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Cultural Studies of Science Education

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15-02-2021 | POEM

dear big S science

Author: Kori Czuy

Published in: Cultural Studies of Science Education | Issue 2/2021

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previous article Overcoming the discourse of science mistrust: how science education can be used to develop competent consumers and communicators of science information

next article Interaction rituals, emotions, and early childhood science: digital microscopes and collective joy in a multilingual classroom

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this is my journey of (re)connection with my Cree English Polish roots, buried deep within the soil, hidden for safe keeping…

From Piikani Elder Reg Crowshoe, na-moo, meaning bee in Blackfoot, it’s not just a word, not just written, but when said, naaa-moooo mimics the sound of a bee, the interactions of spirit between the bee and the ear, hearing and connecting to the song of the bee (p.c.)

Tobacco is a sacred plant to many First Nations and Métis communities across Turtle Island (North America), but not all. Different communities have different traditions based on the land they are on. This reference is from oral teachings from Blackfoot and Plains Cree Elders.

The smoke here refers to burning the tobacco, either in a smudge (a ceremony, often including other sacred medicines such as sweetgrass, sage, or cedar, burning in an abalone shell where the smoke takes the prayers to Creator), or in a ceremonial pipe. Smoke is not inhaled.

Archibald, J. (2008). Indigenous storywork: Educating the heart, mind, body, and spirit. Vancouver, BC: UBC Press.

Bernstein, R. (1983). Beyond objectivism and relativism: Science, hermeneutics, and praxis. Philadelphia: University of Pennsylvania Press.

Classen, C. (1997). Foundations for an anthropology of the senses. Oxford: UNESCO Blackwell Publishers.CrossRef

Crowshoe, R., Recognized Elder from the Piikani Nation, Treaty 7. (2017, personal communication). Oral Teachings—University of Calgary, Treaty 7, Alberta, Canada.

Crowshoe, R., Recognized Elder from the Piikani Nation, Treaty 7. (2019, personal communication). Oral Teachings—Tea Dance, March 5, 2019, Treaty 7, Alberta, Canada.

Czuy, K., & Eagle Speaker, C. (2019). Critical braiding approach to ethno(mathematics). In M. A. Peters (Ed.), Encyclopedia of Educational Philosophy and Theory. Berlin: Springer. https://doi.org/10.1007/978-981-287-532-7_648-2.CrossRef

Donald, D. (2009). Forts, curriculum, and Indigenous Métissage: Imagining decolonization of Aboriginal-Canadian relations in educational contexts. First Nations Perspectives, 2(2), 1–24.

Eagle Speaker, C. (ongoing). Recognized Elder of the Kainai Nation, Treaty 7. Ongoing oral teachings from 2012 to present. Teachings on Treaty 7, Calgary, Alberta, Canada.

Eagle Speaker, C., Recognized Elder of the Kainai Nation, Treaty 7. (2019). Oral Teachings- October 8, 2019. Teachings on Treaty 7, Calgary, Alberta, Canada.

Foucault, M. (1973). The Birth of the Clinic (trans. A.M. Sheridan Smith). New York: Random House.

Freire, P. (2005/1970). Pedagogy of the oppressed. New York: Continuum.

Hatcher, A., Bartlett, C., Marshall, A., & Marshall, M. (2009). Two-eyed seeing in the classroom environment: Concepts, approaches, and challenges. Canadian Journal of Science, Mathematics and Technology Education, 9(3), 141–153.CrossRef

King, T. (2003). The truth about stories: A Native narrative. Toronto, ON: House of Anansi Press.

McLuhan, M. (1962). The Gutenberg Galaxy. Toronto, ON: University of Toronto Press.

Peat, F. D. (2005). Blackfoot physics: A journey into the Native American Universe. Boston, NY: Weiser Books.

Tuhiwai Smith, L. (2012). Decolonizing methodologies: Research and indigenous peoples (2nd ed.). New York, NY: Zed Books.

Title: dear big S science
Author: Kori Czuy
Publication date: 15-02-2021
Publisher: Springer Netherlands
Published in: Cultural Studies of Science Education / Issue 2/2021
Print ISSN: 1871-1502
Electronic ISSN: 1871-1510
DOI: https://doi.org/10.1007/s11422-020-09983-7

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Other articles of this Issue 2/2021

Coping and scholarship during a pandemic

Confronting repressive ideologies with critical pedagogy in science classrooms

Disrupting deficit narratives in informal science education: applying community cultural wealth theory to youth learning and engagement

Overcoming the discourse of science mistrust: how science education can be used to develop competent consumers and communicators of science information

Enhancing place-based learning progression through epistemic agency: a response to toward a hypothetical place-based learning progression for haze pollution in the northern region of Thailand

A story of bodying in science education