IN THIS ISSUE
November/December 2011

At the 6th Science Centre World Congress in September, science center and museum leaders from 56 countries resolved through the Cape Town Declaration to promote awareness of the value of Indigenous knowledge. In this issue, we examine how science centers and traditional and Indigenous communities are exploring commonalities and differences between traditional knowledge and Western science, building mutually respectful partnerships, and creating content that resonates with and empowers diverse communities. By championing science literacy while embracing differing worldviews, they are working toward a vision of science centers and museums as places where all voices can be heard.

Contents

• Shifting Paradigms: Embracing Multiple Worldviews in Science Centers, by Laura Huerta Migus
• Collaborating with Integrity: Reflections from Cosmic Serpent, by Nancy C. Maryboy, David Begay, Laura Peticolas, Jill Stein, and Shelly Valdez
• Many Voices, One Exhibition, by Anton van Helden
• Using Known Villains to Introduce Unknown Heroes, by Ramdas Iyer
• Can Indigenous Knowledge Help Communicate Science? by Mdumiseni Nxumalo
• Promoting an Understanding of Traditional Chinese Medicine, by Hongzhou Wu
• Native Science Field Centers: Integrating Traditional Knowledge, Native Language, and Science, by Helen Augare and Bonnie Sachatello-Sawyer

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By Laura Huerta Migus
From Dimensions
November/December 2011

Science centers and museums fill a unique community role as centers of learning, research, entertainment, and community congregation. Beyond teaching scientific concepts, the underlying motivation for all science center activities is promoting the value of science and scientific thinking to the general public. Science centers and museums face a number of challenges in fulfilling this mission, not the least of which is working to achieve this goal across cultures and worldviews.

This article will explore the particular challenges and opportunities for science centers in working on a relationship between the Western science paradigm and traditional knowledge systems (TKS). As defined by the International Council for Science, traditional knowledge systems are the “cumulative bod[ies] of knowledge, know-how, practices, and representations maintained and developed by peoples with extended histories of interaction with the natural environment.”

This particular dialogue about negotiating worldviews is relevant to all institutions, whether or not they work with traditional or Indigenous communities. Many of the strategies employed in this arena are applicable to working with any cultural group, and many of the key questions (e.g., equity and relevance) are the same.

Differing cultural values

The first challenge for science centers and museums is the sometimes contradictory cultural values of TKS and Western science. Science can be considered a culture unto itself, with its own set of practices, behaviors, and expectations, including critical questioning, objectivity and honesty, recognition of previous knowledge, and the pursuit of knowledge that will benefit society.

The cultural underpinnings of science narratives become especially visible when compared with TKS, particularly when it comes to the notion of objectivity. Traditional knowledge holders often do not separate knowledge of the physical world from spiritual practice and lived experience. In addition, the nature of TKS tends to be intensely local, built upon multigenerational observation of and adaptation to the local environment. This holistic and localized approach results in unique ways of seeing the world, including ways of organizing knowledge that often differ greatly from those generally accepted in Western science settings. For example, some groups might conceptually link plants and animals together based on the time of year that they are active, in contrast to the Western science model of categorizing by genus and species.

Rather than seeking to supplant these knowledge systems, science centers can be powerful partners in promoting respect for Indigenous and traditional knowledge. The United Nations Educational, Scientific, and Cultural Organization (UNESCO) has recognized the value of these systems as repositories of the diversity of human knowledge and key resources in understanding the environment and working toward sustainable economic development.

The challenge for science centers and museums then becomes how to promote science while still respecting traditional cultural values and individuals’ cultural identities. Some key principles to keep in mind include:

• Don’t rush to the content. When engaging across worldviews, it is important to take the time to understand cultural norms or protocols to better conceptualize how a program or exhibition should be adapted or designed for success.
• Move beyond a deficit mindset. Traditional knowledge systems are complete ways of knowing, and individuals who live in them don’t see themselves as lacking knowledge or assets.
• Create true partnerships. Be prepared for your paradigm to shift. Any successful cross-cultural work is a two-way endeavor—don’t assume that the learning will be one-way.

A fraught history and modern tensions

In addition to finding the balance point between respecting TKS and advancing a culture of science, centers and museums can also face the challenge of overcoming the perception of museums as colonial institutions. Traditional and Indigenous knowledge holders have historically been marginalized from participation in majority society, and their knowledge systems either have been ignored or treated as an object of anthropological study in museums. In particular, there is a long history of museums improperly obtaining and displaying sacred objects and human remains.

To overcome this legacy, modern science centers and museums must recognize the historical context in which they are situated with respect to Indigenous and traditional communities. We are now past the time of representing Indigenous people in dioramas of the natural world, but the legacy of this practice in museums is still present for many Indigenous and marginalized peoples. In particular, science centers and museums—whether or not they are collections-based—must be cognizant of this history as an “invisible” barrier that may need to be addressed in order to establish a relationship built on mutual trust.

Additionally, the role of TKS in science innovation is often invisible in mainstream science narratives. It is common knowledge that many new medicines have been derived from rainforest plants, but somehow the traditional knowledge holders who work with researchers are not recognized as active agents in discovery, but as background players. Indigenous peoples are now gaining more support from the UN and an increasing number of nongovernmental organizations and governments for acknowledgement of their intellectual property rights.

As Science Museum of Minnesota President Eric Jolly has said, museums are places of story. Science centers must reflect on whose stories of science they are telling. As public spaces that engage the public in critical thinking, science centers should incorporate questions of equity to empower not only Indigenous and traditional communities, but also mainstream audiences in creating a more civil global society.

Looking ahead

Despite the real challenges of bridging divergent and sometimes contradictory worldviews, there are a number of institutions—some of whom tell their stories in this issue of Dimensions—who have dedicated themselves to working on these issues, each developing strategies tailored to their specific contexts.

In September, the field convened around this topic at the 6th Science Centre World Congress in Cape Town, South Africa, and resolved in the Cape Town Declaration to “continue to develop programs that promote awareness of the multicultural roots of science and the value of Indigenous knowledge systems.” We look forward to learning how science centers, dedicated to equitable access to science knowledge, are advocating for equity and justice in scientific practice and communication.

Laura Huerta Migus is ASTC’s director of professional development and inclusion initiatives.

Resources for Further Reading

Aikenhead, G.S., and M. Ogawa. “Indigenous Knowledge and Science Revisited.” (PDF, 618 KB.) Cultural Studies of Science Education vol. 2, 2007, pp. 539–591.

National Research Council. “Diversity and Equity.” Learning Science in Informal Environments: People, Places, and Pursuits. Committee on Learning Science in Informal Environments. Bell, P., et al., eds. Board on Science Education, Center for Education. Division of Behavioral and Social Sciences and Education. Washington, D.C.: The National Academies Press, 2009, pp. 209–247.
 
Quigley, C. “Globalization and Science Education: The Implications for Indigenous Knowledge Systems.” International Education Studies vol. 2, no. 1, February 2009, pp. 76–88.

Von Thater-Braan, R. “Explorations into Native Science: A Journey into the Spirit and Nature of Science.” The Native American Academy.

About the image: On the spring equinox, the sun casts a shadow that resembles a serpent descending the stairway of El Castillo at the Maya archaeological site of Chichen Itza on Mexico’s Yucatan Peninsula. Photo courtesy NASA/Barbara Lambert

By Ramdas Iyer
From Dimensions
November/December 2011

In India, immunization against infectious diseases has been practiced, knowingly or unknowingly, for at least 4,000 years. Every village in ancient India had a temple to a certain goddess—for example, in southern India, the temple was to Mariamma, the epidemic goddess, while in northern India, the temple was to Sheetla Devi, the cool goddess who counteracted the wrath of hot-headed gods believed to cause smallpox. The temple was usually outside the village limits, possibly to limit infection, and was open air, exposing it to the harsh sun and rains.

When smallpox broke out in a village and a patient was cured of the disease, he or she was made to tap his or her head on a stone called the bali peetham outside the temple. Several rituals were then practiced during which all villagers tapped their heads lightly on the same stone. This practice—called variolation and done in various ways around the world—introduced a weakened strain of the virus into healthy people to guard them against smallpox.

Despite the long history of immunization practices in India, certain sectors of today’s population have religious reasons for rejecting modern vaccinations or hold superstitions about vaccines. For example, a study in the early 1990s concluded that more than half of all Indian children ages 12 months to five years had not been fully immunized, and in rural areas over one-third had received no vaccinations at all. The situation is improving, but it’s still necessary to promote immunization.

The challenge of explaining immunology

In 2008, India’s National Council of Science Museums, a network of 27 science museums across the country, wanted an interactive traveling exhibition on the human immune system and asked me to curate it. The exhibition’s objectives would be to create an understanding of how the immune system works and to allay hesitations and fears about vaccinations. Its audience was to include India’s children and adults, educated and functionally illiterate, rural and urban. The exhibition was also to travel nationwide, be displayed in 27 cities and towns, and be seen by potentially millions of people.

India is a global hotspot for emerging infectious diseases, as reported in a 2008 study in the journal Nature, so the idea for the exhibition was timely. However, creating a popular exhibition to present such a difficult subject to such a wideranging audience required deep thought. The challenge was how to present immunology in a fun way so that average people, some with low levels of literacy, could understand it and also respond positively to the concept of immunization.

Gods and heroes, demons and villains

India is a country where many people, though functionally illiterate, are highly informed about traditional knowledge systems and have a rich cultural tradition that includes exposure to many mythical stories with morals. Sometimes, however, the traditions and stories act as impediments to delivering healthcare. Many people, especially in rural areas, tend to take religious myths literally and look to divine intervention, seek non-scientific medical solutions, or simply resign themselves to their fate rather than accept scientific medical care.

Considering the power of these cultural traditions, we hit upon the idea of using them to overcome the impediments. We focused on creating an exhibition using the traditions and stories themselves to explain immunology concepts and counter misinformation.

India has two great mythological epics, the Ramayana and the Mahabharata, both dealing with the ongoing fight between good and evil and the ultimate triumph of good. Often, the forces of good are given special weapons by the gods to aid their fight. Although these stories are notionally from the Hindu religion, all Indians, regardless of religious denomination, know these epics well.

Therefore, we created an exhibition called Our Bodyguards using an approach that portrays pathogens as demons or villains from Indian mythology and immune cells as gods or heroes. An infection inside the body is depicted as an epic battle between the two sides, and vaccination is shown as a divine weapon empowering the good over the evil.

The exhibition explains how, much of the time, the “good” side wins, sometimes with outside help like antibiotics or vaccinations. If the “good” side loses the battle, though, the “bad” side takes over. The exhibition portrays this end with a mannequin of a seated man who dissolves into a skeleton, thanks to mirrors and lights. This exhibit is accompanied by a description of what happens to the body at death, when the immune system stops working.

Making a connection

Using the events in the epics of Ramayana and Mahabharata as metaphors for the fight between pathogens and the immune system creates an immediate connection in the minds of visitors and maximizes understanding. The exhibition also depicts other stories that are instantly recognized by Indians, such as the story of smallpox variolation, to help explain immunization.

To attract children, among whom cartoon characters are popular, the exhibition also shows pathogens as evil characters and immune cells as superheroes. For example, the exhibition opens with a lifesize fiberglass Superman holding a bacterium (Doomsday, a villain that Superman battles) and a virus (Eradicator, another supervillain) on leashes.

To connect with a diverse audience that speaks many languages and has varying levels of literacy, the exhibition includes a lot of visuals— including cartoon graphics and three-dimensional fiberglass characters—and several interactive audiovisual displays. A particularly popular exhibit has a touch screen for visitors to select an immunology question, which an expert answers in Hindi. Exhibit labels are multilingual, in English and the local languages of each region the exhibition visits. Publications with images from the exhibition are also available in local languages.

In addition, the science museums that host the exhibition organize events, including lectures for a lay audience by renowned immunologists, film showings, and open-house quizzes where educators ask immunology questions to visitors on the exhibition floor and give away prizes for correct answers.

Response and effectiveness

The exhibition opened at the National Science Centre in New Delhi and remained there for 45 days, during which over 150,000 people visited. At least 500,000 more visitors saw the exhibition at its next eight venues.

Though formal visitor surveys have not been conducted, informal interaction with visitors, especially schoolchildren, shows that the information is well understood and the importance of immunization is realized. For example, one 11-year-old student told an educator, “I thought only important people had bodyguards. Now I know I also have a lot of bodyguards.”

Our Bodyguards is the first exhibition of the National Council of Science Museums, and likely the first in India, to use the approach of relating modern scientific concepts to traditional mythology and cultural iconography. We believe this approach has helped visitors understand and appreciate the concepts more than they would have from a conventional exhibition.

Ramdas Iyer is curator and head of education at the National Science Centre, New Delhi, India. The National Science Centre is part of the National Council of Science Museums.

About the image: In order to appeal to children, Our Bodyguards depicts immune cells as superheroes. Photo courtesy National Science Centre, Delhi

In September, I was privileged to be among the more than 400 delegates from 56 countries who attended the 6th Science Centre World Congress (6SCWC) in Cape Town, South Africa. I want to express ASTC’s appreciation to all who organized and participated in this inspiring and highly enjoyable event. It was a learning experience for all, producing a Cape Town Declaration that commits our field to addressing global challenges through science learning.
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The Institute of Museum and Library Services (IMLS) and the John D. and Catherine T. MacArthur Foundation announced yesterday that three ASTC-member institutions—the Oregon Museum of Science and Industry (OMSI), Portland; New York Hall of Science, Queens; and the Da Vinci Discovery Center of Science and Technology, Allentown, Pennsylvania—were among the first 12 winners of a national competition to build 21st Century learning labs in museums and libraries around the country.

The winners—four museums and eight libraries—will receive a total of $1.2 million in grants to plan and design the labs. Inspired by YOUMedia, a new teen space at the Chicago Public Library, and innovations in science and technology centers, these labs will help young people move beyond consuming content to making and creating it.

In addition to the three ASTC members that received Learning Labs grants, four additional ASTC members—California Academy of Sciences, San Francisco; COSI, Columbus, Ohio; Institute for Learning Innovation, Edgewater, Maryland; and Science City at Union Station, Kansas City, Missouri—will partner with awarded libraries in their communities.

The learning labs will be based on new research about how young people learn today. Teens will use both digital and traditional media that promote creativity, critical thinking, and hands-on learning. The labs will connect teens to mentors and peers, as well as anytime, anywhere access to information through online social networks so that they can pursue their interests more deeply. The winning institutions will match the funds from the competition and partner with local educational, cultural, and civic organizations to build a network of learning opportunities for young people.

ASTC CEO Anthony (Bud) Rock remarked, “Science centers and museums nurture the innovative spirit so crucially needed for success in today’s world, and using digital media to further ignite the excitement of our nation’s youth about lifelong STEM learning will ensure that future generations cultivate the skills they need, such as problem solving, creativity, critical thinking, and collaboration. The fact that three of the four museums named as grant recipients are science centers is an exciting testament to the strength of our field as incubators of innovation in our communities.”

The 12 recipients of this round of grants were selected out of a pool of 98 applicants from 32 states. Applications were evaluated by professionals with relevant expertise in digital media and learning and museum and library management. Winners will participate—in-person and online—in a community of practice that will provide technical assistance, networking, and cross-project learning. In addition to the Da Vinci Center, New York Hall of Science, and OMSI, those institutions selected as grant recipients include: San Francisco Public Library, California; Rangeview Library District and Anythink Libraries, Thornton, Colorado; Howard County Public Library, Columbia, Maryland; St. Paul Public Library, Minnesota; Kansas City Public Library, Missouri; Columbus Metropolitan Library, Ohio; Free Library of Philadelphia Foundation, Pennsylvania; Nashville Public Library Foundation, Tennessee; and the Museum of Fine Arts, Houston, Texas.

For information on those museums and libraries chosen as Learning Labs grant recipients, visit www.imls.gov/news/21st_century_learning_lab_locations1.aspx. Application materials for a second round of grants will be available in spring 2012. More information is available at www.imls.gov.