The name is absent

74

way as non-Aboriginal students.

Learning about Aboriginal culture, often mediated by non-
Aborigines, has led to a relocation of identity.

As with all diagrams, there is a simplification of reality. In
the three models constructed as ’ideal types’ there is considerable
overlap. There is overlap between

(a) tradition-oriented∕tribally-rooted people and marginal
anomic Aboriginal society, the latter more or less
unstructured, more or less uncertain of future directions

(b) marginal, anomic Aboriginal society and non-Aboriginal
lower class society

(c} Aborigines dispersed into white society and the host
society.
1

h

Though acutely aware of this overlap, the study nevertheless
I

will concern itself with ideal - typical situations ζcf. Weber, in

Gerth and Mills, 1970:323) and will confine itself to the three                    ■

evolving models categorised above.                                                  ∣

^μ₁
f

I^і
⅛ I

I
P ^f

I
F

⅛
I

ɪsee Berndt, ed., (1977:9) on the role of anthropologists in this
respect. See also National Aboriginal Education Committee: Aims and
Objectives (1980), Schools Commission Report, 1981, both calling for
college and school curricula to include Aboriginal studies.
Currently such studies are most often taught by non-Aborigines.

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