A Reflection on the Epistemology of the Indigenous Peoples

Carl O. Binayao

Epistemology (from the Greek word “episteme,” meaning “knowledge,” and “logos,”

meaning “theory”) is a branch of philosophy that inquires the nature of knowledge, its sources and

criteria for its extent of certainty, truthfulness, reliability and validity, through common sense,

intuition, reason and experiences, and the exact relation between the one who knows and the object

known (handouts; Microsoft® Student, 2009). However, in the article of Kuokkanen1 (2006)

entitled “The Logic of the Gift – Reclaiming Indigenous Peoples’ Philosophies,” she pointed out

that for centuries, philosophy has been considered the monopoly of those people claiming the

legacy of ancient Greece as their own, while the Indigenous Peoples (IPs) have been viewed

alternately as primitive, barbaric or noble savages by Hobbes, Locke, Bacon and Rousseau, since

the IPs were not generally considered to have the capacity or inclination for philosophy.

She further manifested her concerns on the western philosophy that controls the reason

over nature, and on the consideration that the IPs as part of nature, primitives without intellects or

rationality, and so these people have been excluded from humanity and placed into the same

category with other subordinates. These mechanisms for the exclusion of indigenous epistemology

are rooted in the dualistic assumptions of reason emanating from the classical philosophy of Plato,

the founder of western philosophical tradition.

1
Rauna Kuokkanen is Research Professor of Arctic Indigenous Politics at the University of Lapland,
Finland. She also holds a position of Associate Professor at the Department of Political Science and
Indigenous Studies Program at the University of Toronto. Her main areas of research include comparative
Indigenous politics, Indigenous feminist theory, Indigenous women’s rights and Arctic Indigenous
governance.

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 According to Kuokkanen, the Aristotelian and Christian notions of rationalization are

employed to justify the privileged colonial position, the philosophical foundation of the European

conquest and subjugation of the IPs. The worldviews, values, histories and conceptions of

knowledge of the IPs have been systematically excluded from the western epistemologies and

intellectual inquiries, and the indigenous theoretical and methodological practices are considered

either unnecessary, supplemental or having value only if they have something to offer to the

western discourse.

For her, the call for knowledge and understanding are definitely not alien to the IPs.

Although they may not have called these activities as philosophy, certainly the IPs have been

continuously practicing these since the time of their ancestors. Her argument had been supported

by Daes (1994) who asserted that “Heritage of an indigenous people is not merely a collection of

objects, stories and ceremonies, but a complete knowledge system with its own concepts of

epistemology, philosophy, and scientific and logical validity.”

Indigenous philosophies, as argued by Kuokkanen, emphasize the relations of the IPs to

social, cultural, and historical frameworks, and continue to be generally more holistic than the

western philosophical conventions. This has been supported by Cajete (2000) who said that

indigenous philosophy “is not based on rational thought alone but incorporates to the fullest degree

all aspects of interactions of human in and of nature,” as it consists of the lived practices and

accompanied systems of values and perceptions of the world.

In indigenous philosophy, particularly concern is given to the human relationship with the

world. According to Ingold (2000), “the world is not an external domain of objects that I look at,

or do things to, but is rather going on, or undergoing continuous generation, with me and around

me.”

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 In indigenous epistemologies, as asserted by Kuokkanen, the knower is considered as

situated in her/his community, and the knowledge is rooted in and stemming from a specific

location. It recognizes the significance of other than rational modes of knowing, and experience is

also considered as central in the process of producing and reproducing knowledge.

She finally argued that the intergenerational accumulation and communication of

knowledge is central in indigenous epistemologies. Within an indigenous system of knowledge,

the final decision of the validity and usefulness of knowledge is made jointly based on varied

experiences of the community members. Indigenous knowledge, therefore, is constituted in

response to past circumstances, and shared with other members of the community through

language, oral traditions and ceremonies.

In consideration of the arguments presented, the IPs have really their own epistemology.

Synthesis:
 Context

The Philippines is the home of about 110 ethnographic groups in the country, seven of

these are in the Province of Bukidnon namely: Manobo, Matigsalug, Tigwahanon, Talaandig,

Umayamnon, Bukidnon and Higaonon. The 1987 Philippine Constitution clearly recognizes,

protects and promotes the rights of these people, in consideration of the historical injustices

that need to be corrected. This is the reason Republic Act No.8371 otherwise known as the

“Indigenous Peoples Rights Act of 1997” was enacted into law on 29 October 1997 for their

rights to ancestral domain, self-governance and empowerment, social justice and human rights,

and cultural integrity.

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 The Bukidnon State University (BukSU) has responded to this call, as a culture-

sensitive higher education institution. In coordination with the National Commission on

Indigenous Peoples (NCIP) and the elders/leaders of the Indigenous Cultural Communities/

Indigenous Peoples (ICCs/IPs) in this province, the BukSU has initiated the establishment of

Bukidnon Cultural Heritage Center for the Museum services, IP Education services, Bukidnon

Studies services, and IP Rights Advocacy services.

 Experience

In the Province of Bukidnon, a number of the ICCs/IPs nowadays are still practicing

their culture. Their community leaders/elders have never undergone formal studies in school

yet they are full of wisdom in settling disputes, solving the problems of the community, in

facilitating actions for the welfare of the people, in their relationship with other communities

and other people, and in expressing their culture that is centered in their relationship with God

whom they called Magbabaya/Manama.

 Reaction

The wisdom of the tribal elders in fulfilling their powers, duties and functions is the

manifestation of the knowledge of the ICCs/IPs in responding to their life-needs in accordance

with their cultural norms and standards. They know what is best for them, which has also

evolved through their experiences in their respective time and space.

 Application

The article of Koukkanen to reclaim the epistemology of the IPs is a good leverage for

them to realize the richness of their culture. When this is applied to the ICCs/IPs, it simply

affirms that the knowledge they are applying in their everyday life, especially by their tribal

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 elders/leaders whose actions and words are respected by the community, is an expression of

the epistemology of the IPs.

References

Cajete, G. (2000). Native science: natural laws of interdependence. Santa Fe (N.M.): Clear Light
Ingold, T. (2000). The perception of the environment: Essays on livelihood, dwelling and skill.
London: Routledge
Kuokkanen, R. (2006). “The Logic of the Gift – Reclaiming Indigenous Peoples’
Philosophies.” Re-ethnicizing the mind? Cultural revival in contemporary thought. Ed. T.
Botz-Bornstein. New York: Rodopi. Retrieved from https://rauna.files.wordpress.com/
2007/10/s21_sip_17_rauna-kuokkanen.pdf.
UN Sub-Commission on the Promotion and Protection of Human Rights (1994). Protection of the
heritage of indigenous people: preliminary report of the Special Rapporteur, Erica-Irene
Daes, submitted in conformity with Sub-Commission resolution 1993/44 and decision
1994/105 of the Commission on Human Rights. Retrieved at http://www.refworld.org/
docid/3b00f25810.html