"What do I see of you?" Emily repeated. "You're no one. Not even a fullacolyte yet. You're just angry at the world. Angry at mankind. Theperfect foot soldier really. Your rage will draw you deeper and deeperinto us. A true believer trapped in her own beliefs forever." That's good, Emily," Laura said, thinking a silent prayer for the personthat she was now, the person that was about to cease to exist. "I wantyou to hold those images in your mind. In just a moment, we're going tostart the actual role play and I'm going to ask you to accept thoseimages of yourself, your sister, and me as truth, as reality. Are youready to do that?" Yes!" Good, Emily. When I snap my fingers, I want you to believe then.Believe that the images you have in your mind right now are real. Thatthe three of us are the people you see in your imagination and not who weare right now. One, two, three..."Emily heard a snap and opened her eyes. It was easy to feign that kindof belief. She looked down at. The same thing could happen that happened to the American Indians, being a ward of the government was better for them short-term, but destroyed their work ethic and social structure. I suppose that's happening already.The Linnean had a paper on Australian ethnomedicine a few years ago [V. 21 • No. 4 • October 2005]. It was good but there was so much that I knew wasn't quite right. As I recalled, it said something like:Traditional tribal healers, called 'Nungungi' in some language groups of Central Australia, are identified as such whilst still young children and are given special education in the healing arts. Medical ethnobotany is currently practised widely by Aboriginal Australians and is a living profession. In littoral, coastal and inland communities, a sick individual will consult a family member and use local ethnobotanical remedies as the usual and normal method of treating disease symptoms. If these persist, the patient usually then consults a local healer. In the central.
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