This is a political auto-biography of the type I rarely read. I became aware of Jacinta Nampijinpa Price via her Mother Bess 13 -15 years ago who spoke a narrative that I had not heard, describing a culture of violence and abuse within Aboriginal communities, that I was aware of privately and was not spoken of publically. I have followed her progress as a contrarian voice, prior to her becoming a senator. I have observed her being attacked with vitriol by friends (of mine) and famous people, most notably Marcia Langton. I wonder, do people silence her because she is Indigenous or because of her ideas. Jacinta Nampijinpa Price is a reminder that there is more difference within groups, than between groups. My personal suspicion is she is a Martin Luther (not King) and is challenging the orthodoxy within her community. Obviously what she says publicly conflicts with the narrative of people considered to be the leaders of the Indigenous Community, and this appears to be her authentic voice based on her own valid experiences. I am reminded of Voltaire’s maxim ‘If you want to know who rules over you, just look for who you are not allowed to criticize’. Nampijinpa Price has shown the audacity to critcize those who rule the Indigenous Community.
Nampijinpa Price details her experiences growing up in Outback Australia and her origin story of her mother and father. In chapter 7, Nampijinpa Price details what she believes the probable murder of her mother’s cousin Marion, the culture that allowed this to be covered up and the lack of interest from Police to investigating this, and goes on to detail the sexual and physical abuse of women enabled ‘culture’. She shares her observation regarding ‘promise marriage’ of children that enables children to be raped and sexually assaulted whilst the community accepts this. She acknowledges her own violence towards others girls, expressing it as a necessary part of growing up in Alice Springs
Nampijinpa Price discussed Marcia Langton’s ad hominium attack on her in 2018. This reflected that even with the far left, politics is more important than identity. Langdon had no concern she was attacking the character of an Indigenous Woman and labelling Nampijinpa Price as a ‘neo-nazi’. It is interesting that someone as esteemed Langton would attack Nampijinpa Price’s character and not engage in a battle of ideas and let the superior ideas win. “The key point I wanted to raise during the discussion was the need for us, as Aboriginal women, to acknowledge that our culture treats us as second-class citizens, and that our traditional laws normalise, enable and justify violence against us” (p 206-7).
Nampijinpa Price challenges narratives about Aboriginal’s people problems being systemic, such as “High rates of youth incarceration are not caused by systemic racism – that’s a convenient untruth. They are caused by poor parenting, child abuse and neglect, poor school attendance, lack of education and unemployment. These factors would make anyone, regardless of their race or colour, more likely to commit an offence that leads to incarceration” (p 222). She believes that the time has come to challenge aspects of her culture as not being helpful in progressing Indigenous people’s interests in the 21st Century. If the problems are systemic, they are culturally systemic.
Nampijinpa Price has consciously decided to break with the culture norm of not naming dead people, because she believes this is used to perpetuate the harm to the living from not understanding how people died. She want the tragedy of these people to be known, remembered, and hopefully in the future avoided. It is tragedy that only two of her mothers twelve siblings lived to the age of 50. She challenges the cultural argument of ‘that is the way we have always done it’ of tradition and show how this continues to perpetuate the suffering of Indigenous people. She talks about no longer being an enabler, in spite of cultural expectations, such as not supplying drunks with alcohol, or money for it. She is prepared to help family and kin when it will help them in the long term, but wants no part in enabling predictable future misery in her family.
She is proud of her Aboriginal culture, saying “We must protect, nurture and celebrate the genuinely wonderful and unique parts of Aboriginal culture, such as our spirit, our Dreaming, our intrinsic connection to country and our incredible art and music, to name just a few. But some of our cultural practices, such as women’s submission to men, promised marriage and self-harm during mourning need to go” (p 221).
I suspect Nampijinpa Price will be seen as a catalyst for change, as painful as that change may be for the Indigenous people. In Jungian Therapy we talk about feeling worse, before you feel better and I suspect Nampijinpa Price will have a similar effect. It seems a lot of vested interests are threatened by her. I think she will be around for some time to come, as she has a strong base. I suggest of all the current Indigenous female politicians she is the one most likely to be our first both female and Indigenous leader. She is going to make Australia an interesting place, and I believe a better place for sometime to come.