Decolonising Cosmic Inquiry: How Radio Astronomy Reveals Structural Gaps in Science Funding and Global Knowledge Systems

Indigenous astronomical systems frame the cosmos as a relational, living entity, contrasting with radio astronomy’s extractive 'tuning in' to the universe as a resource to exploit. Practices like the Inca *quipu* (knotted strings encoding celestial data) or the Navajo *Diné* constellations demonstrate how sky knowledge is embedded in land, language, and community—knowledge that Western science often dismisses as 'myth' rather than rigorous observation. Chapman’s work could integrate these systems by acknowledging that radio waves are just one of many 'languages' the universe speaks, not the definitive one.

Radio astronomy emerged from 1930s wartime radar technology, a field deeply entwined with colonial militarism and resource extraction, yet this lineage is erased in celebratory narratives. The 1950s–60s 'Space Race' further entrenched Northern Hemisphere dominance, with observatories like Jodrell Bank (UK) and Arecibo (Puerto Rico, built on Indigenous land) symbolising scientific progress while displacing local communities. The field’s growth mirrors broader patterns of global inequality, where Global South nations provide 'skies' but rarely lead in funding or agenda-setting.

Cross-culturally, the 'search for alien civilisations' is a uniquely Western preoccupation, reflecting a paradigm of conquest and control over the unknown. In contrast, many African and Pacific Islander traditions view extraterrestrial life as part of a shared cosmic family, not a 'discovery' to be claimed by science. For instance, the Yoruba of Nigeria see the sky as a marketplace where ancestors and deities interact—a stark contrast to SETI’s technocratic SETI (Search for Extraterrestrial Intelligence) framework.

Radio astronomy has revolutionised our understanding of the universe by revealing phenomena invisible to optical telescopes, such as pulsars, quasars, and the cosmic microwave background. However, the field’s reliance on large, centralised instruments (e.g., the Square Kilometre Array) risks replicating the 'big science' model that prioritises scale over accessibility, often sidelining smaller, community-based research. Chapman’s work aligns with this paradigm, but systemic critiques of funding inequities—where 90% of astronomy funding goes to a handful of countries—are absent.

Artistic and spiritual traditions across cultures have long used the cosmos as a canvas for meaning-making, from Aboriginal dot paintings mapping the Milky Way to Islamic geometric patterns encoding celestial motion. Radio astronomy’s 'sonification' of cosmic data—turning radio waves into sound—echoes these traditions, yet mainstream narratives frame it as a purely technical feat. The spiritual dimension of wonder, awe, and humility in the face of the universe is often reduced to 'mind-expanding' novelty, ignoring how such experiences can inspire collective action for planetary care.

Future models of astronomy must integrate decolonial frameworks, such as the 'Two-Eyed Seeing' approach (Mi’kmaq concept) that balances Western science with Indigenous knowledge, or the 'Ubuntu' principle of interdependence in African epistemologies. Scenario planning should prioritise equitable global collaboration, where Southern-led observatories (e.g., South Africa’s MeerKAT) set research agendas, and funding models shift from 'discovery credits' to community co-ownership. The rise of citizen science and open-access data could democratise cosmic inquiry, but only if structural barriers are dismantled.

Marginalised voices in astronomy—women, people of colour, and scientists from the Global South—are systematically excluded from leadership roles despite their critical contributions to the field. For example, Dr. Jarita Holbrook’s work on Indigenous astronomy is often sidelined in favour of 'mainstream' SETI narratives, while African astronomers face visa denials to attend conferences. The erasure of these voices reinforces a cycle where the 'discoverers' of the universe are predominantly white, male, and Northern-based, obscuring the collective labor that makes such 'breakthroughs' possible.