The claim group
26 For the purpose of this determination, the majority of the evidence relied upon by the Dieri People had already been supplied to, and favourably assessed by, the State for the purposes of the consent determinations in Dieri No. 1 and Dieri No. 2. The evidence included two reports prepared in 2002 by expert anthropologists, Drs Rod Lucas and Deane Fergie. Additional information was provided to the State by way of affidavits from members of the claim group. The affidavits addressed their connection with the claim area now under consideration.
27 In Dieri No. 1 and Dieri No. 2, this Court accepted there that the Dieri People are an identified society united by traditional law and custom. The claimant group for this area is the same as that for the earlier determinations and therefore has already been recognised as a society, united by traditional law and custom, that satisfies the requirements s 223(1) of the Act.
28 The relevant date of sovereignty for this area is 1788.
29 Evidence provided to the State in respect of the present claim makes reference to the "Thirrari people", who were recorded in the proposed determination area in the early ethnography. The Dieri People claim that the Thirrari (or Tirari) were the original inhabitants of this area but when they died out, the Dieri People assumed the rights and responsibilities of caring for Tirari country. That gives rise to an issue of importance arising on this application that did not arise in connection with the earlier determinations. As Gleeson CJ, Gummow and Hayne JJ said in Yorta Yorta at [53]:
When the society whose laws and 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.
30 The significance of references in the early ethnography to the Tiari people has not been overlooked by the parties. The subject is dealt with in the parties' joint submission in the following terms:
Accounts of traditional Tirari territory consistently place them on the east and/or southeast shores of Lake Eyre, to the immediate west of the Dieri. In addition to being neighbouring language/tribal groups, a wealth of ethnographic material shows the Dieri and Tirari shared many social features, including matrilineal marriage moieties, patrilineal mythological/ceremonial totems associated with particular sites, and the Wilyaru initiation rite. They also shared marriage, trade and ceremonial relationships.
In traditional Aboriginal Australia, successors to country where the original inhabitants have died out tend to be those who have acquired secondary rights in that country, whether through kinship or marriage ties, common moiety affiliation, or through shared totemic/ritual obligations. Given the proximity, similarities, and close relationship between the two groups prior and subsequent to the disruption brought by European settlement, it is certainly plausible that the Dieri have legitimately succeeded the Tirari in assuming the rights and responsibilities of caring for Tirari country.
The State's independent counsel and in-house anthropological assistant consider that the people who identified as Dieri and those who once identified as Tirari shared common ancestry, language and laws and customs to such an extent that the inference can readily be made that the Tirari were part of the Dieri society which acknowledges and observes a body of laws and customs which is substantially the same normative system as that which existed at sovereignty.
(Emphasis added)
31 The agreed conclusion stated in the emphasised closing passage is one arrived at upon careful consideration after obtaining appropriate advice and expert assistance. The State, in particular, has satisfied itself that the requirements of s 223(2) of the Act are met in respect of the contemporary claim group.
32 In respect of the earlier determinations, the State accepted that the Dieri People, in respect of the subject areas, exercise traditional laws and customs which continue to have vitality in contemporary society. The proposed determination is based upon that acceptance, together with further statements received specifically in connection with the proposed determination area. On the basis of that evidence, the parties' joint position is that the claimants' behaviour is "regulated or influenced by those traditional laws and customs and that there has been continuity of the core features of Dieri society from the past to the present". The Court may act on the assurance of the parties that the material supports the inference expressed in the joint submissions as follows:
… the pre-sovereignty normative society (i.e. the Dieri inclusive of the Tirari) has continued to exist throughout the period since sovereignty, and whilst there has been inevitable adaptation and evolution of the laws and customs of that society, there is nothing apparent in the evidence to suggest the inference should not be made that the society today (as descendants of those placed in the area in the earliest records) acknowledges and observes a body of laws and customs which is substantially the same normative system as that which existed at sovereignty.