Cultural Deterioration due to Light Pollution in Hindu, Islamic, and Maori Communities in New Zealand and Australia

Throughout history, environmental changes have risen in their prevalence and impact. The consequences they inflict spread vastly across continents and affect both humans and wildlife alike. Land, air, water, noise, and light pollution remain among the most common forms of pollution, yet limited action has been taken to prevent their spread. More specifically, light pollution is a modern concern that has been amplified by growing trends of urbanization and the reliance on artificial light. Street lamps, house lights, billboards and more all contribute to the scattering of light, which in turn affects wildlife, humans, and the atmosphere. 

The purpose of this research is to evaluate the extent to which the decreased visibility of the sky due to light pollution affects the traditions and practices of Islamic, Hindu, and Maori communities in Australia and New Zealand. Existing research has shown a significant correlation between the abundance of light pollution in urban areas and the deterioration of the health in natural wildlife and humans. The disruption of mating and migration patterns, as well as hormone imbalance have all been studied thoroughly. However, the effect of light pollution on a sociocultural standpoint remains untouched and has yet to be considered as a dangerous consequence. 

1. LITERATURE REVIEW

As urbanization becomes the center of human growth, light pollution drastically affects both the wildlife that originally inhabited these regions and the health of humans. Jacob Hoerger, a PHd candidate from Harvard University, writes about the historical arc of light pollution in an article titled Missing the Night Sky (2016). He describes how the evolution of light from street lamps to billboards and cars all contribute to the glare that both humans and animals experience. This excess scattering of light oftentimes affects animals that are not in direct contact with the artificial light. Additionally, as humans stay up for longer hours, rely on light for safety, and pursue technological innovations that require more light, the effect on wildlife increases vastly. The world also wastes $7 billion dollars of light annually, through lights that are left on unnecessarily, which emphasizes the imperative need for change amongst society when it comes to efficiently using light (Hoerger, 2016). 

In a peer-reviewed article, John Gelder, a professor at the University of Australia, writes about the effects of light pollution on both humans and wildlife in an article titled Light Pollution (2018). He discusses how light pollution disrupts the health of humans through hormonal shifts and decreased accuracy in vision. Only fifteen minutes of excess light can drastically change an individual's hormone production, including the destruction of melatonin, which can cause sleep disorders such as insomnia and delayed sleep phase syndrome. The disruption of the natural circadian rhythm can also affect the production of estrogen in women, which can increase the risk of breast cancer and depression. In general, the glare of bright lights has been correlated with the decrease in vision and visual response. This has a direct link to car accidents, especially amongst older individuals. Gelder explains that light pollution alters the natural behaviors of plants and wildlife, which takes an enormous toll on their health. The degradation of agriculture often results from early budbursts in trees and excess flowering near light-prominent areas (street lights and cities). The migration and mating patterns of various animals are constantly at risk, for example, birds that are controlled by the lighting of seasonal changes will often breed at the wrong time, which gives their offspring minimal fitness for survival. And for the animals who do not rely on light to dictate their natural behaviors, they are still affected, as the mortality rates surrounding window collisions are equally as high. The light reflections that hit these windows at different angles makes it difficult for animals to have spatial awareness of the window, which can lead to fatal collisions (Gelder, 2018). 

Light pollution has a disastrous impact on the night sky through a phenomenon called skyglow. Skyglow is the brightening of the night sky caused by the scattering of light in the atmosphere. When the darker aspects of the night sky become brighter, it becomes more difficult to see the celestial bodies that are lighter, such as the stars or moon. Fabio Falchi, a physicist and speaker at the New Zealand Starlight Conference, writes about this pressing issue in an academic journal titled Limiting the Impact of Light Pollution on Human Health, Environment, and Stellar Visibility (2011). Falchi discusses how the scattering of light creates a contrast, which has progressed so far in some areas where light pollution is so prominent that celestial bodies are no longer visible (Falchi, 2011). 

While light serves as a useful resource for the ecological world, it is also a vital component of many cultures. An article titled Looking at a Shared Sky, Through the Lens of Art, written by Adam Mann, a scientific writer specialized in astronomy and physics, discusses the importance of the sky in various cultures (2016). From the beginning of time, humans would use the sky to track time, which would allow them to know when hunting season started or when it was time to plant crops. However, light pollution has been directly linked to the reduced visibility of the stars due to excess light throughout the night. Many cultures also tell stories through the sky, with most of these originating from constellations. The largest and most well known cultures that often rely on the night sky include the Maori culture, Hinduism, and Islam, which are common to Australia and New Zealand, specifically with Maori culture originating from New Zealand (Mann, 2016). 

The rituals and mythology of Hinduism are subject to the alignment of the stars, while divine figures are often represented and seen through the sky. Hervey D. Grisworld, an American writer and missionary, describes the orientation of Hinduism and its dependency on the sky in his published article titled Some Characteristics of Hinduism as a Religion (2024). Grisworld explains how the Rig-Veda, one of the oldest and most accredited pieces of literature, implies that divine honor is paid towards aspects of nature, including thunder, rain, wind, and the sun. Brahman and Akasa, two of the many Gods in Hinduism, are portrayed through nature and the sky. Other divine forces are correlated to the moon, sun, and stars. Hindu scripture claims that the presence of divine essence is seen through the differences in things compared. For example, differences in the stars amount to the divinity amongst them. The sky is also seen as the place where the Gods reside, making it a culturally significant source of many rituals (Grisworld, 2024). 

The Islamic religion presents the sky as God’s creation and power. Mahral Barmawi and Muhammad Muhammad, academic researchers who co-authored an article titled The Concept of The Night and The Day In the Quran, discuss that the vast expanse of night and day reflects order and balance under the divine control of the universe (2023). The routinely set of the sun and the rise of the moon are seen as a reminder of a time to pray and reflect on oneself daily. The stars in the night sky are often associated with guidance and signs from God. They are a reminder that the night sky is not just darkness, but also a portrayal of meaningful beauty in a time of reflection and rest under Islamic values (Barmawi and Muhammad, 2023). 

Maori culture has recognized the importance of light for centuries, integrating the sky into stories of their past. Allan Hanson, an anthropologist who taught at the University of Kansas, says in a peer-reviewed article titled The Making of Māori: Culture Invention and its Logic, that in Maori culture, the sky is viewed as a creation of God when he verbally calls the universe into different elements of land, sea, and sky (1989). Io, the ultimate creator, was said to bring back light from darkness and suspend the sky, which resulted in the sun and stars. People used this story centuries ago as a means of migrating. The Great Aryan Migration is a story of colonists seeking a home under new stars. They were encouraged by Io’s creation and used the stars to guide them to establish new land. While the stars have brought the Maori people together, they have also created boundaries that defy values. Legends and past conflicts have contributed to the claim that the Pekha people, another community native to New Zealand, pollute the environment and do not honor the sky (Hanson, 1989). While these disputes continue to be controversial in their validity, it proves how significant the environment and the sky are to Maori culture. 

These studies allude to a consistent pattern that describes the disastrous effects of light pollution on wildlife and humans. These effects all tie back into how light pollution has reduced the visibility of the night sky, which is a vital component of many cultures through stories and rituals. Yet, the main focus of scientists has always been on how light pollution takes a toll on an environmental level, not cultural. Although there is a clear tie between light pollution and the night sky, and cultures and the night sky, there is a prominent gap on the sociocultural effects of light pollution. This visible bridge between the environment and cultures leads to the question: How does the progression of reduced visibility of the sky impact cultural practices in Australia and New Zealand among Maori, Hindu, and Islamic communities?

2. METHODOLOGY

Research design

A correlational research and descriptive research method was used to study the relationship between light pollution and cultures. Since both qualitative and quantitative data was recorded through the survey it is important to use mixed methods to adhere to the various results received. Qualitative data is represented by the short answer questions of the survey, which are used to establish personal opinions and experiences directly from the participant. Quantitative data is measured by questions that ask the participants to rate specific factors on a scale of 1-5. Correlational research methods will allow this research to study how certain variables may be related and connect frequencies with location, culture, or experience. 

Participants 

Those participating in the study are a diverse group of people who practice either Hinduism, Islam, or Maori culture, as well as live in either Australia or New Zealand. The survey pool ranges from participants residing in various locations, such as urban or rural areas. These participants were found through snowball sampling, where I first reached out to family members in these regions, and then requested additional participants through their personal contacts. Participants' ages included a range from 18 to 80 years old in order to factor in how different generations perceive the effects of light pollution. The survey is anonymous, requires participants to provide consent before continuing, and does not require any personal information or answers to questions. The only people with access to the survey results are the surveyor (myself) and my teacher. All data after completion of the study will be destroyed. 

Ethical Consideration

This project was approved by the Institutional Review Board (IRB). All procedures are in accordance with the ethical standards put forth by the American Psychological Association (APA, 2021). Participants will give consent prior to taking any surveys, all participants are over the age of 18. 

Survey design

Data collection is performed through a survey platform called Google Forms (K.A, 2026). The survey included a consent form that all participants had to agree to before continuing to the questionnaire section. The survey was aimed to be sent out to 20 participants in order to get an accurate collection of data that could be generalized on a broader scale, and ultimately 17 were acquired. The survey begins by asking questions on participants’ demographics, such as age, cultural background, and area of residence. The second section focuses on their cultural experiences, such as traditions they have practiced and stories they know. These questions are tied to how important the night sky is to these practices, which allows for a better understanding of the degree of connection between a specific culture and the sky. Finally, the third section specifically focuses on light pollution and whether a participant feels the effect of the pollution or if they have concerns over what it could do to their culture/religion. The chronology of this survey allows for a measure of the length of involvement light pollution potentially has or could have on an individual’s life. Ronda L. Sinkowitz-Cochran, a researcher for the Centers for Disease Control and Prevention, discusses the importance of how the ordering, wording, and sensitivity of questions can influence a participant’s answers within a survey (2013). The author argues that a survey too long in length makes the questions redundant and can instill fatigue within the participants, which can compromise data since participants are more likely to begin answering with less detail. My survey deducts the idea of light pollution only after asking questions about an individual’s cultural experience and how the night sky may be involved. This specific ordering provides a framework for participants to understand the purpose of each question and guides them on how best to answer without feeling inexperienced. By beginning with broad questions on who they are, participants are able to confidently answer without any discomfort. Sinkowitz-Cochran claims that an easy start to a survey can promise strong answers and improve engagement later on. Then, the participants are asked questions about their religion/culture that connect to the night sky in order to give them room to express their opinion, but also narrow down their answers so the data collection is efficient (Sinkowitz-Cochran, 2013). Finally, the survey introduces potential scenarios of light pollution in order to first introduce the idea after asserting the importance of the religions within each individual. By asking questions about such a prominent factor in the participants’ lives, and soon after discussing the potential of it being taken away, the survey instills a sense of fear for the participants and their cultural identity, so they are then more likely to voice future or present concerns on the topic. 

Data Analysis

All data is analyzed through two approaches: thematic coding and frequency charts/tables. Qualitative data was grouped into themes to visualize specific patterns and understand prominent responses that can signify an importance for certain factors. Quantitative data was portrayed through tables and charts to comprehend deviations in frequencies, scattering of responses, and average values to gain an understanding of where a majority of responses reside and how it connects to previous thematic patterns. 

3. DATA AND ANALYSIS

The objective of this study was to determine how light pollution has affected Islamic, Hindu, and Maori culture in Australia and New Zealand. This research focused on factors such as the deterioration of traditions that rely on celestial bodies and generational stories that are represented through the night sky. 

A wide array of ages, shown in Figure 1, provides an outlook of how certain generations are affected by light pollution over others. Specifically, the older generations may have grown up with clearer skies and have more connection to the traditional portions of their culture, while younger generations have been more heavily influenced by growing technologies and how that may have infringed upon their cultural backgrounds. A diverse age range provides room to analyze the timeline of how light pollution may have affected people, as well the level of impact on certain ages over others. 

Figure 1: Participants’ age range

Cultural background was inquired upon to ensure that all participants had ties to the significance of this study. This ensures my data is valid and relevant. As seen in Figure 2, while there is some overrepresentation of Hindu participants, the goal of this study is not to compare how the cultures are impacted, but to correlate the general consensus of religion to light pollution. A comparative analysis can be used when viewing patterns amongst the various communities to understand a generalized impact of light pollution. All of these communities have a heavy reliance on celestial bodies, which is what this demographic represents overall.

Figure 2: Participants’ cultural background or experience

On the basis of geographic location of all participants, depicted in Figure 3, 100% of participants who indicated the type of region they live in specified an urban area. In the context of this study, urban areas are characterized under highly populated metropolises that contain an array of traffic, billboards, and streetlights in the general vicinity of homes and wildlife. This makes my sample extremely relevant to studying the most impacted regions since urban areas are typically associated with higher levels of light pollution. It is important to note there is a small group of participants who did not indicate the kind of area they live in, which makes it difficult to compare impacts between urban or rural areas, but it nonetheless does not affect the overall pattern observed. 

Geographic Region	Number of participants in total	Number of Participants who indicated “urban”	Number of Participants who indicated “rural”
Perth, Australia	1	0	0
Aukland, New Zealand	3	3	0
Sydney, Australia	7	4	0
Australia	1	0	0
Melbourne, Australia	4	2	0

Figure 3: Frequency of geographic region and description of urbanization

The survey introduces the area of focus of the study by asking participants about what specific traditions they have taken part in, and what stories they know that use the stars/sky. While responses were all different, they all provided a strong basis of how reliant these communities are on the night sky as a core foundation of their culture. Due to the qualitative nature of these questions, I employed a thematic analysis and determined common themes amongst the responses. For full descriptions of each response, see Appendix A. In accordance with what traditions participants have experienced, responses were categorized into four themes: signs of new beginnings/future omens, symbolic representation, temporal organization, and practical guidelines. Responses were broken up based on how many portions could be categorized into a theme. Seven out of twenty four responses included depictions about how celestial bodies were viewed on the day of new years and weddings to signify rejuvenation and offer signs of how the future would play out. Specifically, phases of the moon and the alignment of the stars serve as vital components that determine the trajectory of the future. Six out of twenty four responses indicated celestial bodies were a representation of their ancestors/natural elements that held close religious ties. The presence of the stars or moon is described as a visual portrayal of cultural and personal experiences. Seven out of twenty four responses discussed the crucial use of the moon as a way to mark important dates and divine times. For example, the lunar calendar provides a fluid timeline that depicts when certain times align with the phases of the moon. Lastly, four out of twenty four responses stated how celestial bodies provide a framework for how to perform a specific tradition. These include providing directions for prayer, determining meditation intervals, and guiding the sequence of rituals. Overall, while responses were varied, they all connect back to the same consensus that celestial bodies serve a multitude of principle roles across these various traditions. 

The night sky is not just symbolic, it is a fundamental aspect of these religions. Incorporated in important traditions and a guideline for rituals, the visibility of the sky is clearly an underlying foundation for cultures that have brought people together under a shared belief for centuries. Therefore, the effects of light pollution on the atmosphere can be directly linked to the deterioration of the cultural aspects light resides in: signs of new beginnings/future omens, symbolic representation, temporal organization, and practical guidelines. The four categories identified when grouping responses provides an outlook on the diverse, yet interconnected ways celestial bodies are incorporated into traditions, emphasizing that reducing the access to such a resource will cause a cascade of overwhelming cultural erosion. 

Following the topic of traditional practices, the next survey question asked participants about what stories they know/have heard of that are tied to the night sky. For full descriptions of each response, see Appendix B. A similar thematic analysis was conducted on these qualitative responses, hence they were grouped into three themes based on how celestial bodies were incorporated: celestial bodies as a part of the setting, celestial bodies as symbolic representation of a god, and celestial narratives explaining a tradition. Again, the number of responses originates from how many times a part of a response can be matched to a theme, resulting in multiple response numbers coming from the same individual, or none at all. Five out of eleven responses noted that celestial bodies were a key part of a story that described a god or ancestors. Visuals of the moon or stars play a large role in narratives as the setting or context of what an important figure experienced, often resulting in a life lesson tied to religion. Four out of eleven responses tied celestial bodies to stories by describing how the stars and moon culminate to a representation of ancestral or divine narratives. For instance, the stars portraying the anger of a god, or the sky depicting the watchful eye of an ancestor. In this case, present day visuals of the night sky offer a connection to an individual’s culture, amplifying the importance of the prevalence of celestial bodies amongst daily routine. Two out of eleven responses described more straightforward stories that surround how a prayer or religious event should be performed. The night sky thus becomes a core aspect of what is needed to, for example, host a wedding, break a fast, or honor a deity. 

Stories play a crucial role when it comes to maintaining cultures over time, thus these narrative elements remain necessary in preserving the values and history that stories foster in communities. The global presence of celestial bodies offers a bridge of connection for people across the world. They serve as a reminder of lessons and experiences preserved within generations of cultural narratives and allow individuals to connect present day observations of the night sky to their cultural identity, all while creating meaning and significance to the values and beliefs a community may hold. Since storytelling is a crucial way of spreading cultures across land and time, the loss of such an important aspect of these stories is directly linked to the loss of cultural growth, support, and maintenance. 

The survey shifts back into quantitative data by analyzing “How often do you see the stars at night?” on a scale of: never, not often, most nights, and every night. Shown in Figure 4, participants remained in the middle of this scale with 10/17 participants indicating not often and 7/17 indicating most nights. No participants selected “never” or “every night,” with all participants clustered towards the middle, indicating no strong preference for either extreme.

While this data shows that light pollution has not completely eliminated the visibility of celestial bodies, it has in fact made their appearance unreliable and unpredictable amongst communities of individuals who consistently rely on it for a multitude of reasons amongst their culture. This illustrates the gradual effects of light pollution and how its deterioration could eventually lead to destruction.  

Figure 4: How often stars are reportedly seen at night

The following question reintroduces the focus on religion by asking how important the visibility of the night sky is to their culture. Pictured in Figure 5, responses had a stronger distribution to the higher end of the scale, with 14/17 participants selecting either a 4 (47.1%) or a 5 (35.3%) on the Likert scale. Fewer participants selected a 3 (11.8%) or a 2 (5.9%), revealing a weaker distribution to the lower end of the scale. The mean value of this distribution is approximately 4.12. 

The high mean value of this data set presents light as a major, rather than minor, component of these cultures. The clear importance of the night sky is an evident indicator of the consequential scope of this issue. This implies that further progression of light pollution will directly obstruct such a culturally significant portion of meaningful traditions and practices. 

Figure 5: Level of importance the visibility of the night sky is to participants’ culture

The survey begins to introduce the concept of light pollution by asking what participants believe causes skyglow the most where they reside. As seen in Figure 6, the common theme in all of these responses being urban infrastructure provides evidence that urbanization is a primary contributor to what people view as excessive lighting and the loss of visibility in the night sky. Additionally, the numerous factors listed emphasizes the widespread metropolitan trends that collectively brighten the night sky and reduce the visibility of the stars and moon. 

Light Pollution Driving Factors	Number of Responses
Billboards	2
Flood Lights	1
Street Lamps	7
Building Lights	3
City Lights	4
Traffic	4

Figure 6: What participants believe cause light pollution the most 

In order to tie religion to light pollution, I ask the question of how not being able to see the night sky would affect their traditions. Responses were grouped based on if participants indicated they would feel a mental or physical effect on their religion/culture. For full descriptions of each response, see Appendix C. Mental effects include losing a spiritual connection, a divine representation, etc. Physical effects include no longer being able to perform a tradition or a specific aspect of it. Looking at Figure 7, 5/12 participants indicated feeling a loss in connection to their religion on an emotional level, while 7/12 participants indicated feeling a loss in physical representation or visuals within their traditions. An almost even distribution between the two categories supports the conclusion that light pollution affects both intangible and tangible aspects of religion. Overall, the sky not only serves as a source of symbolic entity, but also a functional aspect of many rituals, emphasizing the multifaceted cultural loss light pollution could instill. 

Type of Effect	Number of Participants
Mental	5
Physical	7

Figure 7: How does skyglow affect cultures

In the next survey question, I zoomed out towards a modern focus and asked if their current traditions have had to adapt to the reduced visibility of the night sky. Described in Figure 8, an overwhelming majority of participants indicated “yes” (87%), with only 6.6% indicating “maybe” and 6.6% indicating “no.” These numbers highlight the ongoing impact that light pollution has on cultures, and a present day outlook as to how prominent the effects are. It is important to note that although many of these participants may not understand the scientific context of light pollution, they strongly agree that traditions are changing due to its effects, eliminating scientific bias and focusing solely on a sociocultural view. This forced transformation of traditions is a result of light pollution being an active driving force for cultural deterioration, highlighting the urgency for intervention and preservation efforts. 

Response	Number of Participants
Yes	13
Maybe	1
No	1

Figure 8: Presence of cultural adaptations due to light pollution

To conclude my survey, I ask if it is more difficult to see the stars now compared to their childhood. Similar to the previous question, shown in Figure 9, 87% of participants indicated “yes,” 6.6% of participants indicated “maybe” and 6.6% of participants indicated “no.” The participants who put down “no” and “maybe” previously stated they fall under the 18 - 30 age range. Their younger age in comparison to the rest of the participants may explain why they perceive no difference in the stars since older generations have had a longer time span to observe and compare changes in the night sky over time. In general, this data shows how light pollution has an observable effect on the night sky over a long period of time. This clear decline in the visibility of the stars can be connected back to their importance in religion and how it is increasingly becoming a prominent issue that is affecting the traditions and practices of communities that rely on the night sky. 

Response	Number of Participants
Yes	13
Maybe	1
No	1

Figure 9: Sky visibility compared between childhood and present day

Limitations

One major limitation identified throughout this study is an unequal representation of each culture in the survey pool. Participants were collected by reaching out to personal contacts, who were later asked to reach out to their contacts that would fit the study’s demographic. Thus, as the surveyor, I had little control of how many participants of each community I could survey. However, despite this imbalance, the study revealed similar patterns across all cultures regarding feelings towards celestial significance. This consistency suggests that numerical differences in cultural representation is not relevant to this study, but rather a general representation of cultures that rely on the night sky as a part of their traditions and stories.

4. CONCLUSION

The hypothesis that the progression of the reduced visibility of the night sky due to light pollution is harming the traditions and practices of Hindu, Islamic, and Maori communities in Australia and New Zealand is supported by the data quantified. This research was able to conclude that there is a strong causational relationship between light pollution and cultural deterioration. It is clear that the skyglow effect that light pollution has on the environment is directly affecting how traditions and stories are perceived amongst cultures who rely on the consistency of the appearance of celestial bodies. The cultural connection and identity that the night sky offers is at risk of gradual erosion as there is an increase in the usage of artificial light at night, thus disrupting the natural ecosystem that is so heavily crucial to the preservation of culture. 

Fulfillment of Gap

This study helps address the gap identified in existing research by providing specific insight on how the effects of light pollution have major consequences on cultures who rely on the visibility of the night sky. Using a thorough analysis of both qualitative and quantitative data received from surveys, I was able to understand how cultures are being affected by the progressing skyglow that is caused by light pollution. While there is a substantial amount of research surrounding how light pollution has affected both wildlife and humans, there is little research done on the sociocultural impacts of the reduced visibility of celestial bodies. The results indicate that light pollution has a detrimental impact on various aspects of cultures, including traditions, stories, and an overall preservation of each. As light pollution and skyglow increases in prevalence, cultural loss will continue to intensify, leading to the further disruption of cultural knowledge, transmission, and identity. 

Implications

The findings of this study on the effects of light pollution on Hindu, Islamic, and Maori cultures in Australia and New Zealand pose several important applications and implications surrounding future development plans. Firstly, these results contribute to the growing concerns regarding light pollution, specifically because it has developed much faster under the newer technologies of the current century. While there is awareness on the environmental and health effects of this pollution, there is little awareness on the sociocultural effects. This study emphasizes the wide range of consequences that light pollution could have on urban areas, and why it is important to keep this in mind when curating a layout for the lighting of a city. 

Second, these findings highlight the need to incorporate cultural preservation in policy-making and urban planning. Decisions regarding using different forms of lighting, placing streetlamps and floodlights around communities, and building cities near ecologically-rich zones should all account for communities whose cultures are at risk of being affected by the consequences of light pollution . Thus, this study highlights the necessity of balancing technological advancements with cultural protection, particularly for communities that rely on the night sky to keep their traditions and practices alive. Without such measures, the continuation of urban expansion and lighting will destroy centuries worth of narratives, rituals, and cultural identity. 

Areas For Future Research

When considering areas of future research, there are several types of pollution that could be delved upon regarding their effect on different communities and cultures. For example, research surrounding how land pollution affects those who view natural elements as divine or essential for rituals or stories could help in preventing the deterioration of those specific cultural aspects. Other forms of ecological loss can be tied back to the broader relationship between environmental change and cultural preservation. Collecting a deeper understanding in this area will not only provide an expanded pool of knowledge regarding various forms of pollutants’ effect on the environment, but also on cultural heritage and experiences across a diverse range of communities. 

5. WORKS CITED

Barmawi, M., & Muhammad, M. (2023). The Concept Of The Night And The Day In The Quran: A Comparative Interpretation Study. JURNAL HURRIAH: Jurnal Evaluasi Pendidikan Dan Penelitian, 4(3), 352–367. https://doi.org/10.56806/jh.v4i3.153 

Falchi, F., Cinzano, P., Elvidge, C. D., Keith, D. M., & Haim, A. (2011). Limiting the impact of light pollution on human health, environment and stellar visibility. Journal of Environmental Management, 92(10), 2714–2722. https://doi.org/10.1016/j.jenvman.2011.06.029

Gelder, J. (2018). Light pollution. Environment Design Guide, 1–16. JSTOR. https://doi.org/10.2307/26391763

Griswold, Hervey D. (2024). Some Characteristics of Hinduism as a Religion on JSTOR. (2024). Jstor.org. https://doi.org/10.2307/3141428

Guidelines for Ethical Conduct of Behavioral Projects Involving Human Participants by High School Students. (2021). Apa.org. https://www.apa.org/science/leadership/research/ethical-conduct-humans 

Hanson, A. (1989). The Making of the Maori: Culture Invention and Its Logic. American Anthropologist, 91(4), 890–902. https://www.jstor.org/stable/681587

Hoerger, J. (2016). Missing the Night Sky. The New Atlantis, 48, 115–131.     http://www.jstor.org/stable/43766986 

K.A. (2026). The Effect Of Light Pollution on Cultures [Google Form]. Google. https://docs.google.com/forms/d/e/1FAIpQLSeeZKE3Dpws34UAz4K8psajrGQVhG0r1assoGU_XIgVEvmWtw/viewform?usp=header 

Mann, A. (2016). Looking at a shared sky, through the lens of art. Proceedings of the National Academy of Sciences of the United States of America, 113(50), 14165–14167. https://www.jstor.org/stable/26472807

Sinkowitz-Cochran, R. L. (2013). Survey Design: To Ask or Not to Ask? That is the Question... Clinical Infectious Diseases, 56(8), 1159–1164. http://www.jstor.org/stable/23483090

6. APPENDIX

Appendix A

Responses To: “What are some traditions that you have participated in or experienced that 

uses the stars/night sky? Please describe them in detail”

We watch the new moon during the lunar new year, and we show the sun to newlyweds to signify that they can aim for the sun

Maori new year - first appearance of stars represent ancestors who used it as navigation

Maramataka is our traditional calendar, which uses the moon and stars to tell us which nights have the best energy and productivity for fishing, harvesting, planting, etc.

Certain rituals require the viewing of the

For example in shivaratri folks stay up all night in meditation and coincidences with a certain phase of the moon.

Hinduism

Astronomy

I would tell my kids stories about the stars when they were little at night, called Purakua. These stories were about how each star represented an element important to humanity.

Most of hindu festivals are dictated by the lunar calendar, which makes each year have different dates for each holiday. We also are supposed to view the first new moon of the new year.

For the festival Dasara we watch the moon to see the first crescent for new year

I’ve often seen my parents observe fasts on certain occasions, and in order to break the fast, they must seen the moon at night first. Karwa chauth is a holiday in which a wife typically fasts for the long life of her husband, and she typically looks at the moon before breaking her fast.

Have attended karwa chauth festival where women observe fasting and break by looking at moon through sieve and offer water and followed by looking at their husbands face.

celestial bodies determine direction of prayer because stars are considered direction of Allah's power and order

Rely on skies for direction of prayer in Islam

Karva chauth, sharad purnima

As a kid, my mom would always make me wash my hair on the day of any lunar eclipse to signify clean/fresh and new beginnings

Traditional wedding in 2024

Appendix B

Responses To: “What are some stories from your religion that you know/ have heard about that are tied to the sky/stars? Please describe them in detail”

Hanuman, the monkey God when he was a child, flew through the sky to try to reach the sun as he thought it was a ripe fruit

One of the most important Māori stories is about Ranginui (Sky Father) and Papatūānuku (Earth Mother). This story is about how the sky isn't just space in maori culture, it is our ancestor.

When the sky and earth were separated, Tawhirimatea, the gods of the winds and storms, became angry because he did not want his parents parted. In his rage, he tore out his eyes and threw them into the sky. Those eyes became Matariki, the cluster of stars.

Many planetary bodies are associated with Hindu religion and people often pray to them - for example as a sun god or look at the moon for certain rituals like larva Chautauqua where spouses pray for the well being of their significant other and eat after seeing the moon rise.

Religious astrology

When getting married, my wife and I consulted a priest who looked at our birthing charts and aligned them with the stars.

Te Kahui O Kahu is a legend about how these star clusters guard the land and sea. I would tell this story to teach my children on why we should protect the earth and animals to respect the stars

not sure

The Moon god, Chandra, was cursed by his father-in-law, Daksha, to lose his light because he favored only one of his 27 wives (Rohini). He found refuge in Lord Shiva's hair, resulting in the waxing and waning phases.

There aren’t specific stories that I have heard, but much of astrology (something that my parents believe in) involves the sky/stars.

Ganesh Chaturthi forbidden to see moon due to mythology curse by lord Ganesha, which is believed to cause false accusations.

the star and crescent symbol is used throughout islam

In Islam, the story of Prophet Ibrahim from the Qur’an, where he looks at the star, moon, and sun and realizes that the true Creator must be beyond the changing sky.

I have also learned about Al-Isra wa Al-Mi‘raj, where Prophet Muhammad travels at night through the heavens and meets other prophets, showing the sky as a sacred connection between humans and God.

not sure

N/A

Appendix C

Responses To: “How would not being able to see the stars at night affect your traditions?”

For special religious occasions

It would disconnect us from our ancestors and history

Ceremonies that involve speaking to the stars would become harder and less meaningful.

Make them less traditional and we have to skip certain steps that were key to the ritual in the past.

Minor as we are Australian Indians and not as close to tradition

Not sure

the legeneds we grow up with will no longer be with us to see everyday

the symbolism of festivals would be gone

If you don’t see the first crescent moon we are supposed to keep looking for prosperity

Not being able to see stars at night would significantly disrupt traditional practice especially for astrology and ritual scheduling

It’s important

representation of Allah gone

Not being able to see the stars at night would affect my traditions by making practices like moon sighting for Ramadan and Eid more difficult and less meaningful. It would also reduce the sense of spiritual reflection and connection to God that comes from observing the night sky.

Doesn’t effect too much

i would lose touch with a tradition that I have expierenced since my childhood, especially something that ties me to my mom and God

Not very traditional so doesn’t affect me