Currently, there are aborigines at various stages of development and progress. While there were some who had opted for taking up the pathway of western education, they realized that to rise up in the competitive world, they would have to work harder. Attaining excellence in education and professionalism was seen as the singular route to joining the mainstream successfully. However, there were very few of the aborigines who could stand the tests of deprivation, poverty, loneliness, because their own people had disowned them. Many of them succumbed to the pressures before they could attain what they had set out to achieve. Yet there are a sizeable number who continue to struggle in the belief that the way to sustenance and a respectable living can be attained only by shedding all the inhibitions of their cultural roots and moving on to gain wealth, an enviable lifestyle by their standards of living and be able to stand equal to other Australians (Australians for Native Title and Reconciliation, 2008).
However, there are a larger proportion of the population of aborigines that have increasingly found themselves cut off from their roots and cast adrift. They do not have access to their old traditions and cultural mores and neither have they imbibed any significant part of the larger mainstream. They have little education, few skills that can get them gainful livelihoods and they are unable to access completely the full import of the beneficiary oriented programs of the government. They are afloat with no idea of what they want and how they are to obtain it as also who could possibly be the means of helping them obtain it (Bell, 1998).
On the third level, there are those aborigines who continue to stick to their old ways. They may have undergone some slow changes, but they are also quite rigid in their stance that they do not want to adopt the ways of the western or the civilized world. They are happy in dealing with their tough terrain on their own terms. They may have acquired some of the benefits of the civilized world like transportation, communication through satellite and even some level of education. Yet they stick to their own heritage steeped, traditionally ordained aborigine world of the hunter and the hunted as well. They spin their stories around every day events and ordinary people with the attempt to immortalize them for all time. It is the Aborigine belief that once a story has been said about someone, there is no way that any harm can befall them (Edgar, 1980).
All three stages of the contemporary aborigine exist side by side and the Australian government is doing its best to bring about a harmonious and judicious delivery of benefits to their door in a manner that is socio-culturally acceptable to them. In fact, most social workers are trained to ensure the delivery of the best services in a sustainable manner for the host as well as the recipient populations.