The name is absent

438

There is evidence, on the contrary,to support the notion

that the Aboriginal students see themselves as exercising a
degree of control over their lives, subjectively appropriating
the components of strong ego-identity and rejecting attributes
of negative identity and identity-diffusion.

They do not reject their Aboriginality. On the contrary, the
evidence points to a pride in Aboriginality and a desire to
strengthen the group ^,so that they can get somewhere’ in society.

It can be asserted that, for the students in the study,
socialization into an Aboriginal identity cannot be equated with
socialization into negative identity.

It remaihs to be seen, for urban Aborigines, what can be the

components of a specifically Aboriginal identity, whether indeed
there are any identials specifically Aboriginal, except for
colour and physical characteristics.

Theorizing is found in the literature, by both the Aborigines
and non-Aborigines_j that Aborigines are distinctive in that they
have a different value system. We shall now address ourselves to
this question.

25.2 Aboriginal cultural values

In 1975 the School’s Commission appointed an Aboriginal

Consultative group. In its report it made the following statement:

We recognise the existence of an Aboriginal people
consisting of many diverse communities and individuals
and that specific educational needs arc different among
different Aboriginal groups. Eut we see a common cohesion
of cultural values and aspirations that identify us as a
distinct people, with aspirations often quite different
to that of the non-Aboriginal community (Report of the
Aboriginal Consultative group to the Australian Schools
Commission: foreword).

And again:

It would be a tragedy to destroy one of the last
remaining people who do not worship material values (ibid:ʒ).

<<   485   486   487   488   489   490   491   >>

More intriguing information