recurring theme in responses to Aboriginal alcohol-related prob-A lems in towns and cities, especially in northern Australia, and particularly but not exclusively from non-Aboriginal voices, is the suggestion that Aboriginal communities in the bush be encouraged to establish their own licensed clubs. This, it is argued, would foster moderate drinking by Aboriginal people in controlled environments and, at the same time, discourage Aboriginal people from travelling from bush communities into towns in search of grog.For example, in November 1995, when police in Alice Springs, in the Northern Territory (NT), reportedly took more than 400 Aboriginal drinkers into 'protective custody' for public drunkenness over a three-day period, Alice Springs mayor and former Assistant Police Commissioner, Andy McNeill, called publicly for the establishment of licensed clubs in bush communities. ' Within days of McNeill making his statement, the Northern Territory Legislative Assembly directed a parliamentary committee to inquire into public drunkenness in Alice Springs and report back with recommendations. In a report tabled in May 1996, the committee observed: Somewhat perversely, the very success of the restricted area provisions in helping many remote communities limit the impact of alcohol misuse within their boundaries has prompted politicians over the years to question whether, rather than solving alcohol problems, they merely relocate them from the bush to the towns.The NT Government has already commissioned three reviews of the provisions -in 1982, 1987 and 1993.'-'Each review identified shortcomings in the provisions but concluded that, on balance, the benefits outweighed the costs.The continuing currency of the strategy of promoting licensed clubs is, in part, a function of the discourse of which it is a product, and which it in turn helps sustain. This is a discourse in which Aboriginal alcoholrelated problems are portrayed in terms of the stereotype of the 'drunken blackfella', a weak individual who cannot hold his grog and who, for everybody's sake, including his own, is better off out in the bush where he 'belongs' and can be a 'true' Aborigine.As Langton has demonstrated, this stereotype is a historically grounded construction