My interest in Aboriginal culture and heritage in the Ipswich area was further awakened by my involvement on the Ipswich City Heritage Advisory Committee. The comprehensive study of university heritage under the Ipswich Heritage Program had documented the rich Aboriginal heritage of the area, and I was concerned about the extent to which it was protected. The scientists conducting the study regularly reported to the Heritage Advisory Committee. In such a briefing, anthropologist Dr. Leonn Satterthwait of the University of Queensland expressed the Ugarapul Group`s concerns about the lack of recognition of its culture and heritage, including its plans to change the name of Namatjira Park in the suburb of Collingwood Park in Ipswich. Namatjira Park was named after the famous Australian Aboriginal artist Albert Namatjira, but the people of Ugarapul argued that Albert Namatjira was an important historical figure, but that he had absolutely no connection to the Ipswich area. The descendants of Australia`s best-known indigenous politicians are desperately trying to prove their heritage amid claims that their group is being identified. This group is one of the traditional guardians of the country, over which much of Brisbane is built.  The Aboriginal Cultural Heritage Act 2003 allows individuals such as Z.B. landowners, sites and cultural heritage objects of Aboriginal people to register on their property. Individuals can submit information about registration in the Aboriginal Heritage Database. The purpose of this database is to gather information on the cultural heritage of The Aboriginal and Islanders of Torres Strait.
The database is not publicly available. However, DATSIMA may provide information from the database to Aboriginal parties with responsibilities for the land, landowners and/or land users to assist them in fulfilling their duty of care. I became interested in Aboriginal culture and heritage following a series of camping trips to Blackdown Tableland, central Queensland, in the 1970s and 1980s. Families from the neighbouring community of Woorabinda also camped there for most of my travels, and I watched with great interest as the elders actively passed on their traditional knowledge to the youth of the community. I then worked with Dr. Leonn Satterthwait to get the Ugarapul alumni and a number of other band members to White Rock. The elders were old and frail, and while their own elders telling them stories about White Rock, the devastating expropriation and social divide they had experienced meant they had never seen the area. This visit was an incredibly moving and moving experience — to see people who had been expropriated from their country finally reunited with a place of great cultural importance to them.
While travelling in the area, I was also able to witness the discrimination of Aboriginal people directly. We stopped at the shops that went to Dr. Leonn Satterthwait to pick up extra things from lunch. While we were waiting in the vehicle, a police officer put his head in the window and said, in a firm, commanding voice, “What`s going on?” When we told him what we were doing, he left. I was shocked by his racist action, knowing that a similar group of white people would not have been the target of such inappropriate suspicion. Later, I witnessed this discrimination by sharing an apartment with the grandson of one of the elders of the Ugarapul, Gladys Graham. The Yaggera language was recorded to Petrie on page 319 of his “memories” by his daughter Constance, identified by the traditional vocal recognition, the word “no.” Their connection to the centre of Brisbane is established by the word for Brisbane, recorded by Petrie as “Mianjin”.  Mianjin is the country`s top from North Quay to Breakfast Creek and was also known, as was the tribe there, as Miguntyun.
 Commonwealth legislation is the Aboriginal and Torres Strait Islander Heritage Protection Act 1984 and the Queensland legislation is the Aboriginal Cultural Heritage Act 2003 and the Torres Strait Islander Cult