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"The answers to scientific questions depend on who's asking, because the questions asked and the answers sought reflect the cultural values and orientations of the questioner. These values and orientations are most often those of Western science. In Who's Asking?, Douglas Medin and Megan Bang argue that despite the widely held view that science is objective, value-neutral, and acultural, scientists do not shed their cultures at the laboratory or classroom door; their practices reflect their values, belief systems, and worldviews. Medin and Bang argue further that scientist diversity -- the participation of researchers and educators with different cultural orientations -- provides new perspectives and leads to more effective science and better science education. Medin and Bang compare Native American and European American orientations toward the natural world and apply these findings to science education. The European American model, they find, sees humans as separated from nature; the Native American model sees humans as part of a natural ecosystem. Medin and Bang then report on the development of ecologically oriented and community-based science education programs on the Menominee reservation in Wisconsin and at the American Indian Center of Chicago. Medin and Bang's novel argument for scientist diversity also has important implications for questions of minority underrepresentation in science."

Calls for the improvement of science education in the USA continue unabated, with particular concern for the quality of learning opportunities for students from historically nondominant communities. Despite many and varied efforts, the field continues to struggle to create robust, meaningful forms of science education. We argue that 'settled expectations' in schooling function to (a) restrict the content and form of science valued and communicated through science education and (b) locate students, particularly those from nondominant communities, in untenable epistemological positions that work against engagement in meaningful science learning. In this article we examine two episodes with the intention of reimagining the relationship between science learning, classroom teaching, and emerging understandings of grounding concepts in scientific fields – a process we call <i>desettling</i>. Building from the examples, we draw out some key ways in which desettling and reimagining core relations between nature and culture can shift possibilities in learning and development, particularly for nondominant students.

Despite decades of climate science research, existing climate actions have had limited impacts on mitigating climate change. Efforts to reduce emissions, for example, have yet to spur sufficient action to reduce the most severe effects of climate change. We draw from our experiences as Ojibwe knowledge holders and community members, scientists, and scholars to demonstrate how the lack of recognition of traditional knowledges (TK) within climate science constrains effective climate action and exacerbates climate injustice. Often unrecognized in science and policy arenas, TK generates insights into how justice-driven climate action, rooted in relational interdependencies between humans and older-than-human relatives, can provide new avenues for effectively addressing climate change. We conclude by arguing for a shift toward meaningful and respectful inclusion of plural knowledge systems in climate governance.