Author: Imani Stone
Editor: Miranda Hitchens
Photo Courtesy: Canva AI Art
In the early aughts classic Mean Girls, protagonist Cady Heron states that her favorite subject is mathematics because “it’s the same in every country”, to which the other characters marvel in awe at her poetic answer. But, in actuality, how true is Cady’s proclamation of universal mathematics? Does it differ between cultures? What can these differences and similarities tell us, and what does this mean for the future of mathematics? This is what the field of ethnomathematics investigates.
The official definition of “ethnomathematics” was developed by Brazilian mathematician Ubiratan D’Ambrosio in 1977, and has gone through refinement over the years. But it can be read as “the mathematics which is practiced among identifiable cultural groups such as national-tribe societies, labor groups, children of certain age brackets and professional classes” (Cimen, 2014). As pointed out in this interpretation of cultural groups, it can refer to ethnicities, but it can also mean cultural sub-groups of society; for example, bankers, and carpenters may utilise and view mathematics differently. Culture dictates much of our lives, ethnomathematics is one way of analyzing its influence.
While it may be true that every culture uses math, it is not used in the same way, starting from the basis of where we gain our numerical knowledge. For instance, different languages may use different base numbering systems. In English, we use the base 10 system. Essentially, this means that we break down our numbers in intervals relative to the number ten. However, there are a few languages that use base 12 as their number system, including Chenang in Nepal, the Nimbia dialect of the Gwandara people of West Africa, and even the Ancient Egyptians. The Mayan and Aztec people used base-twenty. Furthermore, some languages of Central New Guinea use base twenty-seven as their number system. French, interestingly, combines base ten and base twenty as their counting system. These linguistic nuances impact how speakers of these languages count, which is then important for understanding the basics of how numbers are viewed.
From counting systems, we can incorporate how math is used through culture. In fishing villages of Panay, Philippines, fisherfolk use algebraic and geometric concepts as part of their daily chores, though it may not be obvious for those lacking knowledge of the culture. For example, a kaba-ong is a hexagonal woven bamboo basket used for drying shrimp. It is weaved in a pattern incorporating hexagons and equilateral triangles. To produce the basket, the weaver employs symmetry, quadratic patterns, and basic arithmetic to ascertain how many bamboo strips needed. Even for tools of play, mathematical concepts are illustrated. The ariring is a toy windmill made of coconut leaves, and is often made for children using leaves cut into rectangles and folded into a windmill design. Notably, squares are an integral part of the design and reflect principles of the Pythagorean Theorem, a well-known hallmark in mathematics. For measurement of distance, length, and other metrics, body parts or easily identifiable and culturally relevant objects, like fishnet needles, are commonly used. This illustrates how formal math concepts are used in a practical and culturally specific manner; perhaps this is a case for the universality of math. But still, there is more to ponder when we consider how language shapes thinking, and therefore culture.
There are two Amazonian cultures that are linguistically anumeric, or lacking words for certain quantities. One of these is the Piraha people of the Amazon, who do not have the language to describe an exact amount above two. This means they have difficulty discerning the exact quantities above two or three, although they can visibly see the difference. Yet, when a more precise number system was introduced in the cultural context and language, they were able to change their thought process and means of communication, exemplifying the influence of language on our way of life, and our adaptability upon receiving new information. A mathematical concept as simple as naming and perceiving exact amounts is so heavily dependent on language, which in turn is an extension of culture. So while math exists in its most basic form, its cultural and societal needs dictate its use.
We have seen cultural integration of mathematical concepts, so what can this teach us about how we approach math education? It was D’Ambrosio’s original belief that if students could tangibly see the practical value of mathematics in their daily lives and, importantly, in their cultural context, then more children would better understand the subject. This is illustrated with the fisherfolk of the Philippines: the mathematical constructs they use are part of their practical everyday life as opposed to the more abstract theoretical ways math is commonly taught in many Western countries. Incorporating more culturally relevant mathematics education may take a fair amount of time, simply because it requires the educators to have a confident and accurate grasp on the culture they are teaching; and therefore it requires more holistic training. But it could result in math education that is more relevant, applicable, and exciting to learners.
So, was Cady Heron right? Is math the same in every country? No, it is likely not. However she wasn’t entirely incorrect. It does exist in every country and culture to some degree, so maybe we can confirm its universality in that sense. Still we must understand it and how it relates to specific cultures and subcultures. If acknowledged and applied, this can allow for more dynamic and malleable ways of viewing mathematics as well as greater cultural competence.
kinesismagazine.com 