Saturday, November 28, 2009
We have the Ibis in the Dreamtime.
To see an ibis in your dreaming, symbolizes perseverance and aspirations.
Dreaming: The Artist and the Crystals, copyright Kym Maxwell
Kym dreamed that he was talking to a friend of his who is a practicing visual artist. Kym was not happy with him and he told him to take his filthy European views and his shit and that he could f...ck off.
Kym is in fact not happy with previous life experiences in the dreaming where his culture-family-people have been disrespected by some who wish to exploit his family and people for their own gain (exploitation of lore). Kym is particularly offended when young women are used by some with the intent to assault and within the context of deceitful behavior within that which dishonors a natural part of life and those souls who have been exploited.
Kym dreamed that he found some beautiful green crystals within his collection. He picked them out because they were so lovely, Kym could not resist to keep them.
To see a crystal in a dream, may signify wholeness, purity, healing, development and unity and this could represent the higher self. The dream may be a metaphor for something in your life that is crystallizing or taking shape.
To dream that you are looking into a crystal, may indicate that you are looking within yourself to find true destiny. Alternatively, it could indicate your outlook of the future.
Energetically Chlo-rite is one of the minerals kingdom’s strongest deepest healer’s - green is all things health, growing and rejuvenation. This healing vibration allows instant release and transformation of any cellular, emotional, chemical or energetic patterns or perceptions which may be unhealthy. Its strong essence of Mother Nature, allows all of our being to heal, and vibrate in harmony and co-creation with her. The addition of Clear Quartz (amplify, energize, clarify and focus)of course intensifies this healing vibration.
Kym is in fact not happy with previous life experiences in the dreaming where his culture-family-people have been disrespected by some who wish to exploit his family and people for their own gain (exploitation of lore). Kym is particularly offended when young women are used by some with the intent to assault and within the context of deceitful behavior within that which dishonors a natural part of life and those souls who have been exploited.
Kym dreamed that he found some beautiful green crystals within his collection. He picked them out because they were so lovely, Kym could not resist to keep them.
To see a crystal in a dream, may signify wholeness, purity, healing, development and unity and this could represent the higher self. The dream may be a metaphor for something in your life that is crystallizing or taking shape.
To dream that you are looking into a crystal, may indicate that you are looking within yourself to find true destiny. Alternatively, it could indicate your outlook of the future.
Energetically Chlo-rite is one of the minerals kingdom’s strongest deepest healer’s - green is all things health, growing and rejuvenation. This healing vibration allows instant release and transformation of any cellular, emotional, chemical or energetic patterns or perceptions which may be unhealthy. Its strong essence of Mother Nature, allows all of our being to heal, and vibrate in harmony and co-creation with her. The addition of Clear Quartz (amplify, energize, clarify and focus)of course intensifies this healing vibration.
Saturday, November 21, 2009
Letter to Sydney Sparrow as to how we feel about our place within lore
Hello Sydney Sparrow from Kym Maxwell and Rachael Maxwell
I can see that there are serious issues that need to be sorted in lore and in fact some of these issues have impacted upon my own family in a spiritual way. Crown law does not seem to hold all of the answers for Aboriginal people but rest assured that our family is totally against child abuse in any form and indeed lore is not an excuse to abuse or sexually abuse women, men, or children. In lore those types of abuses should not exist and the violation of Crown law in respect to this matter could exacerbate problems within any circumstances of relationships that form between people. My wife Rachael formed a relationship with her first husband when she was eight years old and consummated the marriage when she was sixteen years old. Her first husband was not Aboriginal, considerably older than her and the relationship did not last as they were not living under lore.(not in his eyes) Both my wife and I have suffered abuses associated to the violation of lore and Crown law has not assisted us to deal with that. Thus we will now respect both lore and Crown law.
I can see that there are serious issues that need to be sorted in lore and in fact some of these issues have impacted upon my own family in a spiritual way. Crown law does not seem to hold all of the answers for Aboriginal people but rest assured that our family is totally against child abuse in any form and indeed lore is not an excuse to abuse or sexually abuse women, men, or children. In lore those types of abuses should not exist and the violation of Crown law in respect to this matter could exacerbate problems within any circumstances of relationships that form between people. My wife Rachael formed a relationship with her first husband when she was eight years old and consummated the marriage when she was sixteen years old. Her first husband was not Aboriginal, considerably older than her and the relationship did not last as they were not living under lore.(not in his eyes) Both my wife and I have suffered abuses associated to the violation of lore and Crown law has not assisted us to deal with that. Thus we will now respect both lore and Crown law.
Tuesday, November 17, 2009
Dream Interpretations
Being in an accident (car, airplane, train, etc.) can mean:
• You're afraid of something catastrophic happening that's out of your control
• You're feeling things are out of control somehow in your life right now
• You feel or fear bad luck or things not going your way
Automobile
• The means by which you move forward in your life, the context within which you grow personally and learn your life lessons
• Your personal integrity and the "sum of all our parts" (our knowledge, intentions, abilities, etc.) at the time of the dream
Your car being stolen can represent a feeling that someone or something is trying to compromise your integrity, take advantage of you, or take something that belongs to you—in a dishonest, sneaky, or manipulative way.
Pillow
• Support for you or your ideas, desires, comfort, preferences, or sense of self
• Rest or a rest period
• Sleep, being asleep, or being unaware
• Being unproductive or ineffective (as in "sleeping on the job")
• You're afraid of something catastrophic happening that's out of your control
• You're feeling things are out of control somehow in your life right now
• You feel or fear bad luck or things not going your way
Automobile
• The means by which you move forward in your life, the context within which you grow personally and learn your life lessons
• Your personal integrity and the "sum of all our parts" (our knowledge, intentions, abilities, etc.) at the time of the dream
Your car being stolen can represent a feeling that someone or something is trying to compromise your integrity, take advantage of you, or take something that belongs to you—in a dishonest, sneaky, or manipulative way.
Pillow
• Support for you or your ideas, desires, comfort, preferences, or sense of self
• Rest or a rest period
• Sleep, being asleep, or being unaware
• Being unproductive or ineffective (as in "sleeping on the job")
Silly Nungas: At Salisbury Johns Street Market today
Wow it is my Birthday tomorrow on the 18/11/09, today the 17/11/09 I have become a woman, in that I was confronted by an older Aboriginal woman, proclaiming that I was being domestically violated by my husband at our market stall in Johns Street Salisbury. She made a scene and started saying that she was going to call the Police to have my husband arrested(what a silly old bat). That was a preposterous misunderstanding on her behalf as she was basing her assumptions upon her daughters gossip, who had been eaves dropping on us. She commented that my husband had been playing with my neck, fortunately for me I have good sexual relations with my husband and I play a little hard to get at times, that is my prerogative and my prerogative alone, sorry ladies our prerogative. I love my husband and he loves me. We have been through a lot together over the years and our bonds are solid, my life does not lack in romance and passion. To relax in a day we take coffee at our special cafe "Alfresco" in the city.
Back to the point of manipulation; I don't think that it is acceptable or honorable for any Aboriginal group who has been seen on security cameras by security guards stealing alcohol from the local bottle shop, to then try to drum up accusations that my husband was domestically violating me when in fact he was sexing me. He was actually sensually pleasing me with his contact and I was happy to accept that and was reciprocating with my husband. I don,t chose to divulge anymore details, I do not think it is any ones business as to how or where my husband and I pleasure each other. I am not that kind of woman. So keep your opinions to yourself you silly old bat, do not eaves drop on other peoples conversations, do not act like an old pervert and leave us alone to look after our own business in "lore" (jealousies a curse).
Back to the point of manipulation; I don't think that it is acceptable or honorable for any Aboriginal group who has been seen on security cameras by security guards stealing alcohol from the local bottle shop, to then try to drum up accusations that my husband was domestically violating me when in fact he was sexing me. He was actually sensually pleasing me with his contact and I was happy to accept that and was reciprocating with my husband. I don,t chose to divulge anymore details, I do not think it is any ones business as to how or where my husband and I pleasure each other. I am not that kind of woman. So keep your opinions to yourself you silly old bat, do not eaves drop on other peoples conversations, do not act like an old pervert and leave us alone to look after our own business in "lore" (jealousies a curse).
Another Car Crash Dream
The dream: Kym saw our stall at the Fishermans Wharf Market and there was another person in our stall, a person we did not know.
This might indicate to us that there is a push somewhere for an attempted takeover of our business. We are wearing the bone and some of the bones of those who have exploited our family are in the ground, where they belong and more may follow, in the dreaming.
The dream: Kym visioned that he was driving a car in the Adelaide hills accompanied by two men. We got to a very steep hill and when we tried to drive up it became so steep that it was dangerous to proceed. At that Kym tries to reverse down slowly but there was a pillow blocking his foot from hitting the brake. The car was rapidly moving backwards and Kym was trying to steer away from the edge but he could not see behind the vehicle as we were moving to fast. Kym then tried to apply the hand break, that failed and then he tried a motor cycle break that appeared in the car and that failed. The car careered backwards off of the road, we were falling out of control and the car crashed. Someone assisted one of the guys out of the vehicle and Kym said its ok I am not hurt. His leg was a little sore but apart from that he was ok. When we got out of the crashed car we noted that we had demolished two other cars in someones driveway but it appeared that no harm was done and there were no hard feelings between the injured parties.
Within the concept of Aboriginal business and the history of the many car-dreams, this is a big event approaching. Within this there will be damages and changes, with the appearance that we will be harmed. In fact in the past after each of these dreams, we make noticeable advancement within our Aboriginal business concepts and we tend to always end in a better circumstance and place.
Bring it on.
Yours sincerely the Maxwell Kaurna-Ngarrindjeri family,title holders and custodians of the dreaming and lore
This might indicate to us that there is a push somewhere for an attempted takeover of our business. We are wearing the bone and some of the bones of those who have exploited our family are in the ground, where they belong and more may follow, in the dreaming.
The dream: Kym visioned that he was driving a car in the Adelaide hills accompanied by two men. We got to a very steep hill and when we tried to drive up it became so steep that it was dangerous to proceed. At that Kym tries to reverse down slowly but there was a pillow blocking his foot from hitting the brake. The car was rapidly moving backwards and Kym was trying to steer away from the edge but he could not see behind the vehicle as we were moving to fast. Kym then tried to apply the hand break, that failed and then he tried a motor cycle break that appeared in the car and that failed. The car careered backwards off of the road, we were falling out of control and the car crashed. Someone assisted one of the guys out of the vehicle and Kym said its ok I am not hurt. His leg was a little sore but apart from that he was ok. When we got out of the crashed car we noted that we had demolished two other cars in someones driveway but it appeared that no harm was done and there were no hard feelings between the injured parties.
Within the concept of Aboriginal business and the history of the many car-dreams, this is a big event approaching. Within this there will be damages and changes, with the appearance that we will be harmed. In fact in the past after each of these dreams, we make noticeable advancement within our Aboriginal business concepts and we tend to always end in a better circumstance and place.
Bring it on.
Yours sincerely the Maxwell Kaurna-Ngarrindjeri family,title holders and custodians of the dreaming and lore
Saturday, November 14, 2009
Australian Aboriginal Marriage: Living In Lore
4. Degrees of Marriage
Some unions are planned as customary marriages while one or both potential spouses may still be in infancy or perhaps as yet unborn, and if eventually consummated with continuing family agreement from both sides this type of case presents a few real problems of recognition. It is true, of course, that a young girl may go to live with her promised husband and be his 'wife' before assuming sexual relations with him, so that even in this type of case family agreement plus cohabitation do not equal customary marriage in its fullest sense. It is also true that promised spouses may begin a sexual relationship before openly cohabiting (before being 'properly married'; see Warner 1968:75).
Most marriages, however, are not of the 'promise' type. While some are prearranged between families, others are essentially begun by the couple as a non-marital union which is later accepted as a marriage by their kin. Even where such recognition obtains right from the start of the marriage, there are still 'degrees of marriage'. A couple who are recognized as husband and wife under Aboriginal custom, when they start to produce a family, are usually seen as having a marriage which is more solid and more likely to endure than that of a childless couple (see Berndt 1962: 335; Warner 1958: 77; Berndt and Berndt 1981: 200). Childless spouses are married, but spouses who have had children are, perhaps, more firmly so.
Because casual liaisons may develop into 'sweetheart' relationships, which then develop into recognised marriages, it is likely one will often encounter a couple whose relationship is transitional between two such stages rather than surely and simply one or the other. Warner (1958: 82 ff.), writing about north-east Arnhem Land as it was in the late 1920's, lists and discusses five 'extra-legal sexual relations between men and women' which are recognized as 'possible, i.e., the tribe would not condemn them as unpardonable offenses against customary law'. These are:
'(1) relations when the legal spouse of either or when both spouses are carrying on an affair without the mate's full knowledge; (2) runaway matches when the man and woman go to a distant clam to live - usually a true love match, but not always; (3) a union when a man steals a woman from her husband and takes her to his own clan; (4) a union when warring clansmen kill off the husbands of the women and keep them for themselves; and (5) the union of a daughter whose father has given her to a relative without a legal claim to her in another tribe.
Each of the above is considered illegal and condemned by all people, yet each is practiced to a considerable degree among all the tribes in this region, and each frequently leads to a permanent union that has full tribal recognition.
So a gradual, developmental relation between, for example, 'sweet-heartship' and 'marriage' may involve not only 'gradual marriage' but also 'gradual divorce' (in the case of a 'stolen' spouse). The state of such graduations, where the persons concerned speak their own languages, may be more accurately signaled in those languages than in explanations given in English. Note, for example, Shapiro's translations (1981: 71):
As ('sweetheart' relationships) progress, the adulterer is likely to refer to his paramour as his 'female' (connoting 'wife') rather than as his 'hole' (as he had earlier), and to commence presentation (gift-giving) to her cognates (family). The cuckold, for this part, may still claim the woman as his 'female', but eventually the claim will probably be dropped and the woman said to have been 'stolen'.
In English, Northern Territory Aboriginal people will usually distinguish three main kinds of relationship relevant here: 'sweethearts' or 'running around with so-and-so'; 'just living together'; and 'properly married'. Bell (in Bell and Ditton 1980: 92) says she has 'never heard women (in Central Australia) in doubt as to whether a couple were just 'living together', 'playing around', or actually 'married', although she recognizes that questions of adjudication are relevant to the issue (ibid., and see below section 8).
Where a couple live together, there may be a time when the relevant families, or perhaps even the spouses concerned, are not in full agreement as to whether they are also properly married (see section 8 below). Conversely, there may be a period of un-clarity about whether or not a marriage has been diminished to the point of termination after a married couple have separated. Aboriginal spouses may spend long periods apart (see Berndt 1962: 341); Berndt and Berndt 1981: 197; Bell 1980: 262), for example if the husband is a cattle station employee, or the couple is elderly, without losing their married status. Divorce may be gradual (see Berndt 1962: 336-7, 339), and these days is not often marked in any ceremonial way (see Shpairo 1981: 72).Polygamous marriages are often said to have disappeared from communities where missionary influence is strong, but it is not uncommon for second and third marriages to be concealed from authorities where those authorities disapprove of polygamy. This is a good reason for treating non-Aboriginal missionary opinions on who is poligamously married with a great deal of reservation.
There is no strictly necessary relationship between degrees of acculturation and European contact and the extent of polygamy in a particular community (Long 1970). Some young men in their twenties at communities such as Oenpelli at present have more than one wife. It has been suggested that one of the potential impacts of mining royalties may be a bolstering of such marriages in certain areas (J. von Sturmer, pers. com.). At present one must assume that polygamy will be around for an indefinite future, even if it continues to decline in gross terms.
For insurance purposes we suggest that there is no ground for considering some wives in a customary polygamous situation to be more truly married than others. As Professor Crawford has recently written (1982: 15):
It is suggested that selectivity, in the context of functional recognition of (Aboriginal customary) marriage, is both arbitrary and unnecessary. What is being recognized here are the consequences of marriage, in particular in areas of compensation for death and injury, devolution of property etc. To the extent that these consequences involve drawing upon the husband's property or rights, it is arbitrary and unfair to exclude a second wife.
Reference Aboriginal Law Bulletin
http://www.austlii.edu.au/au/journals/AboriginalLB/1985/10.html [viewed 15/11/2009]
Kym's Dream: Kym was at a function with his second wife Rachael and a waiter came out offering little cup cakes of sample of fancy sweets. He deliberately avoided Kym and Rachael so we did not get a sweet.
Could the undesirable behavior of the waiter in the dreaming be caused because of actions. We have decided to accept lore.
Some unions are planned as customary marriages while one or both potential spouses may still be in infancy or perhaps as yet unborn, and if eventually consummated with continuing family agreement from both sides this type of case presents a few real problems of recognition. It is true, of course, that a young girl may go to live with her promised husband and be his 'wife' before assuming sexual relations with him, so that even in this type of case family agreement plus cohabitation do not equal customary marriage in its fullest sense. It is also true that promised spouses may begin a sexual relationship before openly cohabiting (before being 'properly married'; see Warner 1968:75).
Most marriages, however, are not of the 'promise' type. While some are prearranged between families, others are essentially begun by the couple as a non-marital union which is later accepted as a marriage by their kin. Even where such recognition obtains right from the start of the marriage, there are still 'degrees of marriage'. A couple who are recognized as husband and wife under Aboriginal custom, when they start to produce a family, are usually seen as having a marriage which is more solid and more likely to endure than that of a childless couple (see Berndt 1962: 335; Warner 1958: 77; Berndt and Berndt 1981: 200). Childless spouses are married, but spouses who have had children are, perhaps, more firmly so.
Because casual liaisons may develop into 'sweetheart' relationships, which then develop into recognised marriages, it is likely one will often encounter a couple whose relationship is transitional between two such stages rather than surely and simply one or the other. Warner (1958: 82 ff.), writing about north-east Arnhem Land as it was in the late 1920's, lists and discusses five 'extra-legal sexual relations between men and women' which are recognized as 'possible, i.e., the tribe would not condemn them as unpardonable offenses against customary law'. These are:
'(1) relations when the legal spouse of either or when both spouses are carrying on an affair without the mate's full knowledge; (2) runaway matches when the man and woman go to a distant clam to live - usually a true love match, but not always; (3) a union when a man steals a woman from her husband and takes her to his own clan; (4) a union when warring clansmen kill off the husbands of the women and keep them for themselves; and (5) the union of a daughter whose father has given her to a relative without a legal claim to her in another tribe.
Each of the above is considered illegal and condemned by all people, yet each is practiced to a considerable degree among all the tribes in this region, and each frequently leads to a permanent union that has full tribal recognition.
So a gradual, developmental relation between, for example, 'sweet-heartship' and 'marriage' may involve not only 'gradual marriage' but also 'gradual divorce' (in the case of a 'stolen' spouse). The state of such graduations, where the persons concerned speak their own languages, may be more accurately signaled in those languages than in explanations given in English. Note, for example, Shapiro's translations (1981: 71):
As ('sweetheart' relationships) progress, the adulterer is likely to refer to his paramour as his 'female' (connoting 'wife') rather than as his 'hole' (as he had earlier), and to commence presentation (gift-giving) to her cognates (family). The cuckold, for this part, may still claim the woman as his 'female', but eventually the claim will probably be dropped and the woman said to have been 'stolen'.
In English, Northern Territory Aboriginal people will usually distinguish three main kinds of relationship relevant here: 'sweethearts' or 'running around with so-and-so'; 'just living together'; and 'properly married'. Bell (in Bell and Ditton 1980: 92) says she has 'never heard women (in Central Australia) in doubt as to whether a couple were just 'living together', 'playing around', or actually 'married', although she recognizes that questions of adjudication are relevant to the issue (ibid., and see below section 8).
Where a couple live together, there may be a time when the relevant families, or perhaps even the spouses concerned, are not in full agreement as to whether they are also properly married (see section 8 below). Conversely, there may be a period of un-clarity about whether or not a marriage has been diminished to the point of termination after a married couple have separated. Aboriginal spouses may spend long periods apart (see Berndt 1962: 341); Berndt and Berndt 1981: 197; Bell 1980: 262), for example if the husband is a cattle station employee, or the couple is elderly, without losing their married status. Divorce may be gradual (see Berndt 1962: 336-7, 339), and these days is not often marked in any ceremonial way (see Shpairo 1981: 72).Polygamous marriages are often said to have disappeared from communities where missionary influence is strong, but it is not uncommon for second and third marriages to be concealed from authorities where those authorities disapprove of polygamy. This is a good reason for treating non-Aboriginal missionary opinions on who is poligamously married with a great deal of reservation.
There is no strictly necessary relationship between degrees of acculturation and European contact and the extent of polygamy in a particular community (Long 1970). Some young men in their twenties at communities such as Oenpelli at present have more than one wife. It has been suggested that one of the potential impacts of mining royalties may be a bolstering of such marriages in certain areas (J. von Sturmer, pers. com.). At present one must assume that polygamy will be around for an indefinite future, even if it continues to decline in gross terms.
For insurance purposes we suggest that there is no ground for considering some wives in a customary polygamous situation to be more truly married than others. As Professor Crawford has recently written (1982: 15):
It is suggested that selectivity, in the context of functional recognition of (Aboriginal customary) marriage, is both arbitrary and unnecessary. What is being recognized here are the consequences of marriage, in particular in areas of compensation for death and injury, devolution of property etc. To the extent that these consequences involve drawing upon the husband's property or rights, it is arbitrary and unfair to exclude a second wife.
Reference Aboriginal Law Bulletin
http://www.austlii.edu.au/au/journals/AboriginalLB/1985/10.html [viewed 15/11/2009]
Kym's Dream: Kym was at a function with his second wife Rachael and a waiter came out offering little cup cakes of sample of fancy sweets. He deliberately avoided Kym and Rachael so we did not get a sweet.
Could the undesirable behavior of the waiter in the dreaming be caused because of actions. We have decided to accept lore.
Thursday, November 12, 2009
Womans Dreaming of the Dolphin and the Turtle
New South Wales - Arakwal National Park
[This is the print version of story http://www.abc.net.au/rn/features/walkpark/prog6.htm]
Arakwal National Park was established in 2001 following the signing of an historic Indigenous Land Use Agreement between the Arakwal community and the NSW Government.
This resulted in the award of the prestigious Fred M. Packard International Parks Merit Award at the 5th World Parks Congress of the International Union for the Conservation of Nature in Durban in 2003.
Program Transcript
Jason Di Rosso: Hello, Jason Di Rosso here on Radio National Summer.
Today, the return of our special Summer series, A Walk in the Park. Over the next five days, we’ll join Roger Penny and Jane Stapleton as they follow their fascination for National Parks around Australia.
They’ll take us to some glorious places in New South Wales, Queensland, and Tasmania.
Their first stop is right in the heart of one of New South Wales’ premier tourist towns, Byron Bay. It’s called Arakwal National Park. Not many people have heard of it yet, but it’s a great story, beginning with a native title claim by the Arakwal people, and ending up in a magnificent national park. It’s all turned out so well that it’s already picked up an international award.
Here’s Jane.
Jane Stapleton: Glad you could join us on our walk. I’m heading down to the beach to meet Linda Vidler, an Arakwal elder. But first, over to Roger, who’s with Delta Kay from the Cape Byron Trust.
Roger Penny: Delta, you run a program called Dolphin Dreaming; what’s the significance of that?
Delta Kay: Dolphin Dreaming was created by my sister Yvonne Stewart, and she started it because there’s such a huge demand for Aboriginal knowledge and, here in Byron Bay, there’s so many schools and, we thought: “Why not have our own program that schools can tap into?” Not only schools, but also adult groups. Yes, so that program’s run at Cosy Corner, or The Pass, whichever venue people would like, or through the National Park we do a Bush Tucker Walk.
Roger Penny: And what’s the significance of that?
Delta Kay: Dolphin Dreaming - because that’s our women’s totem. Yes, people ask us: “Why are there so many dolphins out there?” And we say, “Because that’s our totem, and a totem is a bird or animal that we’re not allowed to harm, we always must protect it”, and that’s why there’s so many dolphins there, because our women, over these thousands of years, have always protected our dolphins. Aboriginal Art Meanings
A DREAMING is an explanation or “story” of how something began or was created. It can also explain relationships between a person and their environment.
CORROBOREE DREAMING - Lorni Hyland
This is a celebration (Corroboree) for good fortune. Giving thanks for food, protection, family and community.
1st Row (Goannas) - Good bush tucker, plentiful food supply.
2nd Row (Warriors) - Hunters and protectors.
3rd Row (Circles) - Small circles = camp-fires and large cirlces = camp-sites, symbolising togetherness of family and community, respectively.
OCEAN DREAMING - Lorni Hyland
This is a DREAMING of life, life giving and nurturing.
1st Row (Dolphins) - Draws a parallel between dolphins and humans. Dolphins, nurture their young, as do humans. The dolphin in Aboriginal culture, is often associated with a human spirit.
2nd Row (Circles) - Representing life cycles, the continuation and celebration of life.
3rd Row (Turtles) - Like the difficult journey the nesting turtle makes to lay its eggs in the sand, the road of parenthood and survival is not always easy.This is a DREAMING of life, life giving and nurturing.
Dolphins, in Aboriginal culture, like western culture, are often associated with the human spirit. This design is about lessons we can learn from the Dolphin. It shows that we, like the dolphins, must have a balance of life. Outside the serious survival issues of life, we should take time to enjoy the simple things that are around us, such as family, the sun and the waves.
http://dreamings.com.au/Retail/dreamings.php
[This is the print version of story http://www.abc.net.au/rn/features/walkpark/prog6.htm]
Arakwal National Park was established in 2001 following the signing of an historic Indigenous Land Use Agreement between the Arakwal community and the NSW Government.
This resulted in the award of the prestigious Fred M. Packard International Parks Merit Award at the 5th World Parks Congress of the International Union for the Conservation of Nature in Durban in 2003.
Program Transcript
Jason Di Rosso: Hello, Jason Di Rosso here on Radio National Summer.
Today, the return of our special Summer series, A Walk in the Park. Over the next five days, we’ll join Roger Penny and Jane Stapleton as they follow their fascination for National Parks around Australia.
They’ll take us to some glorious places in New South Wales, Queensland, and Tasmania.
Their first stop is right in the heart of one of New South Wales’ premier tourist towns, Byron Bay. It’s called Arakwal National Park. Not many people have heard of it yet, but it’s a great story, beginning with a native title claim by the Arakwal people, and ending up in a magnificent national park. It’s all turned out so well that it’s already picked up an international award.
Here’s Jane.
Jane Stapleton: Glad you could join us on our walk. I’m heading down to the beach to meet Linda Vidler, an Arakwal elder. But first, over to Roger, who’s with Delta Kay from the Cape Byron Trust.
Roger Penny: Delta, you run a program called Dolphin Dreaming; what’s the significance of that?
Delta Kay: Dolphin Dreaming was created by my sister Yvonne Stewart, and she started it because there’s such a huge demand for Aboriginal knowledge and, here in Byron Bay, there’s so many schools and, we thought: “Why not have our own program that schools can tap into?” Not only schools, but also adult groups. Yes, so that program’s run at Cosy Corner, or The Pass, whichever venue people would like, or through the National Park we do a Bush Tucker Walk.
Roger Penny: And what’s the significance of that?
Delta Kay: Dolphin Dreaming - because that’s our women’s totem. Yes, people ask us: “Why are there so many dolphins out there?” And we say, “Because that’s our totem, and a totem is a bird or animal that we’re not allowed to harm, we always must protect it”, and that’s why there’s so many dolphins there, because our women, over these thousands of years, have always protected our dolphins. Aboriginal Art Meanings
A DREAMING is an explanation or “story” of how something began or was created. It can also explain relationships between a person and their environment.
CORROBOREE DREAMING - Lorni Hyland
This is a celebration (Corroboree) for good fortune. Giving thanks for food, protection, family and community.
1st Row (Goannas) - Good bush tucker, plentiful food supply.
2nd Row (Warriors) - Hunters and protectors.
3rd Row (Circles) - Small circles = camp-fires and large cirlces = camp-sites, symbolising togetherness of family and community, respectively.
OCEAN DREAMING - Lorni Hyland
This is a DREAMING of life, life giving and nurturing.
1st Row (Dolphins) - Draws a parallel between dolphins and humans. Dolphins, nurture their young, as do humans. The dolphin in Aboriginal culture, is often associated with a human spirit.
2nd Row (Circles) - Representing life cycles, the continuation and celebration of life.
3rd Row (Turtles) - Like the difficult journey the nesting turtle makes to lay its eggs in the sand, the road of parenthood and survival is not always easy.This is a DREAMING of life, life giving and nurturing.
Dolphins, in Aboriginal culture, like western culture, are often associated with the human spirit. This design is about lessons we can learn from the Dolphin. It shows that we, like the dolphins, must have a balance of life. Outside the serious survival issues of life, we should take time to enjoy the simple things that are around us, such as family, the sun and the waves.
http://dreamings.com.au/Retail/dreamings.php
Wednesday, November 11, 2009
Turtle Dream: Monkey Dream; & the Mozaic Dream
Kym dreamed that he saw dogs running a muck in his street and running with the dogs was a monkey. In the dreaming the dogs are the others such as other Aboriginal peoples dwelling within our region (hierarchy etc: The monkey could be associated to Asia and no doubt that there are business connections between the others and Asia). When the dogs are running a muck we can usually look for trouble coming and the monkey is with them.(approx two weeks ago)
Kym dreamed that he was negotiating with someone about?, and he had a little turtle in his hands. He was putting the turtle into the back of our utility. This could be something to do with a tribal connection with Queensland but the exact details are yet to be revealed.
Kym dreamed of a lady coming out of a shower and she had a towel wrapped around her body. The woman began to make a mosaic plaque but the colors were not coordinated well. Prior to that Kym saw in a dream mosaic pebbles around a tap and that was in his farm-shack, that he used to own at Myponga (Lawless lane South Coast South Australia).
That farm at Myponga was purchased approx 20 years ago from us by a (powerful) Greek family. It could be that the attendance to the arts by the ladies might not be coordinated well and we are suggesting that funds should be spent on agriculture and park management to create opportunity for work. The dreaming in the past has shown concern, for the well being of our female associates and we could consider that the trend will continue thus.
We have noted that some are showing a level of concern for insurance-security in law, that is probably not necessary as the Government of Australia are capable managers of Title and the fair thing is to protect the commons for the greater good.(whilst considering the requirements of commerce also). What has transpired has been noted and what is done is done. We will wait upon the dreaming to guide us to our destiny and we hope that no party being used, will be treated in an unfair way or injured.
Yours sincerely the Kaurna-Ngarrindjeri Maxwell family, Title holders & custodians of the dreaming and law.
Though the exact origin place of this art is not known for certain, the Mosaic pattern is often associated with Roman and Greece dwellings and cathedrals, because it is prominent and visibility in the Roman and Greek culture. There are oriental links to mozaic art, that can be traced to Chaldea, Syria and Byzantium. .http://lifestyle.iloveindia.com/lounge/history-of-mosaic-art-4769.html
Kym dreamed that he was negotiating with someone about?, and he had a little turtle in his hands. He was putting the turtle into the back of our utility. This could be something to do with a tribal connection with Queensland but the exact details are yet to be revealed.
Kym dreamed of a lady coming out of a shower and she had a towel wrapped around her body. The woman began to make a mosaic plaque but the colors were not coordinated well. Prior to that Kym saw in a dream mosaic pebbles around a tap and that was in his farm-shack, that he used to own at Myponga (Lawless lane South Coast South Australia).
That farm at Myponga was purchased approx 20 years ago from us by a (powerful) Greek family. It could be that the attendance to the arts by the ladies might not be coordinated well and we are suggesting that funds should be spent on agriculture and park management to create opportunity for work. The dreaming in the past has shown concern, for the well being of our female associates and we could consider that the trend will continue thus.
We have noted that some are showing a level of concern for insurance-security in law, that is probably not necessary as the Government of Australia are capable managers of Title and the fair thing is to protect the commons for the greater good.(whilst considering the requirements of commerce also). What has transpired has been noted and what is done is done. We will wait upon the dreaming to guide us to our destiny and we hope that no party being used, will be treated in an unfair way or injured.
Yours sincerely the Kaurna-Ngarrindjeri Maxwell family, Title holders & custodians of the dreaming and law.
Though the exact origin place of this art is not known for certain, the Mosaic pattern is often associated with Roman and Greece dwellings and cathedrals, because it is prominent and visibility in the Roman and Greek culture. There are oriental links to mozaic art, that can be traced to Chaldea, Syria and Byzantium. .http://lifestyle.iloveindia.com/lounge/history-of-mosaic-art-4769.html
Tuesday, November 10, 2009
The Pelican and the Dolphin Dreaming
Hello to Premier Rann and to your office from the Kaurna-Ngarrindjeri family.
We were swimming today and the Pelican was watching and circling us and then people started screaming shark. It was a Dolphin and he swam right with us and in between us like our friend. Premier the Dolphin warned us that the publicans and the racing industry are working with the land corp to be angry and to tell lies. The Pelican saw that and he warned us not to worry because they should not steel the commons and they will be punished. We want to protect the commons and that is in the dreaming as we wont defile our own land like the publicans and the racing people. Please Mr Rann listen to the dreaming of the Pelican and the Dolphin and be wary of the publicans and the racing.
Yours sincerely the Kaurna-Ngarrindjeri family, tile holders and custodions of the dreaming and law.
We were swimming today and the Pelican was watching and circling us and then people started screaming shark. It was a Dolphin and he swam right with us and in between us like our friend. Premier the Dolphin warned us that the publicans and the racing industry are working with the land corp to be angry and to tell lies. The Pelican saw that and he warned us not to worry because they should not steel the commons and they will be punished. We want to protect the commons and that is in the dreaming as we wont defile our own land like the publicans and the racing people. Please Mr Rann listen to the dreaming of the Pelican and the Dolphin and be wary of the publicans and the racing.
Yours sincerely the Kaurna-Ngarrindjeri family, tile holders and custodions of the dreaming and law.
Tuesday, November 3, 2009
The Dream: Buckled Wheel
Kym had a dream that he was turning a corner and the back wheel of our vehicle hit the curb. The car was not driving well and when we stopped to check, the tire was almost flat and the wheel was badly buckled. Kym thought in the dream that this damage was bad but realized that we could fix the problem somehow.
The car dreams in the dreaming have persisted now for approx fifteen years and I have survived a divorce, remarriage, and four vehicle changes during that time.Each time we lose a vehicle in the dreaming we have a time of change and with bother but each time we progress and end in a better circumstance. This is associated to Aboriginal business and we will wait upon the resolution in the dreaming.
The car dreams in the dreaming have persisted now for approx fifteen years and I have survived a divorce, remarriage, and four vehicle changes during that time.Each time we lose a vehicle in the dreaming we have a time of change and with bother but each time we progress and end in a better circumstance. This is associated to Aboriginal business and we will wait upon the resolution in the dreaming.
Subscribe to:
Posts (Atom)