Indigenous Land Use Agreements (ILUAs) are worded by government lawyers to deliberately deceive Aboriginal people.
(From Nicholson Cartoon)
Unfortunately, our so-called legal academics are not very forthcoming with the truth about feudalism. If they are not talking about it, then maybe they don’t understand it, but suffice it to say that all Aboriginal programs are arguably communistic by nature and by fact, because by statute, ownership of everything that we have is underpinned by government legislation that makes the Crown the ultimate owner of all that we have. We just get to use it, exercising a ‘bundle of rights’. Native Title is not Land Rights.
I urge people to learn more about the Crown’s rule and how those in power govern. Don’t be deceived. Here’s an entertaining overview by Graeme Taylor, Crown Rules: Take a journey into the historical situation that led to Britain’s colonisation of the lands now known as Australia – and how British instruction has shaped the culture of Australia ever since:
The Songlines & Land Title
Our people must understand our sovereign inherent rights. In particular, understanding what the legal position is, what of our Songlines truly are, and what they represent. Our Songlines, which come from our Goomera or Tjurkurpa, establish the ancient continental Common Law of this country.
The Australian ‘Songlines’: Some glosses for recognition by Professor Gary Lilienthal and Nehaluddin Ahmad, has been published in the James Cook University Law Review, Vol. 23, 2017.
Their legal perspective affirms what the Sovereignty Movement has been articulating for years:
‘Australian indigenous land title is communal allodial title, as a bundle of subsisting rights by operation of Australian Continental Common Law, which therefore cannot be extinguished by the fraud inherent in frame transformation. Indigenous land title is true communal allodial title, beset by a fraudulent colonial occupation, suggesting a lack of internal reason in colonial policy and administration. Successive governments have tried to frame transform the highly sophisticated and ancient indigenous legal and social system, including sophisticated celestial mapping and navigation systems, into mere religious art.’ [(2017) 23 JCULR]
If our people are not familiar with how the British political and legal system works, then our future generations will lose all that we have, because many of those who put themselves up as leaders now, are merely operating on their egotistical ideals for status, getting their names in the history books and personal glorification, while being oblivious to the true legal facts.
It is no wonder governments use their chosen ‘Aboriginal leaders’ to divide our people. So often our people find it much easier to be destructive rather than constructive and the governments know this.
Songlines are the ways of passing on knowledge from Nation to Nation right across the continent. Image: Songlines: Tracking the Seven Sisters. – Minyari artists camp (front from left) May Wokka Chapman, Thelma Judson, Mulyatingki Marney, Karen Rogers, Ngalangka Nola Taylor, Nancy Martu Jakulyukulyu (back) Renelle Simpson, Rachael Handley.
(National Museum of Australia Photo: Rebecca Dagnall Image Cropped
Songlines, Lands and Law
‘… Trespass is a criminal offence in Indigenous law, constituted by one tribe entering the territory of another. Mutatis mutandis, colonial invaders commit local criminal offences, their superiors having been in denial of the existence of local law, when they so encroached on such lands. They effectively claim Crown immunity from a foreign Crown.
It is impossible, under Indigenous land holding customary laws, to alienate land. Arguably, this rule is embedded in tens of thousands of years of practical wisdom, suggesting that the current land title system will ultimately come apart.
The continent’s network of songlines, which many non Indigenous people have frame transformed to dreaming tracks traversed by people singing songs at open-air art galleries, is an encoded map of Australia, tied to celestial navigation techniques, as well as to social and legal constraints for travelling and surviving along them. Together, their lace-like network generates land title plots, depicting communities of people living in expansive ‘provinces’, and others living at junctions.
The pejorative (debasing) colonial frame transformation of Aboriginal law has created relentless human suffering, but is likely to fall into desuetude (disuse), just as it has inevitably in so many other parts of the now only ephemerally recognised British Imperial realm. The research suggests the frame transformation can be reversed by well-crafted and judiciously delivered epideictic rhetoric.’ – (Extract from Conclusions *JCULR VOL 23 2017)
From THE AUSTRALIAN ‘SONGLINES’: SOME GLOSSES FOR RECOGNITION by GARY LILIENTHAL AND NEHALUDDIN AHMAD
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