The proposed amended application and Mr Lawson's submissions
27 As he had on all the other occasions this proceeding has been before the Court, Mr Lawson acted as the spokesperson for the applicant. It has been apparent from the start of this proceeding that Mr Lawson is the driving force in this application, although assisted by Mr Bassell.
28 Leave has not been granted to the Badimaya Barna Guda applicant to rely upon the proposed amended application for a determination of native title filed by Mr Lawson on 15 March 2021. Rather, as has been explained to Mr Lawson on several occasions, the reason for allowing him to file that proposed amended application is for the Court to decide, under s 190F(6)(a) whether the present native title application is "likely to be amended in a way that would lead to a different outcome once considered by the Registrar" or, under s 190F(6)(b), that the proposed amended application itself provides another "reason" why the application in issue should not be dismissed.
29 Therefore, I am satisfied it is appropriate to consider the proposed amended application for the purposes of ss 190F(5) and (6). I consider it is appropriate to resolve the strike out application on the basis that this is the version of the s 61 application which the Badiamaya Barna Guda applicant would move on (and which would be placed again before the Registrar), if the proceeding were not to be dismissed. It is therefore appropriate to describe the contents of the proposed amended application in some detail.
30 Under "Authorisation", the following statement is made:
We the applicants are entitled to make this application as persons authorised by the native title claim group [Badimaya Barna Guda] to make this native title determination application. The applicant and the other members of the native title claim group being holders of a native title comprising individual rights and interests of Aboriginal people in relation to the area of land and waters, the subject of this application according to traditional laws and customs observed by each of us which rights and interests we possess under traditional laws acknowledged and traditional customs observed by Aboriginal peoples and by which laws and customs Aboriginal people have a connection with the land and waters.
31 Mr Lawson is identified as the "primary spokesperson" for the group and an elder of the Badimaya Barna Guda group.
32 The apical ancestors are identified in Schedule A in the following way:
AREA 1 Ninghan Freddie was born at Younmi Downs Station at Courlbarloo rockhole. Courlbarloo rockhole is within the Badimaya boundaries. This means that Ninghan Freddie was a Badimaya man.
Bauljarra recognised by Daisy Bates and the State of Western Australia that he was Badimaya
AREA 2 Timothy Benjamin
Bilygwi and Yilayajambin
Lizzie aka Juumbi
33 Aside from descent from these apical ancestors, membership of the claim group is expressed in Schedule A to be those people who
also identify as Badimaya who are connected under the traditional Badimaya lore and customs with the land and waters in the Determination area, and
Are accepted as Badimaya by other Badimaya people
Or, though not descended from these persons, have been incorporated into the Badimaya Barna Guda group in accordance with Badimaya Barna Guda traditional laws and customs.
AND
b. Identify themselves under traditional law and custom as Badimaya Barna Guda People.
AND
c. Have a connection with the land and waters of the claim area, in accordance with the traditional laws acknowledged and the traditional customs observed by the Badimaya People.
AND
d. Acceptance of the Group Name 'way of doing things'
34 The main points to be made are two-fold. First, although at times there are references to "Badimaya Barna Guda" traditional law and custom, there is no affidavit or other material which supports the proposition that people comprising a group of that name have, since effective sovereignty, had a connection through traditional law and custom with the two parcels of land in the proposed amended application that is separate or distinct to any connection that may be held by the Badimia People. Second, there are points at which the description indeed refers to "Badimia People" (spelled Badimaya). The incorporation of "Badimaya" as the group of people who are the ones united by their observance of traditional law and custom in relation to the land claimed, is continued in Schedule B where the description "Badimaya country" is used. Although Mr Lawson deposes that the spelling "Badimaya" is correct, the reported decisions in CG use the spelling "Badimia", as did the applicant documents in those proceedings. In these reasons I have used the spelling "Badimaya" when referring to Mr Lawson's evidence or argument, or to the proposed amended applicant. I have used "Badimia" to refer to the claim, and the people, in CG. I infer that when Mr Lawson speaks of the "Badimaya people", or "Badimaya law and custom" he is, broadly, speaking of the same group of people, and the same law and custom, as that identified in CG.
35 Notwithstanding the views he has expressed during the proceeding about the extent of Badimaya country, I accept that in Schedule B (and Schedule H), every effort has been made to remove any overlaps with existing claims or determinations, and the text in Schedule B is at pains to point that fact out. This is and should be recognised as a significant change from previous versions of the Badimaya Barna Guda claim.
36 Again importantly for the purposes of explaining the ongoing defects about authorisation, in Schedule F, where a "general description of native title rights and interests" is given, and after Mr Lawson is expressly identified in the document as the source of these propositions, the following is stated:
The tide of history has not washed away any real acknowledgment of Badimaya traditional Lore, story lines and culture. The claimant group know the Dreaming stories and song lines and where the dreaming tracks connect me to tjukurrpa, that gives me all the rights and responsibilities to Badimaya country.
As an initiated Badimaya man and a man of Lore, I know familial and cultural history. I can share some of this information orally and or written, and I can talk about some of it for ceremonial purposes. I can talk orally to the Court about places and cultural matters of significance.
Firstly, I say we do not own the land we belong to the land; we belong to the ancestors; that's what my old people told me and that's why I love going camping and hunting in Badimaya country. Badimaya country is my home place it gives me peace and responsibilities. When I am there, I look after the country.
….
Research undertaken by Leone Dunn on the Badimaya language published by Department of Linguistics. Research School of Pacific Studies, Australian National University (ANU) illustrates that my great grandfather Joe Benjamin was interviewed by Leone Dunn as a primary respondent to her study about Badimaya language. Joe Benjamin is Timothy Benjamin's son from Coodingow Station. Timothy Benjamin is the brother of Rosie Benjamin and Annie Benjamin. Timothy, Rosie and Annie are all children of Mary Ann of Coodingow.
Dunn's research focused on the Badimaya language. (syntax and semantics). Her research identified that virtually nothing has been recorded on the Badimaya language as a separate group. Dunn also noted that overtime the expression Yamadyi has been used by the Badimaya peoples, as it has also been used by the Watj arri and the coastal people, known by both the Badimiroaya and theWatj arri as Wirlugardi (seaside) (possibly the Nhanda).
….
As a Badimaya elder and initiated Lore man I and other Badimaya imitated men still practice initiation. We take the young men to neighbouring communities for culture so that when they come back as initiated men, they have the right to walk the land, look after sacred sites and customs.
A place of significance to all Badimaya people is Nyingarn bardi [Mt Singleton. Nyingarn bardi is the main big totem of Badimaya it represents all Badimaya language. My great grandfather is buried in the traditional manner on Ninghan station and facing towards Mt Singleton [Nyingarn bardi].
Back in the dreamtime, near Yalgoo and Gabyon Station there was the 'weelarra' dreaming. 'weelarra' means the 'moon'. They called the people of that area the 'moon people'. It was the Balya Djuniya [two sisters] that left the dreaming there on their travels.
37 In the affidavit in support of the proposed amended application, at [14] Mr Lawson gives evidence about what he means by the different use of the terms "lore" and "law":
Interpretation: Collins dictionary of English Language 2nd Ed. 1986.
Lore: n. 1 collective knowledge or wisdom on a particular subject, esp. of a traditional nature. 2. Knowledge or learning. 3. Archaic. Teaching or something that is taught.
Law: n. 1. A rule or set of rules enforceable by the Courts, regulating the Government of a State, the relationship between the organs of Government and the subjects of the State, and the relationship or conduct of subjects towards each other.
NB: In Indigenous culture, 'Law' is consumed within Aboriginal 'Lore'. Aboriginal 'Lore' [tradition and culture] sets the dreaming tracks, song lines and ceremonies and within that 'Lore', rules ['laws'] to live by are laid out by the elders, breaches of which may result in penalty.
38 Whether or not those propositions should be accepted is not a matter that needs to be decided on the strike out application. I incorporate [14] here only to aid an understanding of the proposed amended application.
39 Nothing in these reasons should be seen as casting any doubt on the genuineness of the statements made in the extract above, nor on the genuineness with which Mr Lawson puts forward these propositions. The main point to be made for the purpose of the strike out application is that the source for all these matters is Badimaya (or Badimia) law and custom, including Mr Lawson's account of his status as an initiated man.
40 In other words, there is no doubt this is a claim which needs to be authorised by those who make up the Badimaya/Badimia People.
41 Finally, although a smaller point, I note that in Schedule K - which deals with the identification of the responsible native title representative bodies (as that term is defined in the Native Title Act), the following entries appear:
Badimaya Barna Guda Peoples Claim
Badimaya Nyingarn Tjuba Indigenous Corporation
Dr James Taylor [ Anthropologist ]
Dr Craig Muller [ Historian ]
Fiona Hooks [ Archae-Aust Pty Ltd ]
42 None of those named are the native title representative body for the region in which the two parcels of land are located. The relevant body is YMAC. This kind of defect, if the only one, would not be fatal to an application. However I include it here as another illustration of how far the form of the proposed amended application departs from the reality of an application which is consistent with the terms of the Native Title Act. It has been obvious through case management hearings that Mr Lawson has communicated with YMAC at various stages. It has been obvious that he has been frustrated with YMAC, but there has also been material before the Court during case management which has made it clear that YMAC has attempted at various points to assist Mr Lawson, subject to him being willing to comply with its processes. The fact that the responsible representative body does not support, or has not been directly involved in, a s 61 application is not fatal to an application, but the "go it alone" approach that the entries in Schedule K reveal again illustrates that Mr Lawson has not understood, or refuses to understand, the need for an inclusive and comprehensive approach to a native title claim, so that all those who should be properly identified as native title holders can be seen to have been consulted and to have endorsed (in the manner required by s 251B of the Act), the making of the claim, and that the responsible representative body is also acknowledged. A supportive and selective sub-set of those who may hold native title is not enough.
43 In summary, Mr Lawson contends that the preferable outcome is that the Badimaya Barna Guda application should be allowed to continue, since he has removed any overlaps with existing claims and determinations of native title, and has also amended the list of apical ancestors so that the amended list only relates to the two parcels of land which now remain the subject of the proposed amended application. Attached to these reasons is the map provided with the proposed amended application showing these two parcels.
44 He submits that he has been trying to advance a Badimaya claim since 2015, he has not been funded, and he claims he has not been properly assisted by YMAC.
45 Revealing some consciousness about what has been said by the delegate in the registration decision, by the State in its strike out application, and by the Court in case management, about the problems this claim has with proper authorisation, Mr Lawson also relies on what he describes as an "information meeting" at Yalgoo on 30 January 2021 (although the year is mistakenly put as 2020). In his submissions he contends:
I had notified Badimaya people by e-mail, word of mouth and phone about the meeting and about the proposed amended Claim and map of the two parcels of Badimaya country claimed in the Proposed Amended Claim. All the people I spoke to [at the meeting and elsewhere] are supportive of the Proposed Amended Claim. Unfortunately, the Yalgoo meeting was not as well attended as I had expected but it was helpful as two other Badimaya elders previously unknown to me were identified.
46 The annexures to the submissions, which record attendance at this meeting, show that eight people attended the meeting aside from Mr Lawson. One of them (Yvonne Lawson) is another member of the Badimaya Barna Guda applicant, and Mr Lawson's sister. As the State submitted, five people from a list compiled by Mr Lawson appear to have attended the meeting, with another three, two of whom at least were persons previously unknown to Mr Lawson. As the State also submits and appears to accept, there were some elders amongst this group. Those elders identified people from a list that was prepared by the ethnographer Daisy Bates and which Mr Lawson had at the meeting, as people associated with the eastern portion (Area 1) of the proposed amended Badimaya Barna Guda application. The State also accepts that those at the meeting did indicate their support for the Badimaya Barna Guda claim. Yet, as the State submits, not all the people listed by Bates are then listed as apical ancestors on the proposed amended application: only Ninghan Freddie and Bauljarra are listed, and they are not on the Daisy Bates list. Accordingly, there is some internal confusion even within Mr Lawson's own material about who are the correct apical ancestors.