Assignment #3: Term Paper

Marilyn D. Black
871740

NS 262.3 T2
Professor W. Wheeler
March 20, 2015

Marilyn D. Black 1
Increasing the Use of Written Oral Tradition Narratives to Promote Reconciliation
Within The Classroom
Introduction
Meaningful learning happens when students make connections to their lives. Identity is
developed through a sense of self, belonging, knowing where you came from, and
confidence. Many textbooks and literature currently used in schools are from the colonial
vantage and are not relatable for many Aboriginal students. The concept of traditional
Aboriginal knowledge and literacy differs vastly from the standard Western European
model, of which Aboriginal students are measured and found lacking.
The tradition of oral storytelling and the written narratives of Aboriginal authors provide
the opportunity to understand the true history of Indigenous peoples from their
perspective. Ideally, oral histories would be passed on directly from Elders, but books
that contain written narratives would also give students the opportunity to learn and
experience Aboriginal history and culture through the lens of the storyteller.
It is imperative for the increased use of oral tradition narratives integrated throughout the
curriculum so that Aboriginal students can identify with the curricular content and learn
their true history in order to develop a deeper understanding of the contemporary
Aboriginal context, which is necessary for reconciliation empowerment, and progress.
Effects of Colonization on Language, Education, and Women
It is important to recognize that much of the educational resources used in the current
school systems have been developed from the paternalistic, Western European
perspective. Elizabeth Archuleta writes, it is important to recognize the colonial forces
that have created current conditions and writing contributed to the deficit culture

Marilyn D. Black 2
ideology. Much of much of Aboriginal history has been disregarded, infantilized, and
falsified. 1
The assimilationist propaganda of these resources are presented as historically accurate
and have lead to dire consequences for the Indigenous Peoples of Canada. For example,
recounts of the necessary slaughter of Aboriginals to protect settlers, incited fear and
distrust. The inclusion of derogatory terminology such as squaw made women appear
inferior, invisible and silenced their voices while the male savage, led to negative
stereotypes and violence.2 The residential school system led to devastating trauma to
individuals, families, and entire communities. These are just a few of the factors that
have resulted in broken homes, broken communities, broken traditions, broken people.
Aboriginal Language, Literacy, and Identity
From the Aboriginal perspective, literacy is not defined and measured by the writing on
the paper. Instead, learning is viewed as a lifelong, holistic process, which is contrary to
the European benchmarks of attaining levels. For example, when ways of knowing and
teachings are passed from Elders to the next generations learning is brought back into
their everyday lives, meaning is constructed, and a sense of Aboriginal identity is
affirmed. Literacy, then, is rooted in intergenerational teachings and is active in
everyday living; it is a living language. Oral tradition, storytelling, culture, and language:
these are aspects encapsulated in the definition of Native literacy.3

Archuleta, Elizabeth. 2006. I Give You Back: Indigenous Women Writing to Survive. Studies in American Indian Literatures 18, no. 4:88-115.
Archuleta, I Give You Back, 2.
1
2

3 Piquemal, Nathalie. 2003. From native North American oral traditions to Western literacy: storytelling in education. Alberta Journal of
Educational Research 49, no. 2:n/a. 2.

Marilyn D. Black 3
There is learning, which is valid and relevant to Aboriginal students beyond the walls of
the classroom. Empirical measurement against European standards has created barriers,
limitations, and a self-fulfilling prophecy of deficit and failure when Aboriginal
perspectives of literacy are not valued. Aboriginal traditions in general were viewed as
superstitious and the culture was marginalized due to the lack of credibility.4
The Royal Commission on Aboriginal Peoples, 1996, vol 1., declared that revitalization
is needed in order to overcome the oppression. For this to happen, transformation needs
to include Aboriginal spirituality, worldview, culture and concepts of literacy, which may
take various forms. An example of this is the Medicine Wheel as a teaching tool used by
the Plains First Nations, which symbolizes the belief that learning and education are
lifelong experiences, everything is interconnected and must be in balance in order to have
harmony. Symbolic literacy examples can be found across the land such as the use of
pictographs, petroglyphs of the Mikmaq that described their social and political
structures, cultural traditions, needs, and spirituality.

Language is used to express

beliefs, values, and cultural knowledge and is a link between literacy and identity.
Language and literacy are used to connect people to their ancestry and community.6
The Power of Oral Tradition
Oral tradition differs from written narratives as oral stories are told so often that they
become a part of you. The tendency with written text is to memorize and forget. This is
why oral tradition is such a powerful teaching and learning tool. The intellectual and
social benefit to Aboriginal learners must be emphasized in the school so that students

Paulsen, Rhonda L. 2003. Native literacy: A living language. Canadian Journal of Native Education 27, no. 1:23. 2.
Piquemal, From native, 2.
6 Ibid, 2.
4
5

Marilyn D. Black 4
recognize that these are valid ways of knowing and learning.7
Judy Iseke explains about two forms of stories, the ones about creation or teaching and
stories of events, life, and place given by the spirits for use.8 The Western perspective
did not understand the circular structure of traditional narratives as they are not tied to
particular time, character, or even, may have meaning upon meaning, which is unlike
most western fiction of conflict-crisis-resolution. Aboriginal oral tradition stories often
do not have an explicit moral at the end. Deep understanding of the meaning may take
months or even years, which is why the storytelling process has to happen many times.
The story may alter slightly due to the context and interaction between the storyteller and
audience.9
Myths. Myths such as creation stories, tell how something came to be or why something
is the way that it is. These types of stories are sacred and do not necessarily belong to a
specific time period, but rather are beyond the constraints of time. Rhonda Paulsen
writes, Myths are the most general and effective means of awakening and maintaining
consciousness of another world, a beyond, whether it be the divine world or the world of
the Ancestors.10 This helps to explain that in traditional societies myths were used to
teach about the culture, social structure, create a sense of belonging and set behavior
through shared values.11 Trickster characters were used to teach lessons. Indigenous
nations had their own characters, such as the Raven of the coast, the Cree Wesakechak,
and Mtis Roogaroo. These characters are memorable and are effective for teaching
morals and appropriate behaviours.

Paulsen, Native literacy, 2.
7

Iseke, Judy M. 2010. Importance of Mtis Ways of Knowing in Healing Communities. Canadian Journal of Native Education 32, 35-61, 154, 2.
Paulsen, 2.
10 Ibid, 3.
11 Ibid, 4.
8
9

Marilyn D. Black 5
Metis Storytelling
Elders have an important role in the recovery and revitalization of the culture. They are
mentors not because of age, but due to their wisdom, cultural and historical knowledge
and skills which they use and share for the common good.12 Their sacred stories are
about the past and present, help to understand and appreciate relationships, life and
culture. They were meant to encourage imagination and inspire the continuing search for
wisdom and truth.
Authentic Writing from Aboriginal Perspectives
Writing is a powerful tool for expressing thoughts, ideas, and knowledge. It can also be
cathartic as a way to find peace, direction, or forgiveness.13 The printed word can also
provide guidance and direction. Scott Waters wrote, Literature is the window to the
world of human experience through the printed word.14 As such, the written word has
had a powerful influence in contributing to the colonialism of Indigenous peoples.
Non-natives have been responsible for putting into print far too much flawed writing
and beliefs concerning native thought and symbolism. It is imperative that our children
and youth be given correct information about who they are, where they came from. Also,
to heal, regenerate, correct any misinformation and counter stereotypes long put forth by
outsiders.15 The writing from the Aboriginal perspective is needed for healing, to make
Aboriginal people visible, and to reclaim identity.16
Structure. Aboriginal stories are not always linear nor move logically from point a to b to

Iseke, Importance of Mtis, 2.
12

Archuleta, I Give You Back, 3.

Waters, Scott D. 1999. Childrens literature: A valuable resource for the social studies classroom. Canadian Social Studies 33, no. 3:80-83. 1.
15 Archuleta, I Give You Back, 4.
16 Ibid, 5.
13
14

Marilyn D. Black 6
c, they are more like a web in which they transcend the realities of time, characters, or
events. These stories often do not have an ending because the story is ever continuing.
Not all the details are included so that the reader is involved and also must trust that the
meaning will eventually come clear.17 Protocols must be followed when recording and
writing native traditional stories in order to understand and represent them as intended.18
Authors are also cautioned about looking back and romanticizing the past as well as
keeping in mind the trauma that the Elders may have experienced and thus may have
adopted a patriarchal perspective.19
The Voices of Women
Women are directly involved in the reconciliation process, to repair the broken threads
and their writing provides directions for the lost to find their way home.20 Aboriginal
women have the potential to be powerful, visible role models of survival and
empowerment, which girls need to be exposed to in the school system. Many women
write to share stories of personal pain to show others that they are not alone, promote
healing. Maria Campbell commented that she wrote Halfbreed from the need to talk to
someone.21 The writing of women is vital in order for their role and contributions to be
acknowledged and valued.
Increasing Aboriginal Traditional Narratives in the Curriculum
Children first learn through oral language so it is imperative that oral language tradition
literature is integrated throughout the curriculum to make the curricular content more

17 Blaeser, Kimberley M. 1997. Like reeds through the ribs of a basket: Native women weaving stories. American Indian Quarterly 21, no. 4:555-565. 4.

Iseke, Judy M. Importance of Mtis. 3.

Archuleta, 4.
20 Ibid, 4.

21 Ibid, 4.
18
19

Marilyn D. Black 7
relevant to the lives of the students. This type of literature contains moral lessons,
historical and information, and promotes critical thinking by enabling students to make
sense of their life experiences.22 These stories may influence how they view their world
around them, as well as bring up emotions and feelings. They would have the potential to
make a connection with the experiences of the characters to develop empathy and further
their own understanding of things.23
Stories bring history to life and enables students to visit people from various times,
places, and cultures. Aboriginal narratives allow students to see situations from different
perspectives, investigate solutions, examine consequences, and compare and contrast
their own belief systems. Abstract concepts, such as colonialism, justice, diversity, and
democracy may be better understood through stories that have relatable characters and
context. Students would also benefit from books that have role models from various
times who have faced difficult decisions and hardships to be a source of strength for them
to connect with in their own lives if and when they may face similar challenges.24
Characteristics of quality literature
Good books must be developmentally appropriate, so students need to have access to a
wide variety of books at various reading levels. Illustrations add to the understanding
and enjoyment of even older readers. Students should be able to social problem,
whether it be divorce, drug abuse, or racism, is dealt with in children's literature, and
books provide an excellent arena for addressing these issues with young people.25
Books can address contemporary problems in Aboriginal communities in such a way to

Paulsen, 4.
Waters, Scott D. 1999. Childrens literature: A valuable resource for the social studies classroom. Canadian Social Studies 33, no. 3:80-83. 2.
24 Waters, Scott D. Childrens literature. 4.
25 Ibid, 4.
22
23

Marilyn D. Black 8
affirm that they exist, but that there are solutions and that the people are not defined by
the problems. They must be used to spark imagination and creativity.
Themes. Realistic fiction may help students to see themselves in the context of the
stories. Biographies and autobiographies give information from a perspective that may
be new to students. Non-fiction books provide information about subjects that may only
be mentioned briefly in textbooks. Poetry is an especially effective method for
expressing feelings and emotions about difficult topics. Map skills and geography can be
learned through written Aboriginal narratives. War stories can showcase Aboriginal
themes of, separation, loss, resiliency and capacity to survive.26
Strategies for Using in the Classroom
Ideally, Elders would be in involved in telling the Oral tradition stories. If this is not
possible, these stories can be read to the whole class with a discussion that follows to
ensure understanding. Retelling is critical and the teachings in the stories can be
reinforced by the use of readers theatre, puppets with younger students or by asking
older students to take turns retelling stories.27

Conclusion
Many of the resources, literature, and textbooks that have been used in school systems,
past and present are from the paternalistic, colonial perspective and are not relatable by
Aboriginal students. Identity and a strong self-concept is necessary for confidence and
academic success, which involves understanding of the true history and cultures of
Aboriginal people in Canada, through increased use of written oral tradition narratives.

Archuleta, I Give, 3.
26
27

Waters, 4.

Marilyn D. Black 9
Books that are from the authentic Aboriginal perspective would provide role models,
guidance, and perhaps answers for struggling students who need to be shown that they
should have pride in their heritage and belief in themselves.

References
Archuleta, Elizabeth. 2006. "I Give You Back": Indigenous Women Writing to Survive.
Studies in American Indian Literatures 18, no. 4:88-115.
Blaeser, Kimberly M. 1997. Like "reeds through the ribs of a basket": Native women
weaving stories. American Indian Quarterly 21, no. 4:555-565.
Gingell, Susan. 2010. Lips' Inking: Cree and Cree-Mtis Authors' Writings of the Oral
and What They Might Tell Educators. Canadian Journal of Native Education 32, 3561,154.
Iseke, Judy M. 2010. Importance of Mtis Ways of Knowing in Healing Communities.
Canadian Journal of Native Education 33, no. 1:83-97,155.
Paulsen, Rhonda L. 2003. Native literacy: A living language. Canadian Journal of Native
Education 27, no. 1:23.
Piquemal, Nathalie. 2003. From native North American oral traditions to Western
literacy: storytelling in education. Alberta Journal of Educational Research 49, no.
2:n/a.
Royal Commission on Aboriginal Peoples, 1996, vol 1.
Waters, Scott D. 1999. Children's literature: A valuable resource for the social studies
classroom. Canadian Social Studies 33, no. 3:80-83.