4.6.3 Each of the five sites on the land claimed has one or more dreamings or histories associated with it. Again, it is no surprise that, in a desert, these histories should often have rain as their foci. Thus, Tjilpatha (site 1) is associated with the Eastern Simpson Desert Rain History, which connects the salt lake at Mirri-ngupa-ngupa (site 4) with Yalkiri (site 15) in Queensland. Parlani (site 2) is associated the Two Trees History, a complex story that has elements of both the collection of grass seed for food and the summoning of rain. Pulapurdunha (site 3) has its own version of a rain dreaming, another complex story. As well as its strong association with the Eastern Simpson Desert Rain History, Mirri-ngupa-ngupa (site 4) is also associated with the Seven Sisters History, a long-distance travelling dreaming, coming from Lake Eyre to the south-west, passing through the claim area and then heading north. This latter dreaming has aspects secret to women. It is also associated with Mirri-pungkinha (site 4a), which also has other dreaming associations, including one involving lightning from a thunder-cloud. 4.6.4 The authors of the anthropologists’ report (exhibit CLC2) make it clear that it is not possible to establish common spiritual affiliations between the all of the claimants and any of the sites on or associated with the land claimed, on the basis that all of the claimants hold those affiliations. They recognised that the dreaming traditions had ceased to be held during the 20th century. The severe drought at the very end of the 19th century completed the emigration of Wangkangurru people from the Simpson Desert, as they moved to survive on government rations, or to work on cattle stations. Ceremonies based on the histories associated with sites on the land claimed, and other Wangkangurru sites, were no longer performed regularly by the 1950s. By the time of the inquiry into this land claim, such ceremonies had not been held at all for a number of years, although it was said that some claimants participate in ceremonies relating to other places. The authors recognise that knowledge of the sites and their histories is not held widely within the claimant group.
Yes, belongs to Tjilpatha [site 1], old Dad’s. And Jimmy, he’s heard that one, he told you he heard something? Yes, Jimmy says that too. Like all our family spirit come back to us. And is that related to the dead people in the country? Yes. Dead people there in Tjilpatha [site 1], all around and Pirlakaya [site11]. You just go there you know, like family, you can hear them old people singing. And does that mean that you Wangkangurru mob have got to look after that country? Yes, got to look after that. Is that all of you or just one person? Oh, all of us, like Wangkangurru goes out there, as long as we get a car to go out there and look after. I like to get back to Pirlakaya, my old grandfather way and my aunty. See, we’re staying in Birdsville there, had no car, nothing. We can’t get around to go and see them family like now. Valerie Fuschtei added that Don Rowlands had same experience as Jimmy, because they both camped together. She said that they go out a lot together to the desert and answered “Yes” to the question “And that is happening to them on other times too?” 4.8.20 The following exchange with counsel for the claimants then took place: Linda Crombie: I believe my spirit and family spirit, I believe that. Do you believe that, Valerie? Valerie Fuschtei: Yes. Oh, yes, myself, got to believe it. And that’s connected to your relationship with the country? Linda Crombie: That’s right.