Indigenous Storytelling, Truth-telling, and Community Approaches to Reconciliation

Abstract

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

Feminism and the Carceral State: Gender-Responsive Justice, Community Accountability, and the Epistemology of Antiviolence

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The Eight Ujarait (Rocks) Model: Supporting Inuit Adolescent Mental Health With an Intervention Model Based on Inuit Ways of Knowing

“…Various studies support land-based programs and the incorporation of time on the land for healing and reconnecting with one's Indigenous heritage (Ilisaqsivik, 2010a(Ilisaqsivik, , 2010bSearles, 2010;Takano, 2005;Tierney, 2007;Wilson, 2003). Many Indigenous groups in Canada have been reclaiming traditional practices, relearning land and hunting skills, and revitalizing Indigenous languages in the wake of the colonial experience (Corntassel, Chaw-win-is, & T'lakwadzi, 2009;Pauktuutit, 2012;Qikiqtani Inuit Association, 2010;Truth and Reconciliation Commission of Canada, 2012). Time on the land has been incorporated into healing programs for adults and youth struggling with substance misuse, trauma, incarceration, and the effects of collective/intergenerational trauma (Berman, 2009;Brady, 1995;Dorais, 2005;Lyons, 2010;Robbins & Dewar, 2011;Searles, 2001Searles, , 2010.…”

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