I and is crucial to the cultural and political resurgence of Indigenous nations. According to Maori scholar Linda Smith, " ' e talk' about the colonial past is embedded in our political discourses, our humour, poetry, music, storytelling, and other common sense ways of passing on both a narrative of history and an attitude about history" (). For example, when conveying community narratives of history to future generations, Nuu-chah-nulth peoples have relied on haa-huu-pah as teaching stories or sacred living histories that solidify ancestral and contemporary connections to place.¹ As Nuu-chah-nulth Elder Cha-chin-sun-up states, haa-huu-pah are "What we do when we get up every day to make the world good. " Haa-huu-pah Indigenous Storytelling, Truth-telling, and Community Approaches to Reconciliation Jeff CorntasselChaw-win-is T'lakwadzi University of Victoria e Nuu-chah-nulth word haa-huu-pah is plural in its usage. Also, the ha'houlthee (chiefl y territories) of the Nuu-chah-nulth peoples cover approximately three hundred kilometres of the Pacifi c Coast of Vancouver Island, from
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