Colonial cosmologies and the search for extraterrestrial life: How Western science frames the cosmos through a lens of scarcity and domination

Indigenous cosmologies universally reject the Western binary of 'self' and 'other,' instead framing the cosmos as a relational web where all beings are kin. The search for extraterrestrial life as framed by Western science is a colonial project that seeks to assert human dominance over the unknown, mirroring the same logic used to justify the conquest of Indigenous lands. Traditional knowledge systems, such as those of the Māori or Navajo, do not separate the spiritual from the scientific, and thus would not recognize the Western distinction between 'aliens' and 'humans.' These perspectives highlight the ethical and epistemological limitations of the current scientific approach.

The search for extraterrestrial life is deeply entwined with the history of Western colonialism and scientific racism. Aristotle’s geocentrism was not merely a scientific theory but a tool to reinforce the idea of Earth as the center of God’s creation, justifying the subjugation of non-European peoples. The modern search for 'biosignatures' on Mars echoes 19th-century expeditions to 'discover' new lands and peoples, framing the universe as a resource to be mapped and exploited. This historical continuity reveals how scientific inquiry has often served as a handmaiden to empire, with the search for extraterrestrial life functioning as a metaphor for the unending expansion of human dominion.

Cross-culturally, the concept of 'aliens' is a Western invention that reflects a worldview of separation and scarcity. In contrast, many non-Western traditions see the cosmos as a living, breathing entity where humanity is but one thread in a vast tapestry. For instance, the Hindu concept of 'Brahman' encompasses all existence, while the African philosophy of 'Ubuntu' ('I am because we are') rejects the idea of isolated, 'other' life forms. These perspectives challenge the very premise of the search for extraterrestrial life, suggesting that the question 'Are aliens real?' is itself a product of a limited cosmology that cannot conceive of life beyond human-defined parameters.

From a scientific standpoint, the search for extraterrestrial life is constrained by anthropocentric assumptions about what constitutes 'life.' Current methods, such as searching for biosignatures like methane or oxygen, are based on Earth-centric models and may overlook non-carbon-based or radically different forms of life. The focus on Mars ignores the vast diversity of exoplanets, many of which may harbor life forms that do not conform to human expectations. Additionally, the scientific community’s reliance on Western epistemologies limits its ability to recognize or value alternative forms of knowledge about the cosmos.

Artistic and spiritual traditions across cultures have long explored the idea of cosmic interconnectedness, often in ways that transcend the Western obsession with 'discovery.' Indigenous art, such as the Aboriginal dot paintings, encodes cosmological knowledge that does not separate humanity from the universe. Similarly, Sufi poetry and Buddhist cosmology describe the universe as a dynamic, interdependent web, where the search for 'aliens' is irrelevant because all existence is already one. These traditions offer a counter-narrative to the Western scientific approach, emphasizing harmony and reciprocity over domination and extraction.

Future models of cosmic exploration must account for the ethical and epistemological limitations of the current Western-centric approach. Scenario planning should include Indigenous and non-Western perspectives, which offer alternative frameworks for understanding life and the cosmos. For example, future missions to Mars or Europa could incorporate Indigenous knowledge holders to guide the search for life, ensuring that it is not framed as a colonial endeavor. Additionally, future scientific paradigms must move beyond anthropocentrism to consider the possibility of life forms that do not fit human-defined parameters, such as silicon-based or energy-based life.

Marginalized voices within the scientific community, such as Indigenous scientists and scholars of color, have long critiqued the Western-centric framing of the search for extraterrestrial life. These voices highlight how the current approach reinforces systems of oppression by centering human dominance and resource extraction. For example, Black feminist scholars like Donna Haraway have argued that the search for 'aliens' is part of a broader pattern of dehumanization and exploitation. Amplifying these voices is essential to developing a more inclusive and ethical approach to cosmic exploration.