position:cartographer

  • How Japan is using an old German map to irk South Korea | Asia| An in-depth look at news from across the continent | DW | 27.03.2019
    https://www.dw.com/en/how-japan-is-using-an-old-german-map-to-irk-south-korea/a-48078274

    Yellowed with age, with visible creases and slightly damaged on its bottom right corner, a world map drawn up by a German cartographer in 1856 is one of the most prized possessions of the Japan Coast Guard.

    In a ceremony in Hamburg on Monday, a copy of the map was donated to Germany’s Federal Maritime and Hydrographic Agency in a gesture that Japan’s Foreign Ministry said was a demonstration of the “good bilateral relations between Japan and Germany.”

    However, a single inscription on the map makes the gift a far more significant present, at least in the eyes of Japanese nationalist circles. In small but decipherable letters, the words “Japanisches M” (Sea of Japan) appear over the stretch of water that divides the Japanese archipelago from the Korean Peninsula.

    #carte #géographie #Japon #Corée_du_sud

  • How a Mapmaker Who Rejects Cartography Can Help You Find Yourself | Inverse

    https://www.inverse.com/article/10944-how-a-mapmaker-who-rejects-cartography-can-help-you-find-yourself

    Dennis Wood, l’homme qui voulait tuer les cartes.

    Whether you’ll admit it or not, it’s fairly common to wonder — in anxiety’s throes, the solitude of a dark bedroom, and possibly your entire 20s — something along the lines of: How do I find myself? It may not be in those words, and it may not be so well-defined, but it remains common to ponder one’s place in life, one’s metaphorical location. Inverse turned to Denis Wood for help.

    It wouldn’t exactly be accurate to call Denis a cartographer; it is, however, safe to say that he thinks and writes about maps for a living. He’s got a collection of “literally tens of thousands of maps” in his home, he says, but the maps he makes himself are…atypical, to say the least. Wood’s maps resemble none of the maps you’ve ever seen before: in them, Wood hones in on the obscure, the unobvious, the heretofore unmappable.

    In his own words: “I’ve never really thought about myself as a mapmaker.”

    #cartographie #meurtre_cartographique

  • Mapping Out Missing and Murdered Native Women: ’I Would Want My Story to Have Meaning’ - Rewire.News

    https://rewire.news/article/2018/04/27/mapping-missing-murdered-native-women-want-story-meaning

    The cartographer behind a new atlas project hopes it will provide an indigenous perspective of the milieu surrounding and contributing to the high rates of missing and murdered Native women and girls.

    There is no reliable national collection point or method to gathering comprehensive statistics on the number of missing and murdered Native women in the United States.

    Inspired by the Cheyenne concept of “netaevananova’htsemane” (which translates to, “let us recognize ourselves again”), Annita Lucchesi is working to create a mapping tool that recognizes and honors the geographies in which missing and murdered Native women live and die.

    “Hand-drawn maps have great potential to reflect our ways of knowing,” said Lucchesi in an interview with Rewire.News.

    A recent example of this is a map Lucchesi created in preparation for the 2018 Women’s Marches. The map (shared below) features an image of a ribbon skirt, often worn as sign of respect and honor among Native women, with names of missing and murdered indigenous women incorporated into the design of skirt.

    #féminicide #états-unis #atlas #peuples_premiers #premières_nations #nations_premières #cartographie #atlas

  • Why Ancient Mapmakers Were Terrified of Blank Spaces

    https://news.nationalgeographic.com/2017/11/maps-history-horror-vacui-art-cartography-blank-spaces

    The Indian Ocean is teeming with sea monsters in Caspar Vopel’s 1558 map of the world. A giant swordfish-like creature looks to be on a collision course with a ship, while a walrus with frighteningly large tusks emerges from the water, and a king carrying a flag rides the waves on a hog-faced beast.

    Vopel, a German cartographer, left behind no explanation of why he added these things to his map, but he may have been motivated by what art historians call horror vacui, the artist’s fear of leaving unadorned spaces on their work. Chet Van Duzer, a historian of cartography, has found dozens of maps on which cartographers appear to have filled the empty spaces on their maps with non-existent mountains, monsters, cities, and other gratuitous illustrations.

    #cartographie #géographie_du_plein #cartographie_du_vide #mondes_inconnus #représentation #symboles #sémiologie

  • Indigenous Women Have Been Disappearing for Generations. Politicians Are Finally Starting to Notice.

    https://theintercept.com/2018/05/31/missing-and-murdered-indigenous-women

    Aux États-Unis comme au Canada

    Women on the Yakama Indian Reservation in Washington state didn’t have any particular term for the way the violent deaths and sudden disappearances of their sisters, mothers, friends, and neighbors had become woven into everyday life.

    “I didn’t know, like many, that there was a title, that there was a word for it,” said Roxanne White, who is Yakama and Nez Perce and grew up on the reservation. White has become a leader in the movement to address the disproportionate rates of homicide and missing persons cases among American Indian women, but the first time she heard the term “missing and murdered Indigenous women” was less than two years ago, at a Dakota Access pipeline resistance camp at Standing Rock. There, she met women who had traveled from Canada to speak about disappearances in First Nations to the north, where Prime Minister Justin Trudeau’s administration launched a historic national inquiry into the issue in 2016.

    #nations_premières #états-unis #canada #féminicide

    • #NotInvisible: Why are Native American women vanishing?

      The searchers rummage through the abandoned trailer, flipping over a battered couch, unfurling a stained sheet, looking for clues. It’s blistering hot and a grizzly bear lurking in the brush unleashes a menacing growl. But they can’t stop.

      Not when a loved one is still missing.

      The group moves outside into knee-deep weeds, checking out a rusted garbage can, an old washing machine — and a surprise: bones.

      Ashley HeavyRunner Loring, a 20-year-old member of the Blackfeet Nation, was last heard from around June 8, 2017. Since then her older sister, Kimberly, has been looking for her.

      She has logged about 40 searches, with family from afar sometimes using Google Earth to guide her around closed roads. She’s hiked in mountains, shouting her sister’s name. She’s trekked through fields, gingerly stepping around snakes. She’s trudged through snow, rain and mud, but she can’t cover the entire 1.5 million-acre reservation, an expanse larger than Delaware.

      “I’m the older sister. I need to do this,” says 24-year-old Kimberly, swatting away bugs, her hair matted from the heat. “I don’t want to search until I’m 80. But if I have to, I will.”

      Ashley’s disappearance is one small chapter in the unsettling story of missing and murdered Native American women and girls. No one knows precisely how many there are because some cases go unreported, others aren’t documented thoroughly and there isn’t a specific government database tracking these cases. But one U.S. senator with victims in her home state calls this an epidemic, a long-standing problem linked to inadequate resources, outright indifference and a confusing jurisdictional maze.

      Now, in the era of #MeToo, this issue is gaining political traction as an expanding activist movement focuses on Native women — a population known to experience some of the nation’s highest rates of murder, sexual violence and domestic abuse.

      “Just the fact we’re making policymakers acknowledge this is an issue that requires government response, that’s progress in itself,” says Annita Lucchesi, a cartographer and descendant of the Cheyenne who is building a database of missing and murdered indigenous women in the U.S. and Canada — a list of some 2,700 names so far.

      As her endless hunt goes on, Ashley’s sister is joined on this day by a cousin, Lissa, and four others, including a family friend armed with a rifle and pistols. They scour the trailer where two “no trespassing” signs are posted and a broken telescope looks out the kitchen window. One of Ashley’s cousins lived here, and there are reports it’s among the last places she was seen.

      “We’re following every rumor there is, even if it sounds ridiculous,” Lissa Loring says.

      This search is motivated, in part, by the family’s disappointment with the reservation police force — a common sentiment for many relatives of missing Native Americans.

      Outside, the group stumbles upon something intriguing: the bones, one small and straight, the other larger and shaped like a saddle. It’s enough to alert police, who respond in five squad cars, rumbling across the ragged field, kicking up clouds of dust. After studying the bones, one officer breaks the news: They’re much too large for a human; they could belong to a deer.

      There will be no breakthrough today. Tomorrow the searchers head to the mountains.

      _

      For many in Native American communities across the nation, the problem of missing and murdered women is deeply personal.

      “I can’t think of a single person that I know ... who doesn’t have some sort of experience,” says Ivan MacDonald, a member of the Blackfeet Nation and a filmmaker. “These women aren’t just statistics. These are grandma, these are mom. This is an aunt, this is a daughter. This is someone who was loved ... and didn’t get the justice that they so desperately needed.”

      MacDonald and his sister, Ivy, recently produced a documentary on Native American women in Montana who vanished or were killed. One story hits particularly close to home. Their 7-year-old cousin, Monica, disappeared from a reservation school in 1979. Her body was found frozen on a mountain 20 miles away, and no one has ever been arrested.

      There are many similar mysteries that follow a pattern: A woman or girl goes missing, there’s a community outcry, a search is launched, a reward may be offered. There may be a quick resolution. But often, there’s frustration with tribal police and federal authorities, and a feeling many cases aren’t handled urgently or thoroughly.

      So why does this happen? MacDonald offers his own harsh assessment.

      “It boils down to racism,” he argues. “You could sort of tie it into poverty or drug use or some of those factors ... (but) the federal government doesn’t really give a crap at the end of the day.”

      Tribal police and investigators from the federal Bureau of Indian Affairs serve as law enforcement on reservations, which are sovereign nations. But the FBI investigates certain offenses and, if there’s ample evidence, the U.S. Department of Justice prosecutes major felonies such as murder, kidnapping and rape if they happen on tribal lands.

      Former North Dakota federal prosecutor Tim Purdon calls it a “jurisdictional thicket” of overlapping authority and different laws depending on the crime, where it occurred (on a reservation or not) and whether a tribal member is the victim or perpetrator. Missing person cases on reservations can be especially tricky. Some people run away, but if a crime is suspected, it’s difficult to know how to get help.

      “Where do I go to file a missing person’s report?” Purdon asks. “Do I go to the tribal police? ... In some places they’re underfunded and undertrained. The Bureau of Indian Affairs? The FBI? They might want to help, but a missing person case without more is not a crime, so they may not be able to open an investigation. ... Do I go to one of the county sheriffs? ... If that sounds like a horribly complicated mishmash of law enforcement jurisdictions that would tremendously complicate how I would try to find help, it’s because that’s what it is.”

      Sarah Deer, a University of Kansas professor, author of a book on sexual violence in Indian Country and member of the Muscogee (Creek) Nation, offers another explanation for the missing and murdered: Native women, she says, have long been considered invisible and disposable in society, and those vulnerabilities attract predators.

      “It’s made us more of a target, particularly for the women who have addiction issues, PTSD and other kinds of maladies,” she says. “You have a very marginalized group, and the legal system doesn’t seem to take proactive attempts to protect Native women in some cases.”

      Those attitudes permeate reservations where tribal police are frequently stretched thin and lack training and families complain officers don’t take reports of missing women seriously, delaying searches in the first critical hours.

      “They almost shame the people that are reporting, (and say), ’Well, she’s out drinking. Well, she probably took up with some man,’” says Carmen O’Leary, director of the Native Women’s Society of the Great Plains. “A lot of times families internalize that kind of shame, (thinking) that it’s her fault somehow.”

      Matthew Lone Bear spent nine months looking for his older sister, Olivia — using drones and four-wheelers, fending off snakes and crisscrossing nearly a million acres, often on foot. The 32-year-old mother of five had last been seen driving a Chevy Silverado on Oct. 25, 2017, in downtown New Town, on the oil-rich terrain of North Dakota’s Fort Berthold Reservation.

      On July 31, volunteers using sonar found the truck with Olivia inside submerged in a lake less than a mile from her home. It’s a body of water that had been searched before, her brother says, but “obviously not as thoroughly, or they would have found it a long time ago.”

      Lone Bear says authorities were slow in launching their search — it took days to get underway — and didn’t get boats in the water until December, despite his frequent pleas. He’s working to develop a protocol for missing person cases for North Dakota’s tribes “that gets the red tape and bureaucracy out of the way,” he says.

      The FBI is investigating Olivia’s death. “She’s home,” her brother adds, “but how did she get there? We don’t have any of those answers.”

      Other families have been waiting for decades.

      Carolyn DeFord’s mother, Leona LeClair Kinsey, a member of the Puyallup Tribe, vanished nearly 20 years ago in La Grande, Oregon. “There was no search party. There was no, ’Let’s tear her house apart and find a clue,’” DeFord says. “I just felt hopeless and helpless.” She ended up creating her own missing person’s poster.

      “There’s no way to process the kind of loss that doesn’t stop,” says DeFord, who lives outside Tacoma, Washington. “Somebody asked me awhile back, ’What would you do if you found her? What would that mean?’... It would mean she can come home. She’s a human being who deserves to be honored and have her children and her grandchildren get to remember her and celebrate her life.”

      It’s another Native American woman whose name is attached to a federal bill aimed at addressing this issue. Savanna LaFontaine-Greywind, 22, was murdered in 2017 while eight months pregnant. Her body was found in a river, wrapped in plastic and duct tape. A neighbor in Fargo, North Dakota, cut her baby girl from her womb. The child survived and lives with her father. The neighbor, who pleaded guilty, was sentenced to life without parole; her boyfriend’s trial is set to start in September.

      In a speech on the Senate floor last fall, North Dakota Democrat Heidi Heitkamp told the stories of four other Native American women from her state whose deaths were unsolved. Displaying a giant board featuring their photos, she decried disproportionate incidences of violence that go “unnoticed, unreported or underreported.”

      Her bill, “Savanna’s Act,” aims to improve tribal access to federal crime information databases. It would also require the Department of Justice to develop a protocol to respond to cases of missing and murdered Native Americans and the federal government to provide an annual report on the numbers.

      At the end of 2017, Native Americans and Alaska Natives made up 1.8 percent of ongoing missing cases in the FBI’s National Crime Information Center database, even though they represent 0.8 percent of the U.S. population. These cases include those lingering and open from year to year, but experts say the figure is low, given that many tribes don’t have access to the database. Native women accounted for more than 0.7 percent of the missing cases — 633 in all — though they represent about 0.4 percent of the U.S. population.

      “Violence against Native American women has not been prosecuted,” Heitkamp said in an interview. “We have not really seen the urgency in closing cold cases. We haven’t seen the urgency when someone goes missing. ... We don’t have the clear lines of authority that need to be established to prevent these tragedies.”

      In August, Sen. Jon Tester, a Montana Democrat, asked the leaders of the Senate Committee on Indian Affairs to hold a hearing to address the problem.

      Lawmakers in a handful of states also are responding. In Montana, a legislative tribal relations committee has proposals for five bills to deal with missing persons. In July 2017, 22 of 72 missing girls or women — or about 30 percent — were Native American, according to Montana’s Department of Justice. But Native females comprise only 3.3 percent of the state’s population.

      It’s one of many statistics that reveal a grim reality.

      On some reservations, Native American women are murdered at a rate more than 10 times the national average and more than half of Alaska Native and Native women have experienced sexual violence at some point, according to the U.S. Justice Department. A 2016 study found more than 80 percent of Native women experience violence in their lifetimes.

      Yet another federal report on violence against women included some startling anecdotes from tribal leaders. Sadie Young Bird, who heads victim services for the Three Affiliated Tribes at Fort Berthold, described how in 1½ years, her program had dealt with five cases of murdered or missing women, resulting in 18 children losing their mothers; two cases were due to intimate partner violence.

      “Our people go missing at an alarming rate, and we would not hear about many of these cases without Facebook,” she said in the report.

      Canada has been wrestling with this issue for decades and recently extended a government inquiry that began in 2016 into missing and murdered indigenous women. A report by the Royal Canadian Mounted Police concluded that from 1980 to 2012 there were 1,181 indigenous women murdered or whose missing person cases were unresolved. Lucchesi, the researcher, says she found an additional 400 to 500 cases in her database work.

      Despite some high-profile cases in the U.S., many more get scant attention, Lucchesi adds.

      “Ashley has been the face of this movement,” she says. “But this movement started before Ashley was born. For every Ashley, there are 200 more.”

      Browning is the heart of the Blackfeet Nation, a distinctly Western town with calf-roping competitions, the occasional horseback rider ambling down the street — and a hardscrabble reality. Nearly 40 percent of the residents live in poverty. The down-and-out loiter on corners. Shuttered homes with “Meth Unit” scrawled on wooden boards convey the damage caused by drugs.

      With just about 1,000 residents, many folks are related and secrets have a way of spilling out.

      “There’s always somebody talking,” says Ashley’s cousin, Lissa, “and it seems like to us since she disappeared, everybody got quiet. I don’t know if they’re scared, but so are we. That’s why we need people to speak up.”

      Missing posters of Ashley are displayed in grocery stores and the occasional sandwich shop. They show a fresh-faced, grinning woman, flashing the peace sign. In one, she gazes into the camera, her long hair blowing in the wind.

      One of nine children, including half-siblings, Ashley had lived with her grandmother outside town. Kimberly remembers her sister as funny and feisty, the keeper of the family photo albums who always carried a camera. She learned to ride a horse before a bike and liked to whip up breakfasts of biscuits and gravy that could feed an army.

      She was interested in environmental science and was completing her studies at Blackfeet Community College, with plans to attend the University of Montana.

      Kimberly says Ashley contacted her asking for money. Days later, she was gone.

      At first, her relatives say, tribal police suggested Ashley was old enough to take off on her own. The Bureau of Indian Affairs investigated, teaming up with reservation police, and interviewed 55 people and conducted 38 searches. There are persons of interest, spokeswoman Nedra Darling says, but she wouldn’t elaborate. A $10,000 reward is being offered.

      The FBI took over the case in January after a lead steered investigators off the reservation and into another state. The agency declined comment.

      Ashley’s disappearance is just the latest trauma for the Blackfeet Nation.

      Theda New Breast, a founder of the Native Wellness Institute, has worked with Lucchesi to compile a list of missing and murdered women in the Blackfoot Confederacy — four tribes in the U.S. and Canada. Long-forgotten names are added as families break generations of silence. A few months ago, a woman revealed her grandmother had been killed in the 1950s by her husband and left in a shallow grave.

      “Everybody knew about it, but nobody talked about it,” New Breast says, and others keep coming forward — perhaps, in part, because of the #MeToo movement. “Every time I bring out the list, more women tell their secret. I think that they find their voice.”

      Though these crimes have shaken the community, “there is a tendency to be desensitized to violence,” says MacDonald, the filmmaker. “I wouldn’t call it avoidance. But if we would feel the full emotions, there would be people crying in the streets.”

      His aunt, Mabel Wells, would be among them.

      Nearly 40 years have passed since that December day when her daughter, Monica, vanished. Wells remembers every terrible moment: The police handing her Monica’s boot after it was found by a hunter and the silent scream in her head: “It’s hers! It’s hers!” Her brother describing the little girl’s coat flapping in the wind after her daughter’s body was found frozen on a mountain. The pastor’s large hands that held hers as he solemnly declared: “Monica’s with the Lord.”

      Monica’s father, Kenny Still Smoking, recalls that a medicine man told him his daughter’s abductor was a man who favored Western-style clothes and lived in a red house in a nearby town, but there was no practical way to pursue that suggestion.

      He recently visited Monica’s grave, kneeling next to a white cross peeking out from tall grass, studying his daughter’s smiling photo, cracked with age. He gently placed his palm on her name etched into a headstone. “I let her know that I’m still kicking,” he says.

      Wells visits the gravesite, too — every June 2, Monica’s birthday. She still hopes to see the perpetrator caught. “I want to sit with them and say, ‘Why? Why did you choose my daughter?’”

      Even now, she can’t help but think of Monica alone on that mountain. “I wonder if she was hollering for me, saying, ‘Mom, help!’”

      _

      Ash-lee! Ash-lee!! Ash-lee! Ash-lee!!

      Some 20 miles northwest of Browning, the searchers have navigated a rugged road lined with barren trees scorched from an old forest fire. They have a panoramic view of majestic snowcapped mountains. A woman’s stained sweater was found here months ago, making the location worthy of another search. It’s not known whether the garment may be Ashley’s.

      First Kimberly, then Lissa Loring, call Ashley’s name — in different directions. The repetition four times by each woman is a ritual designed to beckon someone’s spirit.

      Lissa says Ashley’s disappearance constantly weighs on her. “All that plays in my head is where do we look? Who’s going to tell us the next lead?”

      That weekend at the annual North American Indian Days in Browning, the family marched in a parade with a red banner honoring missing and murdered indigenous women. They wore T-shirts with an image of Ashley and the words: “We will never give up.”

      Then Ashley’s grandmother and others took to a small arena for what’s known as a blanket dance, to raise money for the search. As drums throbbed, they grasped the edges of a blue blanket. Friends stepped forward, dropping in cash, some tearfully embracing Ashley’s relatives.

      The past few days reminded Kimberly of a promise she’d made to Ashley when their mother was wrestling with substance abuse problems and the girls were briefly in a foster home. Kimberly was 8 then; Ashley was just 5.

      “’We have to stick together,’” she’d told her little sister.

      “I told her I would never leave her. And if she was going to go anywhere, I would find her.”


      https://apnews.com/cb6efc4ec93e4e92900ec99ccbcb7e05

    • Missing and Murdered Aboriginal Women: A National Operational Overview

      Executive summary

      In late 2013, the Commissioner of the RCMP initiated an RCMP-led study of reported incidents of missing and murdered Aboriginal women across all police jurisdictions in Canada.

      This report summarizes that effort and will guide Canadian Police operational decision-making on a solid foundation. It will mean more targeted crime prevention, better community engagement and enhanced accountability for criminal investigations. It will also assist operational planning from the detachment to national level. In sum, it reveals the following:

      Police-recorded incidents of Aboriginal female homicides and unresolved missing Aboriginal females in this review total 1,181 – 164 missing and 1,017 homicide victims.
      There are 225 unsolved cases of either missing or murdered Aboriginal females: 105 missing for more than 30 days as of November 4, 2013, whose cause of disappearance was categorized at the time as “unknown” or “foul play suspected” and 120 unsolved homicides between 1980 and 2012.
      The total indicates that Aboriginal women are over-represented among Canada’s murdered and missing women.
      There are similarities across all female homicides. Most homicides were committed by men and most of the perpetrators knew their victims — whether as an acquaintance or a spouse.
      The majority of all female homicides are solved (close to 90%) and there is little difference in solve rates between Aboriginal and non-Aboriginal victims.

      This report concludes that the total number of murdered and missing Aboriginal females exceeds previous public estimates. This total significantly contributes to the RCMP’s understanding of this challenge, but it represents only a first step.

      It is the RCMP’s intent to work with the originating agencies responsible for the data herein to release as much of it as possible to stakeholders. Already, the data on missing Aboriginal women has been shared with the National Centre for Missing Persons and Unidentified Remains (NCMPUR), which will be liaising with policing partners to publish additional cases on the Canada’s Missing website. Ultimately, the goal is to make information more widely available after appropriate vetting. While this matter is without question a policing concern, it is also a much broader societal challenge.

      The collation of this data was completed by the RCMP and the assessments and conclusions herein are those of the RCMP alone. The report would not have been possible without the support and contribution of the Canadian Centre for Justice Statistics at Statistics Canada.

      As with any effort of such magnitude, this report needs to be caveated with a certain amount of error and imprecision. This is for a number of reasons: the period of time over which data was collected was extensive; collection by investigators means data is susceptible to human error and interpretation; inconsistency of collection of variables over the review period and across multiple data sources; and, finally, definitional challenges.

      The numbers that follow are the best available data to which the RCMP had access to at the time the information was collected. They will change as police understanding of cases evolve, but as it stands, this is the most comprehensive data that has ever been assembled by the Canadian policing community on missing and murdered Aboriginal women.

      http://www.rcmp-grc.gc.ca/en/missing-and-murdered-aboriginal-women-national-operational-overview
      #rapport

    • Ribbons of shame: Canada’s missing and murdered Indigenous women

      In Canada, Jessie Kolvin uncovers a shameful record of missing and murdered Indigenous women and girls. Examining the country’s ingrained racism, she questions whether Justin Trudeau’s government has used the issue for political gain.
      In 2017, Canada celebrated its 150th birthday. The country was ablaze with pride: mountain and prairie, metropolis and suburb, were swathed in Canadian flags bearing that distinctive red maple leaf.

      My eye was accustomed to the omnipresent crimson, so when I crossed a bridge in Toronto and saw dozens of red ribbons tied to the struts, I assumed they were another symbol of national honour and celebration.

      Positive energy imbued even the graffiti at the end of the bridge, which declared that, “Tout est possible”. I reflected that perhaps it really was possible to have a successful democracy that was progressive and inclusive and kind: Canada was living proof.

      Then my friend spoke briefly, gravely: “These are a memorial to the missing and murdered Indigenous* women.”

      In a moment, my understanding of Canada was revolutionised. I was compelled to learn about the Indigenous women and girls – believed to number around 4,000, although the number continues to rise – whose lives have been violently taken.

      No longer did the red of the ribbons represent Canadian pride; suddenly it signified Canadian shame, and Indigenous anger and blood.

      At home, I Googled: “missing and murdered Indigenous women”. It returned 416,000 results all peppered with the shorthand “MMIW”, or “MMIWG” to include girls. The existence of the acronym suggested that this was not some limited or niche concern.

      It was widespread and, now at least, firmly in the cultural and political consciousness.

      The description records that her sister, Jane, has “repeatedly called for a national inquiry into missing and murdered aboriginal women.”

      The oldest is 83, the youngest nine months. A random click yields the story of Angela Williams, a mother of three girls, who went missing in 2001 and was found dumped in a ditch beside a rural road in British Columbia.

      Another offers Tanya Jane Nepinak, who in 2011 didn’t return home after going to buy a pizza a few blocks away. A man has been charged with second-degree murder in relation to her disappearance, but her body has never been found.

      The description records that her sister, Jane, has “repeatedly called for a national inquiry into missing and murdered aboriginal women.”

      According to the Royal Canadian Mounted Police, Native American women constitute just 4.3% of the Canadian population but 16% of homicide victims. It isn’t a mystery as to why.

      Indigenous peoples are less likely than white Canadians to complete their education, more likely to be jobless, more likely to live in insecure housing, and their health – both physical and mental – is worse.

      Alcoholism and drug abuse abound, and Indigenous women are more likely to work in the sex trade. These environments breed vulnerability and violence, and violence tends to be perpetrated against women.

      Amnesty International has stated that Indigenous women in particular tend to be targeted because the “police in Canada have often failed to provide Indigenous women with an adequate standard of protection”.

      When police do intervene in Indigenous communities, they are often at best ineffectual and at worst abusive. Indigenous women are not, it appears, guaranteed their “right to life, liberty and security of the person” enshrined in the Canadian Charter of Rights and Freedoms.

      It didn’t take me long to realise that many of these problems – Indigenous women’s vulnerability, the violence perpetrated against them, the failure to achieve posthumous justice – can be partly blamed on the persistence of racism.

      Successive governments have failed to implement substantial change. Then Prime Minister Stephen Harper merely voiced what had previously been tacit when he said in 2014 that the call for an inquiry “isn’t really high on our radar”.

      If this is believable of Harper, it is much less so of his successor Justin Trudeau. With his fresh face and progressive policies, I had heralded his arrival. Many Native Americans shared my optimism.

      For Trudeau certainly talked the talk: just after achieving office, he told the Assembly of First Nations that: “It is time for a renewed, nation-to-nation relationship with First Nations peoples, one that understands that the constitutionally guaranteed rights of First Nations in Canada are not an inconvenience but rather a sacred obligation.”

      Trudeau committed to setting up a national public inquiry which would find the truth about why so many Indigenous women go missing and are murdered, and which would honour them.

      https://lacuna.org.uk/justice/ribbons-of-shame-canadas-missing-and-murdered-indigenous-women
      #disparitions #racisme #xénophobie

  • Most Maps of the New Ebola Outbreak Are Wrong - The Atlantic
    https://www.theatlantic.com/health/archive/2018/05/most-maps-of-the-new-ebola-outbreak-are-wrong/560777

    Almost all the maps of the outbreak zone that have thus far been released contain mistakes of this kind. Different health organizations all seem to use their own maps, most of which contain significant discrepancies. Things are roughly in the right place, but their exact positions can be off by miles, as can the boundaries between different regions.

    Sinai, a cartographer at UCLA, has been working with the Ministry of Health to improve the accuracy of the Congo’s maps, and flew over on Saturday at their request. For each health zone within the outbreak region, Sinai compiled a list of the constituent villages, plotted them using the most up-to-date sources of geographical data, and drew boundaries that include these places and no others. The maps at the top of this piece show the before (left) and after (right) images.

    #cartographie #santé #RDC #erreur #ebola

  • New map honors indigenous place names in Canada - UMaine News - University of Maine

    https://umaine.edu/news/blog/2018/02/26/new-map-honors-indigenous-place-names-canada

    New map honors indigenous place names in Canada
    February 26, 2018

    To mark the 150th anniversary of the Confederation of Canada, the Canadian-American Center at the University of Maine has published a new map, “Coming Home to Indigenous Place Names in Canada.” The map honors indigenous place names in Canada and the assertion of indigenous authority through place names.

    Commissioned by Stephen Hornsby, director of UMaine’s Canadian-American Center, “Coming Home to Indigenous Place Names in Canada” was researched and designed by cartographer Margaret Pearce.

    The map depicts indigenous place names across Canada, shared by permission of First Nations, Métis and Inuit communities and people.

    #canada #première_nations #toponymie #mots #noms

  • Maps as an Instrument of Propaganda, Part 1 - Languages Of The World
    http://www.languagesoftheworld.info/geography/maps-instrument-propaganda-part-1.html

    Maps are ideally supposed to be objective depictions of reality, but they can also be used as an instrument of propaganda, portraying the world not as it is but as it is imagined by the cartographer. A recent post on the Russian historical website Diletant.ru includes a collection of such maps (posted also on the Propaganda History website), referred to as “symbolic maps”. These maps—often labeled “comical”, “satirical”, or “humorous”—can express rather negative and sometimes even belligerent views towards other countries; unsurprisingly, such maps grew in popularity during World War I (see map produced in 1915, on the left). They were, however, fashionable throughout the late 19th and early 20th century, when maps of this genre were produced in English, French, German, Italian, Spanish, Dutch, Russian, and Japanese:

  • New map honors indigenous place names in Canada - UMaine News - University of Maine

    https://umaine.edu/news/blog/2018/02/26/new-map-honors-indigenous-place-names-canada

    New map honors indigenous place names in Canada
    February 26, 2018

    To mark the 150th anniversary of the Confederation of Canada, the Canadian-American Center at the University of Maine has published a new map, “Coming Home to Indigenous Place Names in Canada.” The map honors indigenous place names in Canada and the assertion of indigenous authority through place names.

    Commissioned by Stephen Hornsby, director of UMaine’s Canadian-American Center, “Coming Home to Indigenous Place Names in Canada” was researched and designed by cartographer Margaret Pearce.

    The map depicts indigenous place names across Canada, shared by permission of First Nations, Métis and Inuit communities and people.

    “One of the aims of the map,” Hornsby says, “is to represent Canada in a new way by highlighting the importance of indigenous names for understanding places and landscape features.”

    #canada #premières_nations #peuples_autochtones #cartographie #toponymie

  • Hiring : Graphic Designer | Cartographer – Globemakers

    http://www.bellerbyandco.com/blog/uncategorized/hiring-graphic-designer-cartographer

    J’ai du mal à imaginer qu’il y a encore besoin de ce type de compétence aujourd’hui, mais l’annonce date du 2 janvier 2018 ... Pour celles et ceux qui voudraient postuler, c’est dans le Londres brexité.

    We are an art studio specialising in handmade and handcrafted world globes. We have one full-time cartographer in our team and we are looking to add another person to help her as well as work on some design projects.

    Each and every globe we make is bespoke to order and one of a kind in some way. Some customers choose to have hundreds of small edits and added pieces of personalisation.

    More about the role and what we are looking for :

    Technical experience in Illustrator is most important thing by far (extensive, complicated files with 70,000+ paths, 3000+ text objects)
    File organisation and being meticulous with layers and details. Good planning, organisational and communication skills are a must.
    Typography/layout skills and general composition of small elements
    We have our own illustrator so the role will be more around operating and organising
    This is a 98% digital job but in a very creative environment
    Meticulous attention to detail
    We are looking for someone enthusiastic, self-motivated and driven
    Knowledge of GIS a bonus.

    Daily life will usually include:

    Simple edits – marking cities, changing colours/place markers
    Major edits – placing illustrations/quotes, travel routes by car/boat/plane
    Cartography updates – research and implementation of data from credible sources
    Mockups of personalisation (edits) for customers
    Print resizing
    Managing printing of files for makers and painters
    Answering the phone time to time – you should be confident talking & taking messages

    #cartographie_classique #job #boulot

  • Colonialism, Explained
    https://www.teenvogue.com/story/colonialism-explained/amp

    Colonialism is defined as “control by one power over a dependent area or people.” In practice, colonialism is when one country violently invades and takes control of another country, claims the land as its own, and sends people — “settlers” — to live on that land.

    There were two great waves of colonialism in recorded history. The first wave began in the 15th century, during Europe’s Age of Discovery. During this time, European countries such as Britain, Spain, France, and Portugal colonized lands across North and South America. The motivations for the first wave of colonial expansion can be summed up as God, Gold, and Glory: God, because missionaries felt it was their moral duty to spread Christianity, and they believed a higher power would reward them for saving the souls of colonial subjects; gold, because colonizers would exploit resources of other countries in order to bolster their own economies; and glory, since European nations would often compete with one another over the glory of attaining the greatest number of colonies.

    Colonial logic asserted that a place did not exist unless white people had seen it and testified to its existence, but European colonists did not actually discover any land. The “New World,” as it was first called by Amerigo Vespucci, an Italian navigator and cartographer, was not new at all: People had been living and thriving in the Americas for centuries.

  • Cartographer Jobs : Are They Still Relevant in the 21st Century ? - GIS Geography

    http://gisgeography.com/cartographer-job-salary

    Bonne question, non ? :) Ça fait déjà quelques mois que je me demande s’il faut que je change de métier en fait pour faire archéologue de trucs en train de disparaître...

    The Modern-Day Cartographer Job

    Once upon a time, cartographers like Mercator plotted out our globe for explorers to use on heroic journeys across the globe.

    No doubt, some of the older maps are works of art.

    But times have changed from paper maps to the digital age. While the lost art form of traditional cartography is shifting, its fundamentals remain the same. For example, cartographers still maintain balance, harmony and legibility when creating their visual masterpiece.

    Do you want to become a cartographer? Here are some of the things cartographers do in the 21st century.

  • Why Modern Cartographers Are So Impressed With This 16th-Century Map - Atlas Obscura

    http://www.atlasobscura.com/articles/tlacotapla-map-cartography-accuracy

    Merci à Thierry Joliveau pour le signalement.

    In February 1580, Francisco Gali was headed across Mexico to the Pacific Ocean. A mariner and cartographer who’d crossed the Pacific more than once, he had been living in “New Spain,” as Europeans called that part of the world, and was likely on another official mission that would take him to Asia. To sail out, first he had to make his way down the country’s Atlantic coast to manage a narrower crossing to the Pacific. On his journey, he passed through the coastal towns of the east, where the mayors had a special request of him. Make us a map, they asked.

    #cartographie #cartes_anciennes

  • A Young Cartographer is Making a Web with Better Maps | Inverse
    https://www.inverse.com/article/32752-sash-trubetskoy-cartography-young-maps

    Thousands have seen Alexandr “Sasha” Trubetskoy’s maps. But not everyone knows the internet-famous cartographer is only 20 and recently wrapped up his sophomore year of college.

    Trubetskoy, whose most recent map turned ancient Roman roads into a modern subway map, shares his data visualizations and cartographic musings on his personal website and across numerous subreddits dedicated to data visualization.

    #cartographie #voronoi cc @fil

  • The map is not the territory: Adventures in Southwestern cartography - : Readings Signings

    http://www.santafenewmexican.com/pasatiempo/books/readings_signings/the-map-is-not-the-territory-adventures-in-southwestern-cartography/article_17c95e79-044f-57e0-b9b0-cc70a5dd6f34.html

    In the spring of 1778, Spanish cartographer Bernardo de Miera published a map of the Southwest that would guide the expeditions of the era’s leading explorers for 70 years. Known as the Plano Geográfico, Miera’s work mapped out the Colorado Plateau and Great Basin regions with unprecedented accuracy. It established the location of springs and mountain ranges and mapped the whereabouts of Indian tribes and Spanish settlements. The map was so influential that subsequent cartographers appropriated much of his work to make their own maps of North America, incorporating Miera’s successes and failures wholesale.

    #cartographie_ancienne

  • The Hidden Meanings of Maps (1/2) | Pick-Me-Up Tonic

    https://pickmeuptonic.wordpress.com/2013/10/18/the-hidden-meanings-of-maps

    Intéressante analyse, j’ai eu la surprise d’y trouver une de mes production de 1993 - 25 ans tout de même... - en exemple dans le corps du texte

    2. Scale matters

    Once you’ve picked up a projection, you have to choose what scale is the best to illustrate the trend or phenomena you want to show. More than a zoom level, picking up the right scale is a tricky & meaningful process similar to building a photograph composition.

    The scale choice reveals the very interpretation the cartographer is making of the represented phenomena. People and places that do not appear on the map are considered not relevant to the topic. Then, the edges of the map define a time & space frame containing both the issue & its solution/explanation.

    belgique-3

    On this map from Le Monde Diplomatique, for instance, the political situation in Belgium is the topic. The map was illustrating an article about the 1993 agreement of Saint Michel that made Belgium a federal state by unifying the two main regions as well as smaller german regions under the same government. This is a very specific debate concerning Belgium and Belgium only, not depending on external forces. The issue (political unity of Belgium) contains its solution (its a national debate that no one else can solve but Belgians).

    On the example below, a map illustrating the Falklands War of 1982 between United Kingdom and Argentina over Falklands Islands sovereignty, the playground is the Atlantic Ocean, North to South.

    Falklands,Campaign,(Distances_to_bases)_1982

    The map focuses on the two protagonists to show how & when they moved strategically to an actual open conflict over the Falklands. There is clearly no other country involved in this, nor other political influences. The map is focusing on strategy, events timeline and show very well the obvious handicap of distance United Kingdom had. That tells us a lot about how UK’s empire last bite was escaping from its yoke and how they desperately fought for it, more as a symbol than as an essential land possession.

  • The Nine Lives of #John_Ogilby review – a cunning cartographer | Books | The Guardian
    https://www.theguardian.com/books/2016/dec/28/nine-lives-john-ogilby-alan-ereira-review

    John Ogilby’s greatest legacy is his Britannia, the first road map of England and Wales, published in 1675-76 just before he died. The antiquary John Aubrey was one of the people Ogilby engaged to help compile Britannia, but from the start Aubrey was wary of the royal cosmographer, whom he thought to be “a cunning Scott”. Aubrey spent months researching the county of Surrey, only for Ogilby to announce he would neither pay him for his work nor include it in the printed volume. Disappointed and out of pocket, Aubrey nevertheless preserved biographical notes on Ogilby that serve as hints or clues to one of the 17th century’s most mysterious lives.

    Aubrey recorded that Ogilby had “such an excellent inventive and prudential wit” that when he was undone by misfortune “he could shift handsomely” and reinvent himself. The title of Alan Ereira’s new biography builds on Aubrey’s suggestion that Ogilby had an exceptional cat-like capacity for survival. Ereira became interested in the cartographer when writing and producing Terry Jones’s The Great Map Mystery for the BBC. He approaches Ogilby’s life as a series of riddles.

    #cartographie #histoire #cartographie_ancienne

  • « No doubt, some of the older maps are works of art. » -> #merci :)

    Why Cartographer Jobs Are Still Relevant in the 21st Century - GIS Geography

    http://gisgeography.com/cartographer-job-salary

    The Modern-Day Cartographer Job

    Once upon a time, cartographers like Mercator plotted out our globe for explorers to use on heroic journeys across the globe.

    No doubt, some of the older maps are works of art.

    But times have changed from paper maps to the digital age. While the lost art form of traditional cartography is shifting, its fundamentals remain the same.

    Cartographers still maintain balance, harmony and legibility when creating their visual masterpiece.

    #cartographie_tricarde

  • Consultez la carte de la « colonialibilité » de l’Afrique

    Colonizability of Africa. - NYPL Digital Collections

    http://digitalcollections.nypl.org/items/510d47df-fd22-a3d9-e040-e00a18064a99

    Colonizability of Africa.

    Johnston, Harry Hamilton, Sir (1858-1927) (Author)
    Bartholomew, J. G. (John George) (1860-1920) (Cartographer)
    Collection

    history of the colonization of Africa by alien races, by Sir Harry H. Johnston ... With eight maps by the author and J.G. Bartholomew.

    #colonialisme #images #représentation #cartographie #afrique #racisme #esclavage

  • It’s too late to stop the senseless capture of Palestinian land | Sarah Helm | Opinion | The Guardian
    https://www.theguardian.com/commentisfree/2017/feb/13/west-bank-east-jerusalem-israel

    Buttoned up against a biting wind, Khalil Tufakji, a 65-year-old Palestinian cartographer, points down from the Mount of Olives in the east of Jerusalem towards a huge wasteland – the last remaining space in the ring of Jewish settlements that surround the city.

    This 35 sq km plot of West Bank land was confiscated several years ago and the settlement of Maale Adumim, now home to 40,000 people, was built on the south-eastern corner. But most of the plot still remains empty.

    #palestine #cartographie

  • A #NoDAPL Map | The Huffington Post
    http://www.huffingtonpost.com/entry/a-nodapl-map_us_581a0623e4b014443087af35

    When I decided to become a cartographer, I didn’t just want to make pretty and useful maps. I became a cartographer to make maps that change the world for the better. Right now, no situation needs this kind of map more than the current drama unfolding around the Dakota Access Oil Pipeline’s crossing of the Missouri River.

    #cartographie #eau #pipeline #peuples_premiers #gaz #NoDAPL

  • A #NoDAPL Map – Northlandia
    https://northlandia.wordpress.com/2016/11/01/a-nodapl-map

    When I decided to become a cartographer, I didn’t just want to make pretty and useful maps. I became a cartographer to make maps that change the world for the better. Right now, no situation needs this kind of map more than the current drama unfolding around the Dakota Access Oil Pipeline’s crossing of the Missouri River.

    Thousands of Native Americans and their allies have gathered on unceded Sioux land delimited by the 1851 Treaty of Fort Laramie to try and stand in the way of the “black snake” that could poison the Standing Rock Reservation’s water supply. Many have noted that the pipeline corridor was repositioned from its original route north of Bismarck after white citizens spoke up against the threat a spill would pose to their drinking water–a threat duly recognized by the U.S. Army Corps of Engineers. Yet the Corps failed its federal mandate for meaningful consultation with the Standing Rock Tribe before signing off on a route that moved the pipeline to their doorstep.

    #cartographie #australi #sémiologie #sémantique #intention_cartographique #réflexion

  • Livingmaps Review
    http://livingmaps.review/journal/index.php/LMR/index

    Je ne connaissais pas, ça vaut la peine d’explorer

    Livingmaps Review

    A journal for theory and practice in critical cartography and participatory social mapping.

    Vol 1, No 1 (2016): Livingmaps Review
    Table of Contents
    Editorial
    Livingmaps Review goes live


    PDF
    Navigations
    Our Kind of Town
    Phil Cohen

    Text (PDF) Slides (8Mb pdf)
    Mapping the (in)visibility of community activism in planning in London
    Martine Drozdz

    PDF
    Sand in the Mapmaking Machinery: The Role of Media Differences
    Øyvind Eide

    PDF
    Waypoints
    Future(s) Perfect: uchronian mapping as a research and visualisation tool in the fringes of the Olympic Park
    Mara Ferreri, Rhiannon Firth, Andreas Lang

    PDF
    How do you lose a river?
    Jonathan William Gardner

    PDF
    Map Orkney Month: imagining archaeological mappings
    Daniel Lee

    PDF
    The Mappers and the Mapped
    Jerry White

    PDF
    Lines of Desire
    Discovering Geographies
    Andrew Motion

    PDF
    Poetry and mapping: Jerry Brotton and Kei Miller
    Mitch Panayis

    PDF
    Summer Solstice 2015
    Karen Smith

    PDF
    Social media trails, mapping and mashing memories at the Queen Elizabeth Olympic Park. May 2016
    Richard White

    PDF
    Mapworks
    Field Drawings
    Emma McNally

    PDF
    Nova Utopia, 2010-2013
    Stephen Walter

    PDF
    Reviews
    Kei Miller: The Cartographer tries to Map a Way to Zion
    Phil Cohen

    PDF
    Jerry Brotton: A History of the World in Twelve Maps
    Jeremy Crump

    PDF
    Ken Worpole and Jason Orton: The New English Landscape
    Bob Gilbert

    PDF
    Nick Papadimitriou: Scarp
    Bob Gilbert

    PDF
    Laura Kurgan: Close Up at a Distance: Mapping, Technology and Politics
    Dan McQuillan

    #cartographie_critique #cartoexperiment

  • The Cartography of “The Uprooted”
    https://adventuresinmapping.wordpress.com/2016/02/25/the-cartography-of-the-uprooted

    If you are the sort of cartographer who digs reading about other cartographers’ processes, then there is a narrow chance that you will find this how-to interesting. Hopefully in a helpful sense. Check it. It describes the steps taken to make map images for a story map about refugees, The Uprooted. Additionally, here is a…

  • notes on border crossing, imagined and invisible places, invented cartography and purposeful cultural smuggling : Open Space

    http://openspace.sfmoma.org/2016/05/notes-on-border-crossing-imagined-and-invisible-places-invented-ca

    – these notes were compiled as research and points of departure for the upcoming conversations i am having with artists to be featured here on open space in the coming months. through writing, visual media and music composition all of the people being interviewed have in common aiming for a third space in which new possibilities can exist. their practices map new locales, create new borders and straddle in-between lines.

    the somewhat frantic organization, full of links (that will neatly open for you, in a new tab. so go ahead and click) and imagery, mimics to some extent my process of going about compiling information and inspiration for these talks. they also function as the preface to the narrative that connects my (hi)story to the ones i will be encountering through these talks.

    II- the artist as a cartographer, using craft to reveal the borders and hidden locales.

    – “On that map, made in the style of baroque panoramas, the area of the Street of Crocodiles shone with the empty whiteness that usually marks polar regions or unexplored countries of which almost nothing is known. The lines of only a few streets were marked in black and their names given in simple, unadorned lettering, different from the noble script of the other captions. The cartographer must have been loath to include that district in the city and his reservations found expression in the typographical treatment.” Bruno Schulz, The Street of Crocodiles, The Fictions of Bruno Schulz and Sanatorium Under the Sign of the Hourglass, p.69, Picador, London, 2012.

    #frontières #migrations #autre #étranger #art #cartoexperiment #art #art_et_cartographie