The name is absent

.217

Through a logical extension, since culture, territory and autonomy
are closely linked, it is theorized that the fight against alcoholism

for those who have succumbed will be supported by a moving back to
tribal territory.

Thus in a discussion with the D.A.A. officer about alcoholism
in another group

The men ... thought that the problem of drunks
in Wiluna would continue while the people stayed
in that place. Crow said they should listen to
what this group is saying and shift back to their
own country.

і

The group camped at Sixty-one is a good example
of how a mob can take action to improve their lives
and get away from alcohol and all its problems
without waiting for the Government (Mikurrunya,
26.6.81:2).

Reference has already been made to the arrangements of the'
Strelley Mob for alcoholics from nearby Pt. Hedland to go out to

the old Camel Camp on the Callawa lease.

13.17 Theorizing about identity

It can be said that all marrngu theorizing is directed towards

the securing of an Aboriginal identity.

The marrngu also showed a readiness to theorize about Aboriginal

identity in the non-tribal situation. A concern was shown by the
2

Mob, when the plight of urban Aborigines was discussed .

The people at Sixty-one are the Jigalong Manyjiljarra speakers
who had migrated to Strelley.

A similar concern was shown by elders from Indulkana in the far
north of South Australia, when visiting Adelaide as part of their
teaching duties in ethnomusicology for the University of Adelaide.
The men, observing the undisciplined behaviour of some of the small
urban Aborigines, suggested they take them from their parents and
bring them up properly in the north - an ironic echo of missionary
policy.