The animate mysteries of the cosmos have served as the seedbed for humanity’s origin stories and Indigenous people across the globe have remained explorers of this enigma through rich cultural cosmologies evolved over millennia of observation. Their knowledge represents diverse ontologies that offer insight into radically different relationships that humans have evolved about space and its exploration and is a fount of intangible heritage that rarely makes an appearance in the mainstream discourses. As humans become prominent actors in extraterrestrial realms, it stirs in its wake complex questions of identity politics. Whose identity becomes a blueprint for ‘humanity’? What cultures are represented and how? Do certain forms of epistemological positions and histories generate extractive futures and agendas? Does space exploration need decolonisation? What cultures and narratives are silenced by deliberate obscuration or worse by ignorance and apathy? These questions emerge as a dialectic to monolithic identities and monocultures of mind that currently underpin the mainstream discourse and the storied cultural heritage, and alternative cultural ontologies relating to the cosmos and other dimensions, and extended voyages may thicken and lend much needed nuance for a more inclusive and diverse mythology of future space exploration.    This project explores various epistemologies embedded in the traditional ecological knowledge and cosmologies of a diverse group of Indigenous communities in India, Kenya and Chile and proposes artistic interventions that seek to restore agency and active participation with modern techno-imaginaries in the realm of space exploration. During her time on Studio Verde’s artist residency program in the Maasai community of Nashulai Conservancy,  she engaged with elders and community members to document their celestial wisdom, learning about their traditions, stories of the stars, and their relationship with the cosmos.   The Maasai creation tale begins when the god, Enkai gave his third son, ancestor of the Maasai, a long herder's stick and a rope by which cattle slid down to earth from space, a cosmologic that de-seats human centrality and dominance within narratives of space, and introduces narratives of non-human mastery in space-based journeying. Cosmologics like these reveal the bias inherent in Western frameworks that place human intelligence, and indeed human intelligence that has imperial ambition and colonial desire as the benchmark of intelligence in the search for extraterrestrial life and Indigenous ontologies that presume the animist, enspirited nature of plants, animals and other beings, geological or vegetal, life or non-life can offer us ways to frame our legal imagination differently, not the right to land but rather the rights of the land itself, not our right to contact and search for extra terrestrial life, but rather the right of extra terrestrial life to consent to being surveilled. Inspired by the Maasai’s story of Enkai sending cows from the moon to Earth, she saw an opportunity to reframe our covenant to the companion species that make up our shared ecosystem. This vision led her to propose an initiative to send Indigenous seeds into space gathered from various communities across the globe, the Khasi and the Soliga in India, the Likanantai in Chile, the Lakota in America, the Maya in the Yucatan and the Maasai in Nashulai. These seeds will make the incredible journey to low earth orbit and return to earth and some of them upon arrival will undergo a process called electron sputtering to be made into mirrors so that they can reflect our gaze back onto ourselves. The challenge of the Chthulucene, as Donna Harraway, so eloquently reminds us is one of staying with the trouble to bear witness to our own darkness without looking away.    Consider the fact that our current ecological crisis to which space exploration is inexorably linked, is not only a crisis stemming from the lack of biodiversity but is also a crisis emerging from a profound lack of ethnodiversity. We are fast becoming monocultures of mind. Indigenous cultures epitomise the old-growth forests of the mind, cultural ecosystems that are last bastions of diversity in an increasingly homogenising world. The reality of climate change necessitates a radical imagination of previous modes of consumption, extraction and inhabitation, and the future of space demands a radical examination of ideas of exploration, contact and settlement and nestled among the storied wisdom of Indigenous communities are alternative ontologies to help us orient ourselves towards the cosmos.