The annular solar eclipse over South India on December 26 provided sufficient cause for casual and/or inchoate rationalism to make a rare public appearance – rarer than the average person who had decided to stay indoors for the duration of the event thanks to superstitious beliefs. Scientists and science communicators organised or participated in public events where they had arranged for special (i.e. protective) viewing equipment and created enough space for multiple people to gather and socialise.
However, some of these outings, spilling over into the social media, also included actions and narratives endeavouring to counter superstitions but overreaching and stabbing at the heart of non-scientific views of the world.
The latter term – ‘non-scientific’ – has often been used pejoratively but is in fact far from deserving of derision or, worse, pity. The precepts of organised religion encompass the most prominent non-scientific worldview but more than our tragic inability to imagine that these two magisteria could exist in anything but opposition to each other, the bigger misfortune lies with presuming science and religion are all there is. The non-scientific weltanschauung includes other realms, so to speak, especially encompassing beliefs that organised religion and its political economy hegemonise. Examples include the traditions of various tribal populations around the world, especially in North America, Latin America, Africa, Central and South Asia, and Australia.
There is an obvious difference between superstitious beliefs devised to suppress a group or population and the framework of tribal beliefs within which their knowledge of the world is enmeshed. It should be possible to delegitimise the former without also delegitimising the latter. Assuming the charitable view that some find it hard to discern this boundary, the simplest way to not trip over it is to acknowledge that most scientific and non-scientific beliefs can peacefully coexist in individual minds and hearts. And that undermining this remarkably human ability is yet another kind of proselytisation.
Obviously this is harder to realise in what we conceive as the day-to-day responsibilities of science communication, but that doesn’t mean we must put up with a lower bar for the sort of enlightenment we want India to stand for fifty or hundred years from now. Organising public eat-a-thons during a solar eclipse, apparently to dispel the superstitious view that consuming foods when the Sun has been so occluded is bad for health, is certainly not a mature view of the problem.
In fact, such heavy-handed attempts to drive home the point that “science is right” and “whatever else you think is wrong” are effects of a distal cause: a lack of sympathetic concern for the wellbeing of a people – which is also symptomatic of a half-formed, even egotistical, rationalism entirely content with its own welfare. Rescuing people from ideas that would enslave them could temporarily empower them but transplanting them to a world where knowledgeability rules like a tyrant, unconcerned with matters he cannot describe, is only more of the same by a different name.
B.R. Ambedkar and E.V. Ramaswamy Naicker, a.k.a. Periyar, wanted to dismantle organised religion because they argued that such oppressive complexes pervaded its entire body. Their ire was essentially directed against autocratic personal governance that expected obedience through faith. In India, unless you’re a scientist and/or have received a good education, and can read English well enough to access the popular and, if need be, the technical literature, science is also reduced to a system founded on received knowledge and ultimately faith.
There is a hegemony of science as well. Beyond the mythos of its own cosmology (to borrow Paul Feyerabend’s quirky turn of phrase in Against Method), there is also the matter of who controls knowledge production and utilisation. In Caliban and the Witch (1998), Sylvia Federici traces the role of the bourgeoisie in expelling beliefs in magic and witchcraft in preindustrial Europe only to prepare the worker’s body to accommodate the new rigours of labour under capitalism. She writes, “Eradicating these practices was a necessary condition for the capitalist rationalisation of work, since magic appeared as an illicit form of power and an instrument to obtain what one wanted without work, that is, a refusal of work in action. ‘Magic kills industry,’ lamented Francis Bacon…”.
To want to free another human from whatever shackles bind them is the sort of virtuous aspiration that is only weakened by momentary or superficial focus. In this setup, change – if such change is required at all costs – must be enabled from all sides, instead of simply a top-down reformatory jolt delivered by pictures of a bunch of people breaking their fast under an eclipsed Sun.
Effective science communication could change the basis on which people make behavioural decisions but to claim “all myths vanished” (as one science communicator I respect and admire put it) is disturbing. Perhaps in this one instance, the words were used in throwaway fashion, but how many people even recognise a need to moderate their support for science this way?
Myths, as narratives that harbour traditional knowledge and culturally unique perspectives on the natural universe, should not vanish but be preserved. A belief in the factuality of this or that story could become transformed by acknowledging that such stories are in fact myths and do not provide a rational basis for certain behavioural attitudes, especially ones that might serve to disempower — as well as that the use of the scientific method is a productive, maybe even gainful, way to discover the world.
But using science communication as a tool to dismantle myths, instead of tackling superstitious rituals that (to be lazily simplistic) suppress the acquisition of potentially liberating knowledge, is to create an opposition that precludes the peaceful coexistence of multiple knowledge systems. In this setting, science communication perpetuates the misguided view that science is the only useful way to acquire and organise our knowledge — which is both ahistorical and injudicious.
