The social turmoil of government-driven assimilation policies of the twentieth century, together with the stifling negative racial attitudes of over 200 years of colonial and post-colonial domination has had a major effect on Indigenous social structure. Indigenous Australians, however, have continued to learn and develop, within an oppressive struggle for the right to control their identity as a people, to determine political status, and pursue economic, social and cultural development.[64] The struggles of Pemulwuy, Musquito and Windradyne were no different, except that they used spears in addition to the tools of the modern leader, including diplomacy, tact and utilisation of the media to influence public opinion.
Numerous leaders have arisen; many have faded into obscurity. For many, if not most, gone are the traditional circles of Elder knowledge, men of high esteem.[65] In their place are contemporary people whose values are, arguably, still governed by Indigenous kinship and respect. However some of the new leaders are different. One outstanding contemporary leader never relinquished or compromised his ‘high degree’ status, recognised under Indigenous law.[66] He maintained his ‘traditional beliefs’ yet was able to transgress with his leadership qualities into the settler society of contemporary Australia. That outstanding leader is Mr Vincent Lingiari who, in the words of Sir William Deane, is without a doubt ‘one of the greatest Aboriginal leaders’.[67] He has a dual role in modern leadership terminology, as a Kadijeri, a man in charge of secret and male ceremony,[68] that some would call a traditional law man, yet he is no less a leader of his people within the modern definition.[69]
Lingiari was illiterate in the European context in that he could neither read nor write and his English vocabulary was limited, yet ‘he possessed great eloquence even in English’.[70] Softly spoken, he displayed an unwavering will to obtain his people’s rights to their traditional lands.[71] Lingiari fought against assimilation and cultural extirpation. He had the knowledge of his people’s creation at Seale Gorge, near Wattie Creek, Northern Territory. He led a seven year long struggle, initially against a large British-owned pastoral company and then the Australian government. This had two significant outcomes. Firstly, he achieved the support of the North Australian Workers Union, which subsequently successfully filed an application with the Conciliation and Arbitration Commission seeking equal pay for Aboriginal workers.[72] Secondly, in 1986, the Gurindji people, with professional support, obtained inalienable freehold title to Daruragu, a part of their traditional lands. In an emotional ceremony in 1975, the Prime Minister Gough Whitlam poured sand into the outstretched hand of Vincent Lingiari. This remains an iconic image of the potential of reconciliation in Australia.[73]
When you reflect on Lingiari’s life, his courage, charisma, strong leadership, vision, moral fortitude and ability to maintain solidarity amongst his people, these are personal qualities that all Australians can aspire to. A leader not just for his kin relations, Mr Lingiari is a leader for all Aboriginal people. In fact, his attributes are such that he is a role model for all Australians to aspire to; his is legitimate leadership.