1. Musical and linguistic perspectives on Aboriginal song Allan Marett and Linda Barwick Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 2. Iwaidja Jurtbirrk songs: Bringing language and music together Linda Barwick (University of Sydney), Bruce Birch and Nicholas Evans (University of Melbourne) Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 3. Morrdjdjanjno ngan-marnbom story nakka, ?songs that turn me into a story teller?: The morrdjdjanjno of western Arnhem Land Murray Garde (University of Melbourne) Morrdjdjanjno is the name of a song genre from the Arnhem Land plateau in the Top End of the Northern Territory and this paper is a first description of this previously undocumented song tradition. Morrdjdjanjno are songs owned neither by individuals or clans, but are handed down as ?open domain? songs with some singers having knowledge of certain songs unknown to others. Many morrdjdjanjno were once performed as part of animal increase rituals and each song is associated with a particular animal species, especially macropods. Sung only by men, they can be accompanied by clap sticks alone or both clap sticks and didjeridu. First investigations reveal that the song texts are not in everyday speech but include, among other things, totemic referential terms for animals which are exclusive to morrdjdjanjno. Translations from song language into ordinary register speech can often be ?worked up? when the song texts are discussed in their cultural and performance context. The transmission of these songs is severely endangered at present as there are only two known singers remaining both of whom are elderly. 4. Sung and spoken: An analysis of two different versions of a Kun-barlang love song Isabel O?Keeffe (nee Bickerdike) (University of Melbourne) In examining a sung version and a spoken version of a Kun-barlang love song text recorded by Alice Moyle in 1962, I outline the context and overall structure of the song, then provide a detailed comparative analysis of the two versions. I draw some preliminary conclusions about the nature of Kun-barlang song language, particularly in relation to the rhythmic setting of words in song texts and the use of vocables as structural markers. 5. Simplifying musical practice in order to enhance local identity: Rhythmic modes in the Walakandha wangga (Wadeye, Northern Territory) Allan Marett (University of Sydney) Around 1982, senior performers of the Walakandha wangga, a repertory of song and dance from the northern Australian community of Wadeye (Port Keats), made a conscious decision to simplify their complex musical and dance practice in order to strengthen the articulation of a group identity in ceremonial performance. Recordings from the period 1972?82 attest to a rich diversity of rhythmic modes, each of which was associated with a different style of dance. By the mid-1980s, however, this complexity had been significantly reduced. I trace the origin of the original complexity, explore the reasons why this was subsequently reduced, and trace the resultant changes in musical practice. 6. ?Too long, that wangga?: Analysing wangga texts over time Lysbeth Ford (University of Sydney) For the past forty or so years, Daly region song-men have joined with musicologists and linguists to document their wangga songs. This work has revealed a corpus of more than one hundred wangga songs composed in five language varieties Within this corpus are a few wangga texts recorded with their prose versions. I compare sung and spoken texts in an attempt to show not only what makes wangga texts consistently different from prose texts, but also how the most recent wangga texts differ from those composed some forty years ago. 7. Flesh with country: Juxtaposition and minimal contrast in the construction and melodic treatment of jadmi song texts Sally Treloyn (University of Sydney) For some time researchers of Centralian-style songs have found that compositional and performance practices that guide the construction and musical treatment of song texts have a broader social function. Most recently, Barwick has identified an ?aesthetics of parataxis or juxtaposition? in the design of Warumungu song texts and musical organisation (as well as visual arts and dances), that mirrors social values (such as the skin system) and forms 'inductive space' in which relationships between distinct classes of being, places, and groups of persons are established. Here I set out how juxtaposition and minimal contrast in the construction and melodic treatment of jadmi-type junba texts from the north and north-central Kimberley region similarly create 'inductive space' within which living performers, ancestral beings, and the country to which they are attached, are drawn into dynamic, contiguous relationships. 8. The poetics of central Australian Aboriginal song Myfany Turpin (University of Sydney) An often cited feature of traditional songs from Central Australia (CA songs) is the obfuscation of meaning. This arises partly from the difficulties of translation and partly from the difficulties in identifying words in song. The latter is the subject of this paper, where I argue it is a by-product of adhering to the requirements of a highly structured art form. Drawing upon a set of songs from the Arandic language group, I describe the CA song as having three independent obligatory components (text, rhythm and melody) and specify how text is set to rhythm within a rhythmic and a phonological constraint. I show how syllable counting, for the purposes of text setting, reflects a feature of the Arandic sound system. The resultant rhythmic text is then set to melody while adhering to a pattern of text alliteration. 9. Budutthun ratja wiyinymirri: Formal flexibility in the Yol?u manikay tradition and the challenge of recording a complete repertoire Aaron Corn (University of Sydney) with Neparr? a Gumbula (University of Sydney) Among the Yol?u (people) of north-eastern Arnhem Land, manikay (song) series serve as records of sacred relationships between humans, country and ancestors. Their formal structures constitute the overarching order of all ceremonial actions, and their lyrics comprise sacred esoteric lexicons held nowhere else in the Yol?u languages. A consummate knowledge of manikay and its interpenetrability with ancestors, country, and parallel canons of sacred y�ku (names), bu?gul (dances) and miny'tji (designs) is an essential prerequisite to traditional leadership in Yol?u society. Drawing on our recordings of the Baripuy manikay series from 2004 and 2005, we explore the aesthetics and functions of formal flexibility in the manikay tradition. We examine the individuation of lyrical realisations among singers, and the role of rhythmic modes in articulating between luku (root) and bu?gul'mirri (ceremonial) components of repertoire. Our findings will contribute significantly to intercultural understandings of manikay theory and aesthetics, and the centrality of manikay to Yol?u intellectual traditions. 10. Australian Aboriginal song language: So many questions, so little to work with Michael Walsh Review of the questions related to the analysis of Aboriginal song language; requirements for morpheme glossing, component package, interpretations, prose and song text comparison, separation of Indigenous and ethnographic explanations, candour about collection methods, limitations and interpretative origins.maps, colour photographs, tablesyolgnu, wadeye, music and culture

‘The Art of the Japanese Package’ was an exhibition that toured to 10 Australian and 11 New Zealand public galleries in 1979 and 1980. The touring exhibition comprised 221 objects of traditional Japanese packaging which extended from ceramics, wood and paper to woven fibre containers. At the conclusion of the tour, The Japan Foundation and the Crafts Board of the Australia Council donated the vast majority of the exhibition to the Ararat Gallery for its permanent collection. Combining the natural qualities of bamboo, paper and straw with delicate craftsmanship, these unique objects express Japanese aesthetics as applied through fibre crafts. In Japan, the qualities and traits of natural materials are exploited rather than hidden. The texture of straw, the septa of bamboo are not concealed but lovingly incorporated into the whole. In 1979 Hideyuki Oka, curator of ‘The Art of the Japanese Package’ wrote: “In no way self-conscious or assertive, these wrappings have an artless and obedient air that greatly moves the modern viewer. They are whispered evidence of the Japanese ability to create beauty from the simplest products of nature. They also teach us that wisdom and feeling are especially important in packaging because these qualities, or the lack of them, are almost immediately apparent. What is the use of a package if it shows no feeling?” The descriptions of the featured objects were written by Hideyuki Oka, curator of ‘The Art of the Japanese Package’, 1979.Gift of the Japan-Australia Foundation and the Crafts Board of the Australia Council, 1981Hand-cut sections of cryptomeria wood make a simple but dignified box for dried noodles. The shop in Akita City that sells this product was founded in 1665. The label, with its numerous seal impressions, has the look of an old-time legal document, and this is fitting, for it is actually the shop's pedigree. It records, among other things, the name of the founder and the fact that the shop, originally located in Inaba, once sold its noodles to the feudal lord of the region by special appointment. - Professor Hideyuki Oka, curator.japanese art, japanese packaging, tsutsumi, gift giving

Manufactured in the 1960s, this mobile emergency telephone exchange was fitted into a caravan. Part of the Shepparton Division State Disaster Plan, the caravan could be towed to areas affected by disasters to enable communications to recommence. The caravan remained in service until approximately 1974.Mobile infrastructure plays an important role in Australian communications, owing to the often remote and hostile environments in which Australians live and work. Exchanges such as this facilitated phone calls in the aftermath of an emergency, particularly for hospitals, police and other emergency services. Today, Mobile Exchange on Wheels (MEOWs), Cell on Wheels (CoW) and Satellite Cell on Wheels (SatCOW) - which provide temporary landline and broadband services, mobile phone coverage and service in areas without communications infrastructure respectively - are a critical part of emergency response procedures for natural disasters such as fire and flood. Though technology has progressed, the need for rapid service in remote areas remains a present concern of the communications service providers in Australia. This mobile service infrastructure is historically significant as an early example of a service which has evolved over decades, yet is still needed today. The exchange, as a representative example of a vehicle which would provide early-response in a disaster, is socially significant as a facilitator of critical communications needs in devastated communities: access to emergency services and contact with family and friends. The exchange itself, intact from its period of use, provides an insight into technology of the 1970s.Mobile emergency exchange housed in a caravan trailer on 2 wheel base, duralin body, steel tow bar, Caravan divided into 3 sections; the exchange room; the relay room and the main frame room. The exchange room contains 3 switchboards, a folding table, cupboards, benches and switch rack (.1). table (.2), steel bar for attaching the table (.3), back boards of switchboards (.4-.6), switches (.7-.16), box of switches (.17). There is a wall phone magneto, 300 type handset on wall and 2 skylights with wire screens. .11? hat pegs and shelf; there are 2 fluorescent tubes for lighting, all in exchange section. The floor is covered with 2 tone grey tiles and there are wire mesh on outside of windows and a geometric curtain inside behind switch rack. There is a flywire screen door as well as exterior door. The relay room has a sectioned door so half can open at a time. Room contains a cupboard with folding bench top beneath a curtained window. The opposite wall has a bank of batteries and transmission condensers; there is a shelf above window, one fluorescent tube and fuse boxes. Tiles on floor also. The main frame room contains many metres of coiled black covered cable, a black covered magneto wall telephone with 300 type handset; grey plastic jumper cords, a rack of termination points and wire with wasp nests attached. There is a small iron step under door, a fluorescent tube on wall and 3 hat hooks. Roll of Paper Handtowels (.18), cord and handle (.19), red exchange cords and plugs (.20-.22), plastic aluminium runners (.23,.24), headset (.25,.26), logbook (.27), battery readings (.28), box containing papers circuit drawings etc (.29-.93), paper lists off wall (.94,.95). Books, record books etc (.96-.103). Manila folder (.104) containing circuit drawings (105-.124). Wooden drawer (.125), metal drawer containing subscribers master cards, record of faults cards, particular switchboards connected, Junction line cards (.126). Box of valves (.127), box of clamps (.128). Box of 2000 type rack fuses, red 1 1/2 AMPS, black 3 AMP, blue 1/2 AMP (.129). Box of sleeves for covering wire joints (.130), plastic beakers (.131,.132), soap (.133), box of white plastic squares (.134), time switch "Venner BF/43 time switch" Made in England (.135), box of bolts, knobs etc (.136), box of switchboard number indicators (.137), fuse (.138), fuse wire (.139), football card (.140). Box of cartridge fuse 6 AMP (.141). Envelope of drawing pins, rubber bands (.142), black plastic, paper tape centres (.143-.152), metal plug (.153), 2 signs "Beware of vehicles" (.154-.155). Paper listing Naringal East automatic conversion (.156). Green Commonwealth of Australia note pad (.157). Wiring plug for tail lights (.158). Black fuse plugs (.159,.160). Box of bolts (.161). 2 sections of blue plastic coated wires (.162,.163). Gloves used for working on batteries (.164-.167). Wasp nests (.168,.169). White fuse (.170). Photographs of van in use (.171,.172)..1 on front: "ANOTHER / MOBILETRAIL / PRODUCT" "MAX SPEED / 25MPH" "TRAILER BRAKES / --- / " On sides: "EMERGENCY TELEPHONE EXCHANGE" "NO 1" "PMG" "TCQ / GROSS 250 / TARE 182 / LOAD 162" "6" "COUNTRY BRANCH / NORTH REGION / [SHEPPARTON DIVISION]" "LAW'S SIGNS" "Telecom Australia" On back: "DANGER / LONG LOAD" "MQA 3787" .133: "FIR OIL" "AUSTRALIA"mobile telephone exchanges, mobile telecommunications trailers, trailers, transport, natural disaster, black saturday, bushfires, floods, emergency communications

North east Victoria was a major dairy producing region in the late nineteenth century. The Wodonga Butter Factory Ltd was established in 1892. Many families living in the town or on farms also owned their own cow for family needs and produced their milk and butter. This churn is representative of the equipment they used to process their own dairy products at home. This churn was made by E. Cherry & Sons which was established in Gisborne, Victoria in 1858. Edward Cherry (1830-1910) arrived in Australia from Hertfordshire, England, in 1855. The business manufactured churns and in 1875 opened a larger factory. On his death, the business was taken over by his son and continued to operate until the 1970s.This item has strong links to the history of Wodonga and north east Victoria. It has interpretative potential in the areas of local agricultural history, and the social history of food and farming.A wooden butter churn with metal turning handle and removable lid. The wooden paddle inside is attached to the turning handle which rotates to churn the butter. The model number is T1. It was probably made by E Cherry & Sons of Gisborne although the brand is blurred.On one side in black: "T 1"butter churns, dairying industry, domestic appliances, e. cherry churns

The spraying units were manufactured in Australia by REGA Products. Ltd. in 1926. They established themselves as leaders in the production of agricultural and horticultural spraying machines, including smaller knapsacks. Knapsacks were quickly adapted to a range of applications and were widely used by the C.F.A (Country Fire Authority). They were also widely used for defence during World War II. REGA was later purchased by the Garrard family and still operate as part of Garrads Pty Ltd. This sprayer was one of the units used by the C.F. A. in Wodonga. The Country FIre Authority was established in 1945 following a Royal Commission into the 1939 Black Friday fires which recommended a single firefighting authority for country Victoria, bringing together the Bush Fire Brigades, Country Fire Brigades and Forest Commission. The first fire brigade, the Wodonga Urban Fire Brigade was formed in 1891 and registered in May 1893. Since that time its volunteers have provided ongoing support to the Wodonga and District communities through events such as urban fires, bushfires and other emergency situations. This item is representative of the Wodonga Country Fire Authority and its many volunteers.A knapsack sprayer designed to be used for spraying insects. The unit includes brass fittings, leather straps and a spray arm and nozzle attached. It was also adapted to be widely used by firefighters.On front: REGA / C.F.A. Around lid: REGA SPRAYERSrega sprayers, cfa region 24, cfa volunteers, cfa wodonga, wodonga urban fire brigade, fire fighting equipment