Indigenous Knowledge, Science, and Land Pedagogy: Youth Experiences and Elders' Stories Transform Educational Understandings

• In Event: "We Have Always Been Researchers": Indigenous Science and Land Pedagogies

Abstract

Purpose
Stories from two studies examine Indigenous youths’ perceptions of science on the land and at school alongside Indigenous Elders’ understandings of Indigenous science, knowledge systems, and pedagogies. The analysis adopts Barnhardt and Kawagley’s (2005) use of a two-way street metaphor that requires Western scientists and educators to understand Indigenous epistemologies as knowledge systems rather than the more typical approach of requiring Indigenous students to learn Western science and to carry the burden of integrating it with their Indigenous science knowledge.
Theoretical Frame
Barnhardt and Kawagley (2005) provide an example of teaching science as connectedness in choosing an eddy in which to locate a fishing net along a river. Using an Indigenous approach to explaining is important in “pointing out the currents, the movement of debris and sediment in the water, the likely path of the fish, the condition of the river bank, upstream conditions affecting water levels, the impact of passing boats, etc.” (p.12). Using the understandings of this specific example and explaining using circumstances students have encountered, the “western terms, such as flow, velocity, resistance, turbidity, sonar readings, tide tables, etc.” can then be understood within the Indigenous understandings so that “the modern explanation adds to the traditional understanding (and vice versa)” (p. 12). By starting with what students know and their experiences, students will be motivated by something useful and helpful in living in a community and which reflects their worldview. Presenters will share stories of Indigenous students’ challenges in this integration or non-integration when they are left to integrate without supports.
Presenters acknowledge Cajete’s (1999) challenge to educators to move away from one legitimated science approach to understandings of science as relational and drawing upon approaches that demonstrate how everything is connected to everything else. Indigenous expressions of knowledge have become increasingly relevant for science educators and within mainstream high school science curricula (Barnhardt, 2008; McGregor, 2000, 2004, 2005; Sniveley & Corsiglia, 2000). Barnhardt (2008) explains the relevance of Indigenous science, knowledge systems, and land pedagogies for making connections between school learning and life outside of school.
Results
Elders’ stories provide understanding of foundational concepts of Indigenous science and land pedagogies, including seven tenets of Indigenous pedagogies including experiential, transformative, and cultural learning drawing from the teachings of Indigenous peoples. Further stories demonstrate and document the importance of interconnectedness and learning within relationships, apprenticeships with Elders, recognizing sacred teachings and accumulated knowledge in cultural teachings, and a relational approach where students learn from Elders and other knowledge-keepers. The Elders’ stories show an Indigenous approach that is grounded in their localized, Indigenous knowledge that can be utilized, shared and engaged in a self-determined educational contexts for the benefit of students and educators alike. We conclude that the benefits of learning from Elders’ stories and in integrating them with mainstream science in classrooms will aid students learning about science and provide a guide for mainstream educators who are open to a two-way street approach to teaching science.

Authors

• Judy M. Iseke, Grant MacEwan University

• Leisa Anne Desmoulins, Lakehead University