Scrap Book (4 pages) with 'press-out' illustrations. These are inserted loosely in between the hard covers of a business book issued by the Commercial Union Assurance Co Ltd (Agent for Bendigo: Mr George G McColl printed on front cover). Printed on inside back cover is ''Record of Fire Policies and unused columns for such information - there are 'scribbles' on both inside front and back covers with the repeated (child's?) initials of EJH. A printed date may have been altered to be 1892. The rhyme ''Ten Little Nigger Boys'' (12 illustrations) are on four of the loose pages and three English monarchs are grouped on the other loose page. The ''Ten Little Nigger Boys'' is notable in that it is now politically incorrect and it is also brilliantly coloured and appears to be a very fine example of this type of 'press-out' illustration available for scrapbooks.business, retail, insurance, commercial union assurance co ltd., bendigo. mr george g mccoll

The reproduction print is of artwork depicting 'old' Vathi. Vathi is the main town and the largest settlement on the island of Ithaca in Greece, possibly established during the period of Venetian rule. The town resembles an amphitheatre, built around the coastline of one of the most natural ports of Greece. Many of the old buildings were destroyed in the catastrophic earthquakes of 1953. The length of the port is 926 m. with an entrance of 300 m. in width. It was once the main port for ferries transporting goods and people to and from the mainland. Ferries now dock at Piso Aetos. In the summer the harbour of Vathi is filled with sailing boats and yachts. During the periods of Venetian (c1500 - 1797) and English (1809 - 1864) rule, the population of Vathi grew significantly, reaching a total of 5,000 residents. During this period Vathi became an important centre for trade and commerce, political activities and legal proceedings.A black and white drawing of the harbour of Vathi . The drawing has a white surround. Printed in Italian across the top of the drawing: LUDRO LITTORICO Printed in Italian underneath the drawing: VISTA DE VATHI IN ITACAlittoricio, luadro

Sir Archie Michaelis was born on 9 December 1889 in St Kilda and died on 22 April 1975. He married Claire Esther Hart on 14 January 1920. They had 3 daughters. He represented the electorate of St Kilda in the Victorian Legislative Assembly from 1 May 1932 to 1 0ctober 1952. He was Speaker of the house from 1950 to 1952. Before entering politics he worked with the family firm Michaelis Hallenstein and Co., leather merchants, from 1909. He also served in the Royal Field Artillery 1914-1919, in Egypt, Aden and Salonika. Other roles included: president of the St. Kilda Hebrew Congregation, a leading Orthodox synagogue in Melbourne; President Vic. branch 1945 and Chairman Patriotic Funds Council 1947-1951; President Vic. Jewish Advisory Board 1939-1940; Vice-president Kipling Society, London, and President Vic. branch; member English Public Schools Association, Vic. Association of Jewish Ex-Servicemen; Vice-president Alfred Hospital 1935-1972; Patron St Kilda Welfare Organisation, Claire Esther Michaelis was born on 20 Jan 1893 and died on 8 October 1973. The photograph was taken on a St Kilda Historical Society tour of St Kilda cemetery, 26 November 1978.Polaroid colour photographBus trip 26/11/78 Michaelis Grave. The headstones read: (At left) In Loving Memory of Sir Archie Michaelis, Beloved Husband of Claire, Loving Father of Mary, Joan and Helen, Born 19.12.1889 - Died 22.4.1975. May his dear soul rest in peace. (At right) In Loving Memory of Claire Esther, Beloved Wife of Sire Archie Michaelis, Loving Mother of Mary, Joan and Helen, Born 20.1.1893 - Died 8.10.1973. May her dear soul rest in peace. sir archie michaelis, claire esther michaelis, st kilda, victorian parliament, st kilda cemetery

Boyd comments on Australian life and culture in the first half of the twentieth century up until 1959. He reflects on changes - is it progress? - from the pastoral to the industrial, briefly on housing and construction, and emphasises US influences in design (especially cars) and politics, and the lingering, conservative influence of the UK. Robin Boyd wrote this article anonymously. He was a member of the 'Round Table', a English based group on imperial and commonwealth matters.Original manuscript of an article published in The Round Table, "The Commonwealth Journal of International Affairs", Vol 50, Issue 159, pp 26-31, 1959.Typewritten, quarto, 6 pagesAnnotations and corrections in pencilaustralian identity, taste, automobile design, they're a weird mob, nino culotta, 1959 australia, cyril pearl, on the beach, so you want to be an australian, sidney nolan, john ely burchard, robin boyd, manuscript

We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement

Australian Policy Activism in Language and Literacy presents the dynamics of language and literacy policy activism in Australia by capturing accounts of many of those most deeply engaged in Australia?s distinctive practice of Language and Literacy policy-making and its effects. This book describes how policy texts came about. 1. From policy to anti-policy: how fear of language rights took policy-making out of community hands /? Joseph Lo Bianco 2. Australia's language /? Paul Brock 3. Politics, activism and processes of policy production: adult literacy in Australia /? Rosie Wickert 4. Although it wasn't broken, it certainly was fixed: interventions in the Australian Adult Migrant English Program 1991-1996 /? Helen Moore 5. Advocating the sustainability of linguistic diversity /? Michael Singh 6. The cost of literacy for some /? Anthea Taylor 7. (E)merging discourses at work: bringing together new and old ways to account for workplace literacy policy /? Geraldine Castleton 8. The melody changes but the dance goes on - tracking adult literacy education in Western Australia from 'learning for life' to 'lifelong learning': policy impacts on practice 1973-1999 /? Margaret McHugh, Jennifer Nevard and Anthea Taylor 9. Sleight of hand: job myths, literacy and social capital /? Ian Falk 10. National literacy benchmarks and the outstreaming of ESL learners /? Penny McKay 11. Open for business: the market, the state and adult literacy in Australia up to and beyond 2000 /? Peter Kell 12. Inventiveness and regression: interpreting/?translating and the vicissitudes of Australian language policy /? Uldis Ozolins 13. Deafness and sign language in government policy documents 1983-1990 /? Des Power 14. Imprisoned by a landmark narrative? Student/?teacher ratios and the making of policy /? Merilyn Childs 15. Ideologies, languages, policies: Australia's ambivalent relationship with learning to communicate in 'other' languages /? Angela Scarino and Leo Papademetre 16. Reconciled to what? Reconciliation and the Norther Territory's bilingual education program, 1973-1998 /? Christine Nicholls 17. Sing out that song: the textual activities of social technologies in an Aboriginal community /? Jack Frawley.language activism, linguistic diversity, adult literacy, education, sign language, reconciliation, esl programs

An Irish barrister, politician, Member of Parliament (M.P.), and the founder and first leader of a number of Irish nationalist parties and organisations, including the Irish Metropolitan Conservative Society in 1836, the Home Government Association in 1870 and in 1873 the Home Rule League. (Wikipedia) After being called to the bar in 1838, Butt quickly established a name for himself as a brilliant barrister. He was known for his opposition to the Irish nationalist leader Daniel O'Connell's campaign for the repeal of the Act of Union.[4] He also lectured at Trinity College, Dublin, in political economy. His experiences during the Great Famine led him to move from being an Irish unionist and an Orangeman[5] to supporting a federal political system for the United Kingdom of Great Britain and Ireland that would give Ireland a greater degree of self-rule. This led to his involvement in Irish nationalist politics and the foundation of the Home Rule League. Butt was instrumental in fostering links between Constitutional and Revolutionary nationalism through his representation of members of the Fenians Society in court. (Wikipedia) He began his career as a Tory politician on Dublin Corporation. He was Member of Parliament for Youghal from 1852 to 1865, and for Limerick from 1871 to 1879 (at the 1852 general election he had also been elected for the English constituency of Harwich, but chose to sit for Youghal). The failed Fenian Rising in 1867 strengthened Butt's belief that a federal system was the only way to break the dreary cycle of inefficient administration punctuated by incompetent uprisings.[6] In 1870 he founded the Irish Home Government Association. This was in no sense a revolutionary organisation. It was designed to mobilise public opinion behind the demand for an Irish parliament, with, as he put it, "full control over our domestic affairs."[6] He believed that Home Rule would promote friendship between Ireland and her neighbour to the east. In November 1873 Butt replaced the Association with a new body, the Home Rule League, which he regarded as a pressure-group, rather than a political party. In the General Election the following year, 59 of its members were elected. However, most of those elected were men of property who were closer to the Liberal cause.[7] In the meantime Charles Stewart Parnell had joined the League, with more radical ideas than most of the incumbent Home Rulers, and was elected to Parliament in a by-election in County Meath in 1875.[8] Butt had failed to win substantial concessions at Westminster on the things that mattered to most Irish people: an amnesty for the Fenians of '67, fixity of tenure for tenant-farmers and Home Rule. Although they worked to get Home Rulers elected, many Fenians along with tenant farmers were dissatisfied with Butt's gentlemanly approach to have bills enacted, although they did not openly attack him, as his defence of the Fenian prisoners in '67 still stood in his favour.[9] However, soon a Belfast Home Ruler, Joseph Gillis Biggar (then a senior member of the IRB), began making extensive use of the ungentlemanly tactic of "obstructionism" to prevent bills being passed by the house. When Parnell entered Parliament he took his cue from John O'Connor Power and Joseph Biggar and allied himself with those Irish members who would support him in his obstructionist campaign. MPs at that time could stand up and talk for as long as they wished on any subject. This caused havoc in Parliament. In one case they talked for 45 hours non-stop, stopping any important bills from being passed. Butt, ageing, and in failing health, could not keep up with this tactic and considered it counter-productive. In July 1877 Butt threatened to resign from the party if obstruction continued, and a gulf developed between himself and Parnell, who was growing steadily in the estimation of both the Fenians and the Home Rulers.[10] The climax came in December 1878, when Parliament was recalled to discuss the war in Afghanistan. Butt considered this discussion too important to the British Empire to be interrupted by obstructionism and publicly warned the Irish members to refrain from this tactic. He was fiercely denounced by the young Nationalist John Dillon, who continued his attacks with considerable support from other Home Rulers at a meeting of the Home Rule League in February 1879. Although he defended himself with dignity, Butt, and all and sundry, knew that his role in the party was at an end.[11] Butt, who had been suffering from bronchitis, had a stroke the following May and died within a week. He was replaced by William Shaw, who in turn was replaced by Charles Stewart Parnell in 1880. (Wikipedia)Image of a man known as Isaac Butt.

Ill, maps, p.288.non-fictionRecounts how the author an Austrian, escaped from the English internment camp in India in 1943 and spent the next seven years in Tibet, observing its social practices, religion, politics, and people. tibet - description and travel, tibet - social life and customs

Established by George Guthrie in 1857 (about 5km north of its current site) and then again seven years later in 1864 after it initially closed, Bendigo Pottery remains one of the most influential and longest running Pottery’s in Australia. Over the years the Pottery has contributed to the growth and development of the district through both its products including building products, table ware and decorative and commemorative war as well as artistically, being responsible for training and supporting many potters locally. The City of Greater Bendigo has had a long history of partnering with Bendigo Pottery and the Civic Collection holds a number of important items within its collection. This Sir Edmund Barton 'reform' flask was one of a limited edition character bottles produced by the Pottery to commemorate his contribution to Australian politics. Edmund Barton became Australia’s first Prime Minister on New Year’s Day 1901, at a huge public ceremony in Centennial Park in Sydney. Reform flasks were English salt-glazed stoneware flasks produced in the early 19th century shaped into the form of figures connected with the Reform Bill of 1832. Much was made of puns like ‘the spirit of reform’ at the time. Artist John Frith has taken the reform flask form as inspiration for a series of political ceramics of some Australian Prime Ministers. The series includes Edmund Barton, Alfred Deakin and Chris Watson. Glazed ceramic flask in the shape of Sir Edmund Barton. Square shaped with most of the detail on the front facing side other than head which is more detailed. Cork still in place in top of head.On reverse of flask; Sir Edmund / Barton / Prime Minister / of Australia / 1901 to 1908 Bendigo Pottery / LMTED / Edition Series / 110/1200 /Australia Signed lower centre; 'Frith'australian politics, bendigo pottery

Established by George Guthrie in 1857 (about 5km north of its current site) and then again seven years later in 1864 after it initially closed, Bendigo Pottery remains one of the most influential and longest running Pottery’s in Australia. Over the years the Pottery has contributed to the growth and development of the district through both its products including building products, table ware and decorative and commemorative war as well as artistically, being responsible for training and supporting many potters locally. The City of Greater Bendigo has had a long history of partnering with Bendigo Pottery and the Civic Collection holds a number of important items within its collection. This John C Watson (Chris Watson) 'reform' flask was one of a limited edition character bottles produced by the Pottery to commemorate important figures in Australian politics. He was the first Labour Prime Minister elected forming a minority government in April 1904, aged 37, after the ALP withdrew its support from Deakin. He was one of the first socialists to head a government in a parliamentary system, attracting international attention, and remains Australia's youngest prime minister. After less than four months in office, the Watson government lost a confidence motion and Watson was succeeded as prime minister by anti-socialist George Reid. The original reform flasks were English salt-glazed stoneware flasks produced in the early 19th century shaped into the form of figures connected with the Reform Bill of 1832. Much was made of puns like ‘the spirit of reform’ at the time. Artist John Frith has taken the reform flask form as inspiration for a series of political ceramics of some Australian Prime Ministers. The series included Edmund Barton, Alfred Deakin and Watson.Glazed ceramic flask in the shape John Watson. Square shaped with most of the detail on the front facing side other than head which is more detailed. Cork still in place in top of head.On reverse of flask; John C Watson / Prime Minister / of Australia / 27.4.1904 / To / 18 .08. 1904 Bendigo Pottery / LMTED / Edition Series / 55/1200 /Australia Signed lower centre; 'Frith'australian politics, bendigo pottery

Established by George Guthrie in 1857 (about 5km north of its current site) and then again seven years later in 1864 after it initially closed, Bendigo Pottery remains one of the most influential and longest running Pottery’s in Australia. Over the years the Pottery has contributed to the growth and development of the district through both its products including building products, table ware and decorative and commemorative war as well as artistically, being responsible for training and supporting many potters locally. The City of Greater Bendigo has had a long history of partnering with Bendigo Pottery and the Civic Collection holds a number of important items within its collection. This Alfred Deakin 'reform' flask was one of a limited edition character bottles produced by the Pottery to commemorate important figures in Australian politics. The original reform flasks were English salt-glazed stoneware flasks produced in the early 19th century shaped into the form of figures connected with the Reform Bill of 1832. Much was made of puns like ‘the spirit of reform’ at the time. Artist John Frith has taken the reform flask form as inspiration for a series of political ceramics of some Australian Prime Ministers. The series includes Edmund Barton, Alfred Deakin and Chris Watson.Glazed ceramic flask in the shape Alfred Deakin. Square shaped with most of the detail on the front facing side other than head which is more detailed. Cork still in place in top of head.On reverse of flask; Alfred Deakin / Prime Minister / of Australia / 1903 - 1904 / 1905 - 1908 / 1909 - 1910 Bendigo Pottery / LMTED / Edition Series / 101/200 /Australia Signed lower left; 'Frith'australian politics, bendigo pottery