当两种文化相遇时，总会有一种形式的规范和道德倾向于给别人留下深刻印象，从而产生一种优越感的冲突。这在世界上的一些土著文化中是可以观察到的，在这些文化中，其他力量影响了改变的背景和改变了东道国文化的特点。同样，在土著居民的栖息地中，澳大利亚的第一波定居者带来了自己的一套规则、同居和生存方式的原则(Carson, Dunbar, Chenhall， & Bailie, 2007)。
Identity forms an indelible part of the way in which one is perceived by others. Thus, the physical appearance and all that it represents is a very significant issue when attempting to answer questions like ‘Who are we’ or ‘Who are they’. From the earliest times, the issue of identity markers has been to recognize individuals and groups for what they are. Earlier distinctive segregation of ‘him’ and ‘her’ was possible because of manner of dressing, styling the hair, and using the makeup. These identity maintenance mechanisms have been established in certain communities but have vanished or been erased to a large extent in others. Thus, it is significant to understand some of the very strong points of identity that help persons to conduct themselves through their lives. Identity has been understood to be a manifestation of the socio-cultural rubric in which an individual is born and grows up. It is a part of the socialization process which is imbibed by the infant, child and youth stages to become deeply embedded in their mental make-up, way of thinking and deriving conclusions as well as the manner in which they project their social presence as well as behaviour of individuals and groups of people and even the entire communities.
The Aborigine of Australia has been exposed to differing cultures over the past centuries. They have been maintaining their indigenous ways for generations. However, the threat of culture shock, loss of identity and the pressures to join the mainstream of the national development and progress levels have resulted in a number of adverse and counter-productive processes. Some of these have threatened the very roots of the socio-cultural manifestation of the Aborigine identity of contemporary Australia (Cobo, 1982).
When there is a meeting of two cultures, there is always the conflict for supremacy whereby the norms and mores of one form tend to impress themselves on others. This is observable in several indigenous cultures of the world where other forces have influenced the setting in of change and changed traits in the host culture. Similarly, among Aborigine habitats, the first wave of settlers in Australia was to bring its own set of rules and cohabitation and principles of manner of existence (Carson, Dunbar, Chenhall, & Bailie, 2007).
The Aborigines who used to living freely in the vast spread of the open wild areas began to be either telescoped into much smaller spatial confines or were totally uprooted. There was much hostility and ire which was to leave a permanent mark on the psyche of the host population.
Gradually, exploitation, discrimination over successive generations and lack of understanding were to take their toll. Mistrust grew among the Aborigines of Australia who were once a well-established culturally rich and traditionally very strong people (Edgar, 1980). They were reduced to a periphery population that virtually stood as ‘outsiders looking in’ on the outskirts of development and progress. They occupied the shanty towns while the concrete cities housed people from all over the world.
The Aborigine stood at a crossroads where they had no other option but to go either of two ways. Firstly, they could totally ignore their identity and join the mainstream by adopting the ways of the white settlers or secondly they could be left to languish while the rest of Australia moved on.