Indigenous Storytelling, Truth-telling, and Community Approaches to Reconciliation

I and is crucial to the cultural and political resurgence of Indigenous nations.According to Maori scholar Linda Smith, " ' e talk' about the colonial past is embedded in our political discourses, our humour, poetry, music, storytelling, and other common sense ways of passing on both a narrative of history and an attitude about history" ().For example, when conveying community narratives of history to future generations, Nuu-chah-nulth peoples have relied on haa-huu-pah as teaching stories or sacred living histories that solidify ancestral and contemporary connections to place.As Nuu-chah-nulth Elder Cha-chin-sun-up states, haa-huu-pah are "What we do when we get up every day to make the world good." Haa-huu-pah Indigenous Storytelling, Truth-telling, and Community Approaches to Reconciliation Jeff CorntasselChaw-win-is T'lakwadzi University of Victoria e Nuu-chah-nulth word haa-huu-pah is plural in its usage.Also, the ha'houlthee (chiefl y territories) of the Nuu-chah-nulth peoples cover approximately three hundred kilometres of the Pacifi c Coast of Vancouver Island, from Brooks Peninsula in the north to Point-no-Point in the south, and includes inland regions. e fourteen Nuu-chah-nulth First Nations are divided into three regions: Southern Region: Ditidaht, Huu-ay-aht, Hupacasath, Tse-shaht, and Uchucklesaht; Central Region: Ahousaht, Hesquiaht, Tla-o-qui-aht, Toquaht, and Ucluelet; and Northern Region: Ehattesaht, Kyuquot/Cheklesahht, Mowachat/Muchalaht, and Nuchatlaht.ESC .