Why does King give us this analysis that depends on pairing up oppositions into a tidy row of dichotomies? What is he trying to show us?
By presenting readers with two different stories of origin, each told in a different manner, King brings into consideration something of great importance. Followers of certain religions often recite their “story of origin” in an authoritative and perhaps monotonous voice. This may be because, to them, it is “factual, accurate, static”. The same followers may very well dismiss other stories of origin as simply just “stories”. Indeed, folks may certainly be inclined to believe that there is only one story of origin (e.g.: Earth Diver or Genesis, not both), however, it is important to consider the perspective of a theologian. As King writes:
A theologian might argue that these two creation stories are essentially the same. Each tells about the creation of the world and the appearance of human beings. (23)
A theologian, or perhaps even religious people like my father, suggest that there exists not a sole religion that is correct, but rather a common spirit — a spirit that is present within all stories of origin. It is this spirit that created the Earth, no matter the difference in perspective — what they may call a true divine diety. The following may be a terrible example but it may serve well to convey my thoughts. The moon may look upside down from Australia than Canada but in fact, both Canadians and Australians are ultimately looking at the very same thing — it is a matter of perspective. Different sides of the same coin, if you will. While the Earth Diver story describes a world that was created through collaboration, and the story of Genesis depicts a world in which there exists a hierarch (God, human, animals, plants), the difference is merely just perspective.
By creating these two dichotomies, King is trying to show us the difference between the belief something that is presented to you as fact (Biblical stories in residential schools) versus something that is “lived” (the story of our origin as passed on by our ancestors).
On a tangent – it is important to make a note here, as we learned in the previous lesson, this is where there is strength in orality is present. A story of origin that has lived through and passed down orally by our ancestors may not only seem more plausible but may also strengthen belief if told orally, rather than monotonously passed on via “authoritative literature”.
When it comes to the first stories of the Indigenous peoples, their central forms of governance, exchanges and other public functions were centered around potlatches. As such, they were oral in nature, but more than that, they were stories. In her lesson, Dr. Paterson writes:
This is because first encounters involved performances of exchanging stories – with no common language, both parties sang their songs, played their instruments, displayed their cultural symbols and artifacts, wore regalia that spoke of their status, and — both parties depended on their own already long told stories to interpret the other’s performance
…
Both European and Indigenous exchanged their stories, both represented themselves through song and music, dance and costume, and both sides “drew each other into their imaginative worlds”
First stories and first contacts were recorded through oral stories. And just because they are oral stories, they must not be dismissed. Infact, as there existed no common language, an oral story would allow a listener to relive the first counters first-hand. Hence, King’s goal is to make the reader understand that stories have value — they are not just imaginative. The Potlatch law had effectively put a great silence on Indigenous peoples.
Works Cited
“An Aboriginal Presence.” Civilization.ca – First Peoples of Canada – Our Origins, Origin Stories. N.p., n.d. Web. 17 Apr. 2020.
First Nations & Europeans. Digital image. N.p., n.d. Web. <https://www.timetoast.com/timelines/first-nations-europeans-kristenw>.
King, Thomas. The Truth About Stories: A Native Narrative, House of Anansi Press Inc., 2003, Toronto.
“How Indigenous Dancers Connect with Their Power through Performance | CBC News.” CBCnews. CBC/Radio Canada, 27 Sept. 2019. Web. 17 Apr. 2020.
Paterson, Erika, Dr. “Lesson 2:2.” English 372 99C Canadian Studies. N.p., n.d. Web. 17 Apr. 2020.