Academic literature on the topic 'Indigenous Orality'
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Journal articles on the topic "Indigenous Orality"
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Tsaku, Hussaini U. "From Primary Orality to Secondary Orality." Journal of African Theatre, Film and Media Discourse 1, no. 1 (February 14, 2020): 146–63. http://dx.doi.org/10.33886/kujat.v1i1.132.
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There are two sides to the phenomenon of globalization: the positive and the negative. On the negative side, it is apparent that indigenous cultures and performances are being dangerously diluted and annihilated due to the unprecedented proliferation of globalized values and norms. On the positive however, globalization has opened up many cultures to the world by removing physical distances and space, creating a phenomenon of cultural syncretism evident in information and communication technologies. In this paper, the researcher tries to examine the possibility of internationalizing Nyum Onzho and some aspects of the theatre in order to promote, showcase and project its theatricality across the world through the instrumentality of the variables of globalization such as the television, video-film format and internet sources.Among the Eggon, a story is called Onzho and the art of the storytelling itself is called Nyum Onzho. Hence, Nyum Onzho is the art of storytelling. The aim of this performance is to produce an individual who is transparent, honest, respectful, skilful, and cooperative and one who could conform to the social order of the society. This art of storytelling is central to the life of every Eggon person. It is largely secular and the most eclectic and dynamic in form and content.This paper also explores the proposition for a paradigm shift from primary orality to secondary orality. That is, from its original face-to-face format into the digital format.It also examines how Nyum Onzho performance and the indices of globalisation could be adapted to each other and harnessed in the service of development objectives of the Eggon people. This paper concludes that, despite the challenges, losses and treat inherent in globalization, there are also significant gains,opportunities and benefits the advent of globalization has offered. It therefore becomes imperative for the Eggon people to key into these numerous benefits and opportunities globalization has provided to internationalize, promote and showcase their culture and cultural performance to the global community.
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Nfah-Abbenyi. "Introduction: Orality and Indigenous Knowledge in the Age of Globalization." Global South 5, no. 2 (2011): 1. http://dx.doi.org/10.2979/globalsouth.5.2.1.
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Alchazidu, Athena. "Globalization and Oral traditions." Obra digital, no. 18 (February 28, 2020): 25–31. http://dx.doi.org/10.25029/od.2020.265.18.
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Indigenous orality represents an important part in the everyday life of the Ameriandian communities from the Ecuadorian Amazon region. It is important to see a symptom of serious threats in this phenomenon that can lead to the extinction of these indigenous languages. According to recent research, several languages spoken in the communities of Ecuador are considered to be in danger of extinction. Effective prevention can be promoted by academic projects focused on encouraging indigenous speakers of all generations to use the language regularly in ordinary situations. In this way, indigenous languages can become the language of instruction used in official educational institutions.
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Albites, Enrique Bernales. "Indigenous Narratives of Creation and Origin in Embrace of the Serpent, by Ciro Guerra." English Language Notes 58, no. 1 (April 1, 2020): 200–213. http://dx.doi.org/10.1215/00138282-8237520.
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Abstract In Ciro Guerra’s film Embrace of the Serpent (2015), cultural exchanges between the central characters reveal the origin narratives and the curative power of plants valued by Indigenous cultures of the Amazon. This article analyzes how Embrace of the Serpent expresses Indigenous rationality in the origin narratives as the shaman Karamakate confronts Western travelers and scientists. For these Indigenous cultures, knowledge and its reproduction are equivalent to ancestral songs and rituals such as the ceremony of the Ayahuasca. This article supports these ideas not in a filmic analysis but by exploring central aspects and scenes in the film associated with intercultural exchanges and the ritual of Ayahuasca. Finally, Embrace of the Serpent highlights the difficulty of distinguishing between the rationality of orality and writing with which Native cultures of the Americas understand the world that surrounds them.
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Gomes Coimbra, Ana Carolina, and Maria Luisa Branco. "Educação escolar indígena e saberes tradicionais: A percepção dos professores Pipipã de Kambixuru." education policy analysis archives 28 (November 2, 2020): 162. http://dx.doi.org/10.14507/epaa.28.4728.
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This article is part of a doctoral research that deals with the school education and traditional knowledge of Pipipã de Kambixuru, located in the municipality of Floresta, Pernambuco, Brazil. The reports of the indigenous teachers will be presented on the importance of school education and the inclusion of traditional knowledge, namely medicine, Toré and Jurema Sagrada in the differentiated curriculum of the Joaquim Roseno Indigenous State School in the Travessão do Ouro Village. An ethnographic approach was followed, materializing in a participant observation in the indigenous territory, where interviews were made with the teachers, emphasizing the intercultural process of the curriculum construction and methodologies used in the classes. Traditional knowledge is presented to the community at school and through orality and, despite existing acculturation processes, the indigenous community perseveres in maintaining its legacy. Intercultural discourse contributes to the permanence and resistance of this people, since the cultural diversity in its epistemological concepts and in its practice is of great relevance both for academic construction and for a pedagogy of life.
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Mushengyezi, Aaron. "Rethinking indigenous media: rituals, ‘talking’ drums and orality as forms of public communication in Uganda." Journal of African Cultural Studies 16, no. 1 (June 2003): 107–17. http://dx.doi.org/10.1080/1369681032000169302.
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Nakagawa, Satoru. "What kind of pen do I need to use to write my culture and my language?" Language and Literacy 13, no. 1 (May 3, 2011): 60. http://dx.doi.org/10.20360/g23s3g.
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Through a form of narrative inquiry involving the use of vignettes and ruminations about present and past, the author examines the role(s) of orality, literacy, and aurality in the intergenerational transmission of his language and culture. Weaving together stories from childhood, memories, and translations of his grandmother’s poetry, the author raises questions about how we, as Indigenous peoples, might ensure that we are able to teach our own next generations our spirits, hearts, being/knowing of the world and who we are as human beings now that oral cultures are being discarded--or worse, written down.
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Luhar, Sahdev, and Dushyant Nimavat. "Translating the oral tradition of community literature." Translation and Translanguaging in Multilingual Contexts 6, no. 3 (July 15, 2020): 253–81. http://dx.doi.org/10.1075/ttmc.00058.luh.
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Abstract Community literature, here, refers to a body of oral literatures by the diverse ethnic groups of India that speak thousands of indigenous languages. Many less explored indigenous groups with living oral traditions are found in India but their orality is not yet documented. In our attempts to find such cultural groups, we came across many cultural groups that are being ignored because of their small population, lack of political backup, lack of governmental upliftment policies, socio-economic conditions, or lifestyle. The cultural groups that are being referred to here are not the communities that live in tribal or forest areas but they are groups of people that live among us in our cities or villages. These groups mainly consist of migrating populations whose members wander here and there to earn their livelihood. These are the cursed communities in the sense that they have been ignored by all – by the government itself and also by the dominant cultural groups. In this paper, we try to record our own experiences and the difficulties that we faced while translating the oral tradition of such a cultural group – the Gādaliyā Luhār community. This paper also tries to show how translation is a two-tier (or a three-tier) process in countries such as India where the majority of marginalised cultural groups speak indigenous languages or dialects.
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Wild-Wood, Emma. "Powerful Words: Reading the Diary of a Ganda Priest." Studies in World Christianity 18, no. 2 (August 2012): 134–53. http://dx.doi.org/10.3366/swc.2012.0012.
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This paper aims to explore the nexus of power, literacy and conversion in the work of indigenous evangelists by an analysis of the diaries of Apolo Kivebulaya, a CMS ‘church teacher’ and Ugandan Anglican priest. It uses excerpts from the diaries and oral testimony to understand the Christianity that Apolo and those who read with him were creating and to better comprehend the role of evangelists as cultural brokers mediating change. Two significant stories and an explanation of the nature of Apolo's diaries pave the way for three foci: the agency accorded to texts in the negotiation between literacy and orality at the point of conversion; the contested power of literacy in the context of evangelism; and the connection between reading and conversion in Uganda.
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Luciano, Rosenilda Rodrigues de Freitas, Hellen Cristina Picanço Simas, and Jefferson Gil da Rocha Silva. "A literatura do Povo Baniwa na tradição oral (The literature of The Baniwa People in oral tradition)." Revista Eletrônica de Educação 14 (May 12, 2020): 3380084. http://dx.doi.org/10.14244/198271993380.
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The Baniwa People's literature in Indigenous and Portuguese languages is discussed as an educational didactic tool that promotes the appreciation of indigenous culture through the Baniwa People's indigenous ancestral stories in the school context. To this end, we used field research initiated in undergraduate studies by one of the authors in which traditional stories of the Baniwa people were collected from indigenous Baniwa scholars residing in Manaus. In the master's degree, there was a bibliographic research about the theme and the analysis of the study corpus. The study brought a small part of the ancestral Baniwa stories maintained through orality, which are significant to demonstrate how important it is to register them in writing in order to value traditional knowledge in the teaching-learning and literacy process since the early years, in order to promote ethnic and cultural belonging based on orality, which determines the lifestyle of the Baniwa, and, at the same time, contributing to the formation of indigenous writers as authors of their own stories.ResumoDiscute-se a literatura do Povo Baniwa em língua indígena e em língua portuguesa como instrumento didático pedagógico que promove a valorização da cultura indígena por meio das histórias ancestrais indígenas do Povo Baniwa no contexto escolar. Para tanto, servimo-nos de pesquisa de campo iniciada na graduação por uma das autoras em que foram coletadas histórias tradicionais do povo Baniwa junto a acadêmicos indígenas baniwa residentes em Manaus. Já no mestrado, realizou-se pesquisa bibliográfica acerca da temática e as análises do corpus de estudo. O estudo trouxe uma pequena parte das histórias ancestrais baniwa mantidas por meio da oralidade, significantes para demonstrar o quão importante é registrá-las de forma escrita para valorização dos saberes tradicionais no processo de ensino-aprendizagem e letramento desde os anos iniciais, de modo a promover o pertencimento étnico e cultural baseado na oralidade, que determina o estilo de vida dos Baniwa, e, ao mesmo tempo, contribuindo para a formação de escritores indígenas como autores de suas próprias histórias.Palavras-chave: Literatura indígena, Tradição cultural e oralidade do povo Baniwa, Educação escolar indígena.Keywords: Indigenous literature, Cultural tradition and orality of the Baniwa people, Indigenous school education.ReferencesABBAGNANO, Nicola. Dicionário de Filosofia. São Paulo: Martins Fontes, 2003.BRASIL, Ministério da Educação. Referenciais para a formação de professores indígenas /Secretaria de Educação Fundamental. Brasília: MEC; SEF, 2002.COELHO, Nelly Novaes. Literatura Infantil: teoria, análise, didática. São Paulo: Moderna, 2000.D’ANGELIS, Wilmar da Rocha. Línguas Indígenas precisam de escritores? São Paulo: UNICAP, 2005.ISA. Baniwa: localização e população. Disponível em: https://pib.socioambiental.org/pt/Povo:Baniwa. Acesso em: 01.05.2020JECUPÉ, Kaká Werá. A Terra de Mil Povos: história indígena do Brasil contada por um índio. São Paulo: Peirópolis – (Série educação para a paz), 1998.LUCIANO, Gersem José dos Santos. Educação para manejo e domesticação do mundo entre a escola ideal e a escola real: os dilemas da educação escolar indígena no Alto Rio Negro. 2011. 368 f. Tese (Doutorado em Antropologia) Universidade de Brasília, Brasília, 2011.LUCIANO, Gersem José dos Santos. O índio brasileiro: o que você precisa saber sobre os povos indígenas no Brasil de hoje. Coleção Educação Para Todos. Série Vias dos Saberes Volume 1. Brasília: MEC/SECAD; Rio: LACED/Museu Nacional, 2006.LUCIANO, G. dos S. Educação para manejo do mundo: entre a escola ideal e a escola real no Alto Rio Negro. Rio de Janeiro: Contra Capa: Laced, 2013.LUCIANO, Rosenilda R. Freitas. Ação Saberes Indígenas na Escola: Alfabetização e Letramento com Conhecimentos Indígenas? 2019. 227 f. Dissertação de Mestrado em Educação. Universidade Federal do Amazonas, 2019.MINDLIN, Betty. Texto e leitura na escola indígena. In: D’ANGELIS, Wilmar; VEIGA, Juracilda. (Orgs.). Leitura e escrita em escolas indígenas. Campinas, SP: ALB; Mercado das Letras, 1997. (Coleção Leitura das Letras).NEVES, Josélia Gomes. Alfabetização, Bilinguismo e Interculturalidade: Tematizando a prática pedagógica com docentes indígenas Arara-Karo e Gavião-Ikolen. 2008. Disponível em <http://www.abrapee.psc.br/documentos/cd_ix_conpe/IXCONPE_arquivos/22.pdf>. Acesso em: 23/11/2011.SILVA, Aracy Lopes da (org.). A Questão indígena na sala de aula: subsídios para professores de 1o e 2o graus. São Paulo: Editora Brasiliense, 2. ed, 1993.SIMAS, Hellen Cristina Picanço; SILVA, Regina Celi Mendes. Mito dos mitos e lendas indígenas. In: GRIZOSTE, Weberson; ALBUQUERQUE, Renan. Estudos Clássicos e Humanísticos e Amazonidades. Parintins: EDUA, 2016.VIERTLER, Renate Brigitte. Adaptação de mitos indígenas na literatura infantil. In: SILVA, Aracy Lopes da (org.) A questão indígena na sala de aula. São Paulo: Brasiliense, 1987.e3380084
Dissertations / Theses on the topic "Indigenous Orality"
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Davis, Andréa Diane. "The literacy event horizon: Examining orality and literacy in Leslie Marmon Silko's Ceremony." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2926.
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Applies James Gee's concept of Discourses to illustrate how literacy and orality thematically constitute hybrid identity in Silko's novel Ceremony. Then, applies Wallace Chafe's linguistic framework of integration and involvement showing that the novel is a linguistic hybrid, not just a text that thematically elevates hybridity. Unlike other Native American authors who create half-breed characters merely as bridges between two cultures, Silko creates her character Tayo as an embodiment of an emergent hybrid culture.
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Lisbôa, Paulo Victor Albertoni 1989. "O escritor Jekupé e a literatura nativa." [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279706.
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Orientador: Nadia FarageDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-27T07:15:11Z (GMT). No. of bitstreams: 1 Lisboa_PauloVictorAlbertoni_M.pdf: 3020587 bytes, checksum: 7ca3c6374d8e0cba016304486190cd12 (MD5) Previous issue date: 2015
Resumo: O objetivo desta pesquisa é apresentar uma interpretação da produção literária de Olívio Jekupé, escritor Guarani. A sua atividade literária, que dependia inicialmente dos meios independentes de publicação, mudou profundamente desde a incorporação da literatura indígena contemporânea à categoria editorial de "literatura infantojuvenil", motivada pela formação do Núcleo de Escritores e Artistas Indígenas (NEARIN), em parceria com a Fundação Nacional do Livro Infantil e Juvenil (FNLIJ), e pela legislação vigente. Nesse contexto, ganha relevo a defesa de Olívio Jekupé da consolidação de uma literatura nativa no Brasil que seja capaz de estabelecer uma narratividade outra, frente à sua percepção de que os narradores de histórias orais estão desaparecendo. Embora a compreensão do autor esteja centrada na escrita, suas narrativas literárias apresentam índices de oralidade e marcas composicionais de tradição oral que situam a sua literatura entre a letra e a voz. Por consequência, identificamos algumas das dimensões nas quais a oralidade e o letramento, a letra e a voz encontram-se inscritas nas suas narrativas: nos seus temas, nos seus personagens, na sua forma, na sua composição discursiva. Como pretendemos demonstrar, a literatura de Olívio Jekupé expressa seu hibridismo em várias dessas dimensões
Abstract: The aim of this work is to present an interpretation of Olívio Jekupé¿s literary production, a Guarani writer. His literary activity that was initially dependent of independent means of publication changed profoundly since the incorporation of the contemporary indigenous literature to the editorial category of "children's and youth literature", motivated by the formation of the Núcleo de Escritores e Artistas Indígenas - NEARIN (Center of Writers and Artists Indigenous), in partnership with the Fundação Nacional do Livro Infantil e Juvenil - FNLIJ (Foundation of Children¿s and Youth Book), and by the current legislation. In this context, Olívio Jekupé¿s defense of a consolidation of a native literature in Brazil which is able to establish another narrative before his perception that the narrators of the oral histories are disappearing becomes a highlighted one. Although the author¿s understanding is focused on writing, his literary narratives present rates of orality and compositional marks of oral tradition that place his literature between the letter and the voice. Consequently, we identified some dimensions in which orality and literacy, the letter and the voice meet one another in his narratives: in the themes, in the characters, in the form, in his discursive composition. As we intend to demonstrate, Olívio Jekupé¿s literature expresses its hybridity in several of those dimensions
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Vargas, Pardo Camilo. "Poéticas que germinan entre la voz y la letra : itinerarios de la palabra a partir de las obras de Hugo Jamioy y Anastasia Candre." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL077.
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Cette recherche présente une lecture des textes poétiques de deux auteurs indigènes contemporains: Hugo Jamioy Juagibioy et Anastasia Candre Yamacuri. Dans leurs œuvres, ils évoquent des pratiques culturelles et des expressions rituelles des groupes ethniques auxquels ils s’identifient. Ce pourquoi cette étude établit des liens entre les textes poétiques et les contextes culturels où se déroule l’art verbal des camënstá et múruimuina, respectivement. Dans la première partie nous encadrons cette analyse dans une perspective conceptuelle, historiographique et critique dans le débat académique qui réfléchit sur l’incorporation des expressions littéraires de racine orale dans le domaine des études littéraires. La deuxième partie comprend deux chapitres à propos de l’œuvre de chaque auteur. Chaque chapitre expose une analyse qui se partage entre l’herméneutique littéraire et une approche documentaire et ethnographique des contextes rituels évoqués dans leurs œuvres. De cette façon, nous constatons que ces auteurs mettent en lumière la dignité de leurs langues maternelles, ainsi que les formes d’expression symbolique de leurs groupes ethniques vis-à-vis de la société majoritaire. De plus, leurs textes expriment des formes alternatives d’interprétation du monde à partir d’un exercice complexe de traduction qui constitue une poétique particulièreThis research focuses on two contemporary indigenous authors and their poetic texts: Hugo Jamioy Juagibioyand Anastasia Candre Yamacuri. In their work, these authors evoke cultural practices and ritual expressions ofthe ethnic groups which they identify with. Bridges between the poetic texts and the cultural areas where theCamëntsá and the Múrui-Muina verbal art exist, will be proposed. In the first part, I will analyze conceptually,historically and critically, the academic debate about literary expressions with oral roots that have beenincluded in the field of Literary Studies. The second part is divided in two pieces, each one focusing on one ofthe authors. An analysis between literary hermeneutics and ethnography on the ritual contexts and culturalpractices that the authors mention in their texts will be used. In celebrating in the society at large their ownnative language and the symbolic expressions of their ethnic groups, Candre’s and Jamioy’s texts propose aunique poetics based on a complex translation exercise, and an alternative interpretation of the world
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Anthony, Douglas Richard. "''Acting In'': A Tactical Performance Enables Survival and Religious Piety for Marginalized Christians in Odisha, India." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429801174.
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Ngcongo, Thobile Thandiwe. "Orality and transformation in some Zulu ceremonies : tradition in transition." Thesis, 1996. http://hdl.handle.net/10413/7079.
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This study contains a variety of oral traditional formulae found in various
places in KwaZulu-Natal which are used in the imbeleko ceremony and these
formulae are analyzed in their traditional form and in a number of new
formulations. The imbeleko ceremony is a celebration to introduce and
welcome a newborn child, but occasionally even an adult newcomer may
be introduced to both the living and the ancestral spirits. A full description of the imbeleko ceremony, the reasons for performing it,
the procedures followed, an analysis and comparison of mnemotechnics
used in the formulae and finally the application of orality-literacy theories to
the rites and the text are provided. Variations observed in my research in
the manner in which this rite is celebrated from family to family are pointed
out. Zulus regard it as a must to perform the imbeleko ceremony for every child
in the family. The reasons for this ceremony vary from (a) thanksgiving
ceremony, (b) the official introduction of the child to ancestors, (c) the rite
performed late to protect the child from misfortunes, (d) and to provide an
opportunity for naming the child. There is also the imbeleko ceremony that
may be performed in the life of the child when there are indicators that there
is a need for it to be done i.e. when there is illness that seems incurable,
and psychological crisis which occur even though the imbeleko had been
performed. There is also a type of imbeleko ceremony for the first child that
combines the child's maternal and paternal families. This dissertation concludes by comparing and contrasting the imbeleko and
the Christian baptism. It is possible changes have taken place in the
imbeleko ceremony as a result of external influences of the western
Christian life. (NB This dissertation is accompanied by a video)Thesis (M.A.) - University of Natal, 1996.
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Makgamatha, P. M. (Phaka Moffat). "The nature of prose narrative in Northern Sotho: from orality to literacy." Thesis, 1990. http://hdl.handle.net/10500/27432.
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The basic aim of this study is to investigate the nature of the narrative, concerning
itself with the structures inherent in a system of signs which reveals the
communicative function of literature. The general aim is to interpret the meaning
of the narrative against the cultural background.
The study makes a synthesis of formalist and structuralist points of view on the
relations between story and discourse. A comparison of the oral and written
narratives reveals that the discourse of the latter displays more artistry than that of
the former.
An examjnation of the problems of theme selection and development in the
Northern Sotho prose narrative, from the point of view of African literature, is
made. This reveals that the South African censorship laws have caused the
emergence of sophisticated writers with a highly developed artistic way of
portraying the South African situation sensitively by making it speak for itself.
The study also examines some aspects of character in the narrative, analyzing the
actions of characters in the story rather than psychological essences about them,
and showing how these characters help the reader to understand the narrator's
moral vision of the world.
A comparison of the narrative techniques in the oral and the written narrative
shows that in the former, the narrator is limited by tradition to the actions and the
events that can be seen or heard, while the narrator in the latter can even describe
what his characters are thinking or feeling. The study finally examines the relationship between symbolism and culture in the
Northern Sotho narrative to reveal the general African philosophy in which -life is
perceived as a perpetual journey undertaken by the hero from the natural to the
non-natural world, whence he returns to the original world after experiencing moral
lassitude and frustration.
In the conclusion it is observed that both the oral and the written narratives deal
with the intricacies of life as series of patterns and developments. The functional
nature of the traditional African aesthetics reflected in the narratives prescribes the
study of their meaning against the African cultural background.African Languages
D. Litt. et Phil. (African Languages)
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Truemner-Caron, Simone-Hélène. "Poetry as a Theoretical Framework for Resurgence : Indigenous Knowledge in the Verse of Fontaine, Bordeleau and Bacon." Thèse, 2016. http://hdl.handle.net/1866/18703.
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Dans le sillage de l'héritage des pensionnats, les théoriciens critiques autochtones rejettent le modèle de réconciliation proposé par la commission de vérité et réconciliation du Canada parce qu'elle perpétue le programme colonial. L’alternative proposée par ces théoriciens est la résurgence, ou l'utilisation des paradigmes autochtones dans le développement de politique. La résurgence jaillit d’une célébration des cultures et des traditions autochtones. Cette thèse établit la présence de résurgence dans la poésie de trois poètes autochtones québécoises de trois générations: Joséphine Bacon, Virginia Pasamapéo Bordeleau et Natasha Kanapé Fontaine. Le premier chapitre est composé d'une analyse documentaire qui focalise sur deux éléments: 1) mon droit en tant que critique « non autochtone » à analyser la littérature autochtone, et 2) le rejet de la réconciliation et la promotion de la résurgence par les principaux théoriciens critiques autochtones au Canada. Le deuxième chapitre établit l'oralité comme un aspect clé de la résurgence, et sa présence dans la poésie des trois auteurs. Le troisième chapitre établit la présence de la terre et des histoires dans la poésie, comme preuve supplémentaire de la présence de résurgence. Employant l'analyse de la remédiation, de la décolonisation de langue, et de divers autres facteurs explorés tout au long de cette thèse, il est confirmé que Bacon, Bordeleau et Fontaine intègrent la résurgence dans leurs travaux, ce qui inspire les lecteurs de toutes cultures à prendre des mesures sur les questions environnementales et autochtones.In the wake of the devastating residential school legacy, Indigenous critical theorists are rejecting the model of reconciliation proposed by the Truth and Reconciliation Commission because it perpetuates colonial agendas. Their alternative to reconciliation is resurgence, or the use of Indigenous schools of thought in policy development. Resurgence springs from a celebration of Indigenous cultures and traditions. This thesis establishes the presence of resurgence in the poetry of three Indigenous female québecois poets of three generations: Joséphine Bacon, Virginia Pasamapéo Bordeleau, and Natasha Kanapé Fontaine. The first chapter is comprised of a literature review focusing on two subjects: 1) my right as a non-Native critic to analyze Indigenous literature, and 2) the rejection of reconciliation in favour of resurgence by leading Indigenous critical theorists in Canada. The second chapter identifies orality as a key aspect of resurgence, and its presence in the poetry of the three authors. The third chapter maps the poets’ work in connection to land-based knowledge and stories, as further proof of the presence of resurgence. Through the analysis of remediation, decolonizing language and various other factors explored throughout this thesis, it is confirmed that Bacon, Bordeleau and Fontaine all incorporate resurgence into their work, thus inspiring readers of all cultures to take action on environmental and Indigenous issues.
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Dube, Sydney Wilson Dumisani. "Text and context : the ministry of the word in selected African indigenous churches." Thesis, 1992. http://hdl.handle.net/10413/6387.
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The dissertation focuses on preaching in the context of selected African indigenous churches. The aim of the study was to explore sermon texts as a genre of oral communication. The gathering of data was guided by the hypothesis that the sermons that are preached in the African indigenous churches are composed orally and communicated orally. Three church groups were identified for the purposes of this study. Although the intention, at the planning stage of the study, was to study a mixture of Ethiopian, Zionist and Messianic-type churches, practical considerations and also because of socio-political factors, the study was limited to church groups of the Zionist and Messianic types. The research was carried out through the method of participant observation of services of worship, extended interviews with church leaders, preachers and congregants and also through the use of audio cassette recordings during nine months of field work in Edendale in Pietermaritzburg, Port Durnford near Mtunzimi and
Ndabayakhe near Empangeni. A central finding of the study is that in the African indigenous churches a sermon is prepared and has a form (structure). The structure of the sermon is that of an oral text. The oral texture of the sermon is influenced by the following contexts: an oral tradition; the Bible which is a written source with a repertoire of texts' church tradition which is orally transmitted; and the life setting and experience of the congregants. It was also found that the sermon text is presented as a 'performance' involving both the preacher and a live,
active, close audience. The study concludes that the communication of the sermon is influenced by the structural form of the sermon text, the ability
of the preacher to use literary products and visual resources, and also by the participation of the audience.Thesis (M.A.) - University of Natal, Durban, 1992.
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Bagnoli, Andrea. "Literatura e Resistência: A palavra escrita nas reivindicações territoriais dos povos indígenas." Master's thesis, 2019. http://hdl.handle.net/10362/93122.
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Após mais de 500 anos de violência colonial, os povos indígenas continuam a resistir nos seus próprios territórios, alvo dos interesses económicos do grande capital. Apesar dos despejos, dos deslocamentos e dos assassinatos, os povos originários do continente latino-americano não deixam de desenvolver estratégias de resistência frente à opressão. A partir da analise da relação entre escrita e oralidade, a presente dissertação estuda o fenómeno de apropriação da palavra escrita por parte dos povos indígenas, tipicamente orais, nas suas lutas para a reapropriação dos territórios ancestrais e para a reprodução das próprias culturas. O primeiro caso estudado é a literatura insurgente zapatista e a sua relação com a palavra oral dos antepassados maias: a importância da tradição oral na chamada oralitura indígena será o foco do nosso trabalho. De Chiapas viajamos até o Sul do subcontinente para investigarmos a poesia mapuche, herdeira da tradição dos ngenpiñ, os donos da palavra nas comunidades, concentrando a nossa análise nas teorias do oralitor Elicura Chihuailaf. O terceiro e último caso de estudo é o processo histórico e social de alfabetização do Nasa Yuwe por parte das comunidades nasas do Cauca, na Colômbia. Processo recente, a alfabetização do Nasa Yuwe, ajuda-nos a entender o potencial político que a apropriação da escrita por parte dos povos indígenas leva consigo, na tentativa de responder às perguntas que constituem a base do nosso estudo: por que, para quem e como escrevem os povos indígenas?After more than 500 years of colonial violence, indigenous peoples continue to resist in their own territories, the targets of the economic interests of big business. Despite the evictions, displacements and murders, the native peoples of the Latin American continent continue to develop strategies of resistance in the face of oppression. Based on the analysis of the relationship between writing and orality, this dissertation studies the phenomenon of appropriation of the written word by indigenous peoples, typically oral, in their struggles for the re-appropriation of ancestral territories and for the reproduction of their own cultures. The first case studied will be the Zapatista insurgent literature and its relationship with the oral word of the Mayan ancestors: the importance of oral tradition in the so-called indigenous oralitura will be the focus of our work. From Chiapas, we will travel to the south of the continent to investigate the Mapuche poetry, heir to the tradition of the Ngenpiñ, the owners of the word in the communities, concentrating our analysis on the theories of the oralitor Elicura Chihuailaf. The third and last case study will be the historical and social process of Nasa Yuwe literacy by the nasa Yuwe communities in Cauca, Colombia. As the recent process that it is, the literacy of Nasa Yuwe, helps us to understand the political potential that the appropriation of writing by indigenous peoples brings with it, in an attempt to answer the questions that constitute the basis of our study: why, for whom and how do indigenous peoples write?
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"From Coyote to Food: The Transmergent Materiality Embedded in Southwestern Pueblo Literature." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.53822.
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abstract: The coyote of the natural world is an anthropomorphic figure that occupies many places within Southwestern Pueblo cultures in oral traditions as well as the natural environs. The modern-day coyote is a marginalized occupant of Southwestern milieu portrayed as an iconic character found in cartooned animations or conceptualized as a shadowed symbol of a doglike creature howling in front of a rising full moon. Coyote is also a label given to a person who transports undocumented immigrants across the United States–Mexico border. This wild dog is known as coyote, Coyote, Canis latrans, tsócki (Keresan for coyote), trickster, Wylie Coyote, and coywolf. When the biology, history, accounts, myths, and cultural constructs are placed together within the spectrum of coyote names or descriptions, a transmergent materiality emerges at the center of those contributing factors. Coyote is many things. It is constantly adapting to the environment in which it has survived for millions of years. The Southwest landscape was first occupied by rudimentary components of life evolving into a place first populated by animals, followed by humans. To a great extent, the continued existence of both animals and humans relies on their ability to obtain food and find a suitable niche in which to live. This dissertation unpacks how the coyote that is embedded in American Pueblo literature and culture depicts a transmergent materiality representing the constantly changing human–animal interface as it interprets the likewise transformative state of food systems in the American Southwest in the present day.Dissertation/Thesis
Doctoral Dissertation English 2019
Books on the topic "Indigenous Orality"
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Teuton, Christopher B. Indigenous Orality and Oral Literatures. Edited by James H. Cox and Daniel Heath Justice. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199914036.013.027.
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Turin, Mark. Oral Literature in the Digital Age: Archiving Orality and Connecting with Communities. Open Book Publishers, 2013.
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Mahuika, Nepia. Rethinking Oral History and Tradition. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190681685.001.0001.
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For many indigenous peoples, oral history is a living intergenerational phenomenon that is crucial to the transmission of our languages, cultural knowledge, politics, and identities. Indigenous oral histories are not merely traditions, myths, chants, or superstitions, but are valid historical accounts passed on vocally in various forms, forums, and practices. Rethinking Oral History and Tradition: An Indigenous Perspective provides a specific native and tribal account of the meaning, form, politics, and practice of oral history. It is a rethinking and critique of the popular and powerful ideas that now populate and define the fields of oral history and tradition, which have in the process displaced indigenous perspectives. This book, drawing on indigenous voices, explores the overlaps and differences between the studies of oral history and of oral tradition, and urges scholars in both disciplines to revisit the way their fields think about orality, oral history methods, transmission, narrative, power, ethics, oral history theories, and politics. Indigenous knowledge and experience hold important contributions that have the potential to expand and develop robust academic thinking in the study of both oral history and tradition.
Book chapters on the topic "Indigenous Orality"
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MayoralBaños, Alejandro. "Decolonizing Technology: Presence, Caring, Sharing, and Orality Within the Indigenous Friends Mobile App." In Youth Mediations and Affective Relations, 33–51. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-98971-6_3.
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Flynn, Darin. "Indigenous languages in Canada." In Orality and Language, 131–56. Routledge India, 2020. http://dx.doi.org/10.4324/9781003102595-7.
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Adone, Dany, Bentley James, and Elaine L. Maypilama. "Indigenous languages of Arnhem Land." In Orality and Language, 50–71. Routledge India, 2020. http://dx.doi.org/10.4324/9781003102595-4.
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Chacón, Gloria Elizabeth. "Literacy and Power in Mesoamerica." In Indigenous Cosmolectics, 25–44. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636795.003.0002.
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Chapter 1 explores Maya and Zapotec systems of communication and contradictory colonial representations about Mesoamerican writing. It argues that writing and power were already interrelated in Mesoamerican indigenous communities so that the attribution of orality to indigenous peoples disavows the key role of pre-Columbian writing. It ends by discussing indigenous colonial texts as well as poetry framed through a double optic or kab’awil by foundational Maya and Zapotec authors such as Gaspar Pedro González, Macario Matus, and Victor de la Cruz.
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Gómez Rendón, Jorge. "Ecuador's Indigenous Cultures: Astride Orality and Literacy." In Oral Literature in the Digital Age: Archiving Orality and Connecting with Communities. Open Book Publishers, 2013. http://dx.doi.org/10.11647/obp.0032.07.
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"Chapter Five. Talking Traditions: Orality, Ecology, and Spirituality in Mangaia’s Textual Culture." In Indigenous Textual Cultures, 131–53. Duke University Press, 2020. http://dx.doi.org/10.1515/9781478012344-007.
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Szoblik, Katarzyna. "Traces of Orality in the Codex Xolotl." In Indigenous Graphic Communication Systems: A Theoretical Approach, 204–29. University Press of Colorado, 2020. http://dx.doi.org/10.5876/9781607329350.c007.
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Mahuika, Nēpia. "The Indigenous Truth of Oral History." In Rethinking Oral History and Tradition, 166–78. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190681685.003.0008.
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“Oral History in Indigenous Articulation” is the concluding chapter of the book. In summary, it highlights how existing oral history theory, politics, methods, and ethics may be largely different, but are not without some resonance to indigenous perspectives. It suggests a decolonizing approach to oral history rather than a simplistic democratizing politics. This chapter emphasizes the importance of rethinking oral history and tradition with the inclusion of indigenous knowledges regarding the form of oral sources, culturally relevant and appropriate methods, theories, and ethics. Finally, it challenges oral historians and oral traditionalists to rethink the underlying concepts of oral sources and methods by including indigenous perspectives and definitions of orality, history, and tradition.
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Mahuika, Nēpia. "The Displacement of Indigenous Oral History." In Rethinking Oral History and Tradition, 16–39. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190681685.003.0002.
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This chapter examines the evolution of oral history and oral tradition as two separate fields of study with their own associations, journals, theories, and definitions. It considers how these fields have been viewed and engaged with by indigenous writers, with a particular emphasis on scholarship out of Aotearoa New Zealand. Oral history and oral tradition have often been considered the same, but over the past century have been presented as two distinctively different fields with their own theories, methods, and emphases. This chapter surveys the seminal writing and definitions popularized in oral history and tradition, which include the idea of oral history as a methodology and interview practice and oral traditions as predominantly the study of ballads and folk songs. It explores some of the arguments about the orality or textuality of oral sources, and the differing focus oral traditionalists and oral historians have proposed in their evolving theories and politics.
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Gluck, Russell, and John Fulcher. "Draw-Talk-Write." In Information Technology and Indigenous People, 141–45. IGI Global, 2007. http://dx.doi.org/10.4018/978-1-59904-298-5.ch019.
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A draw-talk-write (DTW) process evolved as one of the authors (Gluck) worked with indigenous Australians who had stories to tell, and encountered extreme difficulty in putting them into text that met the requirements of their audience, their discipline and, most of all, themselves. DTW enables literacy inefficient, visually strong and orally proficient people to journey to mastery of the language and discourse of any discipline. The process is rooted in Gardner’s (1983) multiple intelligence theory and Vygotsky’s (1978) zone of proximal development and (1962) ideas of thought and language.