These commissioners were deeply rooted in (Australia’s) history, law, politics, economy and sociology. Just as Gunstone (2005, 75) recommends, the event is also to consist of three events. The first event involves having discussions and celebrating the diversity, Aboriginal culture, history, customs and beliefs. The second involved having an aboriginal dance which is then taught to the group and performed. This is followed by a tea break. From this point, there is a show on an aboriginal documentary.
The whole exercise is to be concluded by a group discussion on reconciliation and how they think they could improve the reconciliation project, just as Ahluwalia, Atkinson and Bishop (2012, 51) also recommend. Specifically, what is hoped to be achieved is meaningful and sustainable social intercourse between my team and that of the aborigines. Later, this social intercourse is to be sealed through the initiation of a community-based development initiative, just as Rudd (2008, 1) posts. When reconciliation is attempted without the modulating of socioeconomic, political and legal wheels of development towards justice and equitable distribution of social and values, then such peace that is contrived out of such initiatives is fragile, fickle, devoid of substance and short-lived.
As was expected, 14 aborigines attended the conference and shared on the harrowing of socioeconomic marginalisation which they have been being subjected to, through the help of structural systems in Australia. Meals and drinks were shared during lunchtime and helped create a closely-knit bond with the society. Again, the problem of economic marginalisation was identified as the factor that drives the wedge between the aboriginal and non-aboriginal Australians.
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