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HREOC is a statutory body independent of government. While our main function is to promote an understanding and acceptance of human rights in Australia, we are also charged with the responsibilities of investigating, and attempting to conciliate complaints of unlawful discrimination under the federal Racial Discrimination Act 1975, the Sex Discrimination Act 1984, the Disability Discrimination Act 1992 and the Age Discrimination Act 2004.1 HREOC also has specific responsibilities to report annually to Parliament on the enjoyment of human rights of Indigenous Australians.

To some of you the role of The Human Rights and Equal Opportunity Commission (HREOC) in the industrial relations scene in Australia will be well known, others of you may be wondering why a representative of a human rights body would be speaking on this occasion. I propose therefore to briefly summarise HREOC's role in the administration of federal anti-discrimination law, including its complaint handling function, and to give some recent statistics.

When I first entered the law 'benchbooks' were closely guarded, leather bound books into which judges carefully entered notes as a case progressed - usually I thought adverse comments and exclamation marks about one's arguments or less than flattering remarks about one's principal witness. These books seemed to be some kind of secret code to the outcome of cases and never saw the light of day.

Firstly I would like to acknowledge the traditional custodians of the land on which we stand and by so doing remind ourselves that Australia's cultural traditions stretch back many thousands of years and express our aspirations for Australians of the future to be socially just and inclusive.

It is a very great honour for me to be invited to give this third lecture in commemoration of the great Aboriginal mathematician and scientist, David Unaipon.

I also want to make mention of the fact that we are 130kn south west of an area of great significance to the Aboriginal communities of western NSW, which is now called Mutawintji National Park - the first park to be handed back to its Traditional Owners under the NSW National Parks and Wildlife Act in 1998. [1] The caves and overhangs in the park have been transformed into expansive galleries of Aboriginal rock art, and it comes as no surprise that they have formed the backdrop for ceremonies for at least 8,000 years.

Furthermore, I would like to thank Professor Mick Dodson and Mr. Parry Agius for the invitation addressed to me to deliver this lecture within the framework of the National Title Conference. In particular, I express my warmest thanks to the Acting Chairperson of the Conference Mr. Parry Agius for his very kind words about my humble work in the field of the protection of the rights of the world's Indigenous Peoples and my background.

I would like to begin this evening by acknowledging the traditional owners of the land on which we meet, the Awabakal People. I pay my respects to their elders past and present.

I don't care how hard it is. You build Aboriginality or you get nothing. There's no choice about it. If our Aboriginal people cannot change how it is among themselves, then the Aboriginal people will never climb back out of hell. 1