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 Keith Carlson’s article “Orality and Literacy: The ‘Black and White’ of Salish History,” he discusses the matter of ‘authenticity’ in Aboriginal legends and myths. Stories that show evidence of European influence or appear to be informed by post-contact events have traditionally been discarded by scholars and regarded as inauthentic. These stories are often dismissed after being approached through a Western frame of reference, and are not considered through their own historical context. This process suggests that our written system of record keeping is in some way superior to the oral histories of the Salish people. Not only does this process isolate us from other cultures, but it can also “close the door on another way of knowing”, (56) as Carlson puts it.
For the Salish people, historical narratives are sacred and powerful. While stories are not judged in terms of authenticity, they are assessed by how reliable they are as a source of historical information. (57) First Nations narratives have their own litmus test, and are judged within the context of their own cultural standards. As Carlson notes, the Salish have “long been sensitive to the ‘need to get the story right’…bad history is considered to have potentially tragic consequences for both the teller and the listening audience.” (58) Respect and reverence for the power of stories seems to be embedded into the Salish culture. Stories have the power to “convene the spirits of the historical ancestors described” and to “cause bad things to happen” if they are told incorrectly. (59) Potential catastrophe hinges on these stories and the ways in which they are told. A poor or inaccurate retelling can ruin a storyteller’s reputation, and even “shorten the lives of all listeners.” (59) There are some parallels to be made here with Western culture, in that public figures who are caught lying or sharing inaccurate stories can be shamed and lose credibility.
Carlson is not arguing that we should not question Salish narratives. Rather, we should question them from an informed perspective, aware of the context to which these narratives belong. After all, when we question the authenticity of Salish stories, we are questioning the very foundation of their culture.
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.
Kanalley, Craig. “The Most Unforgettable Lies from Prominent Americans.” Huffington Post, http://www.huffingtonpost.com/2010/09/03/famous-american-lies_n_705324.html?slideshow=true. Accessed 19 Oct. 2016.
“Native Legends of the Americas: Salish Indian Legends, Myths, and Stories.” Native Languages, http://www.native-languages.org/salish-legends.htm.
Hi Mikayla,
I liked reading your post. I think you have a very interesting insight on the issues between orality and written word.
You stated that “A poor or inaccurate retelling can ruin a storyteller’s reputation, and even “shorten the lives of all listeners.” (59)”. I was wondering if you could expand on that point? How does an inaccurate re-telling of the story shorten the lives of the listeners?
Cheers,
Chloe Lee
Hi Chloe,
Thanks for your comment! Carlson’s article works to highlight the sacred place that storytelling holds in the Salish communities. He gives a few examples to illustrate the importance of storytelling to show that it is not something that is taken lightly. He lists some of the grave consequences for storytellers who omit details, share inaccurate histories, or shorten myths. One of them, as you noted, is that shortening myths can shorten the lives of all audience members. I think this point shows how serious Salish people took storytelling. They seemed to value the complete retelling of a story, one that keeps original details firmly intact. A story that skims over details, or leaves out parts of the narrative, effects not only the storyteller, but also everyone listening. I think it proves that Salish people would not modify their historical narratives, at least intentionally.
Hi,
I really enjoyed reading your post! I found your comparison between Salish values on storytelling, and Western values very interesting.
It is interesting that, as you pointed out, in Western culture we do shame people who spread inaccurate information. However, I would like to take this comparison further. Do you think that our (non-Natives) methodical punishment (i.e. prison or fines) is due to our understanding that the purpose of stories are to provide a factual account of an event. Whereas, Natives view stories as more fluid, less factual and more spiritual? Therefore, the danger of telling a ‘bad’ story is that you would ruin your spirituality?
Hi Tille,
Thanks for your comment, and the interesting comparison you offer. I think that Western culture is obsessed a bit with uncovering the truth, to the point that people can go to prison for perjury, or lying to a police officer. I think the main punishment is the damage that this does to a person’s reputation. Along with going to jail or losing one’s job, being marked as a liar can be damaging to personal relationships and mental health. I would think this is because we expect people to present themselves and their personal story with honesty and factual information, especially public figures.
I don’t know if I would agree that Natives view stories as less factual. I think they are concerned with the historical accuracy of their narratives. They seem just as hard on storytellers who share inaccurate retelling of stories or who omit details. I do agree with the idea that spirituality seems more effected by bad or inaccurate storytelling in Native culture. Carlson mentions in his article that the Salish thought the spirits were so sensitive to bad stories that they were careful not to “mention the names of deceased people at night…for fear that either a malevolent, or even an excessively kind spirit might carry away their soul.” (59) There seems to be a much higher level of spiritual sensitivity in Salish storytelling, one that might not always be present in the Western storytelling tradition.
Hi,
I agree on your interpretation of Carlson. Just wanted to ask, in light of recent political events, how “with Western culture … public figures who are caught lying or sharing inaccurate stories can be shamed and lose credibility” can the opposite be true and a false story be used advantageously? Perhaps I’m thinking of King’s use of four different creation stories and the varying dangers and benefits that come with each iteration. Maybe even Coyote’s “trickster” role reveals an aspect of the importance of falseness in stories. Can untrue stories be beneficial, what can we gain from falsity?