The name is absent

463

The choice should be possible for individuals to identify
as Aboriginal Australian, to categorize themselves as ‘proud to
be an Aborigine’, but at the same time to seek an identity that
is not distinguished by cultural differences. Such an identity
could be described as that of an Aborigine in white society.
Those with Aboriginal ancestry and claiming Aboriginal ancestry
4

should have, if they wish, the opportunity to accept ’Australian’
values. The research findings show a large proportion of
Aboriginal students in schools oriented to mainstream values.

The option for identity on the part of these people would

appear to be an option for a part-European identity.

It would seem oppressive to argue that all part-Aborigines/
part-Europeans should opt for a part-Aboriginal identity rather than
a part-European identity. Nevertheless, contemporary government
policy impels the people in this direction.

Currently, multi-cultural policy rejects Aborigines from'its

і

framework, labelling them as an ’intractable problem’. Such

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theorizing supposedly sets out to seek a ’cohesive’ Australia.

і

But it places outside the framework many part-Aborigines∕part-                _j

I

Europeans who, from the research evidence, wish to be -inside

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<■
the framework.                                                                        ɪ

The conclusion is reached that, if the Government’s position

is not merely one of rhetoric, but is serious in intent about

building a ’new’ Australian identity, then governmental theorizing
that excludes Aborigines from mainstream society must be changed.

IdentificationZnaming of Aboriginal people must be in accord

with the reality of the Aboriginal worlds.

In order for this to be accomplished, government structures
must be changed.

At present, the theorizing that excludes Aborigines from its
framework would seem to be formulated in this way because theorizing

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