The "Placing" of Identity in Nomadic Societies: Aboriginal Landscapes of the Northwestern Plains of North America

Nomadic Northwestern Plains First Nations expressed fundamental symbols semiotically across media. Landscapes were transformational assemblages of signs and symbols; circle and power axis signified the cosmos. Ritual monuments were linked through animal ceremonialism to cosmic renewal. Animals were...

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Bibliographic Details
Main Author: Wilson, Michael C.
Format: Article in Journal/Newspaper
Language:English
Published: Material Culture Review / Revue de la culture matérielle 2005
Subjects:
Online Access:https://journals.lib.unb.ca/index.php/MCR/article/view/18057
Description
Summary:Nomadic Northwestern Plains First Nations expressed fundamental symbols semiotically across media. Landscapes were transformational assemblages of signs and symbols; circle and power axis signified the cosmos. Ritual monuments were linked through animal ceremonialism to cosmic renewal. Animals were limitless if appropriate ritual was maintained. Formalized circular household plans signified the cosmos with the horizon-bounded outer landscape "read" by extension as consistent with the constructed inner world. Cyclic time had spatial parallels, with sites as cyclic iterations of prototypic place and performance. This aboriginal life-world was a web of overlapping territories with mobile centres and radiating itineraries. Sharing of resources and ritual sites, and transient co-residence of groups were facilitated by hand-signs that reinforced sym bolic "unity-within-diversity." These characteristics all had definable landscape correlates and consequences. Monuments were "of" a site, not "upon" it: deriving substance and power from location, they became "natural" elements. Résumé Les premières nations nomades des plaines du Nord-Ouest exprimaient sémiotiquement leurs symboles fondamentaux par divers canaux. Les pay sages étaient des assemblages en transformation de signes et de symboles et le cercle et l'axe de puissance représentaient le cosmos. Les monuments rituels étaient liés au renouveau cosmique par des cérémonies mettant en scène des animaux. Ceux-ci étaient considérés inépuisables si on observait le rituel adéquat. Les habitats circulaires représentaient le cosmos et le paysage extérieur délimité par l'horizon pouvait par extension être « lu » comme conforme aux structures du monde intérieur. Les cycles du temps avaient leurs pendants spatiaux, des circuits cycliques de prototypes d'emplacements et d'activités. Ce monde autochtone était une toile de territoires qui se chevauchaient, avec des centres mobiles autour desquels rayonnaient des trajets. Le partage des ressources et des lieux rituels et la ...