There are more things in heaven and earth, cobber, than are dreamt of in your philosophy

Oct 18, 2010 Alun Science, The Past 7 Comments Aborigines, Anthropology, Archaeoastronomy, Archaeology, Australia, Cultural Astronomy, Ethnoastronomy

Study­ing astro­nomy in cul­ture should be simple. There’s only so much that is vis­ible by the naked eye, and it fol­lows pre­dict­able pat­terns. Mod­ern astro­nomy means that we can recon­struct what was vis­ible any­where in the world in human his­tory, within cer­tain bound­ar­ies for errors. If we know what hap­pens when, then study­ing a cul­ture should just be a case of tak­ing a shop­ping list of astro­nom­ical phe­nom­ena and see­ing what a cul­ture does with them. And some bad his­tor­ies of astro­nomy read like the author is award­ing marks to cul­tures for astro­nom­ical achievements.

There’s vari­ous things that don’t work with that plan, but the biggest is that you sup­posedly are examin­ing cul­ture and are fit­ting a study to a very spe­cific view of astro­nomy, a mod­ern west­ern view. It’s awk­ward because we live in a cul­ture where a mod­ern Pla­tonic view of sci­ence is rarely chal­lenged. There’s a good reason for that. Our view of sci­ence makes sense within our cul­ture. But if we don’t acknow­ledge that sci­ence is a social con­struct then we don’t fully under­stand other cul­tures. Real­ity is the same for all of us, but not our way of mak­ing sense of it. An Over­view of Aus­tralian Abori­ginal Astro­nomy by Philip A. Clarke in Archae­oastro­nomy is a good paper that helps show the dif­fer­ence between under­stand­ing the use of astro­nomy in a cul­ture and com­par­ing an indi­gen­ous astro­nomy with ours to see how much they got right.

Describ­ing the Murch­ison Wide-field Array to the artists from Yam­atji Arts, Boolardy sta­tion, West­ern Aus­tralia, 26th March 2009. Photo (cc) AstroMeg.

The paper starts at the very best place to start, as after a brief intro­duc­tion it con­siders the sources of the data. It’s a key point because if the source data is full of lead­ing ques­tions and pre­con­ceived notions then you’ll only get the answers you were look­ing for.

Clarke then looks at how Abori­ginal peoples saw their world. If you’re going to exam­ine the sky, it helps to know how the people describ­ing it saw it in rela­tion to the rest of the world. A com­mon fea­ture of abori­ginal cos­mo­logy is that the sky was seen as con­nec­ted to the land. Clarke refers to the sky as the “Land of the Dead” or the “Land to the West”, because spir­its are thought to travel to the west to enter the sky. The meth­ods of get­ting there var­ied. Tas­mani­ans saw their foot tracks in the forest as lead­ing to the Milky Way. This reminds me a bit of the Green­landic idea that the shaman could walk to the moon. In the far north the moon can roll across the hori­zon, so that it has a vis­ible con­nec­tion to the Earth. From that view the idea that the Milky Way is a foot track con­nec­ted to the Earth where it meets the hori­zon makes sense. Oth­ers have the idea that birds could trans­port people to the Sky­world, which again matches obser­va­tions of birds being between land and sky. Still more say that you can reach the Sky­world by climb­ing tall trees and get­ting help from a passing tornado.

The abori­ginal Sky­world seems to be a very richly described place. The abori­gin­als have no truck with celes­tial spheres. Their Sky­world has topo­graphy, trees and inhab­it­ants. The Sky­world is where the ancest­ors live, and so it’s a handy place to visit if you’re in need of a bit of ancient wis­dom. They should be easy enough to find as some of the ancest­ors are thought to be vis­ible as stars.

The iden­ti­fic­a­tion of ancest­ors in the sky brings a whole series of fur­ther factors. Kin­ship is import­ant in abori­ginal soci­ety and the same is true for the ancest­ors. Ant­ares is Butt Kuee Tuukuung in south­w­est Vic­toria, and the fainter close stars are his wives. Bright­ness and loc­a­tion explains a lot of the other rela­tion­ships that Clarke lists. Time is also an issue. In north­ern Queens­land the Even­ing Star is Dog and the Morn­ing Star is Bitch. All these fea­tures are cat­egor­ised in clans and sec­tions just like the rest of the abori­ginal world includ­ing anim­als and plants on the land.

Opin­ion is divided on how the Sun and Moon return from the west to the east. For some people this is through a path in the under­world. The people of Arnhem land have a tale the Sun becomes a great fish and swims under the land through the ocean. That appeals to me at a nar­rat­ive level. Other regions have other tales and some include the pas­sage of stars beneath the earth as well as the Sun and Moon.

One of the inter­est­ing fea­tures that comes out of this paper is that the Abori­ginal people seem to have a concept of stars, but not so much of stick-figure con­stel­la­tions. Clarke men­tions a sur­vey by Haynes that finds evid­ence of some faint stars being Unwala the Crab Ancestor [PDF], but not both­er­ing with Pro­cyon and Reg­u­lus — two much brighter stars close by. My reac­tion was that maybe this shouldn’t be too much of a sur­prise. If a bright star is an ancestor then it’s an indi­vidual not part of a lar­ger fig­ure. There are already kin­ship con­nec­tions between stars so the idea of Greco-Roman style con­stel­la­tions is prob­ably a bit too con­fus­ing. Another factor is that because the Milky Way is so vis­ible, there are already plenty of dark-cloud con­stel­la­tions that actu­ally look like things. For example one patch of neb­ula in the Milky Way blots out the stars mak­ing the sil­hou­ette of an emu in the sky. That makes draw­ing stick fig­ures between stars an uncon­vin­cing altern­at­ive for con­stel­la­tions. But there are other bet­ter reas­ons too.

Clarke makes the point that col­our is very import­ant in abori­ginal cos­mo­lo­gies. One example he gives are the Arrente people of Cent­ral Aus­tralia who give more import­ance to red­dish or white stars than yel­low or blue stars. It won’t sur­prise you the same people value red ochres and white clays as sym­bols of power. Col­our becomes more com­plic­ated when you exam­ine the Sun or Moon, which are red at the hori­zon but change col­our as they climb and fall. A red Sun seems to a par­tic­u­lar prob­lem as it’s a fem­in­ine sym­bol and red is a power­ful col­our. One tra­di­tion describes it as a kangaroo skin dress that is given to her by men who spend the night with her. The mottled face of the Moon seems to be explained by scars of con­flict, but the exact nature of the fight var­ies from region to region.

Clarke cov­ers time­keep­ing, espe­cially sea­son­al­ity in depth. The only thing I’ve found miss­ing here is when the day starts. Some cul­tures see it start­ing at sun­rise, oth­ers at sun­set but I’ve no idea if there’s a shared day concept in Abori­ginal cul­ture. The Plei­ades seem to be par­tic­u­larly import­ant in the turn­ing of the sea­sons [PDF]. Clarke notes that Tindale has fifty dif­fer­ent ver­sions of Plei­ades myth­o­logy con­nect­ing them to chan­ging of the sea­sons. That might indic­ate a lot of dis­agree­ment, but the fact that so many abori­ginal cul­tures over such a large area are using the same gen­eral idea and dis­agree­ing on the details points to inter­con­nec­tion between peoples.

The sad­dest sec­tion is The Col­lapse and Rebirth of the Cos­mos. Abori­gin­als did not pass­ively sit wait­ing for white set­tle­ment and news of the Europeans pre­ceded their arrival in many places. Clarke can show this is reflec­ted in their cos­mo­logy. The Brit­ish arrived in the east and thanks to small­pox brought death with them. Vis­ions of the Aurora Aus­tralis and met­eors were inter­preted as omens of dire times. Given the res­ults it’s easy to see how the arrival of the Brit­ish could be seen as a cos­mic apo­ca­lypse.

The com­mon theme in this paper, apart from sheer vari­ety and oth­er­ness of abori­ginal astro­nomy is that this is also a con­tinu­ing tra­di­tion. I’m acutely aware I may have mixed up tenses in the descrip­tion because some of these ways of life have gone, while oth­ers are still alive. This life isn’t simply a rut that people return to, but a tra­di­tion that can adapt can appro­pri­ate new ideas, like Abori­ginal beliefs about UFOs, or sci­entific dis­cov­er­ies. Clarke men­tions the met­eor­ite strike that cre­ated the Wolfe Creek Crater has been woven into tales of the Dream­time.

Astro­nom­ic­ally inspired indi­gen­ous art at the Ilgar­ijiri exhib­i­tion on dis­play in Ger­aldton. Photo (cc) AstroMeg.

Good writ­ing can trans­port you to strange new places. Some­times its an evoc­at­ive geo­graph­ical descrip­tion, but it can also show you the uni­verse in a new light. Astro­nomy can show the majesty of the cos­mos and the sheer scale of cre­ation. At the oppos­ite end of the scale you can go on safari with micro­scopic bac­teria far too small to be seen by the human eye. In the case of work like Clarke’s, it can be a guide to show how spe­cial the appar­ently mundane is. The night sky we see is more or less the same as seen by the abori­ginal peoples of Aus­tralia, allow­ing for some effects of lat­it­ude of the observer.

What I like about this paper is that at each step Clarke is link­ing back to the cul­ture that the astro­nomy is in. The fact that abori­ginal astro­nomers are inter­ested in the col­ours of stars is, by itself, a foible. Because Clarke makes that point that col­our is con­nec­ted to all sorts of ter­restrial sym­bol­ism and mean­ing then the con­nec­tions between sky and soci­ety become much more mean­ing­ful. Like­wise the lack of con­stel­la­tions might be taken as a sign that Abori­ginal peoples aren’t that inter­ested in many stars. Know­ing about the kin­ship sys­tem shows how mis­taken that is, and that state­ments about the Sky­world are also strong polit­ical state­ments about life in the world below.

The many pages of ref­er­ences at the end of the art­icle are the icing on the cake, because this paper is very much an over­view. Any single sec­tion of the paper is a gate­way to many many more art­icles research­ing abori­ginal astro­nomy and cul­ture. You never want to take one author’s work as the last word on a sub­ject, but if you’re inter­ested in Aus­tralian indi­gen­ous astro­nomy you could do a lot worse than take Clarke’s art­icle as the start­ing point.

Clarke, P.A. (2007). An Over­view of Aus­tralian Abori­ginal Eth­noastro­nomy Archae­oastro­nomy: The Journal of Astro­nomy in Cul­ture, XXI, 39–58 (Mendeley link)