From: jimruttshow8596
Tyson Yunkaporta, an academic, art critic, and researcher from the Apalech Clan of Australian Aboriginal people, describes Indigenous culture not as a museum artifact but as a living, adaptive system [0:10:07]. His work primarily focuses on Indigenous knowledge systems, specifically the “ways of thinking and patterns of thinking and… systems of logic” that have shaped him [0:54:19]. This perspective offers an Indigenous lens through which to view the wider world [0:21:18], often aligning with concepts of complexity theory [0:30:32].
Yarning: A Modality of Distributed Cognition
A central concept in Indigenous cultures, as described by Yunkaporta, is “yarning” [1:22:29]. Unlike the old-fashioned, humorous connotation of the word in American English, yarning is a sophisticated process for arriving at truth and informing decision-making [1:22:33].
Yarning functions as a modality that arises from a distributed form of governance and cognition [1:22:38]. The truth and the “big picture” of a given context are formed through an aggregate of stories, not by a single dominating narrative [1:23:04]. Every person’s story must be heard, and the truth resides in the collection of these stories [1:23:20]. Even outliers, or stories that do not align with the consensus, are considered important [1:23:41]. This process supports the role of narratives in understanding and decision making and can inform problem-solving processes.
Characteristics of Yarning
Yarning is described as a “ritualized conversation” within a group [1:23:52]. It is dynamic and often involves overlapping contributions, acting things out, or drawing images in the air or on the ground [1:24:00]. This process is typically conducted around an activity, such as making something, or accompanied by shared food and drink [1:24:21]. The ultimate goal is to reach a “loose consensus of what the reality is” to enable effective planning and decision-making in the real world [1:24:10].
Beyond Western “Talking Circles”
Yunkaporta critiques Western interpretations of “talking circles” that attempt to emulate Indigenous practices but often miss the mark [1:23:33]. He notes that these simplified versions can turn a genuine “circle” into a linear “queue,” where individuals take turns monologuing [1:25:41]. A true yarn, in contrast, is “a lot more complex” and yields “very important outcomes” [1:25:52].
An example provided by the interviewer, of deer hunters collectively sharing observations and stories about deer behavior and terrain to decide hunting spots, resonates with the concept of yarning [1:26:05]. This shared, non-linear conversation leads to a deep, collective knowledge of the place and informs practical, coordinated actions [1:29:53]. This illustrates how narratives and their aggregation can directly influence outcomes and decision-making within a community.
Stories as Living Knowledge and Maps
Stories are not merely entertainment; they serve as vital tools for preserving and transmitting practical knowledge [0:22:01]. For instance, oral histories and songs in Indigenous cultures function as maps, retaining knowledge of lands now submerged due to sea-level rise thousands of years ago [0:21:50]. This demonstrates the incredible time depth and adaptability of Indigenous knowledge systems and their role of rituals and community practices in meaningmaking.
Yunkaporta suggests that the familiar feeling many people have when encountering Indigenous ways of thinking stems from these practices being “human baseline” or “factory settings” [1:30:18]. He encourages individuals to find their own “fragments” of this wisdom within themselves, as “each fragment contains the pattern of the whole” [1:31:09]. This approach offers a path towards reclaiming deeper, more resonant ways of living, incorporating “deep real human things” into future societal designs [1:31:54].