The Spirit-Child birth and connection to Dream shows the Aboriginal belief that they are tied to all things magical. According to research, "Aboriginal man was linked to the Dreaming, to the creative era, and contained within himself part of the essence of the mythic beings," (Berndt 8). The culture strongly emphasized the existence of spiritual beings living alongside the Aboriginals themselves. Aboriginals "saw themselves as living representations of such beings," (Berndt 8). This provides them a greater sense of meaning and connection to the world around them. The child is not of this world, it is not tainted by the physical act of sec. Rather, "he enters that world possessing already an innate sacredness," (Berndt 8). This makes each child a spiritual and magical being, transcending the position as a product of a physical union. It also allows for stronger ties to individual tribe locations -- for the children come from the land, they are not creations of their parents; "Thus a child 'conceived' in a certain place, given its specific totemic associations, is not the same as it would be were it to be conceived in a different place," (Merlan 479).

In the spirit-child ritual, the father plays an important role; thus reinforcing the patriarchal roots of Aboriginal society. In most cases, the father dreams of catching the fish which holds the spirit child, or acquiring the spirit-child in another way. Therefore, "In many indigenous formulations, recognition is chiefly a male role; in fact, the claim of recognition may be an element of socially-constructed 'fatherhood,'" (Meran 476). This allows the man to control the pregnancy, he knows before she is even aware of it

Also attributes elements of fatherhood. Thus, the father role is more intimate than being just the partner in sexual intercourse. Most magical rites are reserved for men in Aboriginal society. Aboriginal boys "gradual enhanced his career though involvement in sacred through involvement in sacred activities, initiatory grades; but girls remained in the 'profane' camp with no such progression," (Berndt 8). The concept then separates physical paternity from fathering the spirit-child. Most Aboriginal rites are to provide the male with a stronger connection to the...

Men played music in ceremonial rites. Most musical instruments were made of available materials, such as reeds, wood, and bamboo in some areas. A ceremonial aerophone was played during male rites-"its sound represents the voice (and power) of a mythical rain-making snake," (Moyle 327).
The didgeridoo was popular among the northern regions of Australia. It was a wood instrument very similar to a flute. Additionally, boomerang claps and slow beating sticks also accompanied various cult songs. These are typical in Narra rituals, which are thought to be much older than the didgeridoo.

Thus, the father is an important role in the spiritual side of the spirit-child entering into the physical world. The father is the part of the magic; while the mother seems to be stuck in the "profane" by experiencing the physicality of being pregnant and giving birth.

The mother's role is reserved for the physical burden of carrying the child; "Social value is attributed to the mother's feeling the birth pains, and to the intensive maternal nature of the first few years," (Merlan 476). In fact, women are taught to avoid child-spirits -- "For women, ideas are more commonly reported about steps to be taken to avoid child-spirits," (Merlan 476). Thus, it is clear through analyzing the magical rite, the superior role of the man even in the most feminine of acts -- pregnancy.