Celebrating Deacon Boniface Perdjert in paint, Paul McCormack MSC

Paul McCormack MSC has painted this portrait of Deacon Boniface. It is to travel to its home in Wadeye, Boniface’s home.

Some words from an interview with Boniface, date unknown, to read and ponder as we reflect on his portrait. Re the date, there is reference to Br Pye at 87. He was born in 1906 – so, an interview in 1993 or so.

Good Morning my Brothers and Sisters of Christ, firstly I grew up at Port Keats, I was taught by the Missionary of Sacred Heart and I learnt a lot from the Priest. My Father taught me how to hunt and fish and do all the Aboriginal things but the Priest taught me the religious and catholic faith.

At Boiniface's funeral

I was born Neeple Boniface Perdjert at birth I was given my name Neeple, at Baptism I was given that name. I was the first baby baptised at the Mission 57 years ago. My Father’s name was Perdjert he was Muripatha my Mother’s name was Bullimbi, she was baptised Agatha, she is still living. My father had 4 wives. He was baptised Richard before he died same as my Mother.

My wifes name is Numple baptised Bridgette, I have three daughers Mingie, Alloygoy, Demuratug. Florence, Margaret Rose and Mary The first Mission girl was baptised on the coast due to the sandy soil, lack of water and a small tidal wave it was moved inland to where it is today.

I set the foundations at the first school, set out in the middle of the big vegetable garden; it was surrounded by working relatives and friends. They also discovered what the school was all about. No doubt they gave some support to the students by their presence it was a community school.

Brother John Pye now 87 was a better footballer than teacher the garden workers were a moving population. There were three main tribes each took their turn to stay in and do their work while the others leave and hunt back in their country. I had a longer period at school when my father and his people went bush and I joined the Moigabin Group my mothers people.

Even though there was a lot of fighting and killing between the tribes I managed to grow up in the security of the big family. We were the big family because there were 13 Muripatha Countries surrounding around the coast. We knew the name of every country and our language of course and all kinship skins. He told me how I was to address all relations as well as my blood relations. They were my tribal relation.

When I was 10 years old I was put through pre initiation called Javen, you have group of boys together from three different language groups. The old man from his group decides where the Ceremony would be and who be in it and where it would be.

The main purpose of this Ceremony was to give us our first serious introduction to the law been brought together in such a way for the sole purpose for a family bond was built up between us, both boys and men. We were taught the sacred song this song never changed they are sung in the Ceremony language that all know.

The seven Ceremonies are also for young girls they are also taught the law in the same song. Having been put through the Ceremony both Boys and Girls are given the title Jawin. A title that is content remains to each of the important of the Ceremony. The Young men Ceremony follows a year or two later the Muripatha boys are taken from their Countries and their Families. They come under the authority of several of the old men for a period of three months.

 In this period they undergo further learning of the law and discipline and establish strong discipline mainly by instruction they had to teach to learn the old men they must stay with them they also hunt with them learning the skill this was a peaceful time and a happy time for the boys they were to prepare to be responsible for their families. The dance and songs particularly from the east group would be done each night to the group.

After three months the different groups would return to their own country where the circumcision was performed in the proper ritual for this occasion all the family would come together to prepare for a special meal this was called muninum.At the Ceremony each boy receives the name according to the song and dance that was performed at his request of the family for example “wanga” forever until he dies he is called by that name the final Ceremony at Port Keats is called Pun in other places it is called Kunipipi.

This Ceremony is Mens business it is a step along the way to proceed and depending on the knowledge and the living the law in this Ceremony the young men ritually die and come to life again they now have a new life and receive higher knowledge, the Ceremony continues for several months particularly from the neighbouring and tribal groups.

After two years this Ceremony with the young men would be married, the marriage is arranged by the parents according to the promised system. The totem is something that widens a sense of family; my own totem is the black cockatoo.

They take this totem to Arnhemland and no doubt in the other places when I meet someone with the same totem I feel the same sense of family and relationship with that person. It would be wonderful to have a totem that would bring all Aboriginal people into the same big family. I would like to think in the presence of the inauguration of faith; the cross might become that totem.

 I remember clearly when our group was overseas in 1975 whenever we saw the cross no matter what country; we felt that relationship and the feeling of the family and of feeling of being at home.

From what I know of story of the Rainbow Serpent It is a religious significance extends through the whole of Australia making all Aboriginals one big family. In recent years a lot of thing has come into our lives that are doing great damage to the things I value. Let me speak briefly about some of these; after the Mission had gone several years Father Dockety noticed there were several aspects of Ceremony that in his eyes were morally wrong.

He condemned the Ceremony so there was big argument my Father and a few others took the side of Father Dockery. I had to admit the abuses that suddenly came in view of the corrupt side of the human nature. I remember clearly great tension of that time when I was preparing for a Deacon for over 20 years I was worried because I was convinced that the old way and the new ways should come together in fact to come together the old way was very much part of me.

Jesus told us we have to love God with whole hearts, mind and spirit that means the whole of me and the whole of me is Aboriginal. There is no other way for me to love him. I spoke a lot about this to Father Leary because being a Deacon meant I have to bring myself, my culture and my Faith together. I came to realise that Father Dockery did not see that condemning the abusers he was also condemning the Ceremony itself.

 Lastly let me tell you how important and necessary to proceed and strengthen our Culture in our Catholic Faith. I see remedy for what is going wrong coming from inspiration and the strength of the faith. The faith will bring us together the faith will shelter us and let us listen to ourselves and to one another at the very deep level. The faith will encourage us enlighten us and strengthen us to share and minister to one another no matter what part of Aboriginal we belong to the faith, will make us one family.

As I said earlier as a Deacon, it became my duty to bring the faith church and the culture together. I know Jesus did not come to destroy the Culture he came to fulfil it he measures his men in all Cultures his spirit allows all to reflect in their own Cultural way.

There is a special privilege that is their offering to Jesus any church rather than their way of being to Jesus and any Church. Each measures his men to show in any Culture so that what is good grows stronger and what is bad grows weaker and hopefully disappears so people of Culture properly and become strong.