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.

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.

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.

In 2012, the United Nations General Assembly determined that affordable Internet access is a human right, critical to citizen participation in democratic governments. Given the significance of information and communication technologies (ICTs) to social and political life, many U.S. tribes and Native organizations have created their own projects, from streaming radio to building networks to telecommunications advocacy. In Network Sovereignty, Marisa Duarte examines these ICT projects to explore the significance of information flows and information systems to Native sovereignty, and toward self-governance, self-determination, and decolonization. By reframing how tribes and Native organizations harness these technologies as a means to overcome colonial disconnections, Network Sovereignty shifts the discussion of information and communication technologies in Native communities from one of exploitation to one of Indigenous possibility.

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.

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