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[2018] ZASCA 87
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Gongqose and Others v Minister of Agriculture, Forestry and Others, Gongqose and S (1340/16, 287/17) [2018] ZASCA 87; [2018] 3 All SA 307 (SCA); 2018 (5) SA 104 (SCA); 2018 (2) SACR 367 (SCA) (1 June 2018)
Links to summary
THE
SUPREME COURT OF APPEAL OF SOUTH AFRICA
JUDGMENT
Reportable
Case No: 1340/16
In
the matter between:
MALIBONGWE
DAVID GONGQOSE
FIRST APPELLANT
SIPHUMILE
WINDASE
SECOND APPELLANT
NKOSIPHELA
JUZA
THIRD APPELLANT
VUYELWA
SIYALEKO
FOURTH APPELLANT
TATANA
MXABANI
FIFTH APPELLANT
BENJAMIN
VON
MEYER
SIXTH APPELLANT
THE
HOBENI COMMUNITY
SEVENTH
APPELLANT
THE
MENDWANE COMMUNITY
EIGHTH APPELLANT
THE
CWEBE
COMMUNITY
NINTH APPELLANT
and
MINISTER
OF AGRICULTURE,
FORESTRY
AND FISHERIES
FIRST RESPONDENT
DEPUTY
DIRECTOR: FISHERIES,
DEPARTMENT
OF AGRICULTURE,
FORESTRY
AND FISHERIES
SECOND RESPONDENT
MINISTER
OF ENVIRONMENTAL AFFAIRS
THIRD RESPONDENT
DEPUTY
DIRECTOR: OCEANS AND
COASTAL
MANAGEMENT, DEPARTMENT
OF
ENVIRONMENTAL AFFAIRS
FOURTH RESPONDENT
And
in the matter
between:
Case
No: 287/17
MALIBONGWE
DAVID GONGQOSE
FIRST APPELLANT
SIPHUMILE
WINDASE
SECOND APPELLANT
NKOSIPHENDULE
JUZA
THIRD
APPELLANT
and
THE
STATE
RESPONDENT
Neutral
citation:
Gongqose
& others v Minister of Agriculture, Forestry & Fisheries and
others; Gongqose & others v State & others
(1340/16
& 287/17)
[2018] ZASCA 87
(01 June 2018)
Coram:
Maya
P, Majiedt and Dambuza JJA and Plasket and Schippers AJJA
Heard:
04
May 2018
Delivered:
01
June 2018
Summary:
Section 211(3) of
the Constitution – customary law – fishing in marine
protected area in contravention of Marine Living
Resources Act 18 of
1998 (MLRA) – exercise of a customary right of access to and
use of marine resources – a defence
to unlawfulness –
MLRA not legislation dealing specifically with customary law –
customary right not extinguished –
appeal upheld.
ORDER
On
appeal from:
Eastern
Cape Division of the High Court, Mthatha (Mbenenge JP and Griffiths J
sitting as court of first instance):
1
The application for special leave to appeal in case number 287/17 is
granted.
2
Paragraph 1 of the order of the High Court is set aside and replaced
with the following order:
‘
The appeal is
upheld and the appellants’ convictions and sentences are set
aside.’
JUDGMENT
Schippers AJA (Maya P,
Majiedt, Dambuza JJA and Plasket AJA concurring):
[1]
This appeal brings
customary law, which has not occupied its rightful place in this
country, directly to the fore. The central
issue
is whether the appellants could successfully raise the exercise of a
customary right as a defence in criminal proceedings
against them,
more specifically, whether the exercise of a customary right of
access to marine resources rendered their conduct
in attempting to
fish in the Dwesa-Cwebe Marine Protected Area (the MPA) in the
district of Elliotdale, without a permit, lawful.
Factual
background
[2]
The MPA was declared
by the former Minister of Environmental Affairs (the Minister) on 29
December 2000 under the now repealed s
43 of the Marine Living
Resources Act 18 of 1998 (the MLRA), on a strictly ‘no take’
basis, ie no fishing nor
harvesting of resources in the MPA was
permitted.
[1]
It is located in
the former Transkei, on the east coast of South Africa, north-east of
East London. It incorporates approximately
19 km of mainly rocky
shore coastline and extends 6 nautical miles (10.8 km) out to sea.
The MPA is adjacent to the Dwesa-Cwebe
Nature Reserve (the Reserve)
which was the subject of a successful land claim by communities of
the area, as appears more fully
below.
[3]
The appellants are
members of the Hobeni community, situated directly adjacent to the
Reserve. The Cwebe community is located north
of Hobeni adjacent to
the border of the MPA and the coastline. The Mendwane community is
also located adjacent to the Reserve,
but it has no access to the
coastline. These communities, hereafter referred to as ‘the
Dwesa-Cwebe communities’, have
shared rules of access to land
and marine resources and as such, constitute communities in terms of
customary law.
[4]
It is common ground
that the Dwesa-Cwebe communities were dispossessed of their land and
that they historically relied on forest
and marine resources for
their livelihood. Prior to the declaration of the MPA in 2000, their
access to marine resources was restricted
by various laws, referred
to hereafter. The Transkei Nature Conservation Act 6 of 1971 (the
Transkei Nature Conservation Act) prohibited
persons from fishing,
save in accordance with its provisions, and regulated the areas in
which certain fish could be caught.
[5]
In terms of the Sea
Fisheries Act 58 of 1973 (the Sea Fisheries Act) the Minister was
entitled to take measures to protect fish,
which prohibited fishing
in a specified area. The Minister was also entitled to place
restrictions on the quantity of fish that
could be caught or
processed.
[6]
In 1975 the Reserve
was proclaimed in terms of the Transkei Nature Conservation Act,
which extended the conservation area from the
forests to include the
shoreline, rivers and estuaries. Measures that accompanied the
‘independence’ or sovereignty
of Transkei,
[2]
brought about the end of the communities’ access not only to
the forests, but the grasslands and seashore as well.
[7]
In 1991 the
shoreline abutting the Reserve, the tidal waters and the inland
waters up to 6 nautical miles were incorporated as a
marine reserve
in terms of special regulations made under the Sea Fisheries Act.
This further exacerbated exclusion of communities
from marine
resources. No collection of any marine organism was permitted under
the rules of the marine reserve and anyone found
contravening that
rule was liable for a fine of up to R50 000 or six years’
imprisonment. The Sea Fisheries Act authorised
the Minister to take
measures to protect fish, including the prohibition of fishing in a
specified area; and to place restrictions
on the quantity of fish
that could be caught.
[8]
The Transkei Nature
Conservation Act was repealed by the Transkei Environmental
Conservation Decree No 9 of 1992 (the Conservation
Decree),
[3]
which authorised the Minister, inter alia, to designate a closed
season during which fish of any defined species could not be caught;
to prohibit the catching or wilful disturbing of fish; and to
authorise the catching of fish.
[4]
[9]
In 1996 the
Dwesa-Cwebe communities lodged a claim with the Eastern Cape Regional
Land Claims Commission for restitution of their
land known as the
Dwesa-Cwebe Nature Reserves, in terms of the Restitution of Land
Rights Act 22 of 1994 (the Restitution Act).
On 19 April 1996 the
land claims were gazetted.
[10]
The history of the
dispossession of the Dwesa-Cwebe communities was described by the
Regional Land Claims Commissioner: Eastern
Cape (the Land Claims
Commissioner) in a memorandum as follows.
[5]
The communities have been living within the reserves for some 300
years. In 1885 the Cape government annexed the area within which
the
Dwesa Reserve is situated in terms of Proclamation 140 of 26 August
1885 and annexed the area within which the Cwebe Reserve
is situated
under the Tembuland Annexation Act 3 of 1885. In 1890 Dwesa was
declared a state forest but local people continued
to use the land
and its resources for residential and agricultural activities until
well after 1913. Between 1900 and 1950 local
villages, including
Cwebe, were destroyed and residents moved out of the reserves.
[11]
In the 1930s the
Dwesa community was removed from the area and relocated to land
adjacent to the fenced reserves of Dwesa and Cwebe.
The removal was
effected to give white traders and farmers priority access to prime
land. Black families were not allowed to live
in the reserves but the
communities continued to use the land and its resources. In the 1970s
further forced removal took place
as part of ‘betterment’
planning in respect of black communities as a means of concentrating
them within easily controllable
areas, in line with government policy
at the time. The Transkei Conservation Act established the
Dwesa-Cwebe Nature Reserves in
1975, and fencing of the reserves
commenced with the resultant denial of access to the local villagers.
During that period white
families were allowed to maintain
residential areas within the reserves and use the forest and sea
resources whilst the local black
communities were denied access to
the reserve and its resources.
[12]
The Land Claims
Commissioner recommended that the claim by the Dwesa-Cwebe
communities be settled in terms of s 42D of the Restitution
Act.
[6]
He also recommended compensation for the claimant communities
pursuant to their agreement that the land remain a protected
conservation
area in perpetuity, and payment of restitution and
settlement planning grants to a trust to be formed on behalf of the
claimants.
These recommendations were accepted. On 17 June 2001 the
Dwesa-Cwebe Settlement Agreement was concluded. The agreement stated
that
‘the communities should have access to sea and forest
resources, based upon the principle of sustainable utilisation as
permitted
by law’ and that they would ‘enjoy favoured
status in terms of benefits from eco-tourism, employment
opportunities,
resource rights, input to management policies etc in
accordance with the management plan’. However, the Settlement
Agreement
expressly excluded the MPA from its ambit.
[13]
Enforcement of the
prohibition on fishing in the MPA only began around 2005 and the
Dwesa-Cwebe communities continued to fish according
to their
customary practices. From 2006 to 2008 correspondence passed and
numerous meetings were held between representatives of
the
communities and the Department of Environmental Affairs and Tourism
concerning access by the communities to, and sustainable
utilisation
and benefit of, marine resources in the MPA, but without success.
[14]
On 22 September 2010
the appellants were arrested and charged with attempting to fish in a
marine protected area without permission,
in contravention of s
43(2)
(a)
of the MLRA (count
1); entering a national wildlife reserve area without a permit in
contravention of s 29(1)
(a)
of the Conservation
Decree (count 2); entering a national wildlife reserve while being in
possession of a weapon or trap, to wit,
fishing rods, lines and
hooks, in contravention of s 29(1)
(b)
of the Conservation
Decree (count 3); and wilfully killing or injuring or disturbing any
wildlife animal other than fish caught
in accordance with such
regulations as may be prescribed in terms of the Conservation Decree,
in contravention of s 29(1)
(c)
(count
4).
[15]
The appellants were
tried in the Magistrate’s Court, Elliotdale. They pleaded not
guilty to the charges. Their defence was
that their conduct was not
unlawful because they were exercising their customary right to fish.
Despite finding that the appellants
indeed exercised that right at
the material times, the Magistrate convicted them of contravening s
43(2)
(a)
of the MLRA (count
1) and acquitted them on the remaining charges. The first and second
appellants were sentenced to a fine of R500
or 30 days’
imprisonment, wholly suspended for one year on condition that they
were not convicted of contravening s 43(2)
(a)
of the MLRA, during
the period of suspension. The third appellant (a minor) was cautioned
and discharged.
[16]
The appellants were
granted leave to appeal against their convictions. One of the grounds
of appeal was that the declaration of
the MPA by the Minister on 29
December 2000 (the impugned decision) was reviewable and fell to be
set aside, inter alia, on the
ground that in declaring the MPA, the
Minister failed to recognise the appellants’ customary rights.
Consequently, on 12
December 2013 the appellants and the Dwesa-Cwebe
communities launched an application to review and set aside the
impugned decision
on that and other grounds. The appeal and review
were heard together by the High Court.
[17]
Before the appeal
and review were heard, there were two important developments. First,
on 16 May 2014 the Marine Living Resources
Amendment Act 5 of 2014,
which repealed s 43 of the MLRA with effect from 2 June 2014, was
signed into law. That amendment established
a new structure in the
MLRA for the recognition of small-scale customary fishing rights, in
accordance with the Small-Scale Fishing
Policy published by the
Minister on 20 June 2012. Second, on 6 November 2015 the Minister
published new regulations for the management
of the MPA which
introduced limited access to the MPA for community members.
[18]
On 18 February 2016
the high court upheld the convictions. It held that when the MLRA was
passed, the lawgiver contemplated that
there were persons such as the
appellants exercising customary rights in respect of marine
resources. The court however held that
their conduct was unlawful
because they had not applied for an exemption as contemplated in the
MLRA, granting them a permit to
fish.
[7]
It dismissed the review application on the grounds that the review
was not properly raised as a collateral challenge as it had
been
brought after the appellants’ conviction; and that they had
delayed unreasonably in launching the review proceedings.
[19]
The high court
granted the appellants leave to appeal only against its order
dismissing the review. An application for special leave
to appeal to
this Court against the appellants’ convictions was referred for
oral argument in terms of s 17(2)
(d)
of the Superior
Courts Act 10 of 2013 (the application for special leave to appeal).
Counsel for the appellants informed the Court
that in the event of
special leave being granted and the criminal appeal succeeding, they
do not persist with the appeal against
the dismissal of their
application to review and set aside the impugned decision. It is
therefore unnecessary to consider the appeal
against the dismissal of
the review if the appellants’ convictions are set aside. In any
event, s 43 of the MLRA, in terms
of which the Minister made the
impugned decision, has been repealed. And there can be no prejudice
to the third and fourth respondents
in the appeal against the
dismissal of the review application because they did not seek costs
on appeal, or in the court below.
[20]
Before dealing with
the application for leave to appeal, I should say something about the
approach of the National Director of Public
Prosecutions (the NDPP)
in this case. The parties were notified as early as 22 May 2017 that
the application for special leave
to appeal had been referred for
oral argument. When the matter was heard on 4 May 2018, counsel for
the NDPP simply informed the
Court that the NDPP elected to abide by
the decision of the Court. That was most unhelpful. The appeal raises
novel and complex
issues of law that require careful consideration.
The NDPP’s failure to file written submissions and present oral
argument
deprived this Court of the benefit of being able to canvass
issues relating to unlawfulness and customary rights in criminal law,
with the authority constitutionally responsible for the institution
of criminal proceedings on behalf of the State.
[8]
The approach of the NDPP is regrettable.
[21]
The application for
special leave to appeal raises four issues: (1) the status of
customary law; (2) whether the appellants proved
that they were
exercising customary rights of access to and use of marine resources
when the offence was committed; (3) whether
the MLRA extinguished
those rights; and (4) whether the appellants’ conduct was
unlawful.
The
status of customary law
[22]
The Constitution
recognises customary law as an independent and original source of
law. In terms of s 211(1) of the Constitution,
the status and role of
traditional leadership according to customary law are recognised,
subject to the Constitution. Section 211(2)
provides that a
traditional authority observing a system of customary law may
function subject to any applicable legislation and
customs. Section
211(3) reads:
‘
The
courts must apply customary law when that law is applicable, subject
to the Constitution and any legislation that specifically
deals with
customary law.’
[23]
These provisions
make three things clear. First, customary law ‘is protected by
and subject to the Constitution in its own
right.’
[9]
Thus, the adjustment and development of customary law may be
necessary to align its provisions with the Constitution, or to
promote
the ‘spirit, purport and objects of the Bill of
Rights’, as required by s 39(2). Second, the legislative
authority
of Parliament to pass laws dealing with customary law has
not been ousted.
[10]
And
third, the injunction to apply customary law is not rendered subject
to any legislation generally, but only to ‘legislation
that
specifically deals with customary law’.
[24]
The recognition of
customary law as an independent source of law is further entrenched
by ss 30, 31 and 39 of the Constitution.
In terms of s 30, everyone
has the right to use the language and participate in the cultural
life of their choice.
[11]
Section 31 provides that persons belonging to a cultural community
may not be denied the right to enjoy their culture and form
cultural
associations.
[12]
Section
39(2) enjoins courts to promote the spirit, purport and objects of
the Bill of Rights when interpreting legislation and
developing
customary law. Section 39(3) provides that the Bill of Rights does
not deny the existence of any other rights or freedoms
recognised or
conferred by, inter alia, customary law, to the extent that they are
consistent with the Bill.
[25]
As an independent
source of norms within the legal system, customary law may give rise
to rights, such as access and use rights
to resources. Thus, in
Alexkor
,
[13]
the Constitutional Court found that the Richtersveld Community
possessed a right of communal ownership under customary law in the
relevant land, which included use and occupation of the land; and the
rights to use its water and exploit its natural resources
above and
beneath the surface. The question is whether the appellants proved
customary rights of that kind.
Did
the appellants prove customary rights?
[26]
In a written plea
explanation the appellants admitted that they had been arrested
within the Reserve; that they intended to fish
using fishing rods;
and that they did not have fishing permits to do so in terms of the
MLRA or the Conservation Decree. Those
admissions were recorded as
formal admissions in terms of
s 220
of the
Criminal Procedure Act 51
of 1977
.
[14]
The appellants
however denied that their conduct was unlawful. Their defence, in
summary, was this. They are members of the Hobeni
community, governed
according to a system of customary law which regulated their access
to marine resources. The statutory regulation
of marine resources did
not extinguish their customary rights of access to these resources;
consequently their conduct was lawful.
Alternatively, if the MLRA or
the Conservation Decree were interpreted so as to prevent them from
exercising their customary rights,
then those laws are inconsistent
with the Constitution and invalid.
[27]
The first appellant,
Mr Gongqose, a fisherman, testified in his defence. He stated that
his co-accused were members of the Hobeni
community, and that he is
illiterate but schooled in the customs and culture of his community.
From the age of 10 he had been taught
the skills and traditions of
fishing by his father, who in turn had been taught those by his
father. Part of the legacy that passed
from generation to generation
was an appreciation of the natural environment. Mr Gongqose spoke of
customs and traditions relating
to the allocation of fishing spots
and reliance on the sea for many traditional customs practised by the
men and women of his community.
There were rules that small fish and
fish with eggs should not be caught but left in the sea so that there
could be more fish in
later years. Disputes about fishing spots were
settled by headmen or subheadmen in the community. He said that he
had a right to
fish on the coastline at Hobeni, because he grew up
there and his great grandfathers used to fish there. He went into the
reserve
to fish because his culture allowed him to do so. He said
that he and his fellow fishermen were dependent on the sea as the
fish
caught provided food for their families and any surplus was sold
to maintain and educate their children.
[28]
Mr Gongqose
described the hardship experienced by the community brought about by
the enforcement of the ban on fishing in the Reserve.
They had to
walk long distances (up to 6 km) to fish lawfully and had limited or
no funds for transport. Mr Gongqose said that
traditional healers
were also suffering because they were denied access to marine
resources required to practise healing. The healers
would go to the
sea and sleep there for days to get the herbs they needed from their
ancestors. Their rights to fish and their
traditional rights were
being infringed. State authorities had made empty promises concerning
access to marine resources and numerous
meetings with the authorities
produced no results.
[29]
Ms Vuyelwa Siyaleko,
a trainee medicinal healer born and raised in Hobeni, testified for
the defence. She said that she was taught
the ways of marine
harvesters by her mother and started going to the sea when she was
about 10 years old. Ms Siyaleko described
customary rituals relating
to the sea and the intrinsic value of that part of the coast to her
ancestral ceremonies.
[30]
The appellants
presented expert evidence by Dr Derick Fay, an Associate Professor at
the University of California. His field of
expertise is the land
usage, customs and impact of proclaimed areas on the residents of
coastal areas and the Hobeni community
in particular. Dr Fay speaks
IsiXhosa and lived in the Dwesa-Cwebe communities between 1996 and
1998, during which time he did
extensive research on the communities
and their reliance on natural resources. He lived in the area again
for brief periods in
2009, 2010 and 2011.
[31]
Dr Fay’s
evidence can be summarised as follows. A system of customary
regulation governs the use of natural resources in the
communities
around Dwesa and Cwebe. There is historical evidence of fishing and
collection of shellfish since at least the 18
th
century. Members of
the communities gained access to these resources by birth, marriage
or affiliation to a headman. Access was
dependent upon knowledge and
skills transmitted from generation to generation as young people
accompanied elders on fishing trips.
These rules were part of a
larger body of customary regulation governing access to local
resources including residential, agricultural
and grazing land,
firewood and building wood, thatching grass and mud for brickmaking.
Access to natural resources promotes socio-economic
rights and
substantive equality. The Dwesa-Cwebe communities are among the
poorest in South Africa and the loss of access to marine
resources
has caused them substantial hardship. The closure of marine resources
took place without consulting the communities.
[32]
The appellants also
called Ms Jacqueline Sunde, a social researcher and Ph.D student, as
an expert witness. Ms Sunde conducted research
in Dwesa-Cwebe
relating to customary law systems governing marine resources. She
stated that the community in Dwesa-Cwebe has a
long-standing and
well-developed system of customary law that includes a system of
rules regarding access to and use of marine
resources for
subsistence, ritual and other purposes. Archaeological and historical
evidence indicated that these communities practised
shore-based
harvesting and fishing for a range of marine resources along the
South African coast since time immemorial. The statutory
regulation
of marine resources has impacted on the customary law and practices
of the communities.
[33]
The State adduced
evidence by Dr PJ Fielding, a marine and coastal environmental
consultant, who said that he was commissioned to
present the features
of a marine protected environment. He testified concerning the
benefits of marine protected areas in sustaining
resources and
managing and rebuilding fish stocks. He said that many of the marine
protected areas in the country were gazetted
and implemented on an ad
hoc basis. The MPA was proclaimed in 2000, but the first studies of
line fish in the MPA were only conducted
in 2009.
[34]
In the evaluation of
the evidence, it is necessary to reiterate that the validity of a
custom is no longer determined according
to the common law.
[15]
As the Constitutional Court explained in
Alexkor
:
[16]
‘
While
in the past indigenous law was seen through the common-law lens, it
must now be seen as an integral part of our law. Like
all law it
depends for its ultimate force and validity on the Constitution. Its
validity must now be determined by reference not
to common law, but
to the Constitution. . . . The Constitution acknowledges the
originality and distinctiveness of indigenous law
as an independent
source of norms within the legal system. At the same time the
Constitution, while giving force to indigenous
law, makes it clear
that such law is subject to the Constitution and has to be
interpreted in the light of its values.’
[35]
So, the nature and
content of the appellants’ rights of access to and use of
marine resources in the MPA must be determined
by reference to
customary law. That is the law which governed access by the
Dwesa-Cwebe communities to natural and marine resources.
[17]
As was said in
Shilubana
:
[18]
‘
It
is a body of law by which millions of South Africans regulate their
lives and must be treated accordingly.’
[36]
And the caveat
sounded in
Alexkor
[19]
bears repetition:
‘
In
applying indigenous law, it is important to bear in mind that, unlike
common law, indigenous law is not written. It is a system
of law that
was known to the community, practised and passed on from generation
to generation. It is a system of law that has its
own values and
norms. Throughout its history it has evolved and developed to meet
the changing needs of the community. And it will
continue to evolve
within the context of its values and norms consistently with the
Constitution.’
[37]
In this case there
is extensive evidence concerning the nature of a customary system
governing all aspects of life in the Dwesa-Cwebe
communities, having
regard to the study of the history of those communities and their
usages.
[20]
These aspects
range from relations between parents and children, husbands and
wives, household heads and neighbours, headmen and
sub-headmen. They
include ceremonial events (weddings, payment of bridal wealth and
circumcision); access to and use of natural
resources, more
particularly land, forest and marine resources; and the resolution of
disputes. There is historical evidence of
fishing and collection of
shellfish since at least the 18
th
century.
[38]
Knowledge of the
customary system was transmitted from generation to generation,
typically from father to son as regards fishing
and from mother to
daughter with regard to the harvesting of intertidal resources.
Knowledge was also conveyed through a range
of rituals and practices
within the larger customary system within which fishing was located.
All of this evidence was not disputed
by the State. Indeed, the
prosecutor put it to Ms Sunde that the State did not deny that the
Dwesa-Cwebe communities had a right
in terms of customary law (of
access to marine resources), and that customary law had to be given
equal recognition as legislation.
[39]
The appellants
accordingly proved that since time immemorial, the Dwesa-Cwebe
communities, of which they are part, have a tradition
of utilising
marine and terrestrial natural resources. It is thus not surprising
that the Magistrate found that the evidence established
the existence
of a customary right to fish within the relevant coastal waters by
the Dwesa-Cwebe communities. The high court described
that right and
its regulation as follows:
‘
[T]
hey understood that nature had a way of protecting itself and this is
what regulated their harvesting; the tides and the weather
did not
allow them to go fishing every day; they also had their own way of
making sure that there would be enough fish for the
generations to
come, having been taught by their fathers and elders not to take
juveniles and to put the small fish back. These
rights were never
unregulated, and were always subject to some form of regulation
either under customary and traditional practices.’
Did
the MLRA extinguish the appellants’ customary rights?
[40]
In
Alexkor
,
[21]
the Constitutional Court explained that the Richtersveld Community’s
indigenous law ownership of land could have been extinguished
(in a
pre-constitutional era) by the British Crown if: the laws of the
Crown expressly extinguished indigenous law ownership of
the land;
the laws of the Crown applicable to the Richtersveld rendered the
exercise of material incidents of indigenous law ownership
unlawful;
the Crown granted the community limited rights in respect of the land
where the only reasonable inference to be drawn
was that the rights
of indigenous law ownership were extinguished; or the land was taken
by force.
[41]
The
post-constitutional extinguishment of indigenous or customary rights
has not been considered in the South African context. But
there is
persuasive foreign authority that only clear and justified
extinguishment of customary rights is permissible. Mindful
of the
warning that it should not be assumed that the approach in a foreign
court can readily be transplanted to South African
soil,
[22]
the foreign cases are nonetheless instructive.
[42]
Canada has a
developed jurisprudence of aboriginal fishing rights. The source of
those rights is s 35(1) of the Constitution Act,
1982. It provides:
‘
The
existing aboriginal and treaty rights of the aboriginal peoples of
Canada are hereby recognised and affirmed’.
Lamer
CJ explained in
R
Van der Peet
[23]
why aboriginal
rights are recognised:
‘
In
my view, the doctrine of aboriginal rights exists, and is recognised
and affirmed by s. 35(1), because of one simple fact: when
Europeans
arrived in North America, aboriginal peoples were already here,
living in communities on the land, and participating
in distinctive
cultures, as they had done for centuries. It is this fact, and this
fact above all others, which separates aboriginal
peoples from all
other minority groups in Canadian society and which mandates their
special legal, and now constitutional, status.’
[43]
This dictum strikes
remarkably close to home – the people of Dwesa-Cwebe have been
exploiting marine and natural resources
in what is now the Reserve
for hundreds of years, according to a distinctive customary system.
That is why the Constitution affords
their rights special protection.
[44]
In
R
v
Sparrow
,
[24]
the appellant, a member of the Masqueam Indian Band, was charged and
convicted under the Canadian Fisheries Act with possession
of a drift
net longer than that permitted by the terms of his Band’s
Indian food fishing licence. He admitted that the facts
alleged
constituted the offence, but defended the charge on the basis that he
was exercising an existing aboriginal right to fish
and that the net
length restriction was inconsistent with s 35(1) of the Constitution
Act. The Crown submitted that that the Masqueam
Band’s
aboriginal right to fish had been extinguished by regulations under
the Fisheries Act.
[45]
The Crown failed to
discharge the burden of proving extinguishment. The court held that
the test of extinguishment was that the
‘Sovereign’s
intention must be clear and plain if it is to extinguish an
aboriginal right’. Dickson CJ and La
Forest J went on to say
that mere regulation did not meet that threshold:
‘
There
is nothing in the Fisheries Act or its detailed regulations that
demonstrate a clear and plain intention to extinguish the
Indian
aboriginal right to fish. The fact that express provision permitting
the Indians to fish for food may have applied to all
Indians and that
for an extended period permits were discretionary and issued on an
individual rather than a communal basis in
no way shows a clear
intention to extinguish. These permits were simply a manner of
controlling the fisheries, not defining underlying
rights.’
[25]
[46]
The protection of
customary rights in Australia is not constitutional, but statutory.
Under s 211 of the Native Title Act of 1993,
if a law required a
licence or permit in order to exercise a native right, then:
‘
the
law does not prohibit or restrict the native title holders from
carrying on the class of activity, or from gaining access to
the land
or waters for the purpose of carrying on the class of activity, where
they do so:
(a)
for the purpose of
satisfying their personal, domestic or non-commercial communal need;
and
(b)
in exercise or
enjoyment of their native title rights and interests.’
[47]
In
Yanner
v Eaton
,
[26]
the accused was charged with taking fauna contrary to the Australian
Fauna Conservation Act 1974, in that he used a harpoon to
catch two
juvenile estuarine crocodiles without a permit. The relevant
provision provided:
‘
A
person shall not take, keep or attempt to take or keep fauna of any
kind unless he is the holder of a licence, permit, certificate
or
other authority granted and issued under this Act’.
The Magistrate found
that it was a traditional custom of the appellant’s clan to
hunt juvenile crocodiles which had tribal
totemic significance based
on spiritual belief; and that the Fauna Conservation Act did not
prohibit native title holders from
carrying on activities in the
exercise of their native title rights and interests. The Magistrate
dismissed the complaint. A majority
of the Court of Appeal of
Queensland set aside the Magistrate’s order and remitted the
proceedings to the Magistrate’s
Court for the matter to proceed
according to law. On appeal to the High Court of Australia the
respondent contended that any native
title right or interest to hunt
crocodiles had been extinguished by the enactment of the Fauna Act.
[48]
The court held that
the appellant’s native title had not been extinguished:
‘
[R]egulating
the way in which rights and interests may be exercised is not
inconsistent with their continued existence. Indeed,
regulating the
way in which a right may be exercised presupposes that the right
exists. . . . But in deciding whether an alleged
inconsistency is
made out, it will usually be necessary to keep well in mind that
native title rights and interests not only find
the origin in
Aboriginal law and custom, they reflect connection with the land. . .
. And an important aspect of the socially constituted
fact of native
title rights and interests that is recognised by the common law is
the spiritual, cultural and social connection
with the land.
Regulating particular aspects of the usufructuary relationship with
traditional land does not sever the connection
of the Aboriginal
peoples concerned with the land (whether or not prohibiting the
exercise of that relationship altogether might,
or might to some
extent). That is, saying to a group of Aboriginal peoples, ‘You
may not hunt or fish without a permit’
does not sever their
connection with the land concerned and does not deny the continued
exercise of the rights and interests that
Aboriginal law and custom
recognises them as possessing.’
[27]
[49]
Thus, the approach
in Australia is that regulation of fauna or fishing in terms of a
licensing or permitting scheme does not extinguish
or deny the
continued existence of native title rights and interests under the
traditional laws acknowledged and customs observed
by Aboriginal
peoples.
[28]
[50]
Counsel for the
appellants submitted that the Canadian test – a clear and plain
intention to extinguish a customary right
– fits perfectly with
the text and purpose of s 211(3) of the Constitution. It seems to me
unnecessary to adopt that approach
or the Australian one that the
regulation of a fishing right through a permit does not sever the
connection of Aboriginal peoples
with their land, or deny the
continued exercise of their rights and interests under Aboriginal
law. Ultimately, the validity of
customary law, and the rights under
it in South Africa, are protected by s 211 of the Constitution and
are rendered subject only
to the Constitution and legislation that
specifically deals with that law. It follows first, that a customary
right can only be
extinguished by legislation specifically dealing
with customary law; and secondly, that such legislation must do so
either expressly
or by necessary implication.
[51]
So, in determining
whether legislation such as the MLRA extinguished the appellants’
customary right to fish, the rules of
interpretation of statutes
apply, together with the injunction in s 39(2) of the Constitution
that courts must interpret statutes
to ‘promote the spirit,
purport and objects of the Bill of Rights’. It is trite that
that words in a statute must be
given their ordinary grammatical
meaning and be construed in the light of their context. That context
is not limited to the language,
but includes the subject matter of
the statute, its apparent scope and purpose and within limits, its
background.
[29]
Stated
differently, when interpreting legislation what must be considered is
the language used, the context in which the relevant
provision
appears, and the apparent purpose to which it is directed.
[30]
And s 39(2) of the Constitution requires courts to ‘prefer a
generous construction over a merely textual or legalistic one
in
order to afford claimants the fullest possible protection of their
constitutional guarantees’,
[31]
but does not authorise an interpretation that unduly strains the
text.
[32]
[52]
Applying these
principles, there is nothing in the language of the MLRA that
specifically deals with customary rights. At most,
it provided a
right of access to marine resources by ‘subsistence fishers’,
defined as;
‘
a
natural person who regularly catches fish for personal consumption or
for the consumption of his or her dependants, including
one who
engages from time to time in the local sale or barter of excess
catch, but does not include a person who engages on a substantial
scale in the sale of fish on a commercial basis
.’
[53]
The recognition of
the right of a subsistence fisher who catches fish for personal or
family consumption is
not
the recognition of a
customary law right to fish. While the activities of some customary
fishers may include subsistence fishing,
subsistence fishers are not
necessarily persons who fish in terms of customary law. Further, the
appellants established in evidence
that their customary rights of
access to and use of marine resources were not confined to
consumption, but were exercised for purposes
of customary rituals,
ancestral ceremonies and adornment.
[54]
By contrast, the
amendment in terms of Act 5 of 2014, introduced ‘small-scale
fishing communities’, defined in the MLRA
as a group of persons
who:
‘
have
a history of shared small-scale fishing and who are, but for the
impact of forced removals, tied to particular waters or geographic
area, and were or still are operating where they previously enjoyed
access to fish,
or
continue to exercise their rights
in
a communal manner in terms of an agreement,
custom
or law’.
[33]
The
amended MLRA constitutes legislation that does – consistently
with s 211(3) of the Constitution – alter customary
rights. The unamended MLRA did not.
[55]
The purposes of the
MLRA, as is evident from its long title, include:
‘
the
conservation of the marine ecosystem . . . the long-term sustainable
utilisation of marine living resources . . . and the exercise
of
control over marine living resources in a fair and equitable manner
to the benefit of all the citizens of South Africa . . .’.
[56]
These purposes are
consistent with the continued existence of customary rights of access
to and use of marine resources, and their
conservation, by the
Dwesa-Cwebe communities since time immemorial. These rights and
practices were extant long before the MLRA
came into force in
September 1998 and are subject to significant regulation by customary
law. Customary rights and conservation
can co-exist. And it is
important to remember that as regards conservation and long-term
sustainable utilisation of marine resources
in the MPA, the
Dwesa-Cwebe communities have a greater interest in marine resources
associated with their traditions and customs,
than any other people.
These customs recognise the need to sustain the resources that the
sea provides. For these reasons, and
more particularly, that the
customary law of the Dwesa-Cwebe communities provides for sustainable
conservation and utilisation
of resources, the high court’s
finding that by concluding the restoration agreement, the communities
had accepted ‘that
they would access the sea in accordance with
the dictates of the law giving expression to the concept of
sustainable development’,
is insupportable.
[57]
An interpretation
that the appellants’ customary rights survived the enactment of
the MLRA not only grants them the fullest
protection of their
customary system guaranteed by s 211 of the Constitution, but also
accords with the position in international
law – which a court
is enjoined to consider when interpreting the Bill of Rights
[34]
–
that
indigenous peoples have the right to their lands and resources
traditionally owned.
[58]
Thus, the African
Charter on Human and People’s Rights, to which South Africa is
a party, recognises the rights of all peoples
to ‘freely
dispose of their wealth and natural resources’ and to
‘economic, social and cultural development with
due regard to
the freedom and identity in the equal enjoyment of the common
heritage of mankind’. The Charter must be interpreted
in light
of the United Nations Declaration on Indigenous People’s Rights
(UNDRIP). Article 26 of UNDRIP reads:
‘
1.
Indigenous peoples have the right to the lands, territories and
resources which they have traditionally
owned, occupied or otherwise
used or acquired.
2.
Indigenous peoples have the right to own, use, develop and control
the lands, territories
and resources that they possess by reason of
traditional ownership or other traditional occupation or use, as well
as those which
they have otherwise acquired.
3.
States shall give legal recognition and protection to these lands,
territories and resources.
Such recognition shall be conducted with
due respect to customs, traditions and land tenure systems of the
indigenous peoples concerned.’
[59]
On a proper
construction of the MLRA, it did not extinguish the appellants’
customary right of access to and use of marine
resources. These
rights continued to exist subject to the limitations already imposed
by customary law. Indeed, the high court
found that the MLRA did not
have ‘the effect of jettisoning (or not preserving) the
customary rights’ of the Dwesa-Cwebe
communities; and that
there was no scope for arguing that they had no customary rights
because the MLRA did not recognise those
rights. These findings
undoubtedly are correct.
Was
the appellants’ conduct unlawful?
[60]
The appellants were
charged with a contravention of s 43(2)
(a)
of the MLRA which
provided:
‘
No
person shall in any marine protected area, without permission in
terms of subsection (3)–
(a)
fish or attempt to
fish . . .’
[61]
Section 43 was
silent as to whether unlawfulness is an element of the offence. When
a statute is silent on the elements of an offence,
courts must
interpret the legislation. The general approach is that the lawgiver
does not intend innocent violations of statutory
prohibitions to be
punishable, unless there are clear and convincing indications to the
contrary.
[35]
Likewise, if a
statute does not specifically refer to the element of unlawfulness,
there is a general presumption that the defences
excluding
unlawfulness would be available to a person charged with contravening
a criminal prohibition in a statute.
[36]
In other words, it is generally presumed that unlawfulness is an
element of a statutory offence.
[62]
A defence excluding
unlawfulness in a statutory offence, is possession of the ‘necessary
authority’ by the accused person.
This is recognised in terms
of s 250(1) of the Criminal Procedure Act, which creates the
procedural mechanism to deal with
the defence. It provides:
‘
If
a person would commit an offence if he performed an act without being
the holder of a licence, permit, permission or other authority
or
qualification (in this section referred to as the ‘necessary
authority’), an accused shall, at criminal proceedings
upon a
charge that he committed such an offence, be deemed not to have been
the holder of the necessary authority, unless the contrary
is
proved.’
[63]
In this case the
requirement of necessary authority is satisfied either by adducing
evidence that the requisite permit or licence
has been granted in
terms of the MLRA, or by proving the existence of a customary right
of access to and use of marine resources
that renders the conduct
lawful, in light of the special status of customary law in the
Constitution.
[64]
The appellants have
proved that at the time of the commission of the offence, they were
exercising a customary right to fish. That
right was not extinguished
by legislation specifically dealing with customary law. Therefore,
the appellants’ conduct was
not unlawful.
[65]
Consequently, the
finding by the high court that the appellants’ conduct was
unlawful because they had not sought an exemption
(under s 81 of the
MLRA) before setting out to fish, cannot be sustained, for the
following reasons. First, if the MLRA did not
extinguish the
appellants’ customary rights, then logically their conduct was
not unlawful. Second, the court’s finding
that the MLRA did not
have the effect of jettisoning (and not preserving) the customary
rights exercised by the Dwesa-Cwebe communities,
is directly at odds
with its finding that those rights may only be lawfully exercised in
terms of an exemption granted under the
MLRA. The court could not at
the same time hold that customary rights were not extinguished by the
MLRA, but that those rights
were nonetheless subject to the
discretion of the Minister, created in terms of s 81 of the MLRA.
Therefore, the finding that nothing
‘prevented the appellants
from seeking exemption even on the basis that in terms of customary
law such permit is not required’,
is a
non
sequitur
.
[66]
The high court’s
finding that to contend that a customary right negates unlawfulness
on a charge under the MLRA would elevate
the rights to culture in ss
30 and 31 at the expense of the right to a healthy environment and to
have the environment protected
as envisaged in s 24 of the
Constitution is likewise unsustainable.
[37]
It is true that the right to culture cannot be exercised in a manner
inconsistent with other rights, and that environmental protection
and
conservation mandated by s 24, self-evidently is a valid legislative
concern. But that is not the end of the Constitution’s
protection of customary rights. It also protects them from
interference, other than through specific legislation contemplated in
s 211(3). The MLRA, prior to its amendment by Act 5 of 2014, was not
such legislation. And the facts show that the exercise of
the
appellants’ customary rights was not inconsistent with s 24 of
the Constitution.
[67]
Finally, the
requisites for special leave to appeal have been met. Apart from
reasonable prospects of success, there are special
circumstances that
merit a further appeal to this Court. The appeal raises a substantial
point of law; the matter is of great importance
to the parties, the
public and in particular to the Dwesa-Cwebe communities; and the
prospects of success are so strong that the
refusal of leave would
result in a manifest denial of justice.
[38]
[68]
By reason of the
conclusion to which I have come it is unnecessary to deal with the
appellant’s contention that if the MLRA
or the Conservation
Decree were interpreted so as to prevent them from exercising their
customary rights, then these laws are unconstitutional.
[69]
In the result, the
following order is made:
1
The application for special leave to appeal in case number 287/17 is
granted.
2
Paragraph 1 of the order of the High Court is set aside and replaced
with the following
order:
‘
The
appeal is upheld and the appellants’ convictions and sentences
are set aside.’
_______________________
A Schippers
Acting Judge of
Appeal
APPEARANCES
For
Appellant:
T Ngcukaitobi and M Bishop
Instructed by:
Legal Resource
Centre, Cape Town
Webbers Attorneys,
Bloemfontein
For
Third and
Fourth
Respondents: K Pillay
Instructed by:
State Attorney, Cape
Town
State Attorney,
Bloemfontein
[1]
The declaration was published
under
Notice
No R 1429 in Government Gazette No 21848 of 29 December 2000.
[2]
Transkei, in
the Eastern Cape, was a so-called independent homeland. As part of
the implementation of apartheid, it ceased to
be part of the
Republic of South Africa and became an ‘independent country’
in 1976. However, this ‘independence’
was not recognised
by any country apart from South Africa.’
[3]
P
ublished
in Special Gazette No 51 of 24 July 1992.
[4]
Section 46 of Decree No 9.
[5]
The memorandum is dated 21 May
2001, with recommendations signed on 28 and 29 May 2001.
[6]
Section 42D of the Restitution
Act authorised the former Minister of Land Affairs to enter into an
agreement with parties interested
in a land claim, inter alia, for
the award of land, a portion of land or a right in land; the payment
of compensation; or both
an award and compensation.
[7]
Section 81(1) of the MLRA reads:
‘
If
in the opinion of the Minister there are sound reasons for doing so,
he or she may, subject to the conditions that he or she
may
determine, in writing exempt any person or group of persons or organ
of state from a provision of this Act.’
[8]
In terms of section 179(2) of
the Constitution, the National Prosecuting Authority has the power
to institute criminal proceedings
on behalf of the State and to
carry out any necessary functions incidental thereto.
[9]
Bhe & others v
Khayelitsha Magistrate & others
2005
(1) SA 580
(CC);
[2004] ZACC 17
para 41.
[10]
Bhe
fn
8 para 44.
[11]
Section 30 of the Constitution
reads:
‘
Everyone
has the right to use the language and to participate in the cultural
life of their choice, but no one exercising these
rights may do so
in a manner inconsistent with any provision of the Bill of Rights.’
[12]
Section 31 of the Constitution
provides:
‘
(1)
Persons belonging to a cultural, religious or linguistic community
may
not be denied the right, with other members of that community—
(a)
to enjoy their culture, practise
their religion and use their language; and
(b)
to form, join and maintain
cultural, religious and linguistic associations and other organs of
civil society.’
[13]
Alexkor Ltd & another v
The Richtersveld Community & others
2004
(6) SA 460
(CC);
[2003]
ZACC 18
para 62.
[14]
Section 220
of the
Criminal
Procedure Act provides
that an accused or his or her legal adviser
or the prosecutor may in criminal proceedings admit any fact placed
in issue at such
proceedings and any such admission shall be
sufficient proof of such fact.
[15]
See in this
regard
Van
Breda & others v Jacobs
&
others
1921 AD 330.
[16]
Alexkor
fn
12 para 51.
[17]
Alexkor
fn
12 para 50.
[18]
Shilubana & others v
Nwamitwa
2009 (2) SA
66
(CC);
[2008] ZACC 9
para 43.
[19]
Alexkor
fn
12 para 53.
[20]
Alexkor
fn
12 paras 56 and 60.
[21]
Alexkor
fn
12 para 70.
[22]
Minister of Justice &
others v Estate Stransham-Ford
2017
(3) SA 152
(SCA);
[2016] ZASCA 197
para 58.
[23]
[1996] 2 SCR 507
para 30.
[24]
[1990] 1 SCR
1075.
[25]
Sparrow
fn
22 at 1099.
[26]
[1999] HCA 53; 201 CLR 351; 166
ALR 258.
[27]
Yanner
fn 25 para 64
(per Gummow J concurring).
[28]
Akiba on
behalf of the Torres Strait
Regional
Sea Claim Group v Commonwealth of Australia
[2013]
HCA 33
para 75.
[29]
Jaga v
Dönges, NO & another
;
Bhana v Donges
NO & another
1950
(4) SA 653
(A) at 664E-H, affirmed in
Bato
Star Fishing (Pty) Ltd v Minister of Environmental Affairs and
Tourism & others
2004
(4) SA 490
(CC);
[2004] ZACC 15
para 89.
[30]
Natal
Joint Municipal Pension Fund v Endumeni Municipality
2012 (4) SA
593
(SCA);
2012] ZASCA 13
para 18.
[31]
Department of Land affairs &
others v Goedgelegen Tropical Fruits (Pty) Ltd
2007
(6) SA 199
(CC);
[2007] ZACC 12
para 53.
[32]
Investigating Directorate:
Serious Economic Offences & others v Hyundai Motor Distributors
(Pty) Ltd & others In re: Hyundai
Motor Distributors (Pty) Ltd &
others v Smit NO & Others
;
2001 (1) SA 545
(CC);
[2000] ZACC 12
para 53.
[33]
Emphasis added.
[34]
Section 39(1) of the
Constitution.
[35]
S v Arenstein
1964
(1) SA 361
(A) at 365C.
[36]
J Burchell South African
Criminal Law and Procedure volume 1:
General
Principles of Criminal Law
(4
ed 2011) 116.
[37]
Section 24 of the Constitution
reads:
‘
Everyone
has the right –
(a)
to an environment that is not
harmful to the health and well-being; and
(b)
to have the environment
protected, for the benefit of present and future generations,
through reasonable legislative and other
measures that –
(i)
prevent pollution and ecological
degradation;
(ii)
promote conservation; and
(iii)
secure ecological a sustainable
development and use of natural resources while promoting justifiable
economic and social development.’
[38]
Westinghouse Brake &
Equipment (Pty) Ltd v Bilger Engineering
[1986]
ZASCA 10
;
1986 (2) SA 555
(A) at 564H-565D;
Director
of Public Prosecutions: Gauteng Division, Pretoria v Moabi
[2017] ZASCA 85
para 21.