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To the March for Science, DC and satellite marches across the nation and the world: As Morrrer scientists, agency professionals, tribal professionals, educators, traditional practitioners, family, youth, elders and allies from Indigenous communities and homelands all over the living Earth we.

Endorse and Support the March for Science.

As original peoples, we have long memories, centuries old wisdom and deep knowledge of this land and the importance of empirical, scientific inquiry as fundamental to the well-being of people and planet. Let us remember that long before Western science came to these shores, there were Indigenous scientists here.

Native astronomers, agronomists, geneticists, ecologists, engineers, botanists, zoologists, watershed hydrologists, pharmacologists, physicians and more—all engaged in the creation and application of knowledge which promoted the flourishing of both human societies and the beings with whom we share the planet.

We give gratitude for all their contributions to knowledge. Native science supported indigenous culture, governance and decision making for a sustainable future —the same needs which bring us together today. As we endorse and support the March for Science, let us acknowledge that there are multiple ways of knowing that play an essential role in advancing knowledge for the health of all life.

Science, as concept and process, is translatable into over different Indigenous languages in the U. Western science is a powerful approach, but it is not the only one.


Indigenous science provides a wealth of knowledge and a powerful alternative paradigm by which we understand the natural world and our relation to it. Embedded in cultural frameworks of respect, reciprocity, responsibility and reverence for the earth, Indigenous science lies within a worldview where knowledge is coupled to responsibility and human activity is aligned with ecological principles and natural law, rather than against them.

We need both ways of knowing if we are to advance knowledge and sustainability. Let us March not just for Science-but for Sciences! We acknowledge and honor our ancestors and draw attention to the ways in which Indigenous communities have been negatively impacted by the misguided use of Western scientific research and institutional power.

Our communities have been used as research subjects, experienced environmental racism, extractive industries that harm our homelands and have witnessed Indigenous science and the rights of Indigenous peoples dismissed by institutions of Western science. While Indigenous science is an ancient and dynamic body of knowledge, embedded in sophisticated cultural epistemologies, it has long been marginalized by the institutions of contemporary Western science. However, traditional knowledge is increasingly recognized as a source of concepts, models, philosophies and practices which can inform the design of new sustainability solutions.


It is both ancient and urgent. Indigenous science offers both key insights and philosophical frameworks for problem solving that includes human values, which are much needed as we face challenges such as climate change, sustainable resource management, health disparities and the need for healing the ecological damage we have done. Indigenous science informs place-specific resource management and land-care practices important for environmental health of tribal and federal lands.

We require greater recognition and support for tribal consultation and participation in the co-management, protection, and restoration of our ancestral lands. Indigenous communities have partnered with Western science to address environmental justice, health disparities, and intergenerational trauma in our communities. We have championed innovation and technology in science from agriculture to medicine. New ecological insights have been generated through sharing of Indigenous science.

Each year Indigenous people graduate with Ph. We also recognize and promote the advancement of culture-bearers, Elders, hunters and gatherers who strengthen our communities through traditional practices. Our tribal communities need more culturally embedded scientists and at the same time, institutions of Western science need more Indigenous perspectives.

The next generation of scientists needs to be well- positioned for growing collaboration with Indigenous science. Thus we call for enhanced support for inclusion of Indigenous science in mainstream education, for the benefit of all. We envision a productive symbiosis between Indigenous and Western knowledges that serve our shared goals of sustainability for land and culture.

This symbiosis requires mutual respect for the intellectual sovereignty of both Indigenous and Western sciences. As members of the Indigenous science community, we endorse and support the March for Science — and we encourage Indigenous people and allies to participate in the national march in DC or a satellite march. Let us engage the power of both Indigenous and Western science on behalf of the living Earth.

Let our Indigenous voices be heard. Dan Sarna, Karuk Tribe Dept. MenomineeSustainable Development Insitute. Robin T Clark Sault Ste. Marie Tribe of ChippewaSault Ste. Shay Welch Cherokee, undocumentedProfessor of Philosophy. Ayrel Clark-Proffitt AllySustainability professional. Thompson AllyW. Colin Farish Ojibwe by adoption and marriageMusician. Neil Henderson Oklahoma ChoctawUniv. Benjamin Kenofer AllyPh.

D Student, Michigan State University. Bird Ally — Spec. Beth Rose Middleton AllyAssoc.

Jerry Mander AllyAuthor, president Intl. University of Washington, Seattle. Nancy Marie Mithlo, Ph. Nancy Rosoff AllyAndrew W. Hill AllyM. Mark Dowie AllyAuthor: Janice Klein Ally M. University of British Columbia. Virginia Nickerson AllyIndependent consulting researcher. Michelle Garvey AllyInstructor: Rebecca Albury AllyUniversity of Wollongong retired.

Laurie Begin American — AllyOccupational therapy. AllySocial Research Editing Services. Darin Thomas Sault Ste. Robert Craycraft AllyM. A Anthrpology student, American University. Stephanie Diane Pierce AllyBiomimicry and education, content developer.

Quechua linguisticsAnthropology Department, Univ. Kimberly Danny NavajoPh. Student, University of Arizona. David Tomblin AllyDirector: GPs in Ireland used to give people a bottle of medicine.

Then, as now, most ailments got better with or without medication. Many people in Ireland, until at least the mid 20th century, believed that their health and wellbeing, as well as that of their animals, were routinely threatened by envious and ill-intentioned neighbours, witches and fairies.

Biddy Earlythe famous wise woman of Clare who is said to have died inreputedly had a magical power to cure illnesses and ailments. Stories collected by Lady Gregory say Biddy Early had a magic bottle — in the same vein as a crystal ball — which she used to communicate with the fairies and to heal people. People came to her and told them her problems.


Along with another healer, Moll Anthony of Kildare — who was such an outcast the priest is said to refused her a Christian burial — both of these women gave out bottles containing some kind of unspecified liquid which people were told to drink. Exactly what was in these bottles, nobody is sure. Today, the work of herbalists is subject to far more scrutiny, and their patients are less likely to be fobbed off with a vague promise they will get better. I introduce my students to placebo by calling it witchcraft, because it does the same thing and has the same functions.

When Moore started to write a book on the topic, he realised that his ideas would be controversial and decided that he needed to work with other academics.

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While practicing jorrer a herbalist, he watched people visibly improve before they had even left his office, but he became uncomfortable with the idea that it was the herbs at work. In a trial of 80 patients with long-term irritable bowel syndrome, half were given a placebo and told it was a placebo but it might help with self-healing, and they still did better than those who got no treatment. A study of 20 women with depression showed up similar results, while a study on migraine patients found that those who knew they were taking a placebo still felt 30 per cent less pain than those receiving no treatment.

Evidence is mounting for the placebo effect. The mere belief we are being looked after, with medicine and care from nurses or loved ones, can help to ease symptoms, boost the immune system and even prevent us from getting sick in the first place.

Nor will it lower your blood pressure.

Kirsch put in a freedom of information request to the US Food and Drug Administration on clinical trials of antidepressants. The response suggested what pharmaceutical firms had not been telling us: His research has been criticised on the basis of flaws in those trials and the difficulties in measuring improvements in depression.

But between the placebo effect and the influence of the microbiome on our body and mind, could the herbalists be onto something? Research in the National Folklore Collection shows many herbal remedies were accompanied by some kind of ritual: She has spent most of her working life as a public health doctor in Ireland and many years examining the phenomenon of faith healing.

She says anthropology has a contribution to make to health — and she emphasises the word health as distinct from medicine. Regarding magic she say: Your healing is all in your head. I grimace and prevaricate. Well, I say, the implication is hotne you were imagining it all along. If you have an abnormal microbiome it produces hormones which are like small protein molecules going straight to the brain, easily absorbed across the gut barrier and blood brain barrier.