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TRANSCRIPT
What is the Point of Ethnobiology in Pedagogical Practice of Biology?
Geilsa C. S. Baptista
Department of Education, State University of Feira de Santana (UEFS).
Av. Transnordestina S/N, CEP: 44036-900, Feira de Santana City, Bahia State, Brazil.
E-mail: [email protected]
What is the Point of Ethnobiology in Pedagogical Practice of Biology?
ABSTRACT: This study aimed to identify the conceptions of biology’s teachers about
ethnobiology and which are its purposes for science teaching. The research was developed in
2009 by conducting semi-structured interviews with six teachers of biology from public
schools of Bahia State (Brazil), before and after a continuing training course dealing with
ethnobiology and its contributions to science teaching. The analyses happened inductively
and revealed that teachers expanded their views about ethnobiology after participating on the
training course and conceived the importance to investigate students’ traditional knowledge
for teaching practice. It is concluded that ethnobiology heps on teaching, learning and
continuing training of science teachers, enabling them epistemological reflections. However,
it is necessary to listen to the opinions and expectations of these professionals in this sense.
KEY WORDS: Ethnobiological research, science teacher’s training, cultural diversity,
traditional knowledge, intercultural dialogue.
1. INTRODUCTION
In the science teaching practice, it is important for teachers the research of students’
traditional knowledge. This research will promote intercultural dialogue between the culture
of science being taught trow scholar content and the culture that students bring with them to
classrooms. With the dialogue, reasons that lead individuals to think as they think are
exposed, heard and considered. In addition, reasons are assessed by criteria of validity and
legitimacy of their own origin’s contexts (Lopes, 1999). In dialogic relation, teacher will be
careful of students' argumentation in classroom, as a way to understand the senses that
students assign to teaching content. The dialogue is a pedagogical practice culturally
appropriate; in the way it can help students to realize that science is not the only way to
access knowledge. It may contribute with students to think and reflect critically about
different knowledge and ways of knowledge, and the similarities and differences between
them (Baptista, 2007).
There was developed important researches with ethnobiology regarding people’s
different ways of knowledge within their sociocultural contexts, resulting of its countless
relationships with nature around them, especially within traditional communities (Diegues,
2004; Nascimento et al., 2009; Duran et al., 2010). According to the International Society of
Ethnobiology (ISE, 2012); ethnobiology is the study of the complex relationships that exist
between living beings and cultural systems, both in past and current societies. The
ethnobiology is the science that studies the knowledge and concepts of biology developed
within certain communities that lives in direct contact with nature (Righetti, 2004). In other
words, ethnobiology studies traditional knowledge and practice that results from uncountless
relations established between human socieities and other living bens. Traditional knowledge
– also cited as ethnobiological knowledge, traditional ecological knowledge or local
knowledge – are defined by Berkes & Folke (1998) as a cumulative body of knowledge,
practices and beliefs about the relationship of living beings (including humans) with one
another and with the environment.
To El-Hani (2001), ethnobiology is an important tool that allows the comprehension
of how people are related with the world around them, physically, symbolically, cognitively
and affectively. In these sense, ethnobiological research contributes to find solutions to
ecological problems in vast regions of the world – as example, the destruction of forest in
tropical areas and the extinction of animal and vegetal species – revealing knowledge of
people who survive in a sustainable way with nature around them. Bandeira (2001) adds that
ethnobiological studies can contribute with elaboration of environmental public politics that
includes cultural diversity, and not only the biologic, as the fundamental elemento of these
politics. Also with preservation of local knowledge, that constitutes heritage of humanity
(Posey, 1997).
In science education, according to Baptista & El-Hani (2009), ethnobiology fulfills
the important role of assisting teachers through its methodological researching procedures, on
research and understanding of students’ cultural knowledge. As a result, can be created
conditions for teachers to develop and implement teaching strategies in which these
knowledge are included and considered in a cultural dialogue with schoolar’s science.
However, according to these authors, to ensure a cultural dialogue in science’s classrooms is
needed the awareness among teachers about the presence of cultural diversity in these spaces
(Baptista & El-Hani, 2009). A sensitive science's teaching to cultural diversity occurs when
the diversity of students’ traditional knowledge is investigated, understood and considered in
order to promote intercultural dialogue in classrooms (Baptista & El-Hani, 2009).
This work presents the results of a qualitative research that aimed to identify through
interviews the teachers’ conceptions about ethnobiology and its contribution to biology
teaching, before and after their participation in a continuing training course for science
teachers involving ethnobiology. The question that originated this objective was: What is the
point of ethnobiology in the pedagogical practice of teachers according to conceptions of
these professionals? This question arise from the author’s observations as teacher and
researcher during her undergraduate and master’s studies in science teaching and teacher
training for cultural diversity. From those studies it was possible to reflect the importance to
hear teachers during their process of professional development; especially training that
involves their own pedagogical practice in schools and/or continuing training courses.
The training course had support on the idea that the teacher who becomes investigator
of his own pedagogical practice ceases to be a task executor, or the mere transmitter of
content to become a researcher in the classroom (Nóvoa, 1992). Teachers’ research
contributes to their reflection, and vice versa, as well as for building a personal way of
knowing and progression of their pedagogical knowledge (Schön, 1992). To Schön (1992),
reflexion is deeply linked to action. Instead of trying to apply theories and scientific concepts
in practical situations, professionals must learn to associate those theories to problems that
are confronted on their scholar realities, researching them on a reflexive way to try to modify
actions and find solutions to these problems. In the specific case of science education and
cultural diversity, it is understood that research constitutes of inquiries made by teachers
about students’ cultural knowledge with the specific purpose of contributing to a pedagogical
practice based on the dialogue between different knowledge systems.
It is assumed that teachers, just like any human being, are the actors of their
development, in all respects, and, therefore, are reflective and able to make decisions that
consider the best to solve the problems that arise in educational circumstances in which they
are entered as professionals of education. This way, it is understood that academic
assumptions and teacher training courses must give moments to reflection about different
tematics between teachers and academic. Reflections would give opportunities to hear
teacher’s conceptions and wishes referring to the proposition of alternatives to improve the
quality of science teaching and learning and the relations to other cultures, as the present
study that involves ethnobiology and its importance to science teaching that considers and
respect cultural diversity.
2. METODOLOGY
The study was developed in 2009, in Feira de Santana City (Figure 1), located in the
semiarid region of Bahia State, 110 km west of Salvador City (the State capital), into the
Brazilian northeast (IBGE, 2009).
Figure 1. Geografic localization of Feira de Santana City, (Bahia State), Brazil. Source:
Adapted from Google Maps®, 2015.
The research methodology was qualitative, based on semi structured interview
(Martins, 2004). According to Bogdan & Biklen (2003), one of the basic characteristics of
qualitative research is that based on the collections of descriptive data, it tries to understand
meanings that people give to things from the contexts where they are. In qualitative research
investigators are more interested into the process than into results, and data analysis tends to
be inductively (Bogdan & Biklen, 2003). There is no data collection or proof with aim to
confirm or deny hypotheses previously constructed; instead of this, abstractions are
constructed when particular data are grouped. To Alasuutari (2010), data analysys in
qualitative research tend to be inductive from raw data, when detailed lectures results on
concepts, subjects or models.
A semi-structured interview is a research technique in which the researcher starts from
partially formulated questions, and adds further questions according to the statements of
respondents (Bogdan & Biklen, 2003). The following questions formed the protocol applied
during interviews with participating teachers.: (1) What is traditional knowledge?; (2) Do you
investigate which traditional knowledge the students bring with them in classroom?; (3) In
case you investigate, what methodology do you adopt for this purpose?; (4) Does your
teaching practice approach the traditional knowledge of students?; (5) What is dialogue
between knowledge?; (6) What importance for science teaching has the investigation of
students’ traditional knowledge?; (7) What is ethnobiology and what is its research
methodology?; (8) What is science?; (9) What is the meaning of biological science? It is
important to mention that not all of these questions were used for construction of this paper
(see in Results).
The interviews where developed with nine biology’s teachers of public schools. They
answered the same questions before and after their participation in a training course for
science’s teachers dealing with ethnobiology and its contributions for a science teaching
sensitive to cultural diversity. The training course was designed and instructed by the same
researcher of the study.
During enrollment period, fourteen (14) teachers filled in the request to participate.
But only nine (9) teachers completed the training course. The dropout teachers, 2 males and 3
females, claimed that they had no permission of schools’ authorities to leave classrooms and
participate in the training course.
All of the nine participant teachers were female, with ages between 28 and 41 years
old. They were teaching in schools from rural communities, especially farmers, in towns of
the region: Salvador, Euclides da Cunha, Feira de Santana and Serra Preta. Regarding to the
teaching level, four teachers instructed only middle school (biology) and five teachers in
both, middle and high school (natural science and biology).
All the participant teachers had undergraduate in biological science teaching, finished
between 1995 and 2007. They also had graduate courses from public or private universities of
Brazil, in different areas, as botany, environmental education, public health and civil
engineering.
To participate on the training course, the teachers signed in a “Term of Consent form”
as required by Resolution 196/96 of the Brazilian Ministry of Health, which deals with
ethical issues of research involving humans (Brazil, 2003). The training course developed in
2009, at the campus of State University of Feira de Santana, consisted on strategies of
theoretical and practical character, namely: - dialogic exposure, texts reading and discussion;
- strategies of ethnobiology’s methodological procedures to investigate students’ cultural
knowledge in schools; - design of teaching resources and teaching strategies focused on
intercultural dialogue. The refered course had an extension of 132 hours.
To ensure confidentiality, each interviewed teacher receibed a code to identification.
This code were used during the data analysis and to report the results, namely: IT1
(interviewed teacher 1); IT2 (interviewed teacher 2), and so on. The answers were
documented with a digital recorder and later transcribed to a text editor.
Once the interviews were transcribed, it was generated categories according to the
questions and teachers’ answers. The information was organized in tables for each category,
and answers set side by side. This way, answers given before and after the training course
could be compared, distiguishing: - Teachers who have never had contact with the
ethnobiology, and - Teachers who have had contact with the ethnobiology.
They were considered as teachers who already have had contact with ethnobiology
those that attended this science as curriculum component during undergraduation or attended
training courses; contrary to teachers who never attended the ethnobiology. The objective
was to compare answers, before and after the course, and to identify changes in conceptions.
The interest was to know, through the conceptions identified on teachers’ speeching, whether
or not the course has contributed to the understanding of the ethnobiology meaning, and its
contributions to science education as a way to raise awareness of cultural diversity and the
need for its consideration to be possible an intercultural dialogue in classrooms.
3. RESULTS
Among the questions formulated during the interviews, two in particular have generated data
used for writing the present paper, namely: (6) What is the importance for science teaching
the investigation of students’ traditional knowledge?; (7) What is ethnobiology and what is its
research methodology?.Next are presented the two cathegories (Table 1 and 2) from
teachers’ answers.
3.1 Concept of ethnobiology: before and after the training course
Table 1. Sample of answers about the concept of ethnobiology given by teachers.
a) Teachers who already have had contact with the ethnobiology
Before the course After the course
The ethnobiology would be precisely related
to bring… these knowledge of the forms of
culture... (IT1).
It would be a kind of knowledge, a science
that try to understand the relations between
human beings and some cultural traditions
and what is made with nature. The relation
of human beings and their culture with the
nature... (IT1).
The study of biological relationships... the
human being in the social context, what he
has as knowledge... within the place he
lives, related to the question of how science
really is, as a scientific knowledge (IT4).
... is the study, is… of cultural relations, the
culture of specific population, a specific
community… the ethnobiology works with
communities, this way, with cultural issues,
the nature understanding, from generations
to generations. It studies the knowledge that
is passed from parents to children. (IT5)
b) Teachers who have never had contact with the ethnobiology
Before the course After the course
... ethnobiology, from what I have read
about, is the study of the relationship
between nature, man’s adaptation and their
beliefs ... (IT3).
... it is a discipline, an area that combines
biology and anthropology to study how
traditional societies relate to the natural
world around them... the ethnobiology is
this: it is a discipline where it is studied
these interactions of living beings and
cultural systems...that was clear for me... the
interactions of cultures with the natural
world... (IT3).
We hear about ethnobiology, but I never got
to read the definition of what ethnobiology
is. Ethnobiology... ethno comes from what
word? (IT6).
Now, I can talk a little bit about
ethnobiology in the sense that it studies a
social group... their relationship with nature,
with the environment that surrounds... not
only here or now, but it seeks the past of
that group… within a historical, social and
cultural approach... (IT6).
3.2 Importance of ethnobiological research to science teaching: before and after the
training course
Table 2. Sample of answers about the importance of ethnobiological research in science
teaching.
a) Teachers who already have had contact with the ethnobiology
Before the course After the course
…it would be a way to get information
about something and add it with the
scientific knowledge that we have, even as
content of the discipline... specific, specific
of school... (IT1).
Oh, sure, now I am already trying to
appretiate as much as possible... the
students’ culture and tradition, what they
already bring with them into the classroom...
within certain teaching contents. That is
important (IT1).
...taking into account the cultural issue, I
think, that related from one region to
another where they live, to incorporate their
knowledge to scientific knowledge… with
regards to their knowledge about the content
that is lectioned (IT4).
Yes, I have already worked with the
perspective of their knowledge… but, for
sure it was not the vision as open as I have
now (from ethnobiology)… We know things
from academy, but students make some
questions: teacher, do you know? I don’t…
Then, I also need to search, to ask them
what it is. Because, in dialogue, I cannot
manage a subject that I don’t know in that
moment... students are going to school
unmotivated, because they don’t understand
why there are so many content that don’t
have meaning on their quotidian live. For
example, why I need to know the scientific
name of mosquitoes… if I know that a
mosquito is the little insect that bites people
and led a red point on skin, would not be
enough? I think school must growth
individuals... Schools won’t eliminate their
traditional knowledge, but you can
increment them with academic knowledge,
incrementing their world view (IT5).
b) Teachers who have never had contact with the ethnobiology
Before the course After the course
There was no answer. I think it’s important... to see the student’s
reality... their knowledge... it’s very
interesting, because it makes lessons more
interesting for them (IT6).
…for sure, but I think it’s not easy... within
the current teaching approach, where we
have a curricular component... classrooms
organized to meet the workload demand, to
take care of this is an aditional
requirement… control of students, discipline
control... It doesn’t mean that I don’t want
to break that, but the school structure, it is
the proper curriculum organization. The
teacher in a public school... he is not yet in
full autonomy to research such knowledge,
to investigate this knowledge. Many
obstacles, one of them... the teacher’s
situation against number of students,
amount of groups, hours of class time…
You can see, that is not impossible, it’s
difficult, and should even be adapted and
gradually inserted. It is necessary to
understand that changes don’t happen from
an hour to another... to plan is an activity
that is addressed on those times, but a plan
that considers traditional knowledge after
investigating them, this requires time...
(IT8).
4. DISCUSSION
4.1 Concept of etnobiology: before and after training course
Before the training course, answers given by teachers who already have had contact with
ethnobiology converged to the following understandings: 1. Ethnobiology as the study of
cultural knowledge (Ex. IT1, Table 1); 2. Ethnobiology as the study of biological knowledge
of certain social groups and their relations with science, in order to try to recover the
traditional knowledge (Ex. IT4, Table 1).
The answers given by the teachers who have never had contact with the ethnobiology
showed that, for them, this science is a study that reveals the human adaptation and their
beliefs about the nature (Ex. IT3, Table 1). Some teachers have failed to provide a definition,
for example, IT6 (Table 1). In regard to ethnobiology’s concept, it is important to understand
that do not exist a unified concept in the literature. However, the consensus for most
etnobiologists is that this field of research aims to study, in the broadest sense possible, the
complex set of relationships of plants and animals with past and present human societies
(Berlin, 1992). Thus, it is possible to claim that teachers who already had contact with
ethnobiology approached more understanding of what this science is than those who do not
attended it before.
Teachers who already have had contact with the ethnobiology showed in some cases,
inadequacies in their responses, for example, IT4 in Table 1. For IT4, the ethnobiology, after
investigating the popular knowledge, seeks a scientific explanation. In other words, IT4’s
answer suggests the conception that ethnobiology’s ultimate goal is the validation of
traditional knowledge based on Modern western science. This conception is not adequate
because ethnobiological studies – while conducting classifications, interpretations and ways
of nature’s handling of the traditional communities – primarily seek a dialogue between the
local/traditional knowledge and the academic scientific knowledge, in order to mutual
assistance, not validation of the first by the latter (Diegues & Arruda, 2001; Pérez-Ramírez et
al., 2004).
After the training course, the teachers’ answers were unanimous identifying
ethnobiology as the science that studies the interactions established between the human being
as a cultural being, and the nature around. This explanation is consistent with the sense of
conjunction of ethnobiology with science’s teaching in schools as a way to investigate and
understand the traditional knowledge of students related to the nature (Baptista, 2007;
Baptista & El-Hani, 2009). The speechs of IT3, IT5 and IT6 indicates teacher’s
understandings about the meaning of ethnobiology (see Table 1).
4.2 Importance of investigation the students’ traditional knowledge and its relation with
ethnobiology: before and after the training course
Before the training course, teachers answered that it is important the investigation of
traditional knowledge of their students because it allows to understands student’s
conceptions, and to establish relationships between daily situations and teaching content. It
can be analysed as example, IT1 and IT4’s speeches in Table 2. Certainly ethnobiological
research can enable to the teacher to elucidate the cultural knowledge of students, especially
traditional knowledge, which are produced within traditional communities, for which
ethnobiology has dedicated most of their studies’ attention (Diegues & Arruda, 2001). With
those knowledge, the teacher will lead the establishment of relationships with schoolar
scientific knowledge, whether in terms of their similarities and/or their differences (Baptista
& El-Hani, 2009), that may contribute to expand students’ knowledge with scientific
knowledge (Cobern & Loving, 2001).
The teachers who have never had contact with ethnobiology didn’t know how to
answer about the importance of investigate students’ traditional knowledge. This could be
due to the fact that they were unable to give a clear definition of ethnobiology, since some
teachers gave nonsensical answers to specific literature and others not provided an answer.
Already after the course the answers were unanimous on the importance for science
education the investigation of students’ traditional knowledge, because contributes to changes
in pedagogical practice to make classrooms more interesting with respect to the content of
teaching, as example, IT1 and IT6’s speech (see Table 2). About IT1’s answer, it is
interesting to note how she emphasizes the term “teaching contents”, without considering the
arguments given by students with respect to these contents. For Osborne et al. (2001), it is not
enough for students to talk about scientific content presented into the clasrooms, it is
necessary to discuss the reasons that support their ideas. In this sense, the teacher must create
opportunities through questioning (Osborne et al., 2001). Those questions will generate
opportunities to establish a dialogue where students will present their arguments – that being
cultural, could have a support or not on science, depending on the social context in which
these students are part – and, on the same way, teachers would give scientific explanations.
To Sasseron & Carvalho (2014) argumentation contributes to science learning, because it is a
strategy for reasoning where data, evidence, beliefs and knowledge are mobilized to the
construction of scientific knowledge.
All teachers recognize the investigation of students’ traditional knowledge as
important to support teaching practice. They also revealed their desires of changes in their
pedagogical practices to this end, one of them, IT8 (see Table 2), pointed out some obstacles.
She argued that the curriculum structure, time, number of students per class, teacher’s
responsibilities in school and the lack of autonomy, prevent changes in pedagogical practices,
including research and consideration of cultural knowledge of students. The speech of IT8
brings interesting arguments about issues that are common into the social environment of
teachers within schools, particularly public schools, which was the focus of this research.
There is no doubt that the working conditions of teachers interfere with their knowledge and
pedagogical practices (Tardif, 2002), often difficulting changes, such as the inclusion of
research and consideration of students’ traditional knowledge.
However, it is important to recognize these problems as well as for critical reflections
on the working conditions, so as to generate, within limits, actions that can transform them,
or at least, offering them new significance. In this sense, IT8 also seemed to consider some
solutions to the problems identified by her, assuming a hopeful stance on the possibility of
changes into her pedagogical practice, regarding to the investigation of students’ cultural
knowledge, so the ideas learned during the course may give time to actions. This was clear
when she argued that changes in their pedagogical practice regarding to the investigation and
consideration of cultural knowledge of students would not be impossible and could be
adapted gradually, with the passage of time and her teaching experience.
5. CONCLUSIONS
Teachers’ answers after their participation in the training course involving ethnobiology
revealed that they expanded their conceptions identifying this science as the study of complex
relationships that are established between human and the rest of living beings. From this
conception, teachers conceived the importance to investigate students’ traditional knowledge.
Ethnobiology was also identified as a tool to support this process of investigation, because it
allows to the establishment of relationships between scientific biological knowledge given in
classrooms and the cultural knowledge from social environments of the students.
It is possible to conclude that ethnobiology is useful to science teaching because
contributes to the learning process and, consequently, to the science teacher training, giving
the opportunity of epistemological reflections involving the nature of both, science that is
being teached and students’ cultural knowledge.
It is important to provide continuing training courses to science teachers who are
already exercising their activities within schools because it will allow them opportunities for
reflection and questions about their pedagogical practices. These teachers routinely would not
have time to reflect, individually and collectively, with their peers, about the problems,
successes and prospects of the teaching practice. Courses involving ethnobiology give
conditions to biology’s teachers to understand its concepts and methodological procedures
and thus, to reflect on their importance to teaching science practice that is sensitive to cultural
diversity, considering the students’ cultural knowledge.
However, it is always necessary to understand the realities and aspirations of these
teachers, as this may open spaces for new ideas and finding solutions to the problems faced in
their activities, for example, the working conditions identified by the teachers involved in this
study as an obstacle for the association between research and teaching practice.As stated by
Brownlee et al. (2003), to know teachers’ views on teaching may mean assistance for
effective learning to the preparation of these professionals into the teachers training
programs.
ACKNOWLEDGMENTS
The author would like to thanks the the support of the teachers who participated on the
training course and to the Department of Education of the State University of Feira de
Santana.
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