The telling of stories, like singing and praying, would seem to be an almost ceremonial act, an ancient and necessary mode of speech that tends the earthly rootedness of human language. For narrated events always happen somewhere. And for an oral culture, that location is never merely incidental to those occurrences. The events belong, as it were, to the place, and to tell the story of those events is to let the place itself speak through the telling.
Interpretation
The act of storytelling connects people to their locations and cultures, embedding meaning within the physical world.
David Abram emphasizes the significance of storytelling in ancient and modern cultures, suggesting that it is a ceremonial act that intertwines language with the physical world. Storytelling not only communicates events but also honors the specific places these events take place, thereby allowing the essence of the location to participate in the narrative, reinforcing a sense of belonging and cultural memory.
In practice
In a public speaking event about cultural preservation.
As nonhuman animals, plants, and even 'inanimate' rivers once spoke to our oral ancestors, so the ostensibly “inert” letters on the page now speak to us! This is a form of animism that we take for granted, but it is animism nonetheless - as mysterious as a talking stone.
For the Amahuaca, the Koyukon, the Apache, and the diverse Aboriginal peoples of Australia - as for numerous other indigenous peoples - the coherence of human language is inseparable from the coherence of the surrounding ecology, from the expressive vitality of the more-than-human terrain. It is the animate earth that speaks; human speech is but a part of that vaster discourse.
Does the human intellect, or "reason," really spring us free from our inherence in the depths of this wild proliferation of forms? Or on the contrary, is the human intellect rooted in, and secretly borne by, our forgotten contact with the multiple nonhuman shapes that surround us on every hand?
Only as the written text began to speak would the voices of the forest, and of the river, begin to fade. And only then would language loosen its ancient association with the invisible breath, the spirit sever itself from the wind, the psyche dissociate itself from the environing air.
No event for the Koyukon - or for most other indigenous peoples - is ever entirely meaningless or accidental, but neither is any event entirely predetermined or fated. Rather like the trickster, Raven, who first gave it its current form, the sensuous world is a spontaneous, playful and dangerous mystery in which we participate, an articulate and improvisational field of powers ever responsive to human actions and spoken words.
Such reciprocity is the very structure of perception. We experience the sensuous world only by rendering ourselves vulnerable to that world. Sensory perception is this ongoing interweavement: the terrain enters into us only to the extent that we allow ourselves to be taken up within that terrain.
What we're doing with Band of Brothers is trying to put it into human terms, so it is not just a flickering, black and white myth on a screen, it is a resonant story. I want the audience to recognize themselves in these men. They're not just mythic heroes.
The best thing about being a writer is it gives you readers who understand your deepest feelings and fears.
As artists, we belong to an ancient and holy tribe. We are the carriers of the truth that spirit moves through us all. When we deal with one another, we are dealing not merely with our own human personalities but also with the unseen but ever-present throng of ideas, visions, stories, poems, songs, sculptures, art-as-facts that crowd the temple of consciousness waiting their turn to be born.
The best comedy and horror feel like they take place in reality. You have a rule or two you are bending or heightening, but the world around it is real.
Someone said to me, early on in film school... if you can photograph the human face you can photograph anything, because that is the most difficult and most interesting thing to photograph.
Most poets are young simply because they have not been caught up. Show me an old poet, and I'll show you, more often than not, either a madman or a master... it's when you begin to lie to yourself in a poem in order simply to make a poem that you fail. That is why I do not rework poems.
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