Local cultures

1Geography cannot rely solely on data collection, topographic surveys or maps; it should also take into account the symbolic or sensitive context of societies. Such was the intuition of Joël Bonnemaison, a geographer who moved to Oceania in the 1980s. Having roamed the islands to describe migratory flows and agricultural practices, he eventually focused, through long interviews, on the islanders’ stories about the world and their perceptions of the environment.

Kava harvest, Vanuatu.

2Departing from the functional sphere of geography up to that time, he took an interest in invisible information, blurring the line between geography and ethnology. By doing so, he tossed aside quantitative and material notions to focus on emotional and qualitative concepts. He opened up a field of research where spatial analysis is enhanced by the vision and symbolism of societies. He promoted a form of geography seen through the prism of local culture.

Meal time, Tanna, Vanuatu.

3On Tanna Island, in the Vanuatu archipelago, he heard the founding story of an ogre who was torn apart, whose head, torso and limbs fell in various places on the island, imbuing them with long-lasting symbolism, making it impossible for islanders to conceive of one section of the island independently of other sections. Similarly, long mythical narratives explain the origin of the sacred stones which adorn the entire island and are the source of vital knowledge for the local society.

4By focusing of these stories and meaningful locations, the researcher developed the concept of “geosymbols”. He explored the carnal link that unite people to their territory. With subsequent analyses inspired by endogenous views of space, he paved the way for a cultural approach to geography in France. His vision was adopted by the academic community in France as well as Quebec and in the rest of the world.