Place names indicate how Indigenous peoples define their interrelationships with the land. This relationship imbues a consciousness of space, genealogy, stories, songs, and ceremonies embedded in oral traditions and oral history. This Yukon-based study was located in Southern Tutchone territory within the community of Burwash Landing and with the Kluane First Nations Elders. It examined Kwaday Kwandur-Long Ago Stories, specifically, oral traditions and place names within Lhu'aan Man Keyi--Big Fish Lake Country. The Southern Tutchone potlatch ceremony continues a Kaajet gift-giving of naming individuals. Using Indigenous qualitative research methods required an examination of the theoretical and methodological underpinnings of oral traditions, Indigenous knowledge, sociolinguistics, and cartography to understand geospatial narratives--Southern Tutchone narratives and songs that locate them to these place names. Narratives allow Elders to speak a past into the present as they share their spatial knowledge.;This research takes the concept of spatiality beyond the physical understandings of cartography through the lens of oral traditions and oral history into the spaces of Elders' collective narrative memory. Oral traditions function as mnemonic maps and talking landscapes that the language trails from place to place. I examined two Southern Tutchone songs in this study: "Jimmie Johnson" and "Little Arm Tatay", to place Kaajet to mapped spaces in time. The research indicates that the land is more than the geographical, physicality of mapped boundaries. It holds memories through narrative forms, including the performances within a place-naming ceremony. Our grandfather, Tsayda Ta, Jimmie Johnson, and grandmother, Ena, Emma Johnson's daughter, Jenny Johnson, whose Southern Tutchone name is K'ama Dzea--Ptarmigan Heart--a landscape feature. This ascribed, place name began a trajectory in this academic research. As a place and a Kaajet name, K'ama Dzea will continue to provide a trail to keep these geospatial memories gifting to future Kaajet and Aguna narratives.;Key Words: oral traditions, oral history, cartography, sociolinguistics, clan genres, geospatial narratives, metaphor, Indigenous knowledge, Indigenous languages
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机译：地名表明土著人民如何定义他们与土地的相互关系。这种关系赋予了口头传统和口述历史中的空间，家谱，故事，歌曲和仪式的意识。这项基于育空地区的研究位于Burwash Landing社区内的Tutchone南部地区，与Kluane原住民长者一起。它审查了《 Kwaday Kwandur-Long以前的故事》，特别是关于拉亚曼基可伊-大鱼湖之乡的口头传统和地名。南部Tutchone陶醉仪式继续了Kaajet赠送个人的礼物。使用土著定性研究方法需要检查口头传统，土著知识，社会语言学和制图学的理论和方法论基础，以了解地理空间叙事-南Tutchone叙事和将它们定位于这些地名的歌曲。叙事使长者在分享自己的空间知识时可以说出过去到现在。本研究通过对口述传统和口述历史的理解，将空间性的概念超越了对制图学的物理理解，从而进入了长者集体叙事记忆的空间。口头传承起着助记符地图和说话风景的作用，语言在各个地方都随处可见。在这项研究中，我检查了南Tutchone的两首歌曲：“ Jimmie Johnson”和“ Little Arm Tatay”，以便将Kaajet及时放置在映射的空间中。研究表明，土地不仅仅是地图边界的地理和物理性质。它通过叙述形式来保存记忆，包括在地点命名仪式中的表演。我们的祖父Tsayda Ta，Jimmie Johnson和祖母Ena是Emma Johnson的女儿Jenny Johnson，南Tutchone的名字叫K'ama Dzea（雷鸟心）。这个归因于地名开始了这项学术研究的轨迹。作为一个地方和Kaajet的名称，K'ama Dzea将继续提供线索，以保留这些地理空间记忆，以使它们成为未来的Kaajet和Aguna叙述的天赋。 ，隐喻，土著知识，土著语言
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