"Ladies and gentlemen, just before I ask Mr Fiannaca to address you, there are some additional comments which I think I should make to you about this particular trial. What I have said to you really applies to pretty well every trial that we have. In this trial, however, I understand the Crown intends to call a number of Aboriginal witnesses and I would like to make some remarks about that which hopefully might assist you.
I do so reminding you that it is entirely up to you, as I have said earlier, to make your assessments of the witnesses and to make findings of fact, but what I do tell you now might hopefully be of some assistance to you. You would appreciate that many Aboriginal people, by that I mean - or include Aboriginal people of mixed descent, do not speak English as their first language and even those who do speak English as their first language sometimes have learned to speak it in a way which is different to what we might call ordinary English.
It is important that you listen carefully to the context in which words are used to prevent misunderstanding as far as possible. Sometimes ordinary English words are used by Aboriginal witnesses in a way which is different from that of standard English. No doubt counsel will do their best to ensure that this becomes clear to you where necessary but you can often realise it for yourselves if you listen to the context of the evidence as it's being given.
There may be grammatical differences between Aboriginal English speakers and other kinds of English. For example, the verb 'to be' may not be used in sentences and all the verbs may be in the present tense. Even though, as you would appreciate, In a case like this the context would or may be that we are talking about what happened in the past, nonetheless the witnesses may still speak in the present tense.
You may also notice that pronouns, such as 'he', 'she' and 'you' are used differently at times. Again, counsel will no doubt do their best to make sure you understand what is actually being said, but if you are having any difficulty then please indicate through Madam Foreperson that you are perhaps uncertain of what the witness is saying, if that's the case, and I will ensure that the position is clarified.
Many Aboriginal people have trouble with some of the consonants used in the English language, specifically 'f', 'v' and 'th' - t - h. "f' and 'v' are often replaced 'p' or 'b', so that the word 'fight' might sound like 'pight' or 'bite', for example. That may sometimes give rise to misunderstanding.
Aboriginal English speakers may also have different cultural values. Some of the things that I might mention to you are common with a very wide range of speakers of Aboriginal English, even among many who you might think live a suburban life and apparently speak English quite well. It's important to remember that skin colour is not a reliable indicator of the way an Aboriginal person communicates.
It is very common for Aboriginal people to avoid direct eye contact with those speaking to them. The reason for that is because it is culturally considered to be impolite to maintain eye contact with people. You might think that is actually the reverse of our society, but that's why I mention it to you, because we of course - when I say 'we', I'm speaking of people who are apparently not Aboriginal people. The same thing applies to many Asian cultures.
Eye contact is actually impolite and so that's something that needs to be borne in mind when we are considering the way people from a different culture are giving evidence and are or are not maintaining eye contact with us. So don't jump to any conclusions about the demeanour of an Aboriginal witness on the basis of the avoidance of eye contact. Just be conscious of the possibility or indeed in some circumstances a likelihood that it is more of a cultural thing than any indicator of whether or not the witness is telling the truth or being evasive.
It is customary among many Aboriginal people to have long lapses of silence from time to time, even speaking ordinarily in everyday speech. Silence is actually a common means of communication for many Aboriginal people. So again if that should occur during the course of the evidence given by Aboriginal witnesses, you should be careful not to jump to the conclusion that a witness who is being silent before answering a question is being evasive or untruthful.
It may be the case, but the point is it's for you to assess that, with an appreciation of these cultural differences. Furthermore, many Aboriginal people are not used to direct questioning in the way in which it is used in a courtroom. It's very confronting. It's in fact confronting for everybody, as I'm sure you would appreciate. Aboriginal people are used to having the chance to think carefully before talking about serious matters, so it may take some time for them to adjust to the question and answer method of imparting information.
Again, in a case like this, or indeed any court case under our system, it is very common for witnesses to be asked questions in a form in which the answer is suggested by the question itself. We refer to that as a leading question. A leading question is not one which simply calls for a yes or no answer. A leading question is one in which the question contains the answer. For example, 'You saw the red car hit the blue car, didn't you?' Well, that's one which does call for a yes or no answer, but it's leading because it's suggesting the answer in the question.
Now, the difficulty with questions like that, particularly with Aboriginal people, is that many Aboriginal people will answer 'Yes' to a question like that even if they do not agree with the proposition that's contained in the question. They do that even if they do not understand the question. So there are a couple of possibilities there as to why they might answer 'Yes' even though that's not actually the answer that they would want to give.
The reason for this is because again it's a matter of politeness. Aboriginal people frequently tend to agree with a proposition put to them because they simply don't wish to disagree. It's not a question of whether it's true or not true. It's a question of cultural politeness. So again this is a consideration you may need to bear in mind.
In the same way, answers, 'I don't know' and 'I don't remember' don't always directly refer to the Aboriginal-English speaker's knowledge or memory. They can be responses to the length of the interview or the length of the question or the difficulty that many Aboriginal people have in adjusting to a long series of questions or interviews.
You should be aware that many Aboriginal speakers use gestures which are often very slight and quick movements of the eyes, head or lips to indicate location or direction. Whereas we might point, for example, many Aboriginal speakers will simply use an eye or a lip gesture or something of that kind. So again you will see now why I was saying to you earlier it's important for you to actually watch the witnesses as well as listen to what they're saying.
That applies to any witnesses, of course, because we communicate very largely through body language, but what you will appreciate from what I'm saying now is that body language is very much culturally attuned to any event, because different cultures use different body language means of communication.
Some concepts, such as time and number, are understood by Aboriginal-English speakers very differently from standard English speakers. Hopefully, witnesses who do not use numbers and measurements the same way we might be used to using them will not be asked questions by counsel about things in that way, but in a different way. Rather than say, 'Was it 6 o'clock?' or, 'What time was it?', usually you might find it's a question related more to whether the sun was up or down and things of that sort but, again, if the question is asked in that first way and there appears to be some confusion or difficulty it may be simply because the witness is not used to answering in terms of a clock, but rather by reference to other things.
Again, these things are things that you would need to be alive to and I put it no higher than that. I think, ladies and gentlemen, that's probably all I need to say. It's really a matter of being conscious of these considerations. They apply not only to Aboriginal witnesses, of course. They apply to everybody, but I mention them because there are some Aboriginal witnesses going to be called in this trial and so there are things about their cultural context which I think it's important that you remind yourselves of. Yes, Mr Fiannaca?"