Prompt: 5.) “To raise the question of ‘authenticity’ is to challenge not only the narrative but also the ‘truth’ behind Salish ways of knowing” (Carlson 59). Explain why this is so according to Carlson, and explain why it is important to recognize this point.

In his article “Orality and Literacy: The ‘Black and White’ of Salish History”, Carlson discusses the problems and complications in non-Natives using “Authenticity” to understand Salish narratives.  Carlson suggests that the Western scholarly association of aboriginal authenticity with “pre [European]-contact temporal dimensions” has lead to the detrimental questioning and even outright rejection of stories that “do not meet our criteria for historical purity”.  The problem is that the Western world has a very inflexible understanding of the history regarding Aboriginal and European settler contact.  This stubborn and oversensitive stance towards the “authenticity” of the Salish people’s stories  is born out of a fear.  To grant “authenticity” to these stories would pose a threat to Western ideologies and history that we have believed and passed on for centuries.

It is important to note that Carlson is not in any way suggesting that Salish tradition does not value the importance of “truth” and legitimacy when it comes to the stories and history of its people and land.  He goes on to show that for the Salish people, “historical accuracy is a matter of great concern” in the same way as it is in the Western world.  The only difference is the ways in which it is measured.  While Western scholars rely “verifiable evidence”, the Salish people judge historical accuracy “in relation to people’s memories…in relation to the teller’s status and reputation as an authority”.  Therefore, for Western scholars to question the “authenticity” of Salish people is to misunderstand the culture and heritage of the Salish people and is in line with hating what one does not understand, a stance that “insult[s] the people who share their stories and…reduce the likelihood of their generosity [in sharing these stories in] continuing”.  To raise this question of “authenticity” is to undermine the “authenticity” of the Salish people altogether, and contributes to the relentless dismissive attitude that has proved so toxic to our relations. To question authenticity is to continue to attempt to write aboriginal history and culture out of the picturesque and rose-coloured history of our “wonderful” nation.  It is only once we understand and accept that Salish history, that all aboriginal history, IS our history and change our “ethnocentric and historically deterministic” attitudes that we can begin to move forward in our healing.

Works Cited

Carlson, Keith Thor. “Orality and Literacy: The ‘Black and White’ of Salish History.” Orality & Literacy: Reflectins Across Disciplines. Ed. Carlson, Kristina Fagna, & Natalia Khamemko-Frieson. Toronto: Uof Toronto P, 2011. 43-72.

“Native Languages of the Americas: Salish Indian Legends, Myths, and Stories” Native Languages of the Americas. N.p., 2015. Web. 19 June 2015. <http://www.native-languages.org/salish-legends.htm>.