THE CONNECTION OF THE CENTRAL WEST WIK NATIVE TITLE GROUP TO THE DETERMINATION AREA
38 In his 2018 report, and supplementary 2019 report, Dr McKeown presents a detailed analysis of the connection of the Central West Wik People, and other groups, to the areas he was briefed to report on. 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 claimants.
39 Dr McKeown describes how archaeological research has shown Aboriginal people were in continuous occupation of the determination areas for at least the last 1,200 years, and therefore at the time of the British assertion of sovereignty. He describes in detail the traditional laws and customs observed, including those giving rise to rights and interests in lands and waters. Dr McKeown explains the pressure placed on the claimants' ancestors by pastoralism, missions and government administration. His report reveals the severe and damaging impacts of European colonisation on every aspects of the lives of the claimants' ancestors. Despite these impacts, Dr McKeown explains how the claimants' ancestors, and the claimants, continued to acknowledge and observe traditional law and custom, including those laws and customs that gave rise to rights and interests in land and waters; see 5.3.1 of his report and especially [791]-[793]:
In Section 4.2.1, I set out the laws and customs that were most likely acknowledged and observed by the people of the Report Area, prior to sovereignty, that defined the relationship between people and country; namely that:
1. a person's spirit emerged from places on country, and returned to it after death;
2. these places were referred to by the term for 'father's father'; and
3. these beliefs amounted to a sense of a person 'belonging' to these places and that country,
which I collectively described as the 'laws of belonging'.
In Section 5.2.1, I set out the laws and customs currently acknowledged and observed by the people of the Report Area, that define the relationship between people and country, namely that:
1. a person's spirit is inextricably linked to places on their country;
2. a person refers to these places, known as 'sacred sites' or 'story places', and the spirit ancestors who inhabit them, by the term for 'father's father; and
3 under these laws and customs a person 'belongs' to that place and those places and to that country as their home,
which I characterise as the 'laws of belonging'.
In my opinion, the 'laws of belonging' acknowledged and observed by the people of the Report Area are based on, and substantially the same as the pre-sovereignty laws and customs.
40 The applicant submits that the connection material, including the reports of Dr Redmond, Dr McKeown and Dr Thompson, establishes a credible basis for the proposition that the Atambaya, the Central West Wik, the Taepithiggi, the Umpila, and the Weipa Peninsula People 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.
41 The evidence supporting the Central West Wik group descriptions, and the identification of apical ancestors, is found throughout the reports prepared by Dr McKeown, Ms Waters, Dr Murphy and Mr Winters. Ms Waters' work concentrates on the correct identification of apical ancestors, and is, like her other work for other determinations in this proceeding, meticulous. The State accepts this material, and there is no objection from the other parties to the present determinations.
42 Finally, it is appropriate to set out here some of the accounts given by Central West Wik native title 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].
43 Willie Lawrence is a Wik Mungkan man through his father Jimmy Lawrence, who was a Wik Mungkan man. Mr Lawrence explains that he gets his country through his father, and this is why he can speak for that country, after his brother Victor passed away and passed the responsibility onto him.
44 Mr Lawrence describes where he grew up, lived and worked, and his family. His story demonstrates the powerful and continuing connection he has to country, particularly the areas around Rokeby Station and Merapah Stations. He explains the significance of his family members being buried at Rokeby:
My father died at Rokeby station and he is buried there. His grave is down there, with my brother Victor's grave, my grandparents and other relatives. We were together at Merapah and Rokeby, my brothers, sisters and cousins. We grew up from when we were little kids to when I was a big man. Then I went off and worked in different places.
My brother Victor is buried at Rokeby. The rangers helped arrange that, we took the body back to Rokeby and buried him there. It makes me happy that he is buried at Rokeby, because I don't need to worry about him. If he wasn't buried there his ghost might come around, his spirit might come around. It's better that he is at Rokeby, I don't worry if I see him down there.
45 Mr Lawrence recounts his youth with his family around Rokeby and Merapah Stations:
I grew up around Rokeby Station and Merapah Station, from when I was a baby until I was a man. I didn't go to school. When I was old enough I started working. I grew up around Merapah and Rokeby until I was old enough to work. Even though I didn't go to school I know a lot from working and being on country. I know our country around Rokeby Station because I grew up there. My father and his father, they used to teach us about Rokeby, our secret places and tell us what to do when we worked on the stations. My father and I worked together until I was a man. He used to lead me around on horses, with a rope through the horse's bit. I rode in a little saddle all day, minding the other horses.
46 Mr Lawrence also describes his early twenties working on stations all around the Cape York region, but he explains why country around Rokeby is different for him: "I know where I come from and that is my country." He explains:
People from outside mobs worked at Rokeby, but they don't belong to our country. Working at Rokeby doesn't mean that they own Rokeby. It was the same for me. I worked at stations all over Cape York, and I know a lot about the country where I worked, but that doesn't mean I belong to those places. I don't own those places.
47 Mr Lawrence explains how learned his culture and country from his father:
I learned our culture from my parents and grandparents. My father showed and taught me about Rokeby and our customs, as well as how to ride and work cattle. My father showed me how to fish and catch turtle. He told me about secret places and I watched how he put the smell on strangers and warmed them up. He taught me language and how to talk to our old people, our spirits.
48 As one of the oldest Wik Mungkan people, Mr Lawrence says: "I have a lot of knowledge about Rokeby and that's my country. That's why the families will come to me when a decision needs to be made about our land." He explains the importance of seeking permission to go onto someone else's country, and describes introducing strangers to country:
When we take people to country, we make a fire and warm them with the smoke. We put ironwood leaves on the fire when we warm people up. We put a smell on them as well, our underarm smell. We sing out to the old people in language and tell them who we are with and what we are doing. When someone is warmed and has our smell on them, they can go to country and they will be okay. They won't get sick. They can go onto country no-worries then.
49 Mr Lawrence is also responsible for passing on knowledge of culture and country to younger generations. He says:
I teach the younger ones about our culture, country and mustering. Some of the younger ones, like my son Jimmy have other work and priorities at the moment, but Patrick, Nicholl, Andrew Coleman and Cedric Kepple they get involved at Rokeby. The young ones listen and I tell them what to do or what not to do. I tell them that the old people can see us, even though we can't see them.
50 Douglas Roy Ahlers identifies as Wik Mungkan, through his maternal grandfather, and Ayapathu, through his father and maternal grandmother. He explains how he was meant to be born at Rokeby Station, and considers it his birth home. He describes his mother's country as stretching from Rokeby to Merapah and explains that he considers this his "spiritual home":
The Mumpa Aw covers that whole area, and that is why I consider it my spiritual home. That spiritual connection gives me a right to speak for that country. Mumpa Aw is my totem. Mumpa is a man from the Dreamtime. His country is Merepah, including a place called 'Old Man Plane'. My spiritual home is in that country. The area was previously called Rokeby National Park … but is now called the Oyala Thumotang National Park. My spiritual home is my real home regardless of what it is called.
51 Mr Ahlers explains the nature of his right to speak for, make decisions about, and control access to, and use of, this country:
If they were to build a highway through my Wik Mungan country, I would sit together with the Kepples such as Old Man Morris Kepple, Rachel Kepple and Joylene Kepple, and the Wankulas such as Smithy Wankula Kepple, Leslie Kepple, Cedric Kepple, Katie Kepple, May Kepple, Lorraine Kepple and Marilyn Kepple. We would talk and decide what would need to be done.
52 Robert Nelson's maternal grandfather is Jimmy Lawrence, and Willie Lawrence is his Uncle. Mr Nelson describes his country as stretching from Spear Creek to the Archer River. Mr Nelson got his country through his father, but explains that he is still allowed to go back to his mother's country. He recounts growing up on various stations, including Rokeby Station, and mustering from about 10 or 11 years old with his dad. He also recounts learning about bush medicine and hunting from his grandad Jimmy Lawrence and his uncle Victor.
53 Mr Nelson explains how he must ask Willie Lawrence what should be done with his mother's country:
I go back to Oyola Thumotang as a worker. I go fishing down in my mother's country, and if Uncle Willie Lawrence and some of the Kepples like Nickel Kepple, are working I will go and help them out. When I go to my mother's country, I ask my Uncle Willie Lawrence first what to do. I don't tell the old people there what to do. I will go along with the word of my Uncle until he asks me what I think. If they ask me what I think, I will tell them; I don't tell my Uncle what to do, but he will ask me and we will make a plan together.
54 Mr Nelson describes the importance of visiting his grandad and Uncle who are buried at Rokeby Station before he goes fishing. He also explains his role in passing on his knowledge about this country to younger generations:
I go to story places, and we take grandkids and we teach them about what is there and what they shouldn't do. I go with my daughter Joanne and her family. I have a lot more to show them down there and I will take them there this year and I will show them the places and what to do and not to do. They can then understand what they have to do if they go there by themselves.