THE CONNECTION OF THE KUKU WARRA NATIVE TITLE GROUP TO THE DETERMINATION AREA
34 In his 2017 report and supplementary report, Mr Wood (and Dr Thompson, who prepared a chapter within Mr Wood's 2017 report) presents connection material in relation to the areas he was briefed to report on. In preparing the reports, Mr Wood states that he relies on existing anthropological and linguistic research as well as his own research, including extensive site-mapping by four-wheel drive, boat, and foot.
35 Mr Wood describes how the ancestors of the native title group members occupied the determination area prior to effective sovereignty. He describes at [84] of his 2017 report how "all clans and language divisions of the Report Area are interlocked by a common body of customary law and depend on that for a reasonably stable jural and social order". He also describes the importance of family connections and stories, and how:
The Stories, their sites, and the presence on an estate of its 'Old People' - the spirits of both its recent and ancestral dead - together comprise the repository of clan identity and owner status, and provide both with transcendent authority. That is, these things serve to elevate estate tenures above the merely human level, by embedding them in the origins of the cosmos and the spiritual power of myth and ancestors.
(Emphasis omitted.)
36 In his conclusions as to pre-sovereignty society and law and customs, Mr Wood describes connection in the following terms:
persons and landed groups are seen as related to their country in a way that is similar to the flesh and blood way they are related to kin. This is what connection to land in part means in Peninsula thought: a literal, organic connection, always implicating the notion of source, and of an order in which the boundaries are weak between the living person and their place, and between the country and its ancestral dead. A person and the places he or she was intimately associated with during their life become mutually identified, not just in the memory of the living, but in the sense of entering into each other's constitution. They cannot be separated in quite the way that is possible in western thought, with its fuller distinction between what westerners understand as animate subjects and inanimate objects. In Aboriginal thought the boundaries of the person are not co-terminus with their body, nor so clearly drawn off from their environment.
Given such a cosmology, a belief in direct, immediate communication between people and the country and its spirits is unsurprising, and all older and many younger people with whom I have spoken have personal experiences of this to relate. When in country that is not one's own, such communication is expected to be in the nature of hostility from the resident Old People and site beings toward oneself as a trespasser, and is associated with anxiety, sleeplessness, frightening apparitions of old men or women, difficulty in finding food and water, and often accident or illness. But in their own country a person is expected to feel at ease, and may receive intuitions and messages from the Old People, who will be pleased with (and revitalized by?) their presence in the country, by their smell, and by the smoke of their fires. They will "give them" (assist them to find) food and water from the country, and will appear to them in the guise of animals that approach the camp to peer at them, signal, or otherwise behave in unusual ways.
37 Mr Wood explains that this connection continues today, concluding that:
the character of Aboriginal society within and around the Report Area retains the same essential ordering by lateral kinship and vertical descent grouping, and the lives of the claimants are lived within a cultural and kinship world strongly diverging from that of their European neighbours.
38 He also concludes that the traditional owners of the area are actively involved with their traditional country, through their daily lives, employment projects in the region, and the customary activities of camping, swimming, fishing, hunting and gathering resources of the region for cultural purposes.
39 The applicant submits that the connection material establishes a credible basis for the proposition that the Kuku Warra, Thaypan, Possum and Wik and Wik Way 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 evidence supporting the Kuku Warra group descriptions, and the identification of apical ancestors, is found throughout the reports prepared by Mr Wood, Dr Murphy and Ms Waters. Ms Waters' work concentrates on the correct identification of apical ancestors, and is, like her work for other determinations in this proceeding, thorough and careful. The State accepts this material, and there is no objection from the other parties to the present determinations.
41 It is appropriate to refer also to Kuku Warra group member evidence, and their lived experience which provides a foundation for this determination. The Kuku Warra evidence is important. As I explained 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].
42 Joseph Lee Cheu is connected to Kuku Warra country through his mother. He describes how his mother could speak Kuku Warra but that he and his siblings did not get the chance to learn the language. He describes his connection to country, and rights to that country. He explains:
The only thing you're allowed to leave is tracks. You aren't allowed to take anything from my country. That's really the belief on my country: do not take anything, do not leave anything.
You can't even say "Look at that finger on the wall there, same size as me." You can't put your hand on the painting on the wall - you can only look at it.
Before I walk into any country, even my own country, before I pull my line out if I'm fishing I'll sing out to the old people and say "Hey old people, I'm coming to take some fish. I just want a little bit." Then I'll put my line in the water and catch a fish.
They won't allow me any more than thirty or forty fish. We can only take up to something like ten, fifteen, twenty, but that's it. Sometimes we don't really need that many because there's only five or six people in our crew. Two for me, two for someone else in my family or my crew. If we take any more, next time we go there, we won't get a fish.
It does not matter whether it is my country or someone else's country from my family, we all have to do the same thing. If we do get a good catch, we must always leave three or four fish on the banks after we leave to show appreciation for the people of the country, that we left some fish there for the old people.
43 Mr Lee Cheu talks about fishing and hunting around his country, including fishing swordfish, stingray, barramundi, jewfish, spotties and rifle fish, and hunting for pig, bandicoot, porcupine and wallaby. He explains in detail his knowledge about cooking porcupine, and hunting, cooking and eating different types of turtle, as well as flying fox. He also talks about learning about bush medicine from his uncle Henry:
My uncle Henry showed me about bush medicine and other bush tricks, when I was seven or eight down near the south side of the Palmer River.
There is a lot of bee hives on my country, like the one off the road down at Jowalbinna.
The bees build nests on any tree. The old English bee is a bit savage. Native bees are alright. We might get them all through our hair though. There are two types of bee - one is our totem bee and the other is the English bee.
The best time to get honey is now - getting close to winter. In the middle of winter, we cut the nest, and it is loaded with honey. The bees stop working in winter and they live off what they have made in the dry season. The honey is good for headache. My Dad showed me that you can mix the honey with water and drink it.
There are some families around here using bush medicine. I don't use bush medicine nowadays and I don't think my brother Francis does either.
I remember Nancy Lowdown broke out with sores one day and she went down to the creek down here at Laura and dug out some tree root, boiled it, bathed in it, and a week later it cleared it all up. That tree is called white currant. It has a language name but I don't know it.
With green ants, you crush the nest, mix it with water and it cures a headache too. If you catch the ants at the right time of the year they have white eggs, and when you crush the eggs with water, it makes a milky drink.
For a toothache, you get the gum or sap from the bloodwood tree and you can just rub it on your tooth. If you got a really loose tooth, you rub the bloodwood sap in and around the tooth, wait a few minutes, then pull the tooth out. The bloodwood sap numbs the area.
The quinine tree, you strip the skin or the bark off the fruit, like peeling an orange, then rub the inner fruit on the affected are. It has a really bitter taste.
At the bottom of the black boy tree, you get a resin right down near the root. You take the root of the tree, cut it with a tomahawk, scrape the dirt off, heat the root on hot coals, and the resin or sap comes out of the root. You can mould the sap to bind things together.
44 Mr Lee Cheu goes into great detail about many of the stories he had been taught about his country, and about significant places on his country. He explains that he isn't able to tell some stories and where to go to find some sites, except to other Kuku Warra group members, because they are sacred places.
45 He also talks about important story places, and rock art and body remains, on his country:
Dick Roughsey and Percy Tresize and my Dad opened a lot of the rock art up through the Giant Horse Gap, Split Rock [U13] and a couple other lower ones. I think I saw a platypus at Giant Horse Gap. Whatever our ancestors saw, they put it on the rock.
I know for a fact that my dad said there's a lot of rock art there - that there are thousands of rock art that have never been opened to the public and that they are very sacred. A lot of them have body remains in them, especially up the Deighton River. That's our mother country from our grandmother. On our mothers' side, we don't even go up there. Even our Dad Caesar said "No, that's my mother-in-law's country and I'm only her son-in-law. I can't go up there."
46 Mr Lee Cheu also states the importance of certain ceremonies and rituals, including what he describes as being "baptised culturally". He describes:
A couple years ago my son Joseph Jr., brought up his partner and her parents to Laura, and he said "Dad I want to take my future father-in-law down to Kennedy Bend [S13] and I said "Yeah , that's alright, as long as you let me know." You're not supposed to go down there unless you've been baptised culturally. It doesn't matter if you are family. If you want to come with me and look at rock art, I've got to welcome you and introduce you to the Spirits.
Late last year I took some main road workers up to Split Rock [U13] and we had to go through a welcoming procedure. I have done a few tours up there and each time I would introduce people to the area and welcome them. I went down to the entrance to the gallery, had a bit of a koowee out and let the old people know that we were at the front door and that we were going to come in to see the rock art. We do the koowee out to let those old people, the Spirits, know that we're coming and what we're going to do. It's like we're knocking on their door. It's a strong belief. It's all still alive, alive and well.
I have heard that baptisms used to happen a lot in that Possum country on the Morehead River. That's where the Olkola people and Tommyhawk people and Western Yalanji all come across to a big meeting and start trading off things, having a corroboree, and if they were lucky they might pick a wife up there. To baptise someone, we take sweat from our arms and wipe it on the visitor, so the Spirits recognise our smell and know that the visitor is welcome.
I have seen baptisms up in Merepah - the Keppel family have a spring on Merepah Station [N6]. There is clay, white as paper, and they use that for baptisms. They use the same mud to get dressed up in when they are out to kill someone.
Sweat allows our Spirit to know that we are there. We put our sweat on the top of someone's head and give it a couple of blows, with a mouth full of water. We spray the water on them.
47 Mr Lee Cheu observes that there are not many Kuku Warra people left, but nominates the four or so families who can speak for Kuku Warra country, including his family.
48 The connection material before the Court is ample, persuasive and compelling.