Disrobing the Aboriginal industry

They note the central problem with First Nation issues is the denial of the “developmental gap” between Indigenous peoples and European societies at the time of contact. Being hunter-gatherer and horticulturalist, these societies could not integrate into a capitalist mode of production. These societies were and still are also based on kinship-based reciprocity. That means political leaders serve their family and friends first because there is no separation between the public purse and private political needs. This, argues Widdowson and Albert, explains much of the nepotism and bribery on modern First Nations reserves.

They also take issue with the tribal nature of modern Indigenous politics. This is negative because it prevents First Nations from seeing beyond their differences and towards an inclusive identity.

This hunter-gatherer focus is why Widdowson and Howard have such a problem with Aboriginal solutions, as when it focuses on “retreating to culture or the past”. Self-government arrangements, education and child welfare devolution are all assaulted in this work; they are seen to perpetuate hunter-gatherer cultural traits that are unsuited for modern life. Before anything else, argue the authors, First Nations need to accelerate their cultural evolution into modernity.

The only criticism that could be levelled against this book is the absence of specific solutions. The work is big on critique, but short on ways to improve. They criticise “right wing” critics of Aboriginal problems for their solutions but they offer nothing beyond massive investments in education as their own solution. One also wonders if their Marxist ideology prevents them from seeing how free markets could help First Nations, such as how property rights provide an economic base for prosperity.

Beyond that caveat, Widdowson and Howard have produced a substantial work one that will endure. Their on-the-ground experience also allows them to avoid the claim that they write merely theory from an ivory tower.

Critically, by speaking candidly about the cultural gap that exists between pre-modern life and the 21st century, they open up a new avenue for exploration of dysfunctional Aboriginal life. Their arguments should raise red flags about the current unquestioned approach; it should also be taken seriously, especially in the current rush towards Aboriginal self-government and devolution.