<p>This commentary presents an epistemological critique of the proposal for the creation of a biblical ethnobiology in science education, as proposed by Barboza et al. (Cultural Studies of Science Education, 2025). We argue that such an initiative lacks robust theoretical foundations and results in conceptual confusions that weaken both ethnobiology and the pedagogical space. By reviewing the established trajectory of ethnobiology and the role of historical ethnobiology, we demonstrate that the Bible can legitimately be considered a documentary source, but not a new epistemological domain. The notion of biblical ethnobiology is therefore interpreted as a terminological inflation that obscures necessary distinctions between science, religion, and secular education. Furthermore, we discuss methodological risks associated with the use of the Contextual Cognition Table, including the relativization of distinct epistemic regimes, the induction of anachronistic readings, and the forced legitimization of religious texts. We also point out that the proposal overlooks the plurality of biblical interpretations and may perpetuate cultural hegemonies, resulting in adverse effects in various school contexts.</p>

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Biblical ethnobiology? Epistemological weaknesses and pedagogical risks

  • Ulysses Paulino Albuquerque,
  • Washington Soares Ferreira Júnior

摘要

This commentary presents an epistemological critique of the proposal for the creation of a biblical ethnobiology in science education, as proposed by Barboza et al. (Cultural Studies of Science Education, 2025). We argue that such an initiative lacks robust theoretical foundations and results in conceptual confusions that weaken both ethnobiology and the pedagogical space. By reviewing the established trajectory of ethnobiology and the role of historical ethnobiology, we demonstrate that the Bible can legitimately be considered a documentary source, but not a new epistemological domain. The notion of biblical ethnobiology is therefore interpreted as a terminological inflation that obscures necessary distinctions between science, religion, and secular education. Furthermore, we discuss methodological risks associated with the use of the Contextual Cognition Table, including the relativization of distinct epistemic regimes, the induction of anachronistic readings, and the forced legitimization of religious texts. We also point out that the proposal overlooks the plurality of biblical interpretations and may perpetuate cultural hegemonies, resulting in adverse effects in various school contexts.