Genealogy, 2022

The contributors of this Special Issue call attention to the much longer tradition of stories and storytelling focusing on a particular location, meaning, or history within Indigenous cultures. Furthermore, they bring into sharp focus the ways in which settler and colonial storytelling erases and explains away the Indigenous perspectives and meanings of Indigenous (life)worlds.

Stories are central to the system of education in Indigenous society. Nganyintja Ilyatjari indicates that stories were (and continue to be) integral to understanding how one both collaborates with and affiliates to the external world, which, as Deborah Bird Rose outlines, is a sentient, participating terrain where subjectivities are co-located in a multiplicity of presences. Similarly, stories are used to discern and interpret the 'internal' world, how a person perceives their identity or subjectivity in relation to Dreamings, Country, other people and so on. Storytelling, songs, poetry and other verbal performances had, and have, an important function in all aspects of Indigenous life.

2016

This paper explores the Indigenous Knowledge (IK) within Bidayuh folk narratives or dondan. It also discusses the importance of folk narratives, an intangible cultural heritage, with reference to the Bidayuh Bau-Jagoi community. Studies have looked into the preservation of tangible and intangible cultural heritage through the process of documenting and introducing them to younger generations through the state education system. However, documentation itself is not enough. Research needs to be done to discover and understand the IK embedded within these cultural heritages, particularly the intangible aspects. Cultural Linguistics (Sharifian, 2011) is the framework chosen for analysis. The findings of this study discuss two important types of IK which are significant to the Bidayuh Bau-Jagoi community, namely podi (paddy) planting and headhunting. These two types of IK are analysed within the context of the Gawai which is the cultural celebrations of the Bidayuh community

Canadian Woman Studies, 2008

2019

This dissertation contains three articles. The research for these articles was conducted through many interviews and working directly in the communities from around the Island of O ‘ahu, Hawai‘i. Each article addresses a research topic that is connected to ancestral stories and historical events brought forward by women through stories and storytelling. These stories embed rich ancestral knowledge from a specific time and a specific place and space. In reading these articles, the reader is exposed to the power of story and storytelling, and how that in turn, reconnects people to places to learn from ancestral knowledge, and apply these important leanings to current practices. Although all articles are tied together from the perspective of stories and storytelling, each article is representative of its own research, data collection, and analysis

2014

In this narrative I share four aspects of storytelling that support the spirituality of First Nations' people. I begin with a portion of the Sahnish genesis story and its identification of our spiritual beliefs and history. I discuss the significance and purpose of traditional narratives in relation to the manner of storytelling by the elders in our village. I then explain how the telling of narrative in our indigenous languages is diminishing, illustrated by a story that my mother has shared concerning my grandfather's "Indian" boarding school experience. [ABSTRACT FROM AUTHOR] Copyright of Reflections : Narratives of Professional Helping is the property of Cleveland State University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the...

MAI Journal, 2020

For Indigenous peoples, and Māori specifically, storytelling and oral history are crucial to the survival of our collective identities, culture and language. Retold across generations, our stories are often explicit and interwoven narratives of personal and collective memories. Drawing on Native American scholar Gerald Vizenor's (2009) concept of "survivance stories", this article explores a set of three oral history narratives of kaumātua from Ngäti Tiipa, one of the 33 iwi and hapü of the Waikato-Tainui confederation. Our analysis reveals how enduring connections to the river and land, the retention of whānau practices and the intergenerational transmission of tūpuna names have shaped contemporary expressions of Ngāti Tiipa identity and belonging. We explore how these testimonies reveal survivance as a repeated theme that has its own nuanced interpretation in individual and collective tribal oral stories.

Revista del Museo de Antropología

This paper explores the value of narrative of the Siona Indians of Colombia as cultural patrimony and expression of ethics and aesthetics of daily life, collective memory and identity. It focuses on a group of narratives collected in the 1960s by a young Siona man, Felinto Piaguaje, who learned to write his language. Five of these were presented in a workshop in 2014 that intended to collaborate with the ongoing language revitalization and ethnoeducation projects of this Western Tukanoan speaking group. Two of the narratives examined in the workshop are analyzed, as well as the discussions and performances that they stimulated. The participating elders emphasized their value for collective memory regarding their perspective of the world and need for their preservation as cultural patrimony. The young teachers expressed the value of the narratives for educational activities and ethnic identity because they reference their own tradition and language in a context of rapid change. Siona narrative tradition continues to invoke their perspective of a fractal universe as well as philosophy of living well. In addition, in the contemporary situation, these narratives represent the expression of identity for the Siona, conveying information about who they are to themselves and others.

2021

Each of these sections has an introduction that summarizes the works it entails. The document was designed to be read in its entirety as well as by section as it pertains to the reader. At this stage, we can see that Indigenous storywork has been widely woven into educational research, yet, has traversed into other disciplines such as Indigenous health and social work. This speaks to the important notion of interconnectedness within the social determinants of Indigenous health and wellbeing, and the relationships with the living and non-living worlds around us. The Beginnings of Indigenous Storywork In her book, Jo-ann Archibald-Q'um Q'um Xiiem cites Canadian Aboriginal authors whose work is informed by their own oral traditions, including George Clutesi, Ellen White, Verna J. Kirkness, Maria Campbell, and Shirley Sterling. This section describes some of their research that has contributed to the conceptual framework of Indigenous storywork. Throughout the following articles, authors share information about education for Indigenous people, including traditional approaches to teaching, the importance of Indigenous control over education, and appropriate approaches for education with Indigenous populations. Education includes respect for Indigenous knowledge, traditions, and values. Relevance involves the inclusion of Indigenous perspectives. There is responsibility in learning because of the power that comes with knowledge. Reciprocity is in the perpetuation of knowledge, and is grounded in respect and responsibility. Responsibility and reciprocity are also discussed in the context of the teacher-learner relationship that is formed through storytelling. Storytelling is described as both method, and content for the transmission of knowledge, values, and customs.