The Power In Story.
Narratives are a great way of orientating a person “fundamentally orientating” in time and space, (Kuttainen, 2015). Story is a term synonymous with narrative, and works better for the argument I will be making, so for the remainder of this blog, I will be using it.
Stories have been used since the dawn of time. People use them to communicate ideas, morals, values and lessons throughout generations. Stories often change over time, or are adapted for whichever demographic is being targeted. Stories represent power, and can greatly influence how one lives their own life. One of the best examples of this lies within the multiple religious texts that have been present over the years. These texts tell stories of epic proportion to demonstrate a certain message or point (Tuan, 1991).
It could also be said that these stories represent power. The ability to modify
a story or tell it from a one sided perspective can be used to justify action
and avoid responsibility. For example, it could be argued that the Australian Government has deliberately
tried to justify and minimize the negative outcomes for race relations in
regard to the Stolen Generation. Up until recently, the topic was never
discussed, nor taught in schools, with the dark chapter of history meant to
remain in the restricted section of the library, so to speak.
Social media represents one of the greatest stories this century will tell. On the personal perspective, sites such as Facebook or Instagram can represent someone’s lifestory, showing the way one changes, both mentally – through posts, and physically – through photos. I know my account could definitely be a good starting point to create a lifestory. Of course, the particular platform is always changing – remember Bebo? Yeah me neither. From a much broader perspective, Facebook and other similar sites will be part of the story of social media and the internet, another brick in the wall (or a bottle on the shelf?) .
References.
Kuttainen, V. (2015). BA1002: Our Space: Networks, Narratives, and the Making of Place, Week 5: Stories and Places. [PowerPoint slides]. Retrieved fromhttps://learnjcu.jcu.edu.au/
Narratives are a great way of orientating a person “fundamentally orientating” in time and space, (Kuttainen, 2015). Story is a term synonymous with narrative, and works better for the argument I will be making, so for the remainder of this blog, I will be using it.
Stories have been used since the dawn of time. People use them to communicate ideas, morals, values and lessons throughout generations. Stories often change over time, or are adapted for whichever demographic is being targeted. Stories represent power, and can greatly influence how one lives their own life. One of the best examples of this lies within the multiple religious texts that have been present over the years. These texts tell stories of epic proportion to demonstrate a certain message or point (Tuan, 1991).
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| Just another brick in the wall? Or a bottle on the shelf? Artist unknown(2013)Retrieved from http://www.philosophymatters.org/2012/12/guest-post-does-religion-influence-our-decisions/ |
Social media represents one of the greatest stories this century will tell. On the personal perspective, sites such as Facebook or Instagram can represent someone’s lifestory, showing the way one changes, both mentally – through posts, and physically – through photos. I know my account could definitely be a good starting point to create a lifestory. Of course, the particular platform is always changing – remember Bebo? Yeah me neither. From a much broader perspective, Facebook and other similar sites will be part of the story of social media and the internet, another brick in the wall (or a bottle on the shelf?) .
References.
Kuttainen, V. (2015). BA1002: Our Space: Networks, Narratives, and the Making of Place, Week 5: Stories and Places. [PowerPoint slides]. Retrieved fromhttps://learnjcu.jcu.edu.au/
Tuan, Yi-Fu. (1991). Language and the making of place: A Narrative-Descriptive Approach. Annals of the Association of American Geographers. Vol. 81, No. 4. pp. 684-696. Retrieved from https://learnjcu.jcu.edu.au
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