4.2 Ms Dolan has a relevant interest
20 In my view, the evidence relied upon by Ms Dolan clearly met the threshold of establishing a prima facie case that she holds native title rights and interests in the claim area as a Mitakoodi person through her maternal great-grandfather, Billy Chisholm. Ms Dolan was not cross-examined.
21 Ms Dolan gave evidence that she was born in 1957 in Cloncurry, Queensland, and has lived there for all of her life, save for one year during which she lived in Mount Isa for school. She further deposed that:
(1) she had always known that the country she lived on was her family's land and that she and her brothers had a responsibility under their traditional laws and custom to look after their land, including visiting and looking after places on country where the old people had lived and hunted, which they had done throughout their lives;
(2) while she did not know while growing up that the area around Cloncurry, up and down the Cloncurry River, and what is now the claim area for the Mitakoodi People Claim, was called Mitakoodi country, she always knew that it was her country and had been told to look after it by her parents and other elders;
(3) she had taught her children the importance of showing respect to the country and how to survive;
(4) she knew that Fort Constantine, where her grandmother Ninny was born, was her country and from the time she was young, had travelled with her family to Fort Constantine and nearby stations hunting, fishing and camping on the land;
(5) she gave detailed evidence of hunting, fishing and collecting bush tucker within the claim area with her parents when she was growing up and of her mother teaching her about different foods and medicines;
(6) she knew of some of the special places and sites within the claim area which she had been shown by her parents and had a responsibility to look after, as well as knowing a place which her mother had warned was dangerous;
(7) she knew that some objects from some of the special places had been removed by people who had done the wrong thing, and she had been told by her mother and father that you could look at those things but not touch them;
(8) she and her brother occasionally checked painting sites to ensure they were not damaged and she was allowed to go onto stations where the painting sites were located by the station owners who knew her and her family;
(9) she wanted to make sure that her older boys would know where the sites were, that this was part of their country, and that they would have access to them once she became too old to go out;
(10) while her mother taught her a lot about country, her mother was very hesitant to talk about her life and did not talk to Ms Dolan about what Aboriginal group she belonged to;
(11) when she was an adult, she was told by one of the old people living in Cloncurry that she was "Mithakari" through her mother, which was reaffirmed by that person's eldest son on a later occasion;
(12) she was told by her sister Kerrie in 2017 that they were Mitakoodi through her grandmother Dolly Chisholm and her grandmother's father, great-grandfather Billy Chisholm; and
(13) she now identifies as a Mitakoodi person through her mother, her grandmother Dolly and Dolly's father Billy Chisholm.
22 Mr Rayner is an anthropologist who has been employed by Queensland South Native Title Services Ltd (QSNTS) since January 2014 in the position of Research Officer. Before his employment with QSNTS, he worked as a native title anthropologist for the Central Land Council in Central Australia for 10 years.
23 In his role with QSNTS, Mr Rayner assisted from February 2014 to June 2019 with a regional native title research project commissioned by QSNTS which had focused on north-west Queensland, including areas currently within the claim area. As part of that project, he assisted with genealogical and anthropological investigations in relation to a person appearing as "Billy" on a genealogical chart prepared by Dr Norman Tindale in 1938. Mr Rayner opined that:
(1) Dr Tindale's records, including of interviews he conducted with Remus McIntosh at Woorabinda, Queensland, support Ms Dolan's claim including that:
(a) Billy was a member of the "Maithakari Tr", as was his son, Remus McIntosh and daughter, Maude McIntosh;
(b) Mitakoodi is one of 15 alternative names identified by Dr Tindale for the Maithakari language group,
(c) Remus McIntosh was associated with "Fort Constantine NE of Cloncurry";
(d) Coolullah and Fort Constantine were Maithakari;
(e) Cubbaroo, Fort Constantine and Duchess Station are within at least part of the claim area;
(2) In his 1897 publication, Ethnographic Studies among the North-West-Central Queensland Aborigines, Dr Walter Roth described the Mitakoodi People as having their head encampment at Fort Constantine;
(3) Research into records and archival material held by the Queensland Government's Community and Personal Histories Team (CPH) indicated among other things that:
(a) Billy, father of Remus McIntosh, was also known as William Chisholm and Billy Chisholm;
(b) Billy Chisholm was Dolly Chisholm's father;
(c) Dolly Chisholm was born at Fort Constantine;
(d) Dolly was the mother of Charles Diemetz and Ruby Rodgers; and
(e) Ruby Rodgers was Ms Dolan's mother.
24 Based on information from the CPH material and Ms Dolan's affidavit, Mr Rayner constructed a genealogical chart depicting Ms Dolan's descent from Billy. He also arranged for a map to be produced depicting the locations referred to in Ms Dolan's affidavit which shows a number of those locations as falling within the claim area, including Cloncurry and Fort Constantine.
25 The native title applicant alleged that Ms Dolan did not have a relevant interest and that her application must therefore be dismissed. In my view, however, the evidence relied upon by the native title applicant fell short of refuting the prima facie case established by Ms Dolan for the following reasons. These include the difficulty in giving any weight to evidence relied on by the native title applicant to the extent that that evidence sought to contradict the evidence relied upon by Ms Dolan, given that the factual allegations in question were not put to Ms Dolan or Mr Rayner in cross-examination.
26 First, Ms Kum Sing gave evidence that the claim group description is "based upon an adaptation of traditional laws and customs of the Mitakoodi people" (emphasis added) because of a concern that if the approach of Mr Daniel Leo, an anthropologist engaged by QSNTS, was adopted "we were about to be swamped by large numbers of people who have never identified with the country now claimed by the Mitakoodi people" (Kum Sing affidavit at [4]). That evidence does not however suggest that the adaptations to the claim group descriptions to which Ms Kum Sing refers were based upon traditional laws and customs, as opposed to suggesting that an essentially practical decision was made to limit the claim group.
27 Secondly, Ms Kum Sing gave evidence that the definition of the claim group was limited to those who "principally" identify as Mitakoodi or to the claim area in direct response to Mr Leo's report. It was her evidence that this term was to take account of the fact that descendants of the ancestors listed in the claim group description may also identify as belonging to some other people's traditional country through another ancestor and "[i]n such circumstances, our laws and customs require the person to have made a choice of whether to follow their mothers or their father's line of descent (or the line of descent of a particular grandparent)" (Kum Sing affidavit at [6]; see also Ah Sam Affidavit at [4]). That evidence again does not foreclose the question of Ms Dolan's claim through her ancestor; nor does the evidence of Mr Ah Sam that he was aware that other members of the Tim family on their father's side had publicly identified as Kalkadoon, being a proposition which was never put to Ms Dolan in cross-examination.
28 Thirdly, Ms Kum Sing explained in her affidavit at [6] that:
Our traditional laws and customs also require that the identification of a person to a particular Mitakoodi ancestor to be recognised by other Mitakoodi people. In the context of the native title claim, this means that the claim group itself has the last word on whether a person has identified with an ancestor belonging to their country.
29 However, with respect, that evidence assumes the correctness of the description of the claim group which Ms Dolan disputes insofar as it excludes her ancestor, Billy Chisolm. Again, therefore, it is not an answer to Ms Dolan's prima facie interest in the claim area.
30 Fourthly, the native title applicant relied upon evidence of the meeting of the Mitakoodi claim group on 6 July 2019 (the July 2019 meeting) to consider whether Ms Dolan and her family should be added to the claim group description and whether they were recognised as identifying as Mitakoodi People. Ms Dolan deposed that she attended the July 2019 meeting with her brother, Mitchell Tim, at the Shire Hall at Cloncurry after seeing a notice in The North West Star newspaper. She said that she was upset by the experience because "there was a hall full of people who were telling us wrongly that we didn't belong there" (Dolan affidavit at [67]).
31 While there remained some contention about what happened at the July 2019 meeting, for the purposes of determining this application I accept that Ms Kum Sing and Mr Hardie correctly describe what occurred insofar as their evidence suggests that Ms Dolan and her brother, Mitchell Tim, were given a fair opportunity to explain why they should join the claim group and to answer questions. I also accept for the purposes of this application Mr Hardie's evidence that he distributed a pamphlet from Ms Dolan's sister, Kerrie Tim, at her request to the meeting. However Ms Kum Sing also said in her affidavit at [13] that:
… In the end, a resolution to accept the Tim family on the claim was put to the authorisation meeting and the vote to accept it was inconclusive. An amended resolution was put to the meeting (with the Tim family not included) and it was passed by a clear majority.
32 Mr Hardie described the outcome differently, saying that "the decision of the claim group was not to agree to Melita [Dolan] and her family coming onto the claim. It was not unanimous, but from what I saw the decision was made by a reasonable margin of claim group members in attendance" (Hardie affidavit at [6]).
33 Based upon this evidence, the native title applicant contended that "[t]he claim group, having applied their traditional laws and customs, determined that [Ms Dolan] was not a Mitakoodi person and did not meet the criteria for recognition and acceptance as a Mitakoodi person" (emphasis added). The native title applicant also relied upon the decision of Dowsett J in Aplin on behalf of the Waanyi Peoples v State of Queensland [2010] FCA 625 (Aplin) for the proposition that it is the claim group which must determine its own composition having regard to its traditional laws and customs.
34 However, even accepting that the traditional laws and customs of the Mitakoodi People require that the identification of a person to a particular Mitakoodi ancestor be recognised by other Mitakoodi People, there was no evidence to suggest that the procedure adopted by the meeting to resolve the Tim family claim by way of a majority vote accorded with the traditional laws and customs for the recognition of persons as Mitakoodi. Furthermore, even taken at its highest, Ms Kum Sing's evidence was that the vote on an amended resolution with the Tim family excluded from the claim was passed by a clear majority (whereas the vote on the original resolution to include the Tim family on the claim was inconclusive), while Mr Hardie says that the decision to reject the Tim family's inclusion in the claim group was not unanimous. Notwithstanding the different descriptions of what was voted upon, both accounts suggest that there may well have been acceptance of the Tim family claim by some members of the native title claim group who attended the meeting. Furthermore, an outcome based on a majority of members of the claim group attending the meeting discloses nothing about the knowledge of those who comprised the majority, or their authority, to speak on the question of who is and is not recognised as Mitakoodi under traditional laws and customs. In so finding, I have not overlooked Mr Ah Sam's evidence that he knew from personal experience that many of those comprising the majority grew up with Ms Dolan and her siblings, as had he, which is as high as the evidence on the point rose (Ah Sam affidavit at [8]).
35 Finally, Ms Kum Sing otherwise gave evidence on why she doubts Ms Dolan's claim to be Mitakoodi, including her doubts about whether Dr Tindale's description of Billy Chisholm, Maude and Remus as Mitakoodi was correct (Kum Sing affidavit at [10]-[11]) and the extent of Ms Dolan's knowledge of the stories and traditional laws and customs associated with the sites to which Ms Dolan refers in her affidavit (Kum Sing affidavit at [16]-[19]). Mr Ah Sam also gave reasons as to why, despite accepting that Ms Dolan and Mr Tim "were genuine in wanting to be associated with the country where they grew up and worked" and his respect for the Tim family's historical association with many parts of Mitakoodi country, he voted against their inclusion in the native title claim group and remains of the view that they have no right to speak for Mitakoodi traditional country (Ah Sam affidavit at [8]-[9]). With respect, not only has there been no cross examination of Ms Dolan and Mr Rayner enabling them to respond to those doubts, but the reliance upon such evidence is misplaced given that Ms Dolan has to establish no more than a prima facie interest at the joinder stage. None of this is to deny the potential relevance of such evidence, should the matter proceed to trial and this question remain in issue.
36 It follows that nothing in the evidence relied upon by the native title applicant leads me to conclude that Ms Dolan failed to establish a prima facie interest in the claim area as a native title holder.