Marginalization in Rabbit-Proof Fence

Values, norms, and meaning are socially constructed. Such social construction through social institutions is used to shape identity, often dictating what is considered truth within a particular culture. At the same time, it is often the dominant, powerful classes of society or culture that control social institutions that dictate such meaning. At the same time this can privilege some members or classes of society, it can also marginalize others. As Pease and Fook share of Foucault's definition of discourse, he viewed them as "historically viable ways of specifying knowledge and truth what it is possible to speak at a given moment" (1999, p. 14). This is true primarily because of the shifting meaning of values, ethics and truth. To me, critical social theory is the search for justice in social judgments in ways that construct a sustaining context for fairness and future possibilities. In director Phillip Noyce's (2002) Rabbit-Proof Fence, we see that social justice, conviviality, and future possibilities are often undermined through social institutions for non-dominant groups or cultures. This analysis will analyze this condition in Rabbit-Proof Fence to illustrate critical social theories that pertain to such marginalization.

From power and control to setting norms, social institutions are often dominated by the wealthiest groups in society. This is certainly true in American culture, where largely Protestant, wealthy, white males continue to con

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nguage subject and object come into existence together, in a reciprocally situated situation (1994, p. 53). Neville, however, believes he makes meaning and we see this in the way he thinks he is doing good but treats the "other" as "inferior." While in the history of social work such terminology or rhetoric was commonplace, today's social workers must critique such efforts as biased, akin to Margolin's views on the rhetoric of empowerment which is "quite different from earlier social work language, which simply described impoverished and minority people as inferior. The current languages shifts its emphasis to the social worker's own �cultural sensitivity'. Instead of discussing client defects, the new discourse focuses on social work virtues - on its empathy, sensitivity, courage" (in Moffat, 2004, p. 101). If social critique theory attempts to find essential judgments in constructing context in society for conviviality, one would think the educators in charge of the girls might consider the pain inflicted on these children from being ripped away from everything that they know to become menial laborers. Unless the valuation was that the aborigine are of less worth and of less feeling than Europeans, one could not avoid cons

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