The name is absent

,                                   188

In the case of the Strelley Mob, the possible problems
arising from the intrusion of mining companies have been connected
not so much with their own sacred sites as with their cohesion with
other groups C^e∙g∙ Noonkanbah] who have been threatened with the
desecration of their sacred sites by miners. The history of the
Mob and their actions in the Noonkanbah crisis suggest strongly
that if mining options were taken up on their stations they would
feel obligated to protect the sacred sites of the traditional
owners.

However, the greatest danger from mining would appear to come
from the miners themselves and the possibility of an influx of
Europeans bringing with them values and attitudes rejected by the
Aboriginal people.

A further possible danger from the intrusion of the white
world lies in Government plans to develop tourist routes, which
would cause disruption of the Aboriginal way of life.

12.46 Autonomy and interaction with other Aboriginal groups

The contemporary world of Strelley involves interactions with
other Aboriginal groups. These are partly concerned with ceremonies
and rituals, an area contexted within the encompassing universe of
the Law. With respect to the Law, the Aborigines have themselves
become missionaries actively seeking to help others return to the
Law.

The contacts thus established have resulted also in a desire
on the part of other groups to establish community schools

•                         і

(Noonkanbah, Alice Springs] a clear manifestation of movement towards
, ÷ , * - ∙ * * " ’ ∙

ɪln early 1982 a meeting of people interested in independent
Aboriginal schools was held in Darwin. Five other independent
schools, in addition to the Strelley group, were represented.

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