Comparison of Christianity and Aboriginal Dreaming - Essay Example

Running head: RELIGION IN AUSTRALIA Religion in Australia: Comparison of Christianity and Aboriginal Dreaming Introduction This essay is based on the subject of religion in Australia. In it, a detailed comparison of the history and beliefs of Christianity, which is one of the most dominant religions in contemporary Australia, and those of the Aboriginal Dreaming, is presented. From the comparison, different ways in which the history and beliefs of the two forms of religion contribute to an understanding of religion in the Australian society today are presented. This provides an understanding of the extent of religious tolerance and intolerance that exists in the Australian society. Comparison of Christianity and Aboriginal Dreaming There are fundamental differences between the religion of Christianity as it is practiced in Australia today and Aboriginal Dreaming, a form of religious activity that was practiced by the Aboriginal natives of Australia. These differences are clearly seen in the history of and key beliefs that are found in both forms of religion. One of the themes that the comparison between Christianity and Aboriginal Dreaming can be based on is beliefs about the origin of life, humanity and the universe in general. The teachings about creation in Aboriginal Dreaming exist in the form of different stories about different acts of creation. In this form of religion, the concept of creation is understood to have taken place through heroic and supernatural actions that were performed by special ancestral beings (Parker, Mills & Stanton, 2007, p. 382). Seen within the overall context, Aboriginal Dreaming is a system of mythology that is made up of specific beliefs about the origin of life, its purpose and future. It is believed that through the superhuman actions of the different ancestral beings such as the Sky God and the Rainbow Serpent, different physical features and phenomena were created (p. 383). Further, it is seen that although the ancestral beings had supernatural abilities, they were subject to feelings and temperaments that are identical to what human beings experience. This predisposition affected their actions, which in turn affected the overall process of creation and the beginning of the universe. This account of creation differs significantly from that found in the Christian faith. Furthermore, Grieves (2008, p. 366) observes that although the actions of the Sky God can be compared to the actions that were performed by God during the time of creation as described in the Christian story of creation, the two are fundamentally different from each other. This difference is seen not only in the sequence of events that preceded and followed the creation acts as told under the two religions but also in the nature of the creator in both cases. Whereas God was the sole creator in Christian beliefs, different types of creator spirits are credited with different acts of creation as contained in Aboriginal Dreaming. Spirituality is another aspect that can be used to compare the beliefs of Christianity to those practiced under Aboriginal Dreaming. In Aboriginal Dreaming, spirituality is understood as an essential part of the creation process and is embodied in the myths that are used to express the process. From the time of creation or ‘Dreamtime’, it is understood that all the material parts of the universe exist in a highly interconnected manner (Cahill, Bouma, Dellal & Leahy, 2004, p. 22). This inter-connectedness originates from the actions of the creator spirits and is the reason as to why every individual has a role to play to ensure its maintenance. Further, it is noted that the role of humanity in the order of things is demonstrated by the intricate ceremonies that are performed as reenactments of the acts of the ancestors in the form of song cycles (p. 21). The re-enactments may also be done in the form of songs, such as ‘Carpet Snakes’, that elaborately capture the acts of ancestral spirits in the process of creation (McLean, 1990, p. 127). Through these practices, individuals are able to relive the intricate link that connects them to the network of the community and the land. As well, the two forms of religion differ from each other in terms of teachings about the purpose and future of human life. Under Aboriginal Dreaming, there is no reference to life after death. Individuals view their existence in the world as a sacred phenomenon that is celebrated at all times (Grieves, 2008, p. 367). Death, as told in the teachings, for example in the myth of Dingo that explains its origin, is seen as a necessary part of human existence. This belief differs significantly from the Christian perspective on the purpose of life and spirituality in general. Under Christianity, individuals seek to interact with God who is considered an immanent being (Old, 2010, p. 597). The existence of individuals is seen as part of the mission of Christ, who came into the world to save all humanity and offer them eternal life after death. Another difference between the two forms of religion lies in what their respective teachings say about the role of an individual in the universe. There is a fundamental difference between the two religions with regard to this issue. In Aboriginal Dreaming, less emphasis is laid on the individual as compared to what is taught in the dogmas of Christianity. According to Stephenson (2011, p. 200), the individual in Aboriginal Dreaming is a part of the entire humanity or creation and only exists to celebrate life. This is in sharp contrast to what is advocated in Christian teachings. Consequently, Christian teachings emphasize the role of an individual in interacting with God as well as preparing for life after death. In the teachings of Aboriginal Dreaming, an individual is simply a product of the past actions of ancestors and their present life is a fulfillment of this heritage rather than a template of what should be expected after death as is the case in Christianity. As much as there are fundamental differences between the history and teachings of Christianity and Aboriginal Dreaming, the two forms of religion have interacted with each other over time. This interaction provides a platform for individuals practicing Aboriginal Dreaming to avoid differences and seek equivalences between it and Christianity (Hume, 1996, p. 362). For instance, Bartlett (2002, p. 41) observes that since the introduction of Christianity in Australia in the 1700s and 1800s, a number of local individuals have sought to marry certain traditional beliefs that are found in Aboriginal Dreaming to corresponding Christian teachings and beliefs. This ability to contextualize Christian teachings has been an important aspect of the interaction process between Christianity and Aboriginal Dreaming. According to Rose (2008, p. 8), it underscores the level of flexibility and resilience that the religious practice of Aboriginal Dreaming possesses. This is because after the initial interactions with Christianity, the religion has remained vibrant in many parts of Australia, incorporating specific elements of Christian teachings. Contribution to Understanding Religion in the Society The first way in which an understanding of the comparison between Christianity in Australia and Aboriginal Dreaming contributes to understanding religion in the society is evident in its contribution to understanding the extent of religious diversity in the country. Basically, Australia is a country that is characterized by a high level of diversity within its population as well as in terms of the religious affiliations of individuals in the country. Bouma (2006, p. 52) notes that increased levels of immigration into the country and conversion of individuals from one form of faith to another have been the main reasons for the increase in differences in the number of religions in general and different groups within the main religious practices in particular. The high level of religious diversity in Australia has great ramifications for the stability and overall cohesion of the country. This happens in several ways. For instance, there has been a steady change in the composition of religious faiths in the country over the years, with other non-Christian religions experiencing considerable growth (Helen, 1992, p. 39). This has resulted in changes in the numbers of individuals who profess any of the many forms of religion that exist in the country. Another way is the role that the state plays in ensuring peaceful religious coexistence in the country that is characterized by diversity in faiths. Generally, interpretation of the provisions of the Constitution with regard to religious activity can be either fuel or work to decrease the level of tension between different religious groups in the country. An example of this is Section 116 of the Commonwealth of Australia Constitution Act, whose interpretation provides a basis for tension between Christian groups and those opposed to the practice of giving funds to churches for educational purposes (Witham, 2001, p. 43). Another way in which a comparison of the history and beliefs of Christianity and Aboriginal Dreaming enhances understanding of the religion in the Australian society is by providing information on how the two forms of religion have interacted with each other in the country over time. According to Hilary (1996, p. 82), religion in Australia prior to the period after the 1850s was characterized by a peaceful coexistence of the existing Aboriginal Dreaming religious practices and the different variants of Christianity that had been brought to the continent by the few settlers arriving from Europe. However, it is observed that following the discovery and publicizing of the existence of gold and other natural minerals in Australia, there followed a mass inflow of immigrants into the country. The high level of immigration not only introduced into the country new forms of religion in general, but also created a complicated situation in the country. This was not only witnessed in the manner in which the numerous variants of Christianity interacted with each other, but also in terms of how Christianity as a whole interacted with the indigenous religions of the Aboriginal people in the country. The loss of land and other resources and disruption of a long established traditional way of life that occurred following the introduction of Christianity in Australia characterized the relationship between Christianity and Aboriginal Dreaming (Longworth, 2009, p. 106). The manner in which Christianity, following the rapid influx of immigrants into Australia, interacted with the religious beliefs of the indigenous Australian populations, was of great significance. This was because the interaction determined the manner in which the two forms of religious beliefs would interact with each other in the future. Furthermore, the approach that the Christian missionaries took in proselytizing to the Aboriginal populations was influential in determining the overall level of religious tolerance in Australia. According to Brock (2009, p. 96) Christian missions to the Aboriginal people in Australia took place between 1821 and the 1960s and followed the pattern already established by colonialism. Therefore, missionaries carried out their work in the regions of Tasmania, New South Wales, Victoria and others that were of interest to the colonial settlers. What this means is that the process of spreading Christianity came to be identified with the effects that colonialism had on the population. This view is emphasized in the observation by Stephenson (2011, p. 200) that many native Aborigines in Australia believe that Christianity was a weapon that was used to colonize and exploit local populations. It is as a result of this view that there has been little conversion of Aboriginal populations into Christianity over the course of missionary activities in Australia. Swain (1991, p. 151) observes that one of the reasons for this was that the history of the Aboriginal people was ignored at the time when the missionaries arrived in Australia. Therefore, an understanding of the differences between the two forms of religion is important in that it helps shed light on the way the two religions have interacted with each other. Conclusion In conclusion, Aboriginal Dreaming holds that the process of creation occurred as a result of the actions of ancestral spirits during a period referred to as ‘Dreamtime’. This is in sharp contrast to the creation story that is used in Christian teachings. Further, the purpose of life, the role of humanity and the basics of spirituality are areas in which the two forms of religion differ from each other. However, regardless of the differences between them, the two have managed to coexist basically because of the adaptive nature of Aboriginal Dreaming that has allowed some practitioners to avoid controversial differences between it and Christianity. On the other hand, understanding the differences between the two forms of religion is important because it indicates the level of religious tolerance in Australia. With a highly diverse population, religious tolerance is a necessary aspect of the society in the country. References Bartlett, A. (2002). The Aboriginal peoples of Australia. Minneapolis: Lerner. Bouma, G. (2006). Australian soul: Religion and spirituality in the twenty-first century. Melbourne: Cambridge University Press. Brock, P. (2009). Christian missions to Aboriginal people. In J. Jupp (Ed.), The encyclopedia of religion in Australia (pp. 96–105). Port Melbourne: Cambridge University Press. Cahill, D., Bouma, G., Dellal, H., & Leahy, M. (2004). Religion, cultural diversity and safeguarding Australia. Retrieved from http://amf.net.au/library/uploads/files/Religion_Cultural_Diversity_Main_Report.pdf Carey, H. M. (1996). Believing in Australia, 1851–1900. In H., M. Carey (Ed.), Believing in Australia: A cultural history of religions (pp. 82–110). New South Wales: Allen & Unwin. Grieves, V. (2008). Aboriginal Spirituality: A baseline for indigenous knowledges development in Australia. The Canadian Journal of Native Studies, 28(2), 363–398. Helen, P. (1992, February 25). Changing of the god. The Bulletin. Hume, L. (1996). The rainbow serpent, the cross and the fax machine: Australian Aboriginal responses to the bible. In M. G. Brett (Ed.), Ethnicity & the Bible (pp. 359–379). Leiden: E. J. Brill. Longworth, A. (2009). Churches and aboriginal issues. In J. Jupp (Ed.), The encyclopedia of religion in Australia (pp. 106–115). Port Melbourne: Cambridge University Press. McLean, M. (1990). Carpet snakes. In R. M. W. Dickson & M. Duwell (Eds.), The honey-ant men’s love songs and other aboriginal song poems (pp. 128–143). Queensland: University of Queensland Press. Old, H. O. (2010). The Reading and preaching of the scriptures in the worship of the Christian church, vol. 7: our own time. Cambridge: Wm. B. Eerdmans. Parker, J., Mills, A., & Stanton, J. (2007). Mythology: Myths, legends and fantasies. Cape Town: Struik Publishers. Rose, D. B. (2008). Aboriginal dreaming. In B. Taylor (Ed.), Encyclopedia of religion and nature, volume 1: a – j (pp. 5–8). London: Continuum. Stephenson, P. (2011). Islam dreaming: Indigenous Muslims in Australia. Sydney: University of New South Wales Press. Swain, T. (1991). Aboriginal religions in time and space. In A. W. Black (Ed.), Religion in Australia: Sociological perspectives (pp. 151–165). Sydney: Allen & Unwin. Witham, T. (2001). The Australian constitution encourages state aid for church schools. Journal of Christian Education, 44(2), 41– 44. Read More

Whereas God was the sole creator in Christian beliefs, different types of creator spirits are credited with different acts of creation as contained in Aboriginal Dreaming. Spirituality is another aspect that can be used to compare the beliefs of Christianity to those practiced under Aboriginal Dreaming. In Aboriginal Dreaming, spirituality is understood as an essential part of the creation process and is embodied in the myths that are used to express the process. From the time of creation or ‘Dreamtime’, it is understood that all the material parts of the universe exist in a highly interconnected manner (Cahill, Bouma, Dellal & Leahy, 2004, p. 22). This inter-connectedness originates from the actions of the creator spirits and is the reason as to why every individual has a role to play to ensure its maintenance.

Further, it is noted that the role of humanity in the order of things is demonstrated by the intricate ceremonies that are performed as reenactments of the acts of the ancestors in the form of song cycles (p. 21). The re-enactments may also be done in the form of songs, such as ‘Carpet Snakes’, that elaborately capture the acts of ancestral spirits in the process of creation (McLean, 1990, p. 127). Through these practices, individuals are able to relive the intricate link that connects them to the network of the community and the land.

As well, the two forms of religion differ from each other in terms of teachings about the purpose and future of human life. Under Aboriginal Dreaming, there is no reference to life after death. Individuals view their existence in the world as a sacred phenomenon that is celebrated at all times (Grieves, 2008, p. 367). Death, as told in the teachings, for example in the myth of Dingo that explains its origin, is seen as a necessary part of human existence. This belief differs significantly from the Christian perspective on the purpose of life and spirituality in general.

Under Christianity, individuals seek to interact with God who is considered an immanent being (Old, 2010, p. 597). The existence of individuals is seen as part of the mission of Christ, who came into the world to save all humanity and offer them eternal life after death. Another difference between the two forms of religion lies in what their respective teachings say about the role of an individual in the universe. There is a fundamental difference between the two religions with regard to this issue.

In Aboriginal Dreaming, less emphasis is laid on the individual as compared to what is taught in the dogmas of Christianity. According to Stephenson (2011, p. 200), the individual in Aboriginal Dreaming is a part of the entire humanity or creation and only exists to celebrate life. This is in sharp contrast to what is advocated in Christian teachings. Consequently, Christian teachings emphasize the role of an individual in interacting with God as well as preparing for life after death. In the teachings of Aboriginal Dreaming, an individual is simply a product of the past actions of ancestors and their present life is a fulfillment of this heritage rather than a template of what should be expected after death as is the case in Christianity.

As much as there are fundamental differences between the history and teachings of Christianity and Aboriginal Dreaming, the two forms of religion have interacted with each other over time. This interaction provides a platform for individuals practicing Aboriginal Dreaming to avoid differences and seek equivalences between it and Christianity (Hume, 1996, p. 362). For instance, Bartlett (2002, p. 41) observes that since the introduction of Christianity in Australia in the 1700s and 1800s, a number of local individuals have sought to marry certain traditional beliefs that are found in Aboriginal Dreaming to corresponding Christian teachings and beliefs.

This ability to contextualize Christian teachings has been an important aspect of the interaction process between Christianity and Aboriginal Dreaming.

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