The Dreaming

The Dreaming,also referred to asDreamtime,is a term devised by earlyanthropologiststo refer to a religio-cultural worldview attributed toAustralian Aboriginal mythology.It was originally used byFrancis Gillen,quickly adopted by his colleagueSir Baldwin Spencerand thereafter popularised byA. P. Elkin,who, however, later revised his views.

The Dreaming is used to represent Aboriginal concepts of "Everywhen",during which the land was inhabited by ancestral figures, often of heroic proportions or with supernatural abilities. These figures were often distinct from gods, as they did not control the material world and were notworshippedbut onlyrevered.^{[citation needed]}The concept of the Dreamtime has subsequently become widely adopted beyond its original Australian context and is now part of global popular culture.

The term is based on a rendition of theArandicwordalcheringa,used by theAranda (Arunta, Arrernte) peopleofCentral Australia,although it has been argued that it is based on a misunderstanding or mistranslation. Some scholars suggest that the word's meaning is closer to "eternal,uncreated ".^[2]AnthropologistWilliam Stannersaid that the concept was best understood by non-Aboriginal people as "a complex of meanings".^[3]Jukurrpais a widespread term used byWarlpiri peopleand other peoples of theWestern Desert cultural bloc.^[3]^[4]^[5]

By the 1990s, Dreaming had acquired its own currency inpopular culture,based on idealised or fictionalised conceptions of Australian mythology.^{[citation needed]}Since the 1970s, Dreaming has also returned from academic usage via popular culture andtourismand is now ubiquitous in the English vocabulary of Aboriginal Australians in a kind of "self-fulfilling academic prophecy".^[2]^[a]

Etymology

The station-master, magistrate, and amateur ethnographer Francis Gillen first used the terms in an ethnographical report in 1896. Along withWalter Baldwin Spencer,Gillen published a major work,Native Tribes of Central Australia,in 1899.^[6]In that work, they spoke of theAlcheringaas "the name applied to the far distant past with which the earliest traditions of the tribe deal".^[7]^[b]Five years later, in theirNorthern Tribes of Central Australia,they gloss the far distant age as "the dream times", link it to the wordalcherimeaning "dream", and affirm that the term is current also among theKaitishandUnmatjera.^[8]

Altjira

TheMilky WayoverUluru.The Dreaming, according toCarl Strehlow,sees the Milky Way as a river connected to the dwelling of a Creator Deity.

Early doubts about the precision of Spencer and Gillen's English gloss were expressed by the GermanLutheranpastor and missionaryCarl Strehlowin his 1908 bookDie Aranda(TheArrernte). He noted that his Arrernte contacts explainedaltjira,whose etymology was unknown, as an eternal being who had no beginning. In theUpper Arrernte language,the proper verb for "to dream" wasaltjirerama,literally "to see God". Strehlow theorised that the noun is the somewhat rare wordaltjirrinja,which Spencer and Gillen gave a corrupted transcription and a false etymology. "The native," Strehlow concluded, "knows nothing of 'dreamtime' as a designation of a certain period of their history."^[9]^[c]

Strehlow givesAltjiraorAltjira mara(marameaning "good" ) as the Arrente word for the eternalcreatorof the world and humankind. Strehlow describes him as a tall strong man with red skin, long fair hair, and emu legs, with many red-skinned wives (with dog legs) and children. In Strehlow's account,Altjiralives in the sky (which is a body of land through which runs theMilky Way,a river).^[10]

However, by the time Strehlow was writing, his contacts had been converts to Christianity for decades, and critics suggested thatAltjirahad been used by missionaries as a word for theChristian God.^[10]

In 1926, Spencer conducted a field study to challenge Strehlow's conclusion aboutAltjiraand the implied criticism of Gillen and Spencer's original work. Spencer found attestations ofaltjirafrom the 1890s that used the word to mean "associated with past times" or "eternal", not "god".^[10]

Academic Sam Gill finds Strehlow's use ofAltjiraambiguous, sometimes describing a supreme being, and sometimes describing a totem being but not necessarily a supreme one. He attributes the clash partly to Spencer'scultural evolutionistbeliefs that Aboriginal people were at a pre-religion "stage" of development (and thus could not believe in a supreme being), while Strehlow as a Christian missionary found presence of belief in the divine a useful entry point for proselytising.^[10]

Linguist David Campbell Moore is critical of Spencer and Gillen's "Dreamtime" translation, concluding:^[11]

"Dreamtime" was a mistranslation based on an etymological connection between "a dream" and "Altjira",which held only over a limited geographical domain. There was some semantic relationship between"Altjira"and" a dream ", but to imagine that the latter captures the essence of" Altjira "is an illusion.

Other terms

The complex of religious beliefs encapsulated by the Dreamings are also called:

NgarrankarniorNgarrarngkarniby theGija people^[3]
JukurrpaorTjukurpa/Tjukurrpaby theWarlpiri peopleand in thePitjantjatjara dialect^[3]^[12]
UngudorWungudby theNgarinyin people^[3]
Mangunyin the languageMartu Wangka^[3]
Wongarin North-EastArnhem Land^[3]
DaramooleninNgunnawal languageandNgarigo language^[12]
Nurain theDharug language^[12]
Nyittingin theNoongar language^[13]

Translations and meaning

In English, anthropologists have variously translated words normally understood to mean Dreaming or Dreamtime in a variety of other ways, including "Everywhen", "world-dawn", "ancestral past", "ancestral present", "ancestral now" (satirically), "unfixed in time", "abiding events" or "abiding law".^[14]

Most translations of the Dreaming into other languages are based on the translation of the worddream.Examples includeEspaces de rêvesin French ( "dream spaces" ) andSnivanjein Croatian (a gerund derived from the verb for "to dream" ).^[15]

The concept of the Dreaming is inadequately explained by English terms, and difficult to explain in terms of non-Aboriginal cultures. It has been described as "an all-embracing concept that provides rules for living, a moral code, as well as rules for interacting with the natural environment... [it] provides for a total, integrated way of life... a lived daily reality". It embraces past, present and future.^[3]Another definition suggests that it represents "the relationship between people, plants, animals and the physical features of the land; the knowledge of how these relationships came to be, what they mean and how they need to be maintained in daily life and inceremony".^[4]According to Simon Wright, "jukurrpahas an expansive meaning for Warlpiri people, encompassing their own law and related cultural knowledge systems, along with what non-Indigenous people refer to as 'dreaming'".^[16]

A dreaming is often associated with a particular place, and may also belong to specific ages, gender orskin groups.Dreamings may be represented in artworks, for example "Pikilyi Jukurrpa" by Theo (Faye) Nangala represents the Dreaming ofPikilyi(Vaughan Springs) in theNorthern Territory,and belongs to the Japanangka/ Nanpanangka and Japangardi/ Napanangka skin groups.^[17]

Aboriginal beliefs and culture

Ku-ring-gai Chase-petroglyph, via Waratah Track, depictingBaiame,the Creator God and Sky Father in the dreaming of several Aboriginal language groups

Waugals (yellow triangles with a black snake in the centre) are the officialBibbulmun Tracktrailmarkers betweenKalamundaandAlbanyin Western Australia. The Noongar believe that the Waugal, or Wagyl, created the Swan River and is represented by the Darling scarp.

Related entities are known asMura-muraby theDieriand asTjukurpainPitjantjatjara.

"Dreaming" is now also used as a term for a system of totemic symbols, so that an Aboriginal person may "own" a specific Dreaming, such as Kangaroo Dreaming, Shark Dreaming, Honey Ant Dreaming, Badger Dreaming, or any combination of Dreamings pertinent to their country. This is because in the Dreaming an individual's entire ancestry exists as one, culminating in the idea that all worldly knowledge is accumulated through one's ancestors. Many Aboriginal Australians also refer to the world-creation time as "Dreamtime". The Dreaming laid down the patterns of life for the Aboriginal people.^[18]

Creation is believed to be the work of culture heroes who travelled across a formless land, creatingsacred sitesand significant places of interest in their travels. In this way, "songlines"(orYiriin theWarlpiri language) were established, some of which could travel right across Australia, through as many as six to ten different language groupings. The dreaming and travelling trails of these heroic spirit beings are the songlines.^[5]The signs of the spirit beings may be of spiritual essence, physical remains such aspetrosomatoglyphsof body impressions or footprints, among natural and elemental simulacra.^{[citation needed]}

Some of the ancestor or spirit beings inhabiting the Dreamtime become one with parts of the landscape, such as rocks or trees.^[19]The concept of a life force is also often associated with sacred sites, andceremoniesperformed at such sites "are a re-creation of the events which created the site during The Dreaming". The ceremony helps the life force at the site to remain active and to keep creating new life: if not performed, new life cannot be created.^[20]

Dreaming existed before the life of the individual begins, and continues to exist when the life of the individual ends. Both before and after life, it is believed that this spirit-child exists in the Dreaming and is only initiated into life by being born through a mother. The spirit of the child is culturally understood to enter the developingfetusduring the fifth month of pregnancy.^[21]When the mother felt the child move in the womb for the first time, it was thought that this was the work of the spirit of the land in which the mother then stood. Upon birth, the child is considered to be a specialcustodianof that part of their country and is taught the stories and songlines of that place. As Wolf (1994: p. 14) states: "A 'black fella' may regard his totem or the place from which his spirit came as his Dreaming. He may also regard tribal law as his Dreaming."

In theWanggagenre, the songs and dances express themes related to death and regeneration.^[22]They are performed publicly with the singer composing from their daily lives or while Dreaming of anyuidj(dead spirit).^[23]

Dreaming stories vary throughout Australia, with variations on the same theme. The meaning and significance of particular places and creatures is wedded to their origin in The Dreaming, and certain places have a particular potency or Dreaming. For example, the story of how the sun was made is different inNew South Walesand inWestern Australia.Stories cover many themes and topics, as there are stories about creation of sacred places, land, people, animals and plants, law and custom. InPerth,theNoongarbelieve that theDarling Scarpis the body of theWagyl– a serpent being that meandered over the land creating rivers, waterways and lakes and who created theSwan River.In another example, theGagudjupeople ofArnhemland,for whomKakadu National Parkis named, believe that the sandstone escarpment that dominates the park's landscape was created in the Dreamtime whenGinga(the crocodile-man) was badly burned during a ceremony and jumped into the water to save himself.^{[citation needed]}

Notes

^Stanner warned about uncritical use of the term and was aware of its semantic difficulties, while at the same time he continued using it and contributed to its popularisation; according to Swain it is "still used uncritically in contemporary literature".^{[citation needed]}
^"[T]he dim past to which the natives give the name of the 'Alcheringa'." (p.119)
^The Strehlows' informant, Moses (Tjalkabota), was a convert to Christianity, and the adoption of his interpretation suffered from a methodological error, according toBarry Hill,since his conversion made his views on pre-contact beliefs unreliable.

Citations

Sources

Bates, Daisy (1996).Aboriginal Perth and Bibbulmun biographies and legends.Hesperion Press.ISBN 978-0-85905-135-4.
Bellah, Robert N.(2013) [First published 1970]."Religious Evolution".InEisenstadt, S.N.(ed.).Readings in Social Evolution and Development.Elsevier.pp. 211–244.ISBN 978-1-483-13786-5.
"Catapult Wall Art: Pikilyi Jukurrpa".Catapult Design.Retrieved18 March2021.^{[dead link‍]}
Charlesworth, Max (2017). "Introduction". In Charlesworth, Max; Dussart, Françoise; Morphy, Howard (eds.).Religion In Aboriginal Australia: An Anthology.Vitality of Indigenous Religions. Routledge.ISBN 978-1-351-96127-1.
"the Dreaming".Encyclopædia Britannica.Retrieved26 January2013.
"The Dreaming: Sacred sites".Working with Indigenous Australians.Retrieved2 July2020.
Gill, Sam D. (1998).Storytracking: Texts, Stories & Histories in Central Australia.Oxford University Press. pp. 93–103.ISBN 978-0-19-511587-1.
Hill, Barry(2003).Broken Song: T G H Strehlow and Aboriginal Possession.Knopf-Random House.ISBN 978-1-742-74940-2.
Isaacs, Jennifier (1980).Australian Dreaming: 40,000 Years of Aboriginal History.Sydney: Lansdowne Press.ISBN 0-7018-1330-X.
James, Diana (2015)."Tjukurpa Time".In McGrath, Ann; Jebb, Mary Anne (eds.).Long History, Deep Time: Deepening Histories of Place.Australian National University Press.pp. 33–46.ISBN 9781--925-02253-7.
"Jukurrpa".Central Art.Retrieved18 March2021.
"Jukurrpa".National Museum of Australia.Retrieved18 March2021.
Korff, Jens (8 February 2019)."What is the 'Dreamtime' or the 'Dreaming'?".Creative Spirits.Retrieved2 July2020.
Lawlor, Robert (1991).Voices of the First Day: Awakening in the Aboriginal dreamtime.Rochester, Vermont: Inner Traditions International.ISBN 0-89281-355-5.
di Leonardo, Micaela (2000).Exotics at Home: Anthropologies, Others, and American Modernity.University of Chicago Press.p. 377 n.42.ISBN 978-0-226-47264-5.( "Into the Crystal Dreamtime", promotional pamphlet, late 1980s; "Crystal Woman: isters of the Dreamtime" 1987; p. 36: "the prescriptive New Age genre, which sells one-hundred-proof ethnological antimodernism without overmuch worry about bothersome ethnographic facts" )
Marett, Allan (2005).Songs, Dreamings, and Ghosts: The Wangga of North Australia.Middletown, Connecticut: Wesleyan University Press. p. 1.ISBN 978-0-8195-6618-8.
Moore, David (1 January 2016).Altjira, Dream and God.pp. 85–108.ISBN 978-1-4724-4383-0– viaResearchGate.
"Nelson Jagamara, Michael; Metafisica Australe".QAGOMA Collection Online Beta.Government of Queensland.Retrieved18 March2021.Simon Wright,Artlines,no.2, 2018, pp.52–3.^{[dead link‍]}
Nicholls, Christine Judith (22 January 2014a)."'Dreamtime' and 'The Dreaming': An introduction ".The Conversation.Retrieved7 January2019.
Nicholls, Christine Judith (28 January 2014c)."'Dreamtime' and 'The Dreaming': Who dreamed up these terms? ".The Conversation.Retrieved7 January2019.
Nicholls, Christine Judith (5 February 2014b)."'Dreamings' and dreaming narratives: What's the relationship? ".The Conversation.Retrieved7 January2019.
Povinelli, Elizabeth A. (2002).The Cunning of Recognition: Indigenous Alterities and the Making of Australian Multiculturalism.Durham, North Carolina:Duke University Press.p.200.ISBN 978-0-8223-2868-1– viaInternet Archive.
Price-Williams, Douglas (1987)."The waking dream in ethnographic perspective".In Tedlock, Barbara (ed.).Dreaming: Anthropological and Psychological Interpretations.Cambridge University Press.pp.246–262.ISBN 978-0-521-34004-5– viaInternet Archive.
Price-Williams, Douglas (2016)."Altjira, Dream and God".In Cox, James L.; Possamai, Adam (eds.).Religion and non-religion among Australian Aboriginal Peoples.Routledge.pp. 85–108.ISBN 978-1-317-06795-5.
Smith, Jeff.Bone #46, Tenth Anniversary.Self-published. Bone-A–Fides section.
Spencer, Baldwin;Gillen, F. J.(1899).Native Tribes of Central Australia.Macmillan & Co– viaInternet Archive.
Spencer, Baldwin;Gillen, F. J.(1904).The northern tribes of central Australia.Macmillan & Co– viaInternet Archive.
Spencer, Walter Baldwin;Gillen, Francis James(1968) [First published 1899].The Native Tribes of Central Australia.New York: Dover.
"Spirituality".Noongar Culture.Retrieved12 March2023.
Stanner, Bill(1979).White Man Got No Dreaming: Essays 1938–1973.Canberra: Australian National University Press.ISBN 978-0-7081-1802-3.
Stanner, W. H.(1968).After The Dreaming.Boyer Lecture Series. ABC.
Swain, Tony (1993).A Place for Strangers: Towards a History of Australian Aboriginal Being.Cambridge University Press.ISBN 978-0-521-44691-4.
Vanni, Maurizio; Pedretti, Carlo (2005).Giuliano Ghelli. Le vie del tempo(in Italian, English, and German). Poggibonsi (province of Siena), Italy: Carlo Cambi Editore. pp. 18, 70.ISBN 88-88482-41-5.Ghelli's work appears as an authentic initiatory experience, with important ordeals to overcome. No Aboriginal boy can be considered a man, nor can an Aboriginal girl marry, until he or she has overcome all the initiatory rituals. One of these, perhaps the most feared, is the interpretation of symbols in paintings associated with Dreamtime.
Voigt, Anna; Drury, Neville (1997).Wisdom of the Earth: the living legacy of the Aboriginal dreamtime.East Roseville, NSW: Simon & Schuster.ISBN 978-0-7318-0569-3.
Walsh, G. L. (1979)."Mutilated hands or signal stencils? A consideration of irregular hand stencils from Central Queensland"(PDF).Australian Archaeology.9(9): 33–41.doi:10.1080/03122417.1979.12093358.hdl:2328/708.Archived fromthe original(PDF)on 30 July 2020.
Wolf, Fred Alan (1994).The Dreaming Universe: a mind-expanding journey into the realm where psyche and physics meet.New York: Simon & Schuster.ISBN 0-671-74946-3.
Wolfe, Patrick (1997)."Should the Subaltern Dream?" Australian Aborigines "and the Problem of Ethnographic Ventriloquism".In Humphreys, Sarah C. (ed.).Cultures of Scholarship.University of Michigan Press.pp.57–96.ISBN 978-0-472-06654-4– viaInternet Archive.