Tag: astronomy

My next review is of First Astronomers: How Indigenous Elders read the stars by Duane Hamacher. It is fair to say that Western astronomers, and other Western scientists have not treated Indigenous populations, and their knowledge, with a great deal of respect. Even now astronomers are in dispute with Indigenous populations in Hawaii over the siting of telescopes. In this book Hamacher tries to redress this imbalance and in my view does a good job of treating his interviewees, and their knowledge, with respect.

Western astronomers are not alien to interacting with people outside their professional group as part of their research most notably using historical data, like Chinese records of supernova but also amateur observers play an important in modern astronomy – particularly in the observation of comets and the like and other transient phenomena accessible using modest equipment.

The book starts with a prologue describing the background to the book and introducing a number of the Indigenous people who contributed, in the longer frontspiece they are listed as co-authors. They are largely from Australia but there are references to New Zealand, North American Native Americans, Artic peoples, South American and Africa groups.

Hamacher is an astronomer by profession and this has a bearing on this interviews with Indigenous Elders. In the past anthropologists have talked to Elders about their star knowledge and a lack of astronomical knowledge has led to mis-interpretation. I was intrigued to learn that in Western mythology the star name “Antares” is derived from the greek “anti Mars” – since Mars and Antares, in the same part of the sky and with a reddish hue are often confused!

The book is then divided thematically into chapters relating to different sorts of stars (including the moon). These are The Nearest Star (the sun), The Moon, Wandering Stars (planets), Twinkling Stars, Seasonal Stars, Variable Stars, Cataclysmic Stars (supernova and the like), Navigational Stars and Falling Stars (meteors and craters).

The big difference a Western reader will see is that Indigenous knowledge is transmitted via oral traditions, incorporating song and dance. Oral traditions are about creating a story around some star locations that provide useful information like where and when to hunt a particular animal or plant a particular crop, or where you are and how to get to where you want to be . The story linked to the stars allows it to be transmitted to the next generation without error. They are mnemonics rather than an attempt to describe a factual truth. This is obvious in Indigenous oral traditions which are still alive but I suspect it would have been the case for the oral traditions of Western Europe which give us our modern constellations.

Oral traditions can be very powerful, there is a group of craters in Australia (the Henbury Craters) which were created by a meteor impact around 4200 years ago – Aboriginal oral traditions have held this knowledge of their creation across that period of time.

Indigenous constellations can overlap and change through the seasons, they also incorporate dark space – particularly in the Milky Way. These constellations are locally determined to fit with local conditions, and land features used as landmarks.

As well as maritime navigation where the stars are used directly for finding direction, the stars are also used as a navigational aid for terrestrial travel – the routes are learnt in the dark of the winter using the stars as a map of the ground (picking stars which approximate the locations on the ground). These “songlines” are reflected in some modern day highways in Australia.

What comes through from the book is that Indigenous astronomers were very astute observers of the sky, noting phenomena including the varying twinkle of stars (including colour and intensity variations), the 8 year period of Venus returning to the same location in the sky, variable stars, sunspots and their 11 year cycle, the sounds associated with aurora and so forth. Some of these phenomena were not widely recognised by astronomers in the West until into the 19th century. In addition they had a clear understanding of many phenomena: that the moon reflected the light of the sun, that the earth was a sphere, that craters were the result of rocks falling from the sky.

Unsurprisingly, I was constantly comparing with Western astronomy. The great divergence was sometime around the end of the 16th century when Western astronomers started making detailed written records of the locations of stars and planets and using mathematics to understand them, and then moved on to the use of telescopes. I can’t help feeling the Indigenous people were held back by a lack of writing.

What comes through at the end of the book is that in the Indigenous communities have a long history of passionate and astute astronomers, dedicated to their role, and increasingly they are taking part and excelling in Western astronomy and astrophysics.

It’s been a while since my last book review here but I’ve just finished reading Stargazers: Copernicus, Galileo, the Telescope and the Church by Allan Chapman.

The book covers the period from the end of the 16th century, the time of Copernicus and Tycho Brahe, to the early 18th century and Bradley’s measurement of stellar aberration passing Galileo, Newton and others on the way. Conceptually this spans the full transition from a time when people believed in a Classical universe with earth at its centre, and stars and planets plastered onto crystal spheres, to the modern view of the solar system with the earth and other planets orbiting the sun.

This development parallels that in Arthur Koestler’s classic book "The Sleepwalkers”, however Chapman’s style is much more readable, his coverage is broader but not so deep. Chapman introduces a wealth of little personal anecdotes and experiments. For instance on visiting Tycho Brahe’s island observatory he recounts a meeting with a local farmer who had in his living room a marked stone from the Brahe’s observatory (which had been dismantled by the locals on Brahe’s death). Brahe was hated by his tenants for his treatment of them, a hate that was handed down through the generations. Illustrations are provided in the author’s own hand, which is surprisingly effective. He discusses his own work in reconstructing historical apparatus and observations.

Astronomy was an active field from well before the start of this period for a couple of reasons: firstly, astrology had been handed down from Classical times as a way of divining the future. To was believed that to improve the accuracy of astrological predictions better data on the locations of heavenly bodies over time was required. Similarly, the Christian Church required accurate astronomical measurement to determine when Easter fell, across increasingly large spans of the Earth.

The period covered by the book marks a time when new technology made increasingly accurate measurements of the heavens possible, and the telescope revealed features such as mountains on the moon, sunspots and the moons of Jupiter visible for the first time. Galileo was a principle protagonist in this revolution.

Amongst scientists there is something of the view that the Catholic Church suppressed scientific progress with Galileo the poster boy for the scientist’s case. Historians of science don’t share this view, and haven’t for quite some time. Looking back on Sleepwalkers, written in 1959 I noted the same thing – the historians view is generally that Galileo brought it on himself in the way he dismissed those that did not share his views in rather offensive terms. Galileo lived in a time when the well-entrenched Classical view of the universe was coming under increased pressure from new observations using new instruments. In some senses it was the collision with the long-held Classical view of the universe which led to his problems, the Church being more committed to this Classical view of the physical universe rather than to anything proposed in Scripture.

The role of the Church in promoting, and fostering science, is something Chapman returns to frequently – emphasising the scientific work that members of the Church did, and also the often good relationships that lay “scientists” of different faiths had with Church authorities.

Chapman introduces some of the lesser known English (and Welsh) contributors to the story. Harriet who made the earliest known sketches of the moon. The Lancashire astronomers, who made the first observations of the transit of Venus. John Wilkins whose meetings were to lead to the foundation of the Royal Society. He also notes the precedent of the Royal College of Physicians, formed in 1518. The novelty of the Royal Society when compared with earlier organisations of similar character was that the Fellows were responsible for new appointments, rather than them being imposed by a patron. This seems to have been an English innovation, repeated in the Oxbridge colleges, and Guilds.

Relating to these English astronomers was the development of precision instruments in England. This seems to have been spurred by the Dissolution of the monasteries. The glut of land, seized by Henry VIII, became available to purchase. The purchase of land meant a requirement for accurate surveying, and legal documents. Hence an industry was born of skilled men wielding high technology to produce maps.

I was distracted by the presence of Martin Durkin in the acknowledgements to this book, he was the architect of “polemical” Channel 4 documentary “The Great Global Warming Swindle”, so it cast doubt in my mind as to whether I should take this book seriously. On reflection Chapman’s position as presented in this book seems respectable, but it is interesting how a short statement in the acknowledgements made me consider this more deeply.

Overall, Stargazers is rather more readable than Sleepwalkers, not quite so single-tracked in it’s defence of the Catholic Church as God’s Philosophers and a different proposition to Fred Watson’s book of the same name, which is all about telescopes.