Tracey Bunda's talk in the 2007 Adelaide Festival of Ideas was about ways to understand Indigenous culture/people/issues, and it explored the idea of border crossings to map indigenous futures. Bunda's argument for different aboriginal voices to be heard on aboriginal issues tacitly worked towards establishing the “conditions of possibility” for hybridity, as a way of maintaining the possibility of resistance to essentializing white colonial discourses.

Rusty Peters, Great Grandfather's Fathers Burial Place, 2000, Natural Ochre on Linen,

The argument was that spaces needed to be created for the different aboriginal voices to express their views on public issues. Postmodern theory typically affirms individual instances of border-crossing. The figure of the hybrid emerges in postcolonial discourses as the embodiment of this postmodern critique of borders. Hybrid identities such as—a hybrid of white, and Aboriginal—create the possibility of resisting oppression because such multiplicity disavows the reductive and essentializing binaries that colonizers employ to maintain power.

Hence postcolonial theory works with, and around, the subversive potential of the hybrid in national or cultural identities. One of the features of hybridity is its supposed characteristic to cross cultural and national boundaries and its ability to translate oppositional cultural spheres into innovative expressions of the so-called postmodern era of late capitalism. However, securing a space at the table isa t best a temporary event, as that ‘openness’ is only available within a space that has previously been secured. Borders between white and black have been collapsing and then vigorously rebuilt.