As she says - it is about finally answering a handful of
questions that have plagued generations of her people.
This government is trying to give them a seat at the
table. To let them have a say and bring their suggested
solutions to these major issues.

The Voice gives them a platform and a way forward.

And any First Nations person denying that this needs to
be done or that these problems even exist is indeed an
"Uncle Tom," by any definition.

Foxy goes there as well. The standard left lament. If you don't agree with me then you're either uneducated or evil.

Perhaps Foxy's got more gumption than Paul and can tell us who these indigenous Uncle Tom's are.

It doesn't occur to them that people just have a differing opinion as to the best way to move forward. Nup, there's only one way to proceed according to these people and that's my way.

This is going to come as a shock to these people but Price and Mundine do indeed have the best interests of their people at heart. They just don't accept that adding another bureaucratic layer to the mix, a layer with constitutional protection even if its a total failure...that adding such a body to the mix will improve their people's lives.

They have other ways they think will work better. For example Price is moving to have an inquiry into the failures of the various land councils. It's not the least bit surprising that the aboriginal elite are absolutely opposed to that idea. They, after all, have to protect their phoney-baloney jobs.

"This government is trying to give them a seat at the table. To let them have a say and bring their suggested solutions to these major issues."

Does she ( Aunty Bilawara Lee) explain why this seat at the table needs to be in the constitution rather than just a legislative body? Or is that something they'd prefer to skip over?.

Oh and is she aware that a female 'elder' is a recent invention. Before the 'invasion' (boo/hiss!!) a female elder would have been an impossibility. Perhaps this new seat at the table could discuss that and the cultural implications of it.

Hi Foxy,

Very good post, the story from Aunty Bilawara Lee was an interesting read. according to some a female elder is an impossibility. In 1901 a female MP certainly was an impossibility, oh how times do change, but unfortunately not for the forums "spats and straw hat" brigade they have wound their clocks back to 1901, and they want the rest of us to follow suit. Its one thing to grow old in body, its entirely another matter to grow old in mind, as demonstrated by the posting of some here.

Hi mhaze, still at it I see.

My wife seems to think and i tend to agree, that Tamati Waka Nene was an "Uncle Tom" figure, that's possible in the fact he was eager to sign The Treaty Of Waitangi, believing all was already lost, and capitulation was the only alternative. Waka Nene didn't listen to council from the likes of Te Kemara and Te Ruki Kawiti who opposed the treaty, and thought at least much more should be sought from the British Crown than what was being offered. In their opinion resistance to the Pakeha was still possible, and should be considered. Hone Heke who was the first to sign, was in my view not an "Uncle Tom", reading his history, Hone was a pragmatic man who believed that Maori control of Maori affairs was possible whilst at the same time cooperating with the British Crown. What do you think were Tamati Waka Nene and/or Hone Heke "Uncle Tom's".

At least 13 Maori women signed the Treaty of Waitangi, very progressive people those Maori were in 1840. My wife is an "elder" in her tribe, not because of her age, but because of her understanding of "language, protocols, customs and beliefs" Met a young fella of 15 years who had put himself forward to become a Kaumatua (elders who sit on the Paepae), male elders in general are called koro and females kuia. If you were to turn up younger people would refer to you as koro simply as a mark of respect

Aboriginal people refer to an Elder as "Aunty"
of "Uncle." It's recommended that non-Aboriginal
people check the appropriateness of their use of
these terms when referring to an Elder or Leader
as Aunty or Uncle may not be appropriate for an
outsider unless a stronger relationship has been
established.

Linda Burney prefers not to be called an Elder.
She views herself as an Aboriginal woman who happens
to be in a leadership position.

An Elder is someone who has gained recognition as a
custodian of knowledge and lore and who has permission
to disclose knowledge and beliefs.

It's always interesting to learn about other cultures
and their customs. And as we know - Aboriginal cultures
are very different from each other. One size does not
fit all.

That's why giving Australian Aboriginals a Voice to
describe the main issues that they face are important
stepping stones to tackling issues within their communities.

Dear Paul,

Thank you for sharing your information with us.
It's appreciated. I'm going to look up more on the
subject that you've given. I don't know enough about
that Treaty.

Best Regards to your lovely wife and family.

Reading Aunty Lee's email this morning
certainly put a lump in my throat.
I've made copies of what she wrote for
my family to read.