World view analysis of knowledge in a rural village: Implications for science education

Abstract

This article describes an empirical qualitative analysis of some of the traditional practices and beliefs, with respect to health regimens and marine‐related activities, which operate in the daily lives of people in the village of “Seablast,” Trinidad and Tobago. The purpose of the investigation was to gain an understanding of these practices and beliefs and the interpretive framework that underpins them, and to explore how these might impinge on the learning and teaching of school science in such a context. Kearney's world view theory was employed as the framework for the analysis. The investigation reveals that the traditional wisdom in Seablast is a pervasive system, consisting of several concepts and principles, some of which are similar to those of conventional science, whereas others differ significantly. There are also some similarities between the world view of the villagers and that of science. However, the procedures used by villagers to effect these tenets are often quite different from those employed in science. The article argues that science students and teachers who are exposed to the traditional wisdom and who have some level of commitment to it are likely to find that, to some extent, they are required to function in two worlds—the traditional world and the world of science. Current research suggests that the “boundary crossing” between these worlds may be difficult or even hazardous for some people. The recommendation is made that school science curricula for contexts such as Seablast must be fashioned from a cultural perspective, with an emphasis on providing aids for students to effect the boundary crossing successfully. This would put students in a better position to evaluate both their traditional practices and beliefs and conventional science so that they could make appropriate choices for the conduct of their lives. © John Wiley & Sons, Inc. Sci Ed 83:77–95, 1999.

Teaching the theory of evolution in social, intellectual, and pedagogical context

“…It has received the most thorough and focused attention from Cobern beginning with his National Association for Research in Science Teaching (NARST) monograph (1991) and continuing with other publications (Cobern, 1996(Cobern, , 2000. Others addressing worldview in the context of science education include Davis and Collins (2000) and George (1999).…”

A Construção do Sítio Ciência na Comunidade: Antecedentes, Fundamentos, Narrativas Híbridas e Conteúdo Epistemológico

“…Não é comum observar o correspondente em inglês para "saberes populares" na forma de folk ou popular knowledge em periódicos internacionais da educação em ciências; essa denominação foi observada somente em Pomeroy (1994) (Malinowski, 1948citado em Maddock, 1981; (b) à percepção racional da realidade por grupos culturais específicos que é dependente da cultura e transmitida oralmente ao longo de gerações (Ogawa, 1995) e pode ser encontrada inteira ou na forma de traços nas vidas cotidianas de seus herdeiros (George, 1999); (c) às culturas indígenas expansionistas (Astecas, Maias e Mongóis, por exemplo) e aos povos de residência de longo tempo (aborígenes da África, Américas, Ásia, Europa e Nova Zelândia) ); (d) aos saberes que pertencem naturalmente a um grupo de pessoas de uma comunidade particular (George, 1992); e) ao "conhecimento local que é único de uma dada cultura ou sociedade e que contrasta com o sistema internacional de conhecimento que é gerado através da rede global de universidades e institutos de pesquisa" (Warren, Slikkerveer, & Brokensha, 1995, p. xv).…”

The Construction of the Science in the Community Website: Antecedents, Foundations, Hybrid Narratives and Epistemological Content

“…It was found only in Pomeroy (1994) and the terminology usually found encompasses expressions such as primordial science and technology, primitive science, native technology, indigenous resources, indigenous knowledge, indigenous science, traditional knowledge, traditional ecological knowledge and local technology. These denominations refer to (a) the existence of science and scientific attitudes among native people (Malinowski, 1948quoted in Maddock, 1981; (b) the rational perception of reality by specific cultural groups, which is culturally dependent and transmitted orally over generations (Ogawa, 1995), and may be found completely or in the form of traces in the daily lives of its inheritors (George, 1999); (c) the expansionist indigenous cultures (Aztec, Mayan and Mongolian, for example) and the long-lived peoples (Aborigines from Africa, the Americas, Asia, Europe and New Zealand) ); (d) the knowledge that belongs naturally to a group from a particular community (George, 1992); (e) the "local knowledge that is unique to a specific culture or society which contrasts with the international knowledge system that is generated through the global network of universities and research institutes" (Warren, Slikkerveer, & Brokensha, 1995, p. xv).…”