Telling stories of the Dreamtime: Spoiler no dreams or

time involved
Let me tell you story.
There once was a Bluetongue Lizard. He traveled around the great expanse of
Australia forming rivers, mountains and lakes as he went along. He traveled
many days and nights until one day he saw the outlines of trees on the horizon.
He was very thirsty for he had eaten some strange mushrooms that had turned his
tongue blue and parched his throat. He knew that the trees meant water and so he
hurried towards the river, but when he got there
What happens next? Do not worry, I will finish the story for you at the end of
this post. For now, Id like to tell you a little bit about what makes this tale
special.
This story follows a style that is probably familiar to you. It may include some
strange animals, but you recognize the general concept and structure: This must
be a creation myth; a fairytale, maybe. A story told around the campfire.
And you are right. This is a part of an Australian Dreamtime narrative. These are
the creation stories of Aboriginal Australians. They explain how the world was
formed, why the sun sparkles on the water, why the Bluetongue Lizards tongue
is, yes you guessed it, not red. They are an oral tradition, told over and over
from generation to generation and thus passed on over millennia.
When is it Dreamtime?
For Indigenous Australians the Dreamtime is a time when the Ancestors, humans
and animals alike, lived together on earth. Everyone had the ability to talk and
each creatures actions were able to alter the environment and their appearances.
Wherever something significant happened, the Ancestors left their marks on the
landscape: In the form of a rock, a river, an indestructible grove of trees. Where
they met their end, they went into the ground and formed places of high
significance. We might call them sacred spaces. These have their own set of
rules: For example, allow only women to enter, or give you a horrible rash if you
collect pebbles from it.

Fred R. Myers explains it beautifully:

Frequently known as totemic ancestors in anthropological literature, the
mythological personages of The Dreaming travelled from place to place,
hunted, performed ceremony, fought and finally turned into stone or
went into the ground, where they remain. The actions of these powerful
beings animal, human and monster created the world as it now exists.
They gave it outward form, identity (a name), and internal structure. The
desert is crisscrossed with their lines of travel, and, just as an animals
tracks leave a record of what happened, the geography and special
features of the land hills, creeks, salt lakes, trees are marks of the ancestors
activities. Places where exceptionally significant events took place, where
power was left behind, or where the ancestors went into the ground and
still remain, are special sacred sites.

The Place where the Bluetongue Lizard roasted mushrooms which turned its tongue blue: Kumugut
Gulbtyurr

What makes a story a Dreamtime Story?

In many respects, these stories appear to be similar to familiar folktales and even
biblical texts. To this day, people learn from and interpret these ancient tales to
find meaning and significance in their lives.
However, there are some fundamental differences between the for us
recognizable Western Stories and the Dreamtime Narratives. You see, I changed
the structure of the story at beginning of this post for you. I altered it to give you
a sense of familiarity. Even down to the phrases There once wasone day he
saw

But what if I told you that not everybody tells stories like this? That there are
different ways to structure a story? That you wouldnt be able to follow along as
easily as here? Well, I am about to do just that.
Take a look at this translated excerpt from one of the first times I heard the
Bluetongue Lizards story. A group of lovely Aboriginal ladies told it to me in
MalakMalak, a highly endangered language spoken in the Daly River area of
Northern Australia.
He (the Bluetongue Lizard) covered the mushrooms in ashes.
He went to eat the mushrooms.
He told the Goanna, no! If you eat this food you will die! Only I (can eat it).
He ate it all by himself.
I have to eat it (he says).
He crawled around while eating.
The food has turned black.
The Bluetongue Lizard ate the mushrooms.
He ate them, finished.
He brought it (the food) along to here.
He walked from there.
He (the other Bluetongue Lizard) ran to the water and swam.
The King Brown Snake came looking for him (the Bluetongue Lizard).
He (the other Bluetongue Lizard) kept on swimming.
They both (the Bluetongue Lizard and the Goanna) now sit here forever.
We turned into a dreaming they say.
Confused? I know! I was when I first heard the story like this. I even now made it
a little bit easier for you by identifying the different protagonists in brackets. Still,
who is talking to whom? Are there two different Bluetongue Lizards? Two
Goannas? Two different stories in one? Does the Lizard roast the mushrooms
before he eats them or afterwards?

The Bluetongue Lizard Dreaming Place: Kumugutyinnga

To be able to start to comprehend what is going on I had to listen to the story

many many times over the next three years. Hear different versions, different
angles, from different speakers. And finally, I think I understood. At least in part.
Everywhen
The Dreamtime Narratives of Australia are not told in chronological order. They
are not told all at once. Over the course of a lifetime a member of an indigenous
clan will hear varying versions of a story again and again until they might finally
be able to piece together a complete story. The narrative structure follows
conventions that are very different from what we are used to from fairytales and
religious texts.
So how can we understand the Dreaming?
William Edward Hanley Stanner was an Australian anthropologist who shed
light on the dismal treatment of Aboriginal peoples in modern Australia and
brought their traditions and culture to a greater public awareness. He extensively
studied the dreamtime narratives and coined the fascinating term everywhen.
One cannot fix The Dreaming in time: it was, and is, everywhen W.E.H.
Stanner
And with this simple term, the Dreamtime stories and their unfamiliar structure
suddenly make more sense. These stories do not follow a clear trajectory in time.
Instead they are organized around the space they are set in. The storyteller will
narrate parts of the story organized around a single place. One such place might
be the set for more than one episode within a dreamtime story. If that is the case,
while telling the story, a speaker might switch effortlessly between episodes

since they take place at the same spot without regards to temporal or
episode organization. This is what happens in the small excerpt above. In the
Bluetongues story it seems that two different lizards appear. One escapes the
King Brown Snakes fangs by crossing the river while the other forms an alliance
with a Goanna and buries himself into its hole where he remains to form a sacred
place. Consequently, the two storylines are told in a parallel fashion overlapping
and intersecting with one another.
Additionally, it never becomes quite clear what happens at what time in the
story. Are the mushrooms eaten before the Bluetongue gets to the river or after?
What happens after one Lizard crosses the river? While the Goanna fights the
Snake, is the Lizard already in the hole or still on its way to the river?
However strange this might seem: It actually doesnt matter. The Dreaming, its
actions and effects on the landscape are everywhen. They matter irrespective
of their temporal succession. In fact, they cannot be ordered in time, because the
Dreaming and its effects are omnipresent and cannot disappear in one place to
occupy another.
[For] Aboriginal people living in remote Aboriginal settlements, The
Dreaming isnt something that has been consigned to the past but is a
lived daily reality Jeannie Herbert Nungarrayi
What we can know is that Dreamtime narratives are the creation stories of
indigenous Australians. They are deeply rooted in landscape and environmental
features and create zigzagging invisible pathways Dreaming Tracks all over
the continent. Each section is assigned an owner who is responsible for retelling the story in order to keep the connection between the land, its people, and
animals strong. Most importantly, these stories cannot be forgotten. They are key
to essential knowledge about the land; where to set up camp, where to find food,
what to avoid doing.
But it is also important to know that
We [non-Indigenous Australians] shall not understand The Dreaming
fully except as a complex of meanings W.E.H. Stanner

How does the Story end?

Well, I can only give you my best guess at it. A lifetime of study might not reveal
every intricate detail and I wont pursue this either. Even though Ive somewhat
tried.
When the Bluetongue Lizard reached the Daly River, he stumbled upon a King
Brown Snake. The Snake was very cunning and lay there pretending to be sick.
When the Bluetongue asked what was wrong, the Snake asked for a drink of water
from the river. It wanted to gain the Lizards trust to be able to bite and eat him
when he came back. The Lizard did not know how dangerous the Snake was and
hurried towards the river. A Goanna had watched the exchange and came rushing
out of its hole to tell the Lizard not to return to the devious Snake but to hide in
the hole with him. The Lizard agreed and to this day he sits in the hole. Above
him, thick cane grass grows along the rivers edge. Despite yearly flooding it
returns without fail during the dry season, marking the Dreamings presence to
this day.
As for the Snake, it waited and waited for the Lizards return and when a second
unsuspecting Bluetongue came across him, he charged immediately chasing he
other Lizard into the river. He crossed it frantically and the place where he
emerged is marked today by a seasonal small growth of cane grass. The Snake
could not follow into the water and the other Bluetongue moved onward on the
opposite side of the river. This is when the Goanna emerged from the hole and
fought of the Snake with special powers he gained from drinking a potion.

The place where the second Bluetongue emerged from the river, occupied by a local Saltwater
Crocodile: Yinindelik

This is the story. Or it might not be. We may never know. All we really need to
know is that the land is telling us these stories. It asks us to respect and protect it.
It gives us insight into the oldest continuously surviving culture on earth. This
knowledge is invaluable. We cannot let it disappear.