Extra-Terrestrial Beings: Indigenous And Western Scientific Viewpoint

All objects in the cosmos (including rocks, wood, and dirt) are living and intelligent in an Aboriginal worldview.

Natural phenomena empirically linked to seasonal movements of celestial bodies, also defined in lore as indicators of communication from sky beings, occur frequently in this worldview, not only in Dreaming Stories but in everyday life, with natural phenomena empirically linked to seasonal movements of celestial bodies, also defined in lore as indicators of communication from sky beings.

Seasonal indications are the most direct form of extraterrestrial communication with Earth — for example when a crocodile emerges in the Milky Way, it is Autumn and Winter. The emu up there is upside down at the moment, and his rotation dictates the emu’s reproductive cycle on Earth.

For many Aboriginal traditions, death is the ultimate kind of space travel, since people’s spirits migrate to the sky camp when their bodies die. So, in a sense, Aboriginal people are the ideal space explorers, as they engage with extraterrestrial life on a daily basis through their interactions with the land and the supernatural.

It’s only that the concept of life, as well as the definition of intellect, differs in this cosmology. Westerners perceive celestial bodies and stuff in space as dead and stupid, although they contain intellect and life for us and communicate with us.

Because of the constraints of what they recognize as life and intellect, Western scientists are unable to contact extraterrestrial species. The origins of this discrepancy in terminology may be found in the history of western science.

The hypothesis of “dead stuff,” such as rocks, wood, and soil, was initially proposed by ancient Greek philosophers. Before then, everyone knew the importance of these items in their lives.

Modern science has uncovered the great energy that resides in these objects that were formerly supposed to be “lifeless,” yet the Greek concept of lifeless matter lingers in western philosophies, limiting the directions in which western research may go.

Animals and plants were likewise considered dumb life-forms by ancient Greek scientists, therefore isolating people from nature and confining the concept of intelligence to human cognition.

This ignores the intricate patterns and dynamics seen in geology, astronomy, biology, and other fields — all of which are complex adaptive systems that adapt and recreate portions of the cosmos, and all of which meet the western definition of intelligence by being self-organizing.

In the western hunt for extraterrestrial intelligence, Aboriginal knowledge has a lot to give, but it largely demands a shift in viewpoints and notions of what defines “foreign” life.

Much of the present knowledge and technology attributed to western progress has been taken from or generated via conversation with Indigenous peoples.

These dialogical histories have been muted and excluded in western history to this point, but their recovery today serves as a model for the vast inventiveness and potential of interface research and education.

The idea of “alien” is also a Western invention. It’s part of the “othering” process, in which westerners identify themselves by inventing an opposing, interesting, terrible creature that can be watched, investigated, and identified as such.

In mainstream society, Aboriginal people and other ethnic groups are frequently perceived in this way, producing an “other,” an alien, to help westerners identify themselves. For example, without other individuals to classify as “black,” how can you identify oneself as “white”?

The formation of UFO and ET tales in popular culture has centered on this drive for self-definition. Without a non-human “other” to compare themselves to, Westerners are unable to describe themselves as human.

The hunt for “extraterrestrial intelligence” and the development of fictitious aliens are both driven by the western attempt to answer the question, “Who are we and why are we here?”

We know who we are and why we are here as Aboriginal people, thus our journeys and interactions with the cosmos are unique. Our understandings of life and intelligence, as well as other facets of our complex cosmology, have a lot to give western science in the future. All we have to do now is get past popular perceptions of our cosmology as a “myth.”

Latest from Articles