Since I am out of sync with the class reflections, I will write a preemptive post on Indigenous knowledge/science before reading Learning Indigenous Science from Place and discussing the topic in 416, in order to accurately reflect upon how my understanding has changed. 
I have some knowledge of Aboriginal pedagogy, as a student in the PDP Indigenous perspectives Teacher Education Module, and I often incorporate the First Peoples principles of learning into my lesson design.  Additionally, I have written an academic paper on how Indigenous knowledge can inform the physical education curricula and the pedagogical practices of teachers.  However, incorporating Indigenous perspectives and content into science has been an area where I feel I have not been entirely effective.   There are the obvious instances in the B.C. curriculum where Indigenous knowledge makes appearances, such in the form of Traditional Ecological Knowledge (TEK) in Science 10, or through discussion of Aboriginal views on the earth and celestial bodies in Science 9, but I can't help but feel that my lessons on these particular topics in Science have been anything more than piecemeal in nature.

For myself, most of my growth has really come down to acknowledging that this form of pedagogy has something to offer the modern student.  It took me quite a while to reach a place where I fully 'believed in' Indigenous knowledge as more than a holistic way of looking at the world.  I think the main factor which contributed to this realization was when I began to understand that TEK and other First Nations ways of knowing are not individual disciplines to be studied and implemented, but rather ways of learning and understanding that supersede all disciplines.  

Certainly the goal of science is to better grasp the nature of our universe, but it attempts to do so from an objective human perspective, which in itself is fundamentally flawed.  Indigenous knowledge on the other hand recognizes this bias, and attempts to address it through the multiple perspectives of all living things.  This is why many First Nations people will thank all their relations, which includes every interaction affecting that person, from the wind, to the forest, to that individual's own immediate family.  All of these things have a place in the learning of the individual, and by observing and attempting to understand each piece in how it interacts with everything else, the individual can make hypotheses about the way that nature functions.  To do so without some understanding of the multitude of factors involved in a particular organism or piece of matter's existence would be akin to assuming in Western science that one thing is causally related to another, when in fact the true interaction is completely different.  

I think this concept is is best described through the aboriginal concept of spirituality, where a life of the utmost spiritual quality is a "life that experiences to a high degree the connections in the relationship of the self to all reality" (Curwen Doige, 2003).  As a scientific person who would not consider himself spiritual in any way, I found this extremely interesting, because it describes almost exactly the allure of Western science to me.  That we should question the way the world works through experiencing its physical phenomena and understanding these phenomena through all possible angles seems only natural.  I think that such an approach, were it considered by Western science, would help to re-evaluate some of the scientific theories and laws that do not seem to hold up under all circumstances.  Perhaps if we accepted the value of Aboriginal ways of knowing and applied them to the scientific discipline, we would already have solutions to many of the questions regarding the quantum world that have been understood by Aboriginal people (to some degree) for centuries.  Indigenous knowledge is such an exciting topic for me because the more I learn, the more I seem to be rewarded with refreshing new outlooks and furthered understanding.