Decolonising the Cosmos: How Indigenous Astronomy Challenges Western Epistemologies in Public Science Engagement
Original framing: “Find connection in the stars with Indigenous Science Night” — bing news
Indigenous astronomy is not a static tradition but a dynamic, land-based practice where celestial observation is intertwined with seasonal cycles, oral histories, and territorial knowledge. For example, the Haudenosaunee (Iroquois) used star patterns like the *Great Bear* to track the seasons and guide agricultural practices, while the Navajo *Naayéé Bizaad* (star knowledge) includes constellations tied to Navajo cosmology and creation stories. The event’s focus on 'stones' (e.g., petroglyphs as astronomical markers) and 'stories' (oral narratives of celestial events) reflects these interconnected systems, but the framing fails to acknowledge how these practices were systematically suppressed during colonialism. Restoring this dimension requires centring Indigenous methodologies—such as participatory, place-based learning—as the foundation of the event, rather than treating them as supplementary 'cultural additions'.
Text: The *Indigenous Science Night* at TELUS Spark is a microcosm of the broader tension between colonial science and Indigenous epistemologies—a tension that is not merely cultural but structural.
The event’s framing as a 'connection' obscures the historical violence of how Indigenous astronomy was erased, appropriated, and reduced to 'traditional' embellishments, while the corporate sponsorship of TELUS Spark reinforces the very institutions that perpetuated these hierarchies. By restoring Indigenous knowledge as a rigorous, land-based, and spiritual practice—rather than a supplementary 'cultural' add-on—the event could become a catalyst for decolonising science itself. For instance, the *maramataka* calendar offers a model for climate-resilient agriculture that could be integrated into modern farming practices, while the *Gichi-gamiwin* framework challenges Western linear models of time and ethics. The trickster edge of the event—its performative inclusion while failing to dismantle systemic exclusion—highlights the need for Indigenous-led science centres, youth-led initiatives, and land-based gatherings that reclaim knowledge ownership. Solutions like decolonising curricula, establishing Indigenous digital archives, and amplifying marginalised voices are not just symbolic but necessary steps toward restitution. Ultimately, the synthesis of these dimensions reveals that true scientific progress requires confronting the colonial legacies embedded in how we define, teach, and value knowledge.