1.2 Indigenous mapping

In Figure 2, you see a map of Sábmi. You might not be able to place this region at first glance, but if you look closely, you may recognise the contours of Scandinavia. Sábmi, or Sápmi, is the land inhabited by the Sámi people, stretching today across Norway, Sweden, Finland, and Russia.

Maximise

Figure 2 The Sábmi map of 1975 by Elle Hánsa/Keviselie/Hans Ragnar Mathisen

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Hans Ragnar Mathisen, Sábmi with only Sámi place names, 1975. This map presents the Indigenous Sámi names for places claimed by Norway, Sweden, Finland, and Russia. Included in the exhibition Kiruna Forever at ArkDes; photo by Björn Strömfeldt.

Figure 2 The Sábmi map of 1975 by Elle Hánsa/Keviselie/Hans Ragnar Mathisen

This map was created by Sámi artist Keviselie (also known by his Sámi name Elle Hánsa and Norwegian name Hans Ragnar Mathisen), celebrated for his cartographic artworks. Keviselie’s map is not divided by the national borders and is filled with Sámi place names.

Sámi anthropologist Marit Myrvoll (2017, p. 107) notes how maps have been more effective tools of colonisation than weapons, commenting on the way many Sámi place names were lost by the turn of the twentieth century.

Activity 3 Putting Sápmi on the map

Timing: Allow approximately 20 minutes to complete this activity.

You will now listen to an excerpt from a podcast interview with Keviselie about the process of making the first map of Sápmi:

Download this audio clip.Audio player: Audio 1: Putting Sápmi on the Map

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Transcript: Audio 1: Putting Sápmi on the Map

Keviselie

First, I thought about making as a lithograph.

Liudmila

What is that?

Keviselie

Lithograph is you draw and paint, and so on, on stones and then print it. But there is a limit in the number you can print, so I thought that would be too exclusive. I wanted to have it spread out.

So I made then the map on the different originals, the plastic sheets that I have learned to know during my time as a drawing assistant, at an architect office here in Tulsa. So I knew that this was a very good material because it was opaque, and yet you could see through it, and you can also draw on it. And it resisted water and so on. So all my maps after then was made on this.

Then I went to the Norwegian cultural department and asked for a grant. And then they were very surprised that to see a map with no borders. And not only Norway, but Sweden, Finland, and part of Russia. So I think they were a bit skeptical. But I got a grant anyway. And then I printed 5,000 at Gröndahl, for colour print shop in Oslo. So I was present at the printing to make some adjustments.

Well, I have been told, and I believe it was a sensation in the Sápmi world. And also many non-Sápmi wanted to have this map. Yes. But I must also mention the year before, me and some others, Sápmi in Oslo and Bergen, we made the first Sápmi calendar. Ochta Sápmi joik 1904, 1975. But that we worked on it the year before, of course.

Liudmila

Which was also printed and distributed.

Keviselie

Yes, yes.

Liudmila

Wow. So it started with a calendar and then,

Keviselie

Then the map.

Liudmila

Then the map.

Keviselie

Yes.

Liudmila

But making the map, it’s so visual. It takes only two seconds to look at it. And we are so used to seeing established Western maps, where we see the borders of nation states. And just not seeing recognisable nation state is such a big message. And when you were attending the assembly, how did you present this map? How, what was the reaction?

Keviselie

The map was not yet printed.

Liudmila

No.

Keviselie

Because I was there. I think we left on November 1. But I had a blue copy of it, which I showed. And I have coloured it with coloured pencil. So many people were very impressed and interested in it. And I, of course, hope that other Indigenous people will do the same. And also at home in Sápmi, I thought that, by the way, the term Sápmi became relevant only after that.

Liudmila

Map.

Keviselie

Yeah. So this introduced the word Sápmi. Not many people are aware of that. At that time, it was called Sápmi with a B, but this was in '75. But the new orthography changed it to P after '79.

Liudmila

Ahh.

Keviselie

Yeah. So,

Liudmila

As a new foreigner coming to Norway and taking for granted so much, yes, Sápmi, this is the Sápmi area. But just several decades ago, it wasn't at all taken for granted.

Keviselie

No, it was called Sápmi Yanno, which means Sápmi land. In my view, it is a kind of a normalisation. So I asked some experts, isn't there a name because Sápmi looks like some translated from Norwegian, which it was. Yes, that is the word Sápmi. So then I used that one because it has three meanings. Sápmi means the language, the people, and the homeland of the Sápmi.

End transcript: Audio 1: Putting Sápmi on the Map

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Audio 1: Putting Sápmi on the Map

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After listening to the excerpt, answer the following questions:

Select the answer for

Question 1a

here

1) What was the main reason Keviselie chose opaque plastic sheets to make the map of Sápmi instead of creating a lithograph? (Select one correct answer.)

Because plastic sheets had lower production costs.

Because Keviselie wanted the map to appear more modern.

Because the plastic sheets were easy to copy, making the map widely accessible rather than exclusive.

Because plastic sheets made the map waterproof.

 

a. 

Because plastic sheets had lower production costs.

b. 

Because Keviselie wanted the map to appear more modern.

c. 

Because the plastic sheets were easy to copy, making the map widely accessible rather than exclusive.

d. 

Because plastic sheets made the map waterproof.

The correct answer is c.

Select the answer for

Question 1b

here

2) What makes Keviselie’s map meaningful for Sámi people? (Select three correct answers.)

It challenges established maps made from a colonial non-Sámi gaze.

The inclusion of Sámi place names reclaims a sense of connection and belonging to the land that colonial mapping erased.

It is a primarily an artwork rather than a functional map.

By removing national borders, the map challenges divisions imposed by nation-states.

 

a. 

It challenges established maps made from a colonial non-Sámi gaze.

b. 

The inclusion of Sámi place names reclaims a sense of connection and belonging to the land that colonial mapping erased.

c. 

It is a primarily an artwork rather than a functional map.

d. 

By removing national borders, the map challenges divisions imposed by nation-states.

The correct answers are a, b and d.

Select the answer for

Question 1c

here

3) What are the three meanings of Sápmi according to Keviselie? (Choose three correct answers.)

Sámi language(s)

Sámi knowledge(s)

Sámi people(s)

Homeland of the Sámi people(s)

 

a. 

Sámi language(s)

b. 

Sámi knowledge(s)

c. 

Sámi people(s)

d. 

Homeland of the Sámi people(s)

The correct answers are a, c and d.