6. Leading without Leadership 22/11/25

1. Introduction: The Paradox of Leading Without True Leadership

In this chapter, Myles Munroe argues that many people in positions of authority are “leading” without actually exercising authentic leadership. Modern societies often confuse power, titles, control, or position with genuine leadership. When this confusion occurs, people may command others but fail to inspire, develop, or influence them in meaningful ways.

Munroe states that leadership is not a position you hold, but a spirit, attitude, and internal conviction that shapes behavior. Without this inner foundation, people only manage others—they do not lead.

Key Scripture:
“Without a vision the people perish.” (Proverbs 29:18)
—Munroe uses this idea to show that leaders without true vision merely maintain systems; they do not inspire purpose.

2. Leadership vs. Position: The Core Distinction

Munroe underscores that holding a title does not automatically produce leadership behavior. True leadership emerges from a sense of personal purpose and identity, not from organizational hierarchy.

Characteristics of “Positional Leading” (False Leadership):

  • Depends on authority, not influence

  • Controls people rather than empowering them

  • Reacts to problems instead of providing direction

  • Emphasizes rules rather than cultivating internal motivation

  • Protects status rather than developing others

Characteristics of True Leadership:

  • Rooted in purpose, vision, and values

  • Builds the capacity of followers

  • Creates conditions for growth

  • Inspires voluntary commitment

  • Demonstrates example-based influence

Biblical parallel:
“But among you it shall not be so; whoever wants to become great among you must be your servant.” (Matthew 20:26)
—True leadership is influence rooted in service, not power.

3. The Crisis of Misidentified Leadership

According to Munroe, societies (including governments, schools, and organizations) often suffer from a leadership crisis because they elevate individuals based on:

  • academic qualifications

  • political strength

  • financial control

  • seniority in a system

…but not based on vision, integrity, or character.

This results in “leaders” who administrate but do not inspire, producing environments of stagnation or fear.

Scripture:
“If the blind lead the blind, both shall fall into the ditch.” (Matthew 15:14)
—Munroe applies this principle to show how leaders without vision damage the people they lead.

4. The Internal Nature of Leadership: Discovering the Spirit of Leadership

Munroe emphasizes that real leadership starts with discovering the “spirit of leadership”—the internal disposition that sees possibilities, assumes responsibility, and acts from conviction.

Key attributes of the leadership spirit:

  1. Confidence in personal identity

  2. Sense of purpose and destiny

  3. Self-discipline and integrity

  4. Service-centered mindset

  5. Compassion and empowerment toward others

He argues that people without this inner spirit may still occupy leadership roles, but they will operate in a state of internal insecurity, leading to:

  • micromanagement

  • fear-based leadership

  • suppression of talent in others

Scripture:
“God has not given us the spirit of fear, but of power, love, and a sound mind.” (2 Timothy 1:7)
—Munroe uses this principle to show that true leadership stems from inner confidence, not fear.

5. Leading Without Leadership Produces Dependency, Not Empowerment

Munroe argues that when leaders lack the true leadership spirit:

  • they create followers who wait for orders

  • people become dependent, not self-driven

  • organisational culture becomes passive

  • initiative dies

  • creativity is stifled

This results in administrative maintenance rather than transformational progress.

Scriptural support:
“Where the Spirit of the Lord is, there is liberty.” (2 Corinthians 3:17)
—Authentic leadership liberates others to grow and act.

6. True Leadership Is Influence Rooted in Purpose, Not Control

The chapter stresses that leadership is influence, but not the kind imposed by power. It is the influence that flows from:

  • credibility

  • character

  • shared vision

  • personal example

Munroe contrasts this with authoritarian models, where influence is merely coercion.

Biblical reflection:
“Be an example to the believers in word, in conduct, in love, in faith, in purity.” (1 Timothy 4:12)
—Leadership through example, not domination.

7. Why People in Authority Often Fail as Leaders

Munroe highlights several reasons why individuals with authority fail to lead:

1. Misunderstanding leadership

Believing it is about position rather than contribution.

2. Fear of losing control

They cling to power instead of empowering others.

3. Lack of personal vision

Without an internal sense of direction, leaders cannot guide others.

4. Absence of self-leadership

Munroe stresses that self-management precedes leading others.

Scripture:
“He that rules his spirit is better than he who takes a city.” (Proverbs 16:32)

8. Restoring True Leadership: The Call to Rediscover Purpose

Munroe concludes that the solution to “leading without leadership” is a return to:

  • personal discovery

  • vision development

  • moral integrity

  • service to others

  • cultivating the leadership spirit in everyone

He argues that every human being has leadership potential, but societies often suppress it through structures that reward compliance rather than purpose.

Scripture:
“You are the light of the world… let your light shine before men.” (Matthew 5:14–16)
—True leadership is revealing one’s internal purpose to illuminate others.

Conclusion

Chapter 6 of The Spirit of Leadership addresses a foundational leadership dilemma: many individuals hold authority but lack the authentic leadership spirit. Munroe challenges the reader to move beyond positional influence, cultivating inner vision, purpose, and character. Only then can leadership become transformative, uplifting, and aligned with the biblical model of servant-based influence.

5. The Loss of the Leadership Spirit 22/11/25

Myles Munroe argues that humanity’s crisis of identity, purpose, and leadership stems from a fundamental loss of the leadership spirit. In this chapter, he explains that humankind was created to lead, manage, and govern as God’s representatives, but that this innate leadership nature was damaged through the Fall. The result is insecurity, fear, domination, and dependency—traits contrary to true leadership.

1. Humanity’s Original Leadership Design

Munroe insists that human beings were created with the spirit of leadership as part of their original nature. Leadership is not a position but a spiritual attribute embedded in the human being by God.

He connects this to the biblical creation mandate:

  • Genesis 1:26–28 – Humanity is given dominion over the earth.

    “Let them have dominion…”
    Munroe interprets dominion as the divine imprint of leadership, meaning humans were intended to rule through stewardship, creativity, and purpose.

Thus, leadership is not taught externally; it is rediscovered internally. Humanity was created to lead from character, wisdom, and moral authority—not oppression.

2. The Fall and the Distortion of Leadership

Myles Munroe explains that what humanity lost in the Fall was not the capacity to dominate nature, but the inner leadership spirit—the foundational qualities of self-governance, confidence, and divine identity.

With the Fall (Genesis 3), humanity became:

  • fearful (Genesis 3:10),

  • confused about identity,

  • insecure,

  • competitive,

  • power-oriented instead of purpose-oriented.

Munroe stresses that man did not lose the desire to lead, but lost the meaning and nature of true leadership. This shift caused leadership to mutate into:

  • manipulation,

  • oppression,

  • control of others,

  • dependence on external validation.

These, he says, are symptoms of the fallen leadership spirit.

3. The Loss of Internal Authority

True leadership, Munroe states, begins with the ability to lead oneself. The Fall produced a loss of internal discipline and moral authority. Without a stable internal compass, people began to seek power externally—through position, titles, and dominance.

Biblical reflection:

  • Proverbs 25:28 – “A man without self-control is like a city broken down.”
    This describes the internal collapse of leadership integrity.

Original leadership was based on:

  • self-control,

  • wisdom,

  • divine identity,

  • internal security.

The Fall replaced these with:

  • fear,

  • anxiety,

  • inferiority,

  • need for approval.

Munroe emphasizes that the loss of the leadership spirit is fundamentally a loss of internal government.

4. Substitution of Dominion with Domination

Munroe draws a sharp distinction between dominion (self-mastery and stewardship) and domination (controlling others). Because humanity lost the leadership spirit, domination became the default human behaviour.

Scriptural principle:

  • Matthew 20:25–26 –
    Jesus warns, “The rulers of the Gentiles lord it over them… but it shall not be so among you.”
    This reflects the fallen model of leadership that relies on power, coercion, and control.

According to Munroe, domination is evidence of:

  • internal insecurity,

  • disconnected identity,

  • lack of divine purpose.

True leadership does not seek to overpower but to empower.

5. Dependence on External Systems

After humanity lost internal leadership, people began relying on external structures—governments, institutions, employers, and religious systems—to define their purpose and identity.

Munroe argues:

  • External systems cannot restore internal leadership.

  • Bureaucracy replaces creativity.

  • Conformity replaces vision.

  • Fear of failure suffocates innovation.

Biblical parallel:

  • Romans 12:2 – “Be not conformed to the pattern of this world…”
    The “pattern” of the world is a leadership culture built on fear, domination, and external validation.

Munroe warns that when individuals outsource their self-worth to external systems, they lose the ability to function as leaders in the spirit God intended.

6. Loss of Vision and Purpose

Vision is a key element of the leadership spirit. With the Fall, humanity lost its sense of assignment, mission, and divine identity.

  • Proverbs 29:18 – “Where there is no vision, the people perish.”
    Munroe uses this principle to explain that many societal, relational, and psychological problems arise from lack of purpose.

The loss of leadership spirit results in:

  • aimlessness,

  • frustration,

  • dependence,

  • lack of initiative,

  • hopelessness.

For Munroe, these are signs of a crisis of purpose, not capacity.

7. Fear as the Primary Evidence of Lost Leadership

Munroe identifies fear—especially fear of failure, rejection, or inadequacy—as the main evidence that the leadership spirit has been lost.

Genesis 3 shows Adam hiding from God:

  • Genesis 3:10 – “I was afraid… and I hid myself.”
    Munroe interprets this as humanity’s first sign of fallen leadership: fear replaces confidence.

Fear produces:

  • passivity,

  • unhealthy submission,

  • avoidance of responsibility,

  • refusal to take initiative.

This fear is a symptom of separation from God and loss of the true leadership identity.

8. The Need for Leadership Restoration

For Munroe, the purpose of spiritual renewal is not simply salvation but restoration of the leadership spirit.

This restoration involves:

  • reconnecting with God,

  • rediscovering identity,

  • reawakening internal authority,

  • rejecting domination,

  • embracing personal responsibility.

Biblical foundation:

  • 2 Timothy 1:7 – “God has not given us a spirit of fear, but of power, love, and self-discipline.”
    Munroe sees this as the core of the restored leadership spirit.

Conclusion

In The Loss of the Leadership Spirit, Myles Munroe asserts that humanity’s leadership crisis is not a social or political issue, but a spiritual one. Leadership was originally implanted in humanity by God, but the Fall fractured this internal capacity. The chapter presents a theological and psychological analysis of why people struggle with confidence, authority, purpose, and self-governance.

Restoring the leadership spirit requires a return to internal identity, divine purpose, personal mastery, and a model of influence rooted in love and service—not domination.

e) Aboriginal of Australia deaths in custody 25/09/25

The issue of Aboriginal deaths in custody is one of the most serious and enduring human rights concerns in Australia. It reflects deep-rooted systemic racism, over-policing, and inequalities in the justice system. Below is a structured elaboration:

1. Background

  • Aboriginal and Torres Strait Islander peoples represent about 3.8% of the Australian population, yet they make up over 30% of the prison population (ABS, 2021).

  • This disproportionate incarceration results from historical dispossession, systemic disadvantage, and discriminatory policing.

  • Deaths in custody occur when a person dies while being detained by police, in prison, or in secure care.

2. Royal Commission into Aboriginal Deaths in Custody (RCIADIC, 1987–1991)

  • Established after growing public concern about the high number of Indigenous deaths in custody during the 1980s.

  • Investigated 99 deaths between 1980 and 1989.

  • Key findings:

    • Aboriginal people were not more likely to die in custody than non-Indigenous people once imprisoned.

    • They were far more likely to be in custody in the first place, due to discriminatory policing and systemic factors.

    • Many deaths were preventable — caused by neglect, poor medical care, or failure of duty of care.

  • Issued 339 recommendations, focusing on reducing Indigenous incarceration, improving health care in custody, and strengthening community involvement.

3. Ongoing Situation

  • Since the Royal Commission (1991), more than 500 Indigenous people have died in custody (Guardian Australia, 2023).

  • Many of the Commission’s recommendations have not been fully implemented, particularly around diversionary programs, reducing incarceration rates, and culturally safe health services.

  • Cases highlight ongoing issues:

    • Ms Dhu (2014): A 22-year-old Yamatji woman who died in police custody in WA after being jailed for unpaid fines. She was repeatedly denied medical care.

    • David Dungay Jr (2015): A Dunghutti man who died after being restrained by prison officers in Sydney, despite repeatedly saying “I can’t breathe.” His case is often compared to George Floyd’s in the US.

4. Contributing Factors

  • Over-policing: Higher arrest rates for minor offences (e.g., unpaid fines, public drunkenness).

  • Socio-economic disadvantage: Poverty, homelessness, and lack of access to services make Aboriginal people more vulnerable to criminalisation.

  • Health disparities: High rates of chronic illness (heart disease, diabetes, mental health issues) increase risks of death in custody.

  • Systemic racism: Institutional failures to provide adequate medical care, cultural safety, and humane treatment.

5. Social and Political Responses

  • Campaigns like “Black Lives Matter in Australia” and “Stop Black Deaths in Custody” have mobilised public awareness.

  • Legal reforms include decriminalising public drunkenness (Victoria, 2021) and replacing prison for unpaid fines (WA, post-Ms Dhu case).

  • However, incarceration rates of Aboriginal people remain high, and accountability for deaths is rare (few custodial officers face criminal consequences).

6. Educational and Leadership Implications

  • The issue underscores the importance of culturally responsive justice systems and the need for truth-telling in education.

  • Schools, universities, and leadership institutions play a role in challenging stereotypes, teaching about systemic racism, and preparing future leaders to engage with reconciliation and equity.

📚 References (Harvard Style):

  • Australian Bureau of Statistics (2021). Prisoners in Australia. Canberra: ABS.

  • Royal Commission into Aboriginal Deaths in Custody (1991). National Report. Canberra: Commonwealth of Australia.

  • Allam, L. & Wahlquist, C. (2023). Deaths Inside: Indigenous Deaths in Custody 30 Years On. The Guardian.

  • Cunneen, C. (2020). Indigenous Deaths in Custody: The Continuing Legacy of Colonialism. Social Justice, 46(3), pp.35–53.

✅ In summary: Aboriginal deaths in custody remain a national crisis. Despite decades of inquiries, recommendations, and reforms, Aboriginal peoples continue to die in police and prison custody at alarming rates — reflecting systemic racism and failures of justice.

d) The Stolen Generations of Aboriginal and Torres Strait Islander peoples 25/09/25

The Stolen Generations is one of the most painful and defining chapters in the history of Aboriginal and Torres Strait Islander peoples in Australia. It refers to the thousands of Indigenous children who were forcibly removed from their families under government policies and church missions from the late 1800s until the 1970s.

1. Origins and Policy Framework

  • Rooted in the colonial belief that Aboriginal peoples were a “dying race” or inferior.

  • Early policies aimed to assimilate Indigenous children into white society by severing ties with their culture.

  • State laws gave government officials the power to remove children without parental consent.

    • Example: The Aborigines Protection Act 1909 (NSW), later amended in 1915, explicitly authorised child removal.

  • The justification was often framed as “child welfare,” but in practice it was cultural genocide.

2. Methods of Removal

  • Children were taken from families by police or welfare officers, often by force.

  • Many were placed in church-run missions, institutions, or foster homes.

  • Some were adopted into white families and raised without knowledge of their heritage.

3. Experiences of Children

  • Children were forbidden to speak their languages or practice their culture.

  • Many endured physical, emotional, and sexual abuse in institutions.

  • They were often trained for menial labour:

    • Girls as domestic servants.

    • Boys as farm labourers.

  • Loss of family, culture, and identity caused deep psychological trauma.

4. Impact on Families and Communities

  • Parents often did not know where their children had been taken and could not visit or reclaim them.

  • The policy caused intergenerational trauma: the breakdown of family structures, loss of cultural knowledge, and cycles of poverty and disadvantage.

  • Many survivors report long-term struggles with identity, belonging, and trust.

5. Recognition and Apology

  • In 1997, the landmark “Bringing Them Home Report” (Human Rights and Equal Opportunity Commission) documented the stories of the Stolen Generations. It described the removals as a form of genocide under international law.

  • On 13 February 2008, Prime Minister Kevin Rudd delivered the National Apology to the Stolen Generations on behalf of the Australian Parliament.

  • State governments and churches have also issued apologies, though debates remain about compensation.

6. Ongoing Legacy

  • Survivors and their descendants continue to live with the psychological, social, and economic consequences.

  • Rates of imprisonment, mental health struggles, and substance abuse are disproportionately high among those affected.

  • Support organisations such as Link-Up and Healing Foundations assist survivors in reconnecting with family and culture.

7. Cultural and Political Significance

  • The Stolen Generations has become a symbol of systemic racism and injustice in Australia.

  • It is central to movements for reconciliation, truth-telling, and treaty.

  • Literature (e.g., Doris Pilkington’s Follow the Rabbit-Proof Fence) and films have brought global attention to these experiences.

📚 References (Harvard Style):

  • Human Rights and Equal Opportunity Commission (1997). Bringing Them Home: Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families. Sydney: Commonwealth of Australia.

  • Haebich, A. (2000). Broken Circles: Fragmenting Indigenous Families 1800–2000. Fremantle: Fremantle Arts Centre Press.

  • Rudd, K. (2008). Apology to Australia’s Indigenous Peoples. Commonwealth Parliamentary Debates, 13 February.

✅ In summary: The Stolen Generations were the product of assimilationist policies that sought to erase Aboriginal identity. The removals caused enduring harm to individuals, families, and communities, the effects of which are still visible in Australian society today.

c) Racism, discrimination and marginalisation against Aboriginal peoples of Australia 25/09/25

 1. Historical Discrimination

  • Colonisation (1788 onwards): Aboriginal peoples were dispossessed of their lands without treaty or compensation under the doctrine of terra nullius (“land belonging to no one”).

  • They were subjected to mass killings, forced removals, and segregation policies, leading to cultural and population loss.

  • The Stolen Generations (late 1800s–1970s) saw thousands of Aboriginal children forcibly removed from their families to assimilate them into white society.

2. Structural Marginalisation

Aboriginal peoples remain overrepresented in negative socio-economic indicators:

  • Health: Lower life expectancy (about 8 years less than non-Indigenous Australians), higher rates of chronic illness, suicide, and infant mortality (AIHW, 2022).

  • Education: Lower school completion rates and barriers to higher education due to systemic inequities.

  • Employment: Unemployment and underemployment are significantly higher.

  • Justice System: Aboriginal Australians make up about 3.8% of the population but over 30% of the prison population (ABS, 2021).

This systemic disadvantage reflects institutional racism and the ongoing impact of colonisation.

3. Experiences of Racism

  • Everyday Racism: Verbal abuse, stereotyping, and discrimination in shops, workplaces, and schools are widely reported.

  • Structural Racism: Policies and laws often disadvantage Aboriginal communities, such as over-policing and discriminatory welfare measures (e.g., the Northern Territory Emergency Response, 2007).

  • Media Representation: Aboriginal peoples are often misrepresented, with deficit-based narratives that reinforce stereotypes.

Research shows that racism directly contributes to poor mental health outcomes among Aboriginal peoples (Paradies, 2016).

4. Contemporary Challenges

  • Despite the Closing the Gap strategy (2008–present), significant disparities remain.

  • The rejection of the 2023 Voice Referendum reflected ongoing divisions about Indigenous recognition and power-sharing.

  • Movements like “Black Lives Matter” in Australia have highlighted deaths in custody and systemic racism in policing.

5. Resilience and Resistance

  • Aboriginal peoples continue to revive languages, strengthen culture, and fight for land rights (e.g., the Mabo decision, 1992).

  • Leaders, activists, and educators advocate for equity, truth-telling, and treaty processes.

  • Aboriginal art, literature, and sport challenge stereotypes and celebrate identity.

📚 References (Harvard Style):

  • AIHW (2022). Australia’s Health 2022: In Brief. Australian Institute of Health and Welfare.

  • Australian Bureau of Statistics (2021). Prisoners in Australia. Canberra: ABS.

  • Paradies, Y. (2016). Racism and Indigenous Health. Oxford Research Encyclopedia of Global Public Health.

  • Dodson, M. (1994). The Wentworth Lecture: The end in the beginning – re(de)finding Aboriginality. Australian Aboriginal Studies, 1, pp.2–13.

b) The 1997 and 2023 Referendum to recognise Aboriginal and Torres Strait Islander peoples 25/09/25

1. The 1967 Referendum

  • Held on 27 May 1967.

  • Australians voted overwhelmingly (90.77% YES) to amend the Constitution.

  • Two key changes:

    1. Aboriginal people were now to be counted in the national census.

    2. The federal government gained the power to make laws for Aboriginal people (previously, only states had this authority).

  • This referendum did not grant voting rights (these were progressively granted earlier, from 1962 at the federal level), but it was a landmark in recognition and equality.

  • Significance: It was a moral victory, showing popular support for Aboriginal rights, and it laid the foundation for later land rights and equality movements.

2. The 2023 Voice Referendum

  • Held on 14 October 2023.

  • Proposed to amend the Constitution to recognise Aboriginal and Torres Strait Islander peoples as the First Peoples of Australia and create a Voice to Parliament (an advisory body).

  • Result: Defeated (about 60% voted NO nationally).

  • Reasons for rejection included debates over constitutional change, lack of bipartisan support, and concerns about legal or political implications.

  • Significance: Showed ongoing division in how Australia addresses reconciliation and Indigenous representation in governance.

3. Legal Importance of Referendums in Australia

  • Under Section 128 of the Australian Constitution, any constitutional change must be approved by a referendum.

  • To succeed, a referendum needs a double majority:

    • A majority of voters nationwide, and

    • A majority in at least four of the six states.

  • This makes constitutional change in Australia very difficult — only 8 out of 45 referendums have succeeded since Federation in 1901.

📚 References (Harvard Style):

  • Attwood, B. & Markus, A. (2007). The 1967 Referendum: Race, Power and the Australian Constitution. 2nd ed. Canberra: Aboriginal Studies Press.

  • Williams, G. & Hume, D. (2020). People Power: The History and Future of the Referendum in Australia. Sydney: UNSW Press.

  • Australian Electoral Commission (2023). Referendums. [Online] Available at: https://www.aec.gov.au

a) The Aboriginal peoples of Australia 25/09/25

The Aboriginal peoples of Australia are the original inhabitants of the Australian continent and nearby islands (such as Tasmania). They represent one of the world’s oldest continuous cultures, with archaeological evidence suggesting human presence in Australia for at least 65,000 years (Clarkson et al., 2017).

1. Origins and History

  • Aboriginal Australians are believed to have migrated from Africa through Asia into Australia during the last Ice Age.

  • Before European colonisation (1788 onwards), they lived as hunter-gatherers, managing the land with sustainable practices like fire-stick farming.

  • There were more than 500 different clan groups or nations, each with its own language, laws, and traditions. Over 250 languages and 700 dialects existed before colonisation.

2. Culture and Beliefs

  • The Dreamtime (or Dreaming) is central to Aboriginal spirituality. It explains creation, ancestral beings, and the moral codes for living.

  • Art (rock paintings, bark art, dot painting) and oral storytelling preserve knowledge and cultural identity.

  • Music and dance (e.g., the didgeridoo in northern Australia) play key roles in ceremonies.

3. Relationship with the Land

  • Aboriginal identity is deeply tied to Country (land, water, and sky). Land is not viewed as property but as a living entity with spiritual significance.

  • Practices such as controlled burning shaped Australia’s ecosystems and prevented large bushfires.

4. Colonisation and Impact

  • British colonisation in 1788 marked a turning point. Aboriginal peoples were dispossessed of their lands, exposed to new diseases, and subjected to violence.

  • Policies such as the Stolen Generations (late 19th to mid-20th century), where Aboriginal children were forcibly removed from families, had lasting intergenerational trauma.

5. Contemporary Issues

  • Today, Aboriginal and Torres Strait Islander peoples make up about 3.8% of Australia’s population (Australian Bureau of Statistics, 2021).

  • They face inequalities in health, education, and employment, though there are ongoing efforts for reconciliation, self-determination, and recognition.

  • The Uluru Statement from the Heart (2017) called for a constitutionally enshrined “Voice to Parliament” for Indigenous Australians.

  • Aboriginal culture continues to thrive through revival of languages, arts, land rights movements, and education.

6. Contributions

  • Traditional ecological knowledge has taught modern environmental practices.

  • Aboriginal art is internationally recognised as one of the oldest continuing art traditions in the world.

  • Sporting, political, and cultural figures (e.g., Cathy Freeman, Eddie Mabo, David Unaipon) have contributed significantly to Australia and beyond.

📚 References (Harvard Style):

  • Clarkson, C. et al. (2017). Human occupation of northern Australia by 65,000 years ago. Nature, 547(7663), pp.306–310.

  • Australian Bureau of Statistics (2021). Estimates of Aboriginal and Torres Strait Islander Australians. Canberra: ABS.

  • Dodson, M. (1994). The Wentworth Lecture: The end in the beginning – re(de)finding Aboriginality. Australian Aboriginal Studies, 1, pp.2–13.

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