25
The Co-Evolution of Different Sciences
to the teachings of those who have lived before us, the elders, and reading the signals of the
spiritual world expressed in nature. Also here, the emphasis of learning is more on ‘why
things are than on how things are’.
The West: In the ‘Enlightenment’ view, knowing is based on measuring and the use
of the fve senses. Rational logic, materialism, mechanism and self-interest of the individual or group are strong ordering principles through which Western people comprehend
reality. There is also a perceived duality, expressed in dichotomies such as mind–matter,
creator–created, man–nature and object–subject. Science is organised and developed in
separate disciplines. In this materialist and mechanistic view, learning is done by subjects
that are separate from objects, and quantifability is important. The emphasis of research
and of learning is on ‘how things are’: how a certain effect is caused within the laws of
physics or other sciences. In the ‘Postmodern’ view, the world is regarded more from a
holistic perspective, where uncertainty, diversity, chaos and self-regulation, and synergy
are seen as ordering principles. It takes distance from or relativises generic principles and
universal science. Sources of knowing include Pre-Enlightenment views, new scientifc
insights from quantum mechanics and transdisciplinarity, systems thinking, chaos theory,
social learning and a diversity of ways of knowing and ways of learning from non-Western
cultures.
It set up cooperation between indigenous organisations and development organisations. The most
important point was to understand and articulate the worldviews and values of the indigenous people
and then to design and test practical ways to strengthen local knowledge. The second programme,
CAPTURED, aimed to develop educational material and research methods for universities in their
role of enhancing endogenous development.
The results of these programmes (COMPAS, 2007; Haverkort et al., 2003; Haverkort and
Reijntjes, 2006) revealed the following:
• In all countries, major changes in political autonomy, demography, economic and cultural
integration, technological innovations, exposure to mass media and degradation of environmental resources have taken place and are leading to an erosion of indigenous cultures,
knowledge and cosmovisions.
• At the same time, despite the South’s apparent acceptance of the dominant technologies,
beliefs and values, below the surface a persistent core of indigenous culture survives and
a wealth of indigenous knowledge on natural resource use still exists. This determines the
values and decision-making of rural populations.
• Many cosmovisions of indigenous farming communities are based on a holistic concept:
the reality in which farming takes place generally encompasses the natural world, the
human world and the spiritual world (see Figure 2.1). Mankind, the spiritual world and
nature are often seen as having a reciprocal relationship. If nature is not treated well, it
may react by treating the people badly, through, for example, a plague, a drought or a bad
harvest. If the spirits are respected, they will ensure a good life for living creatures. People,
therefore, look upon farming not only as an activity in the natural world, but also as an
activity in the spiritual world.
• Peoples’ understanding and description of the spiritual world is frequently rich, diverse
and structured. It is experiential and can be based on the teachings of persons with visions,
such as spirit mediums or shamans. It can be expressed in classical texts such as the Vedas,
or in linguistic or artistic symbols. The spiritual world is seen as containing both a creative
force and a destructive force. There may be a polarity of good and bad forces, and there are
The Co-Evolution of Different Sciences
to the teachings of those who have lived before us, the elders, and reading the signals of the
spiritual world expressed in nature. Also here, the emphasis of learning is more on ‘why
things are than on how things are’.
The West: In the ‘Enlightenment’ view, knowing is based on measuring and the use
of the fve senses. Rational logic, materialism, mechanism and self-interest of the individual or group are strong ordering principles through which Western people comprehend
reality. There is also a perceived duality, expressed in dichotomies such as mind–matter,
creator–created, man–nature and object–subject. Science is organised and developed in
separate disciplines. In this materialist and mechanistic view, learning is done by subjects
that are separate from objects, and quantifability is important. The emphasis of research
and of learning is on ‘how things are’: how a certain effect is caused within the laws of
physics or other sciences. In the ‘Postmodern’ view, the world is regarded more from a
holistic perspective, where uncertainty, diversity, chaos and self-regulation, and synergy
are seen as ordering principles. It takes distance from or relativises generic principles and
universal science. Sources of knowing include Pre-Enlightenment views, new scientifc
insights from quantum mechanics and transdisciplinarity, systems thinking, chaos theory,
social learning and a diversity of ways of knowing and ways of learning from non-Western
cultures.
It set up cooperation between indigenous organisations and development organisations. The most
important point was to understand and articulate the worldviews and values of the indigenous people
and then to design and test practical ways to strengthen local knowledge. The second programme,
CAPTURED, aimed to develop educational material and research methods for universities in their
role of enhancing endogenous development.
The results of these programmes (COMPAS, 2007; Haverkort et al., 2003; Haverkort and
Reijntjes, 2006) revealed the following:
• In all countries, major changes in political autonomy, demography, economic and cultural
integration, technological innovations, exposure to mass media and degradation of environmental resources have taken place and are leading to an erosion of indigenous cultures,
knowledge and cosmovisions.
• At the same time, despite the South’s apparent acceptance of the dominant technologies,
beliefs and values, below the surface a persistent core of indigenous culture survives and
a wealth of indigenous knowledge on natural resource use still exists. This determines the
values and decision-making of rural populations.
• Many cosmovisions of indigenous farming communities are based on a holistic concept:
the reality in which farming takes place generally encompasses the natural world, the
human world and the spiritual world (see Figure 2.1). Mankind, the spiritual world and
nature are often seen as having a reciprocal relationship. If nature is not treated well, it
may react by treating the people badly, through, for example, a plague, a drought or a bad
harvest. If the spirits are respected, they will ensure a good life for living creatures. People,
therefore, look upon farming not only as an activity in the natural world, but also as an
activity in the spiritual world.
• Peoples’ understanding and description of the spiritual world is frequently rich, diverse
and structured. It is experiential and can be based on the teachings of persons with visions,
such as spirit mediums or shamans. It can be expressed in classical texts such as the Vedas,
or in linguistic or artistic symbols. The spiritual world is seen as containing both a creative
force and a destructive force. There may be a polarity of good and bad forces, and there are