In this paper, we build on growing conversations centered around indigenous knowledge and its parity with various ways of knowing nature including traditional ecological knowledge, indigenous ways of living in nature, a Japanese way of knowing "seigo-shizen," and Eurocentric sciences. We situate our discussion in Philippine postcolonial realities, where categorical boundaries are blurred, and any attempt to create culturally relevant preservice science teacher preparation will create confusions and tensions between/among/within above-mentioned discourses. The Philippines is a highly colonized country--physically, for more than 300 hundred years, and mentally, after our colonizers have long gone. The marks of colonization are still present in our consciousness, in our current local knowledge, and in our ways of living with nature. In the attempt to create a "third space" for culturally relevant science teacher preparation, tensions are highlighted and categorical boundaries are troubled. Where is science? Which one is indigenous or neo-indigenous? Which one is Filipino? Which one is foreign? Which one is ours? Which one is borrowed? These tensions and insights are highlighted through analysis of narratives drawn from interviews with and written outputs of prospective science teachers, as they attempted to make sense of the local knowledge of residents of a rural coastal village in the Philippines during Community Immersion, a community-centered, early field experience in science teacher preparation.