The name is absent

It was the vernacular program that gave a status
to something that was familiar and more readily
understood.

... Time and experience are proving that it is
the key, It is here that the visionaries in the
community have been resoundingly proved right.
The Jitamurras, Yougarlas, Minyjins, McLeods and
others. They always had a clear concept of the
vital Iinkbetweensurvival, language and culture
(Bucknall, 1980:1).

13.14 Theorizing to'incorporate new elements from the white world

The group theorizes about how to take from the white world
*

what it needs in order to survive, while preserving its autonomy.

This is facilitated by the coherence of the group, both spatially
and ideologically. The Mob’s theorizing is directed at a particular
reality common to all, a reality upon which they believe they can
act to bring about change. Much of the theorizing is concerned
with new elements not allowed for in tradition. All of the theorizing
№
concerned with the school, with the curriculum, (materials are vetted
P

for offensive content) with the employment of white staff for the
school and as station advisers, falls into this cateogory,
13.15 Theorizing about work

(i) Value of work for the group

Theorizing about the work ethic, a value foreign to the Aboriginal

way of life in its European formulation, is subtly included in the
theorizing about the symbolic universe. While those who are ’lazy’
ɪ

are noted, they are not rejected . Nor will they be given

The ’good worker’ is obviously esteemed, and the

notion of effort put in for the good of the whole, a lesson painfully
learned when the marrngu pulled out of stations, recurs as a theme
for praise.

Monty Hale, a marmgu linguist recounts the story of the hard
work that was necessary after the strikes to make a living.
*

Taped interview.

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