ARGH!

I'm still slaving away here over last semesters final papers with an exam looming on Friday and what's worse is I started a new semester yesterday and haven't even had a chance to go over the course material yet. I have just finished hand writing my final Philosophy paper for last semester and I just need to type it up now so thats a relief. I do need to extend an apology to those philosophy blog warriors out there, I did hope to get a post up this week and maybe I still will but with being so consumed with these papers I haven't even had a chance to think of a sbject to talk about. I was hoping to post my Philosophy paper to get some ever helpful comments but I'm not to sure if many people out there desire to read 6000 words of analytical logic so I guess I'll just have to trust my limited ability and hope for the mercy of my tutor. Regards to all

Islam Question

Explain why the Qur’an is so central to the life of the Muslim.

Islam extends itself throughout the world; it does not discriminate. It exists within the richest of the rich and the poorest of the poor nations, it exists simultaneously where ultra-liberal ideologies reside and amongst super-conservative dictatorships. Islam is present in all corners of the globe.

The uniting force within Islam, no matter whether one identifies as Sunni or Shia, or liberal or Sufi, is undoubtedly the Qur’an. Muslims believe that the Qur’an is the final revelation from God, known as Allah[1], to Muhammad thus superseding the Torah of Moses and the Gospels of Jesus (Crotty 2005, p.145). The word Qur’an means ‘recitation’ and the Qur’an as a book consists of 114 chapters, known as suras. Muslims assert that Muhammad is the Prophet of Allah and that the Qur’an is the preserved version of Allah’s directions to Muhammad through his ambassadors (Welch 1997, pp.164, 177).

The life of every Muslim contains five intrinsic rituals, the Pillars of Islam. The first ritual, shahada, is a public display of faith asserting that Allah is the only God and that Muhammad is God’s messenger. Both of these statements occur in the Qur’an (Welch 1997, p180). The second ritual, salat, is the earliest of all the Islamic rituals. It is a prayer given everyday, originally by Muhammad alone, but extended to the entire Islamic community in the Medinan sections of the Qur’an upon the creation of a new religious community (Welch 1997, pp.181-187). The third ritual, zakat, was fundamental in the development of an Islamic welfare system. It is a system of alms giving quite similar to a tax. The Qur’an states (2. 219/217) that the amount to be paid is your surplus (Welch 1997, pp.191-192).

The fourth ritual, fasting during the month of Ramadan is described by Welch (1997, p.192) as having its roots in a war victory in Ramadan to the Muslims. Fasting during this month is mentioned in numerous places in the Qur’an, most notably Sura 2. 185/181 and Sura 2. 187/183 (Welch 1997, p.192). The fifth ritual is a pilgrimage to the Hajj and corresponds with other rituals exercised along the journey. These rituals in full, apart from the first which is in segments, are found in the Qur’an.

These five Pillars of Islam illustrate the centrality of the Qur’an to the life of the Muslim. The Qur’an is a mirror of things past, historical events and sacred times associated with Islam such as the Muslim’s victory in Ramadan; a guide on how to conduct ones life in the present in accordance with the will of Allah; and presents insight into the future, giving certainty to the daily practices of Muslims. The Qur’an codifies the identity of the Muslim, it describes all that a Muslim is or should desire to be. The Qur’an defines and unites the Islamic community, not through a process of alterity but through quite the opposite. It is not apologetic. A passage highlighted by Crotty (2005, p.158) from the Universal Islamic Declaration, 1976 highlights this well:

Islam is a complete code of life suitable for all people and all times, and Allah’s mandate is eternal and universal and applies to every sphere of human conduct and life, without any distinction between the temporal and the spiritual.

With the influence of western ideologies and European colonial rule over many Islamic ‘nations’ in modern times many diverse and at times seemingly contradicting responses have occurred. Islamic nations have been established, many along western democratic guidelines while others advocate traditional and some times fundamental Islamic policies (Welch 1997, p.208). Some Islamic groups have dealt with this change by placing an emphasis, like Ibn-‘Adb-al-Wahhab[2], on removing any external influence upon Islam and focusing on the Fundamental principles of the Qur’an. Others, such as Muhammad ‘Abduh[3], maintained that rationalism and science were congenial with Islam and the Qur’an (Welch 1997, pp.208-213).

Islam has played witness to enormous change within the world having enormous outside pressures placed upon it at many points of history. While Islam itself has indeed modified itself to suit the beliefs, culture, and ideologies of those who follow its teachings; a Muslim, whether Sunni or Shia, or liberal or Sufi, still places the most fundamental importance of their identity and certainly their faith upon the Qur’an.

Bibliography

Crotty, R 2005, ‘Islam’, in Religion Studies: The Long Search Study Guide, University of South Australia, pp. 141-160.

Welch, AT 1997, ‘Islam’, in Hinnells, JR (ed.) 1997, The New Penguin Handbook of Living Religions, Penguin, Camberwell, pp. 162-235.

---

[1] From al’ilah – ‘The God’. This became ‘Allah’ (Crotty 2005, p.141).

[2] Ibn-‘Adb-al-Wahhab was an Islamic reformer from Arabia (Welch 1997, p.210).

[3] Welch (1997, p.212) describes Muhammad ‘Abduh as a leading Egyptian modernist thinker. He died in 1905.

Philosophy Blog War

Just a quick note to all those philosophy blog warriors out there, I will post an entry but not untill I've completed my assessment. I have a History paper due on Wednesday and then a Religion and a Philosophy paper due on Friday. If i get all these done on time I'll post on Saturday, if I don't get these done on time I'll post when ever I get the chance.

History for those who asked

This is my last History tutorial paper on Euripides’ Bacchae for all those who asked to see it. I hope it helps.

In what ways are Pentheus and Dionysus different?
In what ways are they similar?

As outlined in the beginning of Euripides’ Bacchae[1] (pp.805-806) Pentheus and Dionysus have common heritage on their mother’s side to Cadmus, their Grandfather and previous ruler of Thebes (Segal p.178). This is where overt similarities cease[2]; Pentheus and Dionysus couldn’t be presented as more diametrically opposed. Not only do these two cousins assert their Kratos[3] from different parental heritage[4] but Euripides seems to have used the two characters to assert bipolar opposites in Greek thought; In the case of Pentheus, an immature concept and application of rationalism and a deficiency of Apollonian values ultimately leading to Hubris[5], and in Dionysus an illustration of all that Greek society labels as other (Harris & Platzner, p.749).

Why does Pentheus see Dionysus as a threat to civilisation?

The relationship between Pentheus and Dionysus reflects binary oppositions of masculine/feminine, rational/emotional, and civilised/uncivilised natures. Pentheus views this contrast between himself and Dionysus as hazardous to not only his own character but the Greek world he represents[6]. No doubt Pentheus sees himself as the protector of Greek heritage trying with all his very limited ability to preserve the Greek culture from this ‘other’ non-Greek influence personified through Dionysus and his followers. Pentheus outlines his disapproval of Dionysus and his threat to civilisation with an attack, from a very conservative perspective, in his opening passage in the Bacchae[7] (Euripides, pp.806-809).

To whom is Dionysus dangerous?

From a prima facie perspective, it would seem that the Bacchae presents a classic dichotomy of good versus evil but on further introspection deeper social themes develop (Johnston, p.3). The Greek Paradigm, represented by Pentheus, is deeply ethnocentric and through extreme exclusionism defines the ‘other’[8]; all those outside the Greek Ethos, represented by Dionysus. It is therefore not those who are in direct material opposition to Dionysus himself that are at threat but those who through their ethnocentric principles refuse to accept the limitations of their own world view and the value of the alternative that Dionysus is presenting[9].

Does Euripides’ tragedy provoke criticism of Dionysus?

Dionysus, as the head of the bacchants, is an easy target for criticism as he seemingly represents a religious movement vastly polarised from an orderly city existence. The Bacchants are driven to not only depose of the city but to establish themselves on moral principles seen as filth in the eyes of Pentheus (Euripides, p.806). This view asserts that Dionysus represents the menace of religion[10] (Johnston, p.4). The obstacle here is that Euripides alternative, namely Pentheus and the Greek world he represents, offers no better solution; it can be effectively argued that Pentheus is as much a danger to society as Dionysus[11].

The Bacchants was first performed in 406 B.C. Briefly discuss the theatrical and historical context in which the play was first performed. In what ways might Euripides be using the myth in this context to reflect upon his view of Athenian and or Greek society?

The Bacchae is one of Euripides’ final plays and was composed while the Peloponnesian war was drawing to a close[12] (Harris & Platzner, p.748; The Peloponnesian War). By this time Euripides had disenfranchised himself from Greece[13] (Johnston, p.6). The Bacchae can easily represent Euripides views on the society he was living in[14] as numerous features of the play, such as dissatisfaction with the political leadership and the inability of traditional methods of military control to ensure political stability existed throughout the Greek world particularly during the period of the Peloponnesian war that the Bacchae was composed in[15] (Hornblower, pp.166-170).

References

Euripides, (n.d.), ‘Bacchae’, in Harris, S & Platzner, G 2004, Classical Mythology: Images and Insights, 4th edn, McGraw-Hill, New York, pp. 800-853.

Harris, S & Platzner, G 2004, Classical Mythology: Images and Insights, 4th edn, McGraw-Hill, New York.

Hornblower, S 1983, The Greek World: 479-323 BC, Methuen, London.

Johnston, I 2001, An Introductory Note to Euripides' Bacchae, viewed 23 July 2006, , Malaspina University-College, British Columbia.

Roberg, J 2003, Heritage Studies: An Odyssey in Learning, Carthage College, Kenosha.

Segal, C 1997, Dionysiac Poetics and Euripides’ Bacchae, 2nd edn, Princeton University Press, Princeton.

The Peloponnesian War, 1998, viewed 23 July 2006, .

---

[1] The Bacchae, circa 406 B.C, is one of 19 surviving plays composed by Euripides. It is named after the Bacchants, the women devotees of Dionysus. Euripides is famous for his psychological illustrations of distraught characters suffering because they fail to recognise their true identity (Harris & Platzner, pp.748-489; Roberg, p.11).

[2] Throughout the play Pentheus is struggling to deny any similarities that he may have with Dionysus, this will eventually be his downfall as Dionysus recognises that Pentheus is more alike to him than he would like to think. Dionysus antagonises these repressed similarities that Pentheus holds.

[3] Kratos is used in this context and by Segal (p.178) to mean royal power.

[4] Pentheus is the ruler of Thebes through the (inferior feminine?) heritage of his mother Agave whereas Dionysus asserts his Kratos not only through his mother Semele, sister of Agave, but more importantly through his father Zeus, King of the Gods (Segal, p.178).

[5] Hubris is presented by Harris & Platzner (p.749) to mean excessive pride.

[6] Thebes, of which Pentheus is the ruler, is the birthplace of Greek civilisation (Johnston, p.2).

[7] Right from the very beginning of the Bacchae, in a major departure from the traditional Greek hero story, it is blatantly obvious that Pentheus has some personal psychological motivation in his opposition to Dionysus. His emotive reaction to the arrival of Dionysus, such as excessive military force and his apparent obsession with Dionysus’ looks, appear as an illustration of his psychological inadequacies (Johnston, p.2).

[8] On numerous occasions Pentheus ridicules Dionysus and what he represents as inferior and foreign. Pentheus terms the Dionysian cult a travesty (Euripides, p. 806) and filth! (Euripides, p.807), and many times mentions or infers that the culture Dionysus is bringing is foreign (Euripides, pp.806-809, 813 etc.).

[9] This is not to say that the alternative presented by Dionysus is any more meritorious, in fact Euripides constantly illustrates its destructive nature. The argument is that because of ethnocentric ideologies the possibility that anomalies may exist within native Greek thought or that other cultures may have something valuable to offer is ignored, disaster befalls.

[10] At least fanatical superstitious religion lacking in the principles of rationalism.

[11] Of course this entire argument can only be seen as a single aspect of Euripides play as if the fundamental aim of the Bacchae was to convince the audience of the dangers of superstitious religious practice a more appealing alternative would have been presented (Johnston, p.5).

[12] The war began on 4 April 431 B.C. and it ended on 25 April 404 B.C. (The Peloponnesian War).

[13] He was actually now living in Macedonia (Harris & Platzner, p.738).

[14] If the play is to be interpreted from a historical context.

[15] Numerous other parallel features exist with enough correspondent features to effectively assert the conclusion that Euripides based his play on his observations of the Peloponnesian war. Dissatisfaction with political leadership and direction was becoming widespread, along with the sometimes rapid retreat of Greek Democratic systems of government therefore Greek government was becoming less influential overseas. This produced a climate whereby Greek citizens began to open up to and even actively search for other political systems and personal saviours. Eventually the Greek City States began to fail in their attempts to stop their citizens experimenting with foreign ideas of leadership and eventually crumbled (Hornblower pp.166-170). If we take, as mentioned earlier, Pentheus to represent Greek ideology and Dionysus to represent foreign or non-Greek ideology then this historical interpretation competently explains many, if not most, of the attributes of the Bacchae.

Christian Paper

I'm posting the 700 word paper I wrote for Christianity. I'll probably post the Islam question tomorrow some time.

In what ways is fundamentalism a response to modernity? Is it accurate to say that fundamentalism is only a defensive and negative response to modernity? If not, in what positive ways does fundamentalism respond to modernity? It is clear that fundamentalism is a way in which conservative and evangelical groups are emerging into political action. What issues are typical issues for such groups to be drawn to? What are the positive concerns in such political issues? Are there any reasons for thinking that groups that might have been slower than others in beginning political engagement must remain slower?

Christianity has existed at least since 35-40CE and hence been witness to enormous social, cultural, and political changes (Walls 1997, p.55). Different denominations and sects have dealt with these changes uniquely throughout history with some being more prevalent than others.

Perhaps the greatest change that Christianity has had to deal with has been Modernity[1]. Modernity is a complex of ideas and is generally accepted as having begun with the great transformation[2] around the 17^th century. During this time great progress was made in industrial production and scientific understanding diverting the dominant discourse away from the church and towards a progressive, rationalist understanding of the world and humanities place within it (Van Krieken et al. 2000, p.9; Weeks, Toole & Crowe 2005, p.125). This created a climate within church circles of discontent particularly as religion retreated to personal experience and the authority of the church was overshadowed by the creation of the nation state (Van Krieken et al. 2000, p.9; Weeks, Toole & Crowe 2005, p.128).

It may seem that the Fundamentalist movement exists only as a response to modernity as it overtly opposes many of the doctrines central to modernity. This is likely true as, in the words of Pinnock (1990, p.44) “fundamentalism arose in order to defend the authority of the Bible… [the] foundation of Christianity”. Fundamentalists, generally, are not opposed to change if it can enhance or at least not hinder Christian principles; Changes such as University education have been welcomed by most Fundamentalists[3] (Pinnock 1990, p.45).

Fundamentalists can be described as apologists for the Bible; they assert that the Bible and hence their movement is above fault and does not deviate from the Bibles literary message (Pinnock 1990, p.47). They are not, however, only defensive and negative. Walls (1997, p.144) states that Fundamentalists “use… the Bible as an instrument for problem solving…”. Fundamentalists believe in the preservation of freedom and that they should be the moral example for humanity, not the moral imposer (Pinnock 1990, p.50).

In the political sphere many Conservative and Evangelical Christians are active; this is evidenced by the President of the USA George Bush,[4] himself an Evangelical Christian. These Conservative and Evangelical Christians goals are primarily moral in character and seek not to change the democratic fabric of western society, Pinnock (1990, pp.53-54) says that at least the Fundamentalists have an “unabashed love… for their democratic society”, but to influence the moral development of its citizens. Examples of moral issues Conservative and Evangelical Christians advocate are a commitment to life in regard to abortion and an opposition to pornography and homosexuality (Pinnock 1990, pp.50-54). This is not to assume that other political motivations do not exist; it is well known that many Conservative and Evangelical Christians have an absolute support for Israel (Pinnock 1990, p.54). By engaging in political discourse these Conservative and Evangelical Christians are sending a positive message that the unadulterated[5] teachings of the Bible are not only still valid but still valuable in today’s complicated world. Many abuses of liberal ideologies have occurred, such as a culture of drug abuse that the moral stance of Conservative and Evangelical Christendom would oppose. They are demonstrating to more moderate and liberal Christians that the message of the Bible does not need to be diluted or revised in order to be a moral and contemporary Christian today (Pinnock 1990, pp.53-55).

Now to the final aspect of the question, are there any reasons for thinking that groups that might have been slower than others in beginning political engagement must remain slower. It seems absurd to assert that the speed of initial engagement in political discourse determines the progressive and ultimate speed of engagement. Pinnock (1990, pp.49-50) cites the progression of the Reverend Jerry Falwell from an individual with no interest in the political sphere progressively changing into an advocate of political engagement. The Reverend Jerry Falwell began his political agenda as slow as can be described and is now the leader of the Moral Majority, one of the largest Fundamentalist movements and an organisation that openly asserts its influence within political discourse.

These modern developments of Christianity and the attitudes developed towards the change the world has been displaying are deeply complex touching all denominations and ideological preconceptions. The development of Fundamentalism and its use as a vehicle for political engagement has been crucial in the development of Christian Conservative social and self identity.

Bibliography

Pinnock, CH 1990, ‘Defining American Fundamentalism: a Response’, in Cohen, NJ (ed.) 1990, The Fundamentalist Phenomenon: a View From Within, a View From Without, William B Eerdmans Publishing Company, Michigan, pp.38-55.

Van Krieken, A, Smith, P, Habibis, D, McDonald, K, Haralambos, M, Holborn, M 2000, Sociology: Themes and Perspectives, Pearson Education Australia, Frenchs Forest.

Walls, A 1997, ‘Christianity’ in Hinnells, JR (ed.) 1997, The New Penguin Handbook of Living Religions, Penguin, Camberwell, pp. 55-161.

Weeks, I, Toole, M & Crowe, J 2005, ‘Christianity’ in Religion Studies: The Long Search Study Guide, University of South Australia.

---

[1] For a more detailed discussion of modernity see Van Krieken, A, Smith, P, Habibis, D, McDonald, K, Haralambos, M, Holborn, M 2000, Sociology: Themes and Perspectives, Pearson Education Australia, Frenchs Forest., pp.9-10.

[2] For a short discussion of the great transformation see Van Krieken, A, Smith, P, Habibis, D, McDonald, K, Haralambos, M, Holborn, M 2000, Sociology: Themes and Perspectives, Pearson Education Australia, Frenchs Forest., p.9.

[3] This and most other change would most probably be opposed by the ‘Strict Fundamentalists’ as Pinnock (1990, pp.43-44) calls them.

[4] For an interesting look at Fundamentalism in politics see Giroux, HA 2004, George Bush’s Religious Crusade Against Democracy: Fundamentalism as Cultural Politics, .

[5] At least as they see it.

Everywhen is finished!

Just posting my short paper on everywhen. I hope the few footnotes display properly as I've just cut and pasted this from a .doc document.

What ideas was Stanner attempting to explain by using the term 'everywhen' in reference to the Dreaming?

The Dreaming is a complex array of themes and perspectives relating to the universe and humanities role within it. It is simultaneously a cosmogony and a cosmology from which life as we know it derived. In attempting to explain the complexity of The Dreaming, Stanner said “one cannot ‘fix’ The Dreaming in time: it was, and is, everywhen (Stanner 1990 pp.225, 228; Edwards 1990 p.12).

In using the term ‘everywhen’, Stanner was effectively describing the temporal location of The Dreaming in language that can appeal to a ‘western’ weltanschauung focusing on, as Edwards (1990) asserts, “beginnings, dates, eras and endings”. The indigenous inhabitants of Australia temporally placed The Dreaming simultaneously in the past, present, and the future which people in every generation can relive through involvement in everyday and ceremonial existence (Edwards 1990 pp.12-13). This has been described as being an example of a circular concept of time; however Edwards, while agreeing that the concepts present in The Dreaming share more similarities with a circular model as opposed to a linear model maintains that The Dreaming is too delicate a concept to be associated with either of these concepts (Edwards 1990, pp. 12-13).

Both the linear and circular concepts of time are too discriminatory to account for many of the subtle, and at times overt, concepts present in The Dreaming. In the article composed by Stanner[1] where he first used the term ‘everywhen’, he grapples with the ideological differences present in ‘western’ systems of thought as opposed to the thought processes of the Indigenous Australians; the concept of time becomes a major issue. Stanner describes that in a modern ‘western’ weltanschauung ideologies such as alterity arise by identifying contrasts within the world such as ‘body’ vs. ‘spirit’. In relation to The Dreaming Stanner (1990 p.227) notes that “man, society and nature, and past, present and future, are at one together…” and Edwards (1990 p.13) states that “places and people today are conceived of as embodying the beings of that era [The Dreaming]” indicating that the ontology is not just a contrast of accepted logic and rationalism but exists within a completely different paradigm altogether.

The Dreaming is often described as the beginning or formation of the world; while this is undoubtedly true the concept is entirely different from a creatio ex nihilo understanding as there was a pre existing fabric upon which The Dreaming occurred (Edwards 1990, p.13). Stanner (1976, p.21), in reference to Professor Strehlow, describes that at the time[2] of The Dreaming a single family existed[3] (father, wife and children) who were self-existent and eternal. There were also other ‘sky beings’ whose presence was felt through the stars. These beings had no interest in, or power over, the earth. It is fair to say that the existence of the ‘sky beings’ is fair evidence that much of substance existed at the time of The Dreaming activity. In the activity of The Dreaming[4] many ‘sometime sleepers’, eternal beings similar to humans of today but described as ‘superhuman’, simultaneously awoke and proceeded to mould primordial masses of barely human substance into distinct human individuals and taught them the way of life. These sometime sleepers, before returning to their sub terrestrial slumber, proceeded to shape the physical landscape that we experience today; some even became the landscape. The immanence of the sometime sleepers and their legacy is what Edwards (1990, p.13) was referring to when he said that people have a direct link to The Dreaming.

Indigenous Australians identify themselves and their world as part of The Dreaming. Certain landmarks represent not only the ancestors in the form of the sometime sleepers but family members and people still living today. Even birthmarks, marks left by ritual, and hunting injuries may be identified with an Ancestral being (Edwards 1990, p.17). Edwards (1990, p.17) describes the events of The Dreaming as a stage where People today re-enact The Dreaming “according to the pattern laid down by the ancestors”.

The Indigenous Australian concept of time, especially in relation to space, present in The Dreaming has rightly bewildered commentators trying to describe it with language more at home in western discourse. It was not only right but also essential for Professor Stanner to introduce a new word free of inherent ideological meaning into the discourse surrounding the study and understanding of Indigenous Australian religion.

Bibliography

Edwards, WH 1990, An Introduction to Aboriginal Societies, Social Science Press, Wentworth Falls.

Stanner, WEH 1976, Some Aspects of Aboriginal Religion, The Charles Strong Memorial Trust Inaugural Lecture, in Australian and New Zealand Society for Theological Studies 1976, Colloquium, pp.19-35.

Stanner, WEH 1990, ‘The Dreaming’, in Edwards, WH (ed), Traditional Aboriginal Society: A Reader, Macmillan, South Melbourne, pp.225-236.

---

[1] See bibliography under Stanner, WEH 1990, ‘The Dreaming’.

[2] I use this word loosely by attempting to refer to the temporal location of these events.

[3] While existed is in the past tense I am not asserting that these beings no longer exist.

[4] For a more detailed description see Stanner, WEH 1976, Some Aspects of Aboriginal Religion, The Charles Strong Memorial Trust Inaugural Lecture, in Australian and New Zealand Society for Theological Studies 1976, Colloquium, pp.19-35.

Paper Not Complete

I didn't get my paper finished to a level I would have liked so tommorrow I'll post something in that regard. I'll prob just put up my answer to the everywhen question.

Religion Assignment

I'm working tonight on compiling the final draft of my paper for my religion course. Once again the word limit is quite a....limit. I have only 2100 words to answer three 'questions', about 700 words each. Question one is: What ideas was Stanner attempting to explain by using the term 'everywhen' in reference to the Dreaming? Question Two is: In what ways is fundamentalism a response to modernity? Is it accurate to say that fundamentalism is only a defensive and negative response to modernity? If not, in what positive ways does fundamentalism respond to modernity? It is clear that fundamentalism is a way in which conservative and evangelical groups are emerging into political action. What issues are typical issues for such groups to be drawn to? What are the positive concerns in such political issues? Are there any reasons for thinking that groups that might have been slower than others in beginning political engagement must remain slower? Question Three is: Explain why the Qur’an is so central to the life of the Muslim. If I do get 'em finished tonight I'll see if I can post my answers, if not I'll do it tommorow.

Introduction

I've succumbed and finally created a blogger.com blog space. I won't be adding much, if anything, over the next two weeks as I have five pieces of assessment to complete over that time. Hopefully I will be able to post more frequently then. I have attached a photo of myself in Pushkar, India just because I can I suppose. Nah, it's really 'cause it's the only way in the documentation to publish a profile picture if I have not already published online somewhere else. Anyhow, I'd better get back to my papers; I'm writing a paper at the moment on everywhen in relation to Australian Aboriginal religion. The question goes: What ideas was Stanner attempting to explain by using the term 'everywhen' in reference to the Dreaming?