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Uniting Church Archives - Synod of Victoria
Photographic print block
... behind the group with "THE LIFE OF A CHRISTIAN BOY" written on it..... There is a blackboard behind the group with "THE LIFE OF A CHRISTIAN BOY ...Wood block with photographic plate. Image of eight young men in suits sitting around a low table. There is a blackboard behind the group with "THE LIFE OF A CHRISTIAN BOY" written on it.On back "13"glen iris presbyterian church -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2013
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 -
Uniting Church Archives - Synod of Victoria
Photograph, Peter Storey: President-elect of the Methodist Conference of South Africa, 1984
The World Alliance of Reforned Churches had declared the South African Dutch Reformed churches heretical because of their doctrinal advocacy of apartheid. Storey spoke about the situation in South Africa - "Speaking from his non-violence Christian viewpoint, he said that violence was counter-productive. 'When an organisation uses these methods it loses something of its moral case. I understand why people such as the ANC turn to those methods. I will never agree with them.' He saw four main taks for the church in South Africa - to continue to tell the truth in a propagandised society, to continue to bind up the wounds of people who are victims in that society—in this area the church's record is a good one, to demonstrate in its own life an alternative to apartheid, and to try to fashion strategies which would bring about change, in harmony with the teachings of Christ."Storey is shown sitting at a table addressing a meeting.C&N identification.apartheid, storey, peter, south african churches -
Uniting Church Archives - Synod of Victoria
Photograph, Undated c.1970s
Mrs Jean Yule O.A.M. was editor of the "Women in the Church" column of the Australian Presbyterian Life newspaper 1960 - 1975. Member of the Presbyterian Church Freedom from Hunger Victorian committee. President of the Presbyterian Women's Association (P.W.A.) 1966 - 1969. Representative to the East Asian Christian Conference. Presbyterian Church Elder; field officer World Christian Action 1974.B & W gloss, waist length photograph of Mrs Jean Yule.mrs jean yule, presbyterian, presbyterian life, freedom from hunger, p.w.a., writer -
Uniting Church Archives - Synod of Victoria
photograph, May 10th or 11th 1935
Kagawa, Toyohiko (1888-1960) Japanese evangelist and social movement leader Kagawa was born in Kobe to Kame and Junichi Kagawa. In lonely years following the death of his parents at age four, he met Harry W. Myers and Charles A. Logan, missionaries of the (Southern) Presbyterian Church, U.S., and was baptized by Myers on February 14, 1904, at the Tokushima church. He pursued theological study at Meiji Gakuin in Tokyo and Kobe Theological Seminary. During his student days in Kobe he moved into the Shinkawa slum to serve the physical and spiritual needs of some 7,500 people. Between August 1914 and May 1917 Kagawa studied in the United States at Princeton Theological Seminary and then became involved in labor and peasants movements in Japan and in organizing religious programs, with the Jesus Band of Kobe as the base of his work. In 1921 Kagawa organized the Friends of Jesus. This Franciscan-like band of young people strove for spiritual discipline, compassion for the poor, and an evangelical life of witness. When Tokyo suffered a massive earthquake in 1923, he shifted the main emphasis of his work to that city. He promoted economic cooperatives in Japan and peace and social reform programs before and after World War II. Kagawa was a prolific writer. Most of his writings are collected in the twenty-four volume Kagawa Toyohiko Zenshu (The work of Kagawa Toyohiko) (1964). His theological focus was on the redemptive love of God, manifest in the life of Jesus Christ, to whom people can commit themselves through a mystical experience of faith and intellectual creativity. Kagawa was known more as a Christian social reformer than as a religious leader both in and out of Japan, but he was fundamentally an evangelist throughout his life. Robert M. Fukada, “Kagawa, Toyohiko” in Biographical Dictionary of Christian Missions, ed. Gerald H. Anderson (New York: Macmillan Reference USA, 1998), 350. This article is reprinted from Biographical Dictionary of Christian Missions, Macmillan Reference USA, copyright © 1998 Gerald H. Anderson, by permission of Macmillan Reference USA, New York, NY. All rights reserved. B & W informal photograph of the Rev. H.C. Matthew and Toyohiko Kagawa standing in front of the door to Captain Cook's Cottage in the Fitzroy Gardens, Melbourne. "Melbourne May 19th or 11th 1935. H.C. Matthew & Toyohiko Kagawa standing by the cottage recently removed to Australia & re-erected in Melbourne Botanical Gardens in which Captain Cook was born."toyohiko kagawa, h.c. matthews, captain cook's cottage, friends of jesus, christian missions. -
Uniting Church Archives - Synod of Victoria
Badge
Hexagonal white, blue, red and gold enamel Christian Endeavour lapel badge on a red and white ribbons."100 CE" "Take my life" "40th Australia C.E. Convention Geelong 6-12 Jan. 1984"christian endeavour -
Uniting Church Archives - Synod of Victoria
Photograph, Original would have been taken towards the end of Bulu's life in the early 1870s. The photo was dated "30 March 1933 THE ARGUS"
Joeli Bulu was one of the first missionaries to Fiji. Not a Christian when he grew up but was converted after listening to John Thomas in Tonga. The king of Tonga had just been converted to Christianity and asked for volunteers to go to Fiji as a missionary. His reception in Fiji was not welcoming, but he was such a tenacious chap and because he was likeable he became one of the most influential missionaries in the South Pacific. He was a rascal as a young man in Tonga and the meeting with John Thomas was the thing that changed his life. Very well regarded now in Fiji. His active period was the 1838 to 1870 - John Thomas came to Tonga in 1826. From Wikipedia: Joeli Bulu (Siaoeli Pulu) (around 1810-May 1877) became a Christian in 1833. He was one of a band of Tongan teachers who came to Fiji in 1838, and pioneered the work of the Christian Church in this group. He served the Church in Fiji for almost four decades. He came to Lakeba by canoe, and was appointed to help with the printing of catachisms and passages of Scripture. Lorimer Fison translated Bulu's oral account of hislife. This was edited by George Stringer Rowe and printed in England in 1871 with the title, "Joel Bulu: The Autobiography of a Native Minister in the South Seas". He served first at Lakeba and then at Rewa, and after that the station was closed because of the wars, at Viwa. John Hunt sent him to investigate the possibilities of establishing the work in Vanua Levu, and to that field he was later appointed. He was the first Pacific Islander to be placed alone in charge of a circuit - Ono, in 1848, and also the first to be ordained (1850) as a Native Assistant Missionary. After this he served at Nadi (Vaua Levu), Bua and Cakaudrove where he pioneered the work before any white missionaries were established there. Afterwards he was appointed to Bau. He died in May 1877 and his grave is beside that of John Hunt at Viwa Island.B&W photo, no backing, print from The Argus files, dated 30 March 1933. Tongan beareded old man, wearing a traditional (Fijian vala or lap-lap) and carrying what looks like a fly swat, but is more significant than that. Dressed as a Fijian chief."Joeli Bulu" "1/2 col Argus" and "Return to Rev. A. W. Amos 148 Lonsdale St" all written in pencil on the back.bulu, joeli, tonga, fiji, thomas, john, lakeba, hunt, john -
Clunes Museum
Book, F.E.LONGLEY, THE CHRISTIAN'S SECRET OF A HAPPY LIFE
... OF A HAPPY LIFE. BY H.W.S. THE CHRISTIAN'S SECRET OF A HAPPY LIFE ...BOOK WITH DAMAGED RED MATERIAL COVER THE CHRISTIAN'S SECRET OF A HAPPY LIFE. BY H.W.S.local history, books, religion -
Westbourne Grammar Heritage Collection
Textile - Chapel Altar Cloth, 1989
This altar cloth is one of a set of four of various sizes, embroidered and donated by a parent for the opening of the school's chapel. The chapel was completed in 1989 and officially dedicated 'in thanks for the work of J.R. Pascoe' in March 1990. Religious instruction has never formed part of the curriculum at Westbourne but Christian values have underpinned the school's identity since its very early days. Recognising the importance of spirituality to the broader life of a school, Principal John Pascoe set about building a small chapel at the Truganina campus. In 1988, Reverend George DuRink was appointed as inaugural chaplain, in time to advise on the chapel design, and remained at the school for more than twenty years. Reverend DuRink's friendly, inclusive approach to ministering, drawing largely on his extensive knowledge of philosophy and ethics, and welcoming the many faiths and cultures that came to the school from the growing surrounding community, set the tone for the spiritual dimension of education at Westbourne. An integral part of the fabric of the school, the chapel has been a place to gather for comfort and support during difficult times, a place for quiet reflection and at times a place for music and celebration.This altar cloth has historic significance as it is associated with the very beginning of the Westbourne chapel and was used in the chapel for many years. A rectangular piece of evenweave fabric with a fringed edge and cross stitched with a blue border around the entire piece and a yellow and green Westbourne logo facing the short edge at one end. -
Koorie Heritage Trust
Book, Bonwick, James, The Last of the Tasmanians : or The Black War of Van Diemen's Land, 1870
Contents: Voyagers' Tales of the Tasmanians - The first battle; Captain Cook's visit; The French visit in 1792; Flinders and Bass at the Derwent; Peron's visit in 1802; The French and the Wood-nymphs. The Black War - Massacre of the Blacks in 1804; Destruction of Public Records; Kidnapping Black Boys; Michael Howe's Black Mary; Chase after Stock-keepers; Colonel Sorell's order of 1819. Cruelties to the Blacks - Cruelty of Early Settlers; Cruelty of Bushrangers; Spanish and Dutch Cruelties. Outrages of the Blacks - Hanging of Two Aborigines; The Demarcation Order of 1828; Martial Law; Pictorial Proclamation; Proclamation of October 1830; Mosquito and the Tame Mob; Execution of Mosquito and Black Jack; Cruelties of the Blacks; A hand left in the trap; Bravery of a Half-caste wife; Chastity of White Women respected; Time of terror. The Line - Proclamation for Volunteers; Arrangements for the Capture; Leaders and numbers in the Line; Savage's Tale of the Savages; Mr. Walpole caught a Black; Siege of the "Three Thumbs"; Ï30,000 for One Black; Egg-gathers break through a Line. Capture Parties - Leaders of Parties; John Batman, the Blacks' Friend; The Sydney Black Guides; A Night at Ben Lomond; Gilbert Robertson, the Leader; Jorgen Jorgenson, the Dane. George Augustus Robinson, The Concilliator - Bruni Island Depot; Tuganina, the beautiful Tasmanian; The Conciliatory Mission; Robinson's Capture of a Tribe; Triumphal Entry into Hobart Town; Truganina saves Robinson's Life. Flinders Island - Swan Island Depot; Gun Carriage Island; Flinders Island Depot; Visit of the Quaker Missionaries; Life of Aborigines on Flinders Island; Mr Clark, the Catechist; School Examination of the Natives; Dr. Jeannert, the Commandant; Dr Milligan removes Natives from Flinders. Oyster Cove - Author's Visit to the Naives at Oyster Cove; Death of Mr Clark; Maryann and Walter. The Sealers - Home Life of Sealers' Women; Robinson removes the Women to Flinders; The Quakers and Sealers. Half-Castes - Murder of Half-castes; Fecundity of Mixed Races; Bishop Nixon's Visit to the Straits' Half-castes; Bong and her Daughter Dolly. Native Rights - Legal Rights; Hanging of Four Tasmanians. Civilization - Whately's Degradation Theory; Effects of Civilization; Drink and Civilization; Walter the civilized Tasmanian; An Aboriginal Discourse; Mr. Wedge's Black Boy; Failure of Australian Missions; Christian Tasmanians. Decline - Amalgamation of Races; Decline, a 'Decreeof Providence'; Hawaiian and Maori Decline; Drink, the great Destroyer; Story of the civilised Mathinna; Count Strzelecki's Theory of Decline; Lanne, the Last Man; Lalla Rookh, the Last Tasmanian.400 p., 15 leaves of ports. : ill., fold-out map ; 23 cm.Contents: Voyagers' Tales of the Tasmanians - The first battle; Captain Cook's visit; The French visit in 1792; Flinders and Bass at the Derwent; Peron's visit in 1802; The French and the Wood-nymphs. The Black War - Massacre of the Blacks in 1804; Destruction of Public Records; Kidnapping Black Boys; Michael Howe's Black Mary; Chase after Stock-keepers; Colonel Sorell's order of 1819. Cruelties to the Blacks - Cruelty of Early Settlers; Cruelty of Bushrangers; Spanish and Dutch Cruelties. Outrages of the Blacks - Hanging of Two Aborigines; The Demarcation Order of 1828; Martial Law; Pictorial Proclamation; Proclamation of October 1830; Mosquito and the Tame Mob; Execution of Mosquito and Black Jack; Cruelties of the Blacks; A hand left in the trap; Bravery of a Half-caste wife; Chastity of White Women respected; Time of terror. The Line - Proclamation for Volunteers; Arrangements for the Capture; Leaders and numbers in the Line; Savage's Tale of the Savages; Mr. Walpole caught a Black; Siege of the "Three Thumbs"; Ï30,000 for One Black; Egg-gathers break through a Line. Capture Parties - Leaders of Parties; John Batman, the Blacks' Friend; The Sydney Black Guides; A Night at Ben Lomond; Gilbert Robertson, the Leader; Jorgen Jorgenson, the Dane. George Augustus Robinson, The Concilliator - Bruni Island Depot; Tuganina, the beautiful Tasmanian; The Conciliatory Mission; Robinson's Capture of a Tribe; Triumphal Entry into Hobart Town; Truganina saves Robinson's Life. Flinders Island - Swan Island Depot; Gun Carriage Island; Flinders Island Depot; Visit of the Quaker Missionaries; Life of Aborigines on Flinders Island; Mr Clark, the Catechist; School Examination of the Natives; Dr. Jeannert, the Commandant; Dr Milligan removes Natives from Flinders. Oyster Cove - Author's Visit to the Naives at Oyster Cove; Death of Mr Clark; Maryann and Walter. The Sealers - Home Life of Sealers' Women; Robinson removes the Women to Flinders; The Quakers and Sealers. Half-Castes - Murder of Half-castes; Fecundity of Mixed Races; Bishop Nixon's Visit to the Straits' Half-castes; Bong and her Daughter Dolly. Native Rights - Legal Rights; Hanging of Four Tasmanians. Civilization - Whately's Degradation Theory; Effects of Civilization; Drink and Civilization; Walter the civilized Tasmanian; An Aboriginal Discourse; Mr. Wedge's Black Boy; Failure of Australian Missions; Christian Tasmanians. Decline - Amalgamation of Races; Decline, a 'Decreeof Providence'; Hawaiian and Maori Decline; Drink, the great Destroyer; Story of the civilised Mathinna; Count Strzelecki's Theory of Decline; Lanne, the Last Man; Lalla Rookh, the Last Tasmanian.aboriginal tasmanians. | tasmania -- history -- to 1803. | tasmania -- history -- 1803-1900. -
Whitehorse Historical Society Inc.
Book
Till CollectionTHE TILL COLLECTION SIGNIFICANCE STATEMENT The significance of the Alwyn Till Collection is that Alwyn was born in Mitcham in 1921. He attended Mitcham Primary School and Box Hill Boys High School. He served his Community mainly through his activities within the Christ Church Anglican Church Mitcham. He joined the Royal Australian Airforce in World War II in September 1939. He trained as a Pilot in Australia and Canada, was posted to England and saw action in Europe. He was shot down over France and rescued by and then joined the French Resistance and while fighting with them was fatally shot. A Baron fighting with him wrote to his mother to inform her of his death. Alwyn's parents were Evaleen Victoria Till (nee Maggs) and Sydney Norman Till who first lived in Creek Road Mitcham, before moving to 573 Whitehorse Road Mitcham. His father served in World War where his eyesight was damaged and he was taught by the then Blind Institute in suitcase making of which we have two examples in this collection. He died in 1931. Alwyn took over responsibility for his mother and sister Alison. We can understand how devastated his mother and sister would have been at the news of Alwyn's feeling that he must serve his country in World War 11. His letters home were so precious to them that they carefully kept all his correspondence, notices of death and condolences from friends. After Alison's death in 2007 her relation Joan Walker transcribed each of Alwyn's letters home into two bound volumes. The executors, Joan Walker and Anne Drew deposited the original letters with the Whitehorse Historical Society. Due to their significance as historical documents of one serviceman's complete correspondence with his family the Whitehorse Historical Society Committee after consultation with the donors deposited the original letters with the State Library of Victoria. The Whitehorse Historical Society retains the copies. Alison and her mother kept many family memorabilia and personal items which make up this significant collection as they show how people lived, worked and served in the local community and municipality This collection represents the love and devotion of the women to their families during the course of two world wars. The father was disabled as a result of World War 1 and died an early death and a son who thereafter took on the responsibility as head of the family at an early age. This young handsome charismatic son served his community in peace time and gave his life in World War 11. This mother and sister were devoted to his memory.'Nursery Rhymes Collected and Illustrated' By Walter J Morgan with inscription on front cover 'Christ Church Sunday School, Mitcham. Awarded to Alison Till. November 1926.|London Society for promoting Christian Knowledge - New York.'Christ Church Sunday School, Mitcham. Awarded to Alison Till. November 1926.books, children's -
Whitehorse Historical Society Inc.
Document - Prayer Cards and Stamp Album, C1930
Belonged to Joyce Suto as a child when she lived in Wales, UK.Religious Organisations1. My Rule of Life, 3 paged card with 'My Morning Prayer' 'My Evening Prayer' 'My Rule of Life'. The Lords Prayer printed on it with an illustration of the 'Holy Family'. 2. Gospel Stamp Album which contains stamps for each season of the religious year. Also has 'The Morning Prayer' 'Evening Prayer' 'A Simple Rule of life' and Prayer 'Star'. Register on last page. 3. The Seven Sacraments' card containing a stamp for each of the seven sacraments1 No 24 price three half pence each or 8/6 per hundred 2 Penhow Joyce Baker, Mona Farm 3 Joyce Baker .Manor Farm St. Brides14-1-34religion, christian, sunday school -
Ballarat Heritage Services
Photograph - Photograph - Colour, Sunnyside Mill Bridge over the Yarrowee, Hill Street, Ballarat, 2016, 17/09/2016
"A joint meeting of city and town ratepayers, convened by Messrs Francis Jago and Henry Johns, interested in the formation of a cart bridge in Hill street, over the Yarrowee Creek, was held on Saturday evening, in the Societies Hall, corner of Skipton and South streets, with the view of taking united action in the matter. Mr Morris was voted to the chair, : and about 60 persons were present. The chairman stated that the object of the meeting was that united influence should be brought to bear upon the City and Town Councils, so that a cartbridge should be erected. He said that Mount Pleasant would no doubt be thickly populated in a few years, and the bridge would prove a great boon to the inhabitants of the locality. By means of a cart bridge drays, would be enabled to save on their journeys to and fro between the mount and the batteries, at least a mile and a half each time. He hoped that the councillors for the south ward would assist them in this matter. Mr Jago, as one of the conveners of the meeting, said that united action on the part of both eastern and western ratepayers was requisite, so as to exert a strong pressure upon the City and Town Councils, in order that the work should be carried but. Mr Grainger moved the first resolution as follows;—“ That the construction of a cart bridge over the Yarrowee Creek at Sunnyside, to facilitate communication between the residents of the city and town, is urgently necessary, and that in the interests of both municipalities the two councils be asked to at once jointly carry out the work. In doing so he said that the necessity of a cart-bridge for the residents of Mount Pleasant would be apparent when the number of batteries, tanneries, and also the Woollen Mill, in the district were considered. The place was of growing import ance, and ready communication should at once be established. Another reason was that an immense saving in time would be effected. It was quite a common occurrence to see one, two, or three drays stuck in the bed of the creek which had gone that way to make a short cut. Now, what with the horses floundering about and breaking their harness, it seemed a wonder to him that life had not been destroyed before now, just through the want of a cartbridge. Mr Johns seconded the resolution. Mr Robert Calvert supported the resolution, and said that it was disgraceful action on the part of the representatives of the south ward that the work had not been executed long ago. They should come together like men and demand that the work should be done, and if not done they should not pay rates until it was. (A voice—“But they’ll make us.” Laughter.) The wooden footbridge across the creek was “only a wooden fabric, not fit for a Christian to walk across, and steps should be taken to remedy this also. Mr Blight, a resident of Mount Pleasant, said that, in common with others, he had been opposed to the erection of the bridge two years ago, but his views had since been altered. Cr. Morrison, who was present, said that the fault of the cartbridge not being erected over the Yarrowee at Hill street lay not with the City Council, but with their neighbors, who had always been opposed to its erection there. In 1874 a motion was carried at a meeting of ‘the City Council" by which the sum of £5OO had been voted to carry but the work. As the bridges over the Yarrowee were joint undertakings of the city and town, they had, by the provisions of an act of Parliament, called upon the Town Council to assist them in the erection of the bridge. In consequence, a conference of the two corporate bodies had taken place, when a motion was moved by Cr Howard, the representative of the south ward, and seconded by Cr Turpie, of Ballarat East—“ That the bridge should be erected at Hill street.” The motion was rejected, principally through the eastern representatives, who wanted the bridge lower down. Since then the two councils had often met to consider, the question of bridges over the Yarrowee Creek, but nothing had been done at the meetings, as the Eastern Council wanted the bridge in one place and the City Council in another. He had himself, when first elected to the council, given notice of motion affirming the desirability of a bridge, at the place now fixed upon. The Woollen Company was growing in importance, and a direct, road to its works would greatly advance its interests. For the working, expenses of each ward £400 was annually, appropriated; and this amount would not be sufficient carry out the work. They would have to obtain a special grant of about £900, as Hill street would require a culvert to be erected therein, as now it was virtually an open drain which carried the drainage of the western plateau to the Yarrowee. He advised that strong pressure should be exerted, specially upon the Eastern Council, and then the work might be carried out. He thought that if the foot bridge was repaired, and large stones thrown into the creek, it would do until the bridge could be erected. The chairman then put the resolution, and it was unanimously carried. Mr Hamilton moved the second resolution— “That Messrs Fern, Greenwood, Peirce, and Jago be deputed by the meeting to wait upon the City and Town Councils and present the first resolution; also that petitions in its favor be signed by all ratepayers interested.” Mr Haigh seconded the resolution, which was carried. Votes of thanks to Cr Morrison for his attendance, and to the chairman for presiding, were passed, and the proceedings terminated." (Ballarat Star, 9 August 1881, page 3) "WOOLLEN MILL BRIDGE YARROWEE IMPROVEMENTS Though brief the official ceremony of opening the bridge across the Yarrowee Creek, near the Sunnyside Woollen Mills, was of an interesting character. It took place at noon yesterday in the presence of the Mayors and councillors of the City and Town. Hon. F. Hagel thorn (Minister of Agriculture).Hon Brawn. M.L.C., Lt-Col Morton (Acting City Clerk). Mr J. Gent (Town Clerk of Ballarat East), Mr A. Farrer (City Engineer), Lt. L. Finch (who is about to leave for the Front, and who assisted Messrs A. Farrer and G. Maughan in carrying out the project, Mr W. Hurdsfield (Clerk of Works) and others. An apology was received from Mr J. McClelland, contractor for the work. Mayor Hill expressed pleasure in Introducing Mr Hagelthorn, who had at great personal sacrifice and inconvenience come from Melbourne to perform the opening ceremony of that beautiful bridge, which was of great improvements that had been effected.When Mr Hagelthorn was Minister of Pubic works he visited Ballarat specially to see the condition of the creek, which at that time was in a disgusting state from a sanitary standpoint. After viewing the position, and realising the justice of the claim. Mr Hagelthorn made strong representations to the Government of which the was a member with the result that it voted £17,000 for the work. That action had been the means of turning a plague spot into a thing of beauty. They therefore owed a deep debt of gratitude to Mr Hagelthorn and the Government of which he was a member, and they were particular grateful to Mr Hagelthorn for coming to Ballarat to perform the open ceremony. Mayor Levy said he could bear testimony to the good work Mr Hagelthorn had always done for Ballarat. In him Ballarat and district always had a good friend. He thought Mr Hagelthorn would feel amply gratified at seeing the good work that had been done. It would serve as some reward for the expenditure, on behalf of the residents of Bal larat, of the amount of money made available through Mr Hagelthorn's instrumentality for the two municipalities. Otherwise the City and Town councils would not have been able to carry out so necessary and so beneficial a work. There was a great amount of work yet to be done, and when the financial market became low stringent Mr Hagelthorn would no doubt be pleased to take the necessary steps to have money provided for further works which could not be undertaken at the present time. The adjacent woollen mill was a standing monument to what was being done in Ballarat, and what ever the City and Town Councils or the Government could do to encourage such manufacturing enterprise should be done, and he was glad to be able to say that was being done as far as finances would permit. He concluded by presenting Mr Hagelthorn with a gold mounted pocket-knife with which to cut the ribbon stretched across the centre of the structure as a bar to traffic. The Hon. F. Hagelthorn, who was greeted with applause said before him was a good work well done in the interests of the public. Real prosperity could only be achieved by a movement carried out by the people to increase natural productiveness. Most of them had been made aware, on account of the war par tiularly, that the people who were best equipped, the industries that were best organised, and the Governments that were most intelligently controlled would get the most of this world's goods and some of its luxuries that Would be denied other people less efficient. Any thing the Government could do to promote industry and to increase the reward of those engaged in it, both employer and employee, would be done. Most Governments would do but little in that regard. ... " (Ballarat Courier, 13 September 1916, page 4)Bluestone and iron bridge over the Yarrowee River at Hill Street, Ballarat.sunnyside mill, sunnyside woollen mill, ballarat woollen mill, bridge, yarrowee creek, francis jago, mount pleasant, yarrowee river, robert calvert -
Ballarat and District Irish Association
Image, Joseph Chamberlain, 1864
Joseph Chamberlain was was an important businessman and a politician. He worked to improve education, and cities. He was a Member of Parliament from 1876 to 1914, and Colonial Secretary (controlling British colonies) from 1895 to 1903. His son Austen won the Nobel Peace Prize and another son Neville was Prime Minister from 1937 to 1940. (Wikipedia) Chamberlain was a Unitarian, a Christian who believes Christ was an example of the way to live life, but was not divine (not a part of God). Unitarians try to work to help society. There were many problems in Birmingham after the industrial revolution, and many men were not allowed to vote. In 1868 Chamberlain helped a liberal man to become the Member of Parliament for Birmingham. In 1869, he started a group working for free primary education for all children. In November 1869, he became a member of Birmingham City Council. There he worked for cheaper land prices for rural (countryside) workers, and became very popular. In 1873 he became the Mayor of Birmingham. He bought the gas companies and water companies for the city, so people were able to have clean and safe water. He made parks, roads, schools museums and built new houses for poor people. In June 1876 he became the Member of Parliament (MP) for Birmingham. In parliament he worked to unite radical M.P.s (MPs that wanted change) against the Whig party who were in power. His work helped William Ewart Gladstone to become Prime Minister in 1880. Chamberlain often spoke about education in parliament. (Wikipedia)Image of a man called Joseph Chamberlain.ballarat irish, chamberlain, joseph chamberlain -
Bendigo Historical Society Inc.
Document - Notes on Dean John Christian MacCullagh (1982 - 1917), 5/09/2023
John Christian MacCullagh (5/6/1832 - 24/9/1917) Born in Ireland Dean MacCullagh came to Victoria in 1863 and was ordained as a minister in 1864 and his first posting was to Lancefield where he served as the first resident minister 1867-1870. Following the death of his young wife he moved to Bendigo in 1870 as the parish minister for St Pauls in Myers Street. At this stage the church was a long way from completion. 1872 made Canon 1877 Bishop's Canon 1883 rural dean 1883 Archdeacon of Sandhurst 1902 Dean of the diocese 1916 retired due to ill health 1917 Died in Melbourne and was buried at Lancefield. A triptych stained glass window at St Pauls stands as a memorial to his service of 47 years.Biography Six-page notes on the life and service of Dean John Christian MacCullagh. Typed pages.biography, dean maccullagh -
Kew Historical Society Inc
Plaque, Kew Presbyterian Church, James Maitland Campbell LL.M, 1931
Extracts from The Church on the Hill: Presbyterianism in Kew 1874-1974 by John A. O’Neill (Mullaya, Canterbury (Vic), 1974, pp.58-60. “An outstanding family which gave devoted service to the Church was the Campbell family of which James Maitland was the “head”. He died at “Ramornie” on the afternoon of Monday 15 December 1930. … “James Maitland Campbell was born in 1847 in Melrose, Scotland, where his father, the Rev. A. J. Campbell D.D., was the Minister of the Kirk. The Rev. Dr. and Mrs. A. J. Campbell, with their family, came to Australia in 1861 and settled in St. George’s Church, Geelong, where he was the first Minister. James Maitland, after completing his secondary education at Geelong College, entered the Melbourne University where he graduated Master of Arts and Master of Laws, and eventually became a partner in the legal firm of Davies and Campbell. When he first came to Melbourne Mr Campbell attended Chalmers Church, East Melbourne, and married Miss Annie Harper, daughter of Robert Harper, a merchant and a sister of Professor Andrew Harper. In March 1875 the young couple settled in Pakington Street, Kew. After the induction of the Rev. Maxwell and the formation of a Board of Management, Mr. Campbell was elected its first Secretary. David Beath, James Maitland Campbell and Duncan Robert McGregor were the first Trustees of our Church. Mr. and Mrs. Campbell joined the Church Choir, and Mr. Campbell became Choir Leader. Members of their family, Bessie, Mary, Nellie and Lewis also sang in the Choir. Mary became a famed teacher of singing in Melbourne. She taught singing to members of the Choir, and gave lessons in voice production to students for the Ministry. In 1879 Mr. Campbell became Superintendent of the Sabbath School, a position he occupied for 27 years. In 1887 he was elected an Elder, and the Session Clerk for 37 years. In 1924 Mr. Campbell compiled a very complete Jubilee History of the Kew Presbyterian Church. Mr. J. M. Campbell saw our existing Church and the Old Manse erected, the Villa purchased, and, with the help of the Kew Congregation, the Charges of West Hawthorn, East Kew and Deepdene established. In the General Assembly of Australia and the General Assembly of Victoria he occupied the important position of Law Agent, and was a member of numerous Church Committees and Councils. … At the Annual Congregational Meeting on Wednesday 28 October 1931, it was decided to erect a tablet in the Church to the memory of the late Mr. J. M. Campbell to record his service to the Church. The tablet was unveiled at the morning service on 13 December by Mr. Legge. The Preacher was Rev. J. Barnaby.”James Maitland Campbell (1847-1930) the owner of “Ramornie” in Pakington Street was an important contributor to the community of Kew in the 19th and early 20th centuries. A Councillor of the Borough of Kew, he was to be elected Mayor on three occasions: 1889-90, 1890-91 and 1892-93. In addition to his political roles, he was the first Secretary of the Kew Presbyterian Church, being actively involved in the life of the Church until his death in 1930. The Kew Historical Society has a small collection of items once belonging to the Campbell family, including a series of invitations issued to Mr. and Mrs. J. M. Campbell for the festivities organised to commemorate the opening of the first Australian Parliament in Melbourne in 1901. Memorial Tablet to James Maitland Campbell (1847-1930) that was originally erected in the Kew Presbyterian Church in Cotham Road. The tablet is comprised of iridescent ceramic tiles.“Erected by the congregation to the Memory of James Maitland Campbell. LL.M. died 15th., December 1930. Session Clerk of this church for 36 years. “A Christian gentleman.”james maitland campbell (1847-1930), kew presbyterian church, ramornie (pakington street), campbell collection -
Kew Historical Society Inc
Certificate - Honorary Life Membership : Mavis Washfold, Kew Philharmonic Society, 1985
Mavis Washfold was a member of the Christian and Washfold families of Kew. A musician, she had a longstanding association with the Kew Philharmonic Society. The Society was founded by Dr. Ehrenfeld, c.1946, who was also the Orchestra's first conductor. He was succeeded by Harold Badger in 1954 following the death of the former. During the 1940s and 1950s, the Orchestra played its concerts in the Kew Recreation Hall in Wellington Street. In 1960, the Orchestra relocated to the new Kew City Hall in Cotham Road (the site of the current Kew Library).Kew Philharmonic Society certificate issued to Mavis Washfold giving her life membership in recognition of her service as secretary and member for 36 years. Issued 3 December 1985. Framed under Perspex. mavis washfold, kew philharmonic society, christian-washfold collection -
Friends of Westgarthtown
Trunk/ Koffer, c. 1840s
... the precious necessities for life for Christian Ziebell's family ...The chest was constructed to allowable dimensions for storage in the ship's hold. The sturdy watertight construction afforded protection for the chests contents. It can be imagined that these would be household utensils, items of clothing and the most treasured ornaments as space permitted. It is likely that the contents included some building tools and as well, implements which Christian Ziebell used in his trade as a butcher in Bruel, thereby enabling him to undertake profitable work on his arrival in Australia.This object is of primary significance. The Koffer was constructed to allowable dimensions for storage in the ship’s hold. The sturdy watertight construction afforded protection for the Koffer’s contents on the voyage aboard the Privislaw from Hamburg, Germany to Hobsons Bay, Australia in 1850. The Koffer held the precious necessities for life for Christian Ziebell's family at their new destination. It is likely that the contents included some building tools as well, implements that Christian used in his trade as a butcher in Bruel, thereby enabling him to undertake profitable work on arrival in Australia. The wooden Koffer was airtight, so if lost overboard it would be retrievable. Some were fixed to the ship’s deck. After they settled at Westgarthtown the Koffer continued to contain the precious documents through each generation. Only the current owners saw the contents in each generation, and the children always regarded it as a “treasure chest”, which was always locked and out of bounds for them. Large wooden trunk/koffer. Base is rectangular, and lid is rectancular to fit the base but curves between the front and back. Morticed corners; protruding base with beveled edge. Supported by profiled runners with four built-in feet. Handle for carrying on each end, and locking mechanism on front.'C. Ziebell' written in large font on back of chestpersonal effects, travel goods, pribislaw, johann christian ziebell, german migration, luggage -
Friends of Westgarthtown
Furniture - Bed, double
This object is of primary significance. The nickel plated brass bedstead was made by Carl Alfred Ziebell for his wife Dorothea. Carl Alfred Ziebell ( 23.08.1867 - 26.10. 1940) was the third generation grandson of Christian Ziebell. Dorothea remained proud of her bed throughout her long life. (14.7.1873 - 14.12.1969) The bed linen and quilts remain traditionally dressed as they were in 1850. Nickel plated and painted tubular steel bedstead with double bed mattress and spreads. On four castor wheels, ornate decoration on both ends. Turned sections on each corner post, four on the bottom ends, only caps on the top ends. Spring wire mattress base.furniture, domestic, double bed, bedstead, nickel-plated, steel, turned -
Surrey Hills Historical Society Collection
photograph, Dr Una Porter
Dr Unice (Una) Beatrice Porter, OBE, CBE (1900 - 1996) Una Porter was the youngest daughter of Frederick John Cato and his wife Fanny (née Bethune). She had 3 sisters and 4 brothers. Her father was of course the prominent businessman and co-founder of the Moran & Cato grocery company who was known for his generosity and commitment to the Methodist Church. Given this background it is not surprising that Una inherited a deep and lasting Christian faith that would become the driving force behind her own career and philanthropic activities. Una was educated at Methodist Ladies College and the English boarding school "Farringtons" however her formal education ended at the age of 14 due to ill health. By the outbreak of the First World War her sisters were married and her brothers enlisted. Una became very close to her father and assisted him in establishing hospitals and missions in Arnhem Land, Fiji and India. Una returned to formal study and matriculated at the age of 30. A niece with diabetes was the catalyst which led Una to study medicine. She enrolled at the University of Melbourne in 1933 and subsequently specialised in psychiatry with training at Prince Henry's Hospital, the Royal Park Mental Hospital and the Children's Hospital. In 1946 she took a post at the Ballarat Mental Hospital. Here she was the first female member of staff, overseeing 512 female patients. She later worked in private practice and was instrumental in the establishment of a psychiatric clinic at the Queen Victoria Hospital. Throughout her life, Una maintained a strong link with the Young Women's Christian Association (YWCA) and in 1963 was elected as the World President of this organisation and in 1964 she was elected Woman of the Year. Una's philanthropic work was extensive. In addition to administering the F.J. Cato Charitable and Benevolent Trust and later the James and Una Porter Trust Fund, she made substantial personal donations to hospitals, universities and community organisations including the University of Melbourne, Monash University, Epworth Hospital, Methodist Ladies College, Cato College, Queen Victoria Hospital and the YWCA. It is estimated that she gave over $1 million to various hospitals and institutions. Some of her projects included establishing a scholarship for rural female students to attend university, a Chair in Psychiatry, and extensive research into early childhood development. Una B. Porter was appointed O.B.E. (1961) and C.B.E. (1968) in recognition of her services to the community. At the age of 46 Una married James Roland Porter, an ex-RAAF squadron leader and a lifelong friend. Until this time, Dr Porter had lived at the Cato family home, ‘Kawarau’ at 192-198 Tooronga Road, Hawthorn (later Stephanie’s restaurant). In spite of having qualified as a doctor and with all her philanthropic activities, at age 43 the electoral rolls give her status as ‘home duties’! Dr Porter’s connection with Surrey Hills came after her marriage. In 1948 she and her husband bought 8 Kent Road. A black and white photograph of a screened image of a lady sitting in a winged-back chair. She is wearing a knee length dress with three-quarter length sleeves, and beads around her neck and wrist.psychiatrist, philanthropist, queen victoria hospital, mont albert, surrey hills, 8 kent road, dr una porter, mr james porter, dr unice beatrice porter, mr frederick cato, miss unice beatrice cato, mrs fanny cato, miss fanny bethune, young women's christian association, fj cato charitable and benevolent trust, james and una porter trust fund, methodist ladies college -
Surrey Hills Historical Society Collection
Book, J Sutton Crow family - recollections of life in Mont Albert from 1924, 1992
A few pages from the Crow family history that relate to life in Mont Albert.A few pages from the Crow family history that relate to life in Mont Albert.victoria crescent, mont albert, strathmore, house names, telephone exchange, 1930, (miss) winnie thompson, union road, surrey hills, mont albert central school, christian endeavour group, 1899, telephone services, (mr) edward lloyd, (mr) tom morris, grocer, tom morris's grocery, schools, teachers, (mr) - wenborn, ormiston girls' school, (miss) hazel schlesinger, 1916, trams, (miss) gwen littleton, (mr) alan wills, (miss) jean crow, (mr) ray crow, (miss) nancy barber, (mr) - harley, trafalgar street, wildlife sanctuary, greythorn road, balwyn, (mr) percy grainger -
National Wool Museum
Drawing, Christian Den Besten, National Wool Museum, 2019
Christian Den Besten was Born 1972. Through art Christian interprets his community - the current affairs, infrastructure, and people that affect his everyday life. He is a prolific artist and often works with an accumulation of small components in creating his artworks. Christian is an artist living with an intellectual disability. He takes pleasure in drawing the beautiful buildings that dot Geelong’s cityscape. He exhibits and sells his work regularly.Denny’s Lascelles building Geelong by Christian Den Besten, 2019. -
Vision Australia
Container - Object, Donation tin - round RVIB circa 1980's, 1980s
... is and was considered part of religious life and mentioned in Christian, Jewish.... The donation of coins is and was considered part of religious life ...Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the RVIB tin could be used gathering coins at events such as Carols by Candlelight, White Cane day or other special marketing days.1 metal coin collection tin with handle and paper wrapYour Donation Supports the Work of The Royal Victorian Institute for the Blind RVIB lighthouse logo 557 St Kilda Road, Melbourne, Telephone 9529 3544royal victorian institute for the blind, equipment -
Vision Australia
Functional object - Object, Donation tin - round Radio 3RPH circa 1990's, 1980-1990s
... is and was considered part of religious life and mentioned in Christian, Jewish.... The donation of coins is and was considered part of religious life ...Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the 3RPH tin could be used gathering coins at events such as outside broadcasts or other special marketing days.1 metal coin collection tin with handle and paper wrap1170 Radio 3RPH For the print handicapped A service of the Association for the Blindassociation for the blind, 3rph radio station -
Vision Australia
Functional object - Object, Donation tin - rectangular tin RVIB wrapper around Blind Babies tin, circa 1945
... is and was considered part of religious life and mentioned in Christian, Jewish.... The donation of coins is and was considered part of religious life ...Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the older Blind Babies tin has been wrapped with a modern RVIB wrapper, which could be used at Carols by Candlelight, White Cane day or other special marketing days.1 metal coin collection tin with paper wrapWrapper: Your Donation Supports the Work of the Royal Victorian Institute for the Blind RVIB lighthouse logo 557 St Kilda Road, Melbourne, Telephone 9577 3341 Old label Front: For the Blind Babies Children and Adults of the Royal Victorian Institute for the Blind 557 St Kilda Road, Prahran Side: As a thanksgiving for sight! (Drawing of a man holding his hand to his eyes as a blast occurs in front of him, pushing small objects towards his body) It might hit You or Me! Side: As a thanksgiving for sight! (Elaine Leahy facing towards the RVIB gates). The gates of the Institute are always open to welcome all eligible blind babies, children and adults who seek, and never fail to receive, its aid.royal victorian institute for the blind, fundraising -
Vision Australia
Functional object - Object, Donation tin - rectangular tin Blind Babies wrapper, circa 1945
... is and was considered part of religious life and mentioned in Christian, Jewish.... The donation of coins is and was considered part of religious life ...Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the Blind Babies tin could have be used at Carols by Candlelight, White Cane day or other special marketing days.3 metal coin collection tin with paper wrapFront: For the Blind Babies Children and Adults of the Royal Victorian Institute for the Blind 557 St Kilda Road, Prahran Side: As a thanksgiving for sight! (Drawing of a man holding his hand to his eyes as a blast occurs in front of him, pushing small objects towards his body) It might hit You or Me! Side: As a thanksgiving for sight! (Elaine Leahy facing towards the RVIB gates). The gates of the Institute are always open to welcome all eligible blind babies, children and adults who seek, and never fail to receive, its aid.royal victorian institute for the blind, fundraising -
Vision Australia
Functional object - Object, Donation tin - round Vision Australia, 2005-2018
... is and was considered part of religious life and mentioned in Christian, Jewish.... The donation of coins is and was considered part of religious life ...Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the Vision Australia tin could be used gathering coins at events such as Carols by Candlelight or other special marketing days.1 metal coin collection tin with paper wrapPaper wrapper around tin: Help me to break down the barriers and achieve greater heights Vision Australia blindness and low vision services Paper on top of tin: Thank you for your support Vision Australia blindness and low vision servicesvision australia, fundraising -
Vision Australia
Functional object - Object, Donation tin - rectangular RVIB tin, 1936
... is and was considered part of religious life and mentioned in Christian, Jewish.... The donation of coins is and was considered part of religious life ...Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. These boxes were designed to be reused, with a pop out section in the base.2 x metal coin collection tins with printed sidesFront: The Royal Victorian Institute for the Blind St Kilda Road The only Institute in Victoria for teaching blind adults trades & professions educating & maintaining blind children & babies (Lighthouse with words radiating out from light) Modern cottage homes Pensions - after care & sick fund Prevention of blindness lectures, etc. Free wireless radio for needy cases Boat shed & club house Professions & trades Blind babies nursery Wireless sets Social club Happiness for the blind every day & night Musical education Higher education Domestic science classes for blind women & girls A free education Maintenance of blind children The Lighthouse! As a thanksgiving for sight Please place a coin in this box and help to keep the Beacon Light flashing for the Institute's Blind Adults, Babies and Children Side: (Picture of two girls playing with dolls house) Our blind babies and pupils will probably spend 70 years in our Royal Victorian Institute for the Blind St Kilda Road As a thanksgiving for sight please help make their years very happy ones by placing a coin in this box! Reverse front: (Drawing of a man holding his hand to his eyes as a blast occurs in front of him, pushing small objects towards his body.) It might hit You or Me! Please! Will You? As a thanksgiving for the sight you and your dear ones possess, please place a coin in this box to assist the Royal Victorian Institute for the Blind, St Kilda Road, and its Blind Adults, Children and Babies! Reverse side: (picture of workshop at RVIB) One of our many spacious workshops provided by public subscription! The Royal Victorian Institute for the Blind is faced with the problem of employing and otherwise assisting its blind workers. It gives them charitable allowances in addition to their earnings, amounting to approximately 15,000 (pounds) every year, to enable them to support their wives and families! No profits can therefore be made! This 15,000 (pounds) is distributed because the great handicap of blindness prevents blind persons from earning as much as their more fortunate sighted fellows. Please! Ask Storekeepers for our Baskets, Mats, Brooms, etc. And as a thanksgiving for Your Sight place a coin in this box for our blind adults, children and babies! Embossed on the top of the box is Royal Victorian Institute for the Blindfundraising, royal victorian institute for the blind -
Vision Australia
Functional object - Object, Wooden donation boxes, 1970-1990
... is and was considered part of religious life and mentioned in Christian, Jewish.... The donation of coins is and was considered part of religious life ...Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the boxes were placed in a semi-permanent location, such as a shop counter or bar, for people to donate money. Periodically it would be emptied by a collector, who either unlocked the padlock that was usually attached or replaced it with a new box.2 wooden boxes with paper label, perspex or glass,metal hinges and locking mechanism.Blind Babies, Children & Adults Royal Victorian Institute for the Blind Phone 51 1381 All services provided by the RVIB are free - thanks to your helproyal victorian institute for the blind, fundraising -
Vision Australia
Functional object - Object, RVIB Wooden donation boxes, 1970-1990
... is and was considered part of religious life and mentioned in Christian, Jewish.... The donation of coins is and was considered part of religious life ...Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the boxes were placed in a semi-permanent location, such as a shop counter or bar, for people to donate money. Periodically it would be emptied by a collector, who either unlocked the padlock that was usually attached or replaced it with a new box.2 wooden boxes with paper label, perspex or glass,metal hinges and locking mechanism.Blind Babies, Children & Adults Royal Victorian Institute for the Blind Phone 51 1381 All services provided by the RVIB are free - thanks to your helproyal victorian institute for the blind, fundraising