“Why story and storytelling?” Thomas Boomershine asked in his book Story Journey. “Story is a primary language of experience. Telling and listening to a story has the same structure as our experience,” he said. “The episodes of our lives take place one after another just like a story. One of the ways we know each other is by telling our stories. We live in stories.” He continued: "Storytelling creates community. Persons who tell each other stories become friends. And men and women who know the same stories deeply are bound together in special ways. Furthermore, good stories get retold and from an ever-expanding storytelling network. There is something about a good story that virtually demands retelling. New connections are established between persons who have heard and identified with the same stories. And the deeper meaning of the story, the deeper are the relationships that are formed by the sharing."
“The heart does not respond to principles and programs; it seeks not efficiency, but passion,” said authors Brent Curtis and John Eldredge in their book The Sacred Romance. “Art, poetry, beauty, mystery, ecstasy: These are what rouse the heart. Indeed, they are the language that must be spoken if one wishes to communicate with the heart. ... Life is not a list of propositions, it is a series of dramatic scenes. Story is the language of the heart. Our souls speak not in the naked facts of mathematics or the abstract proportions of systematic theology; they speak the images and emotions of story.”
Without intellectual assent or intentional behavioral change, the stories enter the heart and affect change. Eugene Peterson, author of The Message, said that much later, after one hears a story, he or she proclaims “what are these doing here?” but then finds oneself embracing the truths embedded within the stories. “All of a sudden we see things and people we had never noticed before,” he said. “We hear words and sentences that make sense of what we’ve had intimations of but couldn’t quite place.” Curtis and Eldredge conclude, “The deepest convictions of our heart are formed by stories and reside there in the images and emotions of story.”
Cultural anthropologist Charles Kraft said, “For solid changes to happen throughout a culture, people must make basic changes in the worldview of that culture. Just as a tree can only grow as the roots allow it to, so a culture and the society that lives by that culture can only function as well as their ‘worldview-habits’ allow them to.” However, he warned that change in worldview-habits needs to be accompanied by a change in behavior. “Changes in both the cultural structuring of the basic assumption and in the personal living out of those assumptions need to take place,” he said.
Showing posts with label story. Show all posts
Showing posts with label story. Show all posts
Tuesday, April 22, 2008
Saturday, April 5, 2008
COMMUNICATION AS NARRATION
Could it be that any story, every story, has the power to not only inform but to influence? It seems that every story told touches somebody somewhere at sometime. In fact, it is probably true that every story selected by a storyteller to share is selected for a reason, no matter how innocent – at minimum because that particular story touched him or her in some way when it was heard or read. It was then decided to pass it on to others.
One of the leading scholars on human communication as narration is Walter Fisher. Fisher focused on the concept that all human communication is narrative based. “In the beginning was the word or, more accurately the logos. And in the beginning, ‘logos’ meant story, reason, rationale, conception, discourse, thought,” he said in his book Human Communication as Narration: Toward a Philosophy of Reason, Value, and Action. “Thus all forms of human communication—from epic to architecture, from biblical narrative to statuary—came within its purview.” Professor emeritus at the University of Southern California, Fisher published his work on what he called the Narrative Paradigm in 1995. It focused on the importance of narration as a mode of human reasoning and has led to a fundamental rethinking of how people apprehend knowledge. The Narrative Paradigm is a theory…that all meaningful communication is a form of storytelling or to give a report of events…and so human beings experience and comprehend life as a series of ongoing narratives, each with their own conflicts, characters, beginnings, middles, and ends. In 1984, Fisher proposed that the way in which people explain and/or justify their behavior, whether past or future, has more to do with telling a credible story than it does with producing evidence or constructing a logical argument.
Fisher referred to humankind as homo narrans and proposed that all forms of human communication need to be seen as stories. He considered individual forms of communication as “good reasons,” that is, as values for believing or acting in certain ways. These good reasons are a type of narrative logic that all humans have naturally, forming the foundation of all human communication. Fisher said: “The narrative paradigm proposes that human beings are inherently storytellers who have a natural capacity to recognize the coherence and fidelity of stories they tell and experience. I suggest that we experience and comprehend life as a series of ongoing narratives, as conflicts, characters, beginnings, middles, and ends. The various modes of communication—all forms of symbolic action—then may be seen as stories, interpretations of things in sequences. … I propose the narrative paradigm as a philosophy of reason, value, and action. Narrative rationality is its logic. The essential components of this logic are the following. Human communication is tested against principles of probability (coherence) and fidelity (truthfulness and reliability). Probability, whether a story “hangs together,” is assessed in three ways: by its argumentative or structural coherence; by its material coherence, that is, by comparing and contrasting stories told in other discourse (a story may be internally consistent, but important facts may be omitted, counterarguments ignored, and relevant issues overlooked); and by characterological coherence. Concern for this third type of coherence is one of the key differences between the concept of narrative rationality and traditional logics….”
One of the leading scholars on human communication as narration is Walter Fisher. Fisher focused on the concept that all human communication is narrative based. “In the beginning was the word or, more accurately the logos. And in the beginning, ‘logos’ meant story, reason, rationale, conception, discourse, thought,” he said in his book Human Communication as Narration: Toward a Philosophy of Reason, Value, and Action. “Thus all forms of human communication—from epic to architecture, from biblical narrative to statuary—came within its purview.” Professor emeritus at the University of Southern California, Fisher published his work on what he called the Narrative Paradigm in 1995. It focused on the importance of narration as a mode of human reasoning and has led to a fundamental rethinking of how people apprehend knowledge. The Narrative Paradigm is a theory…that all meaningful communication is a form of storytelling or to give a report of events…and so human beings experience and comprehend life as a series of ongoing narratives, each with their own conflicts, characters, beginnings, middles, and ends. In 1984, Fisher proposed that the way in which people explain and/or justify their behavior, whether past or future, has more to do with telling a credible story than it does with producing evidence or constructing a logical argument.
Fisher referred to humankind as homo narrans and proposed that all forms of human communication need to be seen as stories. He considered individual forms of communication as “good reasons,” that is, as values for believing or acting in certain ways. These good reasons are a type of narrative logic that all humans have naturally, forming the foundation of all human communication. Fisher said: “The narrative paradigm proposes that human beings are inherently storytellers who have a natural capacity to recognize the coherence and fidelity of stories they tell and experience. I suggest that we experience and comprehend life as a series of ongoing narratives, as conflicts, characters, beginnings, middles, and ends. The various modes of communication—all forms of symbolic action—then may be seen as stories, interpretations of things in sequences. … I propose the narrative paradigm as a philosophy of reason, value, and action. Narrative rationality is its logic. The essential components of this logic are the following. Human communication is tested against principles of probability (coherence) and fidelity (truthfulness and reliability). Probability, whether a story “hangs together,” is assessed in three ways: by its argumentative or structural coherence; by its material coherence, that is, by comparing and contrasting stories told in other discourse (a story may be internally consistent, but important facts may be omitted, counterarguments ignored, and relevant issues overlooked); and by characterological coherence. Concern for this third type of coherence is one of the key differences between the concept of narrative rationality and traditional logics….”
Could it be that story is just part of who we are and that, indeed, human communication IS narration?
Tuesday, April 1, 2008
PRETTY WOMAN
Dasho Kinley Dorji, chief editor of Bhutan’s Kuensel News Corp, feels his country is going through difficult times, on the road to a complete destruction of the country’s values systems. One way to combat that, he believes, is to create stories calling attention to the situation and ensure that those stories are shared and heard.
His creative non-fiction short story Pretty Woman portrays how the introduction of television to Bhutan in 1999 thrust the country into dramatic and painful change. The story tells how, over a period of seven years, a young boy and a young woman collide with forces much greater than themselves, their community and even their country. She was the prettiest girl around – strong, sun-darkened, and hard working, with a face as round as the moon and a singing voice that enchanted all the men. He was a young boy, growing up in a volatile climate of change (still continuing today), confused by what he observes.
“The story invites important questions,” Dorji said. “Are the side effects of development taking a toll that is more powerful than the effects of mainstream development? This is symbolized by the immediate excitement over television that far exceeds the advantages of electricity as a source of power for utilities.” (Electricity comes to the story’s setting in 2003.) “In a country where there are now an estimated 50,000 television sets compared with 14,000 computers, television becomes a major status symbol and dominates the altar in the altar room” (as it does in the story), he said.
Over a period of seven short years, the country’s hero is no longer the king, but athletic superstars and Bollywood film actors, and the beautiful image of the hard working village girl is replaced by singing and dancing Bollywood stars and bikini-clad Pepsi models. The end of Pretty Woman is poignant and bittersweet:
Aum Thrimi looks into the distance. “They are so pretty, the girls. They are so thin. They are so fair. They smell so nice.” She looks at Kuenley, a gangly five-foot nine-inch boy, standing with his hands in his pockets. She turns and looks out the window again. “Better study hard, Kuenley. Otherwise you’ll have to live in the village. You have to work all day in the sun. You have to walk everywhere with no shoes. You have to carry manure on your back and smell of cow dung. In the village you will quickly become ugly. We have no choice because we are already old and ugly.” Kuenley says nothing. He does not know what to say. Thrimi is 27 years old. She has not changed. But the world had changed.
“This story is Bhutan’s story,” Dorji said. “The metamorphosis of a rural society is documented through the eyes, and the confusion, of a Bhutanese youth who personifies a generation in transition. There are no subtleties because the experience is not subtle.” The message that comes through as the pair’s community feels the impact of globalization is that there is an urgent need to put on the brakes before it is too late to do anything about it.
Bhutan is a country crying for help and believes in the power of story to help them. What do you think?
His creative non-fiction short story Pretty Woman portrays how the introduction of television to Bhutan in 1999 thrust the country into dramatic and painful change. The story tells how, over a period of seven years, a young boy and a young woman collide with forces much greater than themselves, their community and even their country. She was the prettiest girl around – strong, sun-darkened, and hard working, with a face as round as the moon and a singing voice that enchanted all the men. He was a young boy, growing up in a volatile climate of change (still continuing today), confused by what he observes.
“The story invites important questions,” Dorji said. “Are the side effects of development taking a toll that is more powerful than the effects of mainstream development? This is symbolized by the immediate excitement over television that far exceeds the advantages of electricity as a source of power for utilities.” (Electricity comes to the story’s setting in 2003.) “In a country where there are now an estimated 50,000 television sets compared with 14,000 computers, television becomes a major status symbol and dominates the altar in the altar room” (as it does in the story), he said.
Over a period of seven short years, the country’s hero is no longer the king, but athletic superstars and Bollywood film actors, and the beautiful image of the hard working village girl is replaced by singing and dancing Bollywood stars and bikini-clad Pepsi models. The end of Pretty Woman is poignant and bittersweet:
Aum Thrimi looks into the distance. “They are so pretty, the girls. They are so thin. They are so fair. They smell so nice.” She looks at Kuenley, a gangly five-foot nine-inch boy, standing with his hands in his pockets. She turns and looks out the window again. “Better study hard, Kuenley. Otherwise you’ll have to live in the village. You have to work all day in the sun. You have to walk everywhere with no shoes. You have to carry manure on your back and smell of cow dung. In the village you will quickly become ugly. We have no choice because we are already old and ugly.” Kuenley says nothing. He does not know what to say. Thrimi is 27 years old. She has not changed. But the world had changed.
“This story is Bhutan’s story,” Dorji said. “The metamorphosis of a rural society is documented through the eyes, and the confusion, of a Bhutanese youth who personifies a generation in transition. There are no subtleties because the experience is not subtle.” The message that comes through as the pair’s community feels the impact of globalization is that there is an urgent need to put on the brakes before it is too late to do anything about it.
Bhutan is a country crying for help and believes in the power of story to help them. What do you think?
Monday, March 31, 2008
IF THIS IS YOUR LAND, WHERE ARE YOUR STORIES?
Edward Chamberlin, Canadian professor of English and Comparative Literature, shared the following story, an incident from which he derived the title of his book on stories and national-cultural identification: If This Is Your Land, Where Are Your Stories?
"It happened at a meeting between a [native America] Indian community in northwest British Columbia and some government officials. The officials claimed the land for the government. The natives were astonished by the claim. They couldn’t understand what these relative newcomers were talking about. Finally one of the elders put what was bothering them in the form of a question. “If this is your land,” he asked, “where are your stories?” He spoke in English, but then moved into Gitksan, the Tsimshian language of his people – and told a story. All of a sudden everyone understood…even though the government foresters didn’t know a word of Gitksan, and neither did some of his Gitksan companions. But what they understood was more important: how stories give meaning and value to the places we call home; how they bring us close to the world we live in by taking us into a world of words; how they hold us together and at the same time keep us apart."
“If this is your land, where are your stories?” This question carries with it the importance of a people’s story and its contribution to their sense of identity and community. It is interesting here how identity is tied to land – possession of it – and to history and culture. What’s even more interesting is that story is the glue that holds it all together. The original inhabitants in this factual tale told by Chamberlin seem to be saying: “Our land, our language, our stories, our history, our heritage, our identity – our very being of who we are – are all tied up together, are all integrated.” To challenge any one of these, they imply, is to challenge all the others.
"It happened at a meeting between a [native America] Indian community in northwest British Columbia and some government officials. The officials claimed the land for the government. The natives were astonished by the claim. They couldn’t understand what these relative newcomers were talking about. Finally one of the elders put what was bothering them in the form of a question. “If this is your land,” he asked, “where are your stories?” He spoke in English, but then moved into Gitksan, the Tsimshian language of his people – and told a story. All of a sudden everyone understood…even though the government foresters didn’t know a word of Gitksan, and neither did some of his Gitksan companions. But what they understood was more important: how stories give meaning and value to the places we call home; how they bring us close to the world we live in by taking us into a world of words; how they hold us together and at the same time keep us apart."
“If this is your land, where are your stories?” This question carries with it the importance of a people’s story and its contribution to their sense of identity and community. It is interesting here how identity is tied to land – possession of it – and to history and culture. What’s even more interesting is that story is the glue that holds it all together. The original inhabitants in this factual tale told by Chamberlin seem to be saying: “Our land, our language, our stories, our history, our heritage, our identity – our very being of who we are – are all tied up together, are all integrated.” To challenge any one of these, they imply, is to challenge all the others.
Thursday, March 27, 2008
DISCOVERING IDENTITY AND COMMUNITY THROUGH STORY
Who am I? Where do I belong? What are the accepted norms of behavior for me? A people’s stories help answer these questions; while their stories also help shape their answers. These questions touch on the very core of being – identity, community, culture, etc. Cultural anthropologists, sociologists, ethnographers, and cultural researchers seem to agree that to investigate the idea of self and all that self means, one does it by way of an individual’s stories, along with the stories of his or her historical, societal, and cultural self. It is through these stories that self is revealed – whether the individual self or the “self” of a community, culture or society. At the same time, these experts say that to influence an individual, and ultimately his or her entire culture or society, it is best and most effectively done through stories. This is already proving true in the areas of business management and corporate culture, and in the area of using stories in emotional healing. What do you think and why?
THE ROLE OF STORYTELLING IN AFFECTING WORLDVIEW AND VALUES
Cultures are dynamic and are always in flux. What happens, however, when there is evidence of an eroding values system within a specific culture? Can a particular culture’s worldview intentionally and substantially change? It is unarguable that one’s worldview, culture and values are entrenched and to influence the alteration of these is difficult. However, the idea that affecting one’s worldview, culture and values to the point of change is not impossible. What this discussion proposes is that worldviews, cultures, and values can indeed be changed, resulting in not only the transformation of an individual’s life, but an entire culture as well. Storytelling in particular is a catalyst that can bring about substantial changes in worldview, culture and values. What do you think and why?
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