HOW SCIENCE IGNORES THE LIVING WORLD http://www.thesunmagazine.org/buffalo.html An Interview With Vine Deloria DERRICK JENSEN EXCERPT Jensen: What would you say is the fundamental difference between the Western and indigenous ways of life? Deloria: I think the primary difference is that Indians experience and relate to a living universe, whereas Western people - especially scientists - reduce all things, living or not, to objects. The implications of this are immense. If you see the world around you as a collection of objects for you to manipulate and exploit, you will inevitably destroy the world while attempting to control it. Not only that, but by perceiving the world as lifeless, you rob yourself of the richness, beauty, and wisdom to be found by participating in its larger design. In order to maintain the fiction that the world is dead - and that those who believe it to be alive have succumbed to primitive superstition - science must reject any interpretation of the natural world that implies sentience or an ability to communicate on the part of nonhumans. Science insists, at a great price in understanding, that the observer be as detached as possible from the event he or she is observing. Contrast that with the attitude of indigenous people, who recognize that humans must participate in events, not isolate themselves. Ironically, although science prides itself on being a search for knowledge, Indians can obtain knowledge from birds, animals, rivers, and mountains that is inaccessible to modern science. And Indians can use this knowledge to achieve better results. Take meteorology. Scientists know that seeding clouds with certain chemicals will bring rain, but this method of dealing with nature is wholly mechanical and forces nature to do our bidding. Indians achieved the same results more peacefully by conducting ceremonies and asking the spirits for rain. The two methods are diametrically opposed. It's the difference between commanding a slave to do something and asking a friend for help. Being attuned to their environment, Indians could find food, locate trails, protect themselves from inclement weather, and anticipate coming events thanks to their understanding of how all things are related. This knowledge isn't unique to American Indians. It's available to anyone who lives primarily in the natural world, is reasonably intelligent, and respects other life-forms for their intelligence. Respect for other life-forms filters into our every action, as does its opposite: perceiving the world as lifeless. If you objectify other living things, then you are committing yourself to a totally materialistic universe - which is not even consistent with the findings of modern physics. The central idea of science, as it has been developed and applied, is to get machines or nature to do the work human beings don't want to do. This is immensely practical, but in a shortsighted way. Jensen: How so? Deloria: Developing the automobile, for example, allowed people to get quickly from place to place, but at what cost, both in terms of accidents and of damage to the natural world? And what effect have automobiles had on our spiritual life? In a capitalist system, whoever supplies the money de-termines the technology. This means that science, as it's applied, is never really for the good of humankind, but instead for the good of the financial elite or the military. It also means that science will be dominated by the authorities who have found institutional favor, whether they have the best evidence for their beliefs or not. When beliefs and knowledge harden and become institutionalized, we turn to institutions to solve all our problems: people purchase food grown by others, settle their conflicts in courts and legislatures rather than by informal, mutually agreed-upon solutions, and wage extended and terrible wars over abstract principles instead of minor battles over the right to occupy land for hunting and fishing. Similarly, beliefs about the world are processed into philosophical and rational principles rather than anecdotal experiences, and religion is reduced to creeds, dogmas, and doctrines. Now, every society needs educated people, but the primary responsibility of educated people must be to bring wisdom back into the community and make it available to others. Because of hierarchies, European thinkers have not performed their proper social function. Instead, science and philosophy have taken the path already taken by Western religion and mystified themselves. The people who occupy the top positions in science, religion, and politics have one thing in common: they are responsible for creating a technical language incomprehensible to the rest of us, so that we will cede to them our right and responsibility to think. They, in turn, formulate a set of beautiful lies that lull us to sleep and distract us from our troubles, eventually depriving us of all rights - including, increasingly, the right to a livable world. Respect for other life-forms filters into our every action, as does its opposite: perceiving the world as lifeless. If you objectify other living things, then you are committing yourself to a totally materialistic universe - which is not even consistent with the findings of modern physics. I like the Pacific Northwest tribes' idea that, in the distant past, the physical world was not dominant, and you could change your shape and experience life as an animal, plant, or bird. Then that world changed, and some people were caught in different shapes and became animals, plants, and so on. Why do Western people - and the Near Eastern peoples from whom their religions are derived - need a messiah? Why is their appraisal of the physical world a negative one? . . . Why do they insist on believing that ultimate reality is contained in another, unimaginable realm? END OF EXCERPT