The work of D’Anville contributed to the renovation of European geography and cartography. His success resulted from combining multiple sources, contrasting with first-hand testimonies, and relying on astronomical observation. D’Anville’s work took place within strong networks of patronage and scientific collaboration. He worked on weaving a robust correspondence in the Republic of Letters and contributed to journals and newspapers to increase the visibility of his cartographical and geographical studies.¹

D’Anville’s 1729 map of Guiana had several reproductions, both printed and manuscript.² The description of the Indigenous people allows us to trace their movement in the territories. It is noticeable their displacement from the Atlantic coast to the inner lands.³ Some new Indigenous people’s identifiers also appeared. The map presents the “Mérillons” (or Émérillons), a way French explorers would name the Teko people until the late 20^th century. The same will be valid for the “Oyanpiques” (or Oyampis), today recognized as Wayāpi. At this point, most of the previously documented names of the Indigenous people appear on the map, such as the Acoquas, Aravacas, Armaboutous, Arouas, Coussaris, Galibis, Maïez, Mercioux, Nouragues, Palicours, Pirious, Supayes, Tocoïeunes, Tounoïennes, and Yayos. D’Anville will include three new denominations: the Aramisas, Caranes, and Ouayes.

D’Anville’s map not only offers new naming of the Indigenous people but also descriptions and commentaries. For example, the map includes comments on the physiognomy of the Indigenous people. D’Anville records how the Armaboutous (today identified as the Titiyó) used to have “long ears hanging over the shoulders and several holes on the face.”⁴ He also traced the movement and location of Indigenous people, as when placing the “last dwelling of the Nourages” or describing the Mayes as “those who live on the trees in the savanna drowned by the sea.” Additionally, there are several commentaries on the Indigenous people and their relations with the colonizers, such as when saying that the Tounoyennes (Wayana) and Galibis (Kali’na) are “reputed as savages;” or the Palicours (Paykweneh) are “friends of the French.”

D’Anville launched a renovation of the cartographic practice and the representation of the Earth. However, it is necessary to emphasize how most of these maps were made by someone who never left Europe. Consequently, the 1729 map includes a disclaimer recognizing how most of the available information resulted from the Jesuit exploration of 1674. Hence, cartographers such as D’Anville received updated accounts of the territory, which they contrasted with other maps and evaluated based on astronomical observations.⁵ His renown and celebrity as a cartographer allowed him to access fundamental materials for his works. This situation does not imply he transposed the information verbatim from the sources to his maps, but he used his knowledge to entangle the sources critically.⁶ Moreover, he left detailed essays about the process of crafting his maps and a deliberated purpose of abandoning doubtful information.⁷

Map citation:

Jean-Baptiste D’Anville. Carte de la Guïane françoise ou du gouvernement de Caïenne depuis le Cap de Nord jusqu’àla rivière de Maroni inclusivement, Map 40 x 49 cm. S.l., 1729. Bibliothèque National de France – Gallica. Accessed August 12, 2023. https://gallica.bnf.fr/ark:/12148/btv1b85967714