“Your DNA Is<i>Our</i>History”

Reardon, Jenny; TallBear, Kimberly

doi:10.1086/662629

Cited by 274 publications

(43 citation statements)

References 26 publications

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“…The fundamental tenant of settlercolonial societies is the acquisition of land as property, followed by the establishment of settler lifeways as the normative benchmark from which to measure development. These are accomplished through: (1) erasure of Indigenous presence, (2) staged inheritance of indigeneity by Whites (Reardon & Tallbear, 2012) and (3) erasure of African descendants humanity through the structuration of slavery and resultant reduction to and control of black bodies (Wolfe, 2006). Scholars have argued that pervasive inductions of Indigenous absence from land is a critical aspect of establishing constructions of uninhabited land and settler normativity (Veracini, 2011).…”

Section: Settled Expectations Of Nature-culture In Science Learning Ementioning

confidence: 99%

Nature-culture constructs in science learning: Human/non-human agency and intentionality

2015

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The field of science education has struggled to create robust, meaningful forms of education that effectively engage students from historically non-dominant communities and women. This paper argues that a primary issue underlying this on-going struggle pivots on constructions of nature-culture relations. We take up structuration theory (Giddens, 1984. The constitution of society: Outline of the theory of structuration. Berkeley and Los Angeles, CA: University of California Press.) and decolonizing methodologies (Smith, 2012. Decolonizing methodologies research and Indigenous peoples (2nd. ed.). London: Zed Books.) to reflect on the structural principles of the settled expectations of nature-culture relations. We suggest that taken together both Giddens' and Smith's respective discussions of time-space relations provide a powerful framing for nature-culture relations. Carefully examining shifts in the temporal and spatial scales during moments of talk and action in out-of-school science activities may help to increase the field's understanding of divergences, convergences, and productive generativity between Western science and Indigenous ways of knowing to create transformative science learning. Drawing on our work in community-based design research and studies of everyday parent-child interactions, we begin to describe emergent structural principles that may desettle normative time-space and nature-culture relations. In addition, we describe specific practices and pedagogical forms that expand views of human and non-human agency, as well as present and possible socio-ecological futures. The field of science education has struggled to create robust, meaningful forms of education that effectively and equitably engage students from historically non-dominant communities and women. In this paper we argue that a primary issue underlying this on-going struggle pivots on constructions of nature-culture relations. To achieve equity in the emerging era of science education (i.e., Next Generation Science Standards) we suggest we will need to simultaneously attend to: (1) underlying theories of learning and development that structure inequity and (2) expansive views of nature-culture relations, and related possible socio-ecological futures, that drive education. In this paper, we work to make visible some dynamics of nature-culture relations that are firmly embedded in most learning environments and structure how children and teachers imagine, know, study, and make meaning of the relations between the natural world (e.g., organisms and phenomena of all kinds as well as their interrelationships) and cultural forms of life (e.g., ways of thinking and acting that organize human communities). We present findings from a Correspondence to: M. Bang;

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Section: Settled Expectations Of Nature-culture In Science Learning Ementioning

confidence: 99%

Nature-culture constructs in science learning: Human/non-human agency and intentionality

2015

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“…As TallBear and Reardon (2012) have stated in a recent paper exploring the role of whiteness as property in genomic research, US scientists' practice of ownership and sharing of indigenous tissue samples reinforces "white" privilege. However we should be as critical of the reification of race [and its consequences] in the public realm as in laboratories: NGOs, indigenous representatives and critical voices too readily accept that there is a Havasupai, Tepehuano or Inca DNA.…”

Section: Against Genetic Identities: Biocoloniality and Its Implicatimentioning

confidence: 99%

Biocoloniality, Governance, and the Protection of ‘Genetic Identities’ in Mexico and Colombia

Schwartz-Marín

Restrepo

2013

Sociology

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The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details. AbstractIn this paper two case studies are compared, Mexico and Colombia, in which the protection of 'genetic identities' has generated political and legal systems designed to avoid the unlawful appropriation of biological material and/or DNA in Latin America. The very idea that genetic patrimonies belong to nation-states or ethno-racial groups -framed as genomic sovereignty or the protection of a disappearing indigenous genetic heritage-is the product of a genetically reified understanding of human diversity, which we identify as 'biocoloniality'. By exploring the common tropes and imaginations with which biocoloniality has been articulated, we argue that governance mechanisms built around 'genetic identities' are ineffective in addressing the unequal power relations inherent in contemporary scientific and regulatory practice.

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“…In a critique of National Geographic's Geographic Project (GP), Reardon and TallBear (2012) argue that the GP's quest to trace our species' global migratory routes amounts to a continuation of nineteenth-century social evolution because it reifies indigenous peoples in remote time and spaces. It is true that genetic ancestry, with its references to geographical origins, resonates with notions of race; but this is mainly because there is a correlation between genetic distance and geographic distance (Mielke, Konigsberg, and Relethford 2010).…”

Section: New Genetics and Society 33mentioning

confidence: 99%

Prospecting the past: genetic perspectives on the extinction and survival of indigenous peoples of the Caribbean

Torres

2014

New Genetics and Society

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In this paper, I examine discourses of survival and extinction regarding the fates of indigenous Caribbean peoples and the manner in which genetic ancestry data influences these discourses. I argue that ideas of extinction and survival are intricately tied in places where a hybrid national identity is generally accepted, thus making the incorporation of genetic data into these debates more malleable. Meanwhile, other Caribbean contexts present the possibility for genetic data to significantly affect people's conception of how indigenous people should fit within contemporary conceptualizations of the nation. Secondly, I explore the incongruities between folk and scientific understandings of ancestry as well as how ideologies of race, histories of colonialism, and political economy affect the manner in which researchers present genetic ancestry. Finally, I call for genetic anthropologists to "look beyond the laboratory" and to be prepared and willing to engage in the repercussions of their research. Such an engagement would involve the repudiation of racist applications of genetic ancestry data and making meaningful attempts to include and collaborate with members of the studied communities.

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“Your DNA IsOurHistory”

Cited by 274 publications

References 26 publications

Nature-culture constructs in science learning: Human/non-human agency and intentionality

Nature-culture constructs in science learning: Human/non-human agency and intentionality

Biocoloniality, Governance, and the Protection of ‘Genetic Identities’ in Mexico and Colombia

Prospecting the past: genetic perspectives on the extinction and survival of indigenous peoples of the Caribbean

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