“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.
I find that there is a tendency in powerful people (or people with perceived power) to regard facts or stories that diminish or challenge their power as inauthentic. These same people tend to disregard and even discredit stories or cultures that they don’t understand or that they can’t relate to because it’s simpler than working with them or getting to know them (see: Donald Trump’s presidential announcement speech). Carlson, in “Orality about Literacy,” refers to this tendency, saying that “non-Natives have generally not been overly concerned with the historical legitimacy of Aboriginal legends and myths… because they assume them to be fiction” (56). While authenticity is not so much implicit as it is created, the inclination to disregard an entire culture’s stories is not only disrespectful but unwise. As we know, there is a lot to be learned in Indigenous storytelling. It is a powerful, meaningful aspect of Indigenous culture and to question its authenticity does more than just overlook the meaning of the story itself, it also calls into question, as Carlson states, “the ‘truth’ behind Salish ways of knowing”.
Authenticity is a tricky word, especially in the context of what we’ve been reading and discussing so far this term. What really can be deemed authentic? And who is the rightful judge of what is and is not authentic? In a world full of prosthetics — computers that pass as humans, humans aided by technology, technology advancing more rapidly than we could’ve ever imagined — where do we draw the line between what’s genuine and what is created? When we’re talking about stories, what do we define as truth? Is there even such a thing is a universal truth? McLuhan (a controversial scholar to bring into this conversation), says that “language is a metaphor in the sense that it not only stores but translates experience from one mode to another” (5). If we experience things differently, then the language we use to describe the experience must vary too. Where do you find authenticity?
Instead of focusing on the validity of products or stories, the focus is better placed upon the individual. Because credibility is a perceived truth that can easily be disputed, it is more reputable than searching for truth in stories. It’s easy to see the power of credibility in today’s media. For example, journalists like Brian Williams, whose careers are based on storytelling can lose everything by compromising their credibility. Chamberlin says “a story’s subject neither guarantees nor compromises its credibility,” meaning the onus lies not in the bones of a story but instead on the storyteller and their own reputation.
This is why calling into question the authenticity of the Salish peoples’ stories is damaging. Carlson points out the importance of accurate storytelling in Salish culture, saying that “Salish historians have long been sensitive to the need to ‘get the story right’ even if the consequences of bad history are conceived differently”. He says that “for the Salish historian, bad history is considered to have potentially tragic consequences to both the teller and the listening audience” (58). Clearly, the significance of accurate storytelling in Salish history is not only to represent factual events but also to avoid damaging consequences. We can see that calling into question the accuracy of Salish narratives also means calling into question the legitimacy of their history, the validity of their beliefs, and the truth in their culture.
Works Cited:
Carlson, Keith Thor. “Orality and Literacy: The ‘Black and White’ of Salish History.” Orality & Literacy: Reflectins Across Disciplines. 43-72. Web.
Chamberlin, J. Edward. If This Is Your Land, Where Are Your Stories?: Reimagining Home and Sacred Space. Cleveland, OH: Pilgrim, 2004. Kindle ebook.
Donald Trump’s Best Lines During His 2016 Speech. Perf. Donald Trump.YouTube. CNN, 16 June 2015. Web. 19 June 2015.
McLuhan, Marshall. The Gutenberg Galaxy: The Making of Typographic Man. Toronto: U of Toronto, 1962. Print.
Steel, Emily, and Ravi Somaiya. “Brian Williams Suspended From NBC for 6 Months Without Pay.” New York Times. N.p., 10 Feb. 2015. Web. 19 June 2015.
Hi! I loved your blog. In your last question you talk about the damaging effects of questioning Salish stories and their authenticity. It seems like our government and people in power do this constantly. Do you have any ideas in how we can change this or what we as scholars can do to change this?
Hi Alyssa,
I think the important thing is to ask respectful, productive questions about the stories rather than immediately questioning their legitimacy. I’m not a First Nations person so I can’t speak for the community, but I’m sure most people would agree that approaching any culture or community with respect and consideration is important.
🙂
Hi Melissa. You make an interesting point about prosthetics. Things that we now think of as fake are becoming more and more real, and eventually, it seems, we will have to reevaluate our definitions or risk losing the power of our labels. The question is whether those labels will be able to stay meaningful in this always changing world.
I agree that questioning the authenticity of Salish stories is a harmful act, as it is to any other culture. However, Carlson states that his argument “is not to suggest that outsiders should not ask about authenticity, just that they should be alert to the significance and implications of their questions to Aboriginal people” (59). The problem, then, is not that non-Natives are questioning the authenticity of Aboriginal story, but rather the way that they are doing it and the problematic assumptions that they bring with them in the process.
I think that it’s fine for any culture to question any other culture’s stories so long as they do so in an intelligent and respectful manner. Inevitable damage can be minimized in this way, and this cost can in turn pay towards cross-cultural dialogue, ultimately benefiting the cultures themselves.
Hey Kevin, I agree with your point that questioning should not be seen as something harmful or an act of incredulity in itself. But I do think Melissa touches on this in her opening when she speaks less about questioning, and more about disregarding stories based on who it is that’s telling them. This is why Carlson’s point about the equivalency of the act of transformation and literacy is so important; it puts both modes on an even ground and does away with the idea that Native storytelling should be set on some inferior plane and as you say, allows for a more constructive cross-cultural dialogue.
🙂
Hey there!
Great blog, well written.
While reading your blog, I conjured up a few thoughts. First of all, I do agree that certain people in society with authority or popularity do have the tendency to disregard fact or stories that do not resonate with their own beliefs, or values. This impacts and influences those whom look up to these authority figures, and shapes their perspectives, and beliefs, as well. However, it is not only people with authority or a certain amount of education who possess those tendencies; I find any person with a belief system can disregard facts or stories that do not align with their own. For instance, there are many who do not believe the creation story of Christianity, or there are those who strictly rely on science to prove hypotheses, which lead to discover “reliable” facts. Nowadays, cultures are so integrated with one another, especially in a multi-cultured country like Canada. Which creation story should we believe? Which religion and belief systems are ones in which no one should disregard? I find it interesting that Christianity has had so much power over generations of people for thousands of years. How is the Christian creation story any different from a First Nation’s creation story, or any different from what the Quran states? Additionally, I truly believe that many people are much more skeptical at this period in time, over creation stories, simply because there has been so much controversy and war over their existences. Perhaps people who remain in authority are those who have not been exposed long enough to First Nation’s creation stories, and perhaps these particular stories have not had enough lime light in our society. What would you say would be the best method to teach people how to turn the other cheek, listen, and be open to possibilities of new creation stories?
Hi Arianne,
Thanks for your thoughtful comment. You ask a really difficult question. People will believe what they want to believe, and if you fully believe in one creation story, then any other will be considered fiction. The goal isn’t to change people’s minds. Instead, the goal is to encourage people to respect other religions, other beliefs, other creation stories, without immediately discrediting them because they perhaps aren’t as conventional as others.
🙂
Hey, Melissa. Really great blog post, thank you for sharing your ideas! I had an easy time following along with what you were saying, but one line tripped me up: “Because credibility is a perceived truth that can easily be disputed, it is more reputable than searching for truth in stories.” Would you care to explain what exactly you mean by that? Thank you again 🙂
Hi Hava,
That’s a needlessly wordy sentence, thanks for pointing it out to me! What I mean is that credibility is easy to trust because it is often more transparent. You either are or you are not credible. Stories often have so many different layers to them that searching for truth within stories themselves can be a challenge. Relying on a credible storyteller is easier than searching for truth in their stories. I’m basically rolling with Chamberlin’s notion that credibility is sometimes more important than the story, because stories can be presented and interpreted in many different ways. When searching for truth in stories, finding a reliable storyteller is a good place to start.
🙂
Hey Melissa!
I really liked your blog, I wrote on the same thing. I agree that most people don’t even consider something if they are unable to find it authentic, they discard it and don’t even think twice. I was having the same troubles with trying to correctly define the word authentic, it is difficult to try and find a common group to be able to explain something and for them to try and understand where you are coming from when you are trying to explain if something is “authentic” enough.
Can’t wait to see more!
Kathryn
Thanks for the reply, Kathryn!
🙂