The Drum as Map: Western Knowledge Systems and Northern Indigenous Map Making

Keski-Säntti, Jouko; Lehtonen, Ulla; Sivonen, Pauli; Vuolanto, Ville

doi:10.1080/0308569032000097558

Cited by 8 publications

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“…Drumming and a unique form of song or chant, locally called joik , were used as a means for spirit travel, contacting the forces of nature, finding animals and negotiating cures (Price 2001 ; Sergejeva 2000 ). A few Sámi shamanic drums from earlier times are still in existence, and a rich iconography on these drums has granted some understanding of traditional Sámi cosmology (Keski-Säntti et al 2003 ). The cosmos was divided into three realms—the earth, the heaven and the underworld—all of which were mapped on the drums with symbols representing these different regions and their inhabitants.…”

Section: Historical Context: the Noaidi In Times Omentioning

confidence: 99%

Healing in the Sámi North

Sexton

Stabbursvik²

2010

Cult Med Psychiatry

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There is a special emphasis today on integrating traditional healing within health services. However, most areas in which there is a system of traditional healing have undergone colonization and a number of pressures suppressing tradition for hundreds of years. The question arises as to how one can understand today’s tradition in light of earlier traditions. This article is based on material collected in Sámi areas of Finnmark and Nord-Troms Norway; it compares local healing traditions with what is known of earlier shamanic traditions in the area. The study is based on 27 interviews among healers and their patients. The findings suggest that although local healing traditions among the Sámi in northern Norway have undergone major transformations during the last several hundred years, they may be considered an extension of a long-standing tradition with deep roots in the region. Of special interest are also the new forms tradition may take in today’s changing global society.

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Section: Historical Context: the Noaidi In Times Omentioning

confidence: 99%

Healing in the Sámi North

Sexton

Stabbursvik²

2010

Cult Med Psychiatry

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“…Pentland (1995) identified three forms of knowledge storage: living memory, physically written, and computer storage. However, depending on cultural context, knowledge can also be embedded in a great diversity of traditions (Holzner and Marx 1979), stories/narratives (Mutonyi 2015), taxonomies (Pawluk et al 1992), art (Keski‐Säntti et al 2003), religious ceremonies (Harding 2008), and customary laws (Rudolff and al Zekri 2014). In all of these cases, social structures and processes play essential roles in knowledge storage/retrieval subsystems.…”

Section: Knowledge System Processesmentioning

confidence: 99%

A cultural framework for Indigenous, Local, and Science knowledge systems in ecology and natural resource management

Varghese

Crawford

2020

Ecological Monographs

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The relationship between Indigenous, Local, and Science knowledge systems has been the subject of much debate over the past few decades, especially in ecology and natural resource management. In this monograph, we review available scholarship to develop a pragmatic framework for representation of knowledge systems in general, with specific emphasis on productive engagement between individuals from different communities and cultures. We distill operational definitions/explanations of fundamental concepts associated with data, information, knowledge, and wisdom. With these concepts clarified, we reconsider previous applications of sociocultural knowledge system thinking, focusing on system structure and function. Our analysis leads to convergence on a set of fundamental knowledge system processes and actor roles that have emerged repeatedly across many of the scholarly disciplines. We embed these key concepts within a general framework for operational characterization of sociocultural knowledge systems. In order to demonstrate existing and potential applications of the knowledge system framework, we present and discuss major trends in recent ecology and natural resource management literature. Finally, we propose that continued and collaborative development of this general framework can serve as a pragmatic tool for individuals from Indigenous, Local, and Science knowledge systems who wish to engage in reciprocal and meaningful dialogue with members of other knowledge systems, especially regarding the highly uncertain global future of ecology and natural resource management.

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“…Birch bark maps from North America (Woodward/Lewis 1998: 79-86); three dimensional maps, or geographical sculptures, from Greenland and the Pacific (ibid: 168-9; 481-4); drums with depictions of spiritual and physical objects and landscapes in the Nordic Arctic, used by Sami Noaides in shamanism (Manker 1950;Keski-Säntti et al 2003); humans everywhere, across time and space, in cultures writing and non-writing alike, depict their environment. As documented by up a fundamental aspect of human culture, but should we count all these examples of depictions of environments as being maps?…”

Section: Introductionmentioning

confidence: 99%

Mapping the Unmappable?

Roche¹

2021

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This research was undertaken within the framework of the Collaborative Research Centre 806 Our Way to Europe, funded by the German Research Foundation. Support was also provided by the DFG-AHRC project Etosha-Kunene-Histories (www.etosha-kunenehistories.net). I would like to thank all the contributors for their inspiring input that has influenced my own thinking around the topic. I owe my special thanks to Thomas

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The Drum as Map: Western Knowledge Systems and Northern Indigenous Map Making

Cited by 8 publications

References 0 publications

Healing in the Sámi North

Healing in the Sámi North

A cultural framework for Indigenous, Local, and Science knowledge systems in ecology and natural resource management

Mapping the Unmappable?

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