Was the Determination of the Status of Wong-Goo-TT-OO in Daniel Essential to the Determination of the Native Title Question?
39 After exhaustive analysis, Nicholson J in Daniel concluded that Wong-Goo-TT-OO was not and had not been a society in the relevant sense. To appreciate the significance of the conclusion (in order to determine whether Wong-Goo-TT-OO is issue estopped), it is necessary to closely consider what it was that Nicholson J necessarily had to determine in Daniel. In that regard, there can be no doubt that his Honour had to ascertain whether Wong-Goo-TT-OO was a society in order to ascertain whether it could hold native title. That is evident from the very nature of the concept of native title.
40 Section 223 NTA relevantly provides that 'native title' or 'native title rights and interests' means:
… communal, group or individual rights and interests of Aboriginal peoples or Torres Strait Islanders 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 or Torres Strait Islanders; and
(b) the Aboriginal peoples or Torres Strait Islanders, 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.
41 The statutory definition in s 223(1) NTA is clearly the crucial question and the starting point. In De Rose v South Australia (No 2) (2005) 145 FCR 290 (at [38]), the Full Court said:
It is hardly likely that the traditional laws and customs of Aboriginal peoples will themselves classify rights and interests in relation to land as "communal", "group" or "individual". The classification is a statutory construct, deriving from the language used in Mabo (No 2). If it is necessary for the purposes of proceedings under the NTA to distinguish between a claim to communal native title and a claim to group or individual native title rights and interests, the critical point appears to be that communal native title presupposes that the claim is made on behalf of a recognisable community of people, whose traditional laws and customs constitute the normative system under which rights and interests are created and acknowledged. That is, the traditional laws and customs are those of the very community which claims native title rights and interests. By contrast, group and individual native title rights and interests derive from a body of traditional laws and customs observed by a community, but are not necessarily claimed on behalf of the whole community. Indeed, they may not be claimed on behalf of any recognisable community at all, but on behalf of individuals who themselves have never constituted a cohesive, functioning community.
42 In Members of the Yorta Yorta Aboriginal Community v Victoria (2002) 214 CLR 422, Gleeson CJ, Gummow and Hayne JJ said after observing that native title has its origin in the traditional laws acknowledged and the customs observed by the indigenous people who possess the native title, that native title is neither an institution of the common law nor a form of common law tenure but is recognised by the common law.
43 Their Honours asked (at [31]):
…Is it a body of traditional law and custom as it existed at the time of sovereignty? Is it a body of law and custom as it exists today but which, in some way, is connected with a body of law and custom that existed at sovereignty? How, if at all, is account to be taken of the inescapable fact that since, and as a result of, European settlement, indigenous societies have seen very great change?
44 And continued to note (at [33]) that:
..."Native title" means certain rights and interests of indigenous peoples. Those rights and interests may be communal, group or individual rights and interests, but they must be "in relation to" land or waters. The rights and interests must have three characteristics. The first is that they are possessed under the traditional laws acknowledged and the traditional customs observed by the peoples concerned. That is, they must find their source in traditional law and custom, not in the common law. …
45 Further, the Court said (at [34]) that:
…the rights and interests must have the characteristic that, by the traditional laws acknowledged and the traditional customs observed by the relevant peoples, those peoples have "a connection with" the land or waters. Again, the connection to be identified is one whose source is traditional law and custom, not the common law.
46 And, (at [35]) that the rights and interests in relation to land must be 'recognised' by the common law of Australia.
47 Native title rights and interests to which the NTA refers, the Court reinforced, are rights and interests finding their origin in pre-sovereignty law and custom, not rights or interests which are a creature of that Act.
48 Then, coming to the current issue, the Court said:
51 What is the position if, as is said to be the case here, the content of the laws and customs is passed on from individual to individual, despite the dispersal of the society which once acknowledged and observed them, and the descendants of those who used to acknowledge and observe these laws and customs take them up again? Are the laws and customs which those descendants acknowledge and observe "traditional laws" and "traditional customs" as those expressions are used in the Native Title Act, and are the rights and interests in land to which those laws and customs give rise possessed under traditional laws acknowledged and traditional customs observed?
52 Again, it is necessary to consider the several elements of the issues that thus arise. Has the society ceased to exist? Does not the survival of knowledge of the traditional ways suggest that it has not? Or is it shown that, although there is knowledge, there has been or is no observance or acknowledgment? These may be very difficult questions to resolve. Identifying a society that can be said to continue to acknowledge and observe customs will, in many cases, be very difficult. In the end, however, because laws and customs do not exist in a vacuum, because they are socially derivative and non-autonomous, if the society (the body of persons united in and by its observance and acknowledgment of a body of law and customs) ceases to acknowledge and observe them, the questions posed earlier must be answered, no.
53 When the society whose laws or customs existed at sovereignty ceases to exist, the rights and interests in land to which these laws and customs gave rise, cease to exist. If the content of the former laws and customs is later adopted by some new society, those laws and customs will then owe their new life to that other, later, society and they are the laws acknowledged by, and customs observed by, that later society, they are not laws and customs which can now properly be described as being the existing laws and customs of the earlier society. The rights and interests in land to which the re-adopted laws and customs give rise are rights and interests which are not rooted in pre-sovereignty traditional law and custom but in the laws and customs of the new society.
49 In Daniel, Nicholson J concluded, amongst other things, that Wong-Goo-TT-OO could not establish connection as a group nor that they held native title rights and interests as a group, even though those rights and interests 'appear in traditional form'. (Dale at [19]; Daniel at [506]).
50 His Honour also held that the Wong-Goo-TT-OO do not hold native title in their own right over any of the area of their claim that overlapped the area of the Ngarluma/Yindjibarndi claim (Dale at [5]; Moses at [44]-[48]). And, that the Wong-Goo-TT-OO claim should be dismissed to the extent that it overlapped with Ngarluma/Yindjibarndi claim (DanielDetermination).
51 Subject to the question of whether the conclusions reached by his Honour constituted 'findings' (but very relevant to its answer), those conclusions were indispensable to the decision. Wong-Goo-TT-OO had to establish that it was a collection of persons capable of holding native title.
52 In summary, it did not establish that it was a cognatic group and did not establish that it was a traditional group in any other sense: Dale (at [15] and [18]; Daniel (at [384]; [387]; [389]; [390]; and [506]). Without establishing that there had been a society which has had a continuous existence since sovereignty, it was impossible to satisfy the definition of native title in s 223(1) NTA.
53 In my view, there is no scope for contending that the issue determined in Daniel will be different in any future proceedings.
54 The primary thrust of the Wong-Goo-TT-OO submission, however, is that no finding or indeed 'solemn finding' was made in Daniel.