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grew up separated from their tribal relatives
and rejected by their white relatives. They
had no knowledge of either the Law or the
culture of the tribal people from whom they
were estranged.
These two problems are quite separate and
distinct and to attempt to solve them both by
giving the part-Europeans power over us and
to pretend they have in some strange way
special knowledge of our problems is merely to
make an already confused situation more confused.
The part-European has neither the culture nor
the historical right to the land (Strelley submission
to the Land Rights meeting, Jameson, May 1st, 1978)4
The marrngu complain (Mikurrunya 27.2.81:2) that ’’uninitiated
men who do not have any right under marrngu law have been given
permission by the Lands Trust to occupy Sacred Land”.
12.23 Interaction with other tradition-oriented groups
In the case of other Aboriginal people, the Strelley Mob would
wish them to be not necessarily full members of their group, but to
have the commonality of being ’saved* by coming within the Law.
Nevertheless,full membership is given only when individuals meet
the ’qualifications’ of the group by attaining the different stages
open to them.
Basic to the evolving tribal structure is the Law. All aspects
of life are subjugated to the Law; it is in keeping the Law that the
people see themselves surviving as a people, and renewing themselves
spiritually.
ɪɪhe question may be asked as to whether or not there was a white
influence in this statement. The statement in its final form was
written by a white man, McLeod. Nevertheless, he has been integrated
into the group and made a leader in the Law (Mikurrunya 23.7.79:9).
Since there is, for the people, no emphasis on colour, but on Law,
McLeod is part of the group, like any of the Aborigines. If they
have been influenced by his thinking, it can be argued that this
is a good example of how knowledge is socially constructed. See p. 11, ff.
above.