The evidence relied upon in the applications under s 66B
13 Most of the evidence, so far as it is relevant to these appeals, is in the form of affidavits from two anthropologists: Ms Mearns and Mr Barber. Ms Mearns deposed to extensive experience as an anthropologist in Australia over more than 30 years, including detailed research in relation to the traditions and customs of the Kamu. Her evidence fell into three areas: what happened at the Kamu meeting, the views the Kamu persons present at the Kamu meeting expressed to her that they believed they had followed their traditional decision making process at that meeting, and her expert opinion that the Kamu's traditional decision making process was followed at the Kamu meeting. Mr Barber deposed to some 25 years experience as an anthropologist, and he, too, had conducted detailed research involving the Kamu. The main thrust of his evidence was to support Ms Mearns' opinion that the Kamu's traditional decision making process was followed at the Kamu meeting.
14 Before considering the trial judge's review of that evidence, it should be noted that when the s 66B applications were first mentioned before the trial judge, in June and July 2007, Ms Foster was not legally represented. To allow her to raise her concerns within a more relevant, legal framework, arrangements were made for Ms Foster to obtain pro bono assistance under O 80 of the Federal Court Rules. At the same time, Ms Foster was given the opportunity to apply to adduce evidence, or to take any other steps she may be advised to take in relation to the applications. Senior counsel subsequently represented Ms Foster and made written submissions on her behalf. However, no application was made to cross examine Ms Mearns or Mr Barber, and no attempt was made to adduce any evidence on behalf of Ms Foster.
15 The learned trial judge conducted a thorough review of the relevant evidence at [27]‑[31] of his decision in the Douglas North claim: [2007] FCA 1888, as follows (excluding the irrelevant parts):
[27] … the evidence said to support that that decision had been made was said to come from the affidavit of Ms Mearns. That affidavit outlined the details of a meeting of the Kamu people on 9 February 2007. The meeting did not extend to all members of the native title claim group. In particular, neither Gabriel Hazelbane nor Paddy Huddleston nor other members of the Wagiman people or the Warai people were present. At that meeting, according to Ms Mearns, it was unanimously resolved to remove Ms Foster as a named applicant from the native title determination application and that Margaret Foster and Arthur Que Noy should be named on behalf of the Kamu people as applicants. There was no evidence as to whether minutes, or any record other than what appears in Ms Mearns affidavit, of the meeting were taken …
[28] The Kamu people's decision was, it was submitted, made at the meeting on 9 February 2007. Ms Foster and four of her children, namely Maxine Storer, Michael Foster, Kenny Storer and Lynette Anderson did not attend. On the evidence, two of those children do not actively participate in decisions made by the Kamu group, and the other three persons including Ms Foster were notified of the meeting. There is no other evidence concerning which members of the Kamu people were notified of the meeting, nor how they were notified, nor what they were told would be considered at the meeting.
…
[30] The appropriate decision-making process of the Kamu people, where disputes have arisen, was described by Ms Mearns as "a process of comprehensive consultations with emphasis on senior persons, being [Ms] Foster, those of her children who have been actively involved in Kamu matters and Arthur Que Noy." She said that, despite the Kamu people being significantly affected by colonisation, its decision-making process is traditional. Alternatively, if as a matter of law the process is not regarded as traditional, Ms Mearns said that the process had nonetheless been agreed and adopted by the Kamu people. Mr Barber said that, if the Kamu decision-making process was found not to be traditional, then it could be argued that a decision-making process based on consensus could be established, as, "the decision-making process derives from tradition". That the process is traditional one was supported by at the hearing on 12 July 2007 by Ms Foster's daughter in law who appeared on her behalf. She said: "We have always followed the traditional way of living in our decision-making and respecting our elders. That has always been our way…"
[31] The evidence on this aspect is not entirely satisfactory. The reasons for that observation are apparent from the recital of the evidence. Nevertheless, I am satisfied that the Kamu people traditionally make decisions by a process of comprehensive consultations with emphasis on senior persons, being the upper two generations, who have been actively involved in Kamu matters. That is the process which appears to have occurred at the meeting on 9 February 2007. Ms Mearns also said in her affidavit that the Kamu persons present on 9 February 2007 considered that they had properly followed the Kamu people's decision-making process. Ms Mearns holds the same opinion. In Mr Barber's affidavit, he too agrees with that proposition. Consequently, not without hesitation, I have come to the view that the decision made on 9 February 2007 to withdraw Marjorie Foster's authority to make decisions in relation to the application was one which was made by the Kamu people. On the same occasion a decision was made to replace her with her daughter Margaret Foster as a member of the "applicant". It is then necessary to aggregate with those decisions the decisions of the Wagiman people and of the Warai people to show that the 'applicant', including and directed at Ms Foster, is no longer authorised by the claim group to do so.