“Aboriginal Charter of Rights” by Oodgeroo Noonuccal: A Critical Analysis

Introduction: “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

“Aboriginal Charter of Rights” by Oodgeroo Noonuccal first appeared in 1962 in her debut poetry collection We Are Going, which was the first book of poetry published by an Aboriginal Australian woman. The poem is a powerful political manifesto that articulates the demands of Aboriginal Australians for equality, justice, and dignity. Through a series of parallel constructions and contrasts—“hope, not racialism,” “brotherhood, not ostracism,” “independence, not compliance”—Noonuccal rejects tokenistic gestures and calls for tangible change in social, political, and economic life. The poem’s popularity lies in its uncompromising yet lyrical voice, its rhythmic, chant-like repetition that mirrors protest slogans, and its ability to turn lived oppression into an eloquent public demand for reform. Its enduring resonance comes from its unflinching exposure of racial discrimination (“Must we native Old Australians / in our land rank as aliens?”) and its insistence on self-determination, making it a cornerstone of Aboriginal literary and political expression.

Text: “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

We want hope, not racialism,
Brotherhood, not ostracism,
Black advance, not white ascendance.
Make us equals, not dependents.
We need help, not exploitation,
We want freedom, not frustration;
Not control, but self-reliance,
Independence, not compliance,
Not rebuff, but education,
Self-respect, not resignation.
Free us from mean subjection,
From a bureaucrat Protection.
Let’s forget the old-time slavers:
Give us fellowship, not favours;
Encouragement, not prohibitions,
Homes, not settlements and missions.
We need love, not overlordship,
Grip of hand, not whip-hand wardship;
Opportunity that places
White and black on equal basis.
You dishearten, not defend us,
Circumscribe, who should befriend us.
Give us welcome, not aversion,
Give us choice, not cold coercion,
Status, not discrimination,
Human rights, not segregation.
You the law, like Roman Pontius,
Make us proud, not colour-conscious;
Give us the deal you still deny us,
Give goodwill not bigot bias;
Give ambition, not prevention,
Confidence, not condescension;
Give incentive, not restriction,
Give us Christ, not crucifixion.
Though baptised and blessed and bibled
We are still tabooed and libelled.
You devout Salvation-sellers;
Make us neighbours, not fringe-dwellers;
Make us mates, not poor relations,
Citizens, not serfs on stations.
Must we native Old Australians
in our land rank as aliens?
Banish bans and conquer caste
Then we’ll win our own at last

Annotations: “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

Line	Original Text	Simple English Explanation	Literary Devices
1	We want hope, not racialism	We want optimism, not racism	Antithesis, Repetition
2	Brotherhood, not ostracism	We want unity, not exclusion	Antithesis
3	Black advance, not white ascendance	We want progress for Aboriginal people, not white dominance	Antithesis, Alliteration
4	Make us equals, not dependents	Treat us as equals, not as reliant on others	Antithesis
5	We need help, not exploitation	We need support, not being taken advantage of	Antithesis
6	We want freedom, not frustration	We want liberty, not obstacles	Antithesis, Alliteration
7	Not control, but self-reliance	We want independence, not domination	Antithesis
8	Independence, not compliance	We want autonomy, not submission	Antithesis
9	Not rebuff, but education	We want learning opportunities, not rejection	Antithesis
10	Self-respect, not resignation	We want dignity, not giving up	Antithesis
11	Free us from mean subjection	Release us from cruel oppression	Alliteration
12	From a bureaucrat Protection	From government control disguised as help	Irony
13	Let’s forget the old-time slavers	Let’s move past historical oppressors	Allusion
14	Give us fellowship, not favours	Offer us partnership, not charity	Antithesis, Alliteration
15	Encouragement, not prohibitions	Support us, don’t restrict us	Antithesis
16	Homes, not settlements and missions	Give us proper homes, not controlled communities	Antithesis
17	We need love, not overlordship	We want compassion, not domination	Antithesis, Alliteration
18	Grip of hand, not whip-hand wardship	Offer friendship, not oppressive control	Antithesis, Metaphor
19	Opportunity that places	Chances that make us equal	–
20	White and black on equal basis	Both races treated the same	Antithesis
21	You dishearten, not defend us	You discourage us, not protect us	Antithesis
22	Circumscribe, who should befriend us	You limit us instead of supporting us	Antithesis
23	Give us welcome, not aversion	Accept us, don’t reject us	Antithesis
24	Give us choice, not cold coercion	Let us choose, don’t force us	Antithesis, Alliteration
25	Status, not discrimination	Give us respect, not prejudice	Antithesis
26	Human rights, not segregation	Grant us equality, not separation	Antithesis
27	You the law, like Roman Pontius	You, the authorities, act like Pontius Pilate	Allusion, Metaphor
28	Make us proud, not colour-conscious	Help us feel pride, not judged by race	Antithesis, Alliteration
29	Give the deal you still deny us	Give us the fair treatment you withhold	–
30	Give goodwill, not bigot bias	Offer kindness, not prejudice	Antithesis, Alliteration
31	Give ambition, not prevention	Encourage our goals, don’t block them	Antithesis
32	Confidence, not condescension	Build our confidence, don’t patronize us	Antithesis, Alliteration
33	Give incentive, not restriction	Motivate us, don’t limit us	Antithesis
34	Give us Christ, not crucifixion	Share Christian love, not suffering	Antithesis, Allusion
35	Though baptised and blessed and bibled	Despite being Christianized	Alliteration
36	We are still tabooed and libelled	We’re still stigmatized and slandered	Alliteration
37	You devout Salvation-sellers	You hypocritical religious people	Irony, Metaphor
38	Make us neighbours, not fringe-dwellers	Treat us as equals, not outcasts	Antithesis
39	Make us mates, not poor relations	Treat us as friends, not lesser kin	Antithesis, Metaphor
40	Citizens, not serfs on stations	Recognize us as citizens, not slaves on farms	Antithesis, Metaphor
41	Must we native Old Australians	Why must Indigenous Australians	Rhetorical Question
42	In our land rank as aliens?	Be treated as foreigners in our own country?	Rhetorical Question, Irony
43	Banish bans and conquer caste	End restrictions and social divisions	Alliteration
44	Then we’ll win our own at last	Then we’ll achieve our rights finally	–

Literary And Poetic Devices: “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

Literary Device and Symbol	Definition	Example from Poem	Explanation
🟢 Alliteration	The repetition of initial consonant sounds in closely positioned words to create rhythm and emphasis.	“Freedom, not frustration” (Line 6)	The repetition of the “f” sound emphasizes the contrast between the desired state (freedom) and the current state (frustration), enhancing the poem’s rhythm and urgency.
🟡 Allusion	A reference to a well-known person, place, event, or work, often to add deeper meaning.	“You the law, like Roman Pontius” (Line 27)	Refers to Pontius Pilate, the Roman governor who sentenced Jesus, implying authorities’ moral failure in upholding justice for Indigenous people.
🔵 Anaphora	The repetition of a word or phrase at the beginning of successive clauses or lines for emphasis.	“We want hope… We need help… We want freedom…” (Lines 1, 5, 6)	The repeated “We want” and “We need” emphasize the collective demands of the Aboriginal people, reinforcing their urgency and unity.
🔴 Antithesis	The juxtaposition of contrasting ideas in balanced phrases or clauses to highlight opposition.	“Hope, not racialism” (Line 1)	Contrasts positive (hope) and negative (racialism) concepts to underscore the speaker’s desire for equality over discrimination.
🟠 Assonance	The repetition of vowel sounds in nearby words to create musicality or emphasis.	“Make us mates” (Line 39)	The repeated “a” sound in “make” and “mates” creates a rhythmic flow, emphasizing the call for camaraderie.
🟣 Caesura	A pause or break within a line of poetry, often marked by punctuation, to create emphasis or rhythm.	“Give us Christ, not crucifixion.” (Line 34)	The comma creates a pause, emphasizing the contrast between Christian love and the suffering imposed on Indigenous people.
🟤 Consonance	The repetition of consonant sounds, typically within or at the end of words, for effect.	“Banish bans” (Line 43)	The repeated “n” sound reinforces the call to eliminate restrictions, adding a forceful tone.
🔷 Diction	The choice of words and style of expression to convey tone or attitude.	“Mean subjection” (Line 11)	The word “mean” conveys a harsh, degrading form of oppression, reflecting the poet’s disdain for unjust treatment.
🟡 Enjambment	The continuation of a sentence or clause across a line break without a pause.	“Opportunity that places / White and black on equal basis” (Lines 19-20)	The thought flows over the line break, linking the idea of opportunity to racial equality, emphasizing their connection.
🔶 Hyperbole	Exaggeration for emphasis or dramatic effect.	“Must we native Old Australians / In our land rank as aliens?” (Lines 41-42)	Exaggerates the alienation of Indigenous people to highlight the absurdity of their marginalization in their own country.
🔸 Imagery	Vivid descriptive language that appeals to the senses.	“Grip of hand, not whip-hand wardship” (Line 18)	Evokes tactile and visual imagery of a friendly handshake versus oppressive control, contrasting inclusion with domination.
🟥 Irony	A contrast between expectation and reality, often highlighting hypocrisy or injustice.	“From a bureaucrat Protection” (Line 12)	The term “Protection” is ironic because it refers to oppressive government policies, not genuine care, exposing their hypocrisy.
🟦 Juxtaposition	Placing two elements side by side to highlight their differences or similarities.	“Homes, not settlements and missions” (Line 16)	Juxtaposes the warmth of “homes” with the institutional “settlements and missions” to critique forced displacement.
🟧 Metaphor	A direct comparison between unlike things without using “like” or “as.”	“Whip-hand wardship” (Line 18)	Compares oppressive control to a whip, evoking imagery of slavery and dominance to criticize colonial authority.
🔹 Parallelism	The use of similar grammatical structures to create rhythm and reinforce ideas.	“Give us welcome, not aversion, / Give us choice, not cold coercion” (Lines 23-24)	Repeated “Give us… not…” structures emphasize demands for positive treatment over negative experiences.
🟪 Personification	Attributing human characteristics to non-human entities.	“You dishearten, not defend us” (Line 21)	The law or authorities are given the human ability to “dishearten,” emphasizing their active role in harming Indigenous people.
🔺 Repetition	Repeating words or phrases for emphasis or rhythm.	“Give us… Give us…” (Lines 23, 24, 29, 30, etc.)	The repeated “Give us” underscores the speaker’s persistent demands for justice and equality.
🔻 Rhetorical Question	A question asked for effect, not expecting an answer, to provoke thought.	“Must we native Old Australians / In our land rank as aliens?” (Lines 41-42)	Challenges the reader to consider the injustice of treating Indigenous people as outsiders in their own land.
🟨 Symbolism	Using an object or word to represent an abstract idea.	“Christ, not crucifixion” (Line 34)	“Christ” symbolizes love and salvation, while “crucifixion” represents suffering, highlighting the gap between Christian ideals and actions.
🟩 Tone	The poet’s attitude or mood conveyed through word choice and style.	“Make us proud, not colour-conscious” (Line 28)	The tone is assertive and demanding, conveying urgency and a call for dignity over racial prejudice.

Themes: “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

★ Equality and Human Rights: One of the central themes in Oodgeroo Noonuccal’s “Aboriginal Charter of Rights” is the demand for equality and recognition of universal human rights, which is conveyed through a persistent plea for dignity and fair treatment. By juxtaposing phrases such as “Black advance, not white ascendance” and “Status, not discrimination,” the poet dismantles systems of racial hierarchy, insisting on parity between Aboriginal and non-Aboriginal Australians. The repeated antitheses—“Human rights, not segregation” and “Citizens, not serfs on stations”—emphasize the unjust exclusion of Indigenous people from full civic participation, exposing the hypocrisy of a nation that preaches democratic values yet perpetuates structural inequality. The poem frames equality not as a concession granted by the dominant society, but as a rightful claim grounded in moral and legal justice, underscoring that without recognition of these rights, any national identity remains incomplete.

★ Self-Determination and Independence: A strong thread running through “Aboriginal Charter of Rights” is the call for self-determination, which the poet frames as both a political necessity and a moral imperative. Lines such as “Not control, but self-reliance” and “Independence, not compliance” reject the paternalistic governance structures that reduced Aboriginal Australians to passive dependents. The appeal is not for mere inclusion within existing oppressive systems, but for the dismantling of those systems in favour of autonomy and agency—symbolized in the shift from “Homes, not settlements and missions” to self-directed community building. By framing independence as an antidote to both “exploitation” and “frustration,” Noonuccal redefines freedom as the ability to shape one’s destiny without interference, thereby challenging colonial policies that sought to manage and control Indigenous life under the guise of ‘protection.’

★ Resistance to Racial Discrimination: The poem’s repeated structural pattern serves as a rhetorical weapon against entrenched racial prejudice, making resistance to discrimination a core theme in “Aboriginal Charter of Rights.” The poet condemns the systemic racism that subjects Aboriginal people to “mean subjection” and “bureaucrat Protection” while hypocritically preaching equality. By invoking the biblical allusion “Give us Christ, not crucifixion,” she equates racial injustice with moral betrayal, highlighting the gulf between religious ideals and colonial practice. Furthermore, the rhetorical question, “Must we native Old Australians / in our land rank as aliens?” crystallizes the paradox of being both the original custodians of the land and its most marginalized inhabitants. The persistent rhythm of negation and assertion throughout the poem functions as an act of verbal protest, systematically rejecting every form of racist exclusion and replacing it with an inclusive vision of justice.

★ Unity and Brotherhood: Finally, “Aboriginal Charter of Rights” envisions unity and mutual respect as essential foundations for a just society, urging the dismantling of both physical and psychological barriers between races. Through pleas such as “Brotherhood, not ostracism” and “Give us welcome, not aversion,” Noonuccal portrays reconciliation as an active process that requires genuine fellowship rather than superficial charity. Her call to “Make us neighbours, not fringe-dwellers; / Make us mates, not poor relations” emphasizes the importance of shared social spaces where equality is lived rather than legislated. This vision of unity does not demand the erasure of cultural identity, but rather its affirmation within a framework of mutual respect, in which “Grip of hand, not whip-hand wardship” becomes a symbol of solidarity. By rejecting division and advocating for brotherhood, the poem transforms a political manifesto into a moral appeal for collective humanity.

Literary Theories and “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

Literary Theory	Application to “Aboriginal Charter of Rights”	References from the Poem
⚖️ Postcolonial Theory	The poem critiques the legacies of colonization, exposing the structural racism and political oppression imposed on Aboriginal Australians. It deconstructs the colonial narrative of ‘protection’ by revealing it as “mean subjection” and challenges the alienation of Indigenous people in their own land. The demand for “Human rights, not segregation” reflects resistance to ongoing colonial hierarchies.	“Must we native Old Australians / in our land rank as aliens?” / “Banish bans and conquer caste”
✊ Critical Race Theory	Noonuccal addresses systemic racial discrimination, demonstrating how law and governance perpetuate inequality. The juxtaposition “Black advance, not white ascendance” critiques racialized power structures, while “Status, not discrimination” calls for equity in legal and social standing. The theory’s focus on lived racial experience is embedded in her depiction of ongoing marginalization.	“You the law, like Roman Pontius” / “Give goodwill not bigot bias”
🕊️ Humanist Theory	The poem appeals to universal human dignity, emphasizing shared values like brotherhood, love, and respect. Lines such as “Brotherhood, not ostracism” and “Grip of hand, not whip-hand wardship” frame justice as a moral obligation grounded in empathy, transcending racial and cultural boundaries. The humanist ideal is the foundation for her vision of an inclusive Australian society.	“Make us mates, not poor relations” / “Give us choice, not cold coercion”
📢 Marxist Theory	The text critiques class oppression intertwined with racial inequality, portraying Aboriginal Australians as an exploited underclass within capitalist and colonial structures. Demands for “Homes, not settlements and missions” and “Opportunity that places / White and black on equal basis” highlight economic disparity and the denial of material resources, aligning with Marxist calls for structural change.	“We need help, not exploitation” / “Citizens, not serfs on stations”

Critical Questions about “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

🔴 Question 1: How does Oodgeroo Noonuccal use contrasting pairs in “Aboriginal Charter of Rights” to highlight the disparities between Aboriginal aspirations and the oppressive realities they face?

“Aboriginal Charter of Rights” by Oodgeroo Noonuccal employs contrasting pairs to powerfully critique systemic racism and advocate for genuine equality. The poem’s use of antithesis, seen in lines like “We want hope, not racialism” and “Black advance, not white ascendance,” juxtaposes the positive desires of Aboriginal people with the negative realities imposed by colonial systems. This rhetorical strategy continues with demands for “brotherhood, not ostracism” and “equals, not dependents,” emphasizing the gap between the community’s aspirations for unity and autonomy and the marginalization they endure. By structuring the poem around these contrasts, Noonuccal not only highlights the injustices faced by Aboriginal people but also issues a compelling call for societal change, urging readers to confront the need for “self-reliance” over “control” in the pursuit of true equality.

🟢 Question 2: In what ways does “Aboriginal Charter of Rights” expose the hypocrisy of Christian missionary efforts in the treatment of Aboriginal people?

“Aboriginal Charter of Rights” by Oodgeroo Noonuccal reveals the hypocrisy of Christian missionary efforts by contrasting their proclaimed values with their oppressive actions toward Aboriginal communities. Lines such as “Give us Christ, not crucifixion” and “Though baptised and blessed and bibled / We are still tabooed and libelled” underscore how Indigenous people were subjected to Christian conversion yet remained stigmatized and marginalized as “fringe-dwellers.” Noonuccal critiques the superficiality of missionary efforts, which offered “overlordship” instead of genuine “love” or fellowship. This contrast exposes the irony of religious institutions that preached salvation while perpetuating suffering, prompting readers to question the moral contradictions in colonial policies that claimed to “protect” but instead enforced cultural erasure and subjugation.

🟡 Question 3: Why does “Aboriginal Charter of Rights” question the alienation of Aboriginal people in their own land, and how does this reflect broader issues of citizenship and sovereignty?

“Aboriginal Charter of Rights” by Oodgeroo Noonuccal challenges the alienation of Aboriginal people through poignant rhetorical questions and imagery that highlight their dispossession. The lines “Must we native Old Australians / In our land rank as aliens?” use a rhetorical question to underscore the absurdity of treating Indigenous people as outsiders in their ancestral homeland, while references to “homes, not settlements and missions” and “citizens, not serfs on stations” critique the forced displacement and loss of autonomy under colonial policies. This question reflects broader issues of citizenship and sovereignty, as Noonuccal asserts the right to “self-reliance” and “independence,” calling attention to the systemic denial of Indigenous land rights and political agency. The poem thus serves as a powerful commentary on the need for reconciliation and recognition of Aboriginal sovereignty in postcolonial Australia.

🔵 Question 4: How does “Aboriginal Charter of Rights” advocate for empowerment over paternalism, and what role does education play in achieving self-respect for Aboriginal communities?

“Aboriginal Charter of Rights” by Oodgeroo Noonuccal advocates for empowerment by rejecting paternalistic control and emphasizing the transformative power of education and opportunity. Lines like “Not rebuff, but education” and “Self-respect, not resignation” contrast the desire for growth and dignity with the oppressive barriers imposed by colonial systems. Noonuccal’s calls for “encouragement, not prohibitions” and “opportunity that places / White and black on equal basis” highlight the need for systemic change to foster “ambition, not prevention.” Education is positioned as a key mechanism for achieving “self-respect” and “confidence,” countering the bureaucratic “Protection” that perpetuates dependency. By demanding access to knowledge and resources, the poem underscores the potential for education to empower Aboriginal communities, enabling them to reclaim agency and build a future free from “cold coercion.”

Literary Works Similar to “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

🌾 “We Are Going” by Oodgeroo Noonuccal – Like “Aboriginal Charter of Rights,” this poem confronts the dispossession of Aboriginal Australians, using direct, communal voice to assert cultural identity and protest colonial erasure.

🪶 “Municipal Gum” by Oodgeroo Noonuccal – Shares the same social justice focus, employing a symbolic image of a trapped gum tree to parallel the oppression and confinement of Indigenous peoples.
🌍 “Song of Hope” by Oodgeroo Noonuccal – Aligns in its rhythmic call for unity and equality, envisioning a future where Indigenous and non-Indigenous Australians coexist in mutual respect.

Representative Quotations of “Aboriginal Charter of Rights” by Oodgeroo Noonuccal

Quotation	Context in the Poem	Theoretical Interpretation
🌾 “Hope, not racialism”	Opens the poem with a direct contrast between aspiration and racial prejudice, setting the tone for the demands that follow.	Critical Race Theory – Challenges systemic racism by framing equality as the necessary foundation for national progress.
✊ “Black advance, not white ascendance”	Highlights the imbalance of power between Indigenous and non-Indigenous Australians, rejecting racial hierarchy.	Postcolonial Theory – Deconstructs colonial power structures that position whiteness as dominant.
🏠 “Homes, not settlements and missions”	Critiques imposed living arrangements under government ‘protection’ policies.	Marxist Theory – Calls for material equality and the dismantling of state-controlled dependency systems.
🕊️ “Brotherhood, not ostracism”	Urges reconciliation and mutual respect over exclusion.	Humanist Theory – Promotes universal moral values and shared humanity.
⚖️ “Human rights, not segregation”	Explicitly demands equal legal and social rights for Aboriginal Australians.	Critical Race Theory – Confronts legal discrimination and racialized law enforcement.
📜 “Must we native Old Australians / in our land rank as aliens?”	Uses rhetorical questioning to expose the paradox of Indigenous alienation in their homeland.	Postcolonial Theory – Exposes the irony and injustice of settler-colonial citizenship structures.
✝️ “Give us Christ, not crucifixion”	Critiques the hypocrisy of religious institutions preaching salvation while perpetuating oppression.	Postcolonial Theory – Highlights religious colonialism and the betrayal of Christian moral ideals.
🤝 “Make us neighbours, not fringe-dwellers”	Rejects spatial and social segregation.	Humanist Theory – Envisions integration through equality and mutual respect.
🏛️ “Citizens, not serfs on stations”	Condemns economic exploitation in rural labour systems.	Marxist Theory – Frames Aboriginal oppression as class exploitation reinforced by race.
🔓 “Banish bans and conquer caste”	Calls for the removal of systemic restrictions and social stratification.	Postcolonial Theory – Advocates dismantling racialized caste-like structures inherited from colonization.