Mother Wit Stories...It's Story Time!

CULTURAL VISION MULTICULTURAL, DANCE, ART AND STORYTELLING PROJECT

MISSION STATEMENT

Oral Literature is an important educational vehicle for all people.

The tradition of oral Literature is passed from one generation to the next, bridging the gap between the generations. In most societies, Intergenerational communication refers to the smooth transmission and continuous perspective of societal values and traditions. This form of communication ensures a peaceful transition from childhood to adulthood and creates an understanding of the proper roles for each of us in that society. A breakdown in communication between the elders and the youth contributes to the development of conflicting values in a society and invite the emergence of rebellious youth. Oral Literature has a set of norms, mores and folkways, which produce common understandings. Common understanding among the community is an essential element in cultural growth and stability of each society.

T he Elder from select groups of African communities define intergenerational communication as being inseparable from other segments of life. The Elders pass on knowledge via intergenerational communication, which is then maintained by the youth. The youth acquire cultural values and knowledge from the Elders as they participate in their home environment. They also acquire knowledge from their sociopolitical and religious environment of their community to ensure effective means of communication between generations.

THE CORNER STONE

The foundation of the Cultural Vision Project offers the traditional form of linguist expressions found in folklore. As in story telling, dance represents a living tradition of expression. Dance being the Grandmother of our dramatic way of releasing our emotion as a necessary and vital function within our community. Under these circumstances, dance is a special language unto itself. We used dance as a way to express what we feel to develop our concentration and memory. Dance allows us to get in touch with the world around us so that we can react to our feelings and our community.

The art of telling stories develops skills and values designed to expand communication, expand oral expression and teach social interaction. The art of telling stories encourages organizational skills, increases decision making and problem solving. The value of these skills cultivates the responsibilities of each individual within the community.

PROJECT OUTLINE

The project itinerary consists of three fundamental principles. To acknowledge the need to encourage one to speak clearly and to develop ones speaking fashion rhythmically thus expanding oral as well as nonverbal expression.

The Verbal Art form is the means by which to facilitate the delight of folk speech. It is an impressive feature used actuality with the communicative interaction of body movement or kinetic values. Body movement and sound are important to the interactions of the story because it relates to the functions or actions in the story. Non verbal communicative interaction skills clearly demonstrate the importance of the fundamental component used by the storyteller to set the atmosphere and the degree to which the audience or listener participates. These techniques display meaning in the context of the message within the story. This process allows for the development of oral composition. The oral composition satisfies the need for social interaction, social integration and oral expression. Through the art of telling stories, one learns to discuss ones own point of view.

COURSE OF ACTION

Placing the Cultural Vision Project in an educational setting or environment, reveals the opportunity to bring multicultural perspectives to the classroom. Such a course aids in the development of cultural understanding. The development of cultural understanding illuminates the many ways cultural values reflect the basic, yet comprehensive learning styles of each culture.

The following is an example of why it is important to understand cultural values when a storyteller is telling stories outside of their own culture without the cultural understanding and permission to do so.

Among the Native peoples of California, a select few only tell their stories during the spring and summer months. It is my expressed purpose that storytellers, outside the Native Americans of California respect this tradition regardless as to why Native Americans tell stories in this fashion. Disregard of this tradition by storytellers is a blatant form of cultural disrespect.

Yet, another example of gaining or understanding the values of telling a story from other cultures are found in the following:

When reading a story rather than telling a story from another culture, it is easy to disregards the cultural values of an entire people. It is safe to say the story presented will not be in the language or dialect of the culture from whence it came. Without the awareness of the cultural setting or the aesthetic principles and assumptions underlying the tale, one concludes that the tales being told are merely action-packed episodes involving characters whose only dimension may appear comical. To put it differently the moral of the story, the social interaction and values are lost.

The above examples affirm the validity of Oral Literature. One must have a clear understanding that Oral Literature encompasses the educative process of passing on to the young the skills needed for the upkeep of cultural heritage.

IMPORTANT FUNCTIONS OF TELLING A STORY

To instruct is the most important function in the tradition of story telling. Found in the enormous social genre of dance, song, music, religion and story telling, are lessons that prevail around the world. They are the truths that people in every society must learn to live by. Oral Literature is but one of the cultural symbols of representation designed within the patterns of our collective unconsciousness, which hold the stories of human evolution.

Oral Literature or the telling of stories in the educational setting embodies six basic steps:

Adopt the understanding that Oral Literature is a means of expressing history from a cultural point of view
Conceptualizes a culturally diverse teaching and learning process within an educational environment
Teaches individual cultural differences, and gives understanding to effectively deal with the cultural differences
Oral expression by the student develops the understanding for inclusiveness among ethnic groups within the educational setting
Provides a basis for increased cooperation among ethnic groups within the classroom
Provides a theoretical basis for research projects of cultural values among ethnic groups around the world

Diversity among students is an integral part of our classrooms. Students of all ages come from diverse cultural backgrounds and settings. We must acknowledge these diversities so we do not invite the conditions of exclusion of any students. The teaching of Oral Literature embodies oral expression, which in turn help train the speaking and listening skills of all students regardless of their ethnicity.

WORD OF MOUTH

Oral expression i.e. word of mouth is how the youth learn the cultural values of their lives at home and in society. These cultural values create a strong link between the oral, kinesic and written expression of all ethic groups. We must acknowledge the dialectal variation of the youth and then encourage each of them to speak clearly, to develop their speaking fashion both rhythmically and expressively in the following ways:

~ Gather stories that they have heard or experienced

~ Compose oral compositions. Write their stories and use them for references.

~ By placing importance in management of the voice, place the emphasis on enunciation and delivery of the oral composition

Take note: effective delivery of oral expression is a combination of grammatical pronunciation, body movement/kinesic values and cultural values of the storyteller. Effective delivery depends on the integration of phrasing, dialectal variations, pace emphasis, tonal quality and gestures of the face and body movement to reinforce the spoken word.

Oral composition can satisfy the need for self-expression, security, social interaction and social integration. The student can tell stories by describing events, or people in various situations, from ones particular background. Through oral composition, one can learn to discuss ones own points of view. In addition, one can enhance ones imagination a great deal by exploring topics of interest orally.

Keep in mind the fundamental principles of Oral Literature or the telling of stories teaches an entire community the unifying force of oral transmission. Through oral transmission, a deliberate act of teaching occurs between speaker and listener.

ROLES OF LANGUAGE AND DANCE

The Process of Communication

The process of communication is broken down into five categories to teach the primary functions of verbal communication. Each category in turn relates to the importance of human communication as an instrument for transmitting messages. The following is a diagram of the five most important elements of communication: The five major elements of communication:

The five major elements of communication:

Figure 1-1 Five elements of communication

The five elements of communication are the primary function of language. This diagram displays how the Speaker sends a verbal message transmitted via the spoken word that the Listener hears and then responds to. The Listener becomes the Speaker sending a verbal massage transmitted via the spoken word that the Speaker hears and now becomes the Listener.

The Linguistic System

I. The Linguistic system consist of two major functions:

1. Speech is produce by electrical impulses in the brain which travel along the nerves controlling the lungs, vocal cords, larynx, mouth, tongue, teeth, lips, nose and ears

~We use language to influence other people's behavior

~ Spoken words have on meanings attached to them; it is how we use sound which enables us to communicate ideas

~When we choose the right combination of words, speaker and listener agree on the same interpretations

~That is why words can mean different things to different people. Ø Some words change status over the years because we place our biases and our attitude to them.

~ Speech is a medium of transmitting messages - a very complex process.

2. The Written Language:

~ One can send a message to more than one reader

~ The message is permanent in comparison to the spoken word

~ Limitations to this method of communication:

~ May misinterpret printed message

~ May disagree

~ May be influence in a positive or negative way

II. The use of Language:

~ To modify and direct the behavior of other people

~ To influence the ideas of others; we persuade people to change their ideas

~ Communicate our ideas to others

~ Express ourselves

~ To control/to set matters in motion use to influence events for good or bad; i.e., for blessings, incantations, prayers and curses

III. The Medium of Receiving Messages:

~ Are no good unless there is a receiver

~ Written language presupposes a literate receiver who is able to interpret the message

~ The ear is important to speaker and listener

~ Ways in which certain factor may influence what we hear

1. The sound may not be heard clearly or may be wrongly heard

2. May not hear meaning of speech

3. May hear only what we want to hear IV.

IV. The Receiver:

There are four types of speaker/listener relationships

1. Speaker may be the listener of own message (enjoy listening to own music, songs poems etc.)

2. One way communication process:

SPEAKER/ RECEIVER/ LISTENER

PREACHER, PROFESSOR, LECTURE

3. Dialogue

SPEAKER/RECEIVER/LISTENER

LISTENER/RECEIVER/SPEAKER

4. Group Communication

Speaker becomes Listener as often as situation demands

Group Communication Diagram

FIGURE 1-2 GROUP COMMUNICATION DIAGRAM

The above diagrams demonstrate why so much emphasis is placed on speaker/listener development in story telling. ©Oral transmission represents the way in which many societies pass on the value of their cultural components to the youth. To put it differently, the young are initiated into their linguistic community via example. In this way, they learn the basic values of their society through their language.

Tightly woven into the aesthetic foundation of many cultural philosophies, language links the values that activate a sense of being which is universal. That is to say, this sense of being is not restricted to just one cultural philosophy. This sense of being or cosmological view of life provides a quality used to elicit response and meaning between speaker and listener, which creates a form of unity. Unity can be defined as something to strive for that is useful in maintaining family, community and spiritually as the up keep of societal customs. To create unity each member of the community must always do as much as they can to verbally and non-verbally transmit societal values that will enhance what has been inherited or passed on to each generation.

With the understanding of the five basic elements of communication, and how the foundation of cultural philosophy are woven into language, let us turn our attention to dialectal differences.

Dialectical Rhythms

Most would have us believe that the many dialects used in America are a corruption of Standard American English. The truth is that Standard American English is a corruption of the English language derived from the British of the United Kingdom. During America’s struggle for freedom from British rule, a pidgin of the Queens English came about. In time, America adopted the English language as theirs, changing the Queens English from a pidgin to a Creole. So American Standard English is a derivative of the English language from England.

Let me explain further. When different cultures, speaking two different languages attempt to communicate, a pidgin language forms. In order to understand one another, the pidgin language is used and as time passes the pidgin language develops and grows. The pidgin language is not written, it is simple a spoken language both cultures use to communicate. Therefore, the need to communicate formed a new dialect of one or both languages.

In the case where one cultural group dominates over another, the pidgin language is adopted by the less dominate culture. Once the less dominant group takes on the pidgin as their language it becomes a Creole of the two languages, thus a new dialect of the dominant groups language comes about.
Case in point, the dominant group will begin to display feelings that reflects the new comers illiteracy of their grammar rules and is where the stereotypes of the less dominant begins. The dominant group demonstrates their disapproval of how their language is spoken and concludes the new comers’ lack the intelligence to speak their language correctly.

The above paragraphs demonstrate how the human need to communicate can develop and/or change/create a dialect. Trading and bartering between cultures is but one way pidgin language flourished. Another came about when the selling/trading of humans for labor, marriage and debt took president. In any case, the pidgin became a Creole, which in turn became the dominant language used. Thus, a dialect of the dominant language developed.

Society and Language

With the above information, we can agree that Standard English spoken in America is in fact derived from another English speaking group outside the United States. With that in mind, let us turn our attention to language and culture as defined in Sociology. In accordance with Allan G. Johnson’s "Human Arrangements An Introduction to Sociology," Johnson wrote the following. "Language is the most important set of symbols in any culture, for it embodies the symbolic building blocks used to construct ideas." It is safe to say that language fulfills at least four basic functions in our speech communities. They are as follows:

~ Language allows us to know what is meant when we speak or write.
~ Language allows us to distinguish ourselves from outsiders, which assist in maintaining group boundaries and solidarity.
~ Language often serves as a substitute for physical contact, i.e., "we keep in touch via a greeting or by telephone."
~ We also use language to perform or constitute meaningful actions such as making a promise, i.e., "word is bond" or "pinky finger promise" or "cross your heart and hope to die (if you break that promise)."

The four functions of language hold true across all boundaries and across all cultures. However, in American societies, many people speak a dialect considered a corruption of good or Standard English. The misunderstanding and misinformation about dialects is simply that these dialects are different from the testing norms of the educational system. The truth about dialect structures is that dialectal rhythms are natural and arise within the cultures we each live in. They are our Mother Tongue, the language spoken to us at birth and throughout our lives’.

On the one hand, language allows us to communicate and understand one another, it is safe to say we are more comfortable listening and speaking with those who speak the same language. On the other hand, it is also true that it is preferred that there be no dialect differential when speaking the same language. Case in point:

To quote from Teaching Tolerance Magazine, author Rosina Lippi-Green says that dialect discrimination is "so commonly accepted, so widely perceived as appropriate, that it must be seen as the last back door to discrimination. And the door stands wide open." In her book "English with an Accent: Language, Ideology, and Discrimination" Lippi-Green allow us to examine the manifestation of language prejudice in American society.
It is true that the second function of language allows us to maintain boundaries and solidarity to distinguish ourselves from outsiders. However, bringing to light the dialect discrimination so widely perceived as appropriate in America, outsiders in this case would mean those of us who speak different dialects of English. Therefore, the boundaries we draw upon as English speakers are derived from the cultures we live in. This amounts to saying group solidarity and boundaries are the natural rhythms we speak in our home environment. That is to say, there are many cultural groups that consist of people whose dialects are similar yet differ because we speak and use gestures associated with the cultures we live in. It is safe to say that each group maintain solidarity and boundaries per group.

In discussing the third function of language let us turn our attention to how language serves as a substitute for making physical contact let me give an example that I grew up with in the South. As far back as my childhood memories allow, we were taught to speak or greet all people of our cultural back ground; meaning African Americans. This has always been a way of acknowledging solidarity as a people since African Americans gained freedom from the cruelties of enslavement. In the South, it is understood the physical nod of your head and use of a simple phrase such as: "How you doing today?" was commonly used as a way of acknowledging the similarities in our sufferance as a people. Such cultural gestures of language served as a way to appreciate one another whenever encountering a fellow African American in public. Thus, language serves as a substitute for making physical contact as well as solidarity and the setting of boundaries among African Americans.

Upon arriving in California, I found such cultural gestures of language only existed among African Americans whose upbringing was outside of California. It was interesting to me that in my attempt to speak to an African American from California, they suddenly became interested in the design and construction of whatever building was closest to them or they ignored me all together. At first, I did not understand why my own people were treating me like an outsider. However, as comedians made similar experiences part of their routines, it became clear to me that this cultural gesture had been lost in just one generation of living in California and it had become a class issue among African Americans.

Let us turn our attention to the fourth function language holds for us. In most cultures, it is understood that "your word is your bond". What that means is this: you can be trusted and others can depend on you, as your words are not used to manipulate others to get what you want. In order to assure I am being understood allow me to introduce a portion of NTU an African Philosophy called Nommo.

Nommo:
Is the magic power of words-that which comes from the mouth in a vapor and become words.

The above definition or the philosophy of Nommo is what is meant by, "your word is your bond".

Nommo consist of four categories: Muntu, Kintu, Hantu and Kuntu. The category we are most interested in is Kuntu, however Kuntu can not be separated from the other three, they go together like the fingers on your hand. Try to see it like this, NTU is your hand Nommo your thumb; which can touch the other four fingers on you hand and together in a fist they create solidarity.

~ Muntu = God or first Creator or first Beholder of NTU: The force, which has control over Nommo.
~ Kintu = Force without activity.
~ Hantu = Place and time every event and every motion = culture.
~ Kuntu = Modality; way or manner of or indicating a mode or mood, specific in grammar, of or expressing a mood. The style of all African culture; it is the mode of existence. This mode determined by meaning and Rhythm. Rhythm is the vibratory force, which travels through our senses and grips us at the root of our being. Rhythm is indispensable to the word: rhythm activates the word; it is its procreative component. Only rhythm gives the word it’s effective fullness it is the word of God, that is, the rhythmic word that created the world and God created words.

Perhaps, with this small insight of Nommo, I have given you a reason why it is important to no longer manipulate your words into making a truth where there is none. "Your word is bond!"

At this juncture in our discussion on dialect, let us turn our attention to Dr. Lorenzo D. Turner. Dr. Turner proved back in 1949, that the Gullah dialect was composed not just West African tonal language but also the West African cultural expression and gestures. His research in the Sea Islands enabled him to prove that Africans isolated in the Sea Islands retained many of their West African culture and language. I call your attention to Dr. Turners’ work to help us understand the importance language holds for the speakers of said language. Moreover, it is a way of demonstrating the importance of the four basic functions of language in the above information concerning the symbolic building blocks used to construct our cultures via language. Dr Turners’ research proved that the Gullah speaking people maintained their West African language by weaving it into the English language they were forced to speak upon their arrival to the Sea Islands.

In as much as the four basic functions of language, Oral Artistry or Oral Literature is the study of cultural languages throughout the world. That is to say, it is the study of taxonomy: the science, laws, or principles of classification, especially the classification of organisms in categories based on common characteristics. Since the beginning of memory, the Storyteller or Oral Historian has interpreted the histories of our families, communities and our cultures. They, the storytellers, used the four basic functions to recant our contributions to world history.

The oldest form of folklore is "Oral Literature" or "Word of Mouth," which is the easiest means of acquiring information about personal and collective pasts. Therefore, "listening" is an important tool. Listening enhances the art of understanding, which leads to the "perception" of what is interpreted as the partnership or response to the speaker. Such an interpretation becomes knowledge: "what is said is meant and what is meant is said."

The term folklore has been used to describe what a Storyteller or Oral Historian relates to or about a group of people. Folklore also describes the culture and language of all people. Before going further, allow me to define the word folklore. The word "folk" means people and term "lore" has come to mean knowledge, therefore, when speaking of a particular value, belief and/or social concerns, I am speaking of a people’s knowledge. We are also speaking of the fact that knowledge within a community contains information about the group as a collective.

Storytelling is that which bridges the stories of our families, community and culture to our contribution to world history (not his story). Only then can we begin to recognize how important all of our lives, our concerns, our actions, our reactions and what our responsibilities really are. Our Grandparents or the Elders posses oral accounts or oral history. They are the living embodiment of the family. Through them, we can tap into our families’ history, as the Elders are the living link to the past.

In the beginning before there were books, Oral Literature was the teaching tool. It was the job of the Storyteller to remember every detail of said information. This information was never written. The Storytellers’ would recant the past, from beginning to end. The stories the Historian recanted were passed from one generation to the next. Our past consisted of Historical information that could be recanted by those who were dubbed "Living Books" at any given moment.

Blessed by the Spirits of countless people, Word of mouth, has always been the job Oral Historian maintained. Word of mouth is the language spoken to you in your childhood. Word of mouth is the language you remember every time you go home and visit the Elders. Word of mouth is the last element remaining of the position the Story Keeper held. The title, Story Keeper was an honored position occupied by the Oral Historians or Griots. With this title, every detail of every story entrusted unto them was set to memory. At any given moment, they could be required to recant a story entrusted unto them from beginning to end, accurately.

Oral Historians never started at the middle or end of a story. They, the Griots, were always required to start at the beginning. Even if that beginning was as far back as two, hundred, or more years ago. Regardless of our modern thoughts, we must learn to start at the beginning of what we know. We must acknowledge those who came before us, give credit where credit is due. We must learn from our past so as not to repeat the same mistakes that have already been committed throughout history.

I want to turn you attention to one more aspect to consider. In discussing how we use language socially, we must look at how Oral Literature is constructed. So, let us define the following terms associated with Oral Literature:

Each individual speaker has, what is refereed to as, an idiom. Meaning; 1.) the dialect of a people or region; 2.) the usual way in which words of a language are joined together to express thought. We know that a dialect is the collective linguistic patterns of a language and we now are beginning to understand how grammar works in a given language. Grammar is defined as the way a language works or a system of rules for speaking and writing a given language.

I. Oral Literature serves as an important educational vehicle for the youth in traditional cultures. It encompasses fables, folklore, legends, myths and proverbs.
Fables are told in the form of trickster stories and convey moral lessons. They are constructed to impress upon the mind the values of our societies without necessarily and informally telling us what to do and how to do it. They are also constructed with tricks so as to set up counter moves in story form.

Fables exercised justice. They resist a dispute and they usually consist of impossible conditions or demands.

Folktales have a similar method and is as much a part of fables as fables are of folktales. They emphasize the superiority of brilliance over stubbornness. Folklore delivers unity to the clan and provide the value of cooperative efforts. It reveals the merits in group solidarity and danger of individualism, selfishness, and blind ambition.

"When and Why" stories are told during moonlit nights so that children would go to bed with the lesson vividly in their head, thus the stories are made to be interesting and entertaining.

"How and Why" stories are often characterized by periodic group singing or "call and response," which is led by the storyteller. This technique used by the storyteller kept the listener interested and involved.

II. The impact of story vs. Cinematography

Oral Literature: the values of stories are communicated to the people in the most informal, serene and unruffled way.

Cinema puts the images before the people. Stories require the people to imagine and develop a mental picture. This way of teaching leaves a deeper impression and creates value in identification thus the traditional form of education develops the memory and the imagination.

III. Myths and Legends are closely connected toe Fables and Folktales, which are told by all cultures to and about various communities.

Myths play an active role in everyday life. It is a vital social force. In traditional (African) societies myths and legends supply accounts of the groups origin and relate precedents to present day beliefs, actions and codes of behavior…in many ways such codes sanctified the beliefs and placed them beyond question or change.

Mythology is a collection of sacred stories about the people. Some Myths and Legends relate to creation, divine or supernatural beings, family ancestry and activities. Mythology, is often connected with the worship of the Gods. It explains ceremonies and forms of religious images. Myths in some communities are sacred and explain history…that is because in traditional education, history merges with Myths and Myths clearly explain history.

There is no question in my mind that Folklore reflects the present as well as the past. In as much as it changes it remains the same. Oral Literature deals with cultural comparisons. Oral Literature allows us to examine how culture is the language and how language is the culture. It is through Folklore that we can discover how people functioned within their cultures. We can hypothesize on how Myths and Legends, Fables and Folklore were created. We can focus on how it changed and the effects those changes had on the people and their environment. By studying Oral Literature, we can more easily examine cultural rituals with more clarity. Such a study identifies the major themes of the family side by side with the communal concerns that structures daily life. This study allows us to witness diversity in Humanity. In this case we come full circle and can better understand language differences as well as language similarities.

TEACHERS GUIDELINES

The Cultural Vision project consists of stories that are interactive and inspire students to participate in issues that affect their lives. Keep in mind that as students share their perspectives; which is the beginning of solving problems they may not know they have. The first step students will learn is verbal communication. This will develop critical thinking and help them to cooperate with one another. This skill development will assist in decreasing discriminatory behavior.

Pre-discussion Plan

First, read the story to be presented. Become familiar with the morals of the story so you can stay on track with the issues that arise during discussion.

Become comfortable with sensitive issues you yourself may have. You must be able to identify and clarify your own feelings in order to help students understand the issues at hand. This will allow you to be relaxed and open to hearing different perspectives. Your students look to you as their leader, if you are a curious learner yourself your students will be more likely to do the same.

Create a Comfortable Environment

For these sessions consider an environment that is not in the regular classroom. In the situation that a different room can not be secured, rearrange the classroom in a way that is very different from the usual way the classroom is set up. In this way, students feel they have a safe place to return to at the end of the discussion.

Encourage students to recognize differences and similarities. This will foster common principles for fairness and respect for differences. It will also assure that the goal of the discussions is to learn from one another.

Guiding Principles

Encourage students to develop guiding principles (rules) that will enable everyone to participate safely in the discussions.

The opportunity to compare and contrast dialects requires Guiding Principles. Encourage students to develop guiding principles (rules) that will enable everyone to participate safely in the discussions. Ground Rules, for example, should begin with "We agree to…because…"

If someone breaks the rules stop the discussions and reiterate what the rules are. If the rules continue to be broken, write the guiding principles where everyone can see them. Be sure to emphasis that, "No breaking of the rules will be tolerated from this point forward."

If the discussion turns into a debate, remind students that the goal is to learn by communicating with one another not winning an argument. Discussion is the key word.

If stereotypes are introduced during the discussion, present the facts and remind students that all views must be supported with factual evidence. If a disagreement over facts occur, challenge students to find factual evidence that supports their position.

Notes to the Teacher

Remember you are not there to judge. Your role is to listen, guide, interpret and prompt. Give students time to reflect on information raised in the discussion; allow an awkward silence to pass.

Encourage students to use guiding questions, such as the questions found below:

What do you base your opinion on?
If you could, how would you change that?
What do you think could change that?
Why might someone believe that?
Why might someone feel that way?

At the End of Each Discussion

Ask students what discoveries did they make during the discussion. Ask students to share what we have in common and how we are different. This will provide students the opportunity reflect on what they learned from the discussion.

Ask students how they would encourage social action. Advocate students to write a story about what they learned. Their story can be fictional and still carry the facts they learned in the discussion; in other words, invited students to become the storyteller.

Assure students that there will be discussions about these topics throughout the school year so they will have additional opportunities to learn from one another, examine, and clarify their beliefs.

The information presented in this course was developed and designed by Lambert van Buuren M.Ed. Lambert is the Director, Story teller and Choreographer of Omeya.

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