July 4, 2025 • 24 mins
In this powerful NAIDOC Week yarn, I sit down with Uncle Cheg—Gregory Egert—one of our most respected elders and lifelong advocates for community, culture, and education in Southeast Queensland. From growing up in Inala in the 1960s, to decades of service on community boards and as an inaugural Elder in Residence at QUT and now UQ, Uncle Cheg shares stories of resilience, responsibility, and staying grounded in culture.
We talk about the early days of big community meetings (complete with the occasional flying chair), the importance of giving back, and how Aboriginal-led research is shaping better futures through the ARC Centre of Excellence for Indigenous Futures. Uncle Cheg reflects on what drives him to keep showing up for mob, why mentoring the next generation is non-negotiable, and his hopes and concerns for our young people as they step into a fast-changing world.
Whether you’re mob, an ally, or someone wanting to understand more about what genuine community leadership looks like, this episode is a heartfelt reminder—especially during NAIDOC Week—that our culture, our stories, and our obligations endure.
Tune in to hear Uncle Cheg’s wisdom on belonging, legacy, and the power of lifting each other up.
Resources & Links
-
ARC Centre of Excellence for Indigenous Futures
https://indigenous-futures.org/ indigenous-futures.org+1indigenous-futures.org+1 -
The Murri School
https://murrischool.qld.edu.au/ murrischool.qld.edu.au+11murrischool.qld.edu.au+11murrischool.qld.edu.au+11 -
QUT Carumba Institute
https://www.qut.edu.au/research/carumba-institute qut.edu.au+3qut.edu.au+3qut.edu.au+3 -
University of Queensland Aboriginal and Torres Strait Islander Studies Unit
https://indigenous-engagement.uq.edu.au/atsisu
Website: www.blackmagicwoman.com.au
Follow us on Instagram - @blackmagicwomanpodcast
The Black Magic Woman Podcast is hosted by Mundanara Bayles and is an uplifting conversational style program featuring mainly Aboriginal guests and explores issues of importance to Aboriginal people and communities. Mundanara is guided by Aboriginal Terms of Reference and focusses more on who people are rather than on what they do.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:04):
Black cast unite our voices.
Speaker 2 (00:09):
You know, back in the nineties and back in the eighties,
we had some wonderful meetings here in Brisbane. They used
to get quiry. We always had lively discussions and we
had big community meet in fact, then a few chairs
with roll and things like that. But at the end
of the day we all move on, you know, and
it's who we are.
Speaker 1 (00:27):
Black Magic Women Podcast acknowledges the traditional owners of the
land we have recorded this episode on. We also acknowledge
traditional owners of the land where you the listener of
youer are tuning in from. We would like to pay
our respects to our elders past and present and acknowledged
that this always was Aboriginal land and always will be
(00:47):
Aboriginal land. Welcome to the Black Magic Woman Podcast with
Mandonara Bail. Welcome to another episode of the Black Magic
Woman Podcast. I am here on the beautiful lands of
(01:08):
the Yagura people's here in Brisbane, which some people referred
to as money Egin or me Engine. I've actually grown
up in this beautiful city and I've also grown up
with this beautiful elder that you're about to hear from
Uncle Cheg on the show. I always handed over to
(01:28):
my guest to introduce themselves. So you want to tell
these mob what your name is and who your mob is,
a little bit about where you grew up.
Speaker 2 (01:38):
So my name is Gregory Egot. But as I'm known
in the Aboriginal torest trade hole in the community of
Southeast Queensland, cheg or Uncle Jack simply put mandan Ara.
I'm just a black father from Southeast Queensland whose mobs
are Yagora, groom, pool and go. And even though as
(01:59):
a little follow I was always taken back to one
of my home lands of Strauba Island at least twice
a year when my mother and father could afford it.
But I grew up in the best suburb within Brisbane
or Southeast Queensland four h double seven Analah back in
(02:23):
the sixties, Mondon Arrow. That's when mob come down or
was forced down here to Brisbane to find work and
to actually and so back there in the sixties and seventies,
it's only about a dozen Aboriginal families, and one of
(02:47):
those families was myne and of course my other cousin
brother's family, the Charlton's and the cor Gills. They were
there as.
Speaker 1 (02:56):
Well, Uncle Check. I was just going to say, when
I first really got to know you were on the
board together at the Murray School. So you've had a
lot to do with not just the Murray School, but
the Black community, the Brisbane Blacks community. And I know
from being a QUT you popped up over there as well.
(03:19):
And then we're running in we're running into each other
from the Murray School playground and boardroom to now QUT
you know, playground and meeting rooms, and now you're over
at the University of Queensland, like Uncle Jack for an
old feller, you get around, you're still you're still quite
active in community, which I don't think a lot of
(03:44):
people actually see what a lot of our people do
and how we contribute to our community and to young people.
Speaker 2 (03:55):
Mondonara. That's my cultural obligation to my mother, my grandparents
and especially my big sister cousins. They taught me in
my twenties that I've got an obligation to who we are,
(04:19):
not just as grumful people, but as people who are
one particular mob amongst three hundred throughout this country, you know.
And so I've tried since the nineties, been on many
(04:39):
numerous board of directors of Aboriginal community owned organizations. I
was the youngest member of the ATSEEC Regional Council, the
first ACCC Regional Council in the early nineties for the
Brisbane ATSEC Regional Council. But yeah, and so look even
(05:03):
to this day, Mondonara, I'm the chairperson of Triple A
on the boarder o you and so. But that's how
I give it back to the to the position that
I am in because all the old people what I
do now, that contributed and they actually paved the way
(05:28):
for people like myself to be really active in my sixties,
to be a part of this community, you know, And
so I always I always remember them because I can.
I'll tell a young modern American you know, back in
(05:51):
the nineties and back in the eighties, we had some
wonderful meetings here in Brisbane. Yeah, the Black community over
at South Brisbane there over at West then that little
church there and you know they used to get fuiry
but the blind, yes, yes, blind all.
Speaker 1 (06:12):
I've had so many stories, Uncle Jake. I'm ready for
this year.
Speaker 2 (06:18):
This one. I think we'll forget what we were meeting about.
But we were meeting about something and it was a
particular issue you know anyway, you know, because back then,
back in the nineties, there was many different mobs that
made up the Aboriginal community, Aboriginal Torrestrata community of Brisbane,
(06:42):
and so it was about you know, making sure that
we always had lively discussions and we had big community
meetings back then, you know, through a few tears with
rolled and things like that. But at the end of
the day, we discussed what we had to discuss and
(07:03):
we moved on.
Speaker 1 (07:04):
You moved on the community. We're able to still get
on with business, taking care of business, sorting out community issues,
even through a few chairs going across the room.
Speaker 2 (07:17):
Yeah, you just got to know how to duck. Yeah,
you just got to die. But at the end of
the day, it's like we all move on, you know,
and it's who we are at the end of the day.
We moved on, you know. But look, Mandanara, what I
do today, I mean, I've been at the Murray School
for twenty two years. M It's one of the best
(07:40):
things I've ever done because it keeps me grounded in
who I am. He keeps you being connected to all
our community. South of that Ruba because as I say,
and I shouldn't say it, but all the real black fellows.
Speaker 1 (08:00):
Live on the south side, deadly black fellows are They
say that the north side is the dark side. That's
what white collars say about the south side and the
north side.
Speaker 2 (08:10):
That's right. And you know we're we're all the delipopas
over there. But yeah, but yeah, look I'm still a
part of that. But the thing, and of course I
was the inaugural Elder at y e T.
Speaker 1 (08:28):
Yeah, the resident Elder and Residence, the.
Speaker 2 (08:30):
Elder residence, the inaugural Older and Residence at key e T.
Speaker 1 (08:35):
And which way you've got headhunted now at Uq. What happened?
Speaker 2 (08:38):
There's no a good headhunted at uk to be there
at the Elder and Residence of an exciting new center.
So it's called the ARC Center of Excellence for Indigenous Futures.
So what it is, it's a research center, mon. But
(09:00):
it's the first time in Australis history that every one
of the chief investigators or the chief researchers are Aboriginal trustrator.
And so we have re research around three themes, education
and economies, law and justice, and health and well being.
(09:23):
And in those particular themes. There's several projects underneath them.
The point of difference of the way we do business
at the Center and we've mounting going for eighteen months,
is that transition the very research. So you know, when
we've got issues within our community, they cover the whole range,
(09:46):
they just don't cover one part. Like we cover healthy issues,
we cover illegal issues.
Speaker 1 (09:53):
And so.
Speaker 2 (09:56):
What we're doing within our research is transdissant ury research.
So we've got a particular project and they will cross
each theme. So within of course, when when people are
done or in non Indigenous people have done research within
(10:17):
our community, so they're always in them silos of where
they come from, Well what academy that comes from, right,
or what profession, whether they're in health or whether in
schools the different schools where ours crosses crosses over. And
the other thing that there's a point of difference between
(10:37):
us and and the way non Indigenous people do research
on our in our communities is our researcher is community priven,
so it's community focused and it's driven by community.
Speaker 1 (10:58):
Uncle check, I want to make a really important comment.
You Q has probably the highest number of First Nations
employees in a university in Australia. I heard there's a
lot of deadly black fellows there. So who do you
get to work with mainly? Is it students or.
Speaker 2 (11:20):
Is it's the It's it's the academics. You work with
the academics, academics and researchers.
Speaker 1 (11:28):
Okay, And what is it like as a older black feller, right,
that's grown up in community? Now you're navigating these very
foreign structures, right, institutions the Academy, UQ, the Sandstone University.
How is it for you in terms of your interactions
(11:52):
or how do people kind of respond to you or
interact with you? What are some of those experiences like.
Speaker 2 (12:01):
Well, Manara, let's be blunt. I work in an institute
that's institutionally racist against our mob and has been for
decades and decades and always will be. But the lucky
part for me is I work with a lot of
our of our mob at the university.
Speaker 1 (12:27):
Right.
Speaker 2 (12:29):
So what what happens is I have a mentor involved
with these new generations of academics. I find a very
exciting one to arrh because the way they think and
(12:49):
the way they think about and they all when they're
doing research, they are all very focused on making sure
that their research is not just with the community, but
getting the community goals to drive the research that the
(13:10):
community wants. Because the days of non Indigenous researchers going
out to community you know, oh this is my little
project and I need your input. And I'm thinking now
I work with young people that focus in on making
(13:32):
sure that the goals of the community drive the actual research.
And that's that's a that's a good that's a good thing.
Speaker 1 (13:41):
Well, it's it's like, you don't find that much, do you. No, No,
in these universes, you don't find where you've got community
as the focus, community driven, centered around community, and the
outcomes are for the for the betterment of the community,
not just for that individual or the institution.
Speaker 2 (14:04):
And look, one of the one of the and I
wasn't apart when they but one of the main goals
is about for our center from for the research. And
I always say to our I always say to our
(14:26):
to our young people within the center, look the real
outcomes of what you're going to do and the research
that you're going to do with our community, I will
not see right, Because it's about the future generations, and
it's about changing policy, and it's about making sure that
(14:51):
our next generations, our children's children, don't have to live
with what we live with today.
Speaker 1 (14:58):
Yeah, uncle, when you think about the next generation that
are coming through the ranks, and in particular, we're focusing
on discussions at this human rights summit here in Brisbane
at this moment, and you're on this amazing panel talking
with other elders, But there's been lots of discussions about
(15:23):
what are we doing to ensure that the next generation
can do what they need to do without all of
these challenges. How are we removing some of these barriers
to be able to then hand that batton over to
the next generation to keep going but without having to
(15:43):
always struggle or to fight. So some of those conversations
have been about the future generations and legacy and what
we hope and what we want to see. What's your
thoughts around future generations?
Speaker 2 (16:01):
Well, sometimes I have some sleepless nights my Americas. I
worry about things like AI and I worry about what
actually our identity as Aboriginal irrestrate on the people is
going to look like with those technicological influences on our mobs,
(16:25):
you know. But in saying that, I've been at the
Morray School for twenty two years, and I see the
little followers when they're four years old, right up until
they're ready to leave eighteen, and I see if you
create a vision, if you're creating their minds that they
(16:49):
did belong not just within their communities, but they belong
in this big world. And if you create that vision,
they will do what they want to do. But also
they won't just be blocked by hurdles that we've been
blocked by. They're going to smash them, snipt because I
(17:11):
firmly believe in these next generations they are going to
be up and going and ready to do stuff, and
we've just got to give them tools, show them the way,
and make sure that there's pathways that they can follow
to deliver what they got to do to the generations
(17:35):
that come after them.
Speaker 1 (17:37):
And some of these young people listen to this podcast,
Uncle Check. So if you look at that camera there,
you're going to be talking directly to these mob especially
on YouTube, knowing that there is a massive audience listening
to this yarn What advice do you want to give
these young people? What words of wisdom or encouragement do
(17:58):
you want to share with them about anything about life, university, school, culture, community.
Speaker 2 (18:06):
Look, Mannara, our mob, no and our children know that
we are the oldest continuous race on this planet.
Speaker 1 (18:17):
It's been proven scientifically. For all you hate us out there,
they keep arguing with.
Speaker 2 (18:22):
Us, that's exactly right. But we are a part of
that that land that is underneath this carpet, that river
out there. They have stories. They're part of our creation stories.
They're a bloodline of who we are and have been
for the last sixty five years. You know. That's what
(18:46):
one of our remind people that we have a story
to tell and we do share. We always have shared.
But we've got to get our non indigenous people just
to listen.
Speaker 1 (19:00):
Not asking for much, are we?
Speaker 2 (19:02):
Uncle Shanky Mama. When I talk and I give advice
to a whole range of people, it's about not just
about the stories that have been given to me. It's
about my life experience and what my life experience has
(19:22):
taught me. And I pass that on simply because it's
not just we're our mob, but our people and our moms.
We are the soul of this country. We are the
soul of this country soon as the rest of this
(19:48):
place they call Australia understands that and understand that and
actually embrace it, then this place will be a better place.
Speaker 1 (20:02):
Uncle Shagg a former student of the Murray School and
the logo that you're wearing on that jacket, I was
a student when that logo was designed. I was one
of the first students to put on the Murray School uniform,
and I wore that uniform with pride. I've been on
(20:23):
the board for probably twelve years and I use that position.
I don't take lightly either, but I just want to say,
Uncle Cheg, I want, I actually want to take this
opportunity to say thank you on behalf of the Murray
School kids in particular and our whole community for your sacrifices,
(20:48):
your contribution. Every day. You're doing something every day. I
don't know how you keep doing it and getting up
and you know, having these conversations Uncle, that would wear
most people down, but there's something within us Blackfellows that
just keeps us going. But you're right, we need to
(21:11):
kind of you know, we need to lighten the load.
We need to share the burden of the last two
hundred and fifty years. And I want people that are
listening to this, especially non Indigenous people listen to this yarn.
There is something for all of us, For every single
one of you, there is something for you to do,
to participate in, to contribute to, to volunteer. There's you know,
(21:35):
communities that need resources. There are communities and organizations that
need people to do some volunteering to access pro bono
legal studies or legal advice and stuff like that. I
want people to really think about how are they contributing
to make this country a much more unified Australia and
(21:58):
bring us back together again and hopefully show the future
generations the power of community, the power of people coming together.
You know, we're pretty deadly when it comes to relationships
and managing conflict or keeping families together and communities together.
(22:18):
But this one's been a bit of a hurdle for
us in terms of colonization and the impacts of colonialism
and past comment policies. But I just want to say, uncle,
I hope you enjoy the rest of this deadly summit.
It's been so good to see you here and I
feel really privileged and honored to be able to have
(22:40):
you on the Black Magic Walman podcast.
Speaker 2 (22:43):
Thank you and look Wandoonara, thank you for for thanking me.
But my contribution is all about the Mob, and it's
who I am, and it's who I am unto the
(23:03):
day I'm gone, until I'm an owl on that tree
just down the road here, because that's what I'm supposed
to do.
Speaker 1 (23:14):
Yeah, well, what a way to sum it up. When
I see that out, I'll be thinking of you uncle.
For all the listeners, thank you for tuning in, and
I knew you'd be in for an absolute treat listening
to one of our precious elders here in this beautiful place.
Good magangin. So I hope you enjoyed this Deadly yarn
(23:34):
until next time, Bye for now, thank you. If you'd
like any more on today's guest, please visit our show
notes in the episode description. A big shout out to
all you Deadly Mob and allies who continue to listen, watch,
and support our podcast. Your feedback means the world. You
(23:54):
can rate and review the podcast on Apple and Spotify,
or even head to our socials and YouTube channel and
drop us a line. We'd love to hear from you.
The Black Magic Woman podcast is produced by Clint Curtis.
Black cast unite our voices.
Speaker 2 (00:09):
You know, back in the nineties and back in the eighties,
we had some wonderful meetings here in Brisbane. They used
to get quiry. We always had lively discussions and we
had big community meet in fact, then a few chairs
with roll and things like that. But at the end
of the day we all move on, you know, and
it's who we are.
Speaker 1 (00:27):
Black Magic Women Podcast acknowledges the traditional owners of the
land we have recorded this episode on. We also acknowledge
traditional owners of the land where you the listener of
youer are tuning in from. We would like to pay
our respects to our elders past and present and acknowledged
that this always was Aboriginal land and always will be
(00:47):
Aboriginal land. Welcome to the Black Magic Woman Podcast with
Mandonara Bail. Welcome to another episode of the Black Magic
Woman Podcast. I am here on the beautiful lands of
(01:08):
the Yagura people's here in Brisbane, which some people referred
to as money Egin or me Engine. I've actually grown
up in this beautiful city and I've also grown up
with this beautiful elder that you're about to hear from
Uncle Cheg on the show. I always handed over to
(01:28):
my guest to introduce themselves. So you want to tell
these mob what your name is and who your mob is,
a little bit about where you grew up.
Speaker 2 (01:38):
So my name is Gregory Egot. But as I'm known
in the Aboriginal torest trade hole in the community of
Southeast Queensland, cheg or Uncle Jack simply put mandan Ara.
I'm just a black father from Southeast Queensland whose mobs
are Yagora, groom, pool and go. And even though as
(01:59):
a little follow I was always taken back to one
of my home lands of Strauba Island at least twice
a year when my mother and father could afford it.
But I grew up in the best suburb within Brisbane
or Southeast Queensland four h double seven Analah back in
(02:23):
the sixties, Mondon Arrow. That's when mob come down or
was forced down here to Brisbane to find work and
to actually and so back there in the sixties and seventies,
it's only about a dozen Aboriginal families, and one of
(02:47):
those families was myne and of course my other cousin
brother's family, the Charlton's and the cor Gills. They were
there as.
Speaker 1 (02:56):
Well, Uncle Check. I was just going to say, when
I first really got to know you were on the
board together at the Murray School. So you've had a
lot to do with not just the Murray School, but
the Black community, the Brisbane Blacks community. And I know
from being a QUT you popped up over there as well.
(03:19):
And then we're running in we're running into each other
from the Murray School playground and boardroom to now QUT
you know, playground and meeting rooms, and now you're over
at the University of Queensland, like Uncle Jack for an
old feller, you get around, you're still you're still quite
active in community, which I don't think a lot of
(03:44):
people actually see what a lot of our people do
and how we contribute to our community and to young people.
Speaker 2 (03:55):
Mondonara. That's my cultural obligation to my mother, my grandparents
and especially my big sister cousins. They taught me in
my twenties that I've got an obligation to who we are,
(04:19):
not just as grumful people, but as people who are
one particular mob amongst three hundred throughout this country, you know.
And so I've tried since the nineties, been on many
(04:39):
numerous board of directors of Aboriginal community owned organizations. I
was the youngest member of the ATSEEC Regional Council, the
first ACCC Regional Council in the early nineties for the
Brisbane ATSEC Regional Council. But yeah, and so look even
(05:03):
to this day, Mondonara, I'm the chairperson of Triple A
on the boarder o you and so. But that's how
I give it back to the to the position that
I am in because all the old people what I
do now, that contributed and they actually paved the way
(05:28):
for people like myself to be really active in my sixties,
to be a part of this community, you know, And
so I always I always remember them because I can.
I'll tell a young modern American you know, back in
(05:51):
the nineties and back in the eighties, we had some
wonderful meetings here in Brisbane. Yeah, the Black community over
at South Brisbane there over at West then that little
church there and you know they used to get fuiry
but the blind, yes, yes, blind all.
Speaker 1 (06:12):
I've had so many stories, Uncle Jake. I'm ready for
this year.
Speaker 2 (06:18):
This one. I think we'll forget what we were meeting about.
But we were meeting about something and it was a
particular issue you know anyway, you know, because back then,
back in the nineties, there was many different mobs that
made up the Aboriginal community, Aboriginal Torrestrata community of Brisbane,
(06:42):
and so it was about you know, making sure that
we always had lively discussions and we had big community
meetings back then, you know, through a few tears with
rolled and things like that. But at the end of
the day, we discussed what we had to discuss and
(07:03):
we moved on.
Speaker 1 (07:04):
You moved on the community. We're able to still get
on with business, taking care of business, sorting out community issues,
even through a few chairs going across the room.
Speaker 2 (07:17):
Yeah, you just got to know how to duck. Yeah,
you just got to die. But at the end of
the day, it's like we all move on, you know,
and it's who we are at the end of the day.
We moved on, you know. But look, Mandanara, what I
do today, I mean, I've been at the Murray School
for twenty two years. M It's one of the best
(07:40):
things I've ever done because it keeps me grounded in
who I am. He keeps you being connected to all
our community. South of that Ruba because as I say,
and I shouldn't say it, but all the real black fellows.
Speaker 1 (08:00):
Live on the south side, deadly black fellows are They
say that the north side is the dark side. That's
what white collars say about the south side and the
north side.
Speaker 2 (08:10):
That's right. And you know we're we're all the delipopas
over there. But yeah, but yeah, look I'm still a
part of that. But the thing, and of course I
was the inaugural Elder at y e T.
Speaker 1 (08:28):
Yeah, the resident Elder and Residence, the.
Speaker 2 (08:30):
Elder residence, the inaugural Older and Residence at key e T.
Speaker 1 (08:35):
And which way you've got headhunted now at Uq. What happened?
Speaker 2 (08:38):
There's no a good headhunted at uk to be there
at the Elder and Residence of an exciting new center.
So it's called the ARC Center of Excellence for Indigenous Futures.
So what it is, it's a research center, mon. But
(09:00):
it's the first time in Australis history that every one
of the chief investigators or the chief researchers are Aboriginal trustrator.
And so we have re research around three themes, education
and economies, law and justice, and health and well being.
(09:23):
And in those particular themes. There's several projects underneath them.
The point of difference of the way we do business
at the Center and we've mounting going for eighteen months,
is that transition the very research. So you know, when
we've got issues within our community, they cover the whole range,
(09:46):
they just don't cover one part. Like we cover healthy issues,
we cover illegal issues.
Speaker 1 (09:53):
And so.
Speaker 2 (09:56):
What we're doing within our research is transdissant ury research.
So we've got a particular project and they will cross
each theme. So within of course, when when people are
done or in non Indigenous people have done research within
(10:17):
our community, so they're always in them silos of where
they come from, Well what academy that comes from, right,
or what profession, whether they're in health or whether in
schools the different schools where ours crosses crosses over. And
the other thing that there's a point of difference between
(10:37):
us and and the way non Indigenous people do research
on our in our communities is our researcher is community priven,
so it's community focused and it's driven by community.
Speaker 1 (10:58):
Uncle check, I want to make a really important comment.
You Q has probably the highest number of First Nations
employees in a university in Australia. I heard there's a
lot of deadly black fellows there. So who do you
get to work with mainly? Is it students or.
Speaker 2 (11:20):
Is it's the It's it's the academics. You work with
the academics, academics and researchers.
Speaker 1 (11:28):
Okay, And what is it like as a older black feller, right,
that's grown up in community? Now you're navigating these very
foreign structures, right, institutions the Academy, UQ, the Sandstone University.
How is it for you in terms of your interactions
(11:52):
or how do people kind of respond to you or
interact with you? What are some of those experiences like.
Speaker 2 (12:01):
Well, Manara, let's be blunt. I work in an institute
that's institutionally racist against our mob and has been for
decades and decades and always will be. But the lucky
part for me is I work with a lot of
our of our mob at the university.
Speaker 1 (12:27):
Right.
Speaker 2 (12:29):
So what what happens is I have a mentor involved
with these new generations of academics. I find a very
exciting one to arrh because the way they think and
(12:49):
the way they think about and they all when they're
doing research, they are all very focused on making sure
that their research is not just with the community, but
getting the community goals to drive the research that the
(13:10):
community wants. Because the days of non Indigenous researchers going
out to community you know, oh this is my little
project and I need your input. And I'm thinking now
I work with young people that focus in on making
(13:32):
sure that the goals of the community drive the actual research.
And that's that's a that's a good that's a good thing.
Speaker 1 (13:41):
Well, it's it's like, you don't find that much, do you. No, No,
in these universes, you don't find where you've got community
as the focus, community driven, centered around community, and the
outcomes are for the for the betterment of the community,
not just for that individual or the institution.
Speaker 2 (14:04):
And look, one of the one of the and I
wasn't apart when they but one of the main goals
is about for our center from for the research. And
I always say to our I always say to our
(14:26):
to our young people within the center, look the real
outcomes of what you're going to do and the research
that you're going to do with our community, I will
not see right, Because it's about the future generations, and
it's about changing policy, and it's about making sure that
(14:51):
our next generations, our children's children, don't have to live
with what we live with today.
Speaker 1 (14:58):
Yeah, uncle, when you think about the next generation that
are coming through the ranks, and in particular, we're focusing
on discussions at this human rights summit here in Brisbane
at this moment, and you're on this amazing panel talking
with other elders, But there's been lots of discussions about
(15:23):
what are we doing to ensure that the next generation
can do what they need to do without all of
these challenges. How are we removing some of these barriers
to be able to then hand that batton over to
the next generation to keep going but without having to
(15:43):
always struggle or to fight. So some of those conversations
have been about the future generations and legacy and what
we hope and what we want to see. What's your
thoughts around future generations?
Speaker 2 (16:01):
Well, sometimes I have some sleepless nights my Americas. I
worry about things like AI and I worry about what
actually our identity as Aboriginal irrestrate on the people is
going to look like with those technicological influences on our mobs,
(16:25):
you know. But in saying that, I've been at the
Morray School for twenty two years, and I see the
little followers when they're four years old, right up until
they're ready to leave eighteen, and I see if you
create a vision, if you're creating their minds that they
(16:49):
did belong not just within their communities, but they belong
in this big world. And if you create that vision,
they will do what they want to do. But also
they won't just be blocked by hurdles that we've been
blocked by. They're going to smash them, snipt because I
(17:11):
firmly believe in these next generations they are going to
be up and going and ready to do stuff, and
we've just got to give them tools, show them the way,
and make sure that there's pathways that they can follow
to deliver what they got to do to the generations
(17:35):
that come after them.
Speaker 1 (17:37):
And some of these young people listen to this podcast,
Uncle Check. So if you look at that camera there,
you're going to be talking directly to these mob especially
on YouTube, knowing that there is a massive audience listening
to this yarn What advice do you want to give
these young people? What words of wisdom or encouragement do
(17:58):
you want to share with them about anything about life, university, school, culture, community.
Speaker 2 (18:06):
Look, Mannara, our mob, no and our children know that
we are the oldest continuous race on this planet.
Speaker 1 (18:17):
It's been proven scientifically. For all you hate us out there,
they keep arguing with.
Speaker 2 (18:22):
Us, that's exactly right. But we are a part of
that that land that is underneath this carpet, that river
out there. They have stories. They're part of our creation stories.
They're a bloodline of who we are and have been
for the last sixty five years. You know. That's what
(18:46):
one of our remind people that we have a story
to tell and we do share. We always have shared.
But we've got to get our non indigenous people just
to listen.
Speaker 1 (19:00):
Not asking for much, are we?
Speaker 2 (19:02):
Uncle Shanky Mama. When I talk and I give advice
to a whole range of people, it's about not just
about the stories that have been given to me. It's
about my life experience and what my life experience has
(19:22):
taught me. And I pass that on simply because it's
not just we're our mob, but our people and our moms.
We are the soul of this country. We are the
soul of this country soon as the rest of this
(19:48):
place they call Australia understands that and understand that and
actually embrace it, then this place will be a better place.
Speaker 1 (20:02):
Uncle Shagg a former student of the Murray School and
the logo that you're wearing on that jacket, I was
a student when that logo was designed. I was one
of the first students to put on the Murray School uniform,
and I wore that uniform with pride. I've been on
(20:23):
the board for probably twelve years and I use that position.
I don't take lightly either, but I just want to say,
Uncle Cheg, I want, I actually want to take this
opportunity to say thank you on behalf of the Murray
School kids in particular and our whole community for your sacrifices,
(20:48):
your contribution. Every day. You're doing something every day. I
don't know how you keep doing it and getting up
and you know, having these conversations Uncle, that would wear
most people down, but there's something within us Blackfellows that
just keeps us going. But you're right, we need to
(21:11):
kind of you know, we need to lighten the load.
We need to share the burden of the last two
hundred and fifty years. And I want people that are
listening to this, especially non Indigenous people listen to this yarn.
There is something for all of us, For every single
one of you, there is something for you to do,
to participate in, to contribute to, to volunteer. There's you know,
(21:35):
communities that need resources. There are communities and organizations that
need people to do some volunteering to access pro bono
legal studies or legal advice and stuff like that. I
want people to really think about how are they contributing
to make this country a much more unified Australia and
(21:58):
bring us back together again and hopefully show the future
generations the power of community, the power of people coming together.
You know, we're pretty deadly when it comes to relationships
and managing conflict or keeping families together and communities together.
(22:18):
But this one's been a bit of a hurdle for
us in terms of colonization and the impacts of colonialism
and past comment policies. But I just want to say, uncle,
I hope you enjoy the rest of this deadly summit.
It's been so good to see you here and I
feel really privileged and honored to be able to have
(22:40):
you on the Black Magic Walman podcast.
Speaker 2 (22:43):
Thank you and look Wandoonara, thank you for for thanking me.
But my contribution is all about the Mob, and it's
who I am, and it's who I am unto the
(23:03):
day I'm gone, until I'm an owl on that tree
just down the road here, because that's what I'm supposed
to do.
Speaker 1 (23:14):
Yeah, well, what a way to sum it up. When
I see that out, I'll be thinking of you uncle.
For all the listeners, thank you for tuning in, and
I knew you'd be in for an absolute treat listening
to one of our precious elders here in this beautiful place.
Good magangin. So I hope you enjoyed this Deadly yarn
(23:34):
until next time, Bye for now, thank you. If you'd
like any more on today's guest, please visit our show
notes in the episode description. A big shout out to
all you Deadly Mob and allies who continue to listen, watch,
and support our podcast. Your feedback means the world. You
(23:54):
can rate and review the podcast on Apple and Spotify,
or even head to our socials and YouTube channel and
drop us a line. We'd love to hear from you.
The Black Magic Woman podcast is produced by Clint Curtis.
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