Kyle’s Reviews > Indigenous Storywork: Educating the Heart, Mind, Body, and Spirit > Status Update
Kyle
is on page 57 of 192
Jo-ann begins her journey into storywork research by cautiously stepping away from the comfortable campfire and searching for the right kind of questions to ask her Elders. The first two principles come to her assistance as she learns respect and finds that inner-trust, also known as responsibility. One important lesson in learning from Elders' story is what can be printed in public records and what must remain oral.
— Nov 02, 2013 01:06PM
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Kyle’s Previous Updates
Kyle
is on page 153 of 192
Like the end of a Chekhov play, the book is tinged with sadness as the characters make their exits. Jo-ann finishes off her storywork framework with a few points about copyright, digital possibilities and how non-Natives should approach Indigenous storytelling. Not everything the story tells has to be theme-based, especially themes that can be put on a test, but the listener mindfully takes away what the story gives.
— Nov 04, 2013 09:39PM
Kyle
is on page 141 of 192
It all comes down to the teachers who decide to bring Indigenous stories into their classroom, and the importance of making them work (meaning the teacher works to understand its meaning before teaching them). Poor Molly Bishop who thought a bunch of photocopied Slug Woman stories were enough to engage her class. Try as best as I can to avoid making this connection, but many teachers do same with Shakespeare's plays.
— Nov 04, 2013 09:10AM
Kyle
is on page 127 of 192
The province's Law Court Education Society has all the impersonal trappings of a colonizing organization, yet is given respect for helping to get the pedagogical ball rolling. Jo-ann narrates her involvement with them, something that happened around the same time as I finished my journey in the K-12 school system. I am not 100% sure, but part of my college may have been with Ellen White, both of us in a film program.
— Nov 03, 2013 09:58PM
Kyle
is on page 100 of 192
More of a biography of Jo-ann's experiences working with educators and storytellers, she hints at the power of story in the first half of this chapter, but it is not until the second half, specifically when Coyote re-enters her discussion that the transformative power is present. It becomes clear that the silence-being-inside-a-story moment described in "the bird in the tree" translates beyond many language barriers.
— Nov 03, 2013 09:21AM
Kyle
is on page 82 of 192
Switching things up, Jo-ann describes the research sessions at the Coqualeetza Complex and the practices established by the Elders who met there. One fascinating aspect of this process is the use of humour, a rare commodity in educational research. Whether it is genial teasing or bringing a story to life, humour is often a good indicator of comfortable communication. Think how much is left out of a joke put on paper!
— Nov 02, 2013 09:45PM
Kyle
is on page 33 of 192
Very interested to learn about this framework, and highest commendations for Jo-Ann Archibald for working it out with a sense of reciprocity (given that this is the Year of Reconciliation). Just the Coyote has more meaning than the English term trickster implies, it is important for non-Native readers and researchers not to jump to conclusions, but as she suggests, to have patience and actively engage with storywork.
— Oct 31, 2013 10:23PM
Kyle
is starting
I am both fascinated and fretful at the prospect of learning Aboriginal storytelling framework: it has the strong connection to the land and is a forerunner of ecocriticism; on the other hand, I can already sense my mind will continually make comparisons to Carl Jung and Joseph Campbell's archetypes, plus the most prominent storyteller in my life, Shakespeare (who is anti-indigenous - even with his London audiences).
— Oct 31, 2013 02:34PM
