Journal articles: 'Indigenous storytelling'

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Zhang, Helen. "Self-Representation and Decolonial Learning in Library Makerspaces." Pathfinder: A Canadian Journal for Information Science Students and Early Career Professionals 2, no. 2 (May 4, 2021): 53–69. http://dx.doi.org/10.29173/pathfinder33.

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This paper explores how Indigenous digital storytelling can be used as a mode for self-representation and decolonial learning in library makerspaces. Digital storytelling involves expressing your lived experiences and stories through a dynamic combination of textual and digital literacies. Implementing Indigenous digital storytelling programs allows library makerspaces to show the value of technology, digital and visual literacy, Indigenous Storytelling, and Ways of Knowing by letting Indigenous Peoples represent themselves and their lived experiences. This paper lays the groundwork on how library makerspaces can incorporate Indigenous approaches to digital storytelling. I argue that creating and implementing Indigenous-centered digital storytelling programs helps decolonize makerspace programming. Using integrative literature review methods, I will qualitatively identify the values of Indigenous Storytelling and digital storytelling to see how they interconnect. I examine how Indigenous Peoples have used digital storytelling and what libraries have done to support digital storytelling and Indigenous Storytelling to explore how these practices can be better adopted by library makerspaces.

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Iseke, Judy. "Indigenous Storytelling as Research." International Review of Qualitative Research 6, no. 4 (November 2013): 559–77. http://dx.doi.org/10.1525/irqr.2013.6.4.559.

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Caxaj, C. Susana. "Indigenous Storytelling and Participatory Action Research." Global Qualitative Nursing Research 2 (April 20, 2015): 233339361558076. http://dx.doi.org/10.1177/2333393615580764.

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Manley-Casimir, Kirsten. "Creating Space for Indigenous Storytelling in Courts." Canadian journal of law and society 27, no. 2 (August 2012): 231–47. http://dx.doi.org/10.3138/cjls.27.2.239.

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AbstractThis article advocates for the inclusion of intercultural dispute-resolution principles in Canadian courts to resolve conflicts between Indigenous communities and the Canadian state. These principles include judges' opening themselves up to discomfort, emotion, and unsettling in listening to Indigenous testimonies; facilitating ongoing processes for negotiation; and engaging the moral imagination to make court procedures more culturally appropriate for Indigenous testimonies. The author argues that by implementing these principles, courts can contribute to the creation of more respectful relationships between Indigenous and non-Indigenous people.

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Bonnell, Yolanda, and Spy Dénommé-Welch. "Engaging Indigenous Artistic Process through Embodied Practice." Canadian Theatre Review 187 (July 1, 2021): 30–34. http://dx.doi.org/10.3138/ctr.187.010.

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This essay explores a variety of questions about embodied approaches to Indigenous storytelling, artistic process, and methodology, and the ways which they are taken up in the creation of new theatre work. By engaging in a discussion with Yolanda Bonnell, creator of the play bug, this article examines some of the implications of embodied storytelling and new play development. The article also considers how new Indigenous theatre works and performances at festivals such as SummerWorks can offer audiences entry points and sites for engaging difficult topics and issues that pertain to Indigenous/non-Indigenous relations. Further, the reader is invited into a discussion that teaches about an artist’s own process and methodology and how these are mobilized and activated through Indigenous storytelling, memory, and embodied practice.

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Datta, Ranjan. "Traditional storytelling: an effective Indigenous research methodology and its implications for environmental research." AlterNative: An International Journal of Indigenous Peoples 14, no. 1 (November 9, 2017): 35–44. http://dx.doi.org/10.1177/1177180117741351.

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Using traditional Western research methods to explore Indigenous perspectives has often been felt by the Indigenous people themselves to be inappropriate and ineffective in gathering information and promoting discussion. On the contrary, using traditional storytelling as a research method links Indigenous worldviews, shaping the approach of the research; the theoretical and conceptual frameworks; and the epistemology, methodology, and ethics. The aims of this article are to (a) explore the essential elements and the value of traditional storytelling for culturally appropriate Indigenous research; (b) develop a model of a collaborative community and university research alliance, looking at how to address community concerns and gather data that will inform decision-making and help the community prepare for the future; (c) build up and strengthen research capacity among Indigenous communities in collaboration with Indigenous Elders and Knowledge-holders; and (d) discuss how to more fully engage Indigenous people in the research process. In two case studies with Indigenous and immigrant communities in Canada and Bangladesh that are grounded in the relational ways of participatory action research, the author found that traditional storytelling as a research method could lead to culturally appropriate research, build trust between participants and researcher, build a bridge between Western and Indigenous research, and deconstruct meanings of research. The article ends with a discussion of the implications of using traditional storytelling in empowering both research participants and researcher.

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Cajete, Gregory A. "Children, myth and storytelling: An Indigenous perspective." Global Studies of Childhood 7, no. 2 (June 2017): 113–30. http://dx.doi.org/10.1177/2043610617703832.

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This essay explores childhood education, storytelling, and the nature of myth from an Indigenous perspective. Aspects of Indigenous teaching and learning are discussed related to the ways myth and storytelling have traditionally functioned in Indigenous communities in the education of children. The deeper psychological nature of myth as an integral part of human learning, teaching, and socialization is also explored. These explorations form the basis for advocacy toward the re-vitalization of story as an essential foundation for intergenerational community education and as a component of global childhood education.

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Summers, Krystal. "(Re)Positioning the Indigenous Academic Researcher." International Journal of Critical Indigenous Studies 6, no. 1 (January 1, 2013): 1–13. http://dx.doi.org/10.5204/ijcis.v6i1.105.

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This article aims to explore, (de)construct, (re)affirm and (re)position my experiences in Indigenous-centred research through an Indigenous lens. Specifically, I look to highlight my experiences as a fourth-year undergraduate student who undertook a two-month Indigenous- centred research journey in Peru. This writing is an examination of my research processes to determine if I was able to maintain integrity with ethical Indigenous research practices and protocols, as outlined in my initial project proposal. As part of this reflection, I will explore how the qualitative methods of a critical Indigenous ethnography (re)positions research through the re-conceptualisation of these methods as natural configurations of Indigenous epistemologies and methodologies. Indigenous epistemologies encompass the same relational, political and storytelling processes described in critical, reflexive and auto-ethnographic research. Storytelling has been said to blur the discursive lines of research traditions, and as an Indigenous researcher, I believe I have a responsibility to share this story.

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Friskie, Seren Micheal. "The Healing Power of Storytelling: Finding Identity Through Narrative." Arbutus Review 11, no. 1 (July 13, 2020): 19–27. http://dx.doi.org/10.18357/tar111202019324.

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This paper describes the power of storytelling in the context of an Indigenous youth collective, whichgathers each week to share their lived experiences and learn song, dance, and lessons through story. Ibegin with my own life narrative followed by an exploration of how the intergenerational transmissionof historical trauma has left many Indigenous youth searching for a connection to their culture. I thendiscuss research that reveals the importance of cultural continuity, self-determination, and engagementin the community to the healing journey of Indigenous youth. Next, I consider oral storytelling as onemethod of knowledge delivery, utilized by Indigenous Nations for thousands of years, that seamlesslyblends cultural learning and thus connection to identity. I detail the creation of a Youth StorytellingCircle which centres teachings from the Stó:lō, Haida, Nisga’a, Salish, and Popkum Coast Salish Nationssurrounding the shores and rainforests of what is now British Columbia. I conclude with reasons whyengaging youth in their wellbeing through traditional practices is of high importance to us all as Indigenouscommunity members.

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Iseke, Judy, and Sylvia Moore. "Community-based Indigenous Digital Storytelling with Elders and Youth." American Indian Culture and Research Journal 35, no. 4 (January 1, 2011): 19–38. http://dx.doi.org/10.17953/aicr.35.4.4588445552858866.

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Fernández-Llamazares, Álvaro, and Mar Cabeza. "Rediscovering the Potential of Indigenous Storytelling for Conservation Practice." Conservation Letters 11, no. 3 (September 1, 2017): e12398. http://dx.doi.org/10.1111/conl.12398.

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Jeff Corntassel, Chaw-win-is, and T’lakwadzi. "Indigenous Storytelling, Truth-telling, and Community Approaches to Reconciliation." ESC: English Studies in Canada 35, no. 1 (2009): 137–59. http://dx.doi.org/10.1353/esc.0.0163.

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Iseke, Judy M. "Indigenous Digital Storytelling in Video: Witnessing with Alma Desjarlais." Equity & Excellence in Education 44, no. 3 (July 2011): 311–29. http://dx.doi.org/10.1080/10665684.2011.591685.

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Vincent, Eve. "Storytelling, Statistics, and the Ethics of Responsibility." Commoning Ethnography 2, no. 1 (December 19, 2019): 27. http://dx.doi.org/10.26686/ce.v2i1.5467.

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In this essay, I reflect on the process of conducting research into an Australian welfare reform experiment that targets Indigenous people: the trial of a cashless debit card. Selectively deployed statistical research has been key to making and contesting the political case regarding the cashless debit card’s effectiveness. However, pursuing narrative research in contradistinction to this preponderance of statistical research does not necessarily salve ongoing questions about power and research ethics, which have been reinvigorated amid renewed calls for anthropology’s decolonisation. I draw on Eve Tuck’s (2009) analysis of ‘pain narratives’ and Sujatha Fernandes’ (2017) critical account of storytelling to probe aspects of my research. When settler anthropologists elicit, listen to, collect, and then disseminate stories gifted by Indigenous interviewees, this demands we take serious ‘responsibility for the decisions we make as writers’ (Birch 2019: 26). Demystifying the particular relations and everyday processes that lie at the heart of our research practice is thus warranted.

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Ibrahim, Zawawi, and Lin Hongxuan. "Penan Storytelling as Indigenous Counter-Narrations of Malaysian Nation-State Developmentalism." positions: asia critique 29, no. 1 (February 1, 2021): 163–82. http://dx.doi.org/10.1215/10679847-8722836.

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The Penan of Sarawak, East Malaysia, on the island of Borneo, are an indigenous community who have adapted to survive under the strictures and expectations of the Malaysian nation-state while proudly holding on to their traditions and identities. One such tradition is the practice of Penan storytelling (tosok), which plays a remarkably effective exogenous role in engaging the attention of everyone from state functionaries to visiting anthropologists while continuing to perform the endogenous function of reinforcing community bonds. The role of storytelling in mediating the relationships between indigenous peoples and the nation-state, which claims the territory they inhabit, has rarely been subjected to scholarly scrutiny. This article explores how Penan elders and community members have used and adapted their practice of storytelling to engage with the Malaysian state, civil society, and the public imagination, ensuring that Penan voices are heard on issues as varied as access to education, the predations of logging companies, and the existential questions of land tenure. In setting aside space for a Penan storyteller to speak in his own eloquent words, this article is itself a channel for Penan perspectives to be heard, an opportunity the Penan are not hesitant to use where available.

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Matthews, Amber, Gavin Bennett, Maneja Joian, and Jenna Brancatella. "Indigenous Young Adult Literature." Emerging Library & Information Perspectives 2, no. 1 (May 31, 2019): 165–79. http://dx.doi.org/10.5206/elip.v2i1.6198.

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Over the last decade Indigenous Young Adult (YA) literature has risen in popularity and demand in library programming and collections. Many works draw on the rich historical and cultural significance of narratives, oral history and storytelling in Indigenous communities. Their rise in prominence presents new opportunities for libraries to work with Indigenous authors and groups to share the importance of Indigenous histories and works in and through library spaces, collections and programming. However, in the context of popular culture including Indigenous YA literature, it is important to consider the identity and representation of Indigenous people, cultures and histories. The following annotated bibliography has been developed to guide libraries on the appropriate professional and cultural competencies to compliment this rising body of work and foster respect and recognition of Indigenous communities and works.

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Hopkins, Candice. "Making Things Our Own: The Indigenous Aesthetic in Digital Storytelling." Leonardo 39, no. 4 (August 2006): 341–44. http://dx.doi.org/10.1162/leon.2006.39.4.341.

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This essay makes use of the characteristics of oral story-telling to define indigenous perspectives on narrative and to provide a framework in which to interpret video and new media art created by Zacharias Kunuk, Nation to Nation's Cyberpowwow project and Paula Giese's Native American Indian Resources.

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Cragoe, Nicholas G. "Narrating Indigenous Boundaries: Postcolonial and Decolonial Storytelling in Northern Minnesota." Nationalism and Ethnic Politics 23, no. 2 (April 3, 2017): 182–202. http://dx.doi.org/10.1080/13537113.2017.1311142.

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Nakata, Martin. "The Cultural Interface of Islander and Scientific Knowledge." Australian Journal of Indigenous Education 39, S1 (2010): 53–57. http://dx.doi.org/10.1375/s1326011100001137.

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AbstractThe interface between Indigenous knowledge systems and Western scientific knowledge systems is a contested space where the difficult dialogue between us and them is often reduced to a position of taking sides. Storytelling is however a very familiar tradition in Indigenous families where we can and do translate expertly difficult concepts from one generation to the next. This article is based on my attempt to story our way through the difficult dialogue and to posit opportunities for more productive engagements about the place of Indigenous knowledge in our future deliberations at the Indigenous Studies and Indigenous Knowledge Conference series.

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Farrant, Brad M., Carrington C. J. Shepherd, Roz D. Walker, and Glenn C. Pearson. "Early Vocabulary Development of Australian Indigenous Children: Identifying Strengths." Child Development Research 2014 (April 1, 2014): 1–7. http://dx.doi.org/10.1155/2014/942817.

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The current study sought to increase our understanding of the factors involved in the early vocabulary development of Australian Indigenous children. Data from the Longitudinal Study of Indigenous Children were available for 573 Indigenous children (291 boys) who spoke English (M=37.0 months, SD=5.4 months, at wave 3). Data were also available for 86 children (51 boys) who spoke an Indigenous language (M=37.1 months, SD=6.0 months, at wave 3). As hypothesised, higher levels of parent-child book reading and having more children’s books in the home were associated with better English vocabulary development. Oral storytelling in Indigenous language was a significant predictor of the size of children’s Indigenous vocabulary.

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Murray, Tom. "Emotions, Activism and Documentary Storytelling: A Biographical Production-Based Case Study." Emotions: History, Culture, Society 5, no. 1 (July 13, 2021): 103–23. http://dx.doi.org/10.1163/2208522x-02010116.

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Abstract The biography of Douglas Grant (c.1885–1951) has been publicly and popularly told in media since 1916. Interestingly, Grant’s unusual life-story has consistently been deployed to serve various political agendas. This essay examines the role of popular-media biographies of Douglas Grant and the emotions embedded in them, and utilises a documentary-film production as a case study to examine relations between these emotions, activist agendas and documentary-film storytelling. Additionally, given the consistent use of tragedy as a formal narrative structure employed in tellings of Douglas Grant’s story, this essay also describes how narrative structures are not culturally neutral, but are themselves emotionally suggestive cultural productions. Analysing a century of tellings of the Douglas Grant biography, this essay also offers insights into how conquest-colonial ideology is manifest in these often ‘tragic’ tales. As an attempt at decolonising scholarship, this essay also responds to insights by Indigenous commentators within the case-study text to reflect on Indigenous ontologies and the role of Country and Indigenous futurism as places/sites/histories of hope.

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Devine, Kit. "On country: Identity, place and digital place." Virtual Creativity 11, no. 1 (June 1, 2021): 111–23. http://dx.doi.org/10.1386/vcr_00045_1.

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Place is central to the identity of Aboriginal and Torres Strait Islander peoples. The Narrabeen Camp Project explores the use of immersive technologies to offer opportunities to engage with Indigenous histories, Storytelling and cultural heritage in ways that privilege place. While nothing can replace being ‘on Country’, the XR technologies of AR and VR support different modalities of engagement with real, and virtual, place. The project documents the Stories, Language and Lore associated with the Gai-mariagal clan and, in particular, with the Aboriginal Camp that existed on the north-western shore of Narrabeen Lakes from the end of the last ice age to 1959 when it was demolished to make way for the Sydney Academy of Sports and Recreation. The project will investigate evolving Aboriginal Storytelling dynamics when using immersive digital media to teach culture and to document a historically important site that existed for thousands of years prior to its demolition in the mid-twentieth century. It expects to generate new knowledge about Aboriginal Storytelling and about the history of urban Aboriginals. Expected outcomes include a schema connecting Aboriginal Storytelling with immersive digital technologies, and truth-telling that advances understanding of modern Australia and urban Aboriginal people. The research should promote better mental, social and emotional health and wellbeing for Indigenous Australians and benefit all Australians culturally, socially and economically.

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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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Dudemaine, André, Gabrielle Marcoux, and Isabelle St-Amand. "Indigenous Cinema and Media in the Americas: Storytelling, Communities, and Sovereignties." Canadian Journal of Film Studies 29, no. 1 (June 2020): 27–51. http://dx.doi.org/10.3138/cjfs.29.1.02.

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Ober, Robyn. "Kapati Time: Storytelling as a Data Collection Method in Indigenous Research." Learning Communities: International Journal of Learning in Social Contexts 22 (December 2017): 8–15. http://dx.doi.org/10.18793/lcj2017.22.02.

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Joanna Hearne. "“I Am Not a Fairy Tale”: Indigenous Storytelling on Canadian Television." Marvels & Tales 31, no. 1 (2017): 126. http://dx.doi.org/10.13110/marvelstales.31.1.0126.

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Sweet, Melissa, Luke Pearson, and Pat Dudgeon. "@Indigenousx: A Case Study of Community-Led Innovation in Digital Media." Media International Australia 149, no. 1 (November 2013): 104–11. http://dx.doi.org/10.1177/1329878x1314900112.

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The ever-increasing uses for social media and mobile technologies are bringing new opportunities for innovation and participation across societies, while challenging and disrupting the status quo. Characteristics of the digital age include the proliferation of user-driven innovation and the blurring of boundaries and roles, whether between the producers and users of news and other products or services, or between sectors. The @IndigenousX Twitter account, which has a different Aboriginal or Torres Strait Islander person tweeting each week, is an example of user-driven innovation and of how Indigenous voices are emerging strongly in the rapidly evolving digital landscape. Its founder, Luke Pearson, a teacher and Aboriginal education consultant, wanted to share the platform he had established on Twitter for storytelling to an engaged audience. The account can thus be seen as a form of citizen, participatory, community or alternative journalism. This article provides a preliminary analysis of @IndigenousX, and suggests that this account and the diversity of Indigenous voices in the digital environment offer opportunities for wide-ranging research endeavours. Initiatives like @IndigenousX are also a reminder that journalism has much to learn from innovation outside the conventional realm of journalistic practice.

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Mdlalose, Nomsa. "STORYTELLING AS A METHOD FOR ACQUIRING MATHEMATICAL UNDERSTANDING AND SKILL." Oral History Journal of South Africa 3, no. 1 (January 5, 2016): 3–14. http://dx.doi.org/10.25159/2309-5792/181.

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According to historical accounts of old Africa, mathematics got divorced from the heritage arena. It was subsequently perceived incongruent with locally produced knowledge. Zaslavsky (1999) affirms that the manner in which Africa is portrayed in reference to the history of mathematics and the history of numbers, one would conclude that Africans barely knew how to count. Notwithstanding this, storytelling as an aspect of African indigenous knowledge systems and of a genre of oral tradition constitutes various socio-cosmic codes. Narrative being a social phenomenon and rhythm being symbolic to innate ability to count assume storytelling and numbering affinity. The article aims to explore employment of storytelling for the purpose of assisting basic education learners to acquire mathematical understanding and skills.

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Peltier, Doris, Carrie Martin, Renée Masching, Mike Standup, Claudette Cardinal, Valerie Nicholson, Mina Kazemi, et al. "A Journey of Doing Research “In a Good Way”: Partnership, Ceremony, and Reflections Contributing to the Care and Wellbeing of Indigenous Women Living with HIV in Canada." International Indigenous Policy Journal 11, no. 4 (November 25, 2020): 1–19. http://dx.doi.org/10.18584/iipj.2020.11.4.8215.

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The relationship between the First Peoples of Canada and researchers is changing as processes of self-determination and reconciliation are increasingly implemented. We used storytelling and ceremony to describe a historic event, the Indigenous Women’s Data Transfer Ceremony, where quantitative data of 318 Indigenous women living with HIV were transferred to Indigenous academic and community leaders. Relationship building, working together with a common vision, the Ceremony, and the subsequent activities were summarized as a journey of two boats. The Truth and Reconciliation Commission of Canada's Calls to Action and Indigenous ethical principles were central to the process. The article ends with team members’ reflections and the importance of shifting power to Indigenous Peoples in regard to data collection, their stories, and the resulting policies.

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Sithole, Pindai Mangwanindichero, and Beatrice Maupa Bondai. "Taboos and Storytelling for Teaching and Learning in Zimbabwe." International Journal of Curriculum Development and Learning Measurement 1, no. 2 (July 2020): 53–65. http://dx.doi.org/10.4018/ijcdlm.2020070104.

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This paper explores how taboos and storytelling could be applied in the curriculum decolonization agenda of Africa through the Zimbabwe's Curriculum Framework for Primary Education adopted in 2015. The main question that underpinned the discussion was, What role could taboos and storytelling play towards a framework design for education decolonization at primary and high school levels in Zimbabwe and elsewhere in Africa? The theories that guided the reflective analysis and arguments advanced in the paper are Postcolonial theory and Afrocentric theory because of their complementary nature for the subject matter studied. The study found that taboos have a fear-deterrence effect to teaching and learning discourse while storytelling promotes ‘peership' and social equality among the learners. The study concluded that taboos and storytelling are just a few of the many possible African indigenous knowledge resources that could be considered towards curriculum decolonization framework at primary and high school levels in the continent.

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Kaomea, Julie. "Dilemmas of an Indigenous Academic: A Native Hawaiian Story." Contemporary Issues in Early Childhood 2, no. 1 (March 2001): 67–82. http://dx.doi.org/10.2304/ciec.2001.2.1.9.

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In this article, the author draws upon the Native Hawaiian practice of ha'i mo'olelo, or storytelling, to problematize her role as an indigenous, Native Hawaiian academic working and researching in Native Hawaiian elementary and early childhood educational communities. Focusing on her personal dilemmas and struggles within this role, she attempts to unpack a number of ethical, cultural and political issues that can present special difficulties for indigenous academics who work partly as insiders and partly as outsiders within both the academy and their home communities. By intertwining Marxist and post-structuralist theory with Native Hawaiian protocol and tradition, she considers possibilities for reconnecting indigenous academics with native communities through the development of hybrid indigenous/Western research methodologies that draw from and speak to both indigenous and Western ways of knowing and being.

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Cueva, Melany, Regina Kuhnley, Anne Lanier, Mark Dignan, Laura Revels, Nancy E. Schoenberg, and Katie Cueva. "Promoting Culturally Respectful Cancer Education Through Digital Storytelling." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 34. http://dx.doi.org/10.18357/ijih111201616013.

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<p>Cancer is the leading cause of mortality among Alaska Native people. Over half of Alaska Native people live in rural communities where specially trained community members called Community Health Aides/Practitioners (CHA/Ps) provide health care. In response to CHA/Ps’ expressed desire to learn more about cancer, four 5-day cancer education and digital storytelling courses were provided in 2014. Throughout each course, participants explored cancer information, reflected on their personal experiences, and envisioned how they might apply their knowledge within their communities. Each course participant also created a personal and authentic digital story, a methodology increasingly embraced by Indigenous communities as a way to combine storytelling traditions with modern technology to promote both individual and community health. Opportunities to learn of CHA/Ps’ experiences with cancer and digital storytelling included a 3-page end-of-course written evaluation, a weekly story-showing log kept for 4 weeks post-course, a group teleconference held 1–2 weeks post-course, and a survey administered 6 months post-course. Participants described digital storytelling as a culturally respectful way to support cancer awareness and education. Participants described the process of creating digital stories as supporting knowledge acquisition, encouraging personal reflection, and sparking a desire to engage in cancer risk reduction activities for themselves and with their families and patients. As a result of creating a personalized digital story, CHA/Ps reported feeling differently about cancer, noting an increase in cancer knowledge and comfort to talk about cancer with clients and family. Indigenous digital stories have potential for broad use as a culturally appropriate health messaging tool.</p>

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Cunsolo Willox, Ashlee, Sherilee L. Harper, and Victoria L. Edge. "Storytelling in a digital age: digital storytelling as an emerging narrative method for preserving and promoting indigenous oral wisdom." Qualitative Research 13, no. 2 (October 22, 2012): 127–47. http://dx.doi.org/10.1177/1468794112446105.

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Moreton-Robinson, Aileen, Maggie Walter, and David Singh. "Editorial." International Journal of Critical Indigenous Studies 6, no. 1 (January 1, 2013): 1. http://dx.doi.org/10.5204/ijcis.v6i1.104.

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This edition of the International Journal of Critical Indigenous Studies marks the tenth since the journal’s launch in 2008. During that time, over forty articles and eleven book reviews have been published, which is testament to the continuing upward trajectory of Critical Indigenous Studies. Although there continues to be an increasing range of areas of Indigenous research to which a critical focus is brought to bear, a consistent issue for many of the journal’s contributors has been the delineation and application of Indigenous methods and methodologies in social research. The present edition is no exception, with two articles focussing on Indigenous-centred research. The first, by Krystal Summers, reflexively explores the author’s experiences as an undergraduate student undertaking Indigenous-centred research in Peru. As an Indigenous First Nations woman, Summers was mindful that her research practice was faithful to the ethics and protocols outlined in her original project proposal. Her subsequent ‘journey of critical reflexive understanding and storytelling’ supports the proposition of current literature in Indigenous research methodologies that a properly critical Indigenous ethnography will naturally enjoin with Indigenous epistemologies and methodologies

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Chacón, Gloria Elizabeth. "Indian trouble." Cultural Dynamics 31, no. 1-2 (February 2019): 50–61. http://dx.doi.org/10.1177/0921374019826198.

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This exploratory essay thinks through late-20th and early 21st century autobiographical novels and storytelling by indigenous migrants from Mexico and Central America. The think-piece examines the idea of “archiving selves” as well as the literary sensibilities of Manuel Olmos, Alma Murrieta, and Lamberto Roque Hernández. Focusing on how these non-professional writers document their border crossings and recount their uprooted lives in California, this essay casts new questions on indigenous Mesoamerican futurities that intersect—and depart from—Latino/a Studies and Native American Studies. It examines how a new social and cultural formation—indigenous-cum-migrant—is unfolding and revealing contemporary configurations on language and ethnic belonging.

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Lewis, Patrick J. "A story of identity: a cautionary tale." AlterNative: An International Journal of Indigenous Peoples 13, no. 2 (February 1, 2017): 114–21. http://dx.doi.org/10.1177/1177180117695417.

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This is a personal narrative drawing upon the multi-dimensionality of narrative and storytelling to make sense of lived-experience. The article is an experience that deals with Indigenous Identity fraud in the academy in the moment of Reconciliation with Indigenous People and the people of Canada. It is a story of White settler claims to being Indigenous so as to reposition themselves within university discourse of Indigenisation. The narrative weaves through the structures and practices of colonisation, the complexities of identity and racialisation, and the restraint of universities to take up Indigenisation in a meaningful and authentic way. A restraint that may actually contribute to the continued erasure of Indigeneity.

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Martin, Georgina. "Collaborative Indigenous Knowledge Research: Acknowledging and Reclaiming Traditional Practices." LEARNing Landscapes 10, no. 1 (October 1, 2016): 173–82. http://dx.doi.org/10.36510/learnland.v10i1.727.

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This article follows on the heels of the Truth and Reconciliation Commission report to redress the residue of residential schools by enhancing harmony between Indigenous communities and universities. My collaborative community-based Indigenous Knowledge(IK) research attended to the struggle for Secwepemc reclamation, revitalization, and renewal of culture, language, and land. An IK theoretical framework initiated con dence to articulate a Secwepemc worldview within a Eurocentric research context especially while responding to the deeply personal and sensitive topics of cultural identity and language. The aim of knowledge creation is to work from an Indigenous research paradigm through self-location, storytelling, and community relevant protocols.

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Loeb, Diane Frome, and Kathy Redbird. "Fostering the Literacy of indigenous Elementary School-Age Children." Perspectives on Communication Disorders and Sciences in Culturally and Linguistically Diverse (CLD) Populations 15, no. 1 (March 2008): 5–11. http://dx.doi.org/10.1044/cds15.1.5.

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Abstract Purpose: In this article, we describe the existing literacy research with school-age children who are indigenous. The lack of data for this group of children requires speech-language pathologists (SLPs) to use expert opinion from indigenous and non-indigenous people to develop culturally sensitive methods for fostering literacy skills. Method: We describe two available curricula developed by indigenous people that are available, which use authentic materials and embed indigenous stories into the learning environment: The Indian Reading Series and the Northwest Native American Reading Curriculum. We also discuss the importance of using cooperative learning, multisensory instruction, and increased holistic emphasis to create a more culturally sensitive implementation of services. We provide an example of a literacy-based language facilitation that was developed for an indigenous tribe in Kansas. Conclusion: SLPs can provide services to indigenous children that foster literacy skills through storytelling using authentic materials as well as activities and methods that are consistent with the client's values and beliefs.

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Rosile, Grace Ann, David M Boje, and Carma M. Claw. "Ensemble leadership theory: Collectivist, relational, and heterarchical roots from indigenous contexts." Leadership 14, no. 3 (June 7, 2016): 307–28. http://dx.doi.org/10.1177/1742715016652933.

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We offer an “ensemble” theory of leadership that emerges from contemporary indigenous scholarship and also from the archeology of the prehispanic southwest. We see ensemble leadership theory as starting from a different origin: the indigenous world-view. It provides an emphasis in the leadership context, which is largely missing in traditional leadership literature. First, the ensemble leadership theory casts leadership as a collective phenomenon, and privileges the collective rather than the individual. This moves away from the “hero” leadership views and instead, connects with the recent “relationality” and “shared” views of leadership, breaking new ground in collective leadership. Second, the ensemble leadership theory is dynamic rather than static, as revealed using storytelling and “antenarrative” analysis. Third, the ensemble leadership theory assumes a social structure, which is decentered as well as multi-centered and nonhuman-centric. Fourth, the combination of dynamism and multi-centeredness yields a structure which storytelling scholars call “rhizomatic” and archeologists term “heterarchical.” These ensemble leadership theory qualities of collectivist, relational, dynamic, and heterarchic are all drawn from indigenous cultures. In particular, archeologists have found heterarchical leadership structures in the prehispanic southwest portions of North America. In sum, ensemble leadership theory offers a time-tested model of a more relational and collectivist view of leadership.

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Borunda, Rose, and Amy Murray. "The Wisdom of and Science behind Indigenous Cultural Practices." Genealogy 3, no. 1 (January 23, 2019): 6. http://dx.doi.org/10.3390/genealogy3010006.

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Conquest and colonization have systematically disrupted the processes by which Indigenous communities of the Americas transmit cultural knowledge and practices from one generation to the next. Even today, the extended arm of conquest and colonization that sustain oppression and culturicide continue to inflict trauma upon Indigenous people. Yet, current scientific research now attests to how Indigenous cultural practices promote healing and well-being within physical as well as mental health domains. This examination addresses Indigenous cultural practices related to storytelling, music, and dance. In drawing from evidence-based research, the case is made for not only restoring these practices where they have been disrupted for Indigenous people but that they have value for all people. The authors recommend reintroducing their use as a means to promote physical, spiritual, and mental well-being while recognizing that these practices originated from and exist for Indigenous people.

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Hammond, Chad, Wendy Gifford, Roanne Thomas, Seham Rabaa, Ovini Thomas, and Marie-Cécile Domecq. "Arts-based research methods with indigenous peoples: an international scoping review." AlterNative: An International Journal of Indigenous Peoples 14, no. 3 (September 2018): 260–76. http://dx.doi.org/10.1177/1177180118796870.

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Research with indigenous peoples worldwide carries long histories of exploitation, distorted representation, and theft. New “indigenizing” methodologies centre the production of knowledge around the processes and knowledges of indigenous communities. Creative research methods involving artistic practices—such as photovoice, journaling, digital storytelling, dance, and theatre—may have a place within these new approaches, but their applications have yet to be systematically explored. We conducted a scoping review of 36 international research studies literature on arts-based research with indigenous peoples. The majority of studies used photovoice and were conducted in Canada, USA, Australia, or New Zealand. We identify five primary fields in which arts-based methods may offer benefit to an indigenous research agenda: (a) participant engagement, (b) relationship building, (c) indigenous knowledge creation, (d) capacity building, and (e) community action. We propose several opportunities to further explore arts-based methods with indigenous peoples.

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Butler, Sally. "‘Art for a New Understanding’: An Interview with Valerie Keenan, Manager of Girringun Aboriginal Art Centre." Arts 8, no. 3 (July 15, 2019): 91. http://dx.doi.org/10.3390/arts8030091.

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A network of Indigenous art and culture centres across Australia play a significant role in promoting cross-cultural understanding. These centres represent specific Indigenous cultures of the local country, and help sustain local Indigenous languages, traditional knowledge, storytelling and other customs, as well as visual arts. They are the principle point of contact for information about the art, and broker the need to sustain cultural heritage at the same time as supporting new generations of cultural expression. This interview with Dr Valerie Keenan, Manager of Girringun Aboriginal Art Centre in northern Australia, provides rare insight into the strategies, challenges, and aspirations of Indigenous art centres and how the reception of the art impacts on artists themselves. It provides a first-hand account of how Indigenous artists strive to generate a new understanding of their culture and how they participate in a global world.

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Spurgeon, Christina. "Participatory Media and ‘Co-Creative’ Storytelling." Media International Australia 154, no. 1 (February 2015): 132–38. http://dx.doi.org/10.1177/1329878x1515400116.

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Distinguishing critical participatory media from other participatory media forms (for example user-generated content and social media) may be increasingly difficult to do, but it nonetheless remains an important task if media studies is to remain relevant to the continuing development of inclusive social political and media cultures. This was one of a number of the premises for a national Australian Research Council-funded study that set out to improve the visibility of critical participatory media, and to understand its use for facilitating media participation on a population-wide basis. The term ‘co-creative’ media was adopted to make this distinction and to describe an informal system of critical participatory media practice that is situated between major public, Indigenous and community arts, culture and media sectors. Although the co-creative media system is found to be a site of innovation and engine for social change, its value is still not fully understood. For this reason, this system continues to provide media and cultural studies scholars with valuable sites for researching the socio-cultural transformations afforded by new media and communication technologies, as well as their limitations.

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Tiger, Yvonne N. "Indigenizing the (final) frontier: the art of Indigenous storytelling through graphic novels." World Art 9, no. 2 (May 4, 2019): 145–60. http://dx.doi.org/10.1080/21500894.2019.1638594.

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Jones-Matrona, Kasey. "Reclaiming Jamaica’s Indigenous Space through Storytelling in Lorna Goodison’s Controlling the Silver." Journal of the Midwest Modern Language Association 52, no. 1 (2019): 125–43. http://dx.doi.org/10.1353/mml.2019.0003.

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Da Cunha, Rubelise. "Indigenous Storytelling in the Contemporary World: An Interview with Drew Hayden Taylor." Interfaces Brasil/Canadá 18, no. 2 (September 1, 2018): 150. http://dx.doi.org/10.15210/interfaces.v18i2.14206.

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Kruk-Buchowska, Zuzanna. "Transnationalism as a Decolonizing Strategy? ‘Trans-Indigenism’ and Native American Food Sovereignty." Studia Anglica Posnaniensia 53, s1 (December 1, 2018): 413–23. http://dx.doi.org/10.2478/stap-2018-0020.

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Abstract The aim of this paper is to analyze how Indigenous communities in the United States have been engaging in trans-Indigenous cooperation in their struggle for food sovereignty. I will look at inter-tribal conferences regarding food sovereignty and farming, and specifically at the discourse of the Indigenous Farming Conference held in Maplelag at the White Earth Reservation in northern Minnesota. I will show how it: (1) creates a space for Indigenous knowledge production and validation, using Indigenous methods (e.g., storytelling), without the need to adhere to Western scientific paradigms; (2) recovers pre-colonial maps and routes distorted by the formation of nation states; and (3) fosters novel sites for trans-indigenous cooperation and approaches to law, helping create a common front in the fight with neoliberal agribusiness and government. In my analysis, I will use Chadwick Allen’s (2014) concept of ‘trans-indigenism’ to demonstrate how decolonizing strategies are used by the Native American food sovereignty movement to achieve their goals.

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Beals, Ann Marie, and Ciann L. Wilson. "Mixed-blood: Indigenous-Black identity in colonial Canada." AlterNative: An International Journal of Indigenous Peoples 16, no. 1 (March 2020): 29–37. http://dx.doi.org/10.1177/1177180119890141.

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In thinking through Indigenous-Blackness in colonial Canada, we explored the ramifications of the intersections of mixed-blood Indigenous-Black identity with colonialism, racism, gender, and social determinants of health, and how the outcomes of such intersections manifest as erasure, racism, and fractured identity. This critical research is nested within the larger Proclaiming Our Roots project, which uses an arts-based community-based methodology to respect and represent local and global Indigenous ontologies and epistemologies, and utilizes digital oral storytelling, community mapping, and semi-structured interviews as research methods. Community members gathered in workshops held in Toronto and Halifax/Dartmouth, Canada, as these are sites where Indigenous and Black communities came together in the face of white colonial oppression. Community members and researchers told their stories and reshaped their geographies as acts of resistance. This work brings to the forefront Indigenous-Black identity, and how Indigenous-Black people manoeuvre within Western settler society.

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Bessarab, Dawn, and Bridget Ng'andu. "Yarning About Yarning as a Legitimate Method in Indigenous Research." International Journal of Critical Indigenous Studies 3, no. 1 (January 1, 2010): 37–50. http://dx.doi.org/10.5204/ijcis.v3i1.57.

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This article demonstrates the credibility and rigor of yarning, an Indigenous cultural form of conversation, through its use as a data gathering tool with two different Indigenous groups, one in Australia and the second in Botswana. Yarning was employed not only to collect information during the research interview but to establish a relationship with Indigenous participants prior to gathering their stories through storytelling, also known as narrative. In exploring the concept of yarning in research, this article discusses the different types of yarning that emerged during the research project, how these differences were identified and their applicability in the research process. The influence of gender during the interview is also included in the discussion.

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Mowatt, Morgan, Sandrina De Finney, Sarah Wright Cardinal, Jilleun Tenning, Pawa Haiyupis, Erynne Gilpin, Dorothea Harris, Ana MacLeod, and Nick XEMŦOLTW̱ Claxton. "ȻENTOL TŦE TEṈEW̱ (TOGETHER WITH THE LAND)." International Journal of Child, Youth and Family Studies 11, no. 3 (July 8, 2020): 12–33. http://dx.doi.org/10.18357/ijcyfs113202019696.

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This article presents reflections from an Indigenous land- and water-based institute held from 2019 to 2020 for Indigenous graduate students. The institute was coordinated by faculty in the School of Child and Youth Care at the University of Victoria and facilitated by knowledge keepers in local W̱SÁNEĆ and T’Sou-ke nation territories. The year-long institute provided land-based learning, sharing circles, online communication, and editorial mentoring in response to a lack of Indigenous pedagogies and the underrepresentation of Indigenous graduate students in frontline postsecondary programs. While Indigenous faculty and students continue to face significant, institutionally entrenched barriers to postsecondary education, we also face growing demands for Indigenous-focused learning, research, and practice. In this article, Part 1 of a two-paper series on Indigenous land- and water-based learning and practice, we draw on a storytelling approach to share our individual and collective reflections on the benefits and limitations of Indigenous land- and water-based pedagogies. Our stories and analysis amplify our integration of Indigenous ways of being and learning, with a focus on local knowledges and more ethical land and community engagements as integral to Indigenous postsecondary education.

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Journal articles on the topic 'Indigenous storytelling'

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