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By J. Eric Thompson, George E. Stuart

A Catalog of Maya Hieroglyphs (Civilization of the yankee Indian)

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In the late 1960s, new arguments for “land rights” emerged, mainly in remote areas, shifting the focus away from equal rights to the distinct rights of Aborigines. Protests about the racial discrimination against Aborigines grew in intensity in the mid-​1960s, influenced by events in the United States. In 1965, Charles Perkins, one of a very small number of Aboriginal students at the University of Sydney, helped to organize a busload of white students to take a “freedom ride” into the hinterland of New South Wales to protest segregation in country towns and other forms of racism that Aborigines experienced in their day-​to-​day lives.

31 Moreover, at Wave Hill, Aboriginal union representatives, southern white activists, and local Aboriginal leaders drew a crucial connection between land rights and self-​ determination for Aboriginal people. Two of the Aboriginal union leaders who became central figures at the Wave Hill strike had recently visited Kenya at the invitation of a government minister. They were impressed with cooperative farming schemes there. ”33 Like other activists before them, Gurundji people at Wave Hill petitioned the federal government for the opportunity to buy the lease over the station.

They claimed they were “citizens plus,” a term that had been coined to express the idea that Indians had additional rights to their equal entitlements with other Canadian citizens—​in particular, that they had the right to maintain their own culture and choose their own future. ”61 The report specified that the “additional rights” of indigenous peoples included the right to choose their own future rather than have one foisted upon them. Advocating an “ordinary respect for what values and institutions, languages, religions and modes of thought, persist in their own small societies,” the Hawthorn report asserted that indigenous peoples should be allowed to choose whether they continued to live according to the norms of their own societies.

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A Catalog of Maya Hieroglyphs by J. Eric Thompson, George E. Stuart


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