Since time immemorial, our culture has been an oral one. Many of our people have been known for their oratory skills – in their own language of origin and in English. Many of our teachings have been passed down orally – either in ceremony, through songs, or through story-telling.

As I understand it, many skills are required for oral literacy – outstanding listening skills, sometimes referred to as “wholly” listening, critical and reflective thinking, excellent memory and the ability to get one’s point across in a way that can be understood. In Talking Circle as Pedagogy, Fyre Jean Graveline describes this as a commitment "to sit and attentively listen, allowing the wisdom of the teacher/speaker to really be heard." She says that, "Through respectful listening we are better able to enter into another’s experience through their words."

In a sense, Aboriginal stories and teachings are like learning spirals – we can hear the same story or teaching a number of times and each time get a different “lesson” out of it, depending on where we are on our own “journeys.”

Words have an energy of their own. Think of the sentence, “I am so glad to see you.” How does it affect you when somebody says that? Is it just the words, or is it the sound of the voice as it carries the words? Jonathan Goldman says: "The human voice seems to be the most potent creator of sound frequencies that can be coupled with intention ... the voice may be used to heal and transform."

Aboriginal literacy practitioners understand this very well, and they take the time to speak with Learners, ensuring that their words are encouraging – healing. They also teach Learners to find their voice.

Literacy programs are inviting Elders in to share the teachings, and to conduct Talking Circles, either on specific topics, or on something that is important to the Learner that day. In this way, the Learners can use Circle, as Graveline says, as "the building block of community." Certainly, I know that Leanne McLeod of Prince Albert, Saskatchewan, through her work in correctional institutions found that these sessions with the Elders gave the Learners a solid foundation for sharing with others in the Circle, and for writing their stories. To further quote Graveline, such a process provides a space so that, "Those previously silenced are encouraged to find their voice and speak up."