Create the Narrative
Barbara Gray and Pat Lauderdale, in their paper The Great Circle of Justice, refer to narratives and stories as
“basic life forces needed to establish and to preserve communities and develop a common culture of shared understandings, and deeper, more vital ethics…how humans are to live with each other…a blueprint that provides the communities’ structures (e.g., political and spiritual forms of governance, kinship relations, and societies that have specific duties and responsibilities in maintaining justice within the community).”
Through participation in narrative events, they claim, those who feel as if they are alone become connected to their community.
Gray and Lauderdale’s paper, oriented toward American Indians, applies as well to the rest of us here in Indian country; the stories we tell help to model the type of society we want to live in, who we are, and where we came from. And it is this role of storytelling, the use of history, the preservation of memory, that enables us to recognize patterns of conduct and rhetoric our communities have witnessed previously, in order for us to comprehend new threats and dangers. Replenished, renewed, and repeated, these stories build a cohesive narrative of our collective understanding—our institutional memory.
Memories, however, do not reside in books or aging minds alone; indeed, they require the regular nourishment of ceremonies and conferences and public gatherings where they are spoken and heard and embellished with the perspective of time and maturation and contextual change. And by making the linkages between the past and the present, our stories--with luck--allow us to create the narrative of a future that embraces both.
[ from Institutional Memory as Community Safeguard by Jay Taber ]
“basic life forces needed to establish and to preserve communities and develop a common culture of shared understandings, and deeper, more vital ethics…how humans are to live with each other…a blueprint that provides the communities’ structures (e.g., political and spiritual forms of governance, kinship relations, and societies that have specific duties and responsibilities in maintaining justice within the community).”
Through participation in narrative events, they claim, those who feel as if they are alone become connected to their community.
Gray and Lauderdale’s paper, oriented toward American Indians, applies as well to the rest of us here in Indian country; the stories we tell help to model the type of society we want to live in, who we are, and where we came from. And it is this role of storytelling, the use of history, the preservation of memory, that enables us to recognize patterns of conduct and rhetoric our communities have witnessed previously, in order for us to comprehend new threats and dangers. Replenished, renewed, and repeated, these stories build a cohesive narrative of our collective understanding—our institutional memory.
Memories, however, do not reside in books or aging minds alone; indeed, they require the regular nourishment of ceremonies and conferences and public gatherings where they are spoken and heard and embellished with the perspective of time and maturation and contextual change. And by making the linkages between the past and the present, our stories--with luck--allow us to create the narrative of a future that embraces both.
[ from Institutional Memory as Community Safeguard by Jay Taber ]
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