Indigenous Knowledge

- Work with a specific focus on SETI** **and space studies**

Kahanamoku, S.S., Alegado, R., Kagawa-Viviani, A.K., Kamelamela, K.L., Kamai, B.L., Walkowicz, L.M., Prescod-Weinstein, C., Reyes, M.A., & Neilson, H. (2020). A Native Hawaiian-led summary of the current impact of constructing the Thirty Meter Telescope on Maunakea. *arXiv: Instrumentation and Methods for Astrophysics*. https://arxiv.org/pdf/2001.00970.pdf

Kimura, Ka'iu, Kanani Aton, Kalepa Chad Baybayan, John C. Defries, T. Ilihia Gionson, Heather M. Kaluna, Keiki K. C. Kawai'ae'a, Larry L. Kimura, Shane Palecat-Nelson, Doug Simons and Alan T. Tokunaga. “A Hua He Inoa: Hawaiian Culture-Based Celestial Naming.” (2019).

Sonya Atalay, William Lempert, David Delgado Shorter, and Kim TallBear. 2021 “[Indigenous Studies Working Group Statement.](https://escholarship.org/content/qt2sq6f3b0/qt2sq6f3b0_noSplash_0f631a3294ddf712cc1f25d0f43d19a0.pdf)” Framing article for the special issue on “Settler Science, Alien ***Contact***, and Searches for Intelligence.

- David Delgado Shorter and Kim TallBear, 2021. [An Introduction to Settler Science and the Ethics of Contact](http://www.books.aisc.ucla.edu/abstracts/45.1.SHORTERTALLBEAR.pdf) **American Indian Culture and Research Journal: Vol. 45, No. 1 (2021)**

   David Delgado Shorter and Kim TallBear  [An Introduction to Settler Science and the Ethics of Contact](http://www.books.aisc.ucla.edu/abstracts/45.1.SHORTERTALLBEAR.pdf)  
   
   Sonya Atalay, William Lempert, David Delgado Shorter, and Kim
   TallBear. 2021  [**“Indigenous Studies Working Group Statement.”**](https://williamlempert.com/s/Indigenous-Studies-Working-Group-Statement.pdf) Framing article for the special issue on “Settler Science, Alien Contact, and Searches for Intelligence.” *American Indian Culture and Research Journal.* 45(1): 9–18. [**https://doi.org/10.17953/aicrj.45.1.atalay_etal**](https://doi.org/10.17953/aicrj.45.1.atalay_etal)
   
   David Delgado Shorter. 2021. On the Frontier of Redefining “Intelligent Life” in Settler Science *American Indian Culture and Research Journal* (2021) 45 (1): 19–44. [**https://doi.org/10.17953/aicrj.45.1.shorter**](https://doi.org/10.17953/aicrj.45.1.shorter)
   
   Lempert, William. 2021  [**“From Interstellar Imperialism to Celestial Wayfinding: Prime Directives and Colonial Time-Knots in SETI.”](https://williamlempert.com/s/Lempert-From-Interstellar-Imperialism-to-Celestial-Wayfinding.pdf)** *American Indian Culture and Research Journal.* 45(1):45-70.
   
   Rebecca Charbonneau. **Imaginative Cosmos: The Impact of Colonial Heritage in Radio Astronomy and the Search for Extraterrestrial Intelligence** *American Indian Culture and Research Journal* (2021) 45 (1): 71–94. [**https://doi.org/10.17953/aicrj.45.1.charbonneau**](https://doi.org/10.17953/aicrj.45.1.charbonneau)
   
   David Uahikeaikalei‘ohu Maile. **On Being Late: Cruising Mauna Kea and Unsettling Technoscientific Conquest in Hawai‘i** *American Indian Culture and Research Journal* (2021) 45 (1): 95–122. [**https://doi.org/10.17953/aicrj.45.1.maile**](https://doi.org/10.17953/aicrj.45.1.maile)
   
   Fantasia Painter. **G-Men, Green Men, and Red Land: Extraterrestrial Miscreants, Federal Jurisdiction, and Exceptional Space** *American Indian Culture and Research Journal* (2021) 45 (1): 123–136. [**https://doi.org/10.17953/aicrj.45.1.painter**](https://doi.org/10.17953/aicrj.45.1.painter)
   
   Suzanne Kite. **“What’s on the earth is in the stars; and what’s in the stars is on the earth”: Lakota Relationships with the Stars and American Relationships with the Apocalypse** *American Indian Culture and Research Journal* (2021) 45 (1): 137–156. [**https://doi.org/10.17953/aicrj.45.1.kite**](https://doi.org/10.17953/aicrj.45.1.kite)

Lempert, William. 2014. “Decolonizing Encounters of the Third Kind: Alternative Futuring in Native Science Fiction Film.” VAR Visual Anthropology Review 30 (2):164–76. [doi.org/10.1111/var.12046](http://doi.org/10.1111/var.12046)

Lempert, William. (2015) Native Sci-fi Films and Trailers, Space+Anthropology. https://medium.com/space-anthropology/native-sci-fi-films-and-film-trailers-ce6d3c4d8309

Lempert, William. 2015. Native Sci-fi Films and Trailers, Space+Anthropology. Retrieved from https://medium.com/space-anthropology/native-sci-fi-films-and-film-trailers-ce6d3c4d8309

Morrison, Kenneth. “Animism and A Proposal for a Post-Cartesian Anthropology,” in *The Handbook of Contemporary Animism*. Ed. Graham Harvey. Durham, UK: Acumen, 2013. 38-52.

Tiscareno, Matthew S. et al. “Planetary Nomenclature and Indigenous Communities.” (2021).

- Schwartz, James S.J., Linda Billings, Erika Nesvold (eds.) 2023. [Reclaiming Space: Progressive and Multicultural Visions of Space Exploration](https://global.oup.com/academic/product/reclaiming-space-9780197604793?lang=en&cc=gb#). Oxford University Press

   contents list: https://global.oup.com/academic/product/reclaiming-space-9780197604793?lang=en&cc=gb#

Situated Knowledge

- Cruickshank, Julie. *Do Glaciers Listen? Local Knowledge, Colonial Encounters, and Social Imagination* (Vancouver: University of British Columbia Press, 2005). [PDF extract](https://www.ubcpress.ca/asset/12466/1/9780774811866.pdf)

**Summary:** *Do Glaciers Listen?* explores the conflicting depictions of glaciers to show how natural and cultural histories are objectively entangled in the Mount Saint Elias ranges. This rugged area, where Alaska, British Columbia, and the Yukon Territory now meet, underwent significant geophysical change in the late eighteenth and nineteenth centuries, which coincided with dramatic social upheaval resulting from European exploration and increased travel and trade among Aboriginal peoples.

European visitors brought with them varying conceptions of nature as sublime, as spiritual, or as a resource for human progress. They saw glaciers as inanimate, subject to empirical investigation and measurement. Aboriginal oral histories, conversely, described glaciers as sentient, animate, and quick to respond to human behaviour. In each case, however, the experiences and ideas surrounding glaciers were incorporated into interpretations of social relations.

Focusing on these contrasting views during the late stages of the Little Ice Age (1550-1900), Cruikshank demonstrates how local knowledge is produced, rather than discovered, through colonial encounters, and how it often conjoins social and biophysical processes. She then traces how the divergent views weave through contemporary debates about cultural meanings as well as current discussions about protected areas, parks, and the new World Heritage site. Readers interested in anthropology and Native and northern studies will find this a fascinating read and a rich addition to circumpolar literature.

- Haraway, Donna. [*The Companion Species Manifesto: Dogs, People, and Significant Otherness*](http://monoskop.org/log/?p=5158), Prickly Paradigm Press, 2003, 112 pp; [repr. in](http://slowrotation.memoryoftheworld.org/Donna%20J.%20Haraway/Manifestly%20Haraway%20(29148)/Manifestly%20Haraway%20-%20Donna%20J.%20Haraway.pdf#page=106) Haraway, *Manifestly Haraway*, Minneapolis, MN: University of Minnesota Press, 2016, pp 91-198. [PDF](https://monoskop.org/images/8/8a/Haraway_Donna_The_Companion_Species_Manifesto_2003.pdf) Entire Manifestly Haraway book [PDF](https://ia803104.us.archive.org/7/items/manifestlyharawaythecyborgmanifestothecompanionspeciesmanifestorepubblicanesimogeopolitico/MANIFESTLY%20HARAWAY%2C%20THE%20CYBORG%20MANIFESTO%2C%20THE%20COMPANION%20SPECIES%20MANIFESTO%2C%20REPUBBLICANESIMO%20GEOPOLITICO.pdf)

   **Abstract:** Led by dogs—and especially by an athletic herding dog named Cayenne, whom Haraway calls the dog of her heart—“The Companion Species Manifesto” insists that cyborgs are only one member of a much more bumptious litter of worldly critters with whom pasts, presents, and futures are at stake. Beginning with an (in)famous kiss between dog and woman, Cayenne and Donna are engaged in forbidden conversation, “training each other in acts of communication [they] barely understand.” Never innocent, always off category, and relentlessly full of what might still be possible for those who become-with each other, love is a core theme of this manifesto. Topics range from Whiteheadian process philosophy and biology, through tales of breed and species, to evolutionary speculative facts and fabulations, to dog-training doctrines in the sport of agility, to the fraught and edgy practices of international canine rescue and adoption.

- Haraway, Donna. “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective.” *Feminist Studies*, vol. 14, no. 3, 1988, pp. 575–99. *JSTOR*, https://doi.org/10.2307/3178066. Accessed 1 July 2024. [PDF](https://philpapers.org/archive/harskt.pdf)

   Summary: The concept of objectivity in theoretical & practical feminist activities is investigated, mainly by comparison with the respective nonfeminist notions. It is argued that feminist studies can, in theory, use modern critical theories of how meanings & bodies get made; the power of these theories would then be used to build lifelike meanings & "bodies," (defined as "a finite point of view"), rather than deny them, as often done in nonfeminist theories. Feminist objectivity, therefore, is defined as a highly positive vision of the existing reality. This vision presupposes partial, locatable critical knowledges sustaining the possibility of interrelations between elements, eg, shared epistemology. Based on the view from the body, which is described as complex, contradictory, structuring, & structured, feminist objectivity is thus opposed to relativism & simplicity. The body is also considered as the key goal of the proposed situated knowledges. Since these knowledges require that their object be pictured as actor & agent, the essential agentivity of the body is posited.

Hallowell, Irving A. 1960 “Ojibwa Ontology, Behavior, and World View,” in Dennis Tedlock and Barbara Tedlock ed. Teachings from the American Earth. Indian Religion and Philosophy, (New York: Liveright, 1975), 141–77.

Kohn, Eduardo. How Forests Think: Toward an Anthropology Beyond the Human (Oakland: University of California Press, 2013).

- Sharon Stein, Cash Ahenakew, Will Valley, Pasang Y. Sherpa, Eva Crowson, Tabitha Robin, Wilson Mendes, and Steve Evans. 2024. Toward more ethical engagements between Western and Indigenous sciences. *FACETS*. 9(): 1-14. https://doi.org/10.1139/facets-2023-0071 [PDF](https://www.facetsjournal.com/doi/pdf/10.1139/facets-2023-0071)

   **Abstract:** There is growing interest among Western-trained scientists in engaging with Indigenous sciences. This interest has arisen in response to social pressures to reckon with the colonial foundations of Western science and decentre Western ways of knowing, as well as recognition of the need to draw upon the gifts of multiple knowledge systems to address today's many complex social and ecological challenges. However, colonial patterns and power relations are often reproduced at the interface between Western and Indigenous sciences, including the reproduction of epistemic Eurocentrism and extractive modes of relationship between settlers and Indigenous Peoples. This paper seeks to support Western-trained scientists to recognize and interrupt these patterns in order to create the conditions for more ethical, respectful, and reciprocal engagements with Indigenous sciences. We also offer a map of the different ways that Western sciences have thus far engaged Indigenous sciences. We particularly highlight the emergent possibilities offered by a reparative approach to engagement that emphasizes the responsibility of Western science to enact material and relational repair for historical and ongoing harm, including by supporting Indigenous self-determination and sovereignty in science and beyond.

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