connection and native title
12 While today's proceeding may be seen as having a broad symbolic significance, it also marks the culmination of a 20 year process for the Meriam people, a process which commenced in 1981 when a legal team was first retained to prepare a claim on their behalf. That claim sought recognition by the Australian legal system of a reality which was no doubt very clear to the Meriam people - that they had a connection with their country that significantly pre-dated European settlement and had been maintained through the generations. The anthropological report prepared by Dr Beckett refers to archaeological evidence indicating that people lived on Dauar and collected shellfish approximately 2500-3000 years ago. He says that although it is not possible to identify definitely those people as Meriam, they may well have been so and certainly by the time the first Europeans recorded accounts of their impressions of the Murray Islands it was clear that the Meriam people were in occupation and, judging by their developed social systems, had been for some time.
13 Both this and the earlier claim relate to islands in the Murray Island group. As I have noted, the Meriam people's native title rights and interests with respect to the largest island, Mer, were recognised in Mabo. The remaining two islands, Dauar and Waier, are smaller than Mer and are not permanently inhabited at present. They are very close to each other, and at low tide it is possible to wade between Dauar and Waier. Dauar is about 1580 metres in length, and consists of two steep hills with a saddle between them and sandspits at either end. Waier is crescent shaped and immediately reveals its origins as the crater of an extinct volcano. Dauar and Waier lie almost 2 kilometres from Mer from which they are separated by deep water.
14 Dr Beckett reports that the Meriam people have identified eight sub-groups on the basis of their association with particular areas of land and sea. One of these groups is the Dauwereb group, which numbers some 51 people and is the group that initiated this claim on behalf of the Meriam people. All of the individual applicants in the original and current applications are descended from the Dauwereb people.
15 Dr Beckett says that early European reports of the people who inhabited the three islands indicate that they were a single people who had developed in particular ways according to the differing terrains of the three islands. There was frequent contact between the people who inhabited the three islands. They shared a common language, common institutions and there was frequent intermarriage amongst the various clans. Gardening and fishing were the primary sources of food on all the islands. Because the terrain on Dauar and Waier is steeper and less suited to cultivation than is the case on Mer, it would seem that those people living on Dauar and Waier relied less on cultivation and more on fishing and other marine resources than those people on Mer, and that trading of these resources occurred. Fresh water was scarce on all three islands as there are no permanent streams or lakes. There were three wells; two on Dauar and one on Mer, and it would seem that the Dauwereb had to travel to Mer at times for water when it became scarce.
16 The affidavit of Andrew Passi attests to his traditional connection with the land and waters of the determination area and speaks to the continuing association with the area and the observance of traditional laws and customs. The affidavit is of course unchallenged and uncontradicted. Mr Passi describes the relationship of the Meriam people to the determination area and he refers to kinship systems and to the observance of laws relating to land tenure as follows:
"The traditional landowners have an acknowledged system of traditional laws and customs which they have observed and continue to observe relating to, among other things, land ownership. These laws and customs determine who are the rightful owners of particular parcels of land, how such ownership may rightfully pass from one person to another and collectively recognised the continuing traditional association with the claim area of the Meriam people."
17 In support of the Meriam people's native title rights over the determination area Mr Passi says:
"(a) Meriam people have always enjoyed, and continue to enjoy, their rights to use, occupy and live on their land and to exclude others from it and to use and enjoy the natural resources of the land such as animal and plant life. For example, I and my family frequently visit Dowar to hunt for turtle, collect turtle eggs, fish from the beach and collect plant materials for food and other purposes. Some Meriam families have houses there.
(b) Meriam people leave their land to their children and others in accordance with their tradition and custom and grant and withhold permission for others to use their land. For example, my family will inherit my land when I die.
(c) Meriam people hunt over the land, forage the land, garden the land and generally use the resources of the land albeit in somewhat changing ways over the years. For example, members of my family often collect turtle eggs from Waier and Dowar.
(d) Meriam people trade and share in their natural resources amongst themselves and trade with other including Papuans, other Torres Strait Islanders and non-indigenous persons. For example I trade with Papuans on occasion.
(e) Meriam people conduct social, religious and economic life upon the claim area including the visiting of cultural sites of significance, conducting burials and tomb stone openings, participating in festivals and associated traditional dancing and being responsible on a daily basis for the care of the land. For example, I sometimes visit sites of cultural significance at Waier and Dowar and I visit the graves of my ancestors in the cemetery at Dowar."
18 The findings of Moynihan J in the Supreme Court of Queensland in Mabo v Queensland [1992] 1 Qd R 78, as referred to in the judgments in Mabo, are consistent with the evidence of Mr Passi that the Meriam people had, at the time of annexation, an identifiable system of tenure and connection to areas of land and that these were regulated by their traditional laws and customs. As Deane and Gaudron JJ said in Mabo (at 115):
"It suffices, for the purposes of this judgment, to say that the Meriam people lived in an organised community which recognised individual and family rights of possession, occupation and exploitation of identified areas of land."
See also the conclusions by Brennan J and Toohey J to this effect at 62 and 190-2 respectively.
19 The anthropological report supports the other evidence that this system has continued to the present day, albeit with adaptations as a result of changing circumstances. Dr Beckett reports that on all three islands garden and residential land as well as reefs and fish traps have owners, and boundaries can be identified. Indeed, disputes over boundaries and ownership have been longstanding and some were the subject of hearings before the Murray Island Community Court, which operated from the 1890s until the writ was issued in the Mabo case. The names for the various plots and other areas have been in use for a long time, and many of them are associated with spiritual figures. Moreover, it is common ground between the parties that the Meriam people possess traditional law and customs and continue to observe them today, and that by those laws and customs they have a connection with the determination area. The evidence before the Court points unequivocally to the conclusion that this common ground reflects the reality.