a determination whether or not native title exists in relation to a particular area (the determination area) of land or waters and, if it does exist, a determination of:
(a) who the persons, or each group of persons, holding the common or group rights comprising the native title are; and
(b) the nature and extent of the native title rights and interests in relation to the determination area; and
(c) the nature and extent of any other interests in relation to the determination area; and
(d) the relationship between the rights and interests in paragraphs (b) and (c) (taking into account the effect of this Act); and
(e) to the extent that the land or waters in the determination area are not covered by a non-exclusive agricultural lease or a non-exclusive pastoral lease - whether the native title rights and interest confer possession, occupation, use and enjoyment of that land or waters on the native title holders to the exclusion of all others.
18 "Native title rights and interests" are defined in s 223(1) of the NT Act as:
the communal, group or individual rights and interests of Aboriginal peoples … in relation to land or waters, where:
(a) the rights and interests are possessed under the traditional laws acknowledged, and the traditional customs observed, by the Aboriginal peoples…; and
(b) the Aboriginal peoples…, by those laws and customs, have a connection with the land or waters; and
(c) the rights and interests are recognised by the common law of Australia.
19 The evidence before the Court in support of the applications includes a Native Title Report from an anthropologist, the evidence taken during a preservation of evidence hearing, and witness statements.
20 The Native Title Report (the Ellis Report) was prepared by Bob Ellis, an anthropologist with thirty years of experience working with the Adnyamathanha people. The Ellis Report was accompanied by the Adnyamathanha Genealogy, a published work on Adnyamathanha families that is being relied on as establishing the relevant families that make up the Adnyamathanha society. Mr Ellis also interviewed six claimants on a number of topics identified by the State as requiring clarification.
21 In October 2007 the Court conducted a preservation of evidence hearing at Hawker and at a number of sites around the Flinders Ranges. Two senior Adnyamathanha men, Ken McKenzie and Stuart Patterson, gave evidence over three sitting days.
22 Thirteen witness statements were gathered from the Adnyamathanha claimants to address outstanding issues following the Ellis Report and the preservation of evidence hearing.
23 All the material was assessed by the State's expert anthropologist, Dr David Martin. Based on Dr Martin's assessment, the State identified certain outstanding issues requiring further clarification which were addressed by way of the material in the witness statements.
24 In support of the applications for consent determinations of native title, the State of South Australia has filed extensive written submissions on behalf of the State and the claimants. Those submissions refer to the Ellis Report, the interviews, the transcript from the preservation of evidence hearing and the witness statements, which all speak of the Adnyamathanha people and their connection to the claim area.
25 The relevant native title claim group, the Adnyamathanha people, and its society, is clearly identified (and is a relevant society for the purposes of s 223 of the NT Act). The term "Adnyamathanha" refers to a much larger group than that term originally described, and the evidence shows that different researchers have identified different "tribes" or language groups within the claim area, some of which are well supported, the other more inferential or doubtful. Despite this, the interviews and witness statements substantiate contemporary custom of claimants to identify as Adnyamathanha whilst acknowledging they are also, for example, Kuyani, Pirlatapa, Wailpi or Yadliyawara. There are a number of other subgroups. The Ellis Report shows that the contemporary Adnyamathanha society is comprised of those traditionally closely related groups, and that the ethnographic records suggest those groups have a long history of inter-marriage, co-residence and joint ceremonial activities allowing them to be characterised as an appropriate traditional society for native title purposes (Ellis Report at [145]).
26
I am satisfied that the level of detail provided by the applicants to identify the native title claim group and its society satisfies the requirements of the NT Act.
27 The evidence also addresses the relationship between the claim group's society and the society in the determination area at sovereignty. The earliest recorded ancestors for the contemporary Adnyamathanha society are traced back to the mid-19th century. The evidence shows that those ancestors were living and observing traditional laws and customs in the relevant areas at that time. It is easy to infer that ancestors of those persons occupied the proposed determination area at sovereignty, and that the current claim group is directly linked to them.
28 The evidence shows a substantially uninterrupted observance of traditional laws and customs since sovereignty, albeit not necessarily homogenous in the level of its observation, and notwithstanding varying levels of knowledge and enforcement amongst the Adnyamathanha people. One of the key features of the normative society is the division of the Adnyamathanha people into two matrilineal moieties, Matheri and Arraru. Its importance is recognised and observed by all the Adnyamathanha people interviewed, including younger claimants. The moiety system retains its significance to the younger generation. The moieties traditionally governed many other aspects of Adnyamathanha life, including ceremonial practice, burial arrangement and decision making processes. The latter is evident through the composition of boards dealing with land issues such as the Vulkathunha Gammon Ranges National Park Co-Management Board, where equal numbers of Matheri and Arraru people are appointed to the board, and other boards representative of the Adnyamathanha people.
29 In addition, the continued use of the Adnyamathanha language amongst many of the Adnyamathanha people, including in social contexts where it is often the language of choice, and the encouragement to the younger generations to continue its vibrancy is a strong identifier of ongoing Adnyamathanha custom and identity. So too is the ongoing knowledge of muda (also mura) or Dreaming traditions. That was particular evident during the preservation evidence of Ken McKenzie, as well as in other statements and interviews. The Adnyamathanha people have been promoting and protecting their cultural heritage for many years, including establishing structures for the identification and protection of sites through the cultural and educational centre at Iga Warta near Nepabunna.
30 There are additionally, other laws and customs for which there is contemporary evidence including:
· The traditional way to butcher and cook kangaroo;
· Speaking with and respecting spirits in the land;
· Age based hierarchy;
· Physically maintaining and protecting sites of significance; and
· Maintaining gender and status based restrictions in relation to Dreaming Law.
31 In my view, the material demonstrates the uninterrupted observance of many traditional laws and customs since sovereignty by the Adnyamathanha people, thereby defining their society, by actively promoting and protecting their cultural heritage for many years.
32 The evidence further demonstrates a connection to the determination area by the group's traditional laws and customs. In particular, the key criteria by which the Adnyamathanha people assert rights and interests in a claim area is descent from an Adnyamathanha ancestor. It shows that the Adnyamathanha country is for all Adnyamathanha people, even though there are some areas where particular people should be consulted about particular parts of the claim area because of their special associations with it. Those associations derive from seniority, and in earlier times seniority associated with initiation ceremonies, and particular historical connections through ancestry and exposure to those areas.
33 The material before the Court also shows that the Adnyamathanha people are recognised by other Aboriginal people as controlling the enjoyment of rights and interests in the claim area. That is exposed by contacts from other Aboriginal people to Iga Warta and Nepabunna seeking permission to visit the area.
34 Further, the relationship between the laws and customs of the Adnyamathanha people and the rights and interests claimed by the applicants is demonstrated by the practising of all the rights and interests claimed by the Adnyamathanha people, both by those who still live on the country and by those who make conscious efforts to return to the area and engage in traditional activities.
35
The material relied upon by the parties in support of the proposed consent determinations, in my view, adequately addresses the requirements of ss 223 and 225 of the NT Act and the appropriateness of making the proposed consent determinations. I accept their submission that the Ellis Report and the interviews and evidence support the recognition of native title rights and interests possessed by the native title claim group, as defined by s 223 and explained by the High Court in Members of the Yorta Yorta Aboriginal Community v Victoria (2002) 214 CLR 422.
36 I also conclude on the basis of the material before me that the parties likely to be affected by the proposed consent determination have had sufficient access to independent legal representation; and that the State of South Australia, in providing its consent, has given appropriate consideration to the evidence and to the interests of the community generally; see Munn (for and on behalf of the Gunggari People) v Queensland (2001) 115 FCR 109 at [29]. Indeed, the material suggests that both the applicants and the State have carefully considered all the material and its significance, and the State has, in particular, assessed that material as part of its process outlined in the State's policy document Consent Determinations in South Australia: A Guide to Preparing Native Title Reports (the State's CD Policy).
37 I have also considered the terms of the proposed consent determinations. In my view, they satisfy the requirements of s 225 of the NT Act. They are carefully worded. They define the group of native title holders and the criteria by which they have group membership in a satisfactory way. The native title rights and interests are in appropriately specific terms. They express rights and interests which would be recognised by the laws of Australia. The nature and significance of the other interests in the areas of the proposed consent determinations are also clearly spelled out, as is the consequence of those other interests, both as they presently affect the agreed native title rights and interests, and in the longer term as to how the native title rights and interests will become more enlivened as those other interests come to an end progressively over time. I consider that each of the requirements of s 225(a) to (e) is satisfied. I am also satisfied that the issues of extinguishment have been adequately addressed.
38 Where the Court proposes to make a determination that native title exists it must determine whether the native title is to be held in trust and if so by whom: s 55 and 56(1) of the NT Act. The determinations envisage that the native title is not to be held in trust. There is a timetable for the Adnyamathanha Traditional Lands Association to amend its constitution so that it can perform the role of a prescribed body corporate under s 57 of the NT Act.