Indigenous Perspectives
First Peoples have a profound connection with the local environment, built on thousands of years of experience. Here, a man dries salmon near the Fraser River, where his ancestors have fished for generations.
Indigenous people around the globe understand the world in different ways. Their science is based on relationships with the land for thousands of years.
First Peoples scientific knowledge is based on the knowledge and experience they gather from observing the environment. Therefore, their scientific knowledge is as diverse as the First Peoples themselves, and often site-specific. One thing they all share in common is their world view that is based on a reciprocal relationship with nature. Their aim is to live in harmony with the rest of the world. The scientific perspective of First Peoples reflects an understanding that survival depends on an equal relationship with the rest of the Earth.
First Peoples scientific knowledge is based on the knowledge and experience they gather from observing the environment. Therefore, their scientific knowledge is as diverse as the First Peoples themselves, and often site-specific. One thing they all share in common is their world view that is based on a reciprocal relationship with nature. Their aim is to live in harmony with the rest of the world. The scientific perspective of First Peoples reflects an understanding that survival depends on an equal relationship with the rest of the Earth.
At one point, we were all like the indigenous peoples ourselves. Our ancestors - no matter where from - had the same relationship with the Earth. Somewhere between the development of farming and the industrial revolution, we forgot these scientific truths — that there is only so much to take from the Earth before it becomes a wasteland; that there is only so much abuse a river will take before it dies; and so on and so forth. Modern times erased this connection. While we still have some people in the Earth that know how to look at things differently, we have a chance to reach that harmony.
One of the most important aspects of First Peoples science is Traditional Ecological Knowledge (TEK). This is detailed local knowledge that First Peoples have gained through their relationships with the particular landscape where they live. It takes in the world view of the people. This includes relationships with their local ecosystems and the plants and animals that live there, as well as with spiritual dimensions.
The traditional knowledge of First Peoples includes understanding the lives and behaviours of plants and animals.
It also includes skills and practices that people have used and developed over thousands of years to use these resources in sustainable ways. TEK embeds beliefs about the natural world and the role people play in that world. It emphasizes living in a way that respects the natural world.
It also includes skills and practices that people have used and developed over thousands of years to use these resources in sustainable ways. TEK embeds beliefs about the natural world and the role people play in that world. It emphasizes living in a way that respects the natural world.
Traditional Ecological Knowledge has been accumulated over many thousands of years as people interacted with the land.
And it is still being accumulated. TEK is learned as a result of direct contact with the local environment through observation, experience, events, and interactions. The knowledge has been passed down from generation to generation, from time immemorial.
And it is still being accumulated. TEK is learned as a result of direct contact with the local environment through observation, experience, events, and interactions. The knowledge has been passed down from generation to generation, from time immemorial.
One way that knowledge and skills are passed down is through direct experience.
From a young age, children participate in the cultural activities of their ancestors. This can include helping to harvest resources from the land and participating in ceremonies and celebrations.
From a young age, children participate in the cultural activities of their ancestors. This can include helping to harvest resources from the land and participating in ceremonies and celebrations.
Another way that TEK is transmitted is through story.
In the past, First Peoples lived in oral societies. Storytelling was a crucial way of passing on information, values, and beliefs. Traditional stories told today still hold the ancient teachings that speak about human’s relationships with the natural world. They often emphasize the need for respect by telling stories about people or creatures who were not shown respect. The vehicle for passing on TEK is, of course, the language of the First Peoples who hold that knowledge. There are more than 30 different languages spoken by the First Peoples of BC, and each has their own way of speaking about the natural world.
Traditional knowledge is passed on from one generation to the next through experience and story.
A reciprocal relationship is not just about Kumbayaa, but also built from a sense of self-preservation. Indigenous People understand that a healthy relationship with the land ensures survival for future generations.
In the past, First Peoples lived in oral societies. Storytelling was a crucial way of passing on information, values, and beliefs. Traditional stories told today still hold the ancient teachings that speak about human’s relationships with the natural world. They often emphasize the need for respect by telling stories about people or creatures who were not shown respect. The vehicle for passing on TEK is, of course, the language of the First Peoples who hold that knowledge. There are more than 30 different languages spoken by the First Peoples of BC, and each has their own way of speaking about the natural world.
Traditional knowledge is passed on from one generation to the next through experience and story.
A reciprocal relationship is not just about Kumbayaa, but also built from a sense of self-preservation. Indigenous People understand that a healthy relationship with the land ensures survival for future generations.
Today, First Peoples sometimes share their Traditional Ecological Knowledge with scientists working in fields such as wildlife and environmental sciences. Their specific knowledge of animal behaviors and their relationships with the local ecosystem is a storehouse of data that is invaluable to the work of scientists.
It is necessary to remember, however, that Traditional Ecological Knowledge is the intellectual property of the people who hold it. Some of this knowledge is considered sacred and is usually not shared with outsiders. Other knowledge, such as changes in animal behavior and properties of medicinal plants, may be shared, with the goal of contributing to wider scientific knowledge.
It is necessary to remember, however, that Traditional Ecological Knowledge is the intellectual property of the people who hold it. Some of this knowledge is considered sacred and is usually not shared with outsiders. Other knowledge, such as changes in animal behavior and properties of medicinal plants, may be shared, with the goal of contributing to wider scientific knowledge.
Recognizing Indigenous Perspectives
We tend to observe the natural world from the perspective of Western science. However, there are also ways you can think about the world from a First Peoples perspective of science. To do this, it is important to understand some of the foundations of First Peoples science.
We can think of these foundations by considering four related themes or ideas: interconnectedness, transformation, renewal, and connection with place.
We can think of these foundations by considering four related themes or ideas: interconnectedness, transformation, renewal, and connection with place.
Interconnectedness
All things are part of a dynamic, holistic system where everything—from individuals to communities, the land, and the cosmos—is interconnected.
From a First Peoples perspective, humans are not separate from or outside the rest of nature. We are one part of the universe. This view is expressed by the idea of interconnectedness. Everything is connected; everything is related.
The idea that everything is connected goes further. Because everything is connected, everything is also interdependent. Humans depend on the rest of the natural world for our existence and our survival.
If people understand that everything is connected and interdependent, that understanding has a big impact on their relationships with the natural world. It means knowing that any action people take will affect the land and living things in some way.
The idea that everything is connected goes further. Because everything is connected, everything is also interdependent. Humans depend on the rest of the natural world for our existence and our survival.
If people understand that everything is connected and interdependent, that understanding has a big impact on their relationships with the natural world. It means knowing that any action people take will affect the land and living things in some way.
A medicine wheel is a sacred Indigenous symbol, originating as ancient stone monuments, that represents the interconnectedness of all life and the cyclical nature of existence. It typically forms a circle divided into four sections, symbolizing the Four Directions and encompassing aspects like seasons, elements, stages of life, colors, and spirits. The symbol serves as a guide for seeking balance in one's physical, mental, emotional, and spiritual well-being, and for fostering harmonious relationships with all aspects of creation.
Transformation
Another idea understood by First Peoples science is that everything is in motion. Change is normal and to be expected. Change brings about transformation — moving from one form or state to another.
Transformation is part of interconnectedness. For example, when we eat plants and animals, our bodies transform the food. The plants and animals become part of us.
First Peoples have always understood the power of transformation. Many origin and creation stories talk about a time when the world was transformed. At the core of most First Peoples cultures is a Trickster character like Coyote or Raven. The Trickster teaches us that transformation changes matter and energy into new forms.
For many First Peoples, fire is one of the four transformative elements, along with air, water, and earth (remember the medicine wheel!)
Fire sometimes causes chaos but ultimately brings order to the world. This usually involves some kind of transformation. Change and transformation also bring about creative new ideas, and First Peoples perspectives view human existence as a creative activity.
Transformation is part of interconnectedness. For example, when we eat plants and animals, our bodies transform the food. The plants and animals become part of us.
First Peoples have always understood the power of transformation. Many origin and creation stories talk about a time when the world was transformed. At the core of most First Peoples cultures is a Trickster character like Coyote or Raven. The Trickster teaches us that transformation changes matter and energy into new forms.
For many First Peoples, fire is one of the four transformative elements, along with air, water, and earth (remember the medicine wheel!)
Fire sometimes causes chaos but ultimately brings order to the world. This usually involves some kind of transformation. Change and transformation also bring about creative new ideas, and First Peoples perspectives view human existence as a creative activity.
Renewal
Change often is cyclical — it moves in patterns that repeat themselves over and over again. Think of the seasons. Life changes over the year from young growth in the spring, ripening and maturing in the summer, and autumn, and decay and sleep through the winter. But spring comes again, and life is renewed.
Renewal is the third big idea held in First Peoples perspectives on science. Renewal is key to maintaining the conditions people need to exist on the planet. But First Peoples knowledge understands that for nature to renew itself, ecosystems must be sustained. People have to act in a sustainable way to ensure the planet renews itself.
First Peoples honour the importance of renewal through important ceremonies. For example, many communities have ceremonies in the spring to mark the first berries, the first bitterroot, or the first salmon. These may be family or community events that recognize the renewal of the gifts that the natural world provides. They may include words or songs that give thanks to the plants or animals for giving up their lives to nourish humans.
First Peoples honour the importance of renewal through important ceremonies. For example, many communities have ceremonies in the spring to mark the first berries, the first bitterroot, or the first salmon. These may be family or community events that recognize the renewal of the gifts that the natural world provides. They may include words or songs that give thanks to the plants or animals for giving up their lives to nourish humans.
Connections with place
This brings us back to the relationship with land. When we say land, we mean all of nature, or the universe. But First Peoples knowledge usually comes from the local territories where they live. Traditional Ecological Knowledge is scientific knowledge resulting from generations of observing and experiencing the landscape where people live.
For most First Peoples, their connections with place are a part of their identity. This goes to the heart of the idea of interconnectedness and interdependence. In every way imaginable, First Peoples feel they are an extension of the land. This is why First Peoples science aims to live in harmony with the rest of the natural world. It is crucial for all survival.
Bridging First Peoples Knowledge
and Western Science
First Peoples perspectives on science, then, provide a holistic (all-inclusive) view of science. It seeks to understand how all things are connected and dependent on each other. Western science often emphasizes the study of details, looking at certain aspects of the natural world as if they are separate from it. Sometimes it is helpful to look at the world in such detail. Neither view is better of worse than the other; rather, to continue living as we have been for thousands of years, we need to see the world from both views and reconcile these forgotten ways.
One way in which First Peoples scientific knowledge differs from Western science is the inclusion of spirituality.
Because of their holistic view, because everything is connected, First Peoples include the spiritual side of life as part of their knowledge of the universe. It is important to note the difference between spirituality and religion. When we speak of First Peoples spiritual connections with the natural world, this is something quite different from the concepts of religious beliefs.
So, what is spirit?
Spirit is part of life that can’t be observed and measured scientifically.
It can be thought of as energy, or as the life force. One way to understand this is through different perspectives on animate and inanimate entities. Western science separates everything in the universe as animate or inanimate. Cougars and blueberries are animate: they are living. Rocks and stars are classified as inanimate. However, First Peoples perspectives see everything as animate, as alive. Rocks and stars have their own spirit or life force.
Western science does not usually include the spiritual side of life in its knowledge system.
But there are interesting parallels with First Peoples perspectives. Consider the big bang theory of the universe. All matter is believed to have been created in the mysterious moments of the big bang. Immense forces created the stars. Almost all the elements that we know of in the universe were created and transformed in the heart of the stars. The stars exploded, sending particles of these elements through space. We are made from those particles. We are, in fact, star dust.
Another parallel between First Peoples science and Western science may be found in our dreams. For many First Peoples, dreams are an important part of understanding life. Some hunters dream about the animals they are going to hunt the next day. In the same way, many major scientific discoveries have been made through dreaming. For example, Niels Bohr’s insights into the structure of atoms and Frederick Banting’s discovery of insulin came about, in part, through dreams.
Why do you think these instances happen so often — why do we come up with these answers in our dreams?
Because of their holistic view, because everything is connected, First Peoples include the spiritual side of life as part of their knowledge of the universe. It is important to note the difference between spirituality and religion. When we speak of First Peoples spiritual connections with the natural world, this is something quite different from the concepts of religious beliefs.
So, what is spirit?
Spirit is part of life that can’t be observed and measured scientifically.
It can be thought of as energy, or as the life force. One way to understand this is through different perspectives on animate and inanimate entities. Western science separates everything in the universe as animate or inanimate. Cougars and blueberries are animate: they are living. Rocks and stars are classified as inanimate. However, First Peoples perspectives see everything as animate, as alive. Rocks and stars have their own spirit or life force.
Western science does not usually include the spiritual side of life in its knowledge system.
But there are interesting parallels with First Peoples perspectives. Consider the big bang theory of the universe. All matter is believed to have been created in the mysterious moments of the big bang. Immense forces created the stars. Almost all the elements that we know of in the universe were created and transformed in the heart of the stars. The stars exploded, sending particles of these elements through space. We are made from those particles. We are, in fact, star dust.
Another parallel between First Peoples science and Western science may be found in our dreams. For many First Peoples, dreams are an important part of understanding life. Some hunters dream about the animals they are going to hunt the next day. In the same way, many major scientific discoveries have been made through dreaming. For example, Niels Bohr’s insights into the structure of atoms and Frederick Banting’s discovery of insulin came about, in part, through dreams.
Why do you think these instances happen so often — why do we come up with these answers in our dreams?
Looking at Science 9
from a First Peoples Perspective
As we move through this term, find opportunities to look at the information, concepts, and activities as First Peoples might understand them. Here are some questions you can ask to help look at the concepts in a new way:
- What can we learn from Traditional Ecological Knowledge? First Peoples have been observing and living in their local ecosystems since time immemorial. The knowledge and skills they have attained can help bring a new or additional insight to the work of Western scientists.
- How can we connect with the local First Peoples community to understand these ideas better? Can we connect with local stories and language?
- Can we learn anything new about the topic by thinking from a female or male perspective? Often women and men hold different Traditional Ecological Knowledge about certain topics.
- What is the story? Can you put the facts together to make a narrative about a topic? Does this help bring new understandings, or help you remember some ideas?
- How does this topic fit into the big picture? How can we view it holistically? Does that help us understand the problems or issues differently?
- Is there evidence of transformation in this topic? Does understanding how motion and change are involved give us new ways to understand a problem?
- What is the role of renewal? Is there a question of sustainability that needs to be understood?
- How does the topic connect with you and your sense of place?
- How is this topic connected to other topics or ideas? How is it interconnected and interdependent?
Now, we are ready to look at a topic that includes everthing we discussed, including interconnectedness, transformation, renewal and relevance to a place: cell reproduction!
