This handkerchief was used as a marketing material to promote the film titled "The Heavens are ours" in Greek by "New World Film Entertainment" shown at Melbourne Town Hall. There were 2000 of these printed by the company for the premiera showing. The film was later screened by the same company at Premier Theatre in November 1958 by popular demand. The handkerchief gesture had the desired effect of attracting large crowds to the show.This handkerchief's primary significance is derived from the innovative story behind its use. A white printed paper towel inscribed, in black ink, with a message in Greek to those it was handed to by "Cosmopolitan Motion Pictures"The inscription in Greek says: "ΦΕΡΤΕ ΤΟ ΜΑΖΥ ΣΑΣ. Θα σας χρησιμεύσει να σφουγγίσετε τα δάκρυά σας παρακολουθώντας το συγκινητικώτερο, το δραματικώτερο δράμα όλων των εποχών που θα κάνει και τις άψυχες πέτρες να ραγίσουν 'ΟΙ ΟΥΡΑΝΟΙ ΕΙΝΑΙ ΔΙΚΟΙ ΜΑΣ'...." In English translation it says: "BRING IT WITH YOU. You will need to wipe your tears watching the most dramatic and emotional film ever, that will have stones with no soul crack... titled "THE HEAVENS ARE OURS" with the unforgettable Golfo Antigoni Valakou, of the most prominent film production company FINOS-FILM presented by NEW WORLD ENTERTAINMENT. The touching story of a girl who has been lost by her parents she still lives with them, in sadness and in laughter.... THE MOVIE THAT NEEDS TO BE WATCHED BY EVERY FATHER , EVERY MOTHER, EVERY YOUNG MAN AND WOMAN. In Melbourne On Saturday, 19th April 1958 MELBOURNE TOWN HALLhandkerchief, film, greek, language, entertainment, cinema, theatre, μαντηλάκι, γιαννούδης, yiannoudes

Installed as part of a stage of renovations to the War Memorial Park in eary 2002. This sign establishes a connection with the First World War by way of the painting "Menin Gate at Midnight". (NL 144) Since this photograph was taken (date unknown) the information panel has been restored and re-erected by staff of the Shire of Nillumbik who replicated the wooden side frame pieces with the same wood-turn design as seen here in the original. Colour photographMENIN GATE AT MIDNIGHT Will Longstaff, 1927 Oil on canvas, Size 135cm high x 254cm wide Collection: Australian War Memorial The artist Will Longstaff was born in in Ballarat in 1879 and died at Littlehampton, Sussex, UK, 1953. Will Longstaff for many years lived in Eltham, his son Tommy, attending school at Kangaroo Ground. As an Official War Artist, will Longstaff depicted in his alegorical painting the Menin Gate Memorial, Ypres, Belgium. The Memorial unveiled on 24th July 1927 honours by name over 50, 000 allied soldiers who fell in the Great War and have no known graves. The names of 6,208 men of the first Australian Imperial Force (A.I.F.) are listed within the Memorial on stone tablets. The painting held huge emotional appeal to Australians when it arrived from England in 1928, attracting an estimated one million viewers, many of whom interpreted the field of red poppies in the foreground as the spirits of the dead rising from their unknown graves. The painting is to be found in the Australian War Memorial, Canberra.menin gate at midnight, william longstaff, kangaroo ground memorial, information panel, shire of eltham war memorial

A poster printed by the RMIT in 2018, to promote an exhibition of works at the MTSV about the interelationships between labour, working life and artistic practice. BACKGROUND The Work of Art was an exhibition about labour, working life and artistic practice. The exhibition explored three aspects of art's relationship to work: (1) artworks about contemporary labour, (2) the labour of art-making itself and (3) the often precarious aspects of life as a working artist. Throughout the exhibition, different artists "worked" from the space of the gallery, revealing the layers of manual, emotional and intellectual labour involved in the work of art. CONTRIBUTION I was invited to develop the exhibition by the "Murphy Group", a group of researchers at RMIT. As the lead co-curator for the exhibition, I researched the history of artistic responses to working conditions. Through this process I identified a gap - while many artists have explored the conditions of labour and working life in their artworks, fewer have drawn attention to the working conditions of artists themselves. This became a key theme in the exhibition. The exhibition presented the work of nine contemporary Australian artists, including high profile and mid-career artists like Bindi Cole and Bek Conroy, alongside the work of emerging artists. In addition to the display of artworks throughout the space, five artists worked performatively, bringing to life the processes and manual labour involved in artmaking. A public forum extended the complex discussion on the relationship between art, work and labour. SIGNIFICANCE The works were presented in the context of a public space that has a strong relationship to contemporary labour - the Mission to Seafarers in Docklands. The Mission to Seafarers is a working mission that provides support to ship-workers. Presenting the works in this space created a real connection between the artworks and the lived experience of precarious labour. The exhibition reached a large audience including over 1000+ visitors in 10 days. It fostered a high engagement on social media and attracted media coverage including a feature in ArtsHub.A record of the ongoing involvement of the MTSV in art, and working with the art community by providing a suitable venue and display space.A3 size yellow paper promotional poster, double-sided. Three-quarters of the front of the poster is covered with the repeated line "Art, Labour & Working Life" in large font, to form ten rows. These rows are in outline form except for picked out words which are in entirely black characters and these cascade down, a row at a time, a word at a time, to form the same line ("Art, Labour & Working Life"). rmit, 2018, events, labour, working life, artistic practice, hiring event, cultural events, multimedia, nicholas walton-healey

Pt 1 History and contexts: 1. Australian Aboriginal and Torres Strait Islander mental health: an overview 2. A history of psychology in Aboriginal and Torres Strait Islander mental health 3. The social, cultural and historical context of Aboriginal and Torres Strait Islander Australians 4. The policy context of Aboriginal and Torres Strait Islander mental health Pt 2 Issues of Aboriginal and Torres Strait Islander mental health and wellbeing: 5. Mental illness in Aboriginal and Torres Strait Islander peoples 6. Social determinants of Aboriginal and Torres Strait Islander social and emotional wellbeing 7. Preventing suicide among Indigenous Australians 8. Anxiety and Aboriginal and Torres Strait Islander young people 9. Substance misuse and mental health among Aboriginal Australians 10. Trauma, transgenerational transfer and effects on community wellbeing 11. Indigenous family violence: pathways forward Pt 3 Mental health practice: 12. Working as a culturally competent mental health practitioner 13. Communication and engagement: urban diversity 14. Issues in mental health assessment with Indigenous Australians 15. Reviewing psychiatric assessment in remote Aboriginal communities 16. Promoting perinatal mental health wellness in Aboriginal and Torres Strait Islander communities Pt 4 Working with specific groups: models, programs and services: 17. Ngarlu: a cultural and spiritual strengthening model 18. Principled engagement: Gelganyem youth and community well being program 19. Dealing with loss, grief and trauma: seven phases to healing 20. The Marumali program: an Aboriginal model of healing 21. Mental health programs and services.colour photographs, tablesmental health

Digitised video (2.66GB) Duration: 51 minutes. Recorded August, 2022 (Video is available for viewing at Ringwood & District Historical Society Archives by appointment)Presenter: Louise Blake is a writer and historian with an interest in the stories of women, families, and communities on the nineteenth-century goldfields in Australia and New Zealand. Inspired by her family connection to the gold mining settlement of Woods Point, Louise completed a PhD on Women and Community on the Upper Goulburn Goldfields in north-east Victoria in 2019. In this talk Louise will share her research on Lawrence and Esther Chubb, who lived and worked at Gaffneys Creek on the Upper Goulburn Goldfields in the 1870s and 80s. In a series of letters Lawrence wrote to his family in England, and now held by the State Library of Victoria, Lawrence shared his early struggles as an independent miner on the central Victorian goldfields, his protracted courtship with Esther, the ordinary intimacies of their life at Gaffneys Creek, the work that Esther did to support the family in this remote mining region, as well as the material and emotional support provided by and to family, friends and neighbours. A rare and revealing source, these letters help to expand our understanding of the lived experience of mining families, particularly the work that women did to sustain families and communities, in this period of waged labour and tribute mining in Victoria.

Chris was invited to be artist in resident for the historic re-enactment of “Shearing the Rams” at the North Tuppal Station woolshed held on the 4th and 5th June 2010. The celebration attracted record crowds to witness the shearing of the station rams by 72 blade shearers. Over a single weekend in 2010, thousands of people queued for hours to see a piece of Australian history recreated at North Tuppal Station near Tocumwal, NSW. In 1900, Francis Faulkner invested a staggering £4000 to extend his shearing shed on Tuppal Station, making it the biggest in the country. Over the next decade more than three million sheep trod its pine boards and were shorn in its 72 stands. After years of drought and the Great Depression, the property fell into disrepair and the station was split up. When North Tuppal Station was sold to the Atkinson family in 1928, just five of the 72 stands were in operation. In 2010, Sport Shear Australia approached the Atkinson family about holding an event in the historic shearing shed to raise money for a team of Australian shearers to go to the world shearing title in Wales. An army of volunteers restored the T-shaped shed and yards and organised a weekend of events. Over two days, 6,000 sheep were shorn and all 72 stands of the restored North Tuppal shed were brought back to life. A total of 117 shearers shared the boards with 90 wool handlers who skirted 19 fleeces every minute. For a period on each day of this historic weekend, the machines were then silenced, and 72 shearers picked up their old blade shears to recreate past shearing methods. “When they fired up and got the blades out there was deathly silence on the board - you could hear a pin drop because normal shearing you have all the machines and it is quite noisy. Here you could just hear the click, like in the song Click Go the Shears Boys. People had tears in their eyes. It was quite an emotional thing to see that and very proud to be here.” George Falkiner, grandson of Francis FalkinerColoured framed print of shearing scene in the Tuppal station, Ferrrier’s wool press on the left-hand side and station on the top. Print in framed in a light-coloured wooden frame with white coloured matte.Under artwork - In 1891 Tuppal Station, a sum of 176,000 acres threshold, was bought by Mr Fiane Sadlies Falkines, Under the management of his eldest son F.B.S. Falkines, the 72 stand woolshed was build in 1900 and powered by a 16 horsepower steam engine. Sheep were pure Boonoke blood and the average numbers of sheep shorn over nineteen years to 1909 was 152,780. Around 7200 sheep could be shorn daily. The largest clip totalled 3326 baled of greasy and scoured wool and was sold in London. Bottom right corner - Chris McClelland 181/720 Shearing The Rams – Tuppal Station

Artist Leonard French said of this work:- "The centre panel suggests a tree of knowledge growing out of a jewelled fish (a spiritual accompaniment is intended), and from the tree birds rise, spreading out through the cloud shapes of the other panels. Hands and figures rise from the earth, reaching for the birds. The left hand panel depicts the journey of figures in a boat, the seeking after or journeying to the source of knowledge. The far right hand panel is the garden, figures in a primitive state, a sort of evolution of figures from a primitive garden (the first garden). Visualization, verbalization, music and dance are tools we have to express a concept. The analysis of an art work is a delicate and sensitive task and great harm can be done in an attempt to become verbal about a form which relies upon elements peculiar to itself for intrinsic meaning." Leonard FRENCH (OBE) (08 October 1928 - 10 January 2017) Born Brunswick, Victoria Died Heathcote, Victoria Known for his enormous dalle de verre (concrete and slab glass) ceiling in the Great Hall of the National Gallery of Victoria Leonard French produced a large body of work throughout his lifetime. French won the Sulman Prize in 1960, and the Blake Prize for Religious Art in 1963 and in 1980. He was also awarded a Harkness Fellowship in 1965. In the Queen's Birthday Honours of June 1968 he was appointed an Officer of the Order of the British Empire. In early 1959 Leonard French was commissioned by the Ballarat Teachers' College students to paint a mural. The students were responsible for the payment of the work. When unveiled artist George Bush remarked: "the 1959 students have left something not just to 'oooh' and 'ah' at, but something that is thought provoking, arresting and interesting. This work of art keeps something in reserve and draws you to search for deeper meaning behind the splendour of colour. This mural is not one which will not fade the interest of its beholders, but one which will provide intrigue for generations to come." Originally French intended the mural to be five panels, each entitled (left to right) 'the Journey', 'Man', 'The Tree', 'The Earth', 'The Garden'. The finished mural was reduced to four panels with the central tree incorporated into the panels 'Earth' and 'Man'. Ballarat Teachers' College Art lecturer Arch Cuthbertson explained that the artist:- "Aims at evoking emotional flashed, opening doors to simultaneous thinking and feeling. To accomplish this he juxtaposes the threads of conscious and unconscious images, thus effecting a tapestry that allows many points of reference to converge upon his singular images. Whether the colours offer metaphysical sensations or convey a literal meaning will depend upon the breadth and depth of the viewer's experience. Similarly with the bird - we might well ask is it a defiance of gravity, a metaphysical ascension or the elusive winged knowledge? Again the answer could well be that these three associations have a singular purpose. " This item is part of the Federation University Art Collection. The Art Collection features over 2000 works and was listed as a 'Ballarat Treasure' in 2007.A four panel mural by Leonard French, commissioned and gifted by the Ballarat Teachers' College Student in 1959. Art lecturer Arch Cuthbertson was highly involved in this commission. Artist Charles Bush unveiled the mural at the Ballarat Teachers' College in Gillies Street, Ballarat. At that time he said:- "You have left behind you on object which will be full of interest to a lot of people. A work of art, so long as it is in existence, is constantly under review. Most of the good things that keep on going are usually to the uninitiated a little worrying. Many of you will be worried by this, because it does not make its message immediately clear. But come back and assess it again and again." art, leonard french, french, artwork, mural, ballarat teachers' college, class of 1959

Melbourne Design Week: 14-24 March 2019 Sat 16 Mar 19, 2pm–10pm Norla Dome The Mission to Seafarers Victoria 717 Flinders St Docklands Indulge in a fleshy live experience. Reconnect with your primal being through a progression of sensorial confrontations. Recalibrate your connection to the world around you – the future depends on it. Sensory Experiments is a call for change – a Manifesto for Sensory Intelligence. Part social experiment, part philosophical inquiry and a fully immersive performance piece, this innovative project is forged from a collaboration between two of the city’s (and, indeed, the world’s) most progressive and inquiring minds. An eclectic cohort of creative contributors has been assembled to design a provocative experience intended to awaken the senses. Allow internationally renowned chef Justin James (Executive Chef of Vue de monde and Iki Jime and previously of Eleven Madison Park & Noma Copenhagen) to reignite your sense of taste. Avail yourself to floral artist Hattie Molloy’s interrogation of sensual perception with her reckoning of the Sublime. Absorb and participate in live-choreographed performances, and be aurally challenged by the masters behind the Sydney Opera House’s iconic acoustics. Come, bear witness, bring curiosity. Immerse yourself in this never-before seen collective. Guided by Sense Whisperers, you’ll wander through a series of live, uniquely designed corporeal experiences. Your emotional and physical responses will leave a digital imprint as the results of Sensory Experiments are transmitted in real time. Connect to self, connect to others, and connect to nature – and leave your mark on a living, breathing manifesto for living. Project Partners Matt Tambellini, More Studio and Mr. Kyle Mac, Design and Web Amara Speechley, Curated by, Marketing, PR & Partnerships Damien Boecasse and Erika Hirzinger, Event Production & Project Management Event Partners Justin James, Edibles Hattie Molloy and Emma Proudfoot, Flower Art Mihan Aromatics, Scent Design Chelsea Kate Evans, Performance Direction Samantha Iliov and Holly Simpson, Ensemble Studio, Costume Rachelle Austin, Olivia Reddan and Holly White, Set Stylists Isabel Johnson, Ed Supreme, Messaging and Copy Arup, Soundscape Design Hayden Sommerville, Videography Belle Nowak, Social Media Pord, Wine Tasting Noomi, Seating Website inscapesprojects.com Instagram: @inscapesprojectsA4 size flyer on creamy colour papercultural events, sensory experiments, ngv, national gallery of victoria, melbourne design week, 2019, community, norla dome, incas projects

'Menin Gate at midnight' was painted by Will Longstaff to commemorate those soldiers with no marked graves on the Western Front during the First World War; also known as 'Ghosts of Menin Gate'. Longstaff attended a ceremony dedicating the Menin Gate memorial to the soldiers of the British empire forces, just outside the town of Ypres, Belgium, on 24 July 1927. The memorial was dedicated to the 350,000 men of the British and Empire forces who had died in battles around Ypres, and bears the names of 55,000 men with no known grave, over 6,000 of whom were Australians. Longstaff was profoundly moved by what he witnessed and that night, unable to sleep, Longstaff returned to Menin Road and later claimed to have had a vision of spirits of the dead rising out of the soil around him. On returning to his studio in London he painted 'Menin Gate at midnight' in a single session. Today 'Menin Gate at midnight' has achieved the status of a national icon. The painting retains its ability to provoke an emotional response and to communicate the scale of the loss of life and the devastation of war. However as people now have a very different understanding of war, the painting serves a slightly different function. Whereas in the past people responded to the painting as it related to the loss of a loved one and their own personal grief, now the painting communicates the loss experienced by a whole generation. The vast number of those who were killed, and the immensity of the damage wrought during the First World War, requires that those who sacrificed their lives should not be forgotten. Longstaff used well-known motifs to trigger emotion. His scarlet poppies are flowers that could be found in the Flanders fields, but they also carry the traditional connotations of shed blood and remembrance; they represent a floral blanket covering the bloodied bodies of unknown soldiers; at the same time, like the paper poppies worn on Remembrance Day, they are a tribute from the living to the dead. The portrayal of the steel-helmeted soldiers rising from the cornfields extends the range of visual emblems used by Longstaff: the plentiful harvest; the harvest of men; the steel-helmeted crosses covering the graves of many soldiers; and the helmeted bayonets raised in cheer and victory.ww1, menin gate, wark vc club

AUSTRALIAN LANDSCAPE ART. A FINE COLLECTION. The late Mr. Walter Withers was one of the little band of landscapists that Included Streeton Condor, who pioneered the "plein-airiste" movement In Victoria thirty years ago. Mr. Withers had been trained in Paris, but practically all his artistic life was spent in Australia, and examples from his easel are to be found in all the leading Australian galleries. He belonged to a brilliant little coterie of men whose works have since been eagerly sought for at ever-rising prices. And now collectors have an opportunity of acquiring examples of his art for a thoroughly characteristic collection of his work, both in oils and in water-color, will be open to-day In the fine art gallery at Anthony Horderns', in George Street. The collection includes 28 paintings in oil by the late Mr. Walter Withers, and 32 of his water-color drawings, while smaller collections by his daughter, Miss Margery Withers, and by his son, Mr. Meynell Withers, are also added. Among the landscapes in oils by the deceased artist may be seen examples of many moods, and also many phases of his artistic development. At different times he was a realist, a romanticist, an idealist. In his fine picture "The Easter Moon" the emotional appeal to the homing instinct is direct and compelling. This delightful work, low in tone and charming in its feeling of repose, suggests the sentiment of Gray's "Elegy." Entirely different in range, intention, and feeling, are two brilliantly-painted pictures entitled "The Young Gardener," and "The Dividing Fence," Mr. Withers here displays an unusual gift for placing effective notes in an admirably harmonised color scheme. "Sunlight in the Forest" is a pastoral poem in color. Most of these pictures were painted in the Eltham or Warrandyte country, while the "marines" are impressions at Phillip Island or on the shores of the bay. The artist was well equipped with technical knowledge and experience. His pictures are full of air and sunlight, and his realisation of cloud-forms is most convincing. The watercolor drawings which he did in the full maturity of his powers have, a softness, richness, and depth of color quite unusual. His son, Meynell Withers, shows a collection of landscapes of striking merit, recalllng his father's handling of color and selective taste In composition. Miss Margory Withers shows a charming group of watercolor portraits, and also some meritorious landscapes. The pictures have been hung with fine artistic discrimination in the grouping of the subjects, and so skilfully that in each group an essential harmony of tone has been preserved. The exhibition will be open to the public from to-day. AUSTRALIAN LANDSCAPE ART. (1918, November 18). The Daily Telegraph (Sydney, NSW : 1883 - 1930), p. 4. Retrieved August 22, 2023, from http://nla.gov.au/nla.news-article239575164Journal inscribed: "Mrs Withers 463 Collins St. West Melbourne"art exhibition, art review, artist, john withers collection, walter herbert withers

"Aboriginal approaches to the naming of places across Australia differ radically from the official introduced Anglo-Australian system. However, many of these earlier names have been incorporated into contemporary nomenclature, with considerable reinterpretations of their function and form. Recently, state jurisdictions have encouraged the adoption of a greater number of Indigenous names, sometimes alongside the accepted Anglo-Australian terms, around Sydney Harbour, for example. In some cases, the use of an introduced name, such as Gove, has been contested by local Indigenous people." "The 19 studies brought together in this book present an overview of current issues involving Indigenous placenames across the whole of Australia, drawing on the disciplines of geography, linguistics, history, and anthropology. They include meticulous studies of historical records, and perspectives stemming from contemporary Indigenous communities. The book includes a wealth of documentary information on some 400 specific placenames, including those of Sydney Harbour, the Blue Mountains, Canberra, western Victoria, the Lake Eyre district, the Victoria River District, and southwestern Cape York Peninsula." -- Publisher description. Contents: Introduction: Old and new aspects of Indigenous place-naming /? Harold Koch and Luise Hercus NSW &? ACT: 1. Aboriginal placenames around Port Jackson and Botany Bay, New South Wales, Australia: sources and uncertainties /? Val Attenbrow 2. Reinstating Aboriginal placenames around Port Jackson and Botany Bay /? Jakelin Troy and Michael Walsh 3. The recognition of Aboriginal placenames in New South Wales /? Greg Windsor 4. New insights into Gundungurra place naming /? Jim Smith 5. The methodology of reconstructing Indigenous placenames: Australian Capital Territory and south-eastern New South Wales /? Harold Koch Victoria: 6. Toponymic books and the representation of Indigenous identities /? Laura Kostanski 7. Reviving old Indigenous names for new purposes /? Laura Kostanski and Ian D. Clark 8. Reconstruction of Aboriginal microtoponymy in western and central Victoria: case studies from Tower Hill, the Hopkins River, and Lake Boga /? Ian Clark South Australia &? Central Australia: 'Aboriginal names of places in southern South Australia': placenames in the Norman B.Tindale collection of papers /? Paul Monaghan 10. Why Mulligan is not just another Irish name: Lake Callabonna, South Australia /? J.C. McEntee 11. Murkarra, a landscape nearly forgotten: the Arabana country of the noxious insects, north and northwest of Lake Eyre /? Luise Hercus 12. Some area names in the far north-east of South Australia /? Luise Hercus 13. Placenames of central Australia: European records and recent experience /? Richard Kimber Northern Australia: 14. Naming Bardi places /? Claire Bowern 15. Dog-people: the meaning of a north Kimberley story /? Mark Clendon 16. 'Where the spear sticks up': the variety of locatives in placenames in the Victoria River District, Northern Territory /? Patrick McConvell 17. 'This place already has a name' /? Melanie Wilkinson, Dr R. Marika and Nancy M. Williams 18. Manankurra: what's in a name? placenames and emotional geographies /? John J. Bradley and Amanda Kearney 19. Kurtjar placenames /? Paul Black.Maps, b&w photographs, tables, word listsaustralian placenames, sociolinguistics, linguistics, anthropology, sydney harbour placenames, blue mountains placenames, canberra placenames, western victoria placenames, lake eyre placenames, victoria river district placenames, cape york peninsula placenames

B. 1835 England, D. 1919 Christchurch NZ. Methodist minister. Chronicle 17 May 1919, p.43: Deep regret will be felt in South Aus-tralia at the passing away of the Rev. Samuel Knight, one of the best-known and most loved of the earlier ministers of the Wesleyan Methodist Church in Australia. The announcement of the death of Mr. Knight, who was in his 85th year, was received by cable on May 11 from Christ-church, New Zealand, where he had re-sided during the last few years with his only son, the Rev. Percy N. Knight, B.A. The veteran preacher spent over twenty years of his busy and useful life in this State. His last visit to Adelaide was in July, 1915, and it was through his agency and influence that £1,150 was raised for the reduction of the debt on the Archer-street Methodist Church. At that time, except for his head being crowned with snow-white hair, there was little in Mr. Knight's appearance to indicate his great age. He was obviously perfectly happy, and was still the tender shepherd who was so well beloved by his flock when he labored in South Australia. The older members of the Methodist Church remember well the splendid work he did more than half a century ago. He won similarly widespread respect in Vic-toria when he was transferred to the Con-ference there. He had charge of the prin-cipal circuits in both States, and he was equally successful as an eloquent preacher, a sympathetic and an assiduous pastor, and a wise and prudent administrator. His presence in the pulpit was always greeted by a large congregation, and the earnest-ness and spiritually of his discourses never failed to impress them. He was imbued with the true spirit of Methodism, and he had a firm and confident belief in the doctrines which he inculcated with such emotional fervor. Mr. Knight was a broad-minded, genial man with a keen sense of humor, and he shone on the platform. A true Christian, he was also a man of the world, and he could, when appealed to, give valuable counsel. He was a friend to be trusted, and he was ever ready to help those in need of his practical sympathy or his well-considered advice. He lived in an era of great Australian Methodists, and he was one of the greatest among them. Mr. Knight was an indefatigable worker, and under his control all the institutions of the circuits in which he worked nourished abundantly. He was a guide, philosopher, and friend to the younger ministers and exercised a great influence for good in Conference. Mr. Knight was born in Liverpool in 1834 and came to Australia in 1854. After spending several years in Victoria he arrived in Adelaide in 1867 to take charge of the Pirie-street Church. He received three ap-pointments as pastor at Pirie-street, two at Kent Town, and two at North Ade-laide (Archer-street), and he was also at Burra, Gawler, and Moonta. He was president of the Wesleyan Methodist Con-ference in 1877. In 1889 he returned to Victoria, and among the circuits of which he had charge at different times were Brunswick-st (Melbourne), St. Kilda, Ballarat, and Geelong. His activities by no means ceased after he went on the supernumerary list. For some years he was connected with Queen's College (Uni-versity of Melbourne), for which he col-lected a large sum for the liquidation of certain liabilities. The Samuel Knight scholarship was founded last year at Queen's College in his honor. Mr. Knight had taken up in recent years the work of establishing ministers in new circuits and of helping struggling churches. He undertook an energetic campaign of attack upon the debts on various churches that, recognising what his personality could do for them, had appealed to him for assistance, and achieved remarkable success in placing the finances on a sounder footing. A considerable portion of his own income in recent years was devoted to the assistance of young ministers, and to aug-menting the stipends that could be offered by newly established circuits in various parts of Victoria. Mr. Knight had been a widower for many years. His only daughter, Dr. Adela Knight, who appeared to have a brilliant career before her in medicine, died in Vienna about 25 years ago. The Rev. Samuel Knight was for many years a close personal friend of the late Sir Samuel Way, with whom he always stayed when visiting Adelaide. His death was a subject of reference at a number of Methodist churches in and around Ade-laide.B & W head & shoulders studio portrait of Rev. Samuel Knight, mounted on buff card.Rev. S. Knightknight, samuel, rev.

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

Bogong Village was constructed in the early stages of the Kiewa Hydro Electric Scheme. Employees of the SECV lived there before the town of Mt Beauty was constructed in the late 1940s. By 1997 the village was owned by Southern Hydro who didn't want a 'non-core service' and wished to sell it.The history of Bogong Village is that of a construction town that no longer has a use for its owner. However, it has an emotional significance for people in the area, especially those who worked and lived there. It is also a tourist attraction and includes the Outdoor School - Bogong Campus which was called the Bogong Outdoor Education Centre in 1992. Its history began in 1968 when the Victorian Education Department acquired the camp buildings and four houses from the SECV. Blue plastic folder with black spiral binding with 12 back-to-back pages in plastic sleeves. It includes articles relating to the future of Bogong Village c1997.bogong village sale, southern hydro c1997

This poster was used to promote the Australian release of SOMEWHERE NEAR TAPACHULA February-April 2010. The film was shot on location in Tapachula, Mexico near the Guatemala border and tells the story of the orphanage Mision Mexico exstablished by two Australians Alan and Pamela Skuse. Surfing was introduced to the children at the orphanage in 2004 and surfing has now become an important part of the weekly program but has also played a key role in improving the lives of the children in the orphanage. SOMEWHERE NEAR TAPACHULA is a unique surfing documentary which explores the social impact of surfing on a community of children living in a Mexican orphanage run by two Australians. Through a series of interviews the film follows the lives of a number of the children as they struggle with issues of identity, family and the harsh economic reality of growing up in a poor Mexican coastal town. Surfing is their one physical and emotional 'escape' refuge.Full colour poster for the surf documentary film SOMEWHERE NEAR TAPACHULA. The poster features an image of a young girl with a surfboard at her feet standing on a beach staring at the ocean.Full colour poster featuring title, film sponsors and Australian tour dates (2010)surfing, somewhere near tapachula, surf film, mexico, jonno durrant, stefan hunt, mision mexico, alan skuse, pam skuse

Ill, maps, p.127.non-fictionCome see my little dugout - way up on the hill it stands, Where I can get a lovely view of Anzac's golden sands.' The Anzac Book was the finest 'trench publication' produced during the Great War and was an instant bestseller when first released in 1916. Created by soldiers under enemy fire and in extreme hardship, the illustrations, stories, cartoons, and poems were intended as a Christmas and New Year diversion for soldiers facing a harsh winter in the trenches on Gallipoli. The way these young men powerfully captured their felt experiences and struggles in the trenches had a huge emotional effect on readers back home in Australia. From Desk to Dugout explores this particular moment in Australian literary and educational history and its intersections with the war at Gallipoli and the history of ANZAC.world war 1914-1918 - campaigns - gallipoli, gallipoli campaign - personal narratives

Ill, map, p.237.non-fictionFlashback is the often harrowing true-life account of seven young Australians who followed the legacy of their fathers and went to war, getting caught up in the brutality of the Vietnam campaign. One dies, six survive after being wounded - only to discover that there are worse things then dying on the battlefield: upholding the ANZAC spirit can come at an enormous physical and emotional cost. vietnam war 1961-1975 – australian involvement, vietnam war 1961-1975 – personal recollections – australia

p.303.non-fictionIn this intensely personal account, Barry Heard draws on his own experiences as a young conscript, along with those of his comrades to look back at life before, during, and after the Vietnam War. The result is a sympathetic vision of a group of young men who were sent off to war completely unprepared for the emotional and psychological impact it would have on them. It is also a vivid and searingly honest portrayal of the author's post-war, slow-motion breakdown, and how he dealt with it.vietnam war 1961-1975 – personal recollections – australia, vietnam war 1961-1975 – australian involvement

Index, p.218.non-fictionThis book unfolds the human side of the American civil war - the flesh and blood drama of men and women to whom the war was an intimate, emotional experience.american civil war 1861-1865, united states - history

Bibliography, ill, maps, p.455.non-fictionContinues the story of Albert Jacka, VC - soldier, legend and friend. Coming home is bittersweet and the memories and experiences of war are never forgotten. It is through the eyes of Jacka VC that we see a glimpse of how survival away from the trenches becomes an emotional battle on the homefront.albert jacka 1897-1932, soldiers - australia - biography

Index, bib, ill, maps, p.272.non-fictionAustralians at war is the story of a nation in wartime. It tells the compelling tale of the sufferings and sacrifice of those who served and those who waited at home and shows how the experience of war has helped to make Australia the nation it is today. Intense, moving and dramatic, Australians at War takes a journey deep into the emotional heart of the nation.australia - history - military, australia - armed forces

It was 'the different war,' the one America couldn't agree on - and can't forget. Here is the first 'emotional history' of the Vietnam war, told by the generation that was asked to fight. In over 500 stunningly candid interviews, we hear from those who went and those who stayed at home. They are soldiers and protesters, officers and privates, black and white, guitly and proud. 1961-1975 - united states, vietnamese conflict, 1961-1975 - psychological aspects

Our contemporary Judaica collection was developed through a series of exhibitions titled Australian Contemporary Design in Jewish Ceremony I, II and III. For each of the three exhibitions, contemporary artists and crafts-makers were invited to design new objects that could be used to perform the Jewish ceremonies and rituals that had been preserved and developed by Australia’s Jewish community over the last 200 years. This collection now comprises over sixty unique and distinctive objects made using very different methods of production, including tapestry, silver-smithing, carpentry, ceramics and glass-work. These objects have been inspired by a broad spectrum of religious, spiritual, artistic and emotional responses to the ideology and practice of Jewish rituals, as well as deeply considered connections to Australia’s broader culture and landscape.jewellery, judaica

To celebrate Rosh Hashanah (Jewish New Year), Jews eat foods like honey cake and apple dipped in honey. Along with a special prayer, this is a way of asking God for a sweet and happy year ahead. Our contemporary Judaica collection was developed through a series of exhibitions titled Australian Contemporary Design in Jewish Ceremony I, II and III. For each of the three exhibitions, contemporary artists and crafts-makers were invited to design new objects that could be used to perform the Jewish ceremonies and rituals that had been preserved and developed by Australia’s Jewish community over the last 200 years. This collection now comprises over sixty unique and distinctive objects made using very different methods of production, including tapestry, silver-smithing, carpentry, ceramics and glass-work. These objects have been inspired by a broad spectrum of religious, spiritual, artistic and emotional responses to the ideology and practice of Jewish rituals, as well as deeply considered connections to Australia’s broader culture and landscape. judaica, ceramics, jewish new year

This sculpture is a bronze cast of Karl Duldig’s 1956 terracotta sculpture titled 'Moses'. The terracotta sculpture won the 1956 Victorian Sculptor of the Year award, an honor given by the Victorian Society of Sculptors. The National Gallery of Victoria purchased the original terracotta sculpture for the Gallery’s collection in 1956. In 1979 the NGV allowed Karl to cast the original terracotta sculpture in bronze (to a limited edition of 5). The National Gallery of Victoria holds one of these casts and one is in Duldig Studio collection. The original terracotta sculpture was exhibited in 1956 at the Olympic Arts Exhibition in Wilson Hall at the University of Melbourne. Two other works by Karl were also exhibited, a sandstone titled 'Adam and Eve' and a work titled 'Fountain'. The catalogue for the Olympic exhibition, which promoted modernism across a variety of disciplines, noted that Australia’s post war immigration program had given ‘further momentum to the modernist cause’. The identification of émigré artists, such as Karl Duldig, with the acceptance of modernism in Australia became a major theme in any discussion of art and design in the post war period. Ann Carew 2016The subject Moses and the tablets of law is an important theme in the history of art. For example the National Gallery of Victoria collection includes paintings on this topic by the Australian Aboriginal artist, Queenie McKenzie (1991), prints by the Russian-French modernist artist, Marc Chagall (1956), and a painting by 19th century British academic painter, John Rogers Herbert (1870s). Michelangelo’s sculpture of Moses is perhaps the most famous sculptural interpretation of the subject. In Karl’s hands we have a modern interpretation of the theme. His simplification and abstraction of form and attention to surface modeling is masterly. The figure has an emotional intensity and despite its relatively small scale, a ‘forceful monumentality’. The sculpture is aesthetically significant for its craftsmanship, expressive qualities and modernity. It is historically significant because of its associations with the 1956 Olympic Arts Festival. The Duldig Studio’s bronze cast of the sculpture was exhibited in the exhibition '1956: Melbourne, modernity and the XVI Olympiad, Museum of Modern Art at Heide.' Apart from the formal qualities of a work like Moses, its relevance as a motif in Judaism and Christian faiths ensures its place as a work of spiritual significance. Ann Carew 2016Bronze cast from terracotta sculpture. Depicts Moses as in Exodus 32 when he returns from Sinai with the tablets of the law to find his people worshipping the golden calf, in his fury he holds the tablets aloft above his head before crashing them down on the ground.

"The banner has been with the Club since it was created in 1957. Recent research has confirmed that it was made by Joan Eddy, the wife of club member Kevin Eddy and a professional seamstress. Grace Blake’s interview notes record her conversation with Mr Eddy on 24 October 2014: Kevin confirmed that the banner was made by his wife, Joan Eddy, in time for the opening of the new shed after the Olympics (1957). Kevin was the Social Secretary at the time, and co-opted his wife, who had worked as a machinist for Harford Clothing in Carlton before they married. Her mother had also worked there as a sewing hand (hand sewing the linings for jackets). The company was later taken over by Sires. ... It was made at home (Joan had ‘retired’ from work by then)." Excerpt from the 2014 Significance Assessment, p32.Banner Celebrating Albert Park Rowing Club Olympic Representatives, 1956 Statement of significance by Margaret Birtley, October 2014 Harry Gordon, the distinguished Australian sports historian, wrote of the 1956 Melbourne Olympic Games: "When the Olympic Games moved into Melbourne ... it was as if the city had been brushed by a certain magic. Nothing before or since ... has ever evoked such sheer emotional involvement from the whole community." Gordon refers to the large crowds that massed in Melbourne with anticipation and exhilaration on the day before the official opening, ‘with little apparent motive other than just to be there, and be happy’. The hand-crafted banner celebrating Albert Park Rowing Club’s representatives at those Olympic Games seems to exude that same sense of joy and exhilaration. Made by the wife of the club’s social secretary, it testifies to the admiration felt by individuals and organisations for the success of their own on a world stage. The banner has historic significance for its accurate documentation of the great achievement of a single rowing club in contributing six outstanding athletes to the relatively small Australian rowing team. Additional historic significance derives from the fact that this is an unofficial expression of tribute and pride. The banner’s incorporation of the Olympic rings would now be likely to require licensing by the Australian Olympic Committee, a process that can dampen social engagement. While definitely a hand-made item, there is some aesthetic significance in the design and execution of the banner. Good judgement has been demonstrated in the selection of fabrics and the choice of colours. The workmanship is quite skilful. The vertical symmetry and the horizontal balance of the design are pleasing to the eye. The use of red for the heading lines and black for the Olympians names is well-chosen and aesthetically pleasing. The collection holds black and white photographs of the same oarsmen at the Olympic regatta. This banner complements their role in the collection by providing colour and a sense of connection with an affectionate and supportive community. Its social significance transcends the local context for which it was created and used, to become part of the large body of art, craft and memorabilia that are associated with the Olympic movement worldwide. A handmade embroidered banner to commemorate the Albert Park members who were part of the 1956 Olympic Rowing team.A.P.R.C. / REPRESENTATIVES OLYMPIC GAMES MELBOURNE 1956 / R. DUNCAN / R. DICKSON / K. McMAHON / R. LIBBIS / I. ALLEN / J COCKBILL coxrowing, apsm rowing club, olympic games, albert park rowing club, albert park lake, duncan, robert, dickson, bruce, allen, ian, libbis, reg, mcmahon, kevin, cockbill, john

Common cigarette lighter amongst Australian Servicemen; facilitated calming within stressful situations ie smoking eased stress and fatigue.This lighter will have memories of great significance and feeling with soldiers who had used it after very stressful situations - it would have served to facilitate relief and calmness when most needed including some giving emotional escape from immediate circumstances..Silver lighter with engravings: angel on front and text on back: Silver metal, rectangular shape; flip top.Front: Engraving of classic woman with bird in hand. Rear: Engraved text: Ba Ria Nui Dat 67-68; Yea though I walk through the valley of the shadow of death I will fear no evil for I am the evilest son of a bitch in the valley"".vietnam, vietnam war, diamond valley vietnam veterans sub branch