Connection to country
46 The joint submissions provided considerable detail regarding the Warrwa People's connection to country, which I respectfully adopt and summarise as follows:
(1) The Native Title Holders are the Warrwa People who are descended from Warrwa speaking ancestors and have rights and interests in Warrwa Core Country stemming from their system of law and culture.
(2) The term 'Warrwa', or some variation thereof, has always existed, having been identified in the earliest of the ethno-historical materials. The Kruse Report presented sufficient material and analysis to allow the State to reasonably infer that a group known as 'Warrwa' were in occupation of Warrwa Core Country prior to effective sovereignty.
(3) Warrwa People hold rights and interests in the Determination Area through the principle of spiritual imbuement to country, which is transferred via descent from ancestors who are recognised as deriving spiritually and physiologically from Warrwa Core Country and who held rights and interests there.
(4) The Warrwa People's society is situated within a broader regional society within the West Kimberley region of Western Australia, which includes both Warrwa and Nyikina Peoples. Religious beliefs, systems of social kinship and language are largely similar across the regional society. Within the regional society, the term 'Warrwa' denotes a distinct language as well as a distinct group of people with a connection to the Warrwa Core Country area.
(5) For Warrwa People, their religious connection with Warrwa Core Country arises from the Dreamtime, or the creative epoch. Some particular elements of the Dreamtime beliefs include:
(a) spiritual imbuement through the religious relationship between person and country;
(b) totemic patrifiliation to totemic centres within named estate areas; and
(c) other social forms, such as 'finding' a newborn child in country.
(6) The most significant religious beliefs, rules and actions of the regional society, including Warrwa People, in relation to country comprise: the 'right' families speaking for country; spiritual imbuement to country; belief in mythical creatures being present in the landscape; and concerns that country, or visitors to country, may be physically or spiritually harmed if proper protocols are not followed.
(7) The religious basis for Warrwa People's connection to country also founded a duty of care in particular Warrwa People, and Warrwa People as a whole, to look after sites in Warrwa Core Country. There are some sites in Warrwa Core Country with dangerous potency and enormous numinous power. Warrwa People who know country and its dangers therefore have an obligation to protect strangers and others who have no knowledge of those dangers from the power of those sites in Warrwa Core Country. This duty of care is closely linked to the right of Warrwa People to reside in, access and utilise Warrwa Core Country as a consequence of spiritual imbuement. Warrwa claimant, Barry Lennard, provides the following example about Milala, a place on Meda Station, within Warrwa Core Country:
The boab trees are like a magnet to me; I feel their power in me. I warn people about those special trees that they should not touch. My father told me about that place. He taught me where to go and where not to go; he guided me. I warn people not to go to the tree at Milala because it's a dangerous place that needs to be protected, and because my father warned me about it. My father told me that if people went to that tree and touched it, it could kill them; so we always walked around it. I warn people about that place; I warn them not to go near there.
(8) Mr May also refers to spirits, or rai, which exist within particular places on Warrwa Core Country, and the need to exercise caution due to the presence of these spirits:
There are lots of places on Meda Station where you need to be careful: Murungul places. The places where the rai are called murungul. You have to be careful because someone is there watching and listening to you at those places. They could make you mad. There are good and bad spirits. You have to listen to the old people when they tell you where not to· go, to avoid those spirits
(9) Warrwa People define the extent of Warrwa Core Country with reference to the following concepts:
(a) language embedded in country;
(b) areas of country to which members of the Warrwa claim group have a descent-based connection to, and spiritual imbuement from (and with reference to two named estate groups in Warrwa Core Country, namely Imarbla and Emama Nguda: see further below);
(c) knowledge of song and ceremony for country;
(d) knowledge of areas of country where forebears where born and/or are buried;
(e) by reference to forebears living on and utilising the resources of Warrwa Core Country;
(f) knowledge of, and ceremonial responsibility for, certain sacred sites (some of which are considered boundary markers);
(g) by reference to creeks, rivers, mountain ranges, pools and a range of other key distinguishing geological features;
(h) some Warrwa People having greater knowledge of coastal areas and coastal flora and fauna (Emama Nguda estate), in contrast to riverine peoples along the Fitzroy River (Imarbla estate);
(i) areas of country in relation to which they assert exclusive rights and interests, that is, country which is not subject to traditional use or occupation by other native title groups; and
(j) by distinction from areas in relation to which native title has already been determined.
(10) Warrwa People continue to access and utilise ceremonial and traditional resource areas within Warrwa Core Country, including Milala Pool, Poulton Pool and the May River crossing. These areas are used for hunting, fishing, cooking, camping and taking and utilising the natural products of the land and conducting cultural activities.
(11) Use of the land and its resources is constrained by cultural rules and protocols. One example is that because some sites within Warrwa Core Country are gender restricted, women and children cannot access areas of Warrwa Core Country, and likewise neither can men.
(12) For Warrwa People, access to and use of places on Warrwa Core Country is intertwined with religious belief about country. Warrwa claimant, Barry Lennard, provides the following example, recalling visiting locations on Warrwa Core Country as a child:
The Warrwa places we went had language names: Bambidan, Kula, which is close to Milala, and Milala … At one place, at Number One Bore on the May River, there is a big rock pile where I was told to sing out names of the old people to the spirits so that we would be able to get fish. If you did that, the spirits of the old people would help you get fish.
(13) The laws and customs practised by Warrwa People today remain rooted in the religious and social systems arising from the Dreamtime, and remain consistent with the laws and customs practised by the claimants' ancestors. The Warrwa People's society has substantially maintained its identity and existence to the present day and Warrwa People are united by traditional laws and customs by which they have an ongoing connection to Warrwa Core Country.