William (Bill) ONUS (15 November 1906-1968) Born Cummeragunja Aboriginal Reserve, Murray River, New South Wales Clan: Wiradjuri William Townsend (Bill) Onus was a shearer, actor and activist who revived the Australian Aboriginese League in Melbourne in 1946. He retired from politics in to start the Aboriginal Enterprises workship in Belgrave with his brother Eric. They produced boomerangs, woomeras, fabrics and greeting cards imprinted with Aboriginal motifs. He ran the business from his small factory and shop at Belgrave in the Dandenong Ranges. To promote his wares Bill Onus toured widely in Victoria and beyond as a travelling showman, giving demonstrations of boomerang-throwing, which he advocated as a national sport. (ADB) Bill Onus adopted similar imagery to that which appeared in mass-produced indigenised design; however, he used such works to draw attention to his political work with the ‘Committee for Aboriginal Citizen Rights’ and the ‘Australian Aborigines League.’ William McLintock (Lin) Onus is the son of Bill Onus. Painted boomerang thought to be decorated by Bill Onus.boomerang, aboriginal, bill onus, aboriginal enterprise novelties

The Church Men's Society was a part of the Church of Christ in Peel Street, Ballarat. In 1958 the President was C. Thomas, and S.C. McBride was Secretary. The Aborigines Advancement League (also known as the Aboriginal Advancement League) claims to be the oldest Aboriginal organisation in Australia. It is primarily concerned with Aboriginal welfare issues and the preservation of Aboriginal culture and heritage, and is based in Melbourne. The League was established in 1957 as a response to an enquiry by retired magistrate, Charles McLean, into the circumstances of Aboriginal Victorians. McLean was critical of conditions in the Lake Tyers and Framlingham Aboriginal Reserves. McLean recommended that persons of mixed Aboriginal and European descent be removed from the reserves. The people of Lake Tyers objected to this, and the League was formed out of their campaign. The new League drew from two already existing organisations, the Australian Aborigines League, established 1934 and the Save the Aborigines Committee, which had been established in 1955 as a response to the Warburton Ranges crisis. Founding President of the League was Gordon Bryant, with Doris Blackburn as Deputy President, Stan Davey as Secretary and Douglas Nicholls as Field Officer. Early activities included lobbying for a referendum to change the Australian constitution to allow the Federal government to legislate on Aboriginal affairs, and an establishing a legal defence fund for Albert Namatjira, after he was charged with supplying liquor to an Aboriginal ward.[1] By 1967 it had moved to being fully controlled by Aboriginal people with Bill Onus as the first Aboriginal President.Typed letter on Church Men's Society (C.M.S.) letterhead. The letter concerns a film 'showing the tragic condition of aborigines in Central Western Australia ...' The C.M.S. (Ballarat) planned to hold a public meeting in Ballarat at which Pastor Doug Nicholls, M.B.E. will speak and screen the film. doug nicholls, c. thomas, aborigines, ballarat town hall, stan davey, s.c. mcbride, letterhead

Nicholas Caire was born on Guernsey in the Channel Islands in 1837. He arrived in Adelaide with his parents in about 1860. In 1867, following photographic journeys in Gippsland, he opened a studio in Adelaide. From 1870 to 1876 he lived and worked in Talbot in Central Victoria. In 1876 he purchased T. F. Chuck's studios in the Royal Arcade Melbourne. In 1885, following the introduction of dry plate photography, he began a series of landscape series, which were commercially successful. As a photographer, he travelled extensively through Victoria, photographing places few of his contemporaries had previously seen. He died in 1918. Reference: Jack Cato, 'Caire, Nicholas John (1837–1918)', Australian Dictionary of Biography. The 1860s marked the beginning of the era of reserves and missions. Six Aboriginal reserves were established during the 1860s. These were under the control of the Board for the Protection of Aborigines. Four were Christian missions receiving government aid. These were Lake Tyers (Anglican) and Ramahyuck (Presbyterian/Moravian) in eastern Victoria for the Gunai/Kurnai clans; Ebenezer (Moravian) in north-west Victoria for the clans of the Wimmera and Lower Murray; and Lake Condah (Anglican) in south-west Victoria. The other two were secular government controlled reserves: Framlingham which, like Lake Condah, was established for the Mara-speaking Gunditjmara and Kirrae-wurrung people of south-west Victoria; and Coranderrk, located about 60 kilometres north-east of Melbourne, for the Kulin clans of central Victoria. In 1863, after a period of devastation to the Kulin people, Coranderrk was established at the junction of the Yarra River and Badger Creek. Reference: http://coranderrk.com/, accessed 24 December 2016An original, rare photograph from the series 'Views of Victoria: General Series' by the photographer, Nicholas Caire (1837-1918). The series of 60 photographs that comprise the series was issued c. 1876 and reinforced a neo-Romantic view of the Australian landscape to which a growing nationalist movement would respond. Nicholas Caire was active as a photographer in Australia from 1858 until his death in 1918. His vision of the Australian bush and pioneer life had a counterpart in the works of Henry Lawson and other nationalist poets, authors and painters.Albumen silver photograph mounted on boardprinted in ink on support l.c.: SCENE NEAR "CORRANDERRK" STATION. / COPYRIGHT REGISTERED. printed in ink on support reverse c.: VIEWS OF VICTORIA. / (GENERAL SERIES.) / No. 9. / SCENE NEAR "CORRANDERRK" STATION. / This scene was taken from the hill near Rourke's Bridge, on the Healesville Road, and displays in the foreground / the River Yarra. The roadway which is seen in the mid-distance has lately been constructed by the Government, / as the old tracks which formerly existed, were liable to be swamped by the periodical overflowing of the River. Mount / Ridell can be seen in the extreme distance immediately behind the roadway. / Corranderrk is the local habitation / for the natives of this district, and is situated on the right hand side of the picture, about a mile and a half / from the roadway. printed in ink on support reverse l.c.l.: J.W. FORBES, Agent, printed in ink on support reverse l.c.: ANGLO-AUSTRALASIAN PHOTOGRAPHIC COMPANY, MELBOURNE. printed in ink on support reverse l.c.r.: 10 Temple Court, Collins Street West.nicholas caire (1837-1918), coranderrk aboriginal station, aborigine, yarra river, badger creek, first peoples, aboriginal and torres straight islander

In the early 1900s, Mary Sweeney commissioned artist Charles Bertie to paint the main house at Culla Hill. He charged her 5 shillings for the picture and 18 pence for the frame She took this painting with her when she married Michael Carrucan in 1910 and it hung in the Dalton Street farmhouse for many years. At a later time (1960s), the Burstons (the then owners of Culla Hill) had a card printed from the painting. The original sketch was photographed in 1970 for reproduction in the Shire history publication Pioneers & Painters (1971). The very fragile original was kept in the Council strongroom and suffered significant damage to its edges over the years, no doubt it has also yellowed. A comparison of the original as digitised (2022) with the negative taken 50 years earlier also reveals that the left 20% of the sketch has been cut off, probably due to damage. In June 1842 Thomas Sweeney applied to the Superintendent, C.J. La Trobe, asking permission to purchase a portion of the recently surveyed ‘Parish of Nillumbik'. His request was allowed and handed to the sub-treasurer and Land Board. He paid £110 for 110 acres and called the land 'Culla Hill'. He first built a temporary house, a slab hut 12 feet by 10 feet, in which he lived with his wife, an Irish girl whom he had married in 1838. (His first wife had been drowned at Port Jackson.) Some time later he built a permanent residence on the model of a Tipperary farmhouse. It was a rectangular building of hand-made bricks and stone quarried from the Western Hill with a recessed verandah in front, and bore a slate roof. The out-buildings consisted of a detached kitchen, stable and a barn. It was in this house that succeeding generations of Sweeneys were reared. The original slab hut became a washhouse and survived till recent years. 'Culla Hill' became a social centre for the district, church services being held there on various occasions. The first wheat crop in the district was planted by Sweeney who also supplied the first grain for a mill that later was built at Eltham. He took an active interest in the development of the district. At this time travelling people--many of them runaway sailors or convicts--often passed the settlement, and some of them stayed and worked with Sweeney. A tribe of aborigines living on the river below 'Culla Hill' were apparently on good terms with Sweeney, for it is said that they helped him with the building of his house. Very little is known about the aborigines who originally lived in the Eltham district. There must have been many of them; their stone axes, grinding stones, and anvil stones have been found in the gullies around Research and canoe trees and artifacts were found on the Kangaroo Ground hills. Early settlers remembered a tribe that camped on the site of the present railway bridge at Eltham. They held corroborees there and visited settlers for hand-outs of 'flour and bacca’. There was an aboriginal reserve on the Yarra, upstream from Eltham, but most of those who had collected there later went to live on the Pound Reserve at Warrandyte, where the last aborigines in the area finally ended their days. The Pound Reserve, of 1,103 acres, was established at Pound Bend in 1841. The chief protector, George Robinson, and his four assistants, were given instructions to care for the aged and sick, to provide blankets and rations for all who lived there, to train the able-bodied men in agriculture and other trades and to find them jobs. The Yarra blacks, who later came under the protection of William Thomas, have been described as a 'fine race, well made and above the average height'. Thomas Sweeney died on 6 September 1867 and was buried in the Eltham Cemetery. To his wife Margaret and his son John, he left the entire property of 'Culla Hill'. To his other son Patrick, he left 150 acres, including a small two-roomed wooden cottage. He had five daughters: Kate and Margaret (twins) who were born in 1842, Ellen 1846, Annie 1848 and Johanna 1851. John Sweeney farmed 'Culla Hill' until his death in 1909. He had ten children; one of them, Mary, became Mrs M. Carrucan whose son, Mr John Carrucan, still lives at Eltham. 'Culla Hill' passed out of the Sweeneys possession in 1939 and was renamed by its new owners, 'Sweeneys', in memory of its pioneers. - Pioneers & Painters: One Hundred Years of Eltham and its Shire, Alan Marshall 1971, pp10-12 Original colour sketch artwork 4 x 5 inch black and white negative of original colour sketchculla hill, art, charles bertie, drawing, mary carrucan (nee sweeney), sketches, sweeney's cottage

Jessie May born on 30th November 1883, Jessie, known as Ma Barrie to her grandchildren, was the daughter of schoolteacher, Thomas John Lang and Mary Elizabeth Coates. In 1896 Thomas and Mary Elizabeth moved to Melton. Mr Lang’s previous school was Coliban SS No 1920. Mr Lang was the Head Teacher at Melton until 1917. In 1910 he was a Committee Member Melton Mechanics Institute and Public Library at its establishment. He was a Life Member of the Melton Mechanics Institute Jessie lived in various locations around Central Victoria, particularly Pastoria and Melton. When her father was Head Teacher at Melton State School no 430, she met her future husband, Charles Ernest Barrie. The couple were married at the Methodist Church Melton on the 23rd August in 1906. They lived in the newly built house beside the Chaff Mill on the corner of Station and Brooklyn Road Melton South. Their eldest child was Mary Ena was born on the 7th of October 1907. IN 1909, Ernest Wesley (Bonnie) was born 29th April (Ascot Vale). In 1910 the family moved to a farm in Trundle NSW. The Chaff Mill was sold to Glover Onians – HSK Ward. Later the original mill was burnt and replaced, and in 1977 a fire destroyed it again and it was not rebuilt. In 1911, the family returned to Melton buying the “Darlingsford” farm in May. The weather was too at Trundle for Jessie. Their address was Elizabeth Street Moonee Ponds. William Cecil was born on the 23rd of February 1912 and Charles Edgar was born on 1st June 1913. In 1916 they lived in Moonee Ponds where the children attend Bank Street School, Ascot Vale. The children developed diphtheria Mary and Bon were transferred to Fairfield Hospital. March 1919 the family returned to live at Melton at the time of the outbreak of the Spanish influenza. Mary, Bon, and Edgar returned to Melton School. Following the death of CEB in a car accident in 1931 she was left to bring up her children on her own; the youngest Jim, aged 9 and eldest Mary, aged 24. Jessie left ‘Darlingsford’ in 1946 when her sons had safely returned from WW II. She stayed at Yarram for a time where her married twin daughters lived when more grandchildren were born and spent the remainder of her life living with various family members. SUMMARY - Dr Ian Robinson OAM Born 26th June 1931 Parents – Keith John Robinson of “Creighton” Melton Mary nee Barrie of “Darlingsford” Melton The family lived at “Heatherdale” Toolern Vale. Their 3 children, Ian the first followed by daughters, Ena May and Mary Elizabeth (Beth) Ian and Ena attended Toolern Vale State School. No 946 The family later moved to Columban Ave Strathmore. During 1942 the children stayed their grandmother’s house at “Darlingsford” Melton. They enrolled at Melton State School No 430 on the 13/3/42 after attending State School No 483 Raleigh Street Essendon. They left Melton School on the 31/7/42 returning to Essendon. Ian attended Geelong College as a boarder after completing his schooling he entered University to study Medicine. His early General Practice was in Melbourne. In 1972 he joined the Royal Flying Doctor at Mount Isa, North West Region of Queensland. The region covered an area larger than the British Isles. He was on call 24 hours for emergencies. He spent three weeks away with calls and in the fourth week attended Aboriginal Reserves. Ian took two Queensland Governors and their wives to spend three nights at the Clinic. Sir Colin and Lady Hannah are still their friends. Area Co-ordinator Ian was awarded the Royal Humane Society Medal along with his pilot when they risked their lives landing on flooded land to save a patient. Ian remained a loyal contributor to the Royal Flying Doctor Service until 1997 He met Queen Elizabeth 2nd in Cairns, and also met Prince Phillip and Prince Andrew in Brisbane. Townsville – Locum Beenleigh – General Practice Open 7 Days 198? -2002 Aspects of his work covered the following – Police Work State Commonwealth Medical Officer TEYS COMPANY Q FEVER. Q Fever presents with flu like symptoms. The 1st Test always came back Negative BUT 2nd Test always positive. Ian lectured other Medicos re Q Fever Council Immunization in schools Covered boxing bouts Large Practice In 2002 Ian retired but continued house calls for older patients. Information from Anne to Beth received by Wendy October 2013 Wendy Elizabeth Barrie Jessie May Lang [Barrie] and Ian Keith Robinson standing in front of a carlocal identities

Section 1. Notes on the use of this resource Section 2. Policy support statements. Aboriginal Studies Policy Statement of Victorian Aboriginal Education Association Incorporated (VAEAI) National Principles and Guidelines for Aboriginal Studies and Torres Strait Islander Studies, K-12 Principles for the Introduction of Aboriginal Perspectives in the Curriculum of the Catholic School (Catholic Education Commission of Victoria Policy 1.3, 1987) Section 3. Language, culture and viewpoint: issues of terminology Section 4. Units of work Unit 1. Koorie people of south-east Australia: a contemporary view Unit 2. On sacred ground Unit 3. Koorie life in the pre-contact era Unit 4. Mulla Meea-Baa Gnuenjall: a long time ago, and today Unit 5. The land we share: human stories in the environment Unit 6. Frontier wars Unit 7. Aboriginal mission stations and reserves in Victoria Unit 8. Land, law and indigenous Australians Section 5. Directory of indigenous organisations and affiliated groups/?agencies. National organisations Victorian organisations Catholic Education Commission of Victoria Indigenous Education personnel Organisations within regions of the Archdiocese of Melbourne Organisations within regions of the Ballarat Diocese Organisations within regions of the Sale Diocese Organisations within regions of the Sandhurst Diocese Cultural centres/?camps across Victoria.maps, b&w photographsvaeai, history, curriculum development, koorie studies, catholic education commission of victoria, secondary school education,

Mawul Rom Project: Openness, obligation and reconciliation Morgan Brigg (Universtiy of Queensland) and Anke Tonnaer (University of Aarhus, Denmark) Aboriginal Australian initiatives to restore balanced relationships with White Australians have recently become part of reconciliation efforts. This paper provides a contextualised report on one such initiative, the Mawul Rom crosscultural mediation project. Viewing Mawul Rom as a diplomatic venture in the lineage of adjustment and earlier Rom rituals raises questions about receptiveness, individual responsibility and the role of Indigenous ceremony in reconciliation efforts. Yolngu ceremonial leaders successfully draw participants into relationship and personally commit them to the tasks of cross-cultural advocacy and reconciliation. But Mawul Rom must also negotiate a paradox because emphasis on the cultural difference of ceremony risks increasing the very social distance that the ritual attempts to confront. Managing this tension will be a key challenge if Mawul Rom is to become an effective diplomatic mechanism for cross-cultural conflict resolution and reconciliation. Living in two camps: the strategies Goldfields Aboriginal people use to manage in the customary economy and the mainstream economy at the same time Howard Sercombe (Strathclyde University, Glasgow) The economic sustainability of Aboriginal households has been a matter of public concern across a range of contexts. This research, conducted in the Eastern Goldfields of Western Australia, shows how economically successful Aboriginal persons manage ?dual economic engagement?, or involvement in the customary economy and the mainstream economy at the same time. The two economies sometimes reinforce each other but are more often in conflict, and management of conflicting obligations requires high degrees of skill and innovation. As well as creating financially sustainable households, the participants contributed significantly to the health of their extended families and communities. The research also shows that many Aboriginal people, no matter what their material and personal resources, are conscious of how fragile and unpredictable their economic lives can be, and that involvement in the customary economy is a kind of mutual insurance to guarantee survival if times get tough. Indigenous population data for evaluation and performance measurement: A cautionary note Gaminiratne Wijesekere (Dept. of Families, Housing, Community Services and Indigenous Affairs, Canberra) I outline the status of population census counts for Indigenous peoples, identifying information on Indigenous births and deaths, and internal migration estimates. I comment on the ?experimental? Indigenous population projections and question the rationale for having two sets of projections. Program managers and evaluators need to be mindful of limitations of the data when using these projections for monitoring, evaluating and measuring Indigenous programs. Reaching out to a younger generation using a 3D computer game for storytelling: Vincent Serico?s legacy Theodor G Wyeld (Flinders University, Adeliade) and Brett Leavy (CyberDreaming Australia) Sadly, Vincent Serico (1949?2008), artist, activist and humanist, recently passed away. Born in southern Queensland in Wakka Wakka/Kabi Kabi Country (Carnarvon Gorge region) in 1949, Vincent was a member of the Stolen Generations. He was separated from his family by White administration at four years of age. He grew up on the Cherbourg Aboriginal Reserve in the 1950s, when the policies of segregation and assimilation were at their peak. Only returning to his Country in his early forties, Vincent started painting his stories and the stories that had been passed on to him about the region. These paintings manifest Vincent?s sanctity for tradition, storytelling, language, spirit and beliefs. A team of researchers was honoured and fortunate to have worked closely with Vincent to develop a 3D simulation of his Country using a 3D computer game toolkit. Embedded in this simulation of his Country, in the locations that their stories speak to, are some of Vincent?s important contemporary art works. They are accompanied by a narration of Vincent?s oral history about the places, people and events depicted. Vincent was deeply concerned about members of the younger generation around him ?losing their way? in modern times. In a similar vein, Brett Leavy (Kooma) sees the 3D game engine as an opportunity to engage the younger generation in its own cultural heritage in an activity that capitalises on a common pastime. Vincent was an enthusiastic advocate of this approach. Working in consultation with Vincent and the research team, CyberDreaming developed a simulation of Vincent?s Country for young Aboriginal and non-Aboriginal persons from the Carnarvon Gorge region to explore Vincent?s life stories of the region. The use of Vincent?s contemporary paintings as storyboards provides a traditional medium for the local people to interactively re-engage with traditional values. Called Serico?s World, it represents a legacy to his life?s works, joys and regrets. Here we discuss the background to this project and Vincent?s contribution. A singular beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land RG Gunn (La Trobe University) and RL Whear (Jawoyn Association) Samples from a beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land were analysed for radiocarbon and dated to be about 150 years old. An underlying beeswax figure was found to be approximately 1100 years old. The Dreaming Being Namarrkon is well known throughout Arnhem Land, although his sphere of activity is concentrated around the northern half of the Arnhem Land plateau. Namarrkon is well represented in rock-paintings in this area and continues to be well represented in contemporary canvas-paintings by artists from the broader plateau region. We conclude that representations of Namarrkon in both painted and beeswax forms appear to be parallel manifestations of the late Holocene regionalisation of Arnhem Land. ?Missing the point? or ?what to believe ? the theory or the data?: Rationales for the production of Kimberley points Kim Akerman (Moonah) In a recent article, Rodney Harrison presented an interesting view on the role glass Kimberley points played in the lives of the Aborigines who made and used them. Harrison employed ethnographic and historical data to argue that glass Kimberley points were not part of the normal suite of post-contact artefacts used primarily for hunting and fighting or Indigenous exchange purposes, but primarily were created to service a non-Indigenous market for aesthetically pleasing artefacts. Harrison asserted that this market determined the form that these points took. A critical analysis of the data does not substantiate either of these claims. Here I do not deal with Harrison?s theoretical material or arguments; I focus on the ethnographic and historical material that he has either omitted or failed to appreciate in developing his thesis and which, in turn, renders it invalid. The intensity of raw material utilisation as an indication of occupational history in surface stone artefact assemblages from the Strathbogie Ranges, central Victoria Justin Ian Shiner (La Trobe University, Bundoora) Stone artefact assemblages are a major source of information on past human?landscape relationships throughout much of Australia. These relationships are not well understood in the Strathbogie Ranges of central Victoria, where few detailed analyses of stone artefact assemblages have been undertaken. The purpose of this paper is to redress this situation through the analysis of two surface stone artefact assemblages recorded in early 2000 during a wider investigation of the region?s potential for postgraduate archaeological fieldwork. Analysis of raw material utilisation is used to assess the characteristics of the occupational histories of two locations with similar landscape settings. The analysis indicates variability in the intensity of raw material use between the assemblages, which suggests subtle differences in the occupational history of each location. The results of this work provide a direction for future stone artefact studies within this poorly understood region.document reproductions, maps, b&w photographs, colour photographskimberley, mawul rom project, 3d computer game, storytelling, vincent serico, beeswax, namarrkon, artefact assemblages, strathbogie ranges, groote eylandt, budd billy ii

Comprises twenty-three extracts from the Minutes of Evidence of the Coranderrk Inquiry, accompanied by an analysis of the historical text and context. The book relies strongly on primary-source materials and accurately references historical analysis from scholarly and Aboriginal perspectives. This book is derived from a verbatim-theatre performance in which professional actors portrayed the witnesses who gave evidence before the 1881 Coranderrk Inquiry.; Inscriptions and Markings: illustrations, photographs, facsimiles, maps, portraits About the book One of the first sustained campaigns for justice, land rights and self-determination in colonial Australia was undertaken by the Aboriginal people of Coranderrk reserve in central Victoria. Despite having created an award-winning farm they were targeted for removal to make way for white settlement. As skilled communicators and negotiators, they lobbied the government, in alliance with their white supporters, and succeeded in triggering a Parliamentary Inquiry in 1881. Coranderrk – We Will Show The Country derives from a unique verbatim-theatre performance where professional actors brought to life the witnesses who gave evidence before the 1881 Parliamentary Coranderrk Inquiry. Rescued from dusty archives, and including renowned Wurundjeri leader, William Barak, those witnesses continue to speak to contemporary audiences. Here, their powerful petitioning can be read alongside that of their non-Aboriginal allies, and those who would move them off their land. The book features a concise and accessible history of the Coranderrk Aboriginal Station and of the events that led to the appointment of the 1881 Parliamentary Coranderrk Inquiry. The book also contains a special edition of the verbatim script which has been annotated and referenced so as to provide a blueprint of how the original minutes of evidence from the 1881 Parliamentary Coranderrk Inquiry were adapted into a theatre script. Each scene of the play has also been introduced with a short biography of each character and a discussion of the key themes raised in their testimony. Supplementing the verbatim script of the performance, the book includes a range of historical images and stills from the ILBIJERRI Theatre Company’s production. Coranderrk – We Will Show The Country celebrates the spirit of collaboration between black and white in pursuit of justice, and offers an engaging way to learn about our past – and to think about our future. Coranderrk - We Will Show The Country. (2023, October 19). Retrieved from http://www.minutesofevidence.com.au/education/coranderrk-we-will-show-the-country-book/Ex Yarra Plenty Regional Library copyaboriginal australians, coranderrk, first nations people, healesville, indigenous history, performance, play

This book is a collection of Victorian Indigenous Elders' life stories and oral histories. The Elders share their stories in an attempt to ensure that both sides of Australia's history are finally heard. These stories tell of cultural resistance on missions, of defying assimilation laws, of forever moving around to save children from the welfare. They document the development of both fringe and urban communities and work in the Aboriginal rights movement. They clarify the ways in which these experiences have affected the individual authors along with the indigenous population in general. Also included in the book is a brief history and analysis of the legislation, policies, attitudes and strategies that have affected the lives of the authors and their families since colonisation. This aspect provides an historical perspective, encouraging a deeper understanding of the Elders' stories. Reconciliation can only eventuate with an understanding gained from hearing and including the voices of Indigenous Australians. Contents: The writing team Indigenous elders: keepers of knowledge; custodians of land and culture Aboriginal lands Missions and reserves Growing up running from the welfare /? Aunty Olive Jackson Respecting our Elders /? Aunty Lola James If your mother didn't tell you, then your grandmother did! /? Uncles Les Stewart Don't dwell on trouble /? Aunty Audrey Critch There are my people /? Aunty Gwen Nelson We were all cousins, more or less /? Aunty Iris Lovett-Gardiner Aboriginality is about culture, not colour /? Aunty Dianne Phillips Take up the opportunities we struggled to make /? Aunty Frances Gallagher Home /? Aunty Eileen Alberts We were supposed to forget our Aboriginality /? Aunty Gwen Garoni Not enough heart to say sorry? /? Uncle Brian Kennewell-Taylor Learning from indigenous elders: Keeping the traditions, keeping the culture strong; Since time immemorial; Invasion: the tide ran red; The flood of legislation; Stolen children; Cultural resistance: holding on to children traditions and land; Organised resistance: a movement is born; The 1950s: community resistance to race laws; The price of assimilation; The Aboriginal rights movement; After the flood: self-determination; Turning the tide Bibliography Appendix. Cultural custodianship: developing an indigenous methodology.maps, colour illustrations, b&w photographswiradjuri, victorian indigenous elders, oral histories, yorta yorta, dja dja wurrung, language maps, victorian missions and reserves, lake condah, framlingham, coranderrk, ramahyuck, lake tyers, wahgunyah, cummeragunja, moonahcullah, balranald, ebenezer, maloga, acheron

Co-author Simon Flagg from the Koorie Records Unit, Public Record Office Victoria, did most of the research for the book. Rita Watkins, a descendent of Percy and Lucy, provided photographs and family stories for the book. "As well as brief chapter introductions, the book contains transcripts of the letters to, from and about the Pepper Family. Among various aspects of the family's life, the letters show Lucy Pepper's long battle with tuberculosis and her request to live with other family members on a mission. But she was denied this natural wish because 'half-caste' Aboriginal people were excluded from the missions." -co-author Simon Flagg from the Koorie Records Unit, Public Record Office Victoria,This book, with its transcripts of original letters, is an invaluable historical resource for university and school students on Aboriginal history in Victoria and what happened on Aboriginal reserves. A book titled "Footprints", which portrays the struggles of Lucy and Percy Pepper in the first half of the twentieth century. It was published jointly by the National Archives of Australia and Public Record Office Victoria, both of which hold original records of the family's correspondence with bureaucracy over the years. The book was authored by Simon Flagg and Dr Sebastian Gurciullo. The cover has a dark brown background with black footprints printed over it. They are both bare foot and shoe prints. It has a b /w photograph of a family posed for the camera. Across the top is the title FOOTPRINTS printed in pale yellow. At the bottom of the photo in pale yellow script is "the journey of Lucy and Percy Pepper". At the foot of the front cover is " An Aboriginal Family's struggle for survival". pepper-family aboriginal-history

This is a photograph of the four daughters of Mrs George Thomas. L -R : Elleen Parsons, Julia Eaton, Eva Murray and Violet Gay. George Thomas and Gtranny Thomas lived at Newmerella on Grand View Road until the 1950's. In the Newmerella Koorie Community, there were about 15 families. The family was a very well-respected local Aboriginal family. . George was a stockman for Jas Stirling. From Colin Thomas "I learned that George Thomas was Kitty Johnson’s oldest son. As a young boy George had been found by the Reverend John Bulmer, in addition to other young Aboriginal children in the bush around the Lake Tyers area. He had gathered them all together and took them onto the reserve at the Mission. After quite a number of years had passed George had met and fallen in love with a young half-caste girl, known as Agnes Patterson. Agnes was of Monaro descent and came from New South Wales. George and Agnes got married at Lake Tyers. Because of the half-caste act George and Agnes had to leave the reserve along with their nine girls. They moved to Newmerella, situated outside the township of Orbost. This was the place that George and his wife and children came to call home. Soon after, George and Agnes would add to their family bringing the total of children to fourteen, the last five of whom were boys. At the time of the First World War George’s boy’s volunteered their services and joined the army. When in Europe one of the boys sustained an injury which caused the loss of an arm. Following the end of the war the boys came home, as men." The Thomas family was a well-respected family in Newmerell in the late 19th and first half of the 20th century. The daughter were well known for their needlework and craft skills.A black / white photograph of four women wearing log skirts / dresses and elaborate hats, two sitting on a log and two standing on either side.thomas-family newmerella koori-family

This area is urban and wetlands west of the Eltham gateway approach near the bridge over Diamond Creek and forms part of a walking trail. On 15 August 2004, the Shire of Nillumbik officially named the area "Barak Bushlands" as part of its commitment to Aboriginal reconciliation. The naming day memorialised the one hundred and first anniversary of the death of the last full-blood Yarra Aboriginal leader, William Barak. Source: Aboriginal reconcilation events in Nillumbik, Ken Eckersall, 2006.Digital scan from borrowed photobarak bushlands reserve, eltham, walking trail

Lal Lal Falls Reserve contains one of the most spectacular waterfalls in the Moorabool Shite. The watefall is part of the on Lal Lal Creek, a tributary of the Moorabool River. and plunges 30 metres from a high basalt column into a deep ravine. Culturally, the Falls are believed to be the earthly home of Bunjil, the All Father or Creator to most Victorian Aboriginal tribes. The name Lal Lal is thought to be Aboriginal for "dashing of waters". The Lal Lal Falls is listed on the Site Registry of Aboriginal Affairs Victoria as a spiritual place. in 1837 a Government Survey Party led by Frederick D'Arcy documented these Falls on the west branch of the Moorabool River. On the reserve opposite, a Race Meeting was held on every New Years Day from 1860 until 1938, attracting crowds of up to 20,000 people. A branch Railway Line was constructed from the Lal Lal station to the Racecourse to convey the crowds.Colour photographs of Lal Lal Falls near Ballarat, Victoria.lal lal falls, waterfall, lal lal, bunjil

Looks at the Aboriginal community from the time of white contact, across many parts of Victoria. Chap.1; Melbourne - early missions, camp of Native Police, corroboree trees, canoe trees, grave &? headstone of Derrimut; quarries at Keilor, excavation sites at Green Gully &? Keilor; quarry at Mt. William, notes on inheritance of quarries Coranderrk settlement - Barraks grave, notes on his life; Chap.2; Geelong - Yawangi group of the Wothowurong tribe, camping grounds in area quarries; Notes on William Buckley, Gellibrand (a notable Aboriginal), graves in the Western Cemetery; Chap.3; Colac - war between Colac &? Geelong tribes; Mission at Birregurra, reason for failure of Buntingdale Mission; brass plate to Coc-coc-coine; reserve at Elliminyt, native ovens, camp sites, initiation site &? ritual; quarry sites, axegrinding factory, rock pecking &? engraving; dried hand &? 3 Aboriginal skulls found; Chap.4; The south-west coast - middens, camp sites notes on Framlingham Stn., fish traps at Tyrendarra; Chap.5; The far west - massacres of Aborigines near Casterton; camp sites, oven mounds; the first cricket team formed; Aboriginal cemetery; Chap.6; Hamilton - camps; Mount Rouse Station, axegrinding grooves at Nareeb Nareeb, shelters described, fish traps, massacre at Lake Condah; mission; canoes; Chap.7; Camperdown - legend about Lake Bullen Merri; obelisk erected in memory of Aborigines of district especially chief Wombeetch Puyuun; Jarcoort tribe; fish weirs, camps, intertribal fights between Booluc-burrers, Jarcoorts &? Ellengermote groups; bartering place at Mount Noorat; articles traded, legend of Flat-Top Hill; Chap.8; Ballarat - camp at Lake Wendouree; White Stone Lagoon; legends concerning Mt. Buninyong &? waterfalls at Lal-lal; camp sites; pygmy-type implements near Meredith, quarry at Glue Pot Rocks near Durdidwarrah; brass plate of King Billy; Chap.9; Ararat - Tjapwurong territory; camp sites, quarries, shield &? canoe trees; Bunyip belief at Lake Buninjon of Muk-jarawaint &? Pirtkopen-noot tribes, gives legend; stone implements; mill stones; fish weirs; stone arrangement near Lake Wongan; ground drawing of a bunyip, paintings in rock shelter near Mt. Langi Ghiran; Chap.10; Maryborough - camps, oven mounds, rock wells, stone arrangement at Carisbrook; camp sites at Mt. Franklin; Chap.11; Charlton - belief in Mindye (snake); canoe trees, ovens, camp sites, water holes, rock wells, stone implements; method of rainmaking; Chap.12; Horsham-Stawell, The Wimmera - Wotjobaluk land; camps, fish traps at Toolondo; Black Range cave paintings, Flat Rock shelters (detailed account of these paintings); Bunjils Cave; Chap.13; Horsham-Stawell, The Mallee - camp sites, implements; Ebenezer Mission, Willie Wimmera taken to England by Rev. Chase to become a missionary, died in England; Chap.14; The Murray River, Mildura Swan Hill - Battle of the Rufus; ceremonial ground, Lake Gol Gol, canoe &? shield trees; stone implements; camp sites, fire place arrangements; fish traps; oven mounds; Chap.15; The Murray River, Swan Hill-Echuca - legend about Lake Boga; camps, oven mounds, the Cohuna skull, Kow Swamp, method of burial; Chap.16; Shepparton ovens; brass plates of King Paddy of Kotupna &? King Tattambo of Mulka Stn., native well, camps; Chap.17; Wangaratta -camps, quarry, rock holes, the Faithful massacre; grinding rocks at Earlston; Chap.18; The High Plains - Ya-itma-thang; camps, Bogong moth feasts, native paths for trade &? intertribal fights, articles traded; painted shelters; Koetong Ck. Valley, near Mt. Pilot &? near Barwidgee Ck.; Chap.19; Dandenong - water holes, list of 8 holes in Beaumaris - Black Rock area; camps, middens, stone implements (microliths), legend of Angels Cave, stone axes, Native Police Force, Narre Narre Warren Station, legend about rocks on Bald Hill, kangaroo totemic site; Chap.20; Wonthaggi- Yarram - natives visit Phillip Is., murder of William Cook and Yankee by five Tasmanians (listed as Bon Small Boy, Jack Napoleon Timninaparewa, Fanny Waterpoordeyer, Matilda Nattopolenimma and Truganini) near Cape Patterson, men; camp sites, middens, legend of White Rock; Chap.21; Sale - Bairnsdale, The Lakes Country middens, camps; legend at Wulrunjeri; story of a white woman supposedly living with with the Tutangolung tribe, efforts made to prove story; canoe trees; Chap.22; Sale-Bairnsdale, The Inland Braiakolung tribe, camps, implements, canoe &? shield trees; Ramahyuck Mission, grinding rocks, fights with Omeo tribe; native tracks, death through enemy magic - procedure, belief in ghosts; Chap.23; Lakes Entrance and the Country to the east - Kroatungolung people, legend of Kalimna Valley; camps, stones of Nargun, bunyip, devils at Lake Tyers, excavation at Buchan, carbon dates; middens, ochre at Cape Conrad, stone fish-hook file at Thurra River; note on Bidwel tribe; Each chapter gives historical details, early contacts, relationships with settlers; Aboriginal place names and detailed description of sites and geographical features.b&w photographs, b&w illustrations, colour illustrationsgeelong, colac, hamilton, camperdown, ballarat, ararat, maryborough, charlton, horsham, stawell, murray river, shepparton, wangaratta, dandenong, wonthaggi, yarram, sale, bairnsdale, lakes entrance

Shorter version of the Missions and Reserves list, stating location and area of sites.

1. The writings of William Thomas 2. The Context 3. The record of observation 4. Tubberubbabel, Protectorate head station 5. Kangerong, Protectorate second station 6. Buckkermitterwarrer, Protectorate third station 7. Kullurk, the Bonurong choice for a reserve 8. The raid into Gippsland and the massacres remembered 9. Manufacturing industry on the Mornington Peninsula, 'the successful plan at Arthurs Seat' 10. Death of Johnny and his burial on the foreshore at McCrae 11. The abduction between Arthurs Seat and Point Nepean, and Yankee Yankee's return 12. Thomas' translations.maps, document reproductions, b&w illustrations, colour illustrations, colour photographsboon wurrung, yarra mission, william thomas

A photocopied image of an Aboriginal midden. A man is standing to the left of the photograph in the hollow and a dog is standing on the edge of the hollow. There are a few trees in the middle distance and bare hills along the skyline. Framed in mustard coloured board.aboriginal culture, aborigines, middens, aboriginal reserves, george evans collection

The scarred tree is located on a hillside in a local reserve. The bark has been removed in the past to make a boat or other large utensil. Melbourne's skyline can be seen faintly in the distance in the middle of the photograph with local suburban development in the middle distance. The set of 20 photographs were taken of a number of archaeological ands sacred sites in the Bulla district. The photographs were included in a study published by the Shire of Bulla in the early 1990's.A scarred tree aboriginal ring sites, george evans collection