Below are the first couple of paragraphs of two papers I have written about the ongoing problem (in Canada) of “indigenizing” the university, i.e., of introducing so-called indigenous science into standard science courses. Spoiler alert: with all due respect to indigenous people and what they have suffered, I think this is a terrible idea. You can download the two full papers here and here. The full book can be obtained here.
First paper: Is Indigenous Science Pseudoscience? A Response to Gorelick
There has been much debate of late about alternative ways of doing science, particularly within the delicate context of Indigenous practices in Canada, Australia, and other countries around the world. Some authors have called for the integration of what they refer to as traditional ecological knowledge into university science education curricula (Snively and Corsiglia 2000); others have made an even broader call pertinent to science in general (Michie 2002). Some have suggested that not just science education, but science proper, will benefit from the integration of Indigenous methods, especially when it comes to practical applications (Johnson et al. 2016).
The debate is often understandably emotional, as it is set against the background of the lingering aftermath of colonialism (Williams and Chrisman 2013), and within the broader issue of multiculturalism (Race 2015) and the productive coexistence of different traditions within a given society. It is also often framed in terms of pseudoscience (Pigliucci and Boudry 2013), with (some) critics of Indigenous approaches dismissively labelling the latter as pseudoscientific, and defenders of such approaches striving to show that they represent legitimate alternatives to what is often characterized as “Western” science. …
Second paper: Is Indigenous Science Pseudoscience? A Further Response to Gorelick
I wish to thank Root Gorelick for his kind words about me at the beginning of his response, though I would hardly recommend anyone to “revere” me! That said, his second piece is a bit all over the place, which makes it hard to pinpoint crucial aspects to respond to in a short follow-up. Nevertheless, I will highlight what I think are Gorelick’s major points and offer a counter- commentary.
He begins with an apology: “I am defending Indigenous ways of knowing despite being a naïve white person. There is nothing Indigenous about my carpet-bagger heritage.” This (in my view unnecessary) bit of self-deprecation is then followed, later on in the essay, by criticizing me as the white man who has not checked his privilege. For instance: “‘Hypocrisy is the greatest luxury,’ a luxury that we have as professors, being in a place of privilege [implying that I am a hypocritical individual who is unaware of his privilege, since Gorelick has just checked his own publicly] … Modern proponents of Indigenous ways of knowing strive for inclusivity, not usurpation nor conquest [implying that I am on the side of usurpation and conquest].” …