It is necessary to offer acceptance in the use of oral history in this regard as both Australian Indigenous and Pacific Islanders prioritised oral dialogue over written accounts, regarding the preservation of their experiences for future generations. Thus, personal testimonies are an effective method of accumulating and conveying lived experiences, and subsequently bringing relevancy into the archives. Gilmore Leigh outlines the limitations of using testimonies when constructing autobiographies involving traumatic experiences, as it tends to blur the lines between personal self-representations and a larger social narrative of that time, thus unintentionally tending to present fractured realities. On the other hand, Svetlana Aleksievich shows the relevance and power of oral history in documenting the aftermath of the Chernobyl 1986 disaster with similar ecological effects and social consequences associated with the nuclear tests in the Pacific. Aleksievich utilises oral history to present a more inviting representation of such technological disasters, and offers a more humane understanding through the use of emotion as an interpretive lens, as testimonies assist individuals to make sense of the nonsensical. Additionally, Jessica Schwartz in her ethnographic work on nuclear survivors within the Marshall Islands asserts the value of accumulating these dynamic oral testimonies as they afford an educational purpose as well acting as a path for social justice. Therefore, obtaining information from these Indigenous testimonies must be carried out with an air of caution and acknowledging the lack of verifiability in order to harness the potential of this accessible source in conveying the nuances and depths of these lived