THE CONNECTION OF THE GUDANG YADHAYKENU NATIVE TITLE GROUP TO THE DETERMINATION AREA, THROUGH THEIR TRADITIONAL LAW AND CUSTOM
36 In his 2017 report, and supplementary 2018 report, Dr Redmond presents native title connection material in relation to areas that cover the Redmond Part A area. That material is informed by the historical, anthropological and archival record, a range of environmental and linguistic data, and on-site field research and interviews with people who claimed a traditional connection to the relevant areas.
37 Dr Redmond describes how the ancestors of the native title group members used, occupied and enjoyed what Dr Redmond describes as a "lawful jurisdiction" over the determination area prior to effective sovereignty. His report describes their continuous use and occupation of the determination areas across succeeding generations to the present day, under a body of shared traditional laws and customs. The 2017 Redmond report makes clear the significant post-colonial pressures imposed on the ancestors of the Gudang Yadhaykenu People, and the severe impacts of European colonisation.
38 Despite these impacts, the native title groups were able to "maintain knowledge of traditional places of significance, to regulate access to the Report Area to some degree and to observe and adapt many of the laws and customs which govern and reproduce their society". Dr Redmond describes the nature of these laws and customs, and the way in which these have been passed down generation to generation. Dr Redmond describes these as including stories, traditional knowledge and a set of practices acknowledging spiritual presences in the landscape.
39 The applicant submits that the connection material, including Dr Redmond's reports, establishes a credible basis for the proposition that the Atambaya and Gudang Yadhaykenu native title groups have maintained their connection to their respective determination areas, under their respective traditional laws and customs, since prior to sovereignty. The State supports that submission, and I accept it.
40 The 2017 Redmond report describes the Gudang Yadhaykenu People's traditional country as including the north-eastern and parts of the north-western coast of Cape York, extending also inland to the headwaters of the Jardine and McHenry rivers. It includes the traditional country of the descendants of ancestral Gudang people, which extended across the most northerly parts of Cape York. The report traces in detail anthropological records and research from the 1800s to more recent times. The report describes the Gudang and Yadhaykenu (or "Yadhaigana") as two groupings that are extensively intermarried and that commonly act as a single entity in decision-making processes. Quoting George Pausa in 2012:
I am Gudang Yadhaigana; they're one mob, like me and George [Pausa] here… Yadhaighana and Gudang, they run down as far as Captain Billy, that's Yadhaigana that's how far our Dream go. If you go right to Shelburne Bay that's my grandmother. Gudang go as far as Escape River then it's Yadhaighana. We mix, through intermarriage, one mob, like Wymarra Pausa .. all the Blancos in Yadhaighana country.
I can use any part of Gudang Yadhaighna country, don't have to ask anyone to use all the east coast … or to Red Island Point.Gudang Yadhaighana, that's where that old fella Pablo, it was Gudang before but he join that Yathaighana because the Whitesand people walking up here that's why he join that name together now. Half from Whitesand Wuthathi he come up Injinoo.
(Footnotes omitted, additions to text in original.)
41 The material supporting the Redmond Part A group descriptions, and the identification of apical ancestors, is found throughout the reports prepared by Dr Redmond and Ms Waters. Ms Waters' work concentrates on the correct identification of apical ancestors, and is meticulous.
42 I accept these matters were the subject of thorough research, and were carefully presented to group members at a series of meetings described by Ms Malyon in the 2022 Malyon affidavit.
43 Finally, it is appropriate to set out here some of the accounts given by Gudang Yadhaykenu group members, whose lived experiences and connections to culture and country provide the foundation for this determination. This testimony is central to establishing a credible basis for the recognition of native title. As I noted in the 2021 determinations, it is the group members who "live and understand their law and custom, and how it connects them to their country": Kuuku Ya'u determination at [68]; Uutaalnganu determination at [59].
44 Meun (Shorty) Lifu is a member of the Gudang Yadhaykenu through his father's mother, Pul Pul. Pul Pul was a Gudang Yadhaykenu woman, described by Mr Lifu as the daughter of Ella and Illa. Mr Meun Lifu describes his life story by reference to his family, and the country where he grew up. His story makes clear the great significance his family, culture, and country have for him, and that these matters are inseparable. He describes his youth in and around Injinoo, and places an emphasis on learning important stories:
When we were on school holidays, we would ride horses up to Somerset (near the tip of the Cape) and camp there. We sat in the house with the old fella Willy Somerset and the old lady Ada Somerset. Old Willy told me the Dead Man's secret.
It is an important story for us about the area at Somerset and the time when Frank Jardine was around at Somerset, it is a secret story, so it is something that I cannot tell here. I have told Trevor Lifu that story. It is important for the younger ones to know.
45 He also describes his early twenties, working around Coen and the Blue Mountains, again by reference to learning stories about country:
When I was young and worked around Coen and Blue Mountains, I drove cattle around that area, Shelburne Bay, Olive River and down around Coen. When I was working around Shelburne Bay area, I spoke to an old fella, George 'Brown Snake'. I think his last name was Liza. Old George knew me and knew that my great grandmother, Ella, was from around that area as well. He knew that Ella came from the Olive River area and my great great grandfather Illa came from further up, from Yadhaigana country. He also told me stories about the country around Shelburne Bay. I think George is related to me blood way. George was an Olkola man and died long time ago, not sure when.
46 Mr Meun Lifu describes how he still goes out on country, particularly to go fishing. He describes taking his kids and grandchildren out with him on country, and that "I show my boys around and take them fishing".
47 He also describes his People's rights to access and use country, and that "[i]f someone wants to do something on Yadhaigana country, they have to come and speak to Yadhaigana people". He describes the older people as the ones who need to be talked to when going to a new place, and the elders as the ones who decide the law. He recounts how the older people told him that his country can only be used in accordance with:
rules handed down from my ancestors and from their ancestors. These rules started in the Dreaming time, when the world started.
48 Trevor Henry Lifu is a member of the Gudang Yadhaykenu People through his father and his father and their ancestor Ella. He also has connections to Taepadhighi country through his mother, who was a Taepadhighi woman, but describes taking his country, and rights with respect to that country, through his father. He describes his knowledge of country as being passed down to him from his father, and describes passing that knowledge on to his own children:
When I was young, my father took me and my mum down to Shelburne Bay. I think we have a connection to that country through my connection to a Wuthathi ancestor, Ella. When we went there, we had big rock oysters to eat for the weekend. My father knew where to find them and it was just us, no one else came with us. It was just my mum and dad and family. He could take them because of his connection to that area. He took us north from there, right up to the Escape River area and told us about our country as we went. He told us how he planted a mango tree and a lemon tree behind the old airport, the old army airport near Escape River.
My children, they get country from me. My son Meun has just passed his halfway point for hunting, to be an adult. He is about 14 years old now. I will finish teaching him his hunting skills in the next year or so, when he is 15. He can go out by himself from then on. I take him out wherever I go hunting. I go to freshwater and saltwater country. In our culture, he is pretty much a man at age 15.
Some of my other sons have passed away, but Kasmero, he is now 23 or 24 years old. I taught him about country and how to hunt as well.
49 Mr Trevor Lifu describes growing up in and around Bamaga, Coen and Cairns. A feature of his account is the times he spent fishing with his uncle Shorty. He describes in great detail the techniques and knowledge passed on to him by his uncle for dugong hunting, and how he now is passing those techniques and knowledge on to his own son. He also describes learning the rules about country from his uncle Shorty and other old people, and reiterates that the Gudang Yadhaykenu People have responsibility for their country.
50 He describes in detail the borders of his country, and of his neighbours. He says:
When we look at the Cape, it could be considered like an anthill. We don't want the Cape to break down, so you put the chicken mesh around to keep it strong. We could be from here, there and everywhere because our people are all married in so we have a lot of connections, but the chicken mesh tells the stories, deep down underneath the grass roots. The chicken mesh is blood connections and story, song and dance. It means the people are connected but so are our stories and songs and dances.
51 He also describes rights to access and use resources on country, including hunting, collecting tree sap to sell and to make spears, and collecting seeds. These descriptions are interwoven with stories from Mr Trevor Lifu's own experiences on country, as well as stories passed on to him by his father and old people. He describes story places on country, to which access is restricted. He also gives detailed explanations about different rights to use resources on country, rules and responsibilities around protecting and looking after country, and about rights to access country. He explains the large number stories relating to the country that have been passed down generation to generation. Talking about access to country, he explains:
Under our culture, we believe that there are spirits in the land. Some of the spirits are our ancestors. We have to talk to our ancestors when we go to country. That's a rule we follow. I learned this from Uncle Shorty.
If we go to places where there is a spirit, you feel funny and the spirits might send you a sign, for example in the form of an animal. There are also lights that flicker and get bright then dark, that is a spirit. When I see the signs or spirits I usually feel good.
Sometimes there are bad spirits. Different kinds of lights will show different kinds of spirits. If the light is blue or green then it is a good spirit. If the light is red, then it is a bad spirit.
If I come across a bad spirit, I leave that place. I will say something to the spirit and leave something for it, like a fish or some pig, and I will go. If it's a good spirit, I will stay. I sing out to the ancestors and talk to them to let them know that I am there, so the ancestors will look after me.
52 Mr Trevor Lifu ends his statement by reiterating the importance of cultural rules relating to country for the Gudang Yadhaykenu People. He says:
I learned our cultural rules from Uncle Shorty, my father and other leaders who I grew up with. I believe they were taught them. These rules have been handed down for a long time. I believe they are the same rules from before white people came. It is important that we maintain our rules because that governs who we are. The laws have come down from the start of time, from when men gathered around fire places to decide what was right.
53 There is ample, persuasive and compelling connection material before the Court.