Geography and the cognitive sciences provide much reference to the effect that maps are, in addition to tools for orienting oneself in space, special cognitive tools with which man stores and memorizes information. At the same time, as it has been demonstrated through the Greek paradigm among others, in traditional culture is the place, the specific place associated with certain memories and representations; is the experience of space (Kyriakidou-Nestoros 16) in conformity with a general phenomenological concept that was formerly postulated by M. Heidegger in his argument that spaces receive their being from locations and not from 'space' (Heidegger 152; cf. Basso 106).What interests me is how this experience permeates collectivity through narratives and how it ultimately, and largely, mediates the community's values in terms of a system. Here the concept of acquires the meaning of a representation of imprints on space-which means that we could talk about narrative maps, by way of introducing a new term. Although the term has been recently used in other contexts as well, I need to stress that I perceive it as a complex cognitive function for memorizing and mapping through bodily transfers and collective memory. At the other end, to what extent is a community able to preserve collective memory with its maps spontaneously, without imposing realms of memory? (see Nora). This paper thus links two distinct representational practices, maps and narratives, which are quite common and self-explanatory in their daily uses.The island and the community of reference for this connection is Lipsi, where long fieldwork enabled me to understand the local cosmology and conceive, through this ethnographic example, the concept of the narrative map as a mental mechanism for preserving collective memory and appropriating on an island whose inhabitants experience it-even nowadays, to a large extent-as a universe, inferring this way their worldview from their islanders' identity and homeland.2The project began in the summer of 2001, while I was still a research associate with the Academy of Athens, after a chance visit in the summer of 2000. What captivated my attention from the very first moment was the dominant representation in the island's life, which I initially saw as a direction on a road sign, and as a toponym through the opening ramp of the ship that took me to the island for the first time: Panaghia tou Charou (Holy Virgin of Charon).3 A working hypothesis had just taken form in my mind, if only as an outline. The fieldwork started one year later, with institutional support from the Hellenic Folklore Research Centre and a mission to collect folklore material, that is, everything. This gave me the possibility to introduce myself to the community, to gain contact with a relevant number of informants, and to register thick data, from the material culture to the wealth of the island that was always my main focus (see Papachristophorou, Myth, Representation, and Identity and MvS-oc, Aarpsia, Tavrer^rec).In the anthropological context of a system, the representations I perceived on various occasions were obviously interlinked through a dominant worldview and, certainly, cosmology. As I was recording folklore material I was also getting familiar with, and finally started to share, the small community's life;4 through an increasingly participant observation, I gradually grasped its logic through a coherent system of collective representations. The project was finally completed in the summer of 2014, when I was awarded an honorary citizenship of the island and after two books and a considerable body of papers on it had been published.The written testimonies on Lipsi were very few when I undertook my own research, while the levels of semiliteracy still remain high: the island's secondary education schools did not begin to operate until the mid-1980s (see Papachristophorou, Myth, Representation, and Identity 10). …
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