Regarding a number of the details, there is still much work to be done: the dispersal and branching off of populations in the exodus from Africa, contact among them along the way, the timing of the great migrations, the geographical routes and methods of travel, and how many migratory waves entered the Western Hemisphere from Siberia. However, the idea of a separate and independent emergence of the human lineage in the New World, by means of some kind of non-biological genesis, exists–like the biblical account of Eden–only in the realm of legend. An implausible alternative “evolutionary account,” postulating a separate and independent American emergence of
Homo sapiens branching off from a common primate ancestor, is plainly not supported by the evidence.
Nevertheless, Deloria called into question the scientific consensus on the colonization of the Americas as an imposition of so-called “Western” knowledge. Explicitly, the argument consisted of a creationist, Young Earth, account of human origin. North American oral tradition legends allegedly describe dinosaurs; that is, humans bore eyewitness to the giant reptiles, the stegosaurus, in particular (pp. 211—234).
Red Earth White Lies rejects in principle the Siberian migration that populated the New World, and rejects the advances of science on this question as a “hilarious farce” (p. 182). These extraordinary claims caught many people’s attention at the time. What should strike us as more extraordinary still is the apparent deepening of their influence in Cultural Studies over the years, divided between two responses:
- Outright acceptance – the claim that the “Bering Strait theory” disparages the creation stories of indigenous people. Land rights and access to natural resources are presented as being tied to the idea that Native American communities “have always been here.”
- Carefully worded distancing from the most extravagant creationist assertions that nonetheless tries to deny the research consensus. The work of scientists is qualified as beholden to the “academic establishment,” “as serving hegemonic interests,” or as “disrespectful” of “traditional knowledge,” and “used to colonize and dominate indigenous communities.”4
Also remarkable is the repudiation, based on serious misunderstanding, of the “Bering Strait theory” in peer reviewed journal articles, official curriculum guides for Native American education, and mass circulation newspapers. As part of an ongoing series focused on discrediting the migratory origin of the first Americans,
Indian Country Today quoted Yale professor and director of the Native American Cultural Center, Theodore Van Alst, as defending the theories of Deloria: that “[The Bering Strait Theory] is used to support the notion that we’re just an earlier set of people on a long continuum of immigrants…There needs to be a real reassessment of this thing.”
5 The common theme that sustains evolution/migration-denial is a purported opposition between “Western knowledge” and “indigenous knowledge.”
We are steadily advancing toward a more complete account of the human colonization of the Americas, but no finding in the current debates among researchers casts any doubt on the central fact of the colonization. True, research has not definitively identified the exact route, or routes, or their timing through Beringia, from the Old World to the New. Evidence exists that the first or primary route may not even have been overland, but along the coast. We still can’t say with certainty whether initial arrival estimates of 15—16,000 years ago are correct, or whether the first successful migrants entered the Americas perhaps 15,000 years earlier. Archaeological data from research sites in North and South America cannot yet discard either of these hypotheses. However, no credible researcher questions the evolution/migration-from-Africa-subsequent-peopling-of-the-Americas theory, and no credible scientific account of the evidence contradicts it.
In the case of a number of weak commentaries on the controversy, timidity and equivocation in a transparently forced attempt to appear balanced are commonplace. For example, while pointing out defects in the creationist legend of the peopling of the Americas, authors introduce confusion and misinformation by imputing unspecified prejudicial motives to scientists who set aside versions from the oral tradition of events related to migration from Asia 30,000 to 10,000 years ago. On the one hand, the cautious critique takes issue with the most fantastic assertions of Deloria, but then gives credit to
Red Earth and White Lies, as it purportedly represents “a blistering attack on Western science” (p. 168)
6 – note to the author: in this discussion, the idea of “Western science” is as incoherent as the category “Western knowledge.”
The difficulty that some well-intentioned authors have in clearly explaining the error lies in the failure to understand an underlying fallacy: the confusing comparison between so-called “Western science” and “indigenous knowledge.” The confusion fostered by this false dichotomy follows from the postmodern rejection of the scientific method; that findings and conclusions of research are relative to the ideological, political, class or ethnic point of view of individuals and social groups. Contrary to this view, objectivity in the assessment of empirical findings is the foundation of all scientific and rational inquiry, not an arbitrary imposition for the purpose of excluding considerations of “context.” Researchers do not try to integrate spiritual/religious belief systems and mythical cosmologies into their methods because scientific investigation strives to explain
natural phenomena. The worldview of religion is concerned with the supernatural.
The reason why legendary oral tradition accounts of human origin cannot be integrated with the findings of archaeology and population genetics, and why researchers in these fields do not attempt to do so, is actually simple and straightforward. Genesis myths, whether they come from the Old Testament, the Koran, or some other archaic source, do not provide the kind of information that can either confirm or disconfirm empirical evidence. They cannot bear on the findings about events dating between 60,000 and 10,000 years ago, one way or the other. While disagreement continues to exist among scientists on secondary questions, these are unrelated to the general agreement on human origins and the provenance of human migrations, from Africa
à Eurasia
à the New World. That is because, among working geneticists and archaeologists, there is no longer any disagreement on this last question.