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Knowing Our Peoples Through Our Stories

Knowing Our Peoples Through Our Stories. FNAT 102 – Arts One Lecture Spring/2008. A Book with Three Nested Lessons. Origin Stories as the basis for life, knowledge and values Transmitted history and lived experience as a lens into community life

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Knowing Our Peoples Through Our Stories

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  1. Knowing Our Peoples Through Our Stories FNAT 102 – Arts One Lecture Spring/2008

  2. A Book with Three Nested Lessons • Origin Stories as the basis for life, knowledge and values • Transmitted history and lived experience as a lens into community life • Critique and questioning of the scientific worldview

  3. Origin Stories( Remembering home and reality) • How Son of Raven captured the Day • Aint-tin-mit ( Son of Mucus) and Aulth-ma-quus • Aint-tin-mit returns home (getting married) • Aint-tin-mit and Biodiversity

  4. Storied Reality • Whole of life is characterized by relationships that are inherent and demand beneficial reciprocity • The physical and spiritual world are one (heshook-ish tsawalk) • Encouraged to depend on neighbours (aphey) • Respect (isaak) • Family & community maintenance vital in the face of he-xwa • Yak-uk-miss( the mix of love & pain)

  5. An Insider’s View(base on ‘lived experience’) • Oosumich • The protocol of spiritual transaction • Testing the continued validity of origin stories • Hahuulthi • Governance • Decision making • Resource responsibilities & ownership • Tloo-qua-nah • Putting the Pachitle in Potlatch • Remembering REALITY as remedy

  6. Learning to be Quus • Living in the house of Keesta • Being taught through hahuupa • Being taught to tupsweese • Aware of protocols • Living amongst extended family (sta-kumlth) • Preparing to perform • Witnessing at feasts

  7. Pachitle • Rooted in origin stories • Remembrance • Feasts take care of every human need, politically, socially, economically and spiritually • Spiritual preparation necessary for host & family • Food prepared in the homes of host relatives (abundance is a spiritual blessing) • Spiritual witnessing to spiritual activity • Gifts a legal seal of that witness • Esteem and spiritual power results from providing for ones community • Note contrast to purposes and competitive interpretations outlined by anthropologists

  8. A Critical Tone • Reflective reaction to his own experiences and the position to these views from the social science communities • Counters the assumptions behind the methodologies used by scientists who studied his people • Atleo’s sharpness/tone as a reflection of the same criticism of orthodoxy that Harris will identify in his piece • Remember Kulchyski (2000) speaks of… • Focusing on knowledge that comes from within • Questioning the dominant standards of inquiry • Legitimization & exploration of traditional knowledge • Turning to the qualitative

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