How do you define science? And whose theories are the right ones? Take a humorous and intriguing journey through the unchartered territory of scientific squabbles with scientist Mike McRae, Australia's next-gen Dr Karl, as he reveals arguments and accusations about who is right and who is wrong in the world of science. Over time, science has come to permeate our everyday existence: advertisements for beauty products use words that sound scientific, movie makers blur the lines between science and science fiction, and people spend billions and risk their health on bogus medical treatments. Without knowing it, we have accepted science as a social practice to explain and understand the world around us. Charting the history of science and our trust and blind faith in 'science', Mike McRae boldly examines the boundaries of what constitutes science and what doesn't. In an engaging and straightforward way, McRae explains how and why science developed and why it works, and gives us tools to interpret the good science from the bad. Intelligent and entertaining, "Tribal Science" reveals a compelling paradox that lies at the very heart of science and our everyday lives.

Human beings evolved in a tribal environment. Over the millennia, our brains have become adept at fostering social networks that are the basis of group cohesion, from the primary family unit to the extended associations of clans, villages, cities, and nations. This essential social component of our behavior gave the human species distinct survival advantages in coping with the challenges of an often-hostile environment. This book examines the many ways in which our tribally oriented brains perceive and sometimes distort reality. The author describes how our social nature led to the development of cognitive tricks that have served us so well as a social species. Some examples are our habit of imposing patterns on random phenomena, of weaving entertaining narratives to explain the mysteries of the universe, and of favoring the biases of group think. Luckily, we also stumbled upon science, which McRae views as a fortuitous accident. With this new technique, humans had discovered a method of objectively evaluating the accuracy of our traditional tribal notions. Even more important, the scientific method proved to be self-correcting, allowing us to weed out the bad ideas from those that really work. McRae argues that science is our most successful social enterprise to date. Through the sharing of scientific ideas, our species has expanded the reach of the tribal community to a global scale. Our problems may be bigger than ever, but science gives us a sure basis in reality and the best method of facing the daunting challenges of the future.

Who is a Native American? And who gets to decide? From genealogists searching online for their ancestors to fortune hunters hoping for a slice of casino profits from wealthy tribes, the answers to these seemingly straightforward questions have profound ramifications. The rise of DNA testing has further complicated the issues and raised the stakes. In Native American DNA, Kim TallBear shows how DNA testing is a powerful—and problematic—scientific process that is useful in determining close biological relatives. But tribal membership is a legal category that has developed in dependence on certain social understandings and historical contexts, a set of concepts that entangles genetic information in a web of family relations, reservation histories, tribal rules, and government regulations. At a larger level, TallBear asserts, the “markers” that are identified and applied to specific groups such as Native American tribes bear the imprints of the cultural, racial, ethnic, national, and even tribal misinterpretations of the humans who study them. TallBear notes that ideas about racial science, which informed white definitions of tribes in the nineteenth century, are unfortunately being revived in twenty-first-century laboratories. Because today’s science seems so compelling, increasing numbers of Native Americans have begun to believe their own metaphors: “in our blood” is giving way to “in our DNA.” This rhetorical drift, she argues, has significant consequences, and ultimately she shows how Native American claims to land, resources, and sovereignty that have taken generations to ratify may be seriously—and permanently—undermined.

Education among American Indians has lagged behind that of almost all other groups in both the United States and Canada, and it generally has not offered what Indian communities need. It is this disturbing state of affairs?along with the intractable realities, unexamined assumptions, and cultural conflicts and misunderstandings behind it?that Science and Native American Communities confronts. Representing an unprecedented gathering of Native American professionals working in the sciences and advanced technology, the book combines theory and practice, firsthand experience and strategic thinking, in a provocative exploration of the uneasy meeting ground between science and Native American communities. ø In highly personal, deeply informed, and frequently moving essays, the authors wrestle with a legacy of mistrust and violence. They ask: Is a common ground between science and Native America possible? The problems and prospects that emerge from such a meeting, and that these essays address, include the impact of science and technology on Native lands and environment; economic and technological opportunities and challenges for reservation communities; and the differences and similarities between Native and scientific thought and practice. The authors not only showcase different reactions to the consequences of science, but also energetically propose strategies for renegotiating Native communities' relationships with science, seizing control of their destinies, and moving forward in the twenty-first century.

Cajete examines the multiple levels of meaning that inform Native astronomy, cosmology, psychology, agriculture, and the healing arts. Unlike the western scientific method, native thinking does not isolate an object or phenomenon in order to understand it, but perceives it in terms of relationship. An understanding of the relationships that bind together natural forces and all forms of life has been fundamental to the ability of indigenous peoples to live for millennia in spiritual and physical harmony with the land. It is clear that the first peoples offer perspectives that can help us work toward solutions at this time of global environmental crisis.

Science is in human mind since the very existence of human being. Its knowledge grows with the growth of the human wants, as human wants are unlimited, so as the inventions of science. It justifies the saying that “necessity is the mother of invention”. It is also true that all the sects, communities and tribes of this world are leading their lives somehow scientifically. The sects or communities, whose necessities and expectations are more, their scientific knowledge is more and whose necessity is limited, their scientific knowledge is also limited. Tribes are the indigenous people and they have some indigenous knowledge of science and technology in their daily life. Presence of science is not only noticed in the modern Laboratories and modern industries but also in our daily lives.To know something is ‘Gyan’ (knowledge) and to achieve something is ‘Vigyan’ (Science). For example: to know the presence of ghee in the milk is Gyan, to know the process (technique) how to prepare ghee from milk is Vigyan/Vidya (science/scientific knowledge) and application of this process (scientific knowledge) to the practical aims of ghee preparation is technology. This book contains some aspects of tribal science and technological knowledge.

Because today's DNA testing seems so compelling and powerful, increasing numbers of Native Americans have begun to believe their own metaphors: "in our blood" is giving way to "in our DNA." In Native American DNA, Kim TallBear shows how Native American claims to land, resources, and sovereignty that have taken generations to ratify may be seriously-and permanently-undermined.

Reservation politics certainly affect the quality of life in Indian communities, and the outlook for Indian self-determination movement cannot be assessed without an understanding of tribal government. The authors chose conversations with selected political leaders on the reservation as the best way of leaming about tribal government.

Sixty-one tales narrated by Yaquis reflect this people's sense of the sacred and material value of their territory.