My dissatisfaction with the discourse of culturalism stemmed largely from being certain about who I was (an Islander) and uncertain about why we were treated the way we were. Something about the re-writing of earlier racial discourses into a cultural discourse grated deep within my mind and soul. Why would I accept such a shift that said in effect 'Oops, sorry, we were wrong but we've rethought this and, here, we think this is a better explanation of you and your predicament' ...What is required to make indigenous education better than it is now?
In my undergraduate years, there was the possibility that my oppositional stance could have developed into a radically 'dumb' one and at many times sheer anger at our historical circumstances threatened my sanity and my study ...” (pp. 222-3)
Martin Nakata describes and traces his alienation within the system. As a helper within schools the whites were only interested in his opinions if they were congruent with their own. Earlier, on as a secondary student, it all felt meaningless, he dropped out and took drugs, for a while. Later, at University, he was very successful, but could not articulate how he felt to others. At one point in this process other Islanders questioned whether he was still an Islander.
How should one respond to being marginalised and alienated by the dominant system?
MN's response was to study and more study to understand the knowledge base of the oppressor. What knowledge base could possess such arrogance as to intrude in every possible way into Islander lives with the casual assumption of superiority. Although overt racism has now been more or less replaced by culturalism (the glib shallowness of they are equal but different, let us respect that difference) but still the dominant culture can't see the world as an Islander sees the world. Ideas about Islanders are expressed by well meaning "experts" with little or no reference to the actual life experiences of Islanders. MNs goal is to comprehend this lack, to come to grips with it.
Moreover, he develops the theory of the Cultural Interface (which it needs to be explained is not a capitulation to culture) as a vantage point for all of us to understand these issues.
So, when I say the book is magnificent I mean that it has personal, political and educational significance which is complex but needs to be thought deeply about. It persuades me that a complex problem, which no one has solved so far, requires a complex solution. So this book has changed me.
The educational implications are that the complexity and curriculum reform (savaging the disciplines) both have to be embraced. Unfortunately, this goes against what normally works in schools, the KISS principle, Keep It Simple Stupid.
Fortunately, some have taken up the challenge: for example, see 8 ways, the YuMi Deadly Centre and ATSIMA. I'm not certain how much of this was started independently of MN but I suspect that he started something important, that his role in all of this has been significant.