Native Science: Interconnection, Local Knowledge, & Memory

Native American, science

By Christy Tidwell

November is National Native American Heritage Month, a chance to acknowledge the history and living culture of Native American peoples. As a science, technology, and society program, this seems a good opportunity to discuss Native science, also called Indigenous science or Traditional Ecological Knowledge (TEK). As the varied names for this indicate, it’s not one monolithic entity but incorporates ideas from many perspectives. It is both traditional, building on Native peoples’ long histories of learning about and sharing knowledge, and contemporary, an ongoing part of living in and with the world.

What is Native Science?

Gregory Cajete (Santa Clara Pueblo) coined the term, and he describes Native science as “a metaphor for a wide range of tribal processes of perceiving, thinking, acting, and coming to know that have evolved through human experiences with the natural world.” Cajete says, “Native science is born of a lived and storied participation with the natural landscape. It is the collective heritage of human experience with the natural world” (2). In other words, Native science combines human and nonhuman and describes what humans know by relating to, communicating with, and experiencing the world. It is not a science based on laboratory experiments or anonymous review.

This contrasts with Western ideas of science by emphasizing connection rather than separation, relationships rather than objective distance. Native science sees people as part of the world they’re learning about, not outside it, and therefore people cannot be removed from scientific work. If you’ve been trained to think of science as necessarily objective and tainted by any hint of subjectivity or bias, this may sound unscientific. However, as Leila McNeill points out in a Lady Science interview, “It really just means that it’s grounded in this specific experience of this specific group of people in this specific place, which can actually give us better results than if we were looking at something that is looking at large, broad questions that they’re trying to apply to everything that just kind of obscures the particular.”

Understanding as Comfort: “The Sciences Sing a Lullabye”


By Christy Tidwell

As I noted in my earlier discussion of Robert Kelly’s “Science,” poetry and science are not as separate as we might often think: they are both creative, and they both challenge us to see the world in new ways. In “The Sciences Sing a Lullabye” (2007), Albert Goldbarth illustrates another similarity between science and poetry by personifying the sciences (specifically physics, geology, astronomy, zoology, psychology, biology, and history) and imagining them as comforting figures.

Geology says: It will be all right.

Albert Goldbarth, “The Sciences Sing a Lullabye”

It is comforting to think, as Physics tells us, that our atoms will “dance / inside themselves themselves without you,” or, as Geology says, that “All of the continents used to be / one body. You aren’t alone.” Meanwhile, Astronomy comforts the reader with a reassurance that “the sun will rise tomorrow” while History hands us “the blankets, layer on / layer, down and down.” In other words, the processes of our bodies and of the world will continue, even without our attention. And science is what provides the evidence of this continuation.