CONTINUING CONNECTION TO COUNTRY
14 As noted, the Lappi Lappi and Ngulupi claimants belong to the WDCB system of laws and customs. Significantly, the Determination Area is surrounded on its northern, western and southern boundaries by three native title determinations, which were each determined on the basis that the native title holders are also members of the WDCB and are bound by their adherence and observance to the tjukurrpa, namely:
(1) Tjurabalan (WAD160/1997) to the north, determined in Ngalpil v State of Western Australia [2001] FCA 1140;
(2) Ngururrpa (WAD357/2006) to the west and south, determined in Payi Payi on behalf of the Ngururrpa People v State of Western Australia [2007] FCA 2113; and
(3) Kiwirrkurra (WAD6019/1998) determined in Brown v State of Western Australia [2001] FCA 1462.
15 As members of the WDCB, many Lappi Lappi and Ngulupi claimants are native title holders in at least one of the three surrounding native title determinations. The commonality of the tjukurrpa in Australia's western desert is summarised in the affidavit of Mr Gibson:
That law at Lappi Lappi, that the same one as Kiwirrkurra, same as Balgo, Wiluna, Wingalina. All that desert area, even in South Australia. Mob from all over do that law business; men's and ladies. They all got that same law. It's always been like that.
16 Individuals and groups who are governed by the laws and customs of the WDCB are associated with various areas of country through a multiplicity of mechanisms or pathways. These pathways include:
(1) having been born on country;
(2) being descended from a person who was born on country;
(3) having religious, sacred or ritual authority for country;
(4) having one's conception site on country;
(5) having burial sites of ancestors on country; and
(6) having long traditional association with country through occupation, custodianship or use by one's self and/or relevant kin.
17 As a result, landholding groups in the Determination Area are not patrilineally-patrilocally structured but were (and continue to be) emergent. Traditionally, these groups were landholders through their shared association with, and to, the land and the groups were open and inclusive so that people had potential access to a number of areas through a variety of pathways in a manner that befitted their nomadic lifestyle.
18 Today, the Lappi Lappi and Ngulupi claimants each have a connection to those who occupied the area at or around the acquisition of sovereignty who themselves acquired their connection to land through those multiple pathways discussed above. In fact, the connection material confirms that occupation of the Determination Area, and adjacent country, continued up until the late 1950's, with a number of living Lappi Lappi and Ngulupi claimants having been born and/or growing up within the area.
19 Although none of the Lappi Lappi and Ngulupi claimants presently live permanently on the Determination Area (there being no residential community within the area), their decision to live in close proximity to it means they continue to give effect to their traditional laws and customs by:
(1) visiting and maintaining a physical association with country; and
(2) continuing to acknowledge and observe traditional laws and customs, through the retention, performing and passing on to their children and grandchildren of their traditional songs, stories and knowledge of sites forming part of the tjukurrpa associated with country.
20 In the affidavit of Mr Tex, referred to in the joint submissions, it is explained that he and other Lappi Lappi and Ngulupi claimants continue to visit the Determination Area to maintain connection with the area and to ensure it is looked after. He says:
I've been to Lappi Lappi three times. First time was in 2015 - me, Alice [Michaels] and Christine [Michaels] went out in a helicopter. That was the first time I seen that country. My father told me long ago that Lappi Lappi is my country but I didn't understand properly. I was really young, I wanted to travel. Alice explained that one to me again when we were on that helicopter trip. That was really special. We drank that water. It made me cry. We also did burning on that trip.
21 This practice of attending the Determination Area for the purpose of looking after country is also demonstrated through the following excerpt of the Calderwood report, referred to in the joint submissions:
In order to maintain the area around the old Ngulupi homestead, claimant Chris Darkie makes regular trips to the Lappi Lappi and Ngulupi claim areas. Chris is sometimes accompanied by other family members including his brothers Jason Darkie, Scott Darkie and Nathaniel Stretch.
22 The joint submissions highlight the ongoing significance of the tjukurrpa and the continued acknowledgement and respect for the rules set down by the tjukurrpa, including through an ongoing knowledge and re-telling of stories and songs at specific sites within the Determination Area, which informs the way in which the claimants exercise their rights and interests within the Determination Area. This includes as explained in the affidavit of Mr Tex referred to in the joint submissions, tjukurrpa about Lappi Lappi, and continuing observation and passing down of laws and customs. He says:
Two tjukurrpa for that Lappi Lappi - two wati [lawmen] and wana [rainbow snake]. There was a mother and two boys, Pintupi mob, digging for food. They found little tail of a snake, so they dig him up and cut the tail. That snake go, 'hey that's my tail!' so she find them and eat them. Warlpiri mob were there too; they were singing there, having a corroborree. That snake ate them too. You can follow that creek there, and see where that snake's been. That snake still living there now. Still alive. She's horrible; cheeky.
Alice told me that story. She told me everything about that country. There's a song for that one too, Alice got that.
When we went to Lappi Lappi in June this year, I threw a rock in the water when I got there. If that snake smell the rocks then it's okay it's [sic] knows we're here and we're right mob - Pintupi mob. I also talked to that snake and introduced my children, and asked that snake to look after them. If I didn't do that, that snake might take my son and my daughter away forever.