Voices From Here

Oral Traditions encompass methods of verbally communicating worldviews, teachings, histories, values, laws, and family knowledge, which are commonly used by First Nations, Inuit, and Métis communities to transmit collective knowledge to younger generations. Oral Traditions can take the form of stories, songs, poetry, or dance. The stories are often layered and contain multiple meanings that can be interpreted in different ways. Listeners can find different meanings in stories when they hear them at different stages in their lives or in different contexts. Some stories are related to a season, a place, or a ceremony. Some may be shared with selective audiences, and not all listeners necessarily have the right to retell stories that have been shared. Some may earn that right, over time, through trust and instruction from a Knowledge Keeper. Non-verbal aspects of oral histories and orality, including pauses, silence, and laughter, are elements of storytelling that cannot be found in typed transcripts. State interventions in education and child welfare disrupted Oral Traditions in many Indigenous communities. Forms of cultural resurgence, including language revitalization, allow for the retelling of stories over time and the preservation of Indigenous knowledge in the face of colonial policies. Many modern- day Indigenous writers and scholars still write in their respective Oral Traditions, and have adapted stories into film, theatre, and art. Contemporary oral history practices sometimes involve “keeping stories alive” by recording oral testimonies, although Indigenous Peoples have long used well- established ways to record and preserve stories without modern technology. Contemporary oral testimonies, especially those undertaken by non-Indigenous researchers, often take the form of interviews, such as those featured in the Voices from Here series. These provide an accessible platform for people to share their experiences because it allows almost anyone to participate in an interview. However, Indigenous communities often select people who can speak on behalf of their culture. Non-Indigenous historians have not always recognized the value or complexity of Indigenous oral histories in their research. This has led them to ask naïve and insensitive questions, overlook important contexts, present ethnocentric perspectives (others’ experiences described through one’s own worldview), or draw harmful conclusions. Indigenous oral histories have often been rejected by academic institutions as “myths” or “hearsay” and perceived as less reliable than other forms of research. Slowly, this Eurocentric outlook is changing. Researchers are learning to build relationships with people and communities and about various Protocols, which allow for a better understanding of what is historically important for Indigenous Peoples. Using other primary and secondary sources when examining oral histories can provide a deeper understanding of the past, although archival and other written documents rarely reflect the voices or first-hand perspectives of Indigenous Peoples. • In addition to history, what kinds of knowledge can Oral Tradition convey? • Can you think of examples of oral histories or Oral Traditions you have encountered? • What are the benefits and limitations of using oral histories to understand the past? • What are the benefits and limitations of using archival or written sources? • How can students and researchers use oral history in combination with archival sources to understand history? As a class, have a guided discussion to answer the following questions: REFLECTION QUESTIONS THINKING ABOUT ORAL TRADITIONS & ORAL HISTORIES JON ELLIOTT AND WES FINEDAY, COURTESY OF CHARLENE BONNAR. 4