The Dreaming is a term used by Aborigines to describe the relations
and balance between the spiritual, natural and moral elements
of the world. It is an English word but its meaning goes beyond
any suggestion of a spiritual or dream-related state. Rather,
the Dreaming relates to a period from the origin of the universe
to a time before living memory or experience - a time of creator
ancestors and supernatural beings.
This time is also called the Dreamtime, when the Rainbow
Serpent moved across the land and the Wandjina were active
in the clouds and skies. (For a more detailed discussion go
to our Dreamtime page).
These creator ancestors formed the features of the land and
all living things and also set down the laws for social and
moral order. The Dreaming, as well as answering questions about
origins, provides a harmonious framework for human experience
in the universe - and the place of all living things within
Each Aboriginal person's totem and Dreaming is determined by
the place in the landscape where the mother feels her first
signs of being pregnant. At this place, the unborn person receives
the spirit of a totemic ancestor - for example honey ant, possum,
goanna or water - and the Dreaming connected with the place.
This harmony between human existence and other natural things
was expressed by Silas Roberts, first Chairman of the Northern
Land Council, in this way:
|Aboriginals see themselves as part of nature. We see
all things natural as part of us. All the things on Earth
we see as part human. This is told through the ideas of
dreaming. By dreaming we mean the belief that long ago,
these creatures started human society. These creatures,
these great creatures are just as much alive today as they
were in the beginning. They are everlasting and will never
die. They are always part of the land and nature as we are.
Our connection to all things natural is spiritual.
Features of the landscape are the most visible signs of the
past activities of ancestral beings. The ancestral beings led
lives much as Aboriginal people have for generations, but on
a grander scale - and with grander consequences (see Howard
Morphy's book). Waterholes or the entrances to caves resulted
where they emerged from the earth. Where they held great battles,
hills resulted from their bodies and lakes formed from pools
of their blood.
The ancestral beings also left a record of themselves and their
actions in the form of a rich variety of art. During their epic
journeys, the ancestral beings sang and performed ceremonies,
made engravings or paintings on rock and in caves and left sacred
objects. In northern Australia, these songs are handed from
generation to generation, together with the body designs that
were first painted on the chests of the ancestral beings.
Aboriginal peoples living in different parts of Australia trace
their origins directly from these great ancestral beings. When
present-day Aboriginal people walk through their country, they
are continually reminded of the presence of the creator beings.
This happens not only through the features of the landscape
but also through songs, paintings and ceremonies.
The Dreaming system of beliefs and philosophy has different
names depending on the language of the speaker. The Pitjantjatjara
and related desert peoples call it Tjukurrpa, the Kimberley
peoples call it Ngarrankrni and the Anmatyerre and related peoples
call it the Altyerre.
'Dreaming' is often used to refer to an individual's or group's
set of beliefs or spirituality. For instance, an Aboriginal
Australian might say that they have Kangaroo Dreaming or Honey
Ant Dreaming, or any combination of Dreamings pertinent to their
'country'. Many artworks are visual representations of the symbols
associated with the artist's dreaming.
For an example of a dreaming story in NSW, see ies, see the Cuddie Springs Web page
of the Australian Museum.
The Alice Springs region has some significant Dreaming sites for the Caterpillar Dreaming (Yeperenye) located in the city and close by.