Archibald, Jo-Ann. (2008). Indigenous Storywork: Educating the Heart, Mind, Body, and Spirit. Reviewed by John K. Snake

Archibald, Jo-Ann (Q’um Q’um Xiiem) (2008). Indigenous Storywork: Educating the Heart, Mind, Body, and Spirit. Vancouver, BC: University of British Columbia Press Pp. 176         ISBN 978-0774814010 Reviewed by John K. Snake June 25, 2009 Archibald offers the reader several interpretations of Aboriginal “storywork,” and presents an insightful and emotional rendition of her “journey” into ancient First Nation, Metis and Inuit storytelling. From the start, she introduces a culturally-oriented message to the reader through the use of the book cover’s artwork of a hand carved Sto:lo First Nation Talking Stick. Archibald explains that the talking stick is one of many aboriginal physical items that provide evidence that the speaker is attempting to, or is following a good path, and furthermore, that the speaker has the “floor” until someone is passed the sacred item, or requests it. The term, “Storywork” (p. ix) is defined in her own words, with its multiple meanings being distributed throughout the book, while offering the reader an insight into the author’s own reflections on ethics, principles, protocol, time, and synergy. Archibald draws on the scholarship of well-known Aboriginal authors such as, Marlene Brant-Castellano, Eber Hampton, Marie Battiste, Verna J. Kirkness, and one of her most trusted mentors, the late George Clutesi. In combination they assist Archibald in her journey towards her faith in the four “r’s” of; respect, reverence, responsibility, and reciprocity. Archibald explores several Aboriginal paradigms, many permeated with a distinguishable amount of humour and a few with sadness. In the end, all paradigms contribute to a valid attempt at a partnership-pedagogy between Aboriginal “storywork” and mainstream education. Archibald begins her journey with a prayer, presents her first Indigenous story, and attempts to establish an interrelationship between reader and author through her introduction of a First Nation storytelling entity known to most First Nations in North America as the Coyote, Raven, or Trickster. She wants to know why the oral version of any story can be so different from a written narrative version. Maria Campbell, a distinguished Metis author from Alberta, offers a version of what storytelling means to her. She shares her experiential childhood memories of what a Metis story is - a timeless learning. Campbell states further that Aboriginal storytelling does not fit into the Euro-centric world of “question and answer” pedagogy (25). A majority of Archibald’s interviews verified to her that one of the main principles of storytelling is the trust and interrelationship developed between reader and listener. Each Indigenous group and/or individual interviewed by Archibald was asked to self-identify themselves before she transcribed her notes, interviews, and videotapes. This would prove her respect for her participants. Halfway through her research, Dr. Archibald has more questions than answers, but she continues her “learner-teacher” journey. The Elder stories in ‘Indigenous Storywork’ are ancient but still offer the contemporary reader a look into the minds of an Aboriginal and First Nation way of thinking. Each storyteller is striving for a partnership with mainstream education pedagogy, and suggesting a mutual goal of a balance in all things. I am pleased that Archibald chooses us to share her “story basket”, and her journey into a newly-found world of imagination: an imagination, when left open, will permeate all human senses and offer oneself a metaphysical and physical universe of knowledge. Storytelling may be seen by Eurocentric or mainstream society as fleeting as a wisp of smoke; however, Achibald’s emotions in this book are pure and always genuine. Her mentor’s gift of the “story basket” is proof that traditions still exist in the Aboriginal community. She meets with Aboriginal storyteller, Simon Ortiz, to gain evidence that a coupling of two symbiosis societies can exist together. Ortiz empathizes the use the “tools” of English and writing to “… ensure that these stories would continue”. Archibald now realizes that the core of the Aboriginal stories is most important, and that the meanings are draw from a strong history of human-centered resilience. In chapter four, Archibald begins to understand the ‘being’ and thinking in terms of a storyteller. She describes the insignificant efforts of curricula development in the 1970’s, in regards to Aboriginal storytelling, and concludes her chapter with a passionate expression of what Aboriginal stories mean. Archibald becomes stronger in spirit and feels ready to take the next step, action. With the assistance of a project team, Archibald applies her storytelling course to a provincial multiple-level justice-related curriculum at the grade seven level as a pilot project. The project team implemented the new curriculum in 1994, although in segments as is traditional in Aboriginal storytelling context. The values of respect, responsibility, reverence and reciprocity were dispersed throughout all stories. This team initiative became an arduous journey for all involved, however, an understanding between two different worlds was beginning to become visible. In chapters six and seven, Archibald attempts to clarify the cultural content of Aboriginal storytelling, and the ethical principles and protocol unique to Aboriginal communities. Non-Aboriginal and Aboriginal teacher/classroom experiences demonstrate the diverse cultural mind-sets of Eurocentric and Aboriginal students through the Aboriginal story, “Slug Woman”. Most non-Aboriginal students dismissed the Aboriginal story as a “cartoon”, and were unable to see the “core” of the story. Meanwhile, Nisga’a First Nation students were captivated, inquisitive and their imaginations worked overtime, although they did not fully understand why. Archibald wishes these teachers had the mentorship that she experienced. Archibald concludes her book with her gift to her readers; a basket of stories. Don’t expect to come away with an orderly lesson or a secret idea for a getaway from all your tight spots. Do expect to leave this book with a new imagination and an open-minded knowledge of physical and metaphysical worlds through the eyes of Coyote, and the inquiring world of Jo-Ann Archibald. About the Reviewer John K. Snake was born and raised in the Delaware Nation (Moravian of the Thames Reserve) sixty years ago. He is the father of six children and six grandchildren. John is an active member of his First Nation community; being former Chairperson for the successful 2008 Lenaape (Delaware) Gathering, and most recently appointed Chairperson for the Delaware Nation Senior Complex Feasibility Study. He has held two terms of the elected position of Delaware Nation Councillor until resigning to attend university. Some of John's employment positions were; Delaware Nation Education Director; Aboriginal Counselor and Native Studies Teacher at St. Clair College in Windsor, Ontario; Assistant Meat Manager for Loblaws in Windsor, Ontario; and Head Coordinator for the 1994 Elder's Gathering at Trent University in Peterborough, Ontario. On June 12th, John will receive his Master's in Education (MEd.) from the University of Western Ontario in London, Ontario Canada.