We Share the Same Stars: Indigenous Principles of Science and Engineering for Earth and Space
This paper addresses the oversight of celestial dimensions in Indigenous Knowledge Systems by articulating five core principles of Indigenous Science and Engineering that reframe the relationship between Earth and space through locality, kinship, and ethical stewardship, while cautioning against the extractive co-optation of these traditions.
Original paper licensed under CC BY 4.0 (https://creativecommons.org/licenses/by/4.0/). This is an AI-generated explanation of the paper below. It is not written or endorsed by the authors. For technical accuracy, refer to the original paper. Read full disclaimer
For millennia, humans have looked up at the night sky, not just to wonder, but to understand their place in the world. While modern space exploration often focuses on rockets, satellites, and the physics of distant galaxies, a different kind of science has been practiced for thousands of years by Indigenous Peoples. This knowledge system is not separate from the land; it is woven into it. It treats the stars, the soil, the rivers, and the animals not as resources to be used, but as relatives to be understood. In this view, the sky is not a void to be conquered, but a continuation of the Earth, part of a single, living web of relationships. As humanity prepares to expand its reach beyond our planet, into the Moon and beyond, the question arises: can we carry this ancient wisdom with us? Can we learn to be good neighbors in space, just as Indigenous Peoples have learned to be good neighbors on Earth?
Alvin Harvey, an Indigenous engineer and scientist at the Massachusetts Institute of Technology, argues that we can, and that we must. In his paper, We Share the Same Stars: Indigenous Principles of Science and Engineering for Earth and Space, Harvey outlines a framework for how science and engineering can be practiced through an Indigenous lens. He does not suggest that Indigenous knowledge is a collection of myths or superstitions. Instead, he presents it as a rigorous, tested system of laws and relationships that has sustained communities for thousands of years. The paper proposes five core principles that guide how Indigenous peoples understand the universe, and suggests that these same principles are essential for the future of space exploration.
The first principle is the idea of Fundamental Laws. In Western science, laws are often seen as physical forces like gravity or thermodynamics that govern how matter behaves. In Indigenous science, laws are also about responsibility. Every element of the world, from a mountain to a star, has its own pattern and its own role. The law of a river is to flow and nourish; the law of the stars is to mark time and guide travel. Humans do not stand above these laws to command them; they stand within them, with a duty to respect the responsibilities of every other part of the system. For an engineer, this means that when designing a new technology, they must consider not just what the machine can do, but what it owes to the land, the people, and the future generations who will live with its consequences.
This leads to the second principle: the purpose of seeking knowledge. In many modern scientific traditions, the goal is often to discover facts, to extract data, or to gain control over nature. Harvey argues that for Indigenous peoples, the goal of knowledge is to learn how to be a good relative. It is not about taking things apart to see how they work, but about understanding how to live in harmony with them. When an Indigenous scientist studies a rock, they are not just analyzing its chemical composition; they are asking how to build a relationship with it. This shifts the entire focus of research from domination to care. The question changes from "What can I get from this?" to "How do I live well with this?"
The third principle redefines what it means to be alive. Western science typically defines life by biological traits, such as the ability to grow, reproduce, or evolve. Under this definition, a stone, the Moon, or the empty space between planets is considered dead or inert. Harvey presents a different view, rooted in the philosophy of the Cherokee and other Nations: life is the capacity for kinship. Something is alive if it is connected to the web of relationships that makes up the universe. A stone is alive because it holds the memory of the earth, shapes the flow of water, and plays a part in ceremonies. The Moon is alive because it governs the tides and has been a guide for travelers for thousands of years. If life is defined by connection rather than biology, then the entire universe, including the vacuum of space, is full of relatives that deserve respect and care.
This brings us to the fourth principle: the unity of Earth and space. Western space exploration has often treated the cosmos as a separate realm, a blank slate waiting to be filled. This mindset has allowed for the idea that space is a place where rules of conservation do not apply, a place for extraction and expansion. Harvey argues that this is a dangerous mistake. The Earth and the sky are one continuous ecology. What happens in space affects the Earth, and what happens on Earth ripples out into space. The stars are not distant objects; they are part of the "land" of Indigenous peoples, just as the soil and rivers are. To treat space as a separate, lifeless void is to repeat the same errors that have damaged the Earth. Instead, space should be viewed as an extension of the Earth's ecology, requiring the same ethic of caretaking and the same respect for the laws that govern all relationships.
The final principle is land-based epistemology, which simply means that knowledge comes from the land. For Indigenous peoples, the land is not just a place where they live; it is a library, a teacher, and a record keeper. The mountains hold instructions on how to govern; the stars hold data on time and direction. This knowledge is not stored in books or computers alone; it is held in the relationship between the people and the place. When Indigenous peoples look at the stars from their specific homelands, they see a unique map that guides their lives. This knowledge is deeply local, but it is also shared. Indigenous peoples have always traveled, traded, and exchanged ideas across vast distances, carrying their laws and their stories with them. Today, this means that even if people are displaced from their ancestral lands, the stars remain a constant connection to their knowledge and their identity.
Harvey also includes a cautionary note, drawing on the figure of Coyote, a trickster character in many Indigenous stories who teaches through mistakes. He warns against the romanticization of Indigenous peoples, reminding readers that Indigenous communities are complex and human, not mystical saints. He also warns against the "tricksters" in modern institutions who might take these principles, strip them of their meaning, and use them for their own gain without truly listening or building real relationships. The paper emphasizes that these principles cannot be simply copied and pasted; they must be lived and practiced with humility and a deep commitment to the land.
The paper concludes by offering these five principles as a guide for the future. They are not a checklist to be followed blindly, but a set of shared stars to navigate by. For Indigenous scientists and engineers, these principles provide a way to bring their full selves to their work, without having to leave their knowledge systems at the door. For non-Indigenous colleagues, they offer a path toward a more ethical and sustainable approach to science and engineering. As humanity looks toward the stars, the paper suggests that the most advanced technology we can carry with us is the wisdom of how to be a good relative. By treating the universe as a web of living relationships rather than a collection of resources, we can ensure that our journey into space is one of healing and connection, rather than destruction. The stars have always been there, watching and waiting, reminding us that we are all part of the same family, on Earth and beyond.
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