mondo tempo del sogno australia aborigeni

Dreamtime, what is the Dream World of the Australian Aborigines

The Dreamtime (or Dreaming), in Italian called “Dream Time” or “Dream World”is one of the foundations of Australian Aboriginal cosmologystudied over time by numerous anthropologists and others (Stanner, Lévi-Strauss, Chatwin etc.). It is often defined as a simple form of religion, but in reality it represents a deep and complex belief systemwhich interweaves mythology, spirituality and perception of reality. The Dreamtime it is a dimension parallel to everyday life, linked to the creation of the Earth, which is constantly evolving and which permeates every aspect of Aboriginal life, influencing their way of living, thinking and interacting with the world. Furthermore, today, according to the anthropologist Francesca Merlan, the Dreamtime also plays the cultural role of instrument of resistance and identity towards phenomena such as neocolonialism and globalization and as a resource in the fight for the recognition of Aboriginal rights.

What is the Dream World or Time?

The so-called Dreamtime (or Tjukurpa in many Aboriginal languages) is the belief system underlying the spirituality and worldview of Aboriginal Australians. This conception goes beyond Western categories of time and space. In the DreamtimeIndeed, past, present and future overlapcreating a dynamic and ever-evolving universe.

Following the Dreamtimeevery moment of life is a chance to connect with the ancestors and with the ancestral supernatural forces that animate everything. There Earthfor example, is not simply a physical place, but a living and sacred entity. Likewise, every mountain, rock, tree and river is infusions of spiritual meaning.

These natural elements are considered doors to the sacred, living memories of the time when the world was created. In fact, the belief underlying the Dreamtime is that the spiritual ancestors of the Aboriginal people walked, sang and danced on Earth, giving visible shape to the landscape we know today.

The moral and social laws dictated by Dreamtime

Inside cosmology Dreamtimethe mythical tales that narrate the birth of the Earth and living beings are also considered moral and social laws that guide the actions of human beingsteaching them to live in harmony with nature and respect sacred places.

The connection between men, earth and spirits is in fact an indissoluble bond that defines every aspect of daily life. Its laws are not simple ancient traditions, but live and evolve thanks to ritualsat ceremonies and at cultural practices passed down from generation to generation.

Songs, dances, stories and paintings serve to renew the bond with the Dreamtimekeeping alive the connection with supernatural entities and sacred places. Each ceremony becomes an act of recreation and rebirth, contributing not only to keeping historical memory alive, but also to building the future of communities, ensuring that the spiritual laws established in Dreamtime continue to orient the present.

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Group of young Aboriginal people

Dreams as a door to the spiritual world

The Dreamtime in addition to everyday reality, it also permeates the world of dreams. According to the Aborigines, in fact, dreams are not simply private psychological experiences, but a bridge headed towards the Dreamtime.

During sleep, individuals would not only rest, but would enter a condition of interaction with the spiritual worldcommunicating with ancestors and reliving events related to the creation of the world. Dreams are thus considered a collective experience, shared and discussed within tribes, and have a fundamental role in daily life.

They can bring indeed practical indicationspredict future events or reply to specific questions about community, hunting, healing, or medicine. In many tribes, dreams guide daily actions, helping to manage natural resources, resolve conflicts and maintain community harmony.

Sources

Merlan F. (1987) “Cunninghams and Kin: The Dreaming and the Politics of Culture in Aboriginal Australia”

Stanner WEH (2009) “The Dreaming and Other Essays”

Bird R. (1992) “Dingo Makes Us Human: Life and Land in an Australian Aboriginal Culture”

Lévi-Strauss C. (1958) “The structure of myths”