THE CONNECTION OF THE UMPILA NATIVE TITLE GROUP TO THE DETERMINATION AREA
38 In his 2017 report, and his supplementary 2019 report, Dr Thompson presents a detailed analysis of the connection of the Umpila People 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. In Ross (No 5), I made findings about how Dr Thompson had, by 2022, travelled well beyond his role as an independent anthropologist and had become an advocate for some Umpila People (see [28]-[32]), such as Ms Omeenyo. Nevertheless, as I also noted at [23], there is no debate about his long period of professional work in the Cape York region and with the Umpila People in particular, and there is no debate about his general anthropological expertise and experience. Therefore, there is no difficulty in relying on his reports and opinions, and I accept it was open to the parties to do so.
39 Dr Thompson describes how archaeological research has shown Aboriginal people were in continuous occupation of the determination areas for at least the last 1,000 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. He explains the impact of European intrusions such as industry, missions and government administration on the claimants' ancestors. 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 Thompson describes the "unbroken line of cultural continuance" for the Umpila people, as they continue 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 7.16 of his report and especially [684]-[685]:
Chapters 5 to 7 have discussed the issue of there being a normative system of laws and customs among the Kuuku Ya'u, Wuthathi, Uutaalnganu and Umpila people evidenced by their activities, their statements and their actions during claim hearings, and by the anthropological writings about them in the 1930s and in the contemporary period. The author concludes from this material that the claimants' use of rituals of various kinds, all of which relate to the belief in the presence of ancestral spirits and creator spirits, have established the systems of both law and custom. It is evident that the system of land tenureship is also part of the normative system of traditional law and custom, allocating and authorising, as it does, certain individuals, families and groups to particular areas of land (and sea), including the land claimed here, as of right.
Furthermore, the examples given demonstrate this to be a normative system, that is, they possess a set of rules, which lay down a moral order of what is right, and what is wrong, and which has the threat of punishment through disobedience. This has been demonstrated most clearly (but not only) in the normative system of behaviour, which governs performance of rituals like the Ukaynta and Thiira initiation ceremonies, and in behaviours around certain spiritually potent sites connected with the creator beings. The strong belief system related to the continued presence of ancestral spirits at death places, and other locations strongly associated with them in their corporeal life, provides another example of a set of prescribed behaviours required by Kuuku Ya'u, Wuthathi, Uutaalnganu and Umpila law and custom to be observed at these locations.
(Original emphasis.)
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 Umpila People group descriptions, and the identification of apical ancestors, is found throughout the reports prepared by Dr Thompson and Ms Waters. Ms Waters' work concentrates on the correct identification of apical ancestors, and is, like her other 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.
42 Finally, it is appropriate to set out some extracts from the evidence of Umpila native title group members provided to the State and the Court. 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 Father Claudie is connected to Umpila country through his maternal grandmother Topsy Clarmont. He explains that he follows both his maternal and paternal sides: "I am Kanthanampu, and Night Island, and Payamu - the Rainbow Serpent - and Umpila".
44 He describes learning about story places on Umpila country, and passing on this knowledge to his children and grandchildren:
I learned from my mother's family's side about the Story Places and what fruit to eat and how to catch dugong. In Umpila country, I have been taught by the elders about sacred areas - Bora - for tribal people from south and north. There are two Bora - one to the north and one to the south - called Yipai Bora and Kungkai Bora. They are very sacred. No women and no children are allowed on the Bora place and if they do the elders will punish them. No women, no boys, no girls. For punishment they will be there for 3 or 6 months, and will do their work in that area until the elders will say they are free to go out now. My grandpa Charlie Omeenyo, my big uncle Billie Clermont, Michael and Alex Sandy, and Freddie King, my grandfather on my mother's side - they all told me that story. I grew up with the elders in my mother's family and they told me this, and I taught my sons and my grandchildren about these stories. I can't speak about Bora - that is against the rules.
45 Father Claudie recounts his youth going camping with the elders on Umpila country, hunting for crocodile, in accordance with law and custom:
When I was about 19, I worked on a boat for a man called Mason. He had a boat and the more money he made the bigger boat he would get. When I had a holiday from working on the boat, I would go with the elders right up to Silver Plains … and Rocky, which is a swamp and camping area, and the Massey River. I went with Mum's family - with my uncle and my grandpa - up to Umpila side where we could shoot crocodile and sell the skin. We would swim over to the other side of the river and sit under the cup tree, kapakai, where you could bend the leaves and use it to drink water. When we got to Rocky we saw the food and stopped to camp. The elders went to shoot the crocodile because in the old days there was money for skins. There were barramundi down at Breakenbank and Lockhart River as well. That's what we would do in the old days; take the croc skins and salt them to sell them, and get our food at the same time. The old people would sell the skin. The buyer was in Cairns. The elders were doing this so there was no law against it.
46 Father Claudie speaks to the connection between spirit and country:
When a person passes, their spirit goes back to country; it goes back to our homeland. All the spirits need to go back to their homeland. They know where they belong and they go back there. They need to go back to where they belong so the spirit is happy. It's something that happened in the old days. It was very strong in our hearts -puya kunta [strong heart]. This still happens to people today. The elders can see the spirits walking around on their country looking after it.
47 Mr Amos Hobson is connected to Umpila country through his father, Davis Hobson. He now speaks for his father's country around the Nesbit River and Leo Creek. He also has Southern Kaantju connections through his mother.
48 In his statement, Mr Hobson describes his childhood spent hunting along sea-country, and how he continues to hunt on his country. He explains how he now takes his son hunting, free diving and spear fishing:
I named my son after my dad. My son is a hunter; he doesn't like to sit still. He loves spear-fishing underwater, in the freshwater or the salt water. He likes to spear fish wherever on our country. I almost get tired of eating fish when he comes home with his catch! I think my son will follow in my footsteps and speak for his Umpila country. I know he loves going there always on school holidays. It makes me feel good to think that he will be going out on our country when I am old and after I have passed away.
…
I take my son out with me when we hunt dugong and turtles. He likes to be up at the front of the boat. He is good at hunting them, at spearing and jumping in. I sit at the back. I taught my son how to hunt dugong. We take a couple of boys out with us. We free dive on the reef and spear fish. We challenge each other to see who can spear the biggest fish and catch the most fish!
49 Mr Hobson learned about his country and the rules from his grandfathers, uncles and elders:
My grandfathers, uncles and elders, like Thomas Creek, mooka Allan Creek, James Creek, Benny Giblet, Abraham Omeenyo, Frank Hobson, Sammy Short, James Clarmont, Peter Ropeyarn and Joseph Hobson have taught me about my Kaanju and Umpila country. They have taught me to respect country and respect elders. They have shown and taught me other things, like how to hunt and make spears, sacred place and the need to put a smell on strangers or visitors when they visit country. I have told my son these stories and told him about country and important places.
50 Mr Hobson explains the responsibility he has to speak for his country, despite being younger than most men who have that responsibility. He says: "I feel it is my responsibility to take care of our Umpila country and speak for it. I don't want other people in there wrecking it, disrespecting our country". He explains the rules for visiting country:
If someone wants to come onto my Umpila country at Nesbit River, they should come to me and get permission. By right, that's the law and protocol we have been following for a long time. If I wanted to go to someone else's country, I would ask for permission. If I wanted to go hunting in someone else's country, like up to Wuthathi country, I would ask for permission before hunting up there, out of respect.