Connection to Country
17 The joint submissions and the two reports by Dr Hutchings provide the following information regarding the Esperance Nyungar connection to country:
(a) European settlement in the claim area initially began with the establishment of sealing and whaling colonies and later with the development of pastoralism and extensive farmland. Accounts by European explorers and early ethnographers including those of Antoine D'Entrecasteaux, Edward Eyre, John Forrest, and John Septimus Roe, record the presence of Aboriginal people in the coastal and inland regions of the Determination Area at the time of first European incursions.
(b) Ancestors of the contemporary claim group were described by researchers, including Daisy Bates in the early 1900s, Professor Norman Tindale in the 1930s and 1960s, and Carl Georg von Brandenstein in the 1970s. References to the ancestors also appear in other records from the 19th and 20th centuries including employment registers of the Dempster family (prominent pastoralists in the region), which refer in the 1880s - 1890s to several of the Esperance Nyungar ancestors including Wynbert (an ancestor of the Bullen family) and Joe Dabb (an ancestor of the Dabb family).
(c) Esperance Nyungar people's resistance to settlement intensified during the 1870s - 1890s, but over time they gradually took an increasing role in the pastoral and agricultural economy. Settlement in the region however had a clear impact on the lives and movement of Esperance Nyungar people. During the 20th century many of them moved (or were moved) to missions outside their traditional country, and some travelled to other areas for work or schooling. Nevertheless, by returning to their country when they could, and by learning from older relatives, many Esperance Nyungar people were able to retain knowledge of and connection to their country.
(d) There is a distinct Esperance Nyungar society whose members are united in and by their observance and acknowledgement of a body of law and custom. This common legal and customary heritage covers a range of areas including language, rules about group membership, land tenure, spiritual beliefs, mythologies, totemism and food preparation. There are important elements of traditional cultural practice, law and custom that the Esperance Nyungar people share with the broader Nyungar cultural bloc. Nevertheless, Esperance Nyungar law and custom also possesses certain unique attributes that justify its recognition as a distinct Esperance Nyungar society.
(e) The geographical distribution of the tjaltjraak or tallarack tree correlates closely to the boundaries of Esperance Nyungar country. This blue-leafed mallee has special significance and is an important symbolic marker for Esperance Nyungar country.
(f) The holding and transmission of cultural knowledge is an important matter for Esperance Nyungar people. Those people entrusted with this knowledge are respected for it, and the task of safeguarding important knowledge is taken seriously. Cultural knowledge is passed on amongst both men and women.
(g) Esperance Nyungar people today maintain their connection with the claim area both through their acknowledgement and observance of traditional norms and in their physical occupation and use of the claim area and its resources.
(h) Esperance Nyungar people traditionally, and today, acquire rights and interests by demonstrating biological or adopted descent from a known Esperance Nyungar ancestor and by self-identifying and being identified by others as an Esperance Nyungar with rights and responsibilities in the claim area. This identification is consistent with the way in which the early writers have described how rights and interests in land were acquired throughout the State's south west.
(i) Importantly, the descent system under which Esperance Nyungars obtained rights and interests in country has a religious or spiritual basis. The system is based on a belief that ancestors are spiritual beings who are present in the country and in order to be safe in an area of country, an Aboriginal person needs to be related to and also known by, those ancestors. There are serious consequences for those who are not related to the spirit ancestors or though related, are not known by them. When visiting significant places on their country, Esperance Nyungar people will take the precaution of formally speaking to introduce their children to the ancestral spirits and may even 'smoke' the children to disguise them from potentially malevolent spiritual forces.
(j) Traditionally and today, the Esperance Nyungar people embrace mythologies that form part of their religious world view and are physically represented by sites that exist throughout the Esperance Nyungar landscape. Snakes feature prominently in the Esperance Nyungar mythologies. The Esperance Nyungar Norrun, is an important snake mythology associated with the creation and the maintenance of watercourses and bodies of water.
(k) Esperance Nyungars have spiritual beliefs about Wudartji or Mumari. In Esperance Nyungar belief, Wudartji are distinguished from other spirits as they hover between the spiritual and non-spiritual realm. As such, they have the potential to both protect children from danger but can also pull children back into the spiritual world. Wudartji can play a variety of roles, both good and wicked. They will warn people to stay away from certain special places.
(l) Members of the claimant group continue to hunt, gather and otherwise utilise the natural resources of the claim area. The nature and the range of activities which they are engaged in demonstrate a close connection with and knowledge of what the claimants regard to be their traditional country. In carrying out those activities, the claimants continue to follow what they describe as Nyungar ways. Some of the Nyungar ways of food preparation are clearly unique including preparing and cooking kangaroo.