The traditional cultures of Aboriginal Australians include a significant astronomical component, perpetuated through oral tradition, ceremony, and art. This astronomical component includes a deep understanding of the motion of objects in the sky, and this knowledge was used for practical purposes, such as constructing calendars. There is also evidence that traditional Aboriginal Australians made careful records and measurements of cyclical phenomena, paid careful attention to unexpected phenomena such as eclipses and meteorite impacts, and could determine the cardinal points to an accuracy of a few degrees.
Transient celestial phenomena feature prominently in the astronomical knowledge and traditions of Aboriginal Australians. In this paper, I collect accounts of the Aurora Australis from the literature regarding Aboriginal culture. Using previous studies of meteors, eclipses, and comets in Aboriginal traditions, I anticipate that the physical properties of aurora, such as their generally red colour as seen from southern Australia, will be associated with fire, death, blood, and evil spirits. The survey reveals this to be the case and also explores historical auroral events in Aboriginal cultures…
Descriptions of cosmic impacts and meteorite falls are found throughout Australian Aboriginal oral traditions. In some cases, these texts describe the impact event in detail, sometimes citing the location, suggesting that the events were witnessed. We explore whether cosmic impacts and meteorite falls may have been witnessed by Aboriginal Australians and incorporated into their oral traditions. We discuss the complications and bias in recording and analysing oral texts but suggest that these texts may be used both to locate new impact structures or meteorites and model observed impact events. …
We present 25 accounts of comets from 40 Australian Aboriginal communities, citing both supernatural perceptions of comets and historical accounts of bright comets. Historical and ethnographic descriptions include the Great Comets of 1843, 1861, 1901, 1910, and 1927. We describe the perceptions of comets in Aboriginal societies and show that they are typically associated with fear, death, omens, malevolent spirits, and evil magic, consistent with many cultures around the world. We also provide a list of words for comets in 16 different Aboriginal languages.
We discuss the songlines and navigation of the Wardaman people, and place them in context by comparing them with corresponding practices in other Australian Aboriginal language groups, using previously unpublished information and also information drawn from the literature. Songlines are effectively oral maps of the landscape, enabling the transmission of oral navigational skills in cultures that do not have a written language. In many cases, songlines on the earth are mirrored by songlines in the sky, enabling the sky to be used as a navigational tool, both by using it as a compass, and by usi…
Traditional Aboriginal Australian cultures include a significant astronomical component, perpetuated through oral tradition and ceremony. This knowledge has practical navigational and calendrical functions, and sometimes extends to a deep understanding of the motion of objects in the sky. Here we explore whether this astronomical tradition is reflected in the rock art of Aboriginal Australians. We find several plausible examples of depictions of astronomical figures and symbols, and also evidence that astronomical observations were used to set out stone arrangements. However, we recognise that…
The traditional cultures of Aboriginal Australians include a significant astronomical component, perpetuated through oral tradition, ceremony, and art. This astronomical knowledge includes a deep understanding of the motion of objects in the sky, which was used for practical purposes such as constructing calendars and for navigation. There is also evidence that traditional Aboriginal Australians made careful records and measurements of cyclical phenomena, recorded unexpected phenomena such as eclipses and meteorite impacts, and could determine the cardinal points to an accuracy of a few degree…
We explore 50 Australian Aboriginal accounts of lunar and solar eclipses to determine how Aboriginal groups understood this phenomenon. We summarise the literature on Aboriginal references to eclipses, showing that many Aboriginal groups viewed eclipses negatively, frequently associating them with bad omens, evil magic, disease, blood and death. In many communities, Elders or medicine men were believed to have the ability to control or avert eclipses by magical means, solidifying their role as provider and protector within the community. We also show that many Aboriginal groups understood the …
Aboriginal Australians carefully observe the properties and positions of stars, including both overt and subtle changes in their brightness, for subsistence and social application. These observations are encoded in oral tradition. I examine two Aboriginal oral traditions from South Australia that describe the periodic changing brightness in three pulsating, red-giant variable stars: Betelgeuse (Alpha Orionis), Aldebaran (Alpha Tauri), and Antares (Alpha Scorpii). The Australian Aboriginal accounts stand as the only known descriptions of pulsating variable stars in any Indigenous oral tradition…
Of the hundreds of distinct Aboriginal cultures of Australia, many have oral traditions rich in descriptions and explanations of comets, meteors, meteorites, airbursts, impact events, and impact craters. These views generally attribute these phenomena to spirits, death, and bad omens. There are also many traditions that describe the formation of meteorite craters as well as impact events that are not known to Western science.
Recently, a widely publicized claim has been made that the Aboriginal Australians discovered the variability of the red star Betelgeuse in the modern Orion, plus the variability of two other prominent red stars: Aldebaran and Antares. This result has excited the usual healthy skepticism, with questions about whether any untrained peoples can discover the variability and whether such a discovery is likely to be placed into lore and transmitted for long periods of time. Here, I am offering an independent evaluation, based on broad experience with naked-eye sky viewing and astro-history. I find t…
Just one generation ago, schoolkids were taught that Aboriginal people couldn't count beyond five, wandered the desert scavenging for food, had no civilization or religion, had no agriculture, couldn't navigate, didn't build houses, and peacefully acquiesced when Western Civilisation rescued them in 1788. How did we get it so wrong? Here I show that traditional Aboriginal people knew a great deal about the sky, knew the cycles of movements of the stars and the complex motions of the sun, moon and planets. I argue that school students studying science today could learn much from the way that pr…
Wurdi Youang is an egg-shaped Aboriginal stone arrangement in Victoria, Australia. Here we present a new survey of the site, and show that its major axis is aligned within a few degrees of east-west. We confirm a previous hypothesis that it contains alignments to the position on the horizon of the setting sun at the equinox and the solstices, and show that two independent sets of indicators are aligned in these directions. We show that these alignments are unlikely to have arisen by chance, and instead the builders of this stone arrangement appear to have deliberately aligned the site on astro…
We explore Aboriginal oral traditions that relate to Australian meteorite craters. Using the literature, first-hand ethnographic records, and fieldtrip data, we identify oral traditions and artworks associated with four impact sites: Gosses Bluff, Henbury, Liverpool, and Wolfe Creek. Oral traditions describe impact origins for Gosses Bluff, Henbury, and Wolfe Creek craters and non-impact origins of Liverpool crater, with Wolfe Creek and Henbury having both impact and non-impact origins in oral tradition. Three impact sites that are believed to have formed during human habitation of Australia -…
The oral traditions of Aboriginal cultures across Australia contain references to the presence of multiple Suns in the sky at the same time. Explanations of this have been largely regarded as symbolic or mythological, rather than observations of natural phenomena. In this paper, we examine oral traditions describing multiple Suns and analyse interpretations that could explain them. Our analysis of the oral traditions concludes that descriptions of multiple Suns fall into two main categories: one describing the changes in the path of the Sun throughout the year, and the other describing observa…
We present evidence that the Boorong Aboriginal people of northwestern Victoria observed the Great Eruption of Eta (η) Carinae in the nineteenth century and incorporated the event into their oral traditions. We identify this star, as well as others not specifically identified by name, using descriptive material presented in the 1858 paper by William Edward Stanbridge in conjunction with early southern star catalogues. This identification of a transient astronomical event supports the assertion that Aboriginal oral traditions are dynamic and evolving, and not static. This is the only definitive…
The traditional cultures of Aboriginal Australians include a significant astronomical component, which is usually reported in terms of songs or stories associated with stars and constellations. Here we argue that the astronomical components extend further, and include a search for meaning in the sky, beyond simply mirroring the earth-bound understanding. In particular, we have found that traditional Aboriginal cultures include a deep understanding of the motion of objects in the sky, and that this knowledge was used for practical purposes such as constructing calendars. We also present evidenc…
A major focus of the archaeoastronomical research conducted around the world focuses on understanding how ancient cultures observed sunrise and sunset points along the horizon, particularly at the solstices and equinoxes. Scholars argue that observations of these solar points are useful for developing calendars, informing ritual/ceremonial practices, and predicting seasonal change. This is the foundation of the Eurocentric four-season Julian (and later Gregorian) calendar. Famous examples include Stonehenge, Newgrange, Chichen Itza, and Chankillo. Studies at these and other sites tend to focus…
Studies in Australian Indigenous astronomical knowledge reveal few accounts of the visible planets in the sky. However, what information we do have tells us that Aboriginal people were close observers of planets and their motions, noting the relative brightness of the planets, their motions along the ecliptic, retrograde motion, the relationship between Venus and its proximity to the Sun, Venus' connection to the Sun through zodiacal light, and the synodic cycle of Venus, particularly as it transitions from the Evening Star to the Morning Star. The dearth of descriptions of planets in Aborigin…
The Kamilaroi people and their neighbours, the Euahlayi, Ngemba, and Murrawarri, are an Aboriginal cultural grouping located in the northwest and north central of New South Wales. They have a rich history, but have been missed in much of the literature concerned with sky knowledge in culture. This study collected stories, some of which have not previously been reported in an academic format, from Aboriginal people practicing their culture, augmented with stories from the literature, and analysed the data to create a database of sky knowledge that will be added to the larger body of Aboriginal …
Australian Indigenous astronomical traditions hint at a relationship between animals in the skyworld and the behaviour patterns of their terrestrial counterparts. In our continued study of Aboriginal astronomical traditions from the Great Victoria Desert, South Australia, we investigate the relationship between animal behaviour and stellar positions. We develop a methodology to test the hypothesis that the behaviour of these animals is predicted by the positions of their celestial counterparts at particular times of the day. Of the twelve animals identified in the Ooldean sky, the nine stellar…
Early ethnographers and missionaries recorded Aboriginal languages and oral traditions across Australia. Their general lack of astronomical training resulted in misidentifications, transcription errors, and omissions in these records. Additionally, many of these early records are fragmented. In western Victoria and southeast South Australia, many astronomical traditions were recorded, but curiously, some of the brightest stars in the sky were omitted. Scholars claimed these stars did not feature in Aboriginal traditions. This under-representation continues to be repeated in the literature, but…
For more than 50,000 years, Indigenous Australians have incorporated celestial events into their oral traditions and used the motions of celestial bodies for navigation, time-keeping, food economics, and social structure. In this paper, we explore the ways in which Aboriginal people made careful observations of the sky, measurements of celestial bodies, and incorporated astronomical events into complex oral traditions by searching for written records of time-keeping using celestial bodies, the use of rising and setting stars as indicators of special events, recorded observations of variable st…
Indigenous Australian practices, developed and honed over thousands of years, weave science with storytelling. In this Indigenous science series, we'll look at different aspects of First Australians' traditional life and uncover the knowledge behind them - starting today with astronomy.
Radio astronomy commenced in earnest after World War II, with Australia keenly engaged through the Council for Scientific and Industrial Research. At this juncture, Australia's Commonwealth Solar Observatory expanded its portfolio from primarily studying solar phenomena to conducting stellar and extragalactic research. Subsequently, in the 1950s and 1960s, astronomy gradually became taught and researched in Australian universities. However, most scientific publications from this era of growth and discovery have no country of affiliation in their header information, making it hard to find the A…
The Australian National Curriculum promotes Indigenous culture in school education programs. To foster a broader appreciation of cultural astronomy, to utilise the unique astronomical heritage of the site, and to develop an educational program within the framework of the National Curriculum, Sydney Observatory launched Dreamtime Astronomy, a program incorporating Australian Indigenous culture, astronomy, and Sydney's astronomical history and heritage. This paper reviews the development and implementation of this program and discusses modifications following an evaluation by schools.
Technology has, without doubt, expanded our understanding of space. The Voyager 1 space probe is on the brink of leaving our solar system. Massive telescopes have discovered blasts of fast radio bursts from 10 billion light years away. And after a decade on Mars, a Rover recently found evidence for an early ocean on the Red Planet. But with every new advance, it's also important to remember the science of astronomy has existed for thousands of years and forms a vital part of Indigenous Australian culture, even today. As an example, let's explore the astronomy of the Torres Strait Islanders, an…
