This ring belonged to Captain William Henry Bacchus who was one of the first British colonists to establish a farming property on Wurundjeri and Wadawurrung First Nations people lands 55 kilometers west of Melbourne. The land occupied by Bacchus in 1838 came to be known by the early colonists as Bacchus’s Marsh before later changing officially to Bacchus Marsh. The ring is believed to have been made to commemorate the death of Captain Bacchus’s father Wm (William) Bacchus in Somerset, England in 1788.This ring has significance because it is an object associated with a significant historical person in the history of the region of Bacchus Marsh. It is a rare, probably unique example of an 18th century mourning ring connected to the local community. It also has aesthetic value as an object and is in excellent condition.Gold ring with blue and black coloured inlay. Contains writing on the outsideWM Bacchus Esq OB: 10th JUNE 1788 Æ: 38 bacchus family, rings, william henry bacchus 1782-1849

An A4 sized printed book published in paperback edition. 228 pages, with black white photographs and portraits and illustrations. Includes a\subject and name indexes. BMDHS Location: AR/SU4non-fictionThis book explores the lives of 274 pioneer women of Bacchus Marsh and district. In this work the pioneer period is defined as women who were either born in the Bacchus Marsh area before 1869 or arrived there prior to 1869. The women's stories in the book are derived from the list of women pioneers of the district compiled in 1936 to commemorate the centenary of European settlement in Bacchus Marsh.Importantly this 2015 publication identifies a number of First Nations women known to have lived in the district prior to 1869 and acknowledges the fact that many thousands of women have lived in the district prior to the European colonial era. Citation: Pioneer Women of Bacchus Marsh: An Introduction to the Women of the Bacchus Marsh Pioneer Women's Avenue. [Written and compiled by the Country Women's Association Branch, Bacchus Marsh]. Published by Country Women's Association of Victoria Inc., Bacchus Marsh Branch, 2015.bacchus marsh vic. history, pioneers biographies, women pioneers bacchus marsh

Index, ill, plates, bib. p.346.non-fictionSince the first fleet of 1788, the Irish have been coming to Australia. They were the beginning of a central, colourful and profoundly influential element in Australia's evolution into a nation different and separate from Britain.irish - australia - history, australia - history

non-fictionThis book tells the human story of the first decade of building the great Snowy Mountains Hydro-Electric Scheme, with adventures and anecdotes told by the workers themselves, and illustrated with unusual photographs. Appendices give further information about the project and list the workers named in Snowy records. The author began his 10 years with the Electrical and Mechanical Division at the age of 20. The construction of the Snowy Mountains Hydro-electric Scheme is a well-documented part of our nation’s history and a leading example of Australian innovation and ingenuity. As far back as the 1880s, Australians had been considering diverting water from some of Australia’s best-known rivers – the Murray, Murrumbidgee, Snowy and Tumut – to drought-proof parts of NSW and Victoria. It was not until 1944 that Commonwealth and State governments formed a committee to examine the development of water resources in the Snowy Mountains area. As a result of their work, on 7 July 1949, the Commonwealth Parliament passed legislation to establish a Statutory Authority and start construction of the Snowy Scheme. NSW. Construction was completed in 1974 at a total cost of $820 million. On completion, the Scheme consisted of seven power stations, 16 major dams, 80 kilometres of aqueducts and 145 kilometres of interconnected tunnels.snowy mountains hydro-electric scheme, hydroelectric power plants, snowy mountains

Photograph of a painted portrait of L/- Stan Savige. The signature appears to be 'Manders '45'. He appears to be in uniform and could be from his service in World War 2. Stanley Savige is seen as the founder of Legacy when it was founded in Melbourne in September 1923. He was born in Morwell Victoria on 26/6/1890. He served in the Australian Army between 1915 and 1946, including service in both World Wars. Stanley Savige was awarded a KBE, CB, DSO, MC,ED. Stanley George Savige was born in Victoria in 1890, and enlisted in the AIF (Private 577) in March 1915. He served with 24 Battalion at Gallipoli, and was commissioned as a 2nd lieutenant prior to the evacuation, at which he was part of the final holding party at Lone Pine. In France he saw service with 6 Brigade Headquarters as well as with his battalion, and was awarded the Military Cross for his gallantry at the second battle of Bullecourt. In 1918, he became one of a small number of Australians selected for service with 'Dunsterforce' in Persia, commanding 'Urmia Force', and was awarded the Distinguished Service Order. Between the wars, Savige continued his military career with the Militia, and by 1939 he held the rank of colonel. When the 2nd AIF was raised, he was placed in command of 17 Brigade, which he led through the campaigns in Libya, Greece and Syria, before being promoted to command 3 Division (Militia) in New Guinea. In 1944, he was appointed GOC 2 Corps, in command of forces engaged in the campaign on Bougainville, and accepted the Japanese surrender there in September 1945. Lieutenant General Savige was knighted (KBE) in 1950, and died in 1954. He is widely remembered for his efforts between the wars in founding the Legacy Clubs (which he modelled on the 'Remembrance Club' formed in Hobart by his friend and former commander Sir John Gellibrand in 1923) to care for the dependants of deceased servicemen and ex-servicemen. These clubs grew into a nation wide organisation which, by the time of Savige's death, was supporting over 80 000 widows and children.This is a photographic portrait of the founder of the first Legacy Club in Australia, Sir Stanley Savige.Black and white photo of a painting of Sir Stan Savige printed onto a postcard.Stamped with 'Photograph No. MH 91859 Supplied by Military History Section (S.D.9,) General Staff L.H.Q. For official purposes ONLY, NOT TO BE PUBLISHED' in purple ink.savige, portrait, stan savige, founding legatees

This photograph of the Wooragee Landcare Area signage was included in the album alongside the statement that, when the photo was taken in 2005, the Wooragee Landcare Group had applied for a council grant for new signs with which they could replace the broken sign in the photograph. The sign marks the Woooragee Landcare Area, opened in 1989 by Heather Mitchell, one year after the first meeting of the Wooragee Landcare Group. It also commemorates the 1898 founding of Wooragee Junior Landcare, which they launched with Wooragee Primary School. As stated by the sign, Wooragee Junior Landcare was the first group of its kind in Auatralia, with the nation-wide Junior Landcare organization being launched in 1998. This photograph is significant as a marker of Wooragee Landcare's need for grants and council funding, which is common to many organisations, and for demonstrating the history of Wooragee Landcare and Junior landcare by commemorating the founding of both the Wooragee Landcare Area and Wooragee Junior Landcare. Rectangular landscape colour photograph printed on gloss photographic paper.Obverse: Sign in photograph reads "Wooragee Land Care Area/ Launched by Heather Mitchell/ 6th June 1989/ Wooragee Junior Landcare First in Australia" Reverse: "WAN NA E0NA0N2. AIN+ 1 2906/ wooragee junior landcare, grants, signage, council, wooragee landcare area, heather mitchell, wooragee primary school, wooragee, wooragee landcare, wooragee landcare group, junior landcare, 1989, broken sign, youth, junior, children, landcare, landcare area, founding

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

Waa Waa – Crow Feathers is a painting from Aunty Marlene Gilson’s 2022 exhibition ‘Bunjil Wour Kun Ya – Spirit of My Ancestors’. This work tells the story of Waa-Waa, the first Wadawurrung to see a white man, Matthew Flinders and his crew surveying the southern Australian coastline near the You Yangs on 1 May 1802. Speaking to Wyndham Art Gallery’s curatorial framework themes of Foregrounding, Habitat and Localism, the work portrays in Wadawurrung lore the first sighting of a European and acknowledges Australian First Nations peoples original and ongoing connections with land, history, politics and knowledges of place. The scene is overlooking the You Yangs which is deeply connected with the local place and habitat of the Werribee Plain. Aunty Marlene Gilson is a Wathaurung (Wadawarrung) Elder living on country in Gordon, near Ballarat. Marlene Gilson’s multi-figure paintings work to overturn the colonial grasp on the past by reclaiming and re-contextualising the representation of historical events. Learning her Wathaurung history from her grandmother, Gilson began painting while recovering from an illness. The artist’s meticulously rendered works display a narrative richness and theatrical quality akin to the traditional genre of history painting. Gilson, however, privileges those stories relating to her ancestral land, which covers Ballarat, Werribee, Geelong, Skipton and the Otway Ranges in Victoria. Often including her two totems, Bunjil the Eagle and Waa the Crow, Gilson’s paintings not only reconfigure historical narratives, but display her spiritual connection to Country. australian first nations art, cultural story, australian painting, wathaurung, female artist

BHS CollectionThree pages, the first titled Neighbourhood Watch. The second, dated 2/6/97, mentions a phone call to the City of Greater Bendigo about speaking to Marco in the Planning Department. The third, dated 30/5/97, also mentions Eaglehawk Heritage Society, Cornish Miners, Cornish Association, Long Gully School, Department of Main Roads, St laurence Court, Charles Fay, La Trobe History Department. It has Cheryl Wallis signature at the bottom of page.bendigo, history, long gully history group, the long gully history group - neighbourhood watch, edward clarence dyason, isaac dyason, george lansell, st andrew's college, melbourne university, bendigo amalgamated goldfield company, chamber of mines, gold producers association, bendigo mines limited, league of nations, australian institute for international affairs, melbourne syphony orchestra, world war ii, british commonwealth relations conference, powercor australia, city of greater bendigo, eaglehawk heritage society, cornish association, long gully school, department of main roads, st laurence court, charles fay, la trobe history department, cheryl wallis

merri-bek public art collection

Charles Griffith was born in Kildare, Ireland in 1808. He studied at Trinity College, Dublin acquiring a B.A. in 1829 and an M.A. in 1832 before being admitted to practice as barister. In 1840 he emigrated to Australia arriving in the Port Phillip District in November 1840. Soon after arriving he and his friend James Moore formed a business partnership and acquired land in the Parwan Valley near Bacchus Marsh. This land had been in the possession of a Mr. McKenzie who agreed to sell his land and sheep to Griffith and Moore. The property they acquired came to be known as Glenmore. The partnership with James Moore lasted until 1848. In 1846, whilst in Ireland, Griffith married Miss Jane Catherine Magee, then returned to Glenmore and later took his nephew, Molesworth Richard Greene, into partnership, which arrangement proved to be long and prosperous. In 1857, they bought runs at Mount Hope and Mount Pyramid, which they kept until the days of free selection. Griffith led an active and successful public life. He was a member of the new Victorian Legislative Council in 1851, and was later an elected representative of the Legislative Assembly 1853-1859. He occupied many important public positions, including that of magistrate for Bacchus Marsh. Griffith was a devout Anglican and hosted Bishop Charles Perry at his station near Bacchus Marsh in 1849. He died in 1863 at his home in South Yarra. The diary is a detailed account of Griffith's voyage from Ireland to Australia and of his early months in Melbourne. After this it covers his early months establishing himself on his property, Glenmore, near Bacchus Marsh. The timeline of the diary stretches across 1840 and 1841. Griffith was an educated gentleman who made detailed observations about the environment he found himself in. The diary is particularly notable for Griffith's commentary about his interactions with people from first nations, and reveals some of his thinking about Colonial policies directed at first nations people. The diary also includes some sketches of individual first nations people along with some sketches of flora and fauna. The final part of the diary includes a glossary of Aboriginal words Griffith was familiar with. Digital file. PDF format. Digitised by State Library Victoria from photocopied pages of a hand-written transcription of the original diaries written by Charles J. (James) Griffith in 1840 and 1841.charles james griffith 1808-1863, diaries bacchus marsh, glenmore station, wadawurrung people, aboriginal australians bacchus marsh region history

Jenna Lee dissects and reconstructs colonial 'Indigenous dictionaries' and embeds the works with new cultural meaning. Long obsessed with the duality of the destructive and healing properties that fire can yield, this element has been applied to the paper in the forms of burning and mark-making. In Without Us, Lee uses charcoal to conceal the text on the page, viewing this process as a ritualistic act of reclaiming and honouring Indigenous heritage while challenging the oppressive legacies of colonialism. Lee explains in Art Guide (2022), ‘These books in particular [used to create the proposed works] are Aboriginal language dictionaries—but there’s no such thing as “Aboriginal language”. There are hundreds of languages. The dictionary just presents words, with no reference to where they came from. It was specifically published by collating compendiums from the 1920s, 30s and 40s, with the purpose to give [non-Indigenous] people pleasant sounding Aboriginal words to name children, houses and boats. And yet the first things that were taken from us was our language, children, land and water. And the reason our words were so widely written down was because [white Australians] were trying to eradicate us. They thought we were going extinct. The deeper you get into it, the darker it gets. But the purpose of my work is to take those horrible things and cast them as something beautiful.’Framed artwork

This work is from a series centred around the Chinese proverb “to hold a book in one’s hand is to hold a house of gold” in which the artist positions himself within sites of colonial power. Set within the National Wool Museum gallery, the artist references the pose of an exhausted shearer after a long day of arduous labour. However he is reclining while reading The Fire Stick by Wulla Merrii, a novel set against the 1891 Queensland Shearer’s Strike, questioning cultural stereotypes and how they pertain to concepts of work and leisure. Dressed in sub fusc, his official uniform as an Oxford scholar, Thompson is a defiant intellectual challenging past and continued misperceptions of First Nations people, while embracing both the intersections of his identity and his ancestral heritage. Dr Christian Thompson AO is a Bidjara man of the Kunja Nation with Irish and Chinese heritage. His practice spans across video, photography, sculpture, textiles, performance and sound, evolving through a process of auto – ethnography. While employing various modes of research, he connects his own experience to larger social, political, cultural meanings and understandings. His doctoral research and art practice has had a critical impact on International and Australian art, making global history as one of the first Australian Indigenous students at Oxford University. In 2018 he was made an Officer of the Order of Australia for distinguished services to the visual arts and as a role model to young indigenous artists in the Queen’s Birthday honours list.Framed photograph showing a man dressed in an academic gown, laying on their back holding a book. The setting is a reconstructed shearing shed, inside the galleries of the National Wool Museum.dr christian thompson, first nations, artwork, photography, oxford, heritage, national wool museum