recentpopularlog in

robertogreco : aboriginal   7

The Truth About Stories - Thomas King - Lecture 1 - YouTube
[Lecture 2: https://www.youtube.com/watch?v=daw7cGjrORE
Lecture 3: https://www.youtube.com/watch?v=CICKluOS9Ic
Lecture 4: https://www.youtube.com/watch?v=mgJEMPf1hSE
Lecture 5: https://www.youtube.com/watch?v=KW2ETIxnYyo ]

[See also: http://www.cbc.ca/radio/ideas/the-2003-cbc-massey-lectures-the-truth-about-stories-a-native-narrative-1.2946870

"In his 2003 Massey lecture, award-winning author and scholar Thomas King looks at the breadth and depth of Native experience and imagination.

Beginning with Native oral stories, King weaves his way through literature and history, religion and politics, popular culture and social protest, in an effort to make sense of North America's relationship with its Aboriginal peoples.

Thomas King holds a PhD in English/American Studies from the University of Utah and has taught Native Studies at Utah, California, Minnesota, and Alberta for the past twenty-five years. He is currently Professor of English (teaching Native Literature and Creative Writing) at the University of Guelph. His widely-acclaimed novels include Medicine River, Green Grass, Running Water, and Truth and Bright Water, and he has been nominated for the Governor General's Award as well as the Commonwealth Writer's Prize. He is the editor of All My Relations: An Anthology of Contemporary Canadian Native Fiction, and co-editor of The Native in Literature: Canadian and Comparative Perspectives. His popular CBC series, The Dead Dog Café, is being adapted as an animated television series. His father was Cherokee, his mother is Greek, and King is the first Massey lecturer of Native descent."]
thomasking  storytelling  secondaryorality  2003  literature  history  experience  indigenous  aboriginal  fistnations 
may 2017 by robertogreco
Research shows Aboriginal memories stretch back more than 7,000 years
[Wayback: https://web.archive.org/web/20161109160141/http://www.pasthorizonspr.com/index.php/archives/09/2015/research-shows-aboriginal-memories-stretch-back-more-than-7000-years ]

"Aboriginal society has preserved memories of Australia’s coastline dating back more than 7,000 years. That’s the conclusion that University of the Sunshine Coast Professor of Geography Patrick Nunn reached in a paper published in Australian Geographer.

The study looks at Aboriginal stories from 21 places around Australia’s coastline, each describing a time when sea levels were significantly lower than today. Professor Nunn said present sea levels in Australia were reached 7,000 years ago and as such any stories about the coastline stretching much further out to sea had to pre-date that time.

Stories describe changes

“These stories talk about a time when the sea started to come in and cover the land, and the changes this brought about to the way people lived – the changes in landscape, the ecosystem and the disruption this caused to their society,” he said.

“It’s important to note that it’s not just one story that describes this process. There are many stories, all consistent in their narrative, across 21 diverse sites around Australia’s coastline.”

Professor Nunn said his interest in how stories met science was piqued during his extensive tenure at the University of the South Pacific in Fiji. He said the time span of the memories in the Australian Aboriginal stories he studied, however, appeared unmatched by any other culture.

“Anything that goes back thousands of years – nearly 10,000 years in some cases – has to be quite exceptional,” he said.

“It’s a remarkable time period when we consider our own memories and what we can remember even with the aid of books and other information.

“I believe these stories endured that long partly due to the harshness of Australia’s natural environment, which meant that each generation had to pass on knowledge to the next in a systematic way to ensure its survival.”"

[more:
https://www.tandfonline.com/doi/full/10.1080/00049182.2015.1077539 ]
aborigines  aboriginal  australia  history  climatechange  maps  mapping  memory  oraltradition  stories  storytelling  patricknunn  coastline  ecosystems  landscape  oceans  sealevel 
october 2015 by robertogreco
A Thousand Rivers: What the modern world has forgotten about children and learning.
[also here: http://carolblack.org/a-thousand-rivers/ ]

"The following statement somehow showed up on my Twitter feed the other day:
“Spontaneous reading happens for a few kids. The vast majority need (and all can benefit from) explicit instruction in phonics.”

This 127-character edict issued, as it turned out, from a young woman who is the “author of the forthcoming book Brilliant: The Science of How We Get Smarter” and a “journalist, consultant and speaker who helps people understand how we learn and how we can do it better.”

It got under my skin, and not just because I personally had proven in the first grade that it is possible to be bad at phonics even if you already know how to read. It was her tone; that tone of sublime assurance on the point, which, further tweets revealed, is derived from “research” and “data” which demonstrate it to be true.

Many such “scientific” pronouncements have emanated from the educational establishment over the last hundred years or so.  The fact that the proven truths of each generation are discovered by the next to be harmful folly never discourages the current crop of experts who are keen to impose their freshly-minted certainties on children. Their tone of cool authority carries a clear message to the rest of us: “We know how children learn.  You don’t.

So they explain it to us.

The “scientific consensus” about phonics, generated by a panel convened by the Bush administration and used to justify billions of dollars in government contracts awarded to Bush supporters in the textbook and testing industries, has been widely accepted as fact through the years of “No Child Left Behind” and “Race to the Top,” so if history is any guide, its days are numbered. Any day now there will be new research which proves that direct phonics instruction to very young children is harmful, that it bewilders and dismays them and makes them hate reading (we all know that’s often true, so science may well discover it) — and millions of new textbooks, tests, and teacher guides will have to be purchased at taxpayer expense from the Bushes’ old friends at McGraw-Hill.

The problems with this process are many, but the one that I’d like to highlight is this: the available “data” that drives it is not, as a matter of fact, the “science of how people learn.” It is the “science of what happens to people in schools.”

This is when it occurred to me: people today do not even know what children are actually like. They only know what children are like in schools.

Schools as we know them have existed for a very short time historically: they are in themselves a vast social experiment. A lot of data are in at this point. One in four Americans does not know the earth revolves around the sun. Half of Americans don’t know that antibiotics can’t cure a virus. 45% of American high school graduates don’t know that the First Amendment of the Constitution guarantees freedom of the press. These aren’t things that are difficult to know. If the hypothesis is that universal compulsory schooling is the best way to to create an informed and critically literate citizenry, then anyone looking at the data with a clear eye would have to concede that the results are, at best, mixed. At worst, they are catastrophic: a few strains of superbacteria may be about to prove that point for us.

On the other hand, virtually all white American settlers in the northeastern colonies at the time of the American Revolution could read, not because they had all been to school, and certainly not because they had all been tutored in phonics, which didn’t exist at the time. Thomas Paine’s Common Sense, not exactly light reading, sold over 500,000 copies in its first year of publication, the equivalent of a book selling sixty million copies today. People learned to read in a variety of ways, some from small one-room schools, but many from their mothers, from tutors, traveling ministers, apprentice’s masters, relatives, neighbors, friends. They could read because, in a literate population, it is really not that difficult to transmit literacy from one person to the next. When people really want a skill, it goes viral. You couldn’t stop it if you tried.

In other words, they could read for all the same reasons that we can now use computers. We don’t know how to use computers because we learned it in school, but because we wanted to learn it and we were free to learn it in whatever way worked best for us. It is the saddest of ironies that many people now see the fluidity and effectiveness of this process as a characteristic of computers, rather than what it is, which is a characteristic of human beings.

In the modern world, unless you learn to read by age 4, you are no longer free to learn in this way. Now your learning process will be scientifically planned, controlled, monitored and measured by highly trained “experts” operating according to the best available “data.” If your learning style doesn’t fit this year’s theory, you will be humiliated, remediated, scrutinized, stigmatized, tested, and ultimately diagnosed and labelled as having a mild defect in your brain.

How did you learn to use a computer? Did a friend help you? Did you read the manual? Did you just sit down and start playing around with it? Did you do a little bit of all of those things? Do you even remember? You just learned it, right?”



"City kids who grow up among cartoon mice who talk and fish who sing show tunes are so delayed in their grasp of real living systems that Henrich et al. suggest that studying the cognitive development of biological reasoning in urban children may be “the equivalent of studying “normal” physical growth in malnourished children.” But in schools, rural Native children are tested and all too often found to be less intelligent and more learning “disabled” than urban white children, a deeply disturbing phenomenon which turns up among traditional rural people all over the world."



"Human cognitive diversity exists for a reason; our differences are the genius – and the conscience – of our species. It’s no accident that indigenous holistic thinkers are the ones who have been consistently reminding us of our appropriate place in the ecological systems of life as our narrowly-focused technocratic society veers wildly between conservation and wholesale devastation of the planet. It’s no accident that dyslexic holistic thinkers are often our artists, our inventors, our dreamers, our rebels. "



"Right now American phonics advocates are claiming that they “know” how children learn to read and how best to teach them. They know nothing of the kind. A key value in serious scientific inquiry is also a key value in every indigenous culture around the world: humility. We are learning."



"“It is in our idleness, in our dreams, that the submerged truth sometimes comes to the top,” a great artist once said. Science is a tool of breathtaking power and beauty, but it is not a good parent; it must be balanced by something broader, deeper, older. Like wind and weather, like ecosystems and microorganisms, like snow crystals and evolution, human learning remains untamed, unpredictable, a blossoming fractal movement so complex and so mysterious that none of us can measure or control it. But we are part of that fractal movement, and the ability to help our offspring learn and grow is in our DNA. We can begin rediscovering it now. Experiment. Observe. Listen. Explore the thousand other ways of learning that still exist all over the planet. Read the data and then set it aside. Watch your child’s eyes, what makes them go dull and dead, what makes them brighten, quicken, glow with light. That is where learning lies."
carolblack  2014  education  learning  certainty  experts  science  research  data  unschooling  deschooling  schooliness  schooling  compulsoryschooling  history  literacy  canon  parenting  experimentation  listening  observation  noticing  indigeneity  howwelearn  howweteach  wisdom  intuition  difference  diversity  iainmcgilchrist  truth  idleness  dyslexia  learningdifferences  rosscooper  neurodiveristy  finland  policy  standards  standardization  adhd  resistance  reading  howweread  sugatamitra  philiplieberman  maori  aboriginal  society  cv  creativity  independence  institutionalization  us  josephhenrich  stevenjheine  aranorenzayan  weird  compulsory  māori  colonization  colonialism 
august 2014 by robertogreco
Aboriginal people – how to misunderstand their science
"Just one generation ago Australian schoolkids were taught that Aboriginal people couldn’t count beyond five, wandered the desert scavenging for food, had no civilisation, couldn’t navigate and peacefully acquiesced when Western Civilisation rescued them in 1788.

How did we get it so wrong?

Australian historian Bill Gammage and others have shown that for many years land was carefully managed by Aboriginal people to maximise productivity. This resulted in fantastically fertile soils, now exploited and almost destroyed by intensive agriculture.

In some cases, Aboriginal people had sophisticated number systems, knew bush medicine, and navigated using stars and oral maps to support flourishing trade routes across the country.

They mounted fierce resistance to the British invaders, and sometimes won significant military victories such as the raids by Aboriginal warrior Pemulwuy.

The Yolngu people, in north eastern Arnhem Land in the Northern Territory, long recognised how the tides are linked to the phases of the moon. …"

[via: https://twitter.com/annegalloway/status/458932709125922816
https://twitter.com/annegalloway/status/458934224863518721
https://twitter.com/annegalloway/status/458935945488633856
""Only now are we starting to understand Aboriginal intellectual and scientific achievements."
But referring to indigenous ways of knowing as “science” serves to reinforce scientific authority by co-opting other forms of knowledge. Of course, claiming scientific authority can also be very subversive and interesting. It’s a complex issue." ]
australia  science  aboriginal  2014  via:anne 
april 2014 by robertogreco
Why Light Inspires Ritual - Issue 11: Light - Nautilus
"For Aboriginal cultures, light is a physical and spiritual guide."
"Tell me about how light creates “wonder.”
Wonder comes from all sorts of light. People tend to appreciate unusual light phenomena such as sunrises and sunsets, rays from behind clouds, exciting color contrasts, and rainbows. And while cultures vary, our shared sensory avenues for engaging with the world explain why we’re similarly affected by light. The Aboriginal people in Queensland, Australia, where I have worked for many years, may not have the same conversations that we do about the beauty of light and water, but they do sit and gaze at water bodies. And they generate ideas about what water and light mean.

What are some of these ideas?
The notion of visibility and invisibility is central to Aboriginal thinking. There is the invisible and immaterial world that is held within the land where ancestral beings reside. From there, they generate life and emanate power upward into the visible material world. The notion that it’s the ray of light that rouses the spirit is all around their mythology. Even the words they use to describe the spiritual movement from the ancestor to a human being can be translated roughly into English as “becoming visible” or “becoming material.”

So light makes the Aboriginal ancestral beings visible?
Yes, and it’s usually done through the interplay with water. Aboriginal Australia’s major ancestral being, the Rainbow Serpent is, in a sense, composed of water and its power is emitted by light or shine. Many other ancestral powers are contained in sacred water spots that are brought into the visible world through the shimmering water surface. A similar idea applies to rock and body art: The dots and patterns painted on the landscape or on the body represent the emanation of ancestral forces—their shimmer makes them manifest. In songs and stories too, “things that shine” are quite literally powerful and alive. The process of retelling the myths is meant to evoke the ancestors."



"Is there a reason why people are riveted by light and water?
In many cultures, but especially in the West, we tend to privilege our sense of sight above the other senses. Water’s capacity to reflect light is a particularly powerful sensory stimulus. So if you add together the fact that we prize visual experience, and that water and light in combination can produce large-scale, intricate, rapidly-moving patterns and effects with elements of both order and disorder, it seems reasonable to speculate that this is particularly stimulating and engaging to the brain, evoking something for which we can use the term wonder. There is, at least, a good research question here.

Is there a way to measure people’s emotional response to light and water?
A fruitful line of research, I think, would be comparing ethnographic accounts of watching the play of light on water with neuroscientific research on how light affects the eye, the brain, and the body. I suspect that the shimmer of light on water echoes what is going on inside our heads. This constant neurological “fizz” or “shimmering” of thoughts might remind us of the mesmerizing effect of sitting beside a glittering body of water, watching the light sparkle on the surface. This remains rather speculative, but when I interview people in cultures such as ours about their experiences with water, they very often talk about its powerful mesmerizing or hypnotic effects. The nascent science of how light and water affect the mind makes me understand better why indigenous peoples, such as the Aboriginal Australians, would have practices that involve it."
veronicastrang  light  water  casparhenderson  2014  culture  anthropology  australia  aboriginal 
april 2014 by robertogreco
RPM.fm - Revolutions Per Minute | Indigenous Music Culture.
"RPM is a new music platform to discover the most talented Indigenous musicians from across Turtle Island and beyond.

RPM brings together musicians, fans, and listeners by providing a centralized place for emerging and established Indigenous, First Nations, Aboriginal, Inuit, and Métis musicians to share and promote their work.

We curate, interview, and profile Indigenous artists from around the world to help bring them an international audience, and to give music lovers the opportunity to discover the very best of Indigenous Music Culture."
aboriginal  métis  inuit  firstnations  turtleisland  music  rpm.fm  rpm  canada  indigenous  media  radio  audio 
january 2013 by robertogreco

Copy this bookmark:





to read