October 14, 2017

A picture of the Big Dipper in

Calgary, an asterism part of the
Ursa Major constellation.
Dempsey (2008) explores the
significance of the Big Dipper
to many Canadian First
Nations in an article entitled
“Aboriginal Canadian Sky Lore
of the Big Dipper” found in the
Journal of the Royal
Astronomical Society of
Canada.

The Night Sky

Western and Indigenous Perspectives

Throughout this semester, my perspectives and worldview

has been challenged. Little Bear (2000) states “[n]o matter how

dominant a worldview is, there are always other ways of

interpreting the world” (p. 77). I have been educated from a

Western perspective, with very little exposure to different ways of

knowing. As an astrophysicist, I have studied the night sky—

namely the stars—through the lens of science, which requires

objectivity in analyzing and interpreting findings through the

scientific method:

Objectivity is a process that has its base in physical

observation and measurement…Even though observation

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a n d m e a s u r e m e n t a r e b o t h n e ce s s a r y to s c i e n ce ,
measurement is stressed and emphasized. If something is not
measurable, then it is not scientific. Observation by itself is
not good enough. Of course, anything subjective is not
measurable and, therefore, not scientific (Little Bear, 2014,
pp. 82 - 83).

I agree, in part, with the sentiment laid forth by Little Bear. To be

scientific, a hypothesis must be testable (i.e. measurable). However,

the notion that scientific knowledge—Western knowledge—rejects

subjectivity is false. When pushing the boundaries of known

science, a scientist must be subjective in their interpretations. It is

true, however, that this subjectivity is based in known facts and

must be inherently testable. Little Bear (2000) continues by

stating, that “[d]ifferent ways of interpreting the world are

manifest through different cultures, which are often in opposition

to one another” (p. 77). I admit that knowledge not seen as

scientific is often deemed less than to society—in which lies the

conflict to which Little Bear is referring.

A picture of the sky at sunset

along Crowchild Trail with the Our classroom discussions have largely focussed upon the theme of
exit to Stoney Trail.
“multiple ways of knowing.” The idea that diverse knowledge

systems can exist in which one is not held as more superior than

another. Canada’s dark history as it pertains to Indigenous peoples

is rooted in the premise that a Western way of knowing is superior.

As an astrophysicist, my life was investigating the stars of the night

sky, largely unaware to other perspectives. It is for this reason that

I chose to present a picture of a constellation and stars; the night

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sky has held a place of significance for me in my academic career.

However, I now contend that ‘multiple ways of knowing’ do not

need to lay in “opposition to one another,” (Little Bear, 2000, p. 77)

but can instead support one another. I wished to explore the stars

from an Indigenous perspective.

In my research, I encountered a guide to the First Nations skies in

Alberta at the Rothney Astrophysical Observatory (RAO) website.

“Canada's First Nations people looked to the sky for guidance in

practical endeavors and in spiritual identity” (RAO, n.d., para. 2).

The First Nations people used the stars, constellations, planets and

the Milky Way in their mythologies and storytelling as well as for

the pragmatic purposes of knowing when it was time to move

camp i.e. a constellation becoming visible again (RAO, n.d., para.

2). Studying the stories of the night sky of First Nations peoples

offers rich insights and diverse perspectives into the history of

what is now Canada. The stars have intrigued mankind for

millennia, and this is no less true today. As such, the stories hidden

in the stars are powerful ways to integrate the Indigenous

perspective into our teaching practice.

I was further inspired by the First Light Initiative founded by Rob

Cardinal (see https://www.awsn.org/first-light-initiative). Rob

Cardinal is an Aboriginal astrophysicist who founded the First

Light Initiative for Aboriginal youth with the aim to invigorate

their learning through science—specifically astronomy—“while

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also learning their cultural traditions and indigenous knowledge

about the sky” (AWSN, 2017, para. 1). This would be a remarkable

resource that I see using in my classroom should I find myself

teaching Grade 6 Science (Sky Science) or Grade 9 Science (Space

Exploration). It is an ideal way to compliment my expertise in

Astronomy within the classroom with Indigenous ways of knowing

in an authentic and meaningful way for all students. A study by

Ruddell, Dunaia & McKinnon (2016) on the introduction of

Indigenous sky stories into the curriculum of Australia confirms

that “when Indigenous knowledge is recognised and given space

within the curriculum, positive engagement may be achieved” (p.

178). In fact, “[s]tudents were fascinated with the cultural stories

about the night sky and were motivated to seek out both cultural

stories and scientific facts to broaden their knowledge” (Ruddell et

al., 2016, p. 178). Thus, “developing collaborative relationships with

the local Indigenous community,” through organizations such as

the First Light Initiative, is an ideal way to compliment my

expertise in astronomy within the classroom with Indigenous ways

of knowing in an authentic and meaningful way for all students.

This spring, I had the privilege of teaching Astronomy 209 at the

University of Calgary (Introductory astronomy for non-science

majors). As a final project, I assigned groups of students a bright

star in the Northern hemisphere. In addition to requiring students

to report upon the characteristics and properties of their assigned

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star, I also requested historical information. Admittedly, I framed

this request within the mythology of Greek and Roman

constellations in which their stars belonged. If I were to assign this

project again, I would extend that aspect to include the Indigenous

perspective as well.

This course has not only made me aware of the Indigenous

perspective, but the importance of incorporating that perspective

into my practice. As educators, we must endeavour to expose our

students to multiple ways of knowing and in turn enrich our

understandings through perspectives different than our own.

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References:

AWSN. (2017). First light initiative. Retrieved from https://

www.awsn.org/first-light-initiative

Dempsey, F. (2008). Aboriginal Canadian Sky Lore of the Big

Dipper, Journal of the Royal Astronomical Society of Canada,

102, pp. 59-60.

Little Bear, L. (2000a). Jagged worldviews colliding. In Battiste, M.

(Ed.), Reclaiming Indigenous voice and vision, pp. 77-85.

Vancouver, BC: UBC Press. Retrieved from http://

ebookcentral.proquest.com.ezproxy.lib.ucalgary.ca/lib/

ucalgary- ebooks/reader.actionppg=108&docID=3245709&

tm =1503510834180

RAO. (n.d.). First Nations Skies of Alberta. Retrieved from http://

www.ucalgary.ca/rao/node/1861

Ruddell, N., Danaia, L., & McKinnon, D. (2016). Indigenous sky

stories: Reframing how we introduce primary school

students to astronomy—a Type II case study of

implementation. The Australian Journal of Indigenous

Education, 45(2), pp. 170-180. Retrieved from https://

www.cambridge.org/core/product/identifier/

S1326011116000211/type/journal_article