Native Science

Cajete examines the multiple levels of meaning that inform Native astronomy, cosmology, psychology, agriculture, and the healing arts. Unlike the western scientific method, native thinking does not isolate an object or phenomenon in order to understand it, but perceives it in terms of relationship. An understanding of the relationships that bind together natural forces and all forms of life has been fundamental to the ability of indigenous peoples to live for millennia in spiritual and physical harmony with the land. It is clear that the first peoples offer perspectives that can help us work toward solutions at this time of global environmental crisis.

Cajete examines the multiple levels of meaning that inform Native astronomy, cosmology, psychology, agriculture, and the healing arts. Unlike the western scientific method, native thinking does not isolate an object or phenomenon in order to understand it, but perceives it in terms of relationship. An understanding of the relationships that bind together natural forces and all forms of life has been fundamental to the ability of indigenous peoples to live for millennia in spiritual and physical harmony with the land. It is clear that the first peoples offer perspectives that can help us work toward solutions at this time of global environmental crisis.

Analysis and case studies show that including different orientations toward the natural world makes for more effective scientific practice and science education. The answers to scientific questions depend on who's asking, because the questions asked and the answers sought reflect the cultural values and orientations of the questioner. These values and orientations are most often those of Western science. In Who's Asking?, Douglas Medin and Megan Bang argue that despite the widely held view that science is objective, value-neutral, and acultural, scientists do not shed their cultures at the laboratory or classroom door; their practices reflect their values, belief systems, and worldviews. Medin and Bang argue further that scientist diversity—the participation of researchers and educators with different cultural orientations—provides new perspectives and leads to more effective science and better science education. Medin and Bang compare Native American and European American orientations toward the natural world and apply these findings to science education. The European American model, they find, sees humans as separated from nature; the Native American model sees humans as part of a natural ecosystem. Medin and Bang then report on the development of ecologically oriented and community-based science education programs on the Menominee reservation in Wisconsin and at the American Indian Center of Chicago. Medin and Bang's novel argument for scientist diversity also has important implications for questions of minority underrepresentation in science.

Provides an overview of Native American philosophies, practices, and case studies and demonstrates how Traditional Ecological Knowledge provides insights into the sustainability movement.

An Indigenous environmental scientist breaks down why western conservationism isn't working--and offers Indigenous models informed by case studies, personal stories, and family histories that center the voices of Latin American women and land protectors. Despite the undeniable fact that Indigenous communities are among the most affected by climate devastation, Indigenous science is nowhere to be found in mainstream environmental policy or discourse. And while holistic land, water, and forest management practices born from millennia of Indigenous knowledge systems have much to teach all of us, Indigenous science has long been ignored, otherized, or perceived as "soft"--the product of a systematic, centuries-long campaign of racism, colonialism, extractive capitalism, and delegitimization. Here, Jessica Hernandez--Maya Ch'orti' and Zapotec environmental scientist and founder of environmental agency Piña Soul--introduces and contextualizes Indigenous environmental knowledge and proposes a vision of land stewardship that heals rather than displaces, that generates rather than destroys. She breaks down the failures of western-defined conservatism and shares alternatives, citing the restoration work of urban Indigenous people in Seattle; her family's fight against ecoterrorism in Latin America; and holistic land management approaches of Indigenous groups across the continent. Through case studies, historical overviews, and stories that center the voices and lived experiences of Indigenous Latin American women and land protectors, Hernandez makes the case that if we're to recover the health of our planet--for everyone--we need to stop the eco-colonialism ravaging Indigenous lands and restore our relationship with Earth to one of harmony and respect.

Vine Deloria, Jr., leading Native American scholar and author of the best-selling God is Red, addresses the conflict between mainstream scientific theory about our world and the ancestral worldview of Native Americans. Claiming that science has created a largely fictional scenario for American Indians in prehistoric North America, Deloria offers an alternative view of the continent's history as seen through the eyes and memories of Native Americans. Further, he warns future generations of scientists not to repeat the ethnocentric omissions and fallacies of the past by dismissing Native oral tradition as mere legends.

Who is a Native American? And who gets to decide? From genealogists searching online for their ancestors to fortune hunters hoping for a slice of casino profits from wealthy tribes, the answers to these seemingly straightforward questions have profound ramifications. The rise of DNA testing has further complicated the issues and raised the stakes. In Native American DNA, Kim TallBear shows how DNA testing is a powerful—and problematic—scientific process that is useful in determining close biological relatives. But tribal membership is a legal category that has developed in dependence on certain social understandings and historical contexts, a set of concepts that entangles genetic information in a web of family relations, reservation histories, tribal rules, and government regulations. At a larger level, TallBear asserts, the “markers” that are identified and applied to specific groups such as Native American tribes bear the imprints of the cultural, racial, ethnic, national, and even tribal misinterpretations of the humans who study them. TallBear notes that ideas about racial science, which informed white definitions of tribes in the nineteenth century, are unfortunately being revived in twenty-first-century laboratories. Because today’s science seems so compelling, increasing numbers of Native Americans have begun to believe their own metaphors: “in our blood” is giving way to “in our DNA.” This rhetorical drift, she argues, has significant consequences, and ultimately she shows how Native American claims to land, resources, and sovereignty that have taken generations to ratify may be seriously—and permanently—undermined.

First published in 1984, Native Tongue earned wide critical praise, and cult status as well. Set in the twenty-second century after the repeal of the Nineteenth Amendment, the novel reveals a world where women are once again property, denied civil rights, and banned from public life. In this world, Earth’s wealth relies on interplanetary commerce, for which the population depends on linguists, a small, clannish group of families whose women breed and become perfect translators of all the galaxies’ languages. The linguists wield power, but live in isolated compounds, hated by the population, and in fear of class warfare. But a group of women is destined to challenge the power of men and linguists. Nazareth, the most talented linguist of her family, is exhausted by her constant work translating for the government, supervising the children’s language education in the Alien-in-Residence interface chambers, running the compound, and caring for the elderly men. She longs to retire to the Barren House, where women past childbearing age knit, chat, and wait to die. What Nazareth does not yet know is that a clandestine revolution is going on in the Barren Houses: there, word by word, women are creating a language of their own to free them of men’s domination. Their secret must, above all, be kept until the language is ready for use. The women’s language, Láadan, is only one of the brilliant creations found in this stunningly original novel, which combines a page-turning plot with challenging meditations on the tensions between freedom and control, individuals and communities, thought and action. A complete work in itself, it is also the first volume in Elgin’s acclaimed Native Tongue trilogy.