For the white staff, the acceptance of a job depends upon the
acceptance of the aims and objectives of the group, and a loyalty
to the group in its endeavours.
Mobility into the Mob from the white world is not, of course,
a matter about which the Law gives directives. Sorokin (1947) points
out that, in general, it is not possible to speak of the mobility
of individuals among inter-racial, intersex and interage 'plurels,,
that is, mobility based on components that are not social constructs
and therefore cannot be altered. A negro, for example, cannot become
a white man.
While this is true, in its strict sense, nevertheless in the
Strelley 'world' a white man or part-European may attain to member-
ship amongst the marmgu if he succeeds in attaining the qualifications
established by the group.
This is most evident in the case of McLeod. He is not only
accepted into the group,he has been made a leader in the Law.
Part-Europeans, marta marta,are also integrated into the group.
The component of membership is viewed according to the degree to which
those individuals, coming from outside, are sympathetic to, and willing
to put into practice the philosophy of the group.
In 198Q part-European children having kin in the group were being
educated by one of the important menɪ. On one occasion European
parents,wishing to take their children to sacred places,were invited
to leave the children with the group to be educated so that introduction
to the sacred places would be possible .
Taped interview.
2"Five elders from Strelley went to Woodstock Station to stop a
group of white-fellers who were about to take photos and chip off
bits of rock from sacred sites. Snow told them they would have to
go through the Law if they wanted to view the engravings. The white
people left without too much argument. IVhy did the museum give
permission for those people to go to Woodstock without informing
the traditional marrngu owners?" (Mikurrunya, 2.10.79).