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discrimination, such as Aboriginal Australians, from whose own storytelling

traditions we (the consumer community) have much to learn. Most Australians have
now accepted Indigenous storytelling as intractably entwined in the knowledge not

only of medicine but of all sorts of scientific and other knowledges.
Indeed, it is important to note that the understanding that comes from the

passing down of knowledge through storyline is just as significant as the knowledge
that comes from the more widely acclaimed ‘sciences’ of the 21st Century. Stories are

not the opposite of science. They are a different way of knowing.

Not everyone is comfortable using the word ‘storytelling’ to describe their
‘illness’ or experiences. That reluctance may be exacerbated by some of the

judgmental ways this term has been used:

• Stop telling stories! You’re making it all up.
• I’m not listening to your silly stories anymore! You’re not telling the truth or

saying anything of value.
• When are you going to grow out of this habit of telling stories? Storytelling is

only for children.
• That’s just an old wives’ tale! I don’t believe you.

• He tells a great yarn! His stories are entertaining but he embellishes the truth.

• Where did you get that story from? Your information comes from an unreliable
source.

Despite these connotations, we continue to use this term because we believe that
stories can be reclaimed as valuable, as many cultural traditions attest. We

acknowledge that some people prefer to use other language that doesn’t carry as many
negative connotations – e.g. narrative, experience, history, biography, etc.

Even if you are comfortable with the term, you may not be entirely

comfortable with the act of storytelling itself, for yourself, at least in certain settings,
or to certain people, or ever. And that’s OK too.

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