小学教育网 发表于 2016-8-12 14:14:45

澳洲土著文化

  A boriginal myths incorporate the idea of "sky beings", with the Wandjina being among the most interesting to consider. 阿 boriginal神话的想法纳入“天空人” ,正在与Wandjina中最有趣的考虑。 The Wandjina have been preserved in a fascinating oral tradition and in a large collection of rock paintings scattered throughout the Kimberley region of northern Australia. The paintings have received all manner of interpretations from stylised representations of a pervasive myth system to naive "ancient astronaut" theories. 该Wandjina已被保存在一个引人入胜的口头传统和大量的岩画分布在金伯利地区的澳大利亚北部。该画已收到各种形式的解释从风格表现了一种普遍的神话系统天真“古代宇航员”理论。
  I t is however fascinating to see that the indigenous tribes viewed the Wandjina as "the spirit in the cloud." 余 吨然而有趣的是,土着部落认为Wandjina为“的精神,云。 ” Indeed, the unique painting style shows a logical sequence from human figures to stylised representations of clouds. 事实上,独特的绘画风格显示逻辑顺序从人力数字风格交涉云彩。 This duality of anthropomorphic form and "clouds" is widespread in primitive cultures and finds an interesting parallel in the biblical accounts in "Exodus." 这种双重的拟人化的形式和“云”是普遍的原始文化和发现了一个有趣的圣经平行账户中“出埃及记” 。
  W hile this line of thought is suggestive of superior "sky beings" acting as cultural catalysts for primitive societies, I should point out that making mythological component comparisons, can make for interesting exercises, full of emotive similarities, but are purely speculative. W 往往微不足道这一思路是暗示优于“天空人”作为文化的催化剂原始社会,我要指出,使神话部分的比较,可以使有趣的活动,充满了感性的相似之处,但纯粹的投机性质。 [ 1 ]
  ANCIENT TRACES? 古代遗迹?
  T here are numerous elements of aboriginal lore in which provocative parallels can be seen with modern day UFO experiences. ? 这里有许多内容原住民传说中,挑衅相似之处可以看到现代不明飞行物的经验。 To argue that identical stimuli may have been involved may be foolish as it is impossible to prove either way. 主张相同的刺激可能参与可能是愚蠢的,因为它是不可能的,证明无论采用哪种方式。 Never the less some accounts are startling. 从未少一些账目是惊人的。 Prosaic explanations are probable but consider the following. 平淡的解释是可能的,但考虑以下。
  T he aboriginal tribe, the Bad, of the West Kimberly area, Western Australia, revered "a supreme being" called Djamar. ? 他原住民部落,恶,西金伯利地区,西澳大利亚州,尊崇“最高法院是”所谓Djamar 。 According to tradition he manifested in a manner highly suggestive of "something" landing and leaving behind a physical record. 按照传统,他表现出高度的方式暗示“东西”的目标,留下一个物理纪录。 Of course the reverse can argued. 当然,可以认为扭转。 That is that the aborigines invested supernatural dimensions into many prosaic features of the natural landscape. 那就是原住民投资超自然层面纳入许多平凡的特点,自然景观。
  T he young initiates of the tribe were led to the stony bed of a creek and were shown the holes where Djamar had planted his "bullroarer". ? 他年轻的部落发起了导致斯托尼的溪床上,并表现出了洞Djamar种植他的“ bullroarer ” 。 In aboriginal lore the sound of the "bullroarer" a roaring wind noise symbolised the approach of the god. 原住民传说中的声音“ bullroarer ”一个象征轰鸣风噪音的办法,上帝。 The original accounts indicate that Djamar's bullroar or "galuguru" are representations of the "being" itself. 原来的账户显示, Djamar的bullroar或“ galuguru ”的表述是“正”本身。 According to EA Worms: 据电子艺界百战天虫:
  "Earnestly the old men impress on the youths the terrible force of the original tjurunga, by pointing out the baldness of the surrounding hills and the damaged bark of the trees struck by Djamar when he whirled the bull-roarer. It smashed the rocks of the foreshore." “认真的老人的年轻人留下深刻印象的可怕力量的原始tjurunga ,指出了秃头的四周山峦和损坏树皮的树木受到Djamar旋转时,他的斗牛板。它打破了岩前。 “
  A fter the manifestation of Djamar, which left behind all this damage, the supreme being himself ascended once again into the sky with his "tjurunga". Such accounts lost in prehistory are full of emotive similarities but beyond that they are only diverting tales of the Australian aboriginal 'dreamtime'. 阿 以后的表现Djamar ,它留下这一切损害,最高法院正在自己登上再次天空与他的“ tjurunga ” 。这类账户失去史前充满感性的相似之处,但除此之外,他们只是转移的故事澳大利亚土着' dreamtime ' 。 [ 2 ]
  A ccording to Bundjalung tribal tradition, Salty Lagoon, north of the Broadwater National Park, near Evans Head, on the NSW north coast, was home to a female ancestral being called Gaungan. 阿 ccording以Bundjalung部落传统,咸湖,以北布罗德沃特国家公园,近埃文斯头,在新南威尔士州北部海岸,是家女性祖先被称为Gaungan 。 Described as "tall and slim, with long flowing hair, beautiful hands and long fingernails," when she moved between Salty Lagoon and Wardell, Gaungan often appeared as a shining light. 形容为“高大苗条,长流的头发,漂亮的双手和长指甲, ”当她之间移动咸味礁湖和Wardell , Gaungan经常出现的光辉轻。 The legends indicate she would try to seduce men into the sea or the lagoon. 传说表明,她将设法引诱男人入海或泻湖。 Tradition has it that Gaungan flew from Woodenbong, landed on a beach near Salty Lagoon and turned into a black rock. 传统认为Gaungan飞往Woodenbong ,降落在附近海滩咸湖,变成了一个黑色的岩石。 [ 3 ]
  "MEN OF HIGH DEGREE" - indigenous "abductees" “男子高度” -土着“绑架”
  T he Australian aboriginal shamans "clever men" or "men of high degree" described "celestial ascents" to meet with the "sky gods" such as Baiame, Biral, Goin and Bundjil. ? 他澳大利亚土着巫师“聪明人”或“男人的高度”描述“天登顶” ,以满足与“天空神” ,如Baiame , Biral ,布莱恩和Bundjil 。 Many of the accounts of ritualistic initiation bare striking parallels to modern day UFO contactee and abduction lore. 许多帐目仪式开始裸惊人的相似之处,以现代不明飞行物contactee和绑架传说。
  T he aboriginal shamanic "experience of death and rising again" in the initiation of tribal "men of high degree" finds some fascinating parallels with modern day UFO abduction lore. ? 他原住民萨满“经验的死亡和再次上升”的启动部落“男子的高度”发现一些有趣的相似之处与现代不明飞行物绑架传说。 The "chosen one" (either voluntarily or spontaneously) is set upon by "spirits", ritualistically "killed", and then experiences a wondrous journey (generally an aerial ascent to a strange realm) to met the "sky god." 在“选择之一” (自愿或自发)是一套由“精神” , ritualistically “杀害” ,然后经验魔幻之旅(一般空中升天一个奇怪的领域) ,以满足“天空之神。 ” He is restored to life a new life as the tribal shaman. 他是恢复到一个新的生命生活的部落巫师。
  R itual death and resurrection, abduction by powerful beings, ritual removal or rearrangement of body parts, symbolic disembowelment, implanting of artifacts, aerial ascents and journeys into strange realms, alien tutelage and enlightenment, personal empowerment, and transformation - these and many other phenomena are recurring elements of the extraordinary shamanic tradition. R itual死亡和复活,强大的人绑架,仪式取消或重排的身体部分,象征性的剖腹,植入文物,航空和旅行攀登到陌生的领域,外来监护和启示,个人权力,并转变-这些和许多其他现象是经常性内容,特别萨满传统。
  A t the turn of the last century, anthropologists Spencer and Gillen, in their book The Northern Tribes of Central Australia (1904), provided a classic account of the extraordinary shaman genre. 伊尔姆瑙之交的上个世纪,人类学家斯宾塞和吉伦在其书北部落中央澳大利亚 ( 1904年) ,提供了一个典型的帐户特别巫师流派。
  A n aborigine, Kurkutji, was set upon by two spirits, Mundadji and Munkaninji, in a cave: "Mundadji cut him open, right down the middle line, took out all of his insides and exchanged them for those of himself, which he placed in the body of Kurkutji. At the same time he put a number of sacred stones in his body. 无原住民, Kurkutji ,是一套由两个精神, Mundadji和Munkaninji ,在一个山洞: “ Mundadji打断他的开放的,正确的中间路线,掏出他的所有内部和交流他们对那些对自己,他把正文中的Kurkutji 。与此同时,他提出了一些神圣的石头在他的尸体。
  A fter it was all over, the youngest spirit, Munkaninji, came up and restored him to life, told him that he was now a medicine-man and showed him how to extract bones and other forms of evil magic out of them. 阿 以后这一切结束了,年轻的精神, Munkaninji ,想出和恢复他的生活,告诉他,他现在是医药人,显示他如何提取的骨骼和其他形式的邪恶的魔法了它们。 Then he took him away up into the sky and brought him down to earth close to his own camp, where he heard the natives mourning for him, thinking that he was dead. 然后,他把他带走了天空,并给他脚踏实地接近自己的营地,在那里他听到了当地人悼念他,认为他已经死了。
  F or a long time he remained in a more or less dazed condition, but gradually he recovered and the natives knew that he had been made into a medicine-man. When he operates the spirit Mukaninji is supposed to be near at hand watching him, unseen of course by ordinary people." F 或很长一段时间,他仍然在或多或少迷茫条件,但他逐渐恢复和本地人知道,他已经取得了进入医药人。当他经营的精神Mukaninji应该是在即看着他,当然看不见的普通百姓。 “
  T his is an excellent description of the initiatory experience of an Australian aboriginal shaman. ? 他是一个很好的说明了初步的经验澳大利亚土着巫师。 AP Elkin aptly referred to these individuals as 'aboriginal men of high degree.' 美联社埃尔金恰当地提到这些人'土着男女的高度。 There are numerous other accounts of this kind from the past, from more recent times and the present. 还有很多其他的帐目这种从过去的,从近期和本。 [ 4 ]
  I first drew attention to the similarities between UFO abduction narratives and the initiation accounts of shamans in a paper I presented to an Australian UFO conference in November, 1977. I noted then that "while these accounts often mirror many aspects of the contemporary contactee tales and also a number of the "abduction" cases, further remarkable correspondence can be found in documented shaman lore..." 我 首先提请大家注意相似之处飞碟绑架的说明,并开始帐目巫师的一份文件中我向澳大利亚不明飞行物会议在11月, 1977年。然后我注意到, “虽然这些帐户往往反映的许多方面的故事和当代contactee也有一些“绑架”的案件,进一步显着的信函中可以找到记录萨满传说... “
  Elkin pointed out one particularly evocative example of shamanic lore: 埃尔金指出一个特别令人回味的例子萨满传说:
  "Amongst the powers of the Mara medicine-men is that of climbing at night by means of a rope invisible to ordinary mortals up to the sky, where he can hold converse with the star people. " “在权力的马拉医药男子是在夜间登山的方式一根绳子看不见凡人到天空,在那里他可以与明星交谈的人。 ” Eliade quotes AW Howitt's "The Native Tribes of South-East Australia" , when he recounts the initiation of a Wiradjuri medicine man: "We will go up to Baiames camp. He got astride of a Muir (thread) and put me on another, and we held by each other's arms. At the end of the thread was Wombu, the bird of Baiame. We went through the clouds, and on the other side was the sky. 伊利亚德报价凌晨哈威特的“土着部落东南澳大利亚” ,当他重新启动Wiradjuri医药男子: “我们将达到Baiames营。他站起身跨一个缪尔(线程) ,并把我的另一,我们举行了对方的武器。结束时,线程被Wombu ,鸟Baiame 。我们经历了云层,并在另一边的天空。
  W e went through the place where the Doctors go through, and it kept opening and shutting very quickly. 西经过的地方医生通过,并保持开放和关闭非常快。 My father said that, if it touched a Doctor when he was going through it would hurt his spirit and when he returned home he would sicken and die. 我父亲说,如果它涉及医生,他正在经历它会伤害他的精神,当他回家,他将生病和死亡。 On the other side we saw Baiame sitting in his camp." 在另一边,我们看到Baiame坐在他的阵营。 “
  I n modern parlance we have a lesser, but never the less similar Australian account: "...a beam of white light dazzled my inner eye and I felt myself soar through the air, upwards into the sky and I was spinning all the while ... I was drawn along this beam of light, but then the effort was too much and it flickered away. 蛋白的说法,我们有一个较小的,但从来没有类似的少澳大利亚帐户: “ ...梁的白光眼花缭乱我内心眼睛,我觉得自己腾飞在空中,上升到天空,我的一切,而纺纱...我被提请沿着这光束,但随后的努力太多,它闪烁消失。
  T hen in what seemed only minutes later I burst back to full conscious awareness ... ? 母鸡中似乎只有几分钟后,我爆裂回到充分的意识... I was lying on a floor of a room which was dimly lit ... 我躺在楼的一个房间是昏暗... I looked up ... 我看到了... and saw the figure of a man..." This description comes from an Australian UFO contactee and "astral" abductee named Frank Lavery. His account appeared in Psychic Australian , July, 1977. 看到这个数字的人... “这说明来自澳大利亚飞碟contactee和”阿斯特拉“被绑架者名叫弗兰克Lavery 。他的帐户中出现心理澳大利亚, 7月, 1977年。
  E ven then in 1977 I was pointing out the common denominators between UFO contact and abduction accounts with shaman initiation accounts, for example the alien entity, the period of disorientation, the travelling into the sky in some cases, and the "experience of death and rising again." é 即使当时我是在1977年指出的共同点飞碟之间的联系和绑架帐户巫师启动帐户,例如外来实体,迷失方向的时期,旅客天空在某些情况下,和“经验的死亡和再次上升。 “ [ 5 ]
  B ecause of the many similarities between elements of shamanic initiation experiences, modern UFO abduction and contact narratives, and even "near death" accounts, the modern travellers of what may be the same realm could be seen as potential "cosmic shamans" of the UFO abduction and contact or "near death" genres. 乙 ecause的很多相似之处元素萨满开始的经验,现代不明飞行物绑架和联系说明,甚至“接近死亡”的帐户,现代的旅行者可能是相同的领域可以被看作是潜在的“宇宙巫师”的不明飞行物绑架和接触或“接近死亡”流派。
  B ecause modern society has not recognised the utility of the shamanic experience in interpreting the significance of these contemporary "alien visions", their percipients are seldom able to confront the possible lengthy tradition of their experiences. 乙 ecause现代社会不承认的效用萨满经验在解释这些当代意义“外来的愿景” ,其percipients很少能够对付可能冗长的传统经验。 It should be said, however, many UFO abduction researchers do not accept this interpretation and instead contend we are dealing with bonafide extraterrestrial abductors. 应该说,然而,许多不明飞行物研究人员绑架不接受这种解释,而是坚持我们正在处理的真正的外星人绑架。
  N eedless to say a sizeable part of the general community completely rejects any arguments for the reality of these experiences. ? eedless说很大一部分,一般社区内完全拒绝任何理由的现实,这些经验。 Whatever the eventual explanation, it is impossible to ignore the parallels between traditional shaman initiation experiences and contemporary UFO abduction and contact reports. 无论最终的解释,这是无法忽视的相似之处传统巫师启动的经验和当代飞碟绑架和联系的报告。
  A BURNING TALE? 燃烧的故事?
  A bout six kilometres north of Wingen, an underground coal seam has been burning for possibly 5,000 years. 一波以北六公里的Wingen ,地下煤层一直燃烧可能五千年。 Sydney newspapers in March, 1828, reported that a farm worker saw the mountain area on fire. 3月在悉尼的报纸, 1828年,报告说,一个农场工人看到山区着火。 Initially thought to be a volcano by the settlers who first saw it, it was soon verified as resulting from the underground burning coal seam. 起初以为是一个火山的定居者谁第一次看到它,它很快被证实为导致地下煤层燃烧。
  T he Burning Mountain Nature Reserve was created to highlight its existence. It was ostensibly named by local aboriginals as wingen (win -- burning, gen -- mountain) or wingen (meaning fire). ? 他烧山自然保护区的设立是为了突出它的存在。这是表面上由当地原住民命名为wingen (胜利-燃烧,根-山区)或wingen (指火灾) 。 Kisha, who wrote a psychic column for the Australiasian Post , recorded a bizarre story of a strange flying object landing at Burning Mountain (or Mount Wingen). Kisha ,谁写了心灵的Australiasian栏后 ,录得离奇故事,一个奇怪的飞行物体降落在烧山(或装入Wingen ) 。 She attributes the following tale to a man called Ted: 她下面的属性,以一个男人的故事称为特德:
  "Grandad used to say that it was cigar-shaped and had a funny silver colour. When it landed it set fire to all the vegetation and killed the cattle. "The noise was dreadful and there was a series of loud bangs. “ Grandad曾经说过,这是雪茄形,并有一个有趣的银色。降落后放火焚烧它的所有植被和死亡的牛。 ”噪声是可怕的,并有一系列的大爆炸。 Grandad also spoke of tall strangers appearing in town. Grandad还谈到高陌生人出现在该镇。 They never said anything but always pointed to the things they wanted. 他们从来不说什么,但总是指着他们想要的东西。 "Quite often people just disappeared and dogs and domesticated animals disappeared too. “人们往往只是失踪,狗和家养动物消失了。
  W e always thought that Grandad's stories were good but he knew they were true and never made light of them." Kisha did not indicate a date for the events in Ted's granfather's tale, but presumably its vintage would have to be at least contemporary with the first settler awareness of the burning mountain back in 1828. 西一向认为Grandad的故事都很好,但是他知道他们是真正的和从来没有考虑他们。 “ Kisha并未显示的日期,事件的泰德granfather的故事,但据推测其葡萄酒都必须至少与当代第一次认识的定居者焚烧山区早在1828年。 [ 6 ]
  AN "ET" ELF IN A MANDURAH HUMPY? 在“ ET外星人”中的极低频曼德拉HUMPY ?
  I n 1982 a 67 year old woman saw a picture of "ET", Steven Spielberg's cute alien creation. 蛋白 1982年一名67岁的妇女看到了图片的“外星人ET ” ,史蒂芬史匹柏的可爱外来创造。 It made her think of an experience she had as a 15 year old girl, near the estuary at Mandurah, Western Australia. She supplied a report to the Perth UFO Research Group which stated: "(In 1930 I was) sitting reading with my parents in a humpy, on a block in Mandurah, in Greary Rd, by the light of a hurricane lamp, with the door partly open. The time (was) about 8 pm as we went to bed early. 这使她想起了她的经验作为一个15岁的女孩,在河口附近的曼哲拉,西澳大利亚州。她提供了一份报告,珀斯不明飞行物研究小组指出: “ (在1930年我)坐在我的父母阅读在humpy ,以阻止在曼哲拉,在Greary路,由鉴于飓风灯,同门部分开放。时间(是)约八时,我们上床了。
  "A little pink creature walked in. (It was) about 24 inches in height (with) large ears, big bulbous eyes, covered with a film, small hands, large feet, slit of a mouth, no hair, and shiny as if wet or oily. "We were terrified and my father went white and being a religious man said it was the work of the devil. “有一点粉红动物走英寸(这是)约24英寸高(同)大耳朵,大球的眼睛,涵盖了电影,小手,大英尺,缝了嘴,没有头发,有光泽,犹如湿或油性。 “我们被吓坏了,我的父亲是一个白人和宗教的人说,这是工作的魔鬼。 "Picking up a prawning net, he picked it up in it and it made a noise like 'EE...EE' and my father put it outside. “拿起prawning净,他选了它,它提出了噪音一样呀...网上'和我的父亲把它外面。
  W e never saw it again and went to bed feeling very scared. 西从来没有见过它再次上床感到非常害怕。 This was in 1930 and I never thought any more about it until I saw a picture of 'ET,' although only its eyes were the same. 这是在1930年和我从来没有想过任何更多关于它,直到我看到了一个图片的'素'虽然只有它的眼睛是一样的。 ... ... It did not have a round body, more straight down like a child's body. 它没有一个全面的机构,更直像一个孩子的尸体。 I cannot remember seeing any sex organs... 我不记得看到任何性器官... (It's shape was) like an elf." (它的形状)像一个精灵。 “ [ 7 ]
  B efore we leave this quaint tale behind, I will mention anthropologist's Dr. Charles Mountford's description of a "spirit child" in his fascinating study, Nomads of the Australian Desert : "This child, called mulu-kuranti (nose-spirit), was a mamu (malignant being). 乙 efore我们离开这个古怪的故事背后,我将提及人类学博士查尔斯芒福德的描述是“儿童精神”在他迷人的研究, 游牧民族的澳大利亚沙漠 : “这孩子,所谓的姆鲁- kuranti (鼻精神) ,是1马穆(恶性正) 。
  I ts fingers were twisted, it had ears like a kangaroo, large eyes resembling those of an owl, a grotesque face, and projecting teeth. 本人 的Ts手指扭曲,它的耳朵像袋鼠,大眼睛相似的猫头鹰,一个怪诞的脸,和预测的牙齿。 When Kuntunga (mother of all spirit-children, the "julanja") was suckling this infant, it bit her so often that she finally killed it and left the body in the creek, where it was transformed into (an) irregularly-shaped boulder." 当Kuntunga (母亲的所有精神,儿童, “ julanja ” )是这个婴儿哺乳,它咬了她,她常常最后死亡和身体左侧的小溪,在那里转化( 1 )不规则形巨石。 “ [ 8 ]
  An Aboriginal Women's Abduction Experience in 1933 ! 一位土着妇女绑架经验在1933年 !
  A ustralian mysteries researcher Rex Gilroy records an intriguing tale allegedly from 1933 that reportedly involved an aboriginal woman in a UFO abduction experience at the isolated locality of Discovery Well, on the northern edge of the Great Sandy Desert, in Western Australia. 阿 ustralian奥秘研究员獭吉尔罗伊记录一个耐人寻味的故事据称从1933年,据说涉及原住民女子飞碟绑架的经验,发现个别地方啊,在北部边缘的大沙质荒漠,在澳大利亚西部。 The story echoes the tribal legends and traditions of men and women being abducted by "sky gods" or "culture heros" in the dreamtime and the initiation experiences of aboriginal "men of high degree" or shamans. 这个故事反映了部落的传说和传统的男性和女性被绑架的“天空神”或“文化英雄”的dreamtime ,并已开始实施经验原住民“男子的高度”或巫师。
  I n Rex Gilroy's account, the aboriginal woman claimed her tribe had been frightened off from Discovery Well when a "large shiny egg" suddenly came down out of the sky. 蛋白獭吉尔罗伊的帐户,土着部落的妇女声称她已经吓坏了从发现的时候了“大亮蛋”突然下跌了天空。 In broad daylight the strange object flew low over them. 在光天化日之下的奇怪物体飞越低超过他们。 Several beings, described as strange, grey skinned and man like, came out of the "egg". 一些被称为奇怪,灰色皮肤和人一样,出来的“蛋” 。 The woman said she was "stunned" by an object carried by one of the beings. 这名妇女说,她很“震惊”的对象进行了一个人。
  H er story indicates she was carried aboard . H 呃故事表明她是遇难。 Inside the "egg" the interior was glowing. 里面的“蛋”的内部是光辉。 She was strapped to a shining table and apparently "experimented with". 她绑在一个光辉表,显然“试行” 。 The woman told stockmen of her experience, but perhaps not surprisingly they laughed at her. 牧人的妇女告诉她的经验,但也许这并不奇怪,他们嘲笑她。 [ 9 ]
  T his 1933 tale also anticipates the spate of UFO abduction tales that would virtually domininate the UFO landscape by the 1990s. ? 他还预计1933年的故事的一系列飞碟绑架的故事,将几乎domininate不明飞行物景观由20世纪90年代。 It was not until 1957 that the sexual abduction experience of Antonio Villas Boas from Brazil occurred. 但直到1957年,被绑架的性经验的安东尼别墅博厄斯来自巴西发生。 The famous Betty and Barney Hill abduction story in the United States did not take place until 1961. 着名的贝蒂和巴尼山被绑架的故事在美国并没有发生,直到1961年。 Neither story was well known until the mid 1960s. 无论故事是众所周知的,直到20世纪60年代中期。
  Tales Of "Feather Foot" And Phantom Pregnancies 传说的“羽毛”足和Phantom妊娠
  J ohn Kernott, who does a mail run in the Kimberleys, has heard a lot of strange stories from aboriginals. J 翁Kernott ,谁做的邮件运行在Kimberleys ,已经听到了很多聊斋志异原住民。 He told me of tales of sexual contact of an abduction kind that were apparently very common amongst aboriginal women in the Great Sandy and Central Deserts. 他告诉我的故事,性接触的绑架那种显然是非常常见的土着妇女中的大桑迪和中部沙漠。 John told me this before I was aware of Rex Gilroy's story. 约翰告诉我,这之前,我知道雷克斯吉尔罗伊的故事。
  S ince about 1986, Central desert aboriginal women have told him of "feather foot" spirits (which do not walk on the ground, they walk in the air; they can move through walls and things; they can come and punish people), which he connected with possible UFO abduction situations. 县 自大约1986年,中部沙漠土着妇女告诉他的“羽毛英尺”精神(不走在地面上,他们走在空中,他们可以通过墙壁和东西;他们能够和惩罚的人) ,其中他与可能飞碟绑架的情况。
  T hey talk about waking up and spirits having sex with them, having babies, and no baby ever comes. ? 03谈论起床和烈酒与他们发生性关系后,婴儿,和婴儿都没有来。 Often their stomachs swelled up , then go down. 经常肚子膨胀起来,然后再下来。 Their sexual assailants were often described as being like "men in black"! 他们的性攻击者往往被描述为像“黑衣人” ! It was often hard to see their eyes. 这往往是很难看到他们的眼睛。 "Phantom" or "false" pregnancies, or missing fetuses feature in UFO abduction lore. “幻影”或“假”怀孕,或丢失胎儿功能飞碟绑架传说。
  T he concept of "spirit children" is also widespread. ? 他的“儿童精神”也很普遍。 Such comparisons are fascinating, but ultimately they are difficult to interpret, given the cultural filtering and distortion that is likely in such a fringe area. 攀比是迷人的,但最终他们是难以解释,因为文化过滤和扭曲,很可能在这样的边缘地区。
  I n about 1989 John's father-in-law, an aborigine, told him that when he was a young man (in about the 1930s) camping with a group of aborigines, before the white man took them off their land, they saw a green light spinning around in the sky. 蛋白约1989年约翰的岳父,是原住民,告诉他,当时他是一名年轻男子(约1930年)露营与一群原住民,前白人把他们离开他们的土地,他们看到一个绿色鉴于周围旋转的天空。 It landed behind trees. 它降落树后面。 Lots of little men shining with green light came. 大量的小男人与绿灯闪亮了。 They walked around the aborigines, looking at them, and then walked back to the UFO, which then took off. 他们走的原住民,看着他们,然后步行回到不明飞行物,然后起飞。 [ 10 ]
  Contemporary Aboriginal Ufo Stories 当代原住民飞碟的故事
  D r. Hannah Wolfe, a teacher, a member of the Anthropological Society of Western Australia and an anthropologist who has done extensive field work at Western Australian aboriginal sites, undertook a trip to the Northern Territory, with the Victorian UFO Research Society's (VUFORS) veteran investigator, Paul Norman, during 1992, to look into a contemporary report of a sighting over an aboriginal community on one of the islands off Arnhem Land, west of Kakadu National Park. D 河汉娜沃尔夫,一名教师,一名人类学学会和西澳大利亚的人类学家谁做了广泛的实地工作,在西澳大利亚原住民遗址,进行了一次访问北领地,与维多利亚不明飞行物研究协会( VUFORS )资深调查员,保罗诺曼, 1992年期间,研究当代的报告发现了一个土着社区的一个岛屿阿纳姆地,西部的卡卡杜国家公园。
  D r. Wolfe, after talking to aboriginal people and examining their art, had already concluded that elements of their culture seemed to reflect the possibility that aborigines may have been visted by extraterrestrials, during the long history of the idengenous peoples presence in Australia. Dr. D 河沃尔夫后,土着人交谈,并审查其艺术,已经得出结论,他们的文化要素似乎反映原住民的可能性,可能已被visted的外星人,在历史悠久的idengenous在澳大利亚人民。博士。 Wolfe suggests that examples of evidence for this may possibly be seen in the Wandjina tradition and in a faded cave painting in southern Australian, which depicts a circular, striated image with what may be "rays" coming out of one side. 沃尔夫认为,实例证明这可能是出现在Wandjina传统和消失在洞穴绘画在澳大利亚南部,描述一个圆形,条纹图像可能是“射线”出来的一个方面。
  T he cave is linked to a tradition involving a man who came from the moon. While on Earth he lived in the cave. ? 他洞穴是联系在一起的传统,涉及一个人谁来自月球。虽然地球上的他住在山洞里。 He eventually departed his cave through a hole in the roof and returned to the moon. 他最终离开他的洞穴中的一个漏洞,通过屋顶和返回月球。 Dr. Wolfe does not identify the location, but anthropologists, Spencer and Gillen, recorded in their 1899 study that the aboriginal men of the Aranda tribe in the southern portion of the Northern Territory, believed that at one time the moon-man lived on earth. [ 11 ]沃尔夫博士没有确定的位置,但人类学家,斯宾塞和吉伦,记录在其1899年的研究,原住民男性的阿兰达部落南部部分北方领土认为,在同一时间在月球人生活在地球上。
  A pancake- (or it could be said "disc" or "saucer") shaped boulder, approximately two feet wide, in the western Aranda territory was pointed out as the place where the moon-man once rested. 煎饼 (或可以说“光盘”或“飞碟” )形巨石,大约两英尺宽,在西部阿兰达境内有人指出作为地方月球人一旦休息。
  T he Ngatadjara tribe of the Warburton ranges, in central west of Western Australia, had a myth which described how a group of women, the Kunkarunkara, were protected from the unwelcome attentions of the moon-man, Kula. Another variation, indicates they were being continuously pursued, and occassionally raped, by Jula, a man of the constellation of Orion. ? 他Ngatadjara部落王柏桐范围,在中央西部的西澳大利亚州,有一个神话的描述一组妇女, Kunkarunkara ,受到保护的不受欢迎的关注月球人,库拉。另一个变化,表明他们是不断追求,偶尔强奸,由Jula ,一名男子的星座猎户座。 The women, legend has it, finally escaped into the sky and became the Pleiades. 妇女,传说,终于逃脱天空,并成为昴。 [ 12 ]
  T he sighting report Paul Norman had received described a silver elongated object that hovered over the area until an aircraft appeared. ? 他发现报告保罗诺曼已收到描述了银拉长对象上空盘旋,直到该地区的飞机出现。 Norman and Wolfe were not allowed to visit the area, according to local administrative officers. 诺曼和沃尔夫不允许访问该地区,根据当地的行政官员。
  O n the border of Arnhem Land and Kakadu National Park, Dr. Wolfe was told by a local aboriginal elder, Joseph, that a community to the south-west, had once been forced to run from a UFO encounter. 县边界的阿纳姆地和卡卡杜国家公园,沃尔夫博士告诉当地原住民长老,约瑟夫,一个社会西南部,曾一度被迫运行遇到了不明飞行物。 At another place, Joseph indicated, that aliens had abducted an aboriginal child. 在另一个地方,约瑟夫表示,被绑架的外国人已原住民儿童。 The two year old had not returned. 这两个岁未返回。 Norman and Wolfe visited the isolated, river-side community referred to by Joseph. 诺曼和沃尔夫参观了孤立,河侧社会所提到的约瑟夫。
  A local man, Steven, told them that when he was a boy on a station in the area, he had witnessed a UFO landing. 一个 地方的人,史蒂芬,告诉他们,当他还是个孩子时就在该地区的车站,他目睹了不明飞行物着陆。 A woman there allegedly recieved a telepathic message from the alien beings that they wanted to take her. 一个女人有心灵感应据称收到了信息,外来人,他们希望把她。 The UFO left without the woman when the station manager emerged with a gun. 不明飞行物没有女人当经理出现一支枪。 The object left behind a physical trace of its landing, a circle on the ground, which according to Steven can still be seen. 该物体的物理留下痕迹降落,一个圆圈在地面上,根据史蒂芬仍然可以看到。 [ 13 ]
  Question Of Perspective 问题透视
  T his sort of information argues for a literal extraterrestrial interpretation of such incidents, but one should be careful not to uproot such tales from the cultural setting they emerged from and to stamp them with western cultural imperatives, such as our fascination with extraterrestrials and their possible relevance to UFO experiences. ? 他的排序信息主张字面外星人解释这类事件,但应该谨慎,不要铲除这种故事从他们的文化背景下产生和消灭它们与西方文化的需要,如我们的迷恋外星人以及其可能的有关不明飞行物的经验。
  T his caution is particularly relevant to the tribal legends and oral traditions. Even though similarities occur between say UFO abduction stories and the shamanic experiences of aboriginal men of high degree, literal interpretations may be incorrect. ? 他告诫特别相关的部落传说和口述传统。即使相似之处之间发生的故事说,飞碟绑架和萨满经验的土着男女的高度,字面的解释可能不正确。 Instead of exterrestrials we may be dealing with something else. 相反的,我们可能会exterrestrials处理别的事情。
  T he perspectives offered by indigenous cultures such as Australian aborigines may support other interesting possibilities. ? 他的观点提供的土着文化,如澳大利亚土着人可能支持其他有趣的可能性。 Such experiences may be about the effect that subtle forces have on humans. 这些经验可能对微妙的影响力对人类。 Fascinating work is being done on the effects of the natural landscape, "places of power" (or locations of unusual natural energies), hallucinogens, our modern electromagnetic environment, and so-called "earth lights". 迷人的工作正在影响的自然景观, “地方权力” (或地点的不寻常的自然能源) ,致幻剂,我们的现代电磁环境,以及所谓的“地球之光” 。
  T hese are areas rich in possibilities for the extraordinary worlds of UFO and alien abduction experiences. ? hese领域丰富的可能性,特别世界的飞碟和绑架外国人的经验。 The popular acceptance of a literal extraterrestrial explanation may be premature or incorrect. 全民接受字面解释可能是外星人的不成熟或不正确的。 I have talked to a number of people about this sort of perspective. Robert Lawlor, author of Voices of the First Day - Awakening in the Aboriginal Dreamtime, provided me with some interesting insights. [ 14 ]我已经谈到了一些人们对这种观点。罗伯特Lawlor ,作者的声音的第一天-觉醒的原住民Dreamtime ,为我提供了一些有趣的见解。
  H e told me that he had come across abduction stories in at least three aboriginal areas, the Kimberly, the Nowra area and Bathurst Island. In each case they were linked with initiation procedures and were associated with a particular place, known to be highly charged with 'spiritual force'. H é告诉我,他遇到绑架故事至少在3个原住民地区,金佰利,该瑙拉地区巴瑟斯特岛。在每一种情况下与他们有联系的程序,并开始与某一特定地点,已知高电荷与'精神力量' 。 I have already mentioned accounts of this nature, collected by anthropologists. 我已经提到过这种性质的账户,所收集的人类学家。 Such abductions by powerful spiritual beings, are almost provoked or are sort as a legitimate or fulfilling part of the young males initiation. 这种强大的精神绑架的人,几乎是一种挑衅,或作为一种合法或履行部分年轻男性开始。
  S uch events are certainly part of the initiations of tribal shamans -- aboriginal men of high degree. 县 去世的事件当然是一部分发起的部落巫师-土着男女的高度。 It is well known in the tribal context that such aspects occur in initiation ceromonies. 众所周知,在部落背景下,这种问题发生在开始ceromonies 。 Robert Lawlor had his longest conversations on this theme, in the Nowra area, with a full blood aboriginal, who was passing on the traditions and memories of his father. 罗伯特Lawlor最长的交谈,他对这一主题,在瑙拉领域,并充分血液原住民,谁是合格的传统和记忆,他的父亲。
  H e had been dislocated from a tribal environment further south. H é脱臼已经从一个部落环境进一步南方。 While the later environment served to erode traditional values, the aborigine had long memories of his father, which were of a magical nature. 虽然后来的环境起到了削弱传统的价值观,原住民早就回忆他的父亲,这是一个神奇的性质。 He talked about a cave area, where young boys were taken by a spirit and had to endure fearful sights, without loss of courage, as part of their initiation rituals. 他谈到一个山洞地区,年轻的男孩们的精神所采取的和不得不忍受可怕的景点,不丧失勇气,作为其启动仪式。 Outside of these rituals, the boys knew to stay away from the cave site. 这些仪式之外,男孩知道远离洞穴网站。 Robert Lawlor suggested this may have been due to the "natural telluric ambience" of such sites, as researchers like Paul Devereux have suggested. 罗伯特Lawlor认为这可能是由于在“自然大地的氛围”这些网站,因为研究人员保罗德弗罗建议。
  T he experiences there parallel UFO abduction tales, but the extraterrestrial perspective is a technological orientated metaphor or explanation. ? 他的经验有平行飞碟绑架的故事,但外星人的观点是一个技术导向的隐喻或解释。 The ET perspective, according to Robert Lawlor, plays into the vanities of modern culture. ET的角度来看,根据罗伯特Lawlor ,发挥到梳妆台的现代文化。 That perspective is the preferred propaganda in our western world. 这个角度是首选宣传我们的西方世界。 The indigenous view (the shamanic world) validates the realities and the cultural development of primitive peoples. 土着查看(世界的萨满)验证的现实情况和文化发展的原始民族。 The former is more palatable in the western technological setting. 前者是更容易接受西方的技术设置。
  R obert Lawlor suggested the rash of modern UFO abduction experiences may be due to an intensification of industrial energies or electromagnetic pollution, and the indigenous accounts may be due to abnormalities in the electromagnetc ambience of the natural landscape. R 奥伯特Lawlor建议皮疹现代飞碟绑架的经验可能是由于加强了工业能源或电磁污染,和土着账户,可能是由于异常electromagnetc氛围的自然景观。 All this tells us that there are many perspectives to examine when considering UFO experiences, beyond the obvious mainstream appeal of the extraterrestrial hypothesis. 所有这一切都告诉我们,有许多观点,审查时考虑不明飞行物的经验,明显超出了主流呼吁外星人假说。 [ 15 ]
  An Aboriginal Is Levitated Through A Closed Window During A Ufo Flap In 1971 原住民是磁悬浮通过公开窗口在飞碟皮瓣在1971年
  T he town of Kempsey situated on the Macleay River in northern New South Wales has been the centre of extensive UFO activity, since at least 1971. ? 他城镇肯普西位于Macleay河在北部新南威尔士州的中心已广泛不明飞行物活动,因为至少在1971年。 Like a small number of other areas throughout the rest of Australia, sightings have continued, suggesting that factors common to the area are of significance to the manifestation of the UFO phenomenon. 像一个小一些其他领域的其余澳大利亚,目击继续,这表明因素共同在该地区具有重要意义的体现了不明飞行物现象。
  E nquiries into these areas may eventually lead to the elucidation of the nature and motive of this elusive phenomenon. Just after 6 pm, on Friday, April 2nd, at least 14 Kempsey residents observed what appeared to be a pink flare approaching the river from the south. Reaching the river, the light turned, following the course, of the Macleay River, in a north-westerly direction. é nquiries到这些地区,可能最终导致鉴定的性质和动机,这个难以捉摸的现象。刚过6时,星期五, 4月2日,至少有14个观察肯普西居民似乎是粉红色光晕接近河南方。惠及河,光打开后,当然, Macleay河,在西北方向。
  I t finally disappeared in the direction of Greenhill, an aboriginal settlement area. 余 吨最后消失的方向格林希尔,原住民解决地区。 It was at Greenhill that an extraordinary drama unfolded several hours later on the same night. 正是在格林希尔,一个非凡的戏剧展开几个小时之后在同一个晚上。 At about 10.00 pm, an aborigine went into the kitchen of his home at Greenhill to get a drink of water. Suddenly he saw a "small face pressed against the window pane. It had no hair and was the shape of a small saucer". 约下午10时,是原住民进入厨房的寓所格林希尔获得喝的水。突然,他看到了“小面压对窗玻璃。它没有头发的形状是一个小飞碟” 。
  T oo terrified to run away, the aborigine was drawn towards the face by some unseen force. ? 对象吓得逃跑的原住民是退而面对一些无形的力量。 His wife in the next room, heard glass breaking and ran into the kitchen just in time to see her husband disappearing horizontally through the top section of the bottom window. 他的妻子在隔壁房间里,听到玻璃打破,并跑到厨房正好看到她的丈夫消失的水平,通过顶部的底部窗口。
  T he 5 feet 3 aborigine was apparently lifted bodily a distance of fo ur and half feet and tra nsported horizontally without any body movement, smashing through a window pane (only I0" by 32") above a sink piled high with dishes. ? 他5英尺3原住民显然是解除身体的距离为乌拉圭回合和半英尺和茶 nsported水平没有任何身体运动,粉碎通过一个窗口窗格(仅可达“ 32 ” )以上的汇堆高的菜。 He landed on his back seven and a half feet below the window level, but he wasn't even winded or stunned by the fall. The man's wife rushed outside to see him jump up and run "like hell down to the gravel near the house", where she found him crying and shaking. 他降落在他的背部七年半英尺以下的窗口,但他甚至没有喘气或震惊的下降。这名男子的妻子赶到外面看到他跳起来和运行“像地狱到住宅附近的砾石“ ,在那里她发现他哭泣和颤抖。
  "I thought he had the horrors", she said later. “我还以为他的恐惧” ,她后来说。 She accompanied her husband to hospital where one stitch was put on his finger. 她陪同丈夫到医院,一针是把他的手指。 The man had been drinking but was sober at the time of the incident. 该名男子已清醒的饮用水,但在事件发生时。 I would think that indeed the experience would be very sobering anyway! 我认为,事实上的经验将是非常清醒的反正! [ 16 ]
  An "Earth Light Infestation" On A Remote Aboriginal Settlement In Northern Australia 一个“地球轻感染”远程原住民解决在澳洲北部
  L ate in 1995, the well known "earth lights" researcher and author, Paul Devereux, travelled to a remote location in northern Australia, with Erling Strand, a Norwegian engineer (who wrote the Project Hessdalen report, covering the extraordinary depth of recurring nocturnal light activity at the remote Hessdalen Valley) and a cameraman. L 吃在1995年,着名的“地球之光”的研究人员和作者,保罗德弗罗,前往一个偏远的位置,澳大利亚北部,与二苓东街,挪威工程师(谁写的项目Hessdalen报告,该报告涉及非常深入的经常性睡眠鉴于活动在偏远Hessdalen谷)和一名摄影记者。
  T hey were there for 11 nights attempting to document the extent of recurring light phenomena. ? 03人有11个夜晚试图文件经常性的程度轻的现象。 Dr. David Seargent and I had been assisting Paul Devereux, trying to establish whether the locality did indeed play host to recurring anomalous light phenomena. 博士大卫Seargent和我一直在协助保罗德弗罗,试图建立的地方是否确实在主场迎战周期性异常轻的现象。
  T his possibility represents great opportunities for serious researchers to actively interact with unusual phenomena in the context of possible repeatable observations and experiments -- potent mainstays of the scientific method. ? 他可能代表了巨大的机会进行认真研究,积极互动,不寻常的现象的背景下可能的重复观测和实验-强大支柱的科学方法。 We were open minded as to what was going on there. 我们以开放的态度发生了什么事情的。
  T he most intriguing possibility was that at this remote aboriginal property we had a recurring anomolous light "infestation" that offered researchers exciting opportunities to document and attempt to understand the nature of the display events. ? 他最迷人的可能性是,在这个偏远的原住民财产我们有一个反复出现的异常轻“侵扰”的研究提供令人兴奋的机会,以文件,并试图了解的性质,显示事件。 At the very least we were dealing with an area rich in "min min light" style reports and other anomalies. 至少,我们正在处理的一个领域丰富的“闵光”式的报告和其他不正常现象。
  O ur research into the area confirmed that aboriginals in the area were witnessing recurring light shows but its repeatability was questionable. Aboriginals and white people described sighting a variety of strange lights and other experiences. ? 我们的研究证实,该地区在该地区原住民被目睹经常性节目,但鉴于其重复性是有疑问的。原住民和白人描述发现了各种奇怪的灯光和其他方面的经验。 Some of these experiences were also occuring in localities further north. 其中的一些经验,也发生在北部地区进一步。 These included transient white lights and "bubble shaped" jelly like things that floated about. 这些措施包括瞬态白色灯光和“泡沫状”果冻一样的东西漂约。
  O ne of these came down near the ground and a man approached it with a cigarette lighter. ? 东北这些下来接近地面和一名男子走近用打火机。 It appeared to sublimate on contact to a precipitate. On another occassion the same man witnessed a luminscent "bubble" appear to take on the form of a person in what seemed to be a silver suit. 它似乎升华接触到沉淀。在另一个场合同男子目睹了luminscent “泡沫”似乎采取的形式一个人在什么似乎是一个银色西装。 [ 17 ]
  T hat incident reminded me of a strange event that befell the wife and 2 daughters of a well known country and western singer (whose name is known to me). ? 帽子事件使我想起一个奇怪的事件,遭受的妻子和2个女儿,一个众所周知的国家和西方的歌手(知道他的名字给我) 。 On a road south of Broome one night in about 1971, while travelling in a truck, towing a caravan, some distance behind the singer's vehicle, they observed a light on the side of the road. Thinking the singer had pulled off, they investigated. 在道南的布鲁姆一晚约71年,而乘坐卡车,拖车车队,有一段距离后面歌手的车辆,他们观察到光在路边。思考歌手已脱离,他们调查。
  I nstead they found that the light came from an extremely large humanoid "figure", bathed in a luminous glow. 余 nstead他们发现,根据来自一个非常大的人“人物” ,沐浴在明亮的辉光。 One hand was outstreched in which there was some sort of ball of light. 一方面是outstreched中有着某种球轻。 The "ball" bounced up and down from the ground to the figure's hand, rather in the manner of a yo yo. 在“球”反弹向上和向下从地面到这个数字的手,而不是在你的方式你。
  T he 3 witnesses found they were surrounded by thousands of small mushroom shaped lights, arranged in regular patterned rows as far as the eye could see. ? 他发现3名证人,他们被包围的数千名小蘑菇形灯,安排定期图案行至于眼睛可以看到。 Although frightened, they were able to turn the vehicle around and as they drove out each row would go out with the truck tires impact. 虽然害怕,他们能够把周围的车辆和他们赶走的每一行会走出去的卡车轮胎的影响。 Whatever it was they were pleased to leave it behind. 无论是他们很高兴地离开了。 [ 18 ]
  D evereux, Strand and company did not see any substantial light activity during their stay, but there were some intriguing events. D evereux ,钢绞线和公司没有看到任何重大轻活动逗留期间,但有一些有趣的活动。 When they observed flickering lights on hills to the south, their magnetometer started registering anomalies for several hours. 当他们看到闪烁灯山以南,其磁力异常开始登记了好几个小时。 The lights however lasted only a few minutes. 灯光然而只持续了几分钟。
  D evereux characterised the magnetic anomalies as registering some 800 times above normal terrestrial fields. D evereux特色的磁异常登记了约800次以上的正常陆地领域。 There were other less compelling observations. 还有其他一些不太引人注目的意见。 Local aboriginals were helpful. 当地土着人的帮助。 Some were in a state of excitement as they had been "buzzed" by a large white light. Paul Devereux was impressed enough to believe that the area warrants further monitoring. 有些人在一国的兴奋,因为它们已被“横扫”的一个大的白光。保罗德弗罗留下了深刻的印象,足以认为,该地区需要进一步监测。
  G iven the sensitivity and scientific nature of the project, the locality needs to been kept reasonably confidential. G 伊文的敏感性和科学性的项目,需要的地方一直保持合理的保密。 Otherwise the potential for further research and the privacy of the aboriginal owners may be compromised. 否则,潜在的进一步研究和隐私的原住民业主可能受到损害。
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