on the power of maps, the pitfalls of ‘countermapping’ as an activist practice and my own imbrication in a bureaucratic field of power. The paper concludes that participatory mapping can be a fruitful if ambivalent method for studying state bureaucracy, which demonstrates the value of examining the legal-cartographic knowledges of the state ‘from the margins’ – including from the perspective of the people and places they claim to represent.

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Kirk, Stephanie. "Mapping the Hemispheric Divide: The Colonial Americas in a Collaborative Context." PMLA/Publications of the Modern Language Association of America 128, no. 4 (October 2013): 976–82. http://dx.doi.org/10.1632/pmla.2013.128.4.976.

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La Gracia Triunfante en la vida de catharina tegakovita (“Grace triumphant in the life of catherine tekakwitha”), an account of the miraculous life of Kateri Tekakwitha, an Iroquois Indian from New France, traversed language and space to be published in Mexico City, New Spain, in 1724. Juan de Urtassum, a Basque Navarran Jesuit who had spent many years in Mexico, translated his fellow Jesuit Pierre Cholonec's hagiographic text from its original French (first published in Paris in 1717). Two appendixes accompanied the translation. In the first, a learned theological apology, the Mexican cleric Juan Castorena y Urúsa extolled the piety of indigenous women whom he deemed fit to be nuns; the second consisted of short narratives detailing the exemplary lives of New Spanish indigenous women. Urtassum and Castorena compiled the volume in order to advocate for the foundation of convents for indigenous women, presenting Tekakwitha's piety as evidence of indigenous women's capacity for Christian virtue (Díaz, Indigenous Writings 56; Greer, “Iroquois Virgin” 237). While Tekakwitha's sanctity helped Urtassum's case, his knowledge of and indeed interest in her provenance were scant. He locates the Iroquois Nation (the “Provincia de los Iraqueses”) on the northern frontier of New Spain (today's New Mexico), where indigenous groups had resisted Spanish attempts at colonization and evangelization for centuries. He “domesticates” the distant Iroquois for the New Spanish reader, comparing them with the Araucanian Indians of Chile, whose bravery Alonso de Ercilla immortalized in his epic poem La Araucana and who, though geographically distant from Mexico, seemed familiar through the Spanish colonial condition they shared with Urtassum's readers. In a telling moment, in the dedication to his patron that precedes the translation, Urtassum refers to “todo este emispherio” (“this entire hemisphere”). It is clear, however, that this reference encompasses only Spanish imperial possessions, including the recently founded California missions. The distant Iroquois Nation, located in geographically indistinct New France, does not figure in this geopolitical economy, nor do other American territories in the possession of rival imperial powers.

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Bainbridge, Roxanne. "Mapping the journey of an Aboriginal research academic." International Journal of Critical Indigenous Studies 9, no. 2 (June 1, 2016): 1–10. http://dx.doi.org/10.5204/ijcis.v9i2.138.

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Most universities implement academic, professional development opportunities to enhance knowledge, practice appropriately to their environments and support the career progression of staff. These opportunities, however, do not cater for the specific professional development needs of Aboriginal research academics. The aim of this paper is to map the professional journey of an Aboriginal research academic during the time of her participation in the National Indigenous Researchers and Knowledges Network (NIRAKN) 2012 to 2016. The author uses an autoethnographic approach to examine what worked for her, under what conditions, through what strategies and with what consequences in her development as an Aboriginal research leader. The author suggests that the unique ‘Indigenous space’ and Aboriginal mentorship provided by NIRAKN was critical in her successful transition to a research leadership position.

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Tappan, Taylor A., and Peter H. Herlihy. "Mapping Miskitu subsistence land use change in Concejo Territorial Katainasta, Honduras." Revista Geográfica de América Central 3, no. 61E (November 26, 2018): 609–22. http://dx.doi.org/10.15359/rgac.61-3.33.

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Understanding the large-scale spatial patterns of natural resource use in indigenous homelands is critical for guaranteeing indigenous peoples’ ancestral land rights, designing effective conservation policies, and promoting good governance in Central America. However, few studies have mapped the diachronic distribution of indigenous communities’ resource use in these areas. Here we present a case study describing the spatial functionality of the Concejo Territorial Katainasta (CTK)--the first indigenous territorial jurisdiction in Honduras to receive an intercommunity land title. Two participatory research mapping (PRM) studies--the first in 1992 and the second in 2014-15--mapped the spatial patterns of Miskitu subsistence activities in CTK. The results were subsequently converted into a geographic information system (GIS) that allowed for spatial and temporal comparisons of Miskitu subsistence livelihoods in CTK before and after the titling process. Here we focus on the spatial parameters of three Miskitu subsistence livelihoods: agriculture, hunting and fishing. Analysis of results suggests that 1) the 2014-15 subsistence use areas for Miskitu communities in CTK have not diverged dramatically from those of the 1992 study, and 2) the new legal boundaries of CTK adequately encompass the subsistence use areas of its constituent communities and recognize the historical overlaps in Miskitu resource use and tenure patterns.

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Chambers, Kimberlee, Jonathan Corbett, C. Keller, and Colin Wood. "Indigenous Knowledge, Mapping, and GIS: A Diffusion of Innovation Perspective." Cartographica: The International Journal for Geographic Information and Geovisualization 39, no. 3 (September 2004): 19–31. http://dx.doi.org/10.3138/n752-n693-180t-n843.

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Periasamy, Kathiravan, S. M. F. Vahidi, Pradeepa Silva, M. O. Faruque, A. N. Naqvi, Muladno Basar, JianHua Cao, et al. "Mapping molecular diversity of indigenous goat genetic resources of Asia." Small Ruminant Research 148 (March 2017): 2–10. http://dx.doi.org/10.1016/j.smallrumres.2016.12.035.

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Henare, Kimiora L., Kate E. Parker, Helen Wihongi, Cherie Blenkiron, Rawiri Jansen, Papaarangi Reid, Michael P. Findlay, Benjamin Lawrence, Maui Hudson, and Cristin G. Print. "Mapping a route to Indigenous engagement in cancer genomic research." Lancet Oncology 20, no. 6 (June 2019): e327-e335. http://dx.doi.org/10.1016/s1470-2045(19)30307-9.

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36

Turnbull, Paul. "Managing and mapping the history of collecting indigenous human remains*." Australian Library Journal 65, no. 3 (July 2, 2016): 203–12. http://dx.doi.org/10.1080/00049670.2016.1207714.

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Hirt, Irène. "Mapping Dreams/Dreaming Maps: Bridging Indigenous and Western Geographical Knowledge." Cartographica: The International Journal for Geographic Information and Geovisualization 47, no. 2 (June 2012): 105–20. http://dx.doi.org/10.3138/carto.47.2.105.

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Mohamed A. Mohamed, Stephen J. Vent. "Use of Geomatics for Mapping and Documenting Indigenous Tenure Systems." Society & Natural Resources 13, no. 3 (April 2000): 223–36. http://dx.doi.org/10.1080/089419200279072.

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Allen, James, Kim Hopper, Lisa Wexler, Michael Kral, Stacy Rasmus, and Kristine Nystad. "Mapping resilience pathways of Indigenous youth in five circumpolar communities." Transcultural Psychiatry 51, no. 5 (August 21, 2013): 601–31. http://dx.doi.org/10.1177/1363461513497232.

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Sablin, Ivan, and Maria Savelyeva. "Mapping Indigenous Siberia: Spatial Changes and Ethnic Realities, 1900–2010." Settler Colonial Studies 1, no. 1 (January 2011): 77–110. http://dx.doi.org/10.1080/2201473x.2011.10648802.

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Jiménez, A., M. F. Molina, and H. Le Deunff. "Indigenous Peoples and Industry Water Users: Mapping the Conflicts Worldwide." Aquatic Procedia 5 (October 2015): 69–80. http://dx.doi.org/10.1016/j.aqpro.2015.10.009.

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Tucker, Gene Rhea. "Mapping Indigenous Land: Native Land Grants in Colonial New Spain." Terrae Incognitae 53, no. 1 (January 2, 2021): 75–76. http://dx.doi.org/10.1080/00822884.2021.1891388.

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Wiersema, Juliet. "Mapping indigenous land: native land grants in colonial New Spain." Colonial Latin American Review 30, no. 1 (January 2, 2021): 164–66. http://dx.doi.org/10.1080/10609164.2020.1865732.

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Lucchesi, Annita. "-hóhta’hané: Mapping Genocide & Restorative Justice in Native America." Proceedings of the ICA 1 (May 16, 2018): 1–7. http://dx.doi.org/10.5194/ica-proc-1-71-2018.

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This thesis explores critical decolonial cartography as a possible language for communicating and better understanding complex, intergenerational experiences of genocide and colonialism among Native American peoples. Utilizing a self-reflexive methodology, this work makes interventions in Native American and indigenous studies, comparative genocide studies, historiography, and geography to argue for more expansive languages with which to grapple with Native experiences of genocide. In so doing, this paper also asserts the need for indigenous narrative self-determination, development of decolonial epistemologies and praxes on genocide, and languages for violence that are specifically designed to facilitate dialogue on healing. For that reason, this work not only positions cartography and maps as a particularly useful language for understanding indigenous experiences of genocide, but documents the development of this language, with the intent of supporting and guiding others in creating alternative languages that best fit their nation, community, family, and selves. Finally, the larger aim of this work is to make the case for languages on genocide that heal, rather than re-traumatize, and give a more holistic understanding of the ways in which genocide ‘takes place’ spatially and temporally, with the hope of creating a larger, more inclusive, less violent space for imagining and crafting restorative justice.

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Koski, Jessica, Mary Lou Kelley, Shevaun Nadin, Maxine Crow, Holly Prince, Elaine C. Wiersma, and Christopher J. Mushquash. "An Analysis of Journey Mapping to Create a Palliative Care Pathway in a Canadian First Nations Community: Implications for Service Integration and Policy Development." Palliative Care: Research and Treatment 10 (January 1, 2017): 117822421771944. http://dx.doi.org/10.1177/1178224217719441.

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Providing palliative care in Indigenous communities is of growing international interest. This study describes and analyzes a unique journey mapping process undertaken in a First Nations community in rural Canada. The goal of this participatory action research was to improve quality and access to palliative care at home by better integrating First Nations’ health services and urban non-Indigenous health services. Four journey mapping workshops were conducted to create a care pathway which was implemented with 6 clients. Workshop data were analyzed for learnings and promising practices. A follow-up focus group, workshop, and health care provider surveys identified the perceived benefits as improved service integration, improved palliative care, relationship building, communication, and partnerships. It is concluded that journey mapping improves service integration and is a promising practice for other First Nations communities. The implications for creating new policy to support developing culturally appropriate palliative care programs and cross-jurisdictional integration between the federal and provincial health services are discussed. Future research is required using an Indigenous paradigm.

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Eaton-González, Ricardo, Jorge Andrade-Sánchez, Tatiana Montaño-Soto, Paola Andrade-Tafoya, Diana Brito-Jaime, Krystal González-Estupiñán, Andrea Guía-Ramírez, Jesús Rodríguez-Canseco, Argelia Teon-Vega, and Silvia Balderas-López. "Participatory Mapping as a Didactic and Auxiliary Tool for Learning Community Integration, Technology Transference, and Natural Resource Management." ISPRS International Journal of Geo-Information 10, no. 4 (April 1, 2021): 206. http://dx.doi.org/10.3390/ijgi10040206.

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Participatory mapping is a tool for community work linked to natural resource management. It is an auxiliary for diagnosis and data acquisition from communities and their natural resources. In Baja California, there are several indigenous communities, some close to urban areas but still unknown to most people in cities as well as visitors. These communities are fighting to restore and maintain their language, tradition, territory, biological, and cultural diversity. This work was carried out by linking members of the indigenous community of San Jose de la Zorra with bachelor’s and graduate degree students, to obtain information on the biological, cultural, and economic activities of the community through participatory mapping. The learning experience was significant for all participants; although it was not the intention in this study, students had the unique opportunity to exchange information and learn culture and biodiversity from indigenous people. The indigenous community was involved in field data acquisition and the use of some information and communication technology resources developed for this approach, and used it for natural resource management and decision making. The main results of this experience were wide format printed maps that were placed on several sites inside and outside the community, digital mapping that gave information about natural, cultural, and economic resources of the community for local and foreign visitors, and technology transference to solve problems identified by the community.

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Cooke, Fadzilah Majid. "Maps and Counter-Maps: Globalised Imaginings and Local Realities of Sarawak's Plantation Agriculture." Journal of Southeast Asian Studies 34, no. 2 (June 2003): 265–84. http://dx.doi.org/10.1017/s0022463403000250.

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This article examines differences and overlaps in imagined spatial ideas of rural Sarawak which underpin official and community mapping. It looks at the ways in which ‘counter-mapping’ is used by indigenous communities to support their claims to traditional land rights when these are contested by other parties.

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O'Sullivan, Sandy. "Saving Lives: Mapping the Power of LGBTIQ+ First Nations Creative Artists." Social Inclusion 9, no. 2 (April 15, 2021): 61–64. http://dx.doi.org/10.17645/si.v9i2.4347.

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In 2020, I was funded by the Australian Research Council to undertake research that examines the ways in which queer Indigenous creative practitioners create impact and influence. With a program titled “Saving Lives: Mapping the Influence of LGBTIQ+ First Nations Creative Artists,” the mapping is currently underway to explore how creativity has been used to demonstrate our reality and potential as queer First Nations’ Peoples. The title of this commentary explicitly reframes this from influence, to one of insistent resistance. It explores beyond how we persuade, to understand why the resistance in the work of First Nations’ queer creatives lays the groundwork for a future where the complexity of our identities are centred, and where young, queer Indigenous people can realise their own imaginings.

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Lugo-Morin, Diosey Ramon. "Global Mapping of Indigenous Resilience Facing the Challenge of the COVID-19 Pandemic." Challenges 12, no. 1 (May 31, 2021): 15. http://dx.doi.org/10.3390/challe12010015.

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Indigenous social development scenarios must be understood as the possibility of improving the sustainability of the planet and human health in the face of the COVID-19 pandemic. Integrating the institutional resilience approach by learning from the experience of indigenous peoples’ informal institutions through the design of public policies can be a reality. To demonstrate the potential of this premise, a case study was conducted that examined the institutional resilience of one indigenous people, whose findings under nomothetic conditions may be useful for other territories around the world. These peoples provide lessons on how they cope with adversity, the COVID-19 pandemic being one of them. Institutional resilience is a step towards reaching out to the world’s ancestral populations to learn from their knowledge. These scenarios can help us understand the implications of international policies on the capacities of nations to secure access to food and resources and, subsequently, to be better prepared for future pandemics.

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Rye, Ståle Angen, and Nanang Indra Kurniawan. "Claiming indigenous rights through participatory mapping and the making of citizenship." Political Geography 61 (November 2017): 148–59. http://dx.doi.org/10.1016/j.polgeo.2017.08.008.

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Journal articles on the topic 'Indigenous mapping'

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