Journal articles: 'Indigenous stories'

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Jones, Jennifer. "Indigenous Life Stories." Life Writing 1, no. 2 (January 2004): 209–18. http://dx.doi.org/10.1080/10408340308518268.

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Smith, Hinekura. "Whatuora: Theorizing "New" Indigenous Research Methodology from "Old" Indigenous Weaving Practice." Art/Research International: A Transdisciplinary Journal 4, no. 1 (February 27, 2019): 1–27. http://dx.doi.org/10.18432/ari29393.

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Despite Indigenous peoples’ deeply methodological and artistic ways of being in and making sense of our world, the notion of “methodology” has been captured by Western research paradigms and duly mystified. This article seeks to contribute to Indigenous scholarship that encourages researchers to look to our own artistic practices and ways of being in the world, theorizing our own methodologies for research from our knowledge systems to tell our stories and create “new” knowledge that will serve us in our current lived realities.I explain how I theorised a Māori [Indigenous peoples of Aotearoa New Zealand] weaving practice as a decolonizing research methodology for my doctoral research (Smith, 2017) to explore the lived experiences of eight Māori mothers and grandmothers as they wove storied Māori cloaks. I introduce you to key theoreticians who contributed significantly to my work so as to encourage other researchers to look for, and listen to, the wisdom contained within Indigenous knowledge and then consider the methodologies most capable of telling our stories from our own world-views.

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Stasiuk, Glen, and Steve Kinnane. "Keepers of our Stories." Australian Journal of Indigenous Education 39, S1 (2010): 87–95. http://dx.doi.org/10.1375/s1326011100001174.

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AbstractStorytelling is an integral part of life for Indigenous Australians. Before the arrival of Europeans and continuing after; gathered around the campfire in the evening stories were and are still shared; passed from one generation to the next. In modern times, in addition to a continuing oral traditions, another method of storytelling has risen from the ashes of the fire: filmmaking and multi-media production. In the past stories were verbally passed from one family member to the next. Sometimes these “yarns” were presented on a “message stick” and the modern form of the traditional message stick is the DVD or the internet. This paper will examine the importance and crucial element of re-representation of images, archives or productions that have in the past, and in the majority, portrayed Indigenous cultures and communities in a derogatory or less than flattering manner. Further, it will explain the main factors for appropriate manifestation of Indigenous perspectives within any film production that is portraying or capturing Indigenous individuals, narratives and/or communities. The paper relates the key elements that must be in place to ensure appropriate and robust Indigenous agency in any film production. Finally, the paper concludes with an affirmation of the need to creatively engage in the third space; between Indigenous values and priorities and Western formats and narrative structures, to arrive at a uniquely modern Indigenous telling that is accessible, firstly to Indigenous Australians, and secondly, to those with whom we wish to share our stories.

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Bobongie, Francis. "Family+Stories=Research." Qualitative Research Journal 17, no. 4 (November 13, 2017): 345–55. http://dx.doi.org/10.1108/qrj-11-2016-0069.

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Purpose The purpose of this paper is to draw on the author’s research involving girls who leave their Torres Strait Island communities for boarding colleges in regional Queensland, Australia, and the academic, social and cultural implications that impede the transition process between community and school. While this paper discusses some of the research outcomes, its main focus is the unique indigenous research paradigm “Family+Stories=Research”, devised for and utilised within this project. This paradigm centres on the Australian indigenous kinship system and was implemented in two specific phases of the research process. These were: the preliminary research process leading up to the implementation of the research project; and the data collection phase. In turn, both phases enable the cultural significance of the kinship system to be better understood through the results. Because observations and storytelling or “yarning” were primarily used through both phases, these results also endorse the experience of the participants, and the author – both professionally and personally – without requiring further analysis. Design/methodology/approach The indigenous research paradigm and methodology unique to this research project implements the kinship system, allowing the researcher to access the appropriate resources and people for the project. Prior to the data collection phase, contact with significant community members in both boarding colleges and the Torres Strait Region was made. The methodology implemented for the research project was ethnographic and used observations, individual interviews and focus groups. The views and experiences of 26 past and present students, and 15 staff, both indigenous and non-indigenous, across three different boarding colleges were recorded. Findings Through both phases of the research project, the kinship system played a significant role in the ethnographic research process and data collection phase, which focussed on two key areas encompassed within the kinship system: “business” and the “care of children”. Stories from the researcher and the participants confirm the significant role that the kinship system can play within the indigenous research paradigm: Family+Stories=Research. Originality/value The paper introduces an indigenous research paradigm and methodology designed around two factors: family and stories. This paper brings to light the impact of the kinship system used within communities of the Torres Strait Islands and explains how this system advantaged the research process and the data collection phase by enabling the researcher to freely access stories specific to the research project.

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Bhathal, Ragbir. "Indigenous stories and the science curriculum." Astronomy & Geophysics 60, no. 1 (February 1, 2019): 1.31–1.33. http://dx.doi.org/10.1093/astrogeo/atz048.

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Van Bewer, Vanessa, Roberta L. Woodgate, Donna Martin, and Frank Deer. "Illuminating Indigenous health care provider stories through forum theater." AlterNative: An International Journal of Indigenous Peoples 17, no. 1 (February 23, 2021): 61–70. http://dx.doi.org/10.1177/1177180121995801.

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Learning about the historical and current context of Indigenous peoples’ lives and building campus communities that value cultural safety remains at the heart of the Canadian educational agenda and have been enacted as priorities in the Manitoba Collaborative Indigenous Education Blueprint. A participatory approach informed by forum theater and Indigenous sharing circles involving collaboration between Indigenous and non-Indigenous health care professionals ( n = 8) was employed to explore the above priorities. Through the workshop activities, vignettes were created and performed to an audience of students and educators ( n = 7). The findings emerging from the workshop illuminated that Indigenous people in nursing and higher education face challenges with negotiating their identity, lateral violence and struggle to find safe spaces and people due to tokenism and a paucity of physical spaces dedicated to Indigenous students. This study contributed to provoking a greater understanding of Indigenous experiences in higher education and advancing reconciliation.

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Armstrong, Elizabeth, Deborah Hersh, Colleen Hayward, Joan Fraser, and Melita Brown. "Living with aphasia: Three Indigenous Australian stories." International Journal of Speech-Language Pathology 14, no. 3 (April 4, 2012): 271–80. http://dx.doi.org/10.3109/17549507.2011.663790.

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Henry, Frances. "Indigenous Faculty at Canadian Universities: Their Stories." Canadian Ethnic Studies 44, no. 1 (2012): 101–32. http://dx.doi.org/10.1353/ces.2012.0005.

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Lebaka, Morakeng E. K. "Misconceptions About Indigenous African Music and Culture: the Case of Indigenous Bapedi Music, Oral Tradition and Culture." European Journal of Social Sciences 2, no. 2 (May 30, 2019): 18. http://dx.doi.org/10.26417/ejss-2019.v2i2-61.

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Indigenous Bapedi music and oral tradition have been dismissed as myth, superstition and primitive stories. Such dismissal has been based on the misconception and assumption that indigenous Bapedi music and oral tradition are proletarian, steeped in evil religious experiences and unacceptable for worship. In Bapedi society, indigenous music and traditional oral stories are utilized to buttress and demonstrate the collective wisdom of Bapedi people, as well as to transmit Bapedi culture, values, beliefs and history from generation to generation. This article examines misconceptions about indigenous Bapedi music and traditional oral stories. It argues that indigenous Bapedi music and oral tradition should not be dismissed at face value as practices overtaken by circumstances and hence irrelevant to the present Bapedi community developmental needs. The findings of the present study faithfully reflect that indigenous Bapedi songs and traditional oral stories resonate in people’s personal lives, in religious rituals and in society at large. These findings suggest that Bapedi people should keep and perpetuate their valuable heritage, which is still needed for survival and for the welfare of our next generation. The main question the study addressed is: What role do indigenous Bapedi music and oral tradition play in Bapedi culture?

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Moon, Martha. "Story as a Means of Engaging Public Educators and Indigenous Students." in education 23, no. 2 (December 21, 2017): 25–42. http://dx.doi.org/10.37119/ojs2017.v23i2.335.

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Two concerns in public Indigenous education are the education of teachers and the engagement of students. In this study, drawing on stories and multiple perspectives is an approach presented to address both concerns. In open-ended interviews with seven Indigenous educators and leaders in urban public school boards, story was highlighted as a central component of the success of Indigenous students. Participants believed that educators’ understanding and teaching practice is enriched by seeking out stories and multiple perspectives—those of Indigenous students and their families and communities in particular. They also believed that when these stories are valued in school, students’ sense of belonging and engagement increase. This paper explores various angles on drawing on stories in public schools as modes of engagement and learning for both educators and students. These angles address the experiences that students, teachers, and families bring to schools and the stories tied to local communities and embedded in Canadian school systems.

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Graham, Marnie, and Uncle Lexodious Dadd. "Deep-colonising narratives and emotional labour: Indigenous tourism in a deeply-colonised place." Tourist Studies 21, no. 3 (January 26, 2021): 444–63. http://dx.doi.org/10.1177/1468797620987688.

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Sydney is an Indigenous place – Indigenous Country – infused with Indigenous stories and lore/Law. Yet as the original site of British colonisation in 1788, Sydney today is also a deeply-colonised place. Long-held narratives of Sydney as a colonial city have worked hard to erasure Indigenous peoples’ presences and to silence Indigenous stories of this place (Rey and Harrison, 2018). In recent years, however, Indigenous-led tours on Country are emerging in the Greater Sydney region, whereby Indigenous guides share with visitors stories of place, history, culture, language and connection. We write together as Indigenous and non-Indigenous researchers, in conversation with four Indigenous tour operators in the Greater Sydney region to reflect on their experiences of conducting Indigenous tours in this Indigenous-yet-deeply-colonised place. We document the kinds of ‘deep-colonising’ (Rose, 1996) narratives and assumptions the operators encounter during their tours and within the tourism industry, and highlight how Indigenous tour operators facilitate many non-Indigenous peoples in taking their first steps towards meaningful interactions with Indigenous Sydney-siders. We conclude that Indigenous tour operators undertake incredibly complex, confronting and challenging emotional labours trying to change the pervasive and deep-colonising narratives and assumptions about Indigenous peoples in the Greater Sydney region. In a world where the histories of thousands of cities ‘lie in dispossession and genocide of Indigenous peoples’ (Porter, 2020: 15), we argue for further and careful analytical attention on Indigenous tourism encounters in Indigenous – yet deeply-colonised – places.

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Ruddell, Nicholas, Lena Danaia, and David McKinnon. "Indigenous Sky Stories: Reframing How we Introduce Primary School Students to Astronomy — a Type II Case Study of Implementation." Australian Journal of Indigenous Education 45, no. 2 (November 25, 2016): 170–80. http://dx.doi.org/10.1017/jie.2016.21.

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The Indigenous Sky Stories Program may have the potential to deliver significant and long-lasting changes to the way science is taught to Year 5 and 6 primary school students. The context for this article is informed by research that shows that educational outcomes can be strengthened when Indigenous knowledge is given the space to co-exist with the hegemony of current western science concepts. This research presents a case study of one primary school involved in the Indigenous Sky Stories Program. It showcases how teachers and students worked in conjunction with their local community to implement the program. The results suggest that introducing cultural sky stories into the science program, engaged and primed Year 5 and 6 students to seek out additional sky stories and to investigate the astronomical content mapped to the National Science Curriculum. The involvement of Aboriginal elders and community enriched the experience for all involved. The integrated science program appears to generate positive engagement for both Indigenous students and their non-Indigenous peers. Additionally, the program provided a valuable template for teachers to emulate and which can act as a model for the requirement to include Indigenous perspectives in the new National Science Curriculum.

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Cariou, Warren. "Sweetgrass Stories: Listening for Animate Land." Cambridge Journal of Postcolonial Literary Inquiry 5, no. 3 (August 30, 2018): 338–52. http://dx.doi.org/10.1017/pli.2018.10.

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This article examines Indigenous stories that reveal how the land communicates to humans through medicinal plants. The intention is to address a blind spot in new materialist theory, which Zoe Todd has criticized for its lack of attention to Indigenous forms and practices of relational materialism. The main focus of this essay is Indigenous narratives about the sacred plant sweetgrass (known as (wihkaskwa in Cree; wiingaashk in Anishinaabemowin). Reading Robin Wall Kimmerer’s meditation Braiding Sweetgrass and Drew Hayden Taylor’s novel Motorcycles and Sweetgrass, and watching Jessie Short’s 2016 film Sweet Night, I argue that these artists portray sweetgrass as an intermediary between humans and the land, strengthening Indigenous cultural sovereignty and deepening human relationships by reminding people of their shared embodiment and their shared spiritual-territorial connection. The plant is revealed in these works as a teacher, operating through its scent, texture, and literal rootedness to teach humans about their own connectedness to particular living places.By working at the level of sensation rather than linguistic signification, the sweetgrass is also shown to have an immediate and embodied effect upon the characters in these works. In particular, it offers itself as a gift, and as a conduit of love. I argue that the repeated image of the sweetgrass braid in these works is not exactly a metaphor, but is instead a profound conjoining of the earth and the human body, both submitted to the care of human hands. To braid the earth’s fragrant hair is to treat it in the most intimate way, as a family member or a beloved. It is this human activity of braiding that clarifies the kinship aspect of sweetgrass, showing us that it is not a thing, but a relation. The reciprocity of this relationship shows an Indigenous ethic of engagement with the living material world.

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Napoleon, Val, and Hadley Friedland. "An Inside Job: Engaging with Indigenous Legal Traditions through Stories." McGill Law Journal 61, no. 4 (December 22, 2016): 725–54. http://dx.doi.org/10.7202/1038487ar.

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There has been a growing momentum toward a greater recognition and explicit use of Indigenous laws in the past several years. According to the Truth and Reconciliation Commission’s final report, the revitalization and recognition of Indigenous laws are essential to reconciliation in Canada. How, then, do we go about doing this? In this article, we introduce one method, which we believe has great potential for working respectfully and productively with Indigenous laws today. We engage with Indigenous legal traditions by carefully and consciously applying adapted common law tools, such as legal analysis and synthesis, to existing and often publicly available Indigenous resources: stories, narratives, and oral histories. By bringing common pedagogical approaches from many Indigenous legal traditions together with standard common law legal education, we hope to help people learn Indigenous laws from an internal point of view. We share experiences that reveal that this method holds great potential as a pedagogical bridge “into” respectful engagement with Indigenous laws and legal thought, within and across Indigenous, academic, and professional communities. In conclusion, we argue that, while this method is a useful tool, it is not intended to supplant existing learning and teaching methods, but rather to supplement them. In practice, we have seen that this method can be complementary to learning deeply through other means. There are many methods to engage with Indigenous laws, and there needs to be critical reflection and conversations about them all.

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Stagg Peterson, Shelley, and Red Bear Robinson. "Rights of Indigenous Children: Reading Children’s Literature through an Indigenous Knowledges Lens." Education Sciences 10, no. 10 (October 14, 2020): 281. http://dx.doi.org/10.3390/educsci10100281.

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Indigenous children’s literature supports Indigenous communities’ rights to revitalization, and to the transmission to future generations, of Indigenous histories, languages, and world views, as put forth in the United Nations Declaration of the Rights of Indigenous Peoples. Drawing on Indigenous teachings that were given to him by Elders, an Indigenous Knowledge Keeper, Red Bear, interprets 10 Indigenous picture books published in Canada between 2015 and 2019 by mainstream and Indigenous publishing companies. These books were selected from the International Best Books for Children Canada’s list of Indigenous books and websites of four Canadian Indigenous publishers. We discuss the Knowledge Keeper’s interpretation of books that are grouped within four categories: intergenerational impact of residential schools, stories using spiritual lessons from nature, autobiography and biography, and stories using teachings about relationships. Recognizing the richness, authenticity, and integrity of Red Bear’s interpretation of the books, we propose that all teachers should strive to learn Indigenous cultural perspectives and knowledge when reading Indigenous children’s literature.

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Martin, Kathleen J. "Images, Land, and Places: Telling Indigenous Narratives and Histories." Numen 67, no. 2-3 (April 20, 2020): 289–97. http://dx.doi.org/10.1163/15685276-12341577.

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Abstract Jennifer Graber’s The Gods of Indian Country (2018) and Pamela Klassen’s The Story of Radio Mind (2018) tell stories of Christian and settler-colonialist history from new vantage points highlighting two areas: (1) the importance of land and places, and (2) the use of images in research. Both authors spent time in the lands of their research, and both employ images and maps in meaningful ways. To understand Indigenous experiences on the land and the devastation of dispossession, knowledge of land and places is crucial; to reinterpret the visual record, Indigenous perspectives are imperative. However, largely missing in both texts are Indigenous feelings for the land and their interpretations of the visual record. Therefore, this essay is framed around three questions for scholarship regarding Indigenous spiritual traditions: (1) How can research help readers understand Indigenous stories of dispossession? (2) What guidelines should authors consider when attempting to rewrite/explore/investigate historical narratives? (3) In what ways can Indigenous perspectives revise stories of marginalization and contribute to revitalization?

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Wiebe, Sarah Marie. "“Just” Stories or “Just Stories”?: Mixed Media Storytelling as a Prism for Environmental Justice and Decolonial Futures." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 5, no. 2 (June 1, 2019): 19–35. http://dx.doi.org/10.15402/esj.v5i2.68333.

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Our lives and the lives of those we study are full of stories. Stories are never mere stories. Qualitative researchers who document, hear, and listen to participant lived-experiences encounter and witness the intimate spaces of people’s everyday lives. Researchers thus find themselves in the position of translator between diverse communities: those affected by policies, the academy and public officials. For academic-activists committed to listening to situated stories in order to improve public policy, several critical questions emerge: How do we do justice to these stories? What are the ethics of engagement involved in telling stories about those who share their knowledges and lived-experiences with us? Can storytelling bridge positivist and post-positivist research methods? Do policymakers listen to stories? How? What can researchers learn from Indigenous storytelling methods to envision decolonial, sustainable futures? To respond to these critical questions, this paper draws from literature in community-engaged research, critical policy studies, interpretive research methods, Indigenous research methods, political ethnography, visual methods and social justice research to argue that stories arenever simply or just stories, but in fact have the potential to be radical tools of change for social and environmental justice. As will be discussed with reference to three mixed media storytelling projects that involved the co-creation of digital stories with Indigenous communities in Canada, stories can intervene on dominant narratives, create space for counternarratives and in doing so challenge the settler-colonial status quo in pursuit of decolonial futures.

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Cebula, Larry. "Myth and Memory: Stories of Indigenous-European Contact." Western Historical Quarterly 40, no. 4 (November 2009): 510.1–510. http://dx.doi.org/10.1093/whq/40.4.510.

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MacDonald, Katherine. "Telling Stories, Being Places: Indigenous Ontologies in Guyana." Diálogo 19, no. 1 (2016): 33–46. http://dx.doi.org/10.1353/dlg.2016.0046.

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Bird, Stan. "Indigenous Peoples’ Life Stories: Voices of ancient knowledge." AlterNative: An International Journal of Indigenous Peoples 10, no. 4 (November 2014): 376–91. http://dx.doi.org/10.1177/117718011401000405.

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Kovach, Margaret, Jeannine Carriere, M. J. Barrett, Harpell Montgomery, and Carmen Gillies. "Stories of Diverse Identity Locations in Indigenous Research." International Review of Qualitative Research 6, no. 4 (November 2013): 487–509. http://dx.doi.org/10.1525/irqr.2013.6.4.487.

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Bishop, Kathy, and Christine Webster. "Reciprocal Mentorship as Trans-Systemic Knowledge: A Story of an Indigenous Student and a Non-Indigenous Academic Supervisor Navigating Graduate Research in a Canadian University." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (June 2, 2021): 106–21. http://dx.doi.org/10.15402/esj.v7i1.70063.

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Reciprocal mentorship is how Indigenous students and non-Indigenous supervisors can supportively navigate their way through graduate research in higher education. Reciprocal mentorship as trans-systemic knowledge values both Indigenous and Eurocentric worldviews, whereby the student has the expertise from Indigenous community and the academic supervisor has the expertise in the academic world. Through sharing stories of their research journey within a Canadian University, Webster and Bishop offer key insights around engaging in reciprocal mentorship, navigating the two-worlds, finding a common language, and having shared values. As a result, Indigenous and non-Indigenous students and supervisors may see themselves within the stories and seek reciprocal mentorship to be successful in the academic research and educational journey and make an impact in their university and beyond.

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Nelson, Chris A. "Unapologetically Indigenous: Understanding the Doctoral Process through Self-Reflexivity." Genealogy 5, no. 1 (January 15, 2021): 7. http://dx.doi.org/10.3390/genealogy5010007.

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As a K’awaika & Diné, I revisit my writings to answer a life-informing question, as opposed to just a research question, of how relationships inform and disrupt my meaning-making of being unapologetically Indigenous in the academy. To answer this question, I offer a series of personal stories and relatives to reconnect to what it means to navigate the doctoral process. Through relationality as a methodology, I connect two sets of stories to disrupt the linear and forward-moving underpinnings of the doctoral process. I connect stories to highlight three dimensions, i.e., authenticity, vulnerability, and intentionality, to develop what it means to be unapologetically Indigenous in the academy.

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Odom, Sharon Kaʻiulani, Puni Jackson, David Derauf, Megan Kiyomi Inada, and Andrew H. Aoki. "Pilinahā: An Indigenous Framework for Health." Current Developments in Nutrition 3, Supplement_2 (February 22, 2019): 32–38. http://dx.doi.org/10.1093/cdn/nzz001.

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ABSTRACT This article speaks to the abundance and wisdom of indigenous community members in Kalihi, an urban neighborhood in Honolulu, Hawaii. Its findings result from community members sharing their stories of health, health care, and healing. These stories evolved into a distinct framework for health—Pilinahā or the Four Connections Framework. Pilinahā addresses 4 vital connections that people typically seek to feel whole and healthy in their lives: connections to place, community, past and future, and one's better self. This article describes the origins, intent, key concepts, and implementation of this framework. By doing so, the authors hope to add to the growing body of work on community and indigenous well-being, further the dialogue with other indigenous communities, and collectively foster a more meaningful and effective health system for all.

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Sherpa, Pasang Dolma. "Interfacing Indigenous Knowledge and Climate Change Education." Journal of Education and Research 7, no. 1 (October 4, 2018): 52–64. http://dx.doi.org/10.3126/jer.v7i1.21240.

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This paper is part of my PhD thesis. In this study, using the narrative inquiry methodology, lived experiences of schoolteachers who have been teaching the topics of climate change were collected mainly through interviews in Lamjung District. This paper reflects how teachers have been teaching climate change education and how they have been balancing indigenous knowledge to deal with climate change concerns. Generally teachers have been following implemented and experienced school curricula and accumulating the factual knowledge of climate change science, which has often been linked with the empirical interest of Habermas, especially, with his theory of knowledge and human interest in education. However, the stories of six schoolteachers were not limited to what they have been teaching but also how they have been teaching, how they have been linking environmental concerns with the indigenous knowledge and cultural practices that have been contributing to sustainable management of the natural resources and climate change resilience. Thus the stories of the teachers were also analysed through Habermas's practical and emancipatory interests and indigenous worldviews by reflecting on my own stories while working on the theme of climate change and indigenous peoples at community, national and global levels since 2009.

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Clark, Shawn, and Ruth Wylie. "Surviving a Cultural Genocide: Perspectives of Indigenous Elders on the Transfer of Traditional Values." Journal of Ethnic and Cultural Studies 8, no. 2 (May 8, 2021): 316. http://dx.doi.org/10.29333/ejecs/663.

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The purpose of this ethnographic study was to examine how Indigenous elders perceive traditional values. This study employed Portraiture, which allowed Indigenous elders to share their stories in a culturally tailored and relational manner. The authors’ captured and present richly detailed stories that describe the intersects between human experiences and sacred beliefs. The scholars eloquently braid the first authors experiences at three (3) traditional Indigenous ceremonies with the words of Indigenous elders to tell a story about overcoming an attempted cultural genocide. The ceremony participation and elder visits helped identify ten traditional values encasing spirituality displayed in the Hoop of Traditional Blackfoot Values presented in the English language and the Blackfoot language.

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Flicker, Sarah, Ciann Wilson, Renée Monchalin, Vanessa Oliver, Tracey Prentice, Randy Jackson, June Larkin, Claudia Mitchell, and Jean-Paul Restoule. "“Stay Strong, Stay Sexy, Stay Native”: Storying Indigenous youth HIV prevention activism." Action Research 17, no. 3 (August 16, 2017): 323–43. http://dx.doi.org/10.1177/1476750317721302.

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BackgroundTaking Action II is a community-based participatory action research project that adopted a strengths-based approach to thinking about Indigenous youth HIV prevention activism. Eighteen diverse Indigenous youth leaders produced digital stories about Indigenizing HIV prevention during the summer of 2012 at a week-long retreat. Youth were interviewed twice: right after they created their stories and again after community screenings. In the summer of 2013, youth reunited to collaboratively analyze the themes and meanings of their stories. Seven overlapping themes emerged that demonstrated how youth see HIV in the context of their lives' and community. The stories make connections between HIV and structural violence, culture and relationships. In particular, in the context of HIV prevention, they focus on (1) the role of family and elders, (2) traditional sacred notions of sexuality, (3) the importance of education, (4) reclaiming history, (5) focusing on strength, (6) Indigenous cosmology and (7) overcoming addictions. In contrast to conventional public health messaging, youth produced stories rarely focused on individual harm reduction strategies. Instead, ideas of Indigeneity and decolonization were foregrounded as key strategies for health promotion work.

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Flicker, Sarah, Ciann Wilson, Renée Monchalin, Jean-Paul Restoule, Claudia Mitchell, June Larkin, Tracey Prentice, Randy Jackson, and Vanessa Oliver. "The Impact of Indigenous Youth Sharing Digital Stories About HIV Activism." Health Promotion Practice 21, no. 5 (February 6, 2019): 802–10. http://dx.doi.org/10.1177/1524839918822268.

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Introduction. This article reports on the micro-, meso-, and macro-level impacts of sharing digital stories created by Indigenous youth leaders about HIV prevention activism in Canada. Method. Eighteen participants created digital stories and hosted screenings in their own communities to foster dialogue. Data for this article are drawn from individual semistructured interviews with the youth leaders, audio-recordings of audience reflections, and research team member’s field notes collected between 2012 and 2015 across Canada. Data were coded using NVivo. A content analysis approach guided analysis. Results. The process of sharing their digital stories had a positive impact on the youth themselves and their communities. Stories also reached policymakers. They challenged conventional public health messaging by situating HIV in the context of Indigenous holistic conceptions of health. Discussion. The impact(s) of sharing digital stories were felt most strongly by their creators but rippled out to create waves of change for many touched by them. More research is warranted to examine the ways that the products of participatory visual methodologies can be powerful tools in creating social change and reducing health disparities.

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McGuire-Adams, Tricia D., and Audrey R. Giles. "Anishinaabekweg Dibaajimowinan (Stories) of Decolonization Through Running." Sociology of Sport Journal 35, no. 3 (September 1, 2018): 207–15. http://dx.doi.org/10.1123/ssj.2017-0052.

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Indigenous women’s perspectives on physical activity and the ways in which it fosters decolonization have yet to be considered from an Indigenous feminist perspective. Therefore, in this paper, we present four Anishinaabekweg (that is, Anishinaabeg women’s) dibaajimowinan (personal stories) of physical activity, specifically running, and their views on its contribution to decolonization. This study used an Anishinaabeg research paradigm, storytelling, and Anishinaabeg informed thematic analysis. Findings from the dibaajimowinan revealed three themes: running as ceremony and healing; the significance of running as a group; and running for health and personal goals. The dibaajimowinan from the Anishinaabekweg runners show how decolonization through physical activity can occur, which is an important addition to the field of sociology of sport.

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Bruner, Mark W., Robert Lovelace, Sean Hillier, Colin Baillie, Brenda G. Bruner, Kathy Hare, Christine Head, Aaron Paibomsai, Kieran Peltier, and Lucie Lévesque. "Indigenous Youth Development through Sport and Physical Activity: Sharing Voices, Stories, and Experiences." International Journal of Indigenous Health 14, no. 2 (August 13, 2019): 222–51. http://dx.doi.org/10.32799/ijih.v14i2.31945.

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Recent research has highlighted the cognitive, physical, emotional, and spiritual benefits of sport and physical activity participation for Indigenous youth (McHugh, Coppola, & Sinclair, 2013; Hanna, 2009; Lavallée, 2007). Despite the importance of Indigenous peoples participating in sport and physical activity (e.g., Forsyth & Giles, 2013), the meaning of youth development in this context is not well understood. The purpose of this research was to understand Indigenous youth development within the context of sport and physical activity through the voices, stories and experiences of Indigenous youth. Participants were 99 Indigenous youth (52 males and 47 females) between the ages of 15 and 25 years who took part in one of 13 sharing circles. Each of the sharing circles was facilitated by a trained Indigenous youth with guidance from an Elder/Traditional person. A Two-Eyed Seeing approach (Bartlett, Marshall, & Marshall, 2012) was used to analyze the sharing circle discussions. This analytical process involved an initial inductive thematic analysis of the transcribed verbatim data followed by an Indigenous symbolic visual analysis of emerging themes using the Medicine Circle. Results revealed that involvement in sport and physical activity impacted Indigenous youth physically, cognitively, and emotionally. The spiritual impact was not as evident. Findings from the research will inform the development of a measure of Indigenous youth development within sport and physical activity settings.

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Pierotti, Raymond. "Learning about Extraordinary Beings: Native Stories and Real Birds." Ethnobiology Letters 11, no. 2 (December 4, 2020): 44–51. http://dx.doi.org/10.14237/ebl.11.2.2020.1640.

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Oral traditions of Indigenous American peoples (as well as those of other Indigenous peoples) have long been discussed with regard to their reliability as metaphorical accounts based upon historical knowledge. I explore this debate using stories to discuss the importance of the role of Corvidae in Indigenous knowledge traditions and how these stories convey information about important socioecological relationships. Contemporary science reveals that Corvids important in cultural traditions were companions to humans and important components of the ecology of the places where these peoples lived. Ravens, Crows, Jays, and Magpies are identified as having special roles as cooperators, agents of change, trickster figures, and important teachers. Canada (or Gray) Jays serve as trickster/Creator of the Woodland Cree people, Wisakyjak. Magpies won the Great Race around the Black Hills to determine whether humans would eat bison or vice versa. I analyze these stories in terms of their ecological meaning, in an effort to illustrate how the stories employ dramatic settings to encourage respect and fix relationships in the sociocultural memory of the people.

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Mech, L. David. "Do Indigenous American Peoples’ Stories Inform the Study of Dog Domestication?" Ethnobiology Letters 10, no. 1 (September 1, 2019): 69–75. http://dx.doi.org/10.14237/ebl.10.1.2019.1474.

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I discuss the article “Relationships Between Indigenous American Peoples and Wolves 1: Wolves as Teachers and Guides” (Fogg et al. 2015) and the book “The First Domestication: How Wolves and Humans Coevolved” (Pierotti and Fogg 2017). The article proposed that published stories about interactions between indigenous American peoples and wolves (Canis lupus) provide insight into wolf-human relationships as humans began domesticating wolves. In the book, the authors offer a theory of how wolves and humans coevolved by building on the information in the article and the authors’ long experience with captive and pet wolves, wolf-dog hybrids, and dogs. I (1) present arguments and evidence that question the value of indigenous American stories for drawing conclusions about the relationship between early humans and wolves 14,000 yrs BP; (2) demonstrate how indigenous American stories contradict documented information about wolf biology, behavior, and known interactions with humans; and (3) point out important information not considered by the authors about wolf attacks on humans and the importance of rabies in the wolf-human relationship.

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Buchanan, Julia, Robert Donmoyer, and Patricia Makokis. "Access Stories ... and a Bit More: A Talking Circle Inspired Discussion." LEARNing Landscapes 9, no. 2 (April 1, 2016): 105–26. http://dx.doi.org/10.36510/learnland.v9i2.766.

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This paper focuses on what happened when a doctoral student wanted to study an Indigenous group’s approach to leadership. Three accounts are presented: the student’s, her advisor’s, and an Indigenous culture leader’s. The accounts were developed and are being reported by using a modi ed version of the talking circle process employed in many Indigenous cultures. Despite modi cations, the approach retained many of the characteristics of traditional talking circles and demonstrated a talking circle’s potential for "transforming understanding through creative engagement."

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Bengezen, Viviane C., Edie Venne, and Janet McVittie. "The Narratives of an Indigenous Cree, a Brazilian, and a Canadian about Vulnerability, Privilege, and Responsibility in Anti-Racist Teacher Education." Revista Brasileira de Linguística Aplicada 19, no. 4 (December 2019): 765–800. http://dx.doi.org/10.1590/1984-6398201914855.

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ABSTRACT In this article, the authors aim at presenting a lived experience and the meaning-making constructed by them as they participate in a simulation of the history of contact between Europeans and Indigenous peoples in the country now named Canada and inquire into their stories within the three-dimensional narrative inquiry space. Considering relational ethics, the teacher educators and researchers lived, told, retold, and relived the stories of their own experiences, co-composing stories of anti-racist teacher education, playfulness, inclusion, privilege, and responsibility, through the eyes of an Indigenous Cree, a Brazilian, and a Canadian woman, towards increasing understanding of decolonizing education.

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Coburn, Selena, Angela M. Grayson, Wesley Johnson-Klein, and Amanda Williams. "Renee Linklater, Decolonizing Trauma Work: Indigenous Stories and Strategies." American Journal of Dance Therapy 42, no. 2 (November 4, 2020): 341–47. http://dx.doi.org/10.1007/s10465-020-09333-8.

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Tidemann, Sonia, and Tim Whiteside. "Water and its Importance: Portrayals Through Australian Indigenous Stories." International Journal of the Humanities: Annual Review 5, no. 5 (2007): 141–50. http://dx.doi.org/10.18848/1447-9508/cgp/v05i05/42117.

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Slivka, Kevin. "Places of Transmotion: Indigenous Knowledge, Stories, and the Arts." Art Education 69, no. 5 (August 15, 2016): 40–48. http://dx.doi.org/10.1080/00043125.2016.1202077.

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Hanson, Aubrey Jean, Anna-Leah King, Heather Phipps, and Erin Spring. "Gathering Stories, Gathering Pedagogies: Animating Indigenous Knowledges through Story." Studies in American Indian Literatures 32, no. 3-4 (2020): 63–87. http://dx.doi.org/10.1353/ail.2020.0018.

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39

Wabie, Joey-Lynn. "Kijiikwewin aji." International Journal of Indigenous Health 14, no. 2 (October 31, 2019): 54–73. http://dx.doi.org/10.32799/ijih.v14i2.31677.

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Kijiikwewin-aji means ‘to become a woman now’ in Algonquin and describes the heart of the research. Sweetgrass stories is part of the research methodology used with traditional Indigenous women. I formed an Indigenous research methodology called sweetgrass story weaving which focuses on traditional Indigenous women as they share their moontime stories. I also share information relating to the historical roots and present state of rites of passage with traditional Indigenous women. You will read traditional Indigenous women’s voices as they look back through lived experiences; hope and determination when looking forward to the future, and the shared theme of wanting their cultural traditions and ceremonies to live on through future generations of Indigenous girls and women, including young men. What is the current state of the Berry Fast, understanding the assimilative nature of colonization and the effects it has had on Indigenous women? How can we continue to honour these rites of passage while living in a world both with traditional Indigenous worldviews and colonial constructs? Over time, the collective strength and wisdom of traditional Indigenous women will increase which is a step in the decolonized direction of preventative health care which promotes mino bimaadiziwin.

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Grehan, Helena. "Faction and Fusion in The 7 Stages of Grieving." Theatre Research International 26, no. 1 (March 2001): 106–16. http://dx.doi.org/10.1017/s0307883301000104.

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Indigenous Australian theatre company Kooemba Jdarra's production of Wesley Enoch and Deborah Mailman's The 7 Stages of Grieving (performed by Mailman) presents us with a series of stories about grief, grieving and loss. Mailman adopts the position of a ‘nomadic performer’ moving between stories and personae, refusing to embrace a singular character position, instead weaving the performance together through her use of slides, photographs, story and song. The performer claims and marks the space and empowers herself through her control over representation. The stories told often use autobiographical references, however, the style of the work positions the performance piece as a pastiche of stories about Aboriginal grief and grieving rather than an attempt to tell ‘true’ stories. This analysis interrogates the ways in which the spectator is invited to question his/her understandings of, and responses to, the concepts of grief and grieving, and to further question the issue of belonging in Australia, given the past and ongoing oppression of the Indigenous peoples of this land.

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Wilner, Isaiah Lorado. "Reembodying Our Occupied Geographies: Boyd Cothran's Remembering the Modoc War, Benjamin Madley's An American Genocide, and the Future of Native American Studies." American Indian Culture and Research Journal 41, no. 2 (January 1, 2017): 115–38. http://dx.doi.org/10.17953/aicrj.41.2.wilner.

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Narratives of innocence are stories born of the dispossession of bodies from lands that continue to serve as vectors of violence, reenacting the scene that created them. The term was introduced by Boyd Cothran to describe the cunning afterlife of conflicts between settler states and indigenous peoples: state violence yields stories that reiterate erasure, weaponizing memory to forget the lessons of colonization. In a situation of violence that produces silence, names resonate as instruments of clarity, cutting through erasure. Genocide is a name historians are now using to describe a process of erasure that created modern California, a process indigenous people have long discussed that narratives of innocence have silenced. Through a reading of Cothran's book Remembering the Modoc War and Benjamin Madley's book An American Genocide against an older literary genre on violence ranging from Dee Brown's Bury My Heart at Wounded Knee to Cormac McCarthy's Blood Meridian, I take California as an emblem of a profound alteration in the way the United States processes the trace memory of indigenous erasure. A historical reckoning is now underway as indigenous people reembody their occupied geographies, returning their stories to the land and, in the process, reconfiguring the national narrative.

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Lekoko, Rebecca Nthogo. "Story-Telling as a Potent Research Paradigm for Indigenous Communities." AlterNative: An International Journal of Indigenous Peoples 3, no. 2 (August 2007): 82–95. http://dx.doi.org/10.1177/117718010700300206.

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At first glance, it seems odd that a paper should be concerned with the place of story-telling in scientific studies when researchers such as ethnographers have long used this technique. However, the growth of knowledge generated through the extensively used classical research inquiries of qualitative and quantitative approaches has created a kind of mandarin and sheltered culture where anything that does not fall within these paradigms is received with skepticism, making it possible that indigenous ways of knowing, such as story-telling, be accepted feebly by the scientific communities. The argument presented in this paper is that to remove stories from empirically accepted research tools is to silence indigenous communities by depriving them of using a mode consistent with their culture and their ways of understanding the world they live in. Supporting this argument are discussions and examples focusing on aspects such as the nature and structure of stories; the social meaning of stories; potential benefits of using stories; methodological challenges in using story-telling as a research tool; the nature of story-telling and accompanying challenges of using new technologies such as photovoice. It is concluded that researchers who are skeptical about using story-telling are in danger of mimicking forces which have destroyed the cultures of many indigenous communities and silenced these communities with their strange and foreign ways of knowing. Using story-telling is a way of averting the use of mainstream theories that do not respect indigenous identity, culture, experiences and ways of knowing. Recommendations point to the need to bring together researchers and scholars whose current interest is in indigenous communities to discuss a number of issues including (i) story's dependability, (ii) the relationship between the researcher and the narrator who claims to have the right to narrate, (iii) authorship of stories, and (iv) intelligibility. When issues such as these are still being considered, it is an indication that story-telling is still evolving into a potent research tool.

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Christine K. Lemley and Tiffany L. Lee. "Honoring Indigenous Teacher Education Students' Stories: Shifting Indigenous Knowledge From the Margins to the Center." Journal of American Indian Education 55, no. 2 (2016): 28. http://dx.doi.org/10.5749/jamerindieduc.55.2.0028.

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Deer, Sandra. "An Investigation of the Role of Legends and Storytelling in Early Childhood Practices in a Kanien’kehá:ka (Mohawk) Early Childhood Facility." in education 22, no. 1 (June 13, 2016): 110–26. http://dx.doi.org/10.37119/ojs2016.v22i1.274.

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Through the course of Indigenous history, cultural and spiritual knowledge remains, in many places as faint as the smoke rising from the embers of last night’s fire; in other places, with enough flame to ignite another log. In spite of the genocidal acts portrayed through colonialism’s experimentation through religious doctrine, residential school, legislation, treaties broken and unbroken, reservations, and spiritual disregard, the Indigenous peoples of Turtle Island remain living, breathing and believing that their history is alive through the oral stories of their beginnings and endings. Indigenous education can only be defined through the culture of the people themselves. Historical Indigenous education was transferred orally for thousands of years with very little disruption or inconsistencies; therefore distinct meanings and connections were continuously addressed through one’s lifetime through the wisdom of elder’s legends and stories. The investigation of the role of legends and storytelling in an early childhood setting in Kahnawa:ke, Quebec is portrayed through a combination of research literature, classroom observations and personal interviews documented as portraiture. The main finding was that cultural legends and stories familiar to historical, ceremonial and spiritual practices are vital to the cultural foundation of the Haudenosaunee (peoples of the longhouse or the Iroquois) and Kahnawake’hró:non (people of Kahnawa:ke).

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Fitzpatrick, Esther. "A Story of Becoming: Entanglement, Settler Ghosts, and Postcolonial Counterstories." Cultural Studies ↔ Critical Methodologies 18, no. 1 (September 8, 2017): 43–51. http://dx.doi.org/10.1177/1532708617728954.

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“Ūkaipo,” she tells me. “Your place of contentment.” And there it is—a gift. The gift of a word to story my “belonging” to my place. The gift from my friend, a Māori scholar. The gift of an indigenous Māori word to a Pākehā, the descendent of a colonial New Zealander. I receive this gift as a taonga, a treasure. As a critical autoethnography, this article demonstrates the process of layering the personal story alongside the wider historical and social story, and alongside stories of other peoples, through a Critical Family History. As a strategy of decolonization, the stories are interrogated using critical theory. Cognizant of Smith’s seminal work on decolonizing methodologies, this work illuminates the power dynamics embedded in my family stories and indigenous stories and histories are central to the work. I create a factionalized script drawing on data generated through my critical family history research to provide a coherent story and generate the conditions for deep emotional understandings.

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McFall, Roddy. "A “world-startling discovery” - Stories in the Canada Lands Survey Records." Bulletin - Association of Canadian Map Libraries and Archives (ACMLA), no. 159 (July 23, 2018): 1–7. http://dx.doi.org/10.15353/acmla.n159.233.

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In 2017, a small collection of survey plans in the custody of Library and Archives Canada (LAC) grew exponentially when Natural Resources Canada’s Office of the Surveyor General transferred over 90,000 original survey maps and field books from the Canada Lands Survey Records (CLSR). Dating as early as 1769, these underused archival records document the survey, settlement, and sustainable use of Crown Lands. Among many other things, the CLSR collection documents Canada’s Indigenous history and culture such as the distribution of language groups, treaty rights, the location of Residential Schools and Indian reserves, and Indigenous land use and occupation. Through these, we can see the history of Indian reserves, National Parks, military bases, railway development, the fur trade, and the Arctic. As we will see, the records also help tell the story of the significant Indigenous contribution to the Klondike Gold Rush.

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Cucarella-Ramón, Vicent. "Afroperipheral indigeneity in Wayde Compton’s The Outer Harbour." International Journal of English Studies 21, no. 1 (June 29, 2021): 21–37. http://dx.doi.org/10.6018/ijes.437511.

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Black Canadian writer Wayde Compton’s short story collection The Outer Harbour (2015) is located in the Afroperiphery of British Columbia which stands as a ‘contact zone’ that enables the alliances between Black and Indigenous peoples and also establishes a fecund ground of possibilities to emphasize the way in which cross-ethnic coalitions and representations reconsider imperial encounters previously ignored. The stories participate in the recent turn in Indigenous studies towards kinship and cross-ethnicity to map out the connected and shared itineraries of Black and Indigenous peoples and re-read Indigeneity in interaction. At the same time, the stories offer a fresh way to revisit Indigeneity in Canada through the collaborative lens and perspective of the Afroperipheral reality. In doing so, they contribute to calling attention to current cross-ethnic struggles for Indigenous rights and sovereignty in Canada that rely on kinship and ethnic alliances to keep on interrogating the shortcomings of the nation’s multiculturalism.

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Leroux, Darryl. "Aspirational Descent and the Creation of Family Lore: Race Shifting in the Northeast." American Indian Culture and Research Journal 43, no. 4 (October 1, 2019): 93–114. http://dx.doi.org/10.17953/aicrj.43.4.leroux.

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This article builds on work examining how hundreds of thousands of white French descendants in the northeastern part of the continent have been shifting into “Indigenous” identities in the past two decades or so. The first part of the paper explains the workings of “aspirational descent,” that is, when a French woman from the 1600s is turned into an “Indigenous” ancestor for the purpose of claiming indigeneity in the present. The second part of the paper explores the creation of “family lore” by several French descendants using aspirational descent in courtroom testimony. Overall, the author illustrates how stories about long-ago Indigenous ancestry in white settler families, such as that of Elizabeth Warren, often involve creative interpretations of childhood stories that rely on the logic of elimination inherent to settler colonialism.

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Harrington, Ingrid, and Inga Brasche. "Success Stories from an Indigenous Immersion Primary Teaching Experience in New South Wales Schools." Australian Journal of Indigenous Education 40 (2011): 23–29. http://dx.doi.org/10.1375/ajie.40.23.

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A federal report released by the Department of Families and Housing, Community Services and Indigenous Affairs (FaHCSIA, 2009), entitled Closing the Gap on Indigenous Disadvantage: The Challenge for Australia, highlighted the inequality that exists between Indigenous and non-Indigenous students based on a restricted access to resources, issues of isolation, staff and student retention, and cultural differences and challenges. In New South Wales (NSW), the Department of Education and Training (DET) and the Aboriginal Education Consultative Group (AECG) in 2003/2004 undertook their own review of Aboriginal education in NSW Government schools that revealed significant concerns about the outcomes being achieved by Aboriginal students in NSW DET schools, confirming the more recent FaHCSIA (2009) findings. In 2006 the NSW DET implemented the Enhanced Teacher Training Scholarship Program (ETTSP) to empower 20 final-year education students to successfully engage with Indigenous students in schools and their wider community during their internship period. Using themes, this article explores the experiences of 10 University of New England scholarship holders at the end of their final year of teacher training and immersion/internship experience in 2010. The article puts forward useful recommendations for both teacher universities and students intending to teach in schools with high Indigenous student populations.

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Huijser, Henk, and Brooke Collins-Gearing. "Representing Indigenous Stories in the Cinema: Between Collaboration and Appropriation." International Journal of Diversity in Organizations, Communities, and Nations: Annual Review 7, no. 3 (2007): 1–10. http://dx.doi.org/10.18848/1447-9532/cgp/v07i03/39400.

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Journal articles on the topic 'Indigenous stories'

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