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April 9th-11th, 2010 an eco-teller’s retreat will take place in Yellow Springs, Ohio. Interested storytellers, environmental educators and interpretive naturalists are welcome to attend.

The retreat is open to any person who is currently considers themselves an

Participation in the retreat is free and lunch on Saturday is provided. Presenters and participants are responsible for other meals, transportation, and for finding their own lodgings. Lodging suggestions are on the website. The retreat is limited to 25 people, including presenters. Potential presenters are welcome to email their answer s to the three questions that are listed on the blog to Eric Wolf at [email protected] by 2/01/10. Registration opens on 2/01/10 and ends 4/01/10.

Interested folks are welcome to check out http://eco-story-2010.blogspot.com/
For more information or call Eric Wolf at (937) 767-8696.

Press Play to hear Lloyd Arneach speak on a Cherokee perspective on Native American Storytelling on the Art of Storytelling with Brother Wolf.

This Post will be updated by Tuesday - if you want some more thoughts from the guest please come back then -

Biography

An enrolled member of the Eastern Band of Cherokee, Lloyd Arneach was born and reared on the Cherokee Reservation in Cherokee, North Carolina. He learned his first legends from two storytelling Uncles on the reservation.

From 1970 to 1990, Lloyd traveled throughout the state of Georgia, lecturing on Cherokee history and culture. This was done in his spare time while working for AT&T's computer department in Atlanta. In 1990, he added storytelling to his presentations on culture and history and in 1993 began a full-time career as both storyteller and historian.

Lloyd presents his stories in a style that is humorous, informative and extremely moving. Lloyd's stories range from the "old stories" of the Cherokee to contemporary stories he has collected; from creation stories to behind the scenes of "Dances with Wolves." He tells stories of different Native Americans: Floyd Red Crow Westerman; Billy Mills, an Olympic champion; a young Cree Indian girl with no stories to tell; and a postmaster on the Papago Reservation. He shares historical stories from a variety of Native American tribes. Some of these stories are difficult for Lloyd to tell because of the strong feelings associated with his experiences as a Native American.

Lloyd lectures on Cherokee history and culture in schools, universities, libraries, museums, historical societies, and civic groups. If requested, he can bring a number of Native American artifacts to show and demonstrate. Lloyd also conducts workshops on Native American storytelling, building appreciation of Native American culture and what the stories mean to the cultures from which they grew.

He has told stories at the Kennedy Center, National Folklife Festival (Washington, D.C.), the opening of the National Museum of the American Indian (Washington, D.C.), the Winnepeg International Storytelling Festival (Canada), festivals, schools, universities, Pow-Wows, theaters, and other venues throughout the United States. His CD Can You Hear the Smoke? features stories and legends adapted by Lloyd. In 1992, Children's Press published his book, The Animal's Ballgame, based on one of Lloyd's favorite Cherokee animal stories. During the summer of 2006, Lloyd performed in the Cherokee outdoor drama Unto These Hills - A Retelling. In the of summer (2008), Lloyd once again performed in the Cherokee outdoor drama Unto These Hills - A Retelling.

He has told stories on the Discovery Channel.

Lloyd has finished a new book of Cherokee stories,Long-Ago Stories of the Eastern Cherokee, that was released in early 2008.

Lloyd now lives in Cherokee, North Carolina.

Press Play to hear Christine Carlton and Jenni Cargill have a conversation on Australian Storytelling on the Art of Storytelling with Brother Wolf.

Tired of the tin sound? Purchase a HQ Mp3 File of Interview #092 Christine Carlton and Jenni Cargill 2 Australian Storytellers for $2.23 Examining the Skeletons in the Cultural Closet.

Written by Jenni Cargill-Strong

Eric asked what does it mean to be Australian? Ask 20 different Australians these questions and you might get 20 different answers.
Christine explained and I’d agree, that it can be hard to define the Australian identity, because we have such a diversity of cultures. Many Australians arrived in recent decades since World War 2. The Aboriginal population is less than 2% and most Aborigines live in isolated inland rural areas, whereas most Australians live in cities on the coast, so most Australians don’t have much direct contact with Aboriginal people or culture.

I would agree with Christine now that yes, if you were to generalize, as a people, we are mostly laconic, relaxed, friendly and we have a great sense of humor. Like any country, we also have our shadow, our racism and unresolved issues. However at least Aboriginal issues are much more on the table to be openly discussed now, our Prime Minister gave the apology* to the stolen generation** that many of us had been waiting for and progress is slowly happening with land rights.

Despite all the struggles of Aboriginal Australians, as we both mention in the interview, we now have not only very strong traditional Aboriginal art, dance and storytelling, but the most wonderful flowering of contemporary Aboriginal dance, film, art, theatre and even comedy that keeps building momentum.

I loved Eric’s’ reference to ‘the elephant in the room’. The apology was an important step in our national history and in the development of our identity, because it acknowledged one of the big elephants that had been sitting in the room of the Australian psyche – the facts and the pain of the stolen generation.

I feel that stories that connect us to country are also very important, especially in the context of the level of social dislocation and the state of the environment. A Maori*** friend told me about the Maori concept of your ‘tangata whenua’ which translates to your lineage and the land you come from or ‘the ground you stand on’. It makes you stronger to cle

Press Play to hear Esyllt Harker speak on stories out of Welsh History and land of Wales. on the Art of Storytelling with Brother Wolf.

On the teller...
Esyllt Harker is a versatile singer and storyteller, performing in English and/or Welsh. Her material draws primarily on her strong Welsh roots - myth, legend and history mix with gleaned fragments found in the features and memories of the land. She is noted for her easy interweaving of the Welsh and English languages, making for effortless understanding. She also moves smoothly between spoken and sung material, bringing a new - but age old - inflection to her telling. She has performed frequently at Beyond the Border International Storytelling Festival, and was part of the second Rough Guide to Wales tour in 2002. She tells in theatres, festivals, museums, schools, parks, shopping precincts, living-rooms, castles, on clifftops..........
Mae Esyllt yn cynnig ei gwaith yn y Gymraeg ac yn Saesneg.

To learn more about her Website check out the Welsh Storytellers at http://www.bodyandvoice.co.uk/

Press Play to hear Doug Elliot talk about using storytelling to support nature based education on the Art of Storytelling with Brother Wolf.

Doug Elliot Writes...
How do you find a story in nature (or anywhere else for that matter)? I often start with an incident, an encounter, a problem or a question-something happens to you, you meet someone, see something, or you wonder about something. The narrative I tell is my journey of investigation, trying to figure it out.

The incident is your hook, not only to your listeners when you're storytelling, but also to yourself as an explorer and an investigator. Then I let my curiosity be my guide. I start asking questions. Any journalist will tell you your ability to get a good story is often directly related to your ability to ask good questions. The first and probably the ultimate resource is yourself. How do/did I relate to that incident, encounter, problem or question? How did I feel?

The next step might be an initial resolution concerning your opening incident or a preliminary answer to the question you have set up.

Simply seeing or experiencing something and figuring out what it is can be an interesting vignette, but it's rarely enough to make a good story. This initial vignette (incident, encounter, problem or question) becomes what Joseph Campbell refers to as the "call to adventure." Your challenge becomes how to find and tap those "ripples on the surface of life" that Campbell writes about "which reveal hidden springs as deep as the soul itself."

After you've explored your feelings and reactions and probed your own background, you find others who might have something to say about what you're investigating. This subsequent investigation-your reading, research, and your conversations with other people-becomes the adventure, the backbone or plot line of the narrative. Some of the various bits of information you gather or anecdotes and tales you hear can possibly stand on their own, but ideally the stories and information will be used as sub-plots to develop your entire piece. Then, instead of delivering a natural history lecture, you end up with a classic mythic hero's journey, where the hero (you, most likely) answers the "call to adventure." Wherever the investigation takes you becomes the journey. These facts, tales, and lore become stepping stones on a quest in search of truth and meaning. Rather than delivering a bunch of facts about a critter, phenomenon, or situation, you tell a story.

Bio

Doug Elliott has performed and presented programs at festivals, museums, botanical gardens, nature centers and schools from Canada to the Caribbean. He has been a featured storyteller at the National Storytelling Festival in Jonesborough TN. He has lectured and performed at the American Museum of Natural History in New York, the Royal Ontario Museum in Toronto and conducted workshops for the Smithsonian Institution. He has led ranger training sessions for the National Park Service and guided people in the wilderness from down-east Maine to the Florida Everglades.

He was named harmonica champion at Fiddler's Grove Festival in Union Grove NC. He is the author of four books, many articles in regional and national magazines and has recorded a number of award-winning albums of stories and songs.

Elliott's passion for the natural world developed in early childhood roaming the woods and waters around his home. His dad used to say, "That boy knows what's under every rock between here and town.”

He still roams the woods today. He has traveled from the Canadian North to the Central American jungles studying plant and animal life and seeking out the traditional wisdom of people with intimate connections to the natural world. And he still looks under rocks. These days he uncovers more than just a few strange critters; he brings to light the human connection to this vibrant world of which we are a part.

More at http://www.dougelliott.com/about.html

Press Play to hear Kevin Strauss speak about applying storytelling to environmental science on the Art of Storytelling with Children.

Written by Kevin Strauss…
Introduction:
“Environmental Storytelling” has become a popular subset of the storytelling world, but until recently, there was little agreement about what it was or how to do it. In this Blog follow-up to my interview on the Storytelling With Children Podcast, I will provide a definition for “environmental storytelling,” describe what makes a good nature or environmental story, and give some resources for environmental stories.

What Is Environmental Storytelling?
Environmental storytelling is the act of using live narrative performance to teach an audience about the natural world, how it works, and how to care for it.

What is an Environmental Story?
An environmental story is a story that either teaches listeners about some aspect of the natural world (why bears have short tails or why rocks don’t move) or teaches an ecological lesson like (Everything is Connected, Everything Goes Somewhere, There’s No Such Thing As A “Free Lunch”). Many “Why” stories fall into this category, including: Why Bear Has A Short Tail (Norway), Why Robin’s Have Red Breasts (Ireland), and Why The Sky Is Up So High (Nigeria). Stories that talk about greed, selfishness, or wastefulness also often fall into this category.

What Makes For A Good Environmental Story?

A good environmental story for you to tell is a story that:

Where Can I Find Good Environmental Stories?

Books:
Hamilton, Martha and Mitch Weiss. How & Why Stories. Little Rock: August House (1999).
A good source of “pourquoi” or “why” stories from around the world.

Miller, Candace ed. Tales from the Bird Kingdom. Lima: Pourquoi Press (1996).
Miller, Candace ed. Tales from the Creature Kingdom. Lima: Pourquoi Press (1997).
These are two of the best sources for a large number of animal stories from around the world. Each book contains 160 summaries of stories. The best way to order these books is to contact the press directly via email at “[email protected]” or at Pourquoi Press, 439 S. Cole St., Lima, OH 45805-3366.

Strauss, Kevin. Tales with Tails: Storytelling The Wonders of the Natural World. Westport: Libraries Unlimited (2006).
This book has been called the “textbooks for environmental storytelling.” It contains 64 non-Native American environmental stories, sciences information about the animals and plants in the stories and information about how to tell a story or make a story “more environmental.”

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Websites:
www.environmentalstorytelling.com contains 100 environmental story summaries with references; stories are organized by animal type and environmental education concept

www.naturestory.com is my website, containing articles on storytelling and text versions of several nature stories

www.franstallings.com is the storytelling website of “Earth Teller” Fran Stallings. Fran tells environmental “fact tales” and true nature stories guaranteed to enlighten and inspire

About the Author:
Award-winning Author and Storyteller Kevin Strauss has been using stories to entertain, educate and inspire children and adults for more than a decade. Based in Rochester, Minnesota, Kevin travels across the Midwest to perform environmental stories at schools, libraries, and community events.

Kevin is the author of three books, including Tales with Tails: storytelling the wonders of the natural world (Libraries Unlimited, 2006), winner of the prestigious national 2008 Storytelling World Award. His other books include the full-color children’s books Loon and Moon, and The Song of the Wolf. He is also the storytelling star on two CDs and two upcoming DVDs.

You can reach him through his website at www.naturestory.com.

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This Tuesday,July 1st at 8pm ET - Jack Zipes the preeminent writer about and translator of fairy
tales will be appearing on the Art of Storytelling with Children.

Jack Zipes writes…
At their best, the storytelling of fairy tales constitute the most profound articulation of the human struggle to form and maintain a civilizing process. They depict metaphorically the opportunities for human adaptation to our environment and reflect the conflicts that arise when we fail to establish civilizing codes commensurate with the self-interests of large groups within the human population. The more we give into base instincts – base in the sense of basic and depraved – the more criminal and destructive we become. The more we learn to relate to other groups of people and realize that their survival and the fulfillment of their interests is related to ours, the more we might construct social codes that guarantee humane relationships. Fairy tales are uncanny because they tell us what we need and they unsettle us by showing what we lack and how we might compensate for lack.

Fairy tales hint of happiness. This hint, what Ernst Bloch has called the anticipatory illumination, has constituted their utopian appeal that has a strong moral component to it. We do not know happiness, but we instinctually know and feel that it can be created and perhaps even defined. Fairy tales map out possible ways to attain happiness, to expose and resolve moral conflicts that have deep roots in our species. The effectiveness of fairy tales and other forms of fantastic literature depends on the innovative manner in which we make the information of the tales relevant for the listeners and receivers of the tales. As our environment changes and evolves, so we change the media or modes of the tales to enable us to adapt to new conditions and shape instincts that were not necessarily generated for the world that we have created out of nature. This is perhaps one of the lessons that the best of fairy tales and teach us: we are all misfit for the world, and yet, somehow we must all fit together. Fairy tales have an extraordinary, uncanny power over us, and Georges Jean locates this power on the conscious level in the way all good fairy tales aesthetically structure and use fantastic and miraculous elements to prepare us for our everyday life. Magic is used paradoxically not to deceive us but to enlighten us. On an unconscious level, Jean believes that the best fairy tales bring together subjective and assimilatory impulses with objective intimations of a social setting that intrigue readers and allow for different interpretations according to one’s ideology and belief. Ultimately, Jean argues that the fantastic power of fairy tales consists in the uncanny way they provide a conduit into social reality. Yet, given the proscription of fairy-tale discourse within a historically prescribed civilizing process, a more careful distinction must be made between regressive and progressive aspects of the power of fairy tales in general to understand the liberating potential of contemporary tales for all human beings. Sigmund Freud’s concept of the “uncanny” and Ernst Bloch’s concept of “home” can enable us to grasp the constitutive elements of the liberating impulse behind the fantastic and uncanny projections in fairy tales, whether they be classical or experimental. In his essay on the uncanny, Freud remarks that the word heimlich means that which is familiar and agreeable and also that which is concealed and kept out of sight, and he concludes that heimlich is a word the meaning of which develops in the direction of ambivalence, until it finally coincides with its opposite, unheimlich or uncanny. Through a close study of E.T.A. Hoffmann’s fairy tale The Sandman, Freud argues that the uncanny or unfamiliar (unheimlich) brings us in closer touch with the familiar (heimlich) because it touches on emotional disturbances and returns us to repressed phases in our evolution: If psychoanalytic theory is correct in maintaining that every effect belonging to an emotional impulse, whatever its kind, is transformed, if it is repressed, into anxiety, then among instances of frightening things there must be one class in which the frightening element can be shown to be something repressed which recurs. This class of frightening things would then constitute the uncanny; and it must be a matter of indifference whether what is uncanny was itself originally frightening or whether it carried some other affect. In the second place, if this is indeed the secret nature of the uncanny, we can understand why linguistic usage has extended das Heimliche (‘homely’) into its opposite, das Unheimliche; for this uncanny is in reality nothing new or alien but something which is familiar and old-established in the mind and which has become alienated from it only through the process of repression. This reference to the factor of repression enables us, furthermore, to understand Schelling’s definition of the uncanny as something which ought to have remained hidden but has come to light. Freud insists that one must be extremely careful in using the category of the uncanny since not everything which recalls repressed desires and surmounted modes of thinking belongs to the prehistory of the individual and the race and can be considered uncanny. In particular, Freud mentions fairy tales as excluding the uncanny. In fairy tales, for instance, the world of reality is left behind from the very start, and the animistic system of beliefs is frankly adopted. Wish-fulfillments, secret powers, omnipotence of thoughts, animation of inanimate objects, all the elements so common in fairy stories, can exert no uncanny influence here; for, as we have learnt, that feeling cannot arise unless there is a conflict of judgment as to whether things which have been “surmounted” and are regarded as incredible may not, after all, be possible; and this problem is eliminated from the outset by the postulates of the world of fairy tales.

Although it is true that the uncanny becomes the familiar and the norm in the fairy tale because the narrative perspective accepts it so totally, there is still room for another kind of uncanny experience within the postulates and constructs of the fairy tale. That is, Freud’s argument must be qualified regarding the machinations of the fairy tale. However, I do not want to concern myself with this point at the moment but would simply like to suggest that the uncanny plays a significant role in the act of reading or listening to a fairy tale. Using and modifying Freud’s category of the uncanny, I want to argue that the very act of reading a fairy tale is an uncanny experience in that it separates the reader from the restrictions of reality from the onset and makes the repressed unfamiliar familiar once again. Bruno Bettelheim has noted that the fairy tale estranges the child from the real world and allows him or her to deal with deep-rooted psychological problems and anxiety-provoking incidents to achieve autonomy. Whether this is true or not, that is, whether a fairy tale can actually provide the means for coping with ego disturbance, as Bettelheim argues, remains to be seen. It is true, however, that once we begin listening to or reading a fairy tale, there is estrangement or separation from a familiar world inducing an uncanny feeling which can be both frightening and comforting.

Actually the complete reversal of the real world has already taken place before we begin reading a fairy tale on the part of the writer, and the writer invites the reader to repeat this uncanny experience. The process of reading involves dislocating the reader from his/her familiar setting and then identifying with the dislocated protagonist so that a quest for the Heimische or real home can begin. The fairy tale ignites a double quest for home: one occurs in the reader’s mind and is psychological and difficult to interpret, since the reception of an individual tale varies according to the background and experience of the reader. The second occurs within the tale itself and indicates a socialization process and acquisition of values for participation in a society where the protagonist has more power of determination. This second quest for home can be regressive or progressive depending on the narrator’s stance vis-à-vis society. In both quests the notion of home or Heimat, which is closely related etymologically to heimlich and unheimlich, retains a powerful progressive attraction for readers of fairy tales. While the uncanny setting and motifs of the fairy tale already open us up to the recurrence of primal experiences, we can move forward at the same time because it opens us up to what Freud calls “unfulfilled but possible futures to which we still like to cling in fantasy, all the strivings of the ego which adverse external circumstances have crushed, and all our suppressed acts of volition which nourish in us the illusion of Free Will.”

Obviously, Freud would not condone clinging to our fantasies in reality. Yet, Ernst Bloch would argue that some are important to cultivate and defend since they represent our radical or revolutionary urge to restructure society so that we can finally achieve home. Dreaming which stands still bodes no good. But if it becomes a dreaming ahead, then its cause appears quite differently and excitingly alive. The dim and weakening features, which may be characteristic of mere yearning, disappear; and then yearning can show what it really is able to accomplish. It is the way of the world to counsel men to adjust to the world’s pressures, and they have learned this lesson; only their wishes and dreams will not hearken to it. In this respect virtually all human beings are futuristic; they transcend their past life, and to the degree that they are satisfied, they think they deserve a better life (even though this may be pictured in a banal and egotistic way), and regard the inadequacy of their lot as a barrier, and not just as the way of the world. To this extent, the most private and ignorant wishful thinking is to be preferred to any mindless goose-stepping; for wishful thinking is capable of revolutionary awareness, and can enter the chariot of history without necessarily abandoning in the process the good content of dreams.

What Bloch means by the good content of dreams is often the projected fantasy and action of fairy tales with a forward and liberating look: human beings in an upright posture who strive for an autonomous existence and non-alienating setting which allows for democratic cooperation and humane consideration. Real history which involves independent human self-determination cannot begin as long as there is exploitation and enslavement of humans by other humans. The active struggle against unjust and barbaric conditions in the world leads to home, or utopia, a place nobody has known but which represents humankind coming into its own: The true genesis is not at the beginning, but at the end, and it starts to begin only when society and existence become radical: that is, comprehend their own roots. But the root of history is the working, creating man, who rebuilds and transforms the given circumstances of the world. Once man has comprehended himself and has established his own domain in real democracy, without depersonalization and alienation, something arises in the world which all men have glimpsed in childhood: a place and a state in which no one has yet been. And the name of this something is home or homeland.[x] Philosophically speaking, then, the real return home or recurrence of the uncanny is a move forward to what has been repressed and never fulfilled. The pattern in most fairy tales involves the reconstitution of home on a new plane, and this accounts for the power of its appeal to both children and adults.

In Bloch’s two major essays on fairy tales, “Das Märchen geht selber in Zeit” (“The Fairy Tale Moves on its Own in Time”) and Bessere Luftschlösser in Jahrmarkt und Zirkus, in Märchen und Kolportage” (“Better Castles in the Air in Fair and Circus, in the Fairy Tale and Popular Books”), Bloch is concerned with the manner in which the hero and the aesthetic constructs of the tale illuminate the way to overcome oppression. He focuses on the way the underdog, the small person, uses his or her wits not only to survive but to live a better life. Bloch insists that there is good reason for the timelessness of traditional fairy tales, “Not only does the fairy tale remain as fresh as longing and love, but the demonically evil, which is abundant in the fairy tale, is still seen at work here in the present, and the happiness of ‘once upon a time,’ which is even more abundant, still affects our visions of the future.”

It is not only the timeless aspect of traditional fairy tales that interests Bloch, but also the way they are modernized and appeal to all classes and age groups in society. Instead of demeaning popular culture and common appeal, Bloch endeavors to explore the adventure novels, modern romances, comics, circuses, country fairs, and the like. He refuses to make simplistic qualitative judgments of high and low art forms, rather he seeks to grasp the driving utopian impulse in the production and reception of art-works for mass audiences. Time and again he focuses on fairy tales as indications of paths to be taken in reality. What is significant about such kinds of “modern fairy tales” is that it is reason itself which leads to the wish projections of the old fairy tale and serves them. Again what proves itself is a harmony with courage and cunning, as that earliest kind of enlightenment which already characterizes “Hansel and Gretel”: consider yourself as born free and entitled to be totally happy, dare to make use of your power of reasoning, look upon the outcome of things as friendly. These are the genuine maxims of fairy tales, and fortunately for us they not only appear in the past but in the now.

Bloch and Freud set the general parameters for helping us understand how our longing for home, which is discomforting and comforting, draws us to folk and fairy tales. They provide clues and reveal why we continue to be attracted to the uncanny.