Andreya Taitano

Course Reflection
CM332 – Traditional Navigation
Professor Raigetal
05/14/23

As we prepare to bid farewell to another semester, this brings an opportunity to reflect on

the groundbreaking and revolutionary indigenous knowledge that was gained. The most

impactful part of this course was Professor Raigetal’s perspective of how every aspect of

Micronesian culture and society is connected, with ocean navigation in the center. Sea farers rely

on carvers to build canoes, they rely on spiritual healers to cure them of illnesses or injuries, they

rely on cooks to prepare food for their long journey, and they rely on weavers to make them

clothes and weave a sail for the canoe. In return, ocean navigators provide food, explore

neighboring lands, and engage in trade with nearby communities. Ocean navigation and the

surrounding responsibilities are the perpetuation of the CHamoru value system of ina’famaolek,

to live in harmony with one another. No role is greater than the other, but all are equally

important and necessary for Micronesian survival.

Furthermore, throughout history, colonizers have attempted to propagate that indigenous

people are savage, uncivilized, and imbecilic beasts. Contrarily, indigenous sea faring has shown

to be a complex and sophisticated system, despite the opposing narrative. This sacred practice

has been carefully and intentionally passed down through generations, with each successor

enriching and enhancing this wisdom. In every canoe house, a hierarchal structure exists,

comprising of a master navigator, apprentices, canoe carvers, a medicine man, and other

essential roles to form a well-organized system. Indigenous navigation proves that our

Micronesian ancestors are far from primitive or simple-minded by any means, but rather

intelligent and innovative people.

Andreya Taitano
Course Reflection
CM332 – Traditional Navigation
Professor Raigetal
05/14/23
Additionally, I developed a deeper understanding of the beautiful relationship between

Micronesians and the ocean. Professor Raigetal has taught me that the ocean is not limited to a

basic resource, but rather a vital part of our history, identity, and way of life. The ocean is a

divine entity that needs to be protected and preserved because of how deeply interconnected our

culture and spiritual practices are to the water. In order to sustain our oceans, indigenous

knowledge and scientific knowledge need to work together, harmoniously. Indigenous

knowledge is the cumulative beliefs, wisdom, and practices developed over centuries that

encompasses the traditional ecological understanding of the local environments with a heavy

emphasis on the respectful relationship between humanity and nature. Conversely, scientific

knowledge originates from experimentation, analysis, and system observation that follows

standardized methodologies which prioritizes theories and universal principles. Neither

indigenous nor scientific knowledge is greater than the other. Both ways of thinking aim to

define the world, uncover truths, and provide insights into different aspects of existence, but with

different approaches. Collaboratively, if the two schools of thought were to come together,

indigenous knowledge can help scientific knowledge by demonstrating effective ways for

sustainable land management, climate adaptation, and biodiversity conservation. Similarly,

scientific knowledge can validate indigenous knowledge, help preserve the ancient information,

and give indigenous communities a platform to raise awareness about the efforts to preserve the

environment.

In conclusion, the Traditional Navigation course has illustrated to me the resilience of our

Micronesian heritage and has left me with an optimism that this resilience will continue these

traditions for the next generation.