People ask me how I get by and stay optimistic in the face of Everything.
Honestly part of it is that I think everyone should get more spiritual about science
In most places, at most times, for most of history, science, magic, and religion were all the same thing
(I took an entire class at Berkeley on this. It literally changed the way I understand the world.)
If we define "magic" as "anything that cannot exist under the laws of nature," then "anything that exists in nature" by definition can't be magic. Possibly, this is not a useful definition of magic
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Every other story in the life science that comes out these days is just
Article: *says something*
Indigenous people: WE TOLD YOU SO
e.g.,
Science: Every living thing is interconnected.
Indigenous people: WE TOLD YOU SO (x)
Science: Trees and plants can talk to each other (x, x, x)
Indigenous people: WE TOLD YOU SO
Science: XYZ plant is medicinal!
Indigenous people: WE TOLD YOU SO (too many cases to count)
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One of the only defining principles of my religion (Unitarian Universalism, if it matters) is that everyone has a piece of the truth
Everyone. Every religion, every person, every living thing
For a good chunk of the 1700s-1800s, science was called "natural philosophy"
Now, we learn the world through the study of genes, the study of atoms, the study of molecules. We are the universe studying itself.
.
"We are the universe becoming aware of itself," says Neil deGrasse Tyson
"For the first time, we have the power to decide the fate of our planet and ourselves. This is a time of great danger, but our species is young, and curious, and brave. It shows much promise," says Carl Sagan. (x)
"Because the cosmos is also within us. We're made of star-stuff. We are a way for the cosmos to know itself," says Carl Sagan (x)
.
Life becoming capable of something new has changed the planet before. It has caused mass extinctions far, far worse than the one we are in. (x, x, x)
But for the first time, we - the species of life capable of new things (ecosystem-scale deliberate change) - can stop ourselves from doing more harm
.
Idk. My teachers and professors made me read the existentialists and the Transcendentalists and the beats and ancient Egyptian spell papyri and ancient Egyptian medical papyri, and sometimes they're the same papyri. Currently I edit book science books and spell books for a living. I''m getting weird about it and it's been really good for my ability to live in this world
.
"With all its sham, drudgery, and broken dreams,
it is still a beautiful world."
Eurasia's heritage of reuse and cooperation offers a blueprint for sustainable growth through the circular economy and green innovation
For generations, communities across Eurasia have embraced resourcefulness—repairing, reusing, and making the most of what they had.
These traditions offer a practical foundation for sustainable living today.
In a Central Asian yurt, every item—from felt to wooden frames—was designed for reuse and longevity.
Georgian winemakers used clayqvevrifor centuries, fermenting wine underground in vessels that last for generations.
Across Anatolia, water systems—from Roman aqueducts to Ottoman fountains—reflect a deep respect for resource management.
In Serbia, the tradition ofmoba (collective labor for harvesting or building) embodies community-driven sustainability.
These examples show that circular principles are not new; they are rooted in the region’s cultural heritage—even if many of these traditions have faded in the wake of industrialization.
Today, as the world searches for new models of growth that combine climate neutrality, efficiency, and inclusivity, such habits can serve as a powerful starting point for the future.
As the toxic drug crisis continues to plague communities across northwestern Ontario, First Nations are training community members in best p
As the toxic drug crisis continues to plague communities across northwestern Ontario, First Nations are training community members in best practices for working with those experiencing addiction.
The Sioux Lookout First Nations Health Authority (SLFNHA) provides services to members of 33 First Nations, 28 of which are remote.
In 2021, the organization says SLFNHA band members were hospitalized for mental health and addictions issues at six times the provincial rate.
We often talk about how dangerous it is to objectify people and act as if we have natural dominion over them, and then Robin Wall Kimmerer talks about how the way we've objectified nature connects to us looking at the world as resources to extract, which is the ideology behind capitalism and colonialism, and it's like, ooooh, the problem with objectification goes even deeper than we thought.
Okay, I just came across this crazy paper, and I need you to hear about it.
It's called "Integrating Indigenous Knowledge Systems for Epistemic Justice and Engaged Physics Education in a South African University of Technology." This is published in the African Journal of Higher Education, Community Engagement.
Okay, I'm just going to go straight into the abstract and read bits of it because it's crazy.
So the abstract begins, it says, this is a conceptual study that examines "how indigenous knowledge can be meaningfully integrated into physics education at a South African university of technology to advance epistemic justice," because this is what we need in physics education apparently, "and the scholarship of engagement."
It then says, "while physics is often framed as a culturally neutral discipline grounded in Western epistemology, this positioning," apparently, "marginalizes indigenous ways of knowing and limits the social responsiveness of curricula. Adopting a critical conceptual and theoretical synthesis of literature, policy, and curriculum discourse, the study identifies key epistemological, pedagogical, and institutional barriers to integration." And then one of these barriers to integration is "the dominant assumption of physics as universally valid."
In response, the paper develops what they call a "pluriversal" engagement framework, as I guess opposed to a universal one. This is applicable to all universes, I suppose, "that operationalizes indigenous knowledge systems integration through reciprocal community-university partnerships, curriculum co-design, and contextually grounded pedagogy."
It then says, "to strengthen practical relevance, the study draws on illustrative examples from UOT contexts, including the use of indigenous architectural practices to teach thermodynamics, community-based astronomy initiatives linking indigenous cosmologies with physics concepts, and co-teaching models involving indigenous knowledge holders."
Again, it goes on to say that the whole point of this is to advance "epistemic inclusion" and to embed indigenous knowledge within physics curricula, because that's what our schools need more. We need more indigenous ways of knowing in the hard sciences. Anyway, I hope you enjoyed this. I plan to do more of these quick responses to these crazy articles as I happen to come across them.
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This conceptual study examines how Indigenous Knowledge Systems (IKS) can be meaningfully integrated into physics education at a South Afric
Abstract
This conceptual study examines how Indigenous Knowledge Systems (IKS) can be meaningfully integrated into physics education at a South African University of Technology (UoT) to advance epistemic justice and the Scholarship of Engagement (SoE). While physics is often framed as a culturally neutral discipline grounded in Western epistemology, this positioning marginalises Indigenous ways of knowing and limits the social responsiveness of curricula. Adopting a critical conceptual and theoretical synthesis of literature, policy, and curriculum discourse, the study identifies key epistemological, pedagogical, and institutional barriers to integration. These include dominant assumptions of physics as universally valid, limited lecturer preparedness, and weak institutional mechanisms for community engagement. In response, the paper develops a pluriversal engagement framework that operationalises IKS integration through reciprocal community-university partnerships, curriculum co-design, and contextually grounded pedagogy. To strengthen practical relevance, the study draws on illustrative examples from UoT contexts, including the use of Indigenous architectural practices to teach thermodynamics, community-based astronomy initiatives linking Indigenous cosmologies with physics concepts, and co-teaching models involving Indigenous knowledge holders. These examples demonstrate how engagement can function as a process of knowledge co-production, rather than consultation. The study argues that integrating IKS through engaged, pluriversal approaches enhances conceptual understanding, strengthens curriculum relevance, and advances epistemic inclusion. It contributes to AJHECE scholarship by reframing community engagement as an epistemic practice and offers actionable strategies for embedding Indigenous knowledge within physics curricula in Universities of Technology and similar Global South contexts.
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He's right. This is "evolution is just a theory" and "teach the controversy."
Hierarchy is good. Exclusion is good. Marginalization is good. The notion that all ideas are equally valid, legitimate and good is monumentally retarded and objectively false.
Divine revelation should be marginalized. "Other ways of knowing" should be excluded. Science is superior to superstition.
We don't have to lie or pretend otherwise.
Remember this?
”See that very response is the reason why I’m not in a science faculty.”
On Cemí and Taíno Spirituality: An Opening Orientation
I want to talk about spirituality, but to do so I recognize the need to talk about specific deities, and in order to do that we need to talk about and have an understanding of Cemínism/Zeminism (for continuity and understandability, I will be using the academic “Cemí” spelling with a “C”, but please keep in mind, Zemí is valid as well recognized academically and in the tribal nation, I just don’t want confusion).
There is no single term that fully captures this the Taíno spiritual system in its original context, and even the use of words like “religion” or “spirituality” can be limiting. What is being described is not a separate sphere of life, but an integrated way of understanding relationships—between people, land, ancestors, realms, and the forces that sustain existence.
Within the Cemínism framework, cemís are central.
Cemí are not easily defined in singular terms. They may be understood as ancestral presences, spiritual beings, forces of nature, or the material forms through which those presences are engaged. In short- objects imbued with a presences. Cemís may be represented through a carved object or natural form; they can also be encountered through place, memory, or practice- most notable examples are sacred places, some are sacred because they are imbued. These distinctions are fluid, and often depend on context (Pané, 1498/1999; Oliver, 2009). Because of this, cemís are not distant or abstract. They, the objects, exist within relationship— imbued with a presence that is carried through lineage, expressed through environment, and recognized through interaction rather than belief alone.
In the most basic of terms - a cemí is molded to one’s own perception of a deity or ancestral spirit, it is imbued by it and represents the relationship between a community/family/person and said deity or ancestral spirit. It is a physical vessel or embodiment of spiritual power.
The basic anatomy of what a cemí represents:
The Embodiment/Object: It is believed that the physical object actually contains the spirit or essence of a deity or ancestral spirit. NOT that it is the deity or spirit directly (no deity can be contained, nor should anyone seek to that’s viewed as malevolent and world harming behavior).
The Materials: They are crafted using a wide variety of materials, including wood, cotton, stone, shell, clay, and even bone, which were often carved or molded to reflect incarnations, visions or dreams to the deity and ancestral spirit. Sometimes clothing and accessories are crafted to adorn the cemí, as additions (see after sources for photos of some preserved documented cemís).
The Function: Acting as intermediaries, these objects are used to communicate with the spirit world, seek guidance, influence, and ensure the community's (or persons) prosperity, health, protection, etc. The concept is deeply relational, serving as a direct, tangible link between the physical world and the sacred unseen.
(Jiménez (2021), Doyle (2020))
To put this into context, the most common cemís that come to mind are of those of Yúcahu (there are other spellings, far too many to individually list on this post), Atabey, and Guan Ban Sech. For many these names invoke a Cemí to come to mind, but one of the most common ones in connection to Atabey is the Coquí. You can’t drive on the road anywhere in a major city with a Puerto Rican population without coming across a Taíno Coquí symbol, weather it’s on someone’s car, flag, or tattooed on their body. While there are different beliefs around the Coquí- some view it as the symbology for luck, being safe guarded, others as an extension of Atabey’s Fertility incarnation, the nurturing care of a mother. There are some that just view it a symbol of pride and origin. Regardless of the individuals view- they are have the core reasoning of a relationship with nature, safety, and Puerto Rico as an island, and it has been a cultural Cemí carried through lineage and recognized through interaction rather than belief alone for loner than any academic can pin point. See how cemís can be more than merely an object?
With all this say, let me disclaim - It is also important to acknowledge that not all aspects of this knowledge are meant for public or generalized discussion. Some teachings, ceremonial practices, and interpretations are held within specific communities, families, or initiated spaces. What is shared here reflects information that is more widely documented or openly discussed, and should be understood as partial, relative, and foundationally basic rather than comprehensive.
Much of what is commonly known about Taíno spiritual life comes from two sources, early colonial records and cultural knowledge passed through family and communities across the Caribbean. Archeological and anthropological accounts, while valuable, were written through external perspectives and are often incomplete. As a result, contemporary understanding is shaped not only by these texts, but also by oral tradition, community knowledge, and ongoing cultural practice (Curet, 2014; Keegan & Carlson, 2008).
This is where variation becomes important.
Taíno-descendant communities exist across different regions of the Caribbean and its diaspora, and their approaches to cemís can reflect those environments. In some areas, there may be a stronger emphasis on agricultural relationships and land-based practices (ie. like personal gardens, keeping of ancestral trees, dances, etc), in others, a more pronounced connection to coastal or riverine environments (ie. Meditative swimming, Water/River Cultures, etc), and some even blend with other spiritual beliefs (ie. Afro-indigenous communities have a similar practice, cemís crossing into Orisha spaces happened naturally), one’s environment shapes how certain presences are understood and expressed- and under the practice of cemínism it is all valid.
Even within the same region, differences can emerge between families or communities. These variations may influence how cemí are named, how they are approached, or how relationships with them are maintained. Rather than indicating inconsistency, these differences reflect continuity—adaptation over time in response to place, history, and lived experience (Oliver, 2009).
As a cultural example, if you’ve ever read the memoir “My Broken Language”, by Quiara Alegria Hudes; she describes her mother’s spiritual garden dotted with stone lines, carved sculptures, 4 directional sections, and specific plants planted per section. An outsider reads it, takes in the environment described, it might be new to them and they continue. Someone with an even basic understand of Caribbean indigenous beliefs or living cultural experience in the Caribbean though, they read it and can recognize the stone dividing lines as cibas, the sculptures likely cemís of Taíno and Orisha presences, the divided section being the wheel, and even the specific plants reflecting the Taíno cardinal directions. When you have the lived experience of culture, you can fill the blanks, understand without a full course explanation which means authors like Ms. Hudes can share semi closed practices in this form, and it works. Those outside get a glimpse, those with context get validation and recognize the meaning.
In general there is no single, fixed system that can fully represent Taíno spirituality as it exists today, but cemínism is such a central part that it has undeniably been carried through lineage, expressed through history, and recognized thoroughly culturally, regardless of personally held beliefs.
For those beginning to learn, it may be helpful to approach this not as a system to be mastered, but as a set of relationships to be understood gradually. Definitions may shift with time, exposure, and while building community with others. Meanings may deepen over time. What is learned in one space may be expanded or reframed in another. It is all a process.
Selected References (for further reading)
Pané, R. (1498/1999). An Account of the Antiquities of the Indians. (J. J. Arrom, Ed. & Trans.). Duke University Press.
Oliver, J. R. (2009). Caciques and Cemí Idols: The Web Spun by Taíno Rulers Between Hispaniola and Puerto Rico. University of Alabama Press.
Dr. Jiménez, Maya (2021). Taíno zemís and duhos, Smarthistory, The Center for Public Art History.
Doyle, James A. (2020). Arte Del Mar: Art of the Early Caribbean. New York: Metropolitan Museum of Art.
Curet, L. A. (2014). Caribbean Paleodemography: Population, Culture History, and Sociopolitical Processes in Ancient Puerto Rico. University of Alabama Press.
Keegan, W. F., & Carlson, L. A. (2008). Talking Taíno: Caribbean Natural History from a Native Perspective. University of Alabama Press.
This essay contains citations to academic research for your understanding.
Photos of Documented Cemís
Taíno artist, Zemí (cacique side), c. 1510–1515 (Museo Nazionale Prehistorico ed Etnografico “Luigi Pigorini,” Rome, Italy; photo: Lorenzo Demasi)
Taíno, Deity Figure (Zemí), 13th–15th century, sandstone, Dominican Republic (The Metropolitan Museum of Art)
Taíno artist, Spatula, c. 10th–15th century, manatee bone, from the Greater Antilles, Caribbean (Cleveland Museum of Art)
Taíno artist, Zemí (mask side), c. 1510–1515 (Museo Nazionale Prehistorico ed Etnografico “Luigi Pigorini,” Rome, Italy; photo: Lorenzo Demasi) [This is my favorite, it has a whole out fit and movable mask]
Taíno artist, Three-Cornered Stone (Trigonolito), 13th–15th century C.E., limestone, from the Dominican Republic (The Metropolitan Museum of Art)
Taíno artist, Cotton cemí; Museum of Anthropology and Ethnography Turin (A Taíno Idol's Origin Story)
Native Hawaiians, often called Kānaka Maoli, are the Indigenous people of the Hawaiian archipelago; in U.S. census terminology, Native Hawaiian is part of the broader “Native Hawaiian or Other Pacific Islander” race category, and the Census Bureau treats race as self-identified rather than assigned from the outside. They are descended from Polynesian voyagers who settled Hawaiʻi centuries ago, with National Park Service sources placing that settlement broadly between about 1000 and 1200 CE, and their identity developed through a long history of island life shaped by voyaging, genealogy, and close relations with land and sea. Native Hawaiian culture is deeply place-based: the Office of Hawaiian Affairs describes culture as including language, stories, customs, music, art, food, protocols, religions, values, traditions, and celebrations, and it frames ʻohana, moʻomeheu, and ʻāina—family, culture, and land/water—as foundational to Native Hawaiian wellbeing and worldview. Hawaiian remains a living and protected marker of identity because English and Hawaiian are official languages of Hawaiʻi, and Native Hawaiian cultural practice continues in visible ways today, including ceremonies at sacred sites, caretaking of heiau, and traditions such as kapa-making and other place-based arts. Native Hawaiian history also includes major political disruption: the National Park Service notes the 1887 coup, the 1893 overthrow of the monarchy, U.S. annexation in 1898, and the later move to statehood, while the Office of Hawaiian Affairs traces its own mission to efforts to remedy wrongs tied to the illegal overthrow and improve Native Hawaiian wellbeing; in 2022, the Census estimated 714,847 Native Hawaiian residents in the United States, making Native Hawaiians the largest detailed NHPI group.
