By Nicholas Campion
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According to a report on one interviewee, We asked her how she differentiated ordinary night dreams from these kind of dreams, and she said that first they had to be explained to an elder. Then she added the remark “It’s gotta be sung,” which we had only heard from one person. At this point in the conversation, the curator clearly became worried. 7 Our available texts therefore consist of ethnographic reports by anthropologists who, inevitably, have their own agendas and interpretations and may be talking to Aborigines whose ideas may, in turn, have been influenced by contact with other Westerners, especially missionaries and, sometimes, other anthropologists.
One of society’s main priorities, if not the main priority, was to live in harmony with the stars in order to grow crops, to sail the oceans and revere the gods and goddesses, and to observe the messages these deities sent in order to be forewarned of trouble to come. Yet it was the environment as a whole that was alive, so the stars were just a part of a living cosmos that also included the wind, the forests, birds, and beaches—everything that could be seen, touched, or experienced. 7 Margaret Beckwith’s Hawaiian Mythology covers the field of myth in suitable detail; and the volume by W.
Aboriginal cosmology was rich, complex, and an integral part of the life-world, an aid to survival, and expressed through every facet of daily and ritual life. Australian aboriginal cosmology was chaotic, based on an emanation of the world from an original formless state. The concept of the Dreaming, by which the creative powers that formed the world may be contacted, is egalitarian. In other words, although there might be complex kinship relationships and taboos concerning the knowledge that different people might hold, there was no inherent distinction between different parts of the world in terms of their innate power.