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The Beechworth Burke Museum
Photograph, unknown
This photograph was taken in the Burke Museum c1970 and depicts an exhibition about the Kelly Gang. This photograph is of social significance due to its connection with the Burke Museum as well as the Kelly Gang. The Kelly Gang story is integral to the formation of an Australian identity and highlights the Irish oppression during the 1800s. Ned Kelly is an Australian icon, mythologised in Australian literature, art, folklore and history, and the Kelly Gang story permeates Australia's national consciousness. The Burke Museum is significant here also, as the image shows the importance of the Kelly Story to the Beechworth area and local identity. This photograph is also of research potential due to the great interest in the Kelly Gang history in Australia, and also for its presentation of a historical museum exhibition in Beechworth.Black and white, rectangular photograph, printed on photographic paperObverse: Beechworth/a pictorial record of the early days/and associations with the Kelly Gang Reverse: BMA03314 1997.3125/Agfaned kelly, kelly gang, burke museum, australia, museum, display, photograph, pictorial record, beechworth municipality, beechworth, exhibit, bust, clock, urn, vase, painting -
The Beechworth Burke Museum
Photograph, 1997
This photograph is recorded as having been taken in the North East Victoria Regional Tourist Authority, Wangaratta and depicts an exhibition display of items and interpretative labels associated with the Kelly Gang. The display was reportedly laid out as part of a Vic Tour Stamp, with items from the Burke Museum Collection.This photograph is of social significance due to its connection with the Burke Museum as well as the Kelly Gang. The Kelly Gang story is integral to the formation of the Australian identity and highlights the Irish oppression during the 1880s. Ned Kelly is an Australian icon, mythologised in Australian literature, art, folklore and history, and the Kelly Gang permeates Australia's national consciousness. The significance of the Burke Museum is also highlighted here, as the photograph shows the importance of the Kelly story to the Beechworth area and local identity, as well as its significance within the museum collection. The photograph is of strong research potential due to its depiction of the Kelly Gang history in Australia and its presentation of a historical museum exhibition which toured from Beechworth to other Victorian locations. With a depiction of the exhibition and associated label, the photograph provides insight into how the language and historical interpretation of Kelly Gang has developed, and how cultural and social opinions which are often shaped by exhibition displays, have shifted. Black and white rectangular photograph printed on matte photographic paper.Obverse: Gold Cradle / History / Claim 1835 / The north east is rich in history. It was the home of Ned Kelly, the 'Man from Snowy River' and (???) dog Mogan. Century old buildings are common and (???)nders of the gold rush days are everywhere / V. R. / £8000 Reward / Robbery and Murder / (indeterminate) Reverse: The historical display laid out in VICTOUR / 1997 3135 / North East Victoria/ Regional Tourist Authority/ P.O. Box 250/ Wangaratta. 3577 /BMMA03324burke museum, ned kelly, kelly gang, museum collection, exhibition, display, gallery, museum, exhibit -
The Beechworth Burke Museum
Audio - Oral History, Jennifer Williams, Maxwell Pemberton, 23 June 2000
... and Australian national identity. This oral history account is socially ...Mr Maxwell Pemberton was born in Goulburn, NSW in 1923 and moved to Beechworth as a child just before the Great Depression. Mr Pemberton's father was a baker who opened a grocery store in Beechworth to support his seven children. The store, which competed with eight other grocery traders in Beechworth for finite local business, delivered goods by horse and cart to customers all over the district, including the hamlet of Stanley. Mr Pemberton's oral history testifies to the sorts of economic struggles faced by the majority of Beechworth's residents during the depression years. Mr Pemberton worked in many different industries in and around Beechworth, including in his father's grocery store, which he later took over with his brother; the Zwar Tannery, where he served as a union representative; and at the Ovens and Murray Hospital for the Aged, formally the Ovens Benovolent Asylum, established in 1862 for care of the district's destitute, disabled and aged people from Euroa to the Murray, among them, homeless people Mr Pemberton referred to as 'river-bankers'. The hospital's founding in the 1860s was driven by a committee headed by the notable figure, G.B Kerford. Beechworth's institutions were a major source of local employment in the twentieth century. Mr Pemberton joined the Australian Navy during WWII and served at Port Moresby in Papua New Guinea. During his period of service, he received an honorary award from the Royal Humane Society of Australia for aiding and saving a drowning civilian at risk to his own life. Mr Pemberton's oral history also touches on the complex relationship between Australian forces and local Papuan people during the war. This oral history recording was part of a project conducted by Jennifer Williams in the year 2000 to capture the everyday life and struggles in Beechworth during the twentieth century. This project involved recording seventy oral histories on cassette tapes of local Beechworth residents which were then published in a book titled: Listen to what they say: voices of twentieth century Beechworth. These cassette tapes were digitised in July 2021 with funds made available by the Friends of the Burke.Mr Maxwell Pemberton's oral history recalls many aspects of life in Beechworth and the Oven's district during the twentieth century and enriches our understanding of the effects of the periods of socio-economic decline and renewal that unfolded as the century progressed. His singular account of his various jobs and colourful memories of life as a youth and young man in Beechworth, and abroad as a serviceman, contributes to our understanding of society's attitudes and expectations regarding ideals of masculinity and Australian national identity. This oral history account is socially and historically significant as it is a part of a broader collection of interviews conducted by Jennifer Williams which were published in the book 'Listen to what they say: voices of twentieth-century Beechworth.' While the township of Beechworth is known for its history as a gold rush town, these accounts provide a unique insight into the day-to-day life of the town's residents during the 20th century, many of which would have been lost if they had not been preserved.This is a digital copy of a recording that was originally captured on a cassette tape. The cassette tape is black with a horizontal white strip and is currently stored in a clear flat plastic rectangular container. It holds up 40 minutes of recordings on each side.Mr Max Pemberton /twentieth century beechworth, benevolent asylums, wwii, beechworth's institutions, local employment, government institutions, listen to what they say, oral history, burke museum, maxwell pemberton, ovens and murray hospital for the aged, zwar tannery, beechworth grocers, australian navy, port morseby, papua new guinea, trade unions, welfare services, homelessness, 'river bankers', aged care, g.b kerford, ovens benevolent asylum, ovens benevolent home -
Geelong Cycling Club
GWCC Club Records, 1977-85
The 1977-1982 Newspaper articles and race results provide information on well known cycling identities in the Geelong area, some of whom achieved Australian and World championships in this sport. Also included are minutes of meetings and correspondence 1978-1985.Well known racing identities of the time and Geelong Cycling Club members - Don Wilson - who won the Australian national road race title in 1975 and 1977. He also competed in the individual road race and the team time trial events at the 1968 Summer Olympics in Mexico, and the Sun Tour during this period.Wilson won and set the fastest time in the amateur Goulburn to Sydney Classic in 1967 run in reverse direction from Milperra to Goulburn. and John Trevorrow - won the Australian national road race title in 1978, 1979 and 1980. He was also 3 time Sun Tour winner in 1975, 1977 and 1979.Newspaper articles and hard backed books with handwritten minutes and correspondence and race results for the period 1977-1982. -
Robin Boyd Foundation
Document - Script, Robin Boyd, University of the Air. Design in Australia 1. The International Blender, 1964
Robin Boyd was involved in creating several television programmes, as author and presenter. 'Design in Australia' was an eight part series for the ABC television series 'University of the Air'. (Items D184-D193 contain all the manuscripts except part six titled 'Communications'.) In Part 1, Boyd discusses the general framework of the series in which the relationship between an Australian identity and a homogenising cultural force reinforced by technology and mass production is explored. Boyd questions the wholesale acceptance of imported ideas and goods, and instead advocates a critical examination of the Australian design culture, a search of an originality that does not fall into the myths of bush values.This is a draft script for the ABC television program 'University of the Air', subtitled 'Design in Australia', broadcast in 1965. Item D191 is the revised version.Typewritten (c copy), foolscap, 12 pagesuniversity of the air, design in australia, robin boyd, australian design, nationality, national style, manuscript -
Kew Historical Society Inc
Book, Oxford University Press (Australia), Santamaria: A Memoir, 1997
Autobiography of local (Kew) political identityxv, 328 p. : ill. ; 23 cm.Autobiography of local (Kew) political identitysantamaria ba, national civic council, political biographies -
Koorie Heritage Trust
Journal - Serials, Department of Pacific and Southeast Asian History, Australian National University, Aboriginal History - Volume 10. 1-2 1986, 1986
A series of articles by leading writers on Aboriginal History.207 P.; bibs.; tables; ports.; footnotes; 25 cm.A series of articles by leading writers on Aboriginal History.government policy-aborigines, australia-race related. | missions-australia-aborigines-attitudes and treatment., | aborigines, australia-social security. | native police-victoria-history1838., | aborigines-gippsland-1860-1890-missions relations. | rowley, charles dunford (1906ð1985) | social identity - aboriginality | law - administrative law - commonwealth | social welfare | government policy - assimilation - 1926-1950 | government policy - assimilation - 1951-1971 | social behaviour - social control | social welfare - government - unemployment benefits | body - decoration - body modification | dance | death - mortuary / funeral ceremonies | death - mortuary / funeral ceremonies - mortuary objects - poles | sites - mortuary sites and cemeteries | weapons - spears | -
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, 2009
Darkness and a little light: ?Race? and sport in Australia Colin Tatz (AIATSIS & Australian National University) and Daryl Adair (University of Technology Sydney) Despite ?the wonderful and chaotic universe of clashing colors, temperaments and emotions, of brave deeds against odds seemingly insuperable?, sport is mixed with ?mean and shameful acts of pure skullduggery?, villainy, cowardice, depravity, rapaciousness and malice. Thus wrote celebrated American novelist Paul Gallico on the eve of the Second World War (Gallico 1938 [1988]:9-10). An acute enough observation about society in general, his farewell to sports writing also captures the ?clashing colors? in Australian sport. In this ?land of the fair go?, we look at the malice of racism in the arenas where, as custom might have it, one would least want or expect to find it. The history of the connection between sport, race and society - the long past, the recent past and the social present - is commonly dark and ugly but some light and decency are just becoming visible. Coming to terms: ?Race?, ethnicity, identity and Aboriginality in sport Colin Tatz (AIATSIS & Australian National University) Notions of genetic superiority have led to some of the world?s greatest human calamities. Just as social scientists thought that racial anthropology and biology had ended with the cataclysm of the Second World War, so some influential researchers and sports commentators have rekindled the pre-war debate about the muscular merits of ?races? in a new discipline that Nyborg (1994) calls the ?science of physicology?. The more recent realm of racial ?athletic genes?, especially within socially constructed black athletic communities, may intend no malice but this search for the keys to their success may well revive the old, discredited discourses. This critical commentary shows what can happen when some population geneticists and sports writers ignore history and when medical, biological and sporting doctrines deriving from ?race? are dislocated from any historical, geographic, cultural and social contexts. Understanding discourses about race, racism, ethnicity, otherness, identity and Aboriginality are essential if sense, or nonsense, is to be made of genetic/racial ?explanations? of sporting excellence. Between the two major wars boxing was, disproportionately, a Jewish sport; Kenyans and Ethiopians now ?own? middle- and long-distance running and Jamaicans the shorter events; South Koreans dominate women?s professional golf. This essay explores the various explanations put forward for such ?statistical domination?: genes, biochemistry, biomechanics, history, culture, social dynamics, the search for identity, alienation, need, chance, circumstances, and personal bent or aptitude. Traditional games of a timeless land: Play cultures in Aboriginal and Torres Strait Islander communities Ken Edwards (University of Southern Queensland) Sports history in Australia has focused almost entirely on modern, Eurocentric sports and has therefore largely ignored the multitude of unique pre- European games that are, or once were, played. The area of traditional games, especially those of Aboriginal and Torres Strait Islander peoples, is an important aspect of the cultural, social and historical experiences of Indigenous communities. These activities include customs of play that are normally not associated with European notions of competitive sport. Overall, this paper surveys research undertaken into traditional games among Indigenous Australians, as well as proposals for much needed further study in this area. Culture, ?race? and discrimination in the 1868 Aboriginal cricket tour of England David Sampson As a consequence of John Mulvaney?s important historical research, the Aboriginal cricket and performance tour of Britain in 1868 has in recent decades become established as perhaps the most famous of all public events in contact history involving Aborigines, white settlers and the British metropolis. Although recognition of its importance is welcome and significant, public commemorations of the tour have enveloped the tour in mythologies of cricket and nation. Such mythologies have obscured fundamental aspects of the tour that were inescapable racial and colonial realities of the Victorian era. This reappraisal of the tour explores the centrality of racial ideology, racial science and racial power imbalances that enabled, created and shaped the tour. By exploring beyond cricketing mythology, it restores the central importance of the spectacular performances of Aboriginal skills without which the tour would have been impossible. Such a reappraisal seeks to fully recognise the often trivialised non-cricketing expertise of all of the Aboriginal performers in 1868 for their achievement of pioneering their unique culture, skills and technologies to a mass international audience. Football, ?race? and resistance: The Darwin Football League, 1926?29 Matthew Stephen (Northern Territory Archive Service) Darwin was a diverse but deeply divided society in the early twentieth century. The Commonwealth Government introduced the Aboriginals Ordinance 1911 in the Northern Territory, instituting state surveillance, control and a racially segregated hierarchy of whites foremost, then Asians, ?Coloureds? (Aborigines and others of mixed descent) and, lastly, the so-called ?full-blood? Aborigines. Sport was important in scaffolding this stratification. Whites believed that sport was their private domain and strictly controlled non-white participation. Australian Rules football, established in Darwin from 1916, was the first sport in which ?Coloured? sportsmen challenged this domination. Football became a battleground for recognition, rights and identity for all groups. The ?Coloured? community embraced its team, Vesteys, which dominated the Northern Territory Football League (NTFL) in the 1920s. In 1926, amidst growing racial tension, the white-administered NTFL changed its constitution to exclude non-white players. In reaction, ?Coloured? and Chinese footballers formed their own competition - the Darwin Football League (DFL). The saga of that colour bar is an important chapter in Australia?s football history, yet it has faded from Darwin?s social memory and is almost unknown among historians. That picture - Nicky Winmar and the history of an image Matthew Klugman (Victoria University) and Gary Osmond (The University of Queensland) In April 1993 Australian Rules footballer Nicky Winmar responded to on-field racist abuse by lifting his jersey and pointing to his chest. The photographic image of that event is now famous as a response to racial abuse and has come to be seen as starting a movement against racism in football. The racial connotations in the image might seem a foregone conclusion: the power, appeal and dominant meaning of the photograph might appear to be self-evident. But neither the fame of the image nor its racial connotation was automatic. Through interviews with the photographers and analysis of the use of the image in the media, we explore how that picture came to be of such symbolic importance, and how it has remained something to be re-shown and emulated. Rather than analyse the image as a photograph or work of art, we uncover some of its early history and explore the debates that continue to swirl around its purpose and meaning. We also draw attention to the way the careful study of photographs might enhance the study of sport, race and racism. ?She?s not one of us?: Cathy Freeman and the place of Aboriginal people in Australian national culture Toni Bruce (University of Waikato) and Emma Wensing (Independent scholar) The Sydney 2000 Olympic Games generated a national media celebration of Aboriginal 400 metre runner Cathy Freeman. The construction of Freeman as the symbol of national reconciliation was evident in print and on television, the Internet and radio. In contrast to this celebration of Freeman, the letters to the editor sections of 11 major newspapers became sites for competing claims over what constitutes Australian identity and the place of Aboriginal people in national culture. We analyse this under-explored medium of opinion and discuss how the deep feelings evident in these letters, and the often vitriolic responses to them, illustrate some of the enduring racial tensions in Australian society. Sport, physical activity and urban Indigenous young people Alison Nelson (The University of Queensland) This paper challenges some of the commonly held assumptions and ?knowledges? about Indigenous young people and their engagement in physical activity. These include their ?natural? ability, and the use of sport as a panacea for health, education and behavioural issues. Data is presented from qualitative research undertaken with a group of 14 urban Indigenous young people with a view to ?speaking back? to these commentaries. This research draws on Critical Race Theory in order to make visible the taken-for-granted assumptions about Indigenous Australians made by the dominant white, Western culture. Multiple, shifting and complex identities were expressed in the young people?s articulation of the place and meaning of sport and physical activity in their lives. They both engaged in, and resisted, dominant Western discourses regarding representations of Indigenous people in sport. The paper gives voice to these young people in an attempt to disrupt and subvert hegemonic discourses. An unwanted corroboree: The politics of the New South Wales Aboriginal Rugby League Knockout Heidi Norman (University of Technology Sydney) The annual New South Wales Aboriginal Rugby League Knockout is so much more than a sporting event. Involving a high level of organisation, it is both a social and cultural coming together of diverse communities for a social and cultural experience considered ?bigger than Christmas?. As if the planning and logistics were not difficult enough, the rotating-venue Knockout has been beset, especially since the late 1980s and 1990s, by layers of opposition and open hostility based on ?race?: from country town newspapers, local town and shire councils, local business houses and, inevitably, the local police. A few towns have welcomed the event, seeing economic advantage and community good will for all. Commonly, the Aboriginal ?influx? of visitors and players - people perceived as ?strangers?, ?outsiders?, ?non-taxpayers? - provoked public fear about crime waves, violence and physical safety, requiring heavy policing. Without exception, these racist expectations were shown to be totally unfounded. Research report: Recent advances in digital audio recorder technology provide considerable advantages in terms of cost and portability for language workers.b&w photographs, colour photographs, tablessport and race, racism, cathy freeman, nicky winmar, rugby league, afl, athletics, cricket, digital audio recorders -
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 -
Duldig Studio museum + sculpture garden
Sculpture, Karl Duldig, Mask by Karl Duldig 1921, 1921
Karl Duldig carved this marble sculpture of a mask in the Vienna Kunstgewerbeschule (School of Applied Arts) in 1921. His teacher, Anton Hanak, the Professor of Sculpture at the School, encouraged him to carve directly into the stone. It was an accomplished work for the 19 year-old student and was selected by Hanak to represent the students of the School at the Deutschen Gewerbeschau (German Applied Art exhibition) in Munich in 1922, an early accolade for the young artist. The sculpture and another Kneeling Nude were reproduced in the journal Deustche Kunst and Dekoration in 1923-24 in an article on the Hanak-Klasse. In 2011 Mask was exhibited in the National Gallery of Victoria exhibition Vienna: Art and Design. The sculpture is one of ten substantial sculptures in marble and stone, and a larger group terracotta sculptures and masks, portrait busts and small stone sculptures created by Karl Duldig in Vienna that are held in the Museum collection. These art works are complemented by an archive of contemporary documents including letters, photographs, documents and ephemera. In 1938 Duldig’s Viennese sculptures were sent to Paris in 1938 for a proposed exhibition, and were hidden in Paris by Slawa Duldig’s sister Rella, throughout the Second World War, and arrived in Australia post-war over 5 decades. Karl Duldig was a student of the Kunstgewerbeschule from 1921 until 1925, and then attended the Akademie Der Bildenden Künste (Academy of Fine Arts) from 1929 until 1933. He was accepted into the Professor Josef Mullner’s “Meisterschule” at the Academy of Fine Arts from 1929 until 1933. His teacher at the Kunstgwerebeschule was Austria’s foremost contemporary sculptor Anton Hanak, and he was a formative influence on Duldig’s work. Hanak had been a member of Viennese Secession, and worked with Josef Hoffman on architectural commissions prior to the First World War. Hanak shared both his love of the expressive quality of materials and a humanist vision with his students. Various writers have written about Duldig’s interest in masks. His interest may have been stimulated by his classical education, the Greek and Roman antiquities in the Kunsthistoriches Museum in Vienna, or the ethnological collections in Vienna’s Museum of Ethnology (now known as the Weltmuseum). The mask was a motif explored by expressionist and cubist artists whose work was exhibited at the Vienna Secession. Duldig would have been familiar with the psychological investigations of the neurologist and founder of psychoanalysis Sigmund Freud, who established his practice in Vienna. In the Duldig Studio library, Duldig’s keen interest in the arts of a myriad of visual cultures is apparent. Of particular note are two well-thumbed copies Rudolf Utzinger’s, Masken, published by Ernst Wasmuth in Berlin in 1923, depicting masks from around the world. It is likely that a multitude of influences were at play. Slawa Duldig also worked with this motif, and also carved a smaller mask in Salzburg marble as well as a remarkable mask in clay, and these are held in the collection. Ann Carew 2016The Mask has national and international aesthetic significance. It is one of the earliest works by Karl Duldig in the Studio collection, and is a subject that he would continue to explore throughout his working life. The sculpture demonstrates a high degree of technical skill and mastery at an early age. It is evidence of Duldig’s engagement with the art of his peers during this period – the mask is a motif that inspired contemporary expressionist and cubist artists. It also demonstrates his interests in portraiture, human psychology, and the creation of identity and transformation of personalities. The Mask also provides an important link to the studio practice in the Vienna Kunstgwerbeschule, the teaching of Anton Hanak, and the program of international art exhibitions in Europe during the period. It is also of historical significance: the story of its survival and eventual recovery provides a counterpoint to the story of the Nazis’ confiscation of art during the Second World War. Ann Carew 2016Carving in Salzburg Marble. Holes for eyes and mouth cut through the block. Highly polished finish at front contrasting with rough finish at back and stylised curled hair. Marble base separate (75 x 275 x 198, wt 9000) and added later by artist. Karl Duldig 1921 incised on back -
Federation University Art Collection
Artwork, other - Artwork, 'Reconciliation' by Shanaya Sheridan and Josh Muir, 2018
This artwork was created in collaboration by Shanaya Sheridan and Josh Muir in 2018. Josh Muir was a proud Yorta Yorta, Gunditjmara and Barkinji man, who holds his culture close to his heart as it gives him a voice and great sense of identity. Josh is a Ballarat-based multimedia artist. In 2015 Josh was the recipient of the Telstra National Indigenous and Torres Strait Islander Art Award – Youth Award and the Hutchinson Scholarship, through which he undertook a 12-month residency at the Victorian College of the Arts in Melbourne. Muir's work has been acquired by the Koorie Heritage Trust, The National Gallery of Australia, the Museum and Art Gallery of the Northern Territory, the National Gallery of Victoria and was commissioned as a major project artist by White Night. Shanaya Sheridan, is a proud Yorta Yorta, Dja Dja Wurrung and Boon Wurrung woman who has resided in Ballarat for 20 years, after living in Horsham, Shepparton and Melbourne. Growing up and watching her Elders, and their style of artworks, Shanaya is influenced by a traditional style of Aboriginal art, mixing it up with contemporary colours. This reconciliation piece is Shanaya’s first commission. Artists' Statement: '“This painting represents reconciliation across all lands, from the skies down to the waters including the mountains, grass and sand. The hands represent people of all cultures reaching for a brighter future, and the men and women in talks of how reconciliation can be achieved. Last but not least, the footprints represent our Aboriginal and Torres Strait Islander ancestors that have fought for reconciliation before us and their steps/progress towards reconciliation.' Digital prints of this artwork on aluminum are displayed at Federation University Australia campuses at Mt Helen, Gippsland (Churchill), Berwick, Brisbane and Horsham.reconciliation, josh muir, shanaya sheridan, aboriginal, reconciliation action plan -
Orbost & District Historical Society
eggs
These eggs could be ostrich eggs from an ostrich farm which operated just out of Marlo. It is likely that they were donated by Kate and Richard Earle who ran the enterprise. Emu and ostrich eggs are perfect for decorating, painting or carving. Emu egg shells have multiple layers ranging from an inner white layer through to the dark green outer layer. The contents must be removed through a small hole (either tool drilled or poked with a needle). After the yolk has been blown out (scrambling the yolk first by poking with a needle will make it easier to remove), the egg needs to be washed through and left to drain dry. It can then be painted, carved, etched or decorated. Emu decorating is a traditional Aboriginal art. The carving of emu eggs by Indigenous and non-Indigenous people was popular in the late 19th century but production declined in the 20th century, partly due to the protection of eggs through legislation. This has been overturned in recent years with the development of commercial emu farms. In the period between the two world wars particularly, with the production of other Aboriginal artefacts for an outside market, the carving of emu eggs provided an important source of income for Aboriginal people in many parts of Australia. It was a widespread practice in the south-east and it was not unusual for Aboriginal people to decorate their own homes with carved eggs and other items created by themselves or community members, serving to affirm an Indigenous identity within the domestic environment. (ref National Gallery of Australia)This item is significant for its uniqueness and aesthetic appeal.Two painted eggs on stands. 1907.1 is painted black and has white emus or ostriches painted on it. 1907.2 is painted white and has black emus or ostriches painted on it. Both stands are wooden with brass pedestals. The eggs are possibly ostrich eggs.handcraft emu-egg ornament ostrich-egg -
Orbost & District Historical Society
emu egg
Emu eggs are perfect for decorating, painting or carving. Emu egg shells have multiple layers ranging from an inner white layer through to the dark green outer layer. The contents must be removed through a small hole (either tool drilled or poked with a needle). After the yolk has been blown out (scrambling the yolk first by poking with a needle will make it easier to remove), the egg needs to be washed through and left to drain dry. It can then be painted, carved, etched or decorated. Emu decorating is a traditional Aboriginal art. The carving of emu eggs by Indigenous and non-Indigenous people was popular in the late 19th century but production declined in the 20th century, partly due to the protection of eggs through legislation. This has been overturned in recent years with the development of commercial emu farms. In the period between the two world wars particularly, with the production of other Aboriginal artefacts for an outside market, the carving of emu eggs provided an important source of income for Aboriginal people in many parts of Australia. It was a widespread practice in the south-east and it was not unusual for Aboriginal people to decorate their own homes with carved eggs and other items created by themselves or community members, serving to affirm an Indigenous identity within the domestic environment. (ref National Gallery of Australia)This item is significant for its uniqueness and its aesthetic appeal.An emu egg which has been painted white and decorated with glued on cord/thread to make a pattern of flowers and leaves.emu-egg ornament handcraft -
Eltham District Historical Society Inc
Negative - Photograph, Departure of Mails, Kinglake, c.1908
Reproduced on p73 of 'Pioneers & Painters' Two horse drawn carriages outside Thomson's hotel in Kinglake. One is carrying passengers. On the left attached to the hotel is the Post Office. Mrs Thomson was the postmistress who in 1927 had held the position for 43 years (since 1884). The licence for the house was obtained in 1908 by Mr. Harry Thomson who by 1927 was the oldest permanent resident in Kinglake, having been there about 50 years. The hotel was destroyed by bushfire in February 1926 and a new hotel constructed on the site in 1927 by owner and licensee, Mr Frank Thomson, Harry’s son. Another identity at the hotel is Mr W. S. Harris, better known as "Shelley” who was the ranger at Kinglake National Park but also served in the Boer War and World War 1 having got away after being rejected ten times, at the age of 55 years.This photo forms part of a collection of photographs gathered by the Shire of Eltham for their centenary project book,"Pioneers and Painters: 100 years of the Shire of Eltham" by Alan Marshall (1971). The collection of over 500 images is held in partnership between Eltham District Historical Society and Yarra Plenty Regional Library (Eltham Library) and is now formally known as 'The Shire of Eltham Pioneers Photograph Collection.' It is significant in being the first community sourced collection representing the places and people of the Shire's first one hundred years.Digital image 4 x 5 inch B&W Neg 9 x 12.5 cm B&W printsepp, shire of eltham pioneers photograph collection, kinglake, mail coach, thomson's hotel, kinglake hotel, postal service, passengers, transport, frank thomson, harry thomson, shelley harris, post office -
Women's Art Register
Book - Anthology, Jeanette Hoorn, Strange Women. Essays in Art and Gender, 1994
... landscape tradition was seen as the 'true' national identity ...The masculine landscape tradition was seen as the 'true' national identity in the early 20th century while the new Modernist painting of women was seen as marginal and incidental. This text looks behind the commonly held narratives of art criticism to present a new reading of gender in Australian painting.Booknon-fictionThe masculine landscape tradition was seen as the 'true' national identity in the early 20th century while the new Modernist painting of women was seen as marginal and incidental. This text looks behind the commonly held narratives of art criticism to present a new reading of gender in Australian painting.grace cossington smith, thea proctor, margaret preston, grace crowley, hilda fix nicholas, sybil craig, ethel carrick -
Monbulk RSL Sub Branch
Oxford University Press, Germany, 2004
... ways in which national identity has been constructed over more ...Germany explains the diverse ways in which national identity has been constructed over more than three centuries. It focuses on the plurality of contested definitions of 'Germanness'. This is a fundamental reappraisal of Germany's history from a perspective available only now that the dust from the demolished Berlin Wall is settling in a reunited Germany.Index, ill, maps, p.274.non-fictionGermany explains the diverse ways in which national identity has been constructed over more than three centuries. It focuses on the plurality of contested definitions of 'Germanness'. This is a fundamental reappraisal of Germany's history from a perspective available only now that the dust from the demolished Berlin Wall is settling in a reunited Germany.germany - history, germany - politics and government -
Moorabbin Air Museum
Memorabilia (item) - CAC Identity plate of manufacture - original and unused
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Coal Creek Community Park & Museum
Sewing Box
The sewing box was crafted in about 1900 by carpenter, Mr W. SmithThis item has historic and aesthetic significance. It was made in about 1900 by a well-known and colourful Korumburra identity, Mr W. Smith, of polished Fiddleback blackwood. Showing excellent craftmanship, particularly in the joinery, it has functional efficiency and simplicity in design. It was exhibited at the National Gallery of Victoria in 1978-79 and featured in the catalogue of that exhibition as a fine example of colonial craft. -
Croatian-Australian Immigration Museum
Photograph, April 1962
The struggle for independence of Croatia and Croatian identity in Australia. This is a photograph taken in April 1962 of a motor vehicle in a parade taking place in Swanston Street, Melbourne, which is decorated in the Croatian and Australian National Flags. Handwritten inscription on the back of the photograph "April 1962". photograph, 1960s, parade, demonstration, activism -
Darebin Art Collection
Artwork, other - Maree Clarke, River reed necklace, 2014
Maree Clarke is a pivotal figure in the reclamation of south-east Australian Aboriginal art and cultural practices and has a passion for reviving and sharing elements of Aboriginal culture that were lost – or lying dormant – as a consequence of colonisation. She a leader in nurturing and promoting the diversity of contemporary Koorie artists through her revival of traditional possum skin cloaks, together with contemporary designs of kangaroo teeth necklaces, river reed necklaces and string headbands adorned with kangaroo teeth and echidna quills. River Reed Necklace forms a key element of the artist’s practice regenerating cultural practices and strengthening cultural identity and knowledge. Maree Clarke has exhibited widely both nationally and internationally, and in 2021 she was the subject of a major survey exhibition Maree Clarke – Ancestral Memories at the National Gallery of Victoria. Other recent exhibitions include Tarnanthi, Art Gallery of South Australia, Adelaide (2021), The National, Museum of Contemporary Art Sydney (2021), Reversible Destiny, Tokyo Photographic Museum, Tokyo Japan (2021) and the King Wood Mallesons Contemporary Art Prize, for which she was awarded the Victorian Artist award. In 2020 she was awarded the Linewide Commission for the Metro Tunnel project and was the recipient of the Australia Council Aboriginal and Torres Strait Islander Arts Fellowship. -
Melton City Libraries
Book, Ration books and cards, 1943,1945,1947, 1948
Rationing regulations for food and clothing were gazetted on 14 May 1942. Rationing was introduced to manage shortages and control civilian consumption. It aimed to curb inflation, reduce total consumer spending, and limit impending shortages of essential goods. The broad reasoning behind the introduction of rationing was to ensure the equitable distribution of food and clothing. It was also hoped that a cut on consumer spending would lead to an increase in savings, which in turn could be invested in war loans. Australians were never as short of food nor rationed as heavily as civilians in the United Kingdom. Rationing was enforced by the use of coupons and was limited to clothing, tea, sugar, butter, and meat. From time to time, eggs and milk were also rationed under a system of priority for vulnerable groups during periods of shortage. Rationing was administered by the Rationing Commission. The basis for policing food rationing was through the surrender of coupons before rationed goods could be supplied. This had to occur between traders as well as consumers. Coupons were passed back from consumers to retailers, from retailers to wholesalers, and in many cases from wholesalers to producers, who were requested to return them to the commission. Breaches of rationing regulations were punishable under the general provisions of National Security Regulations by fines of to £100 or up to six-months imprisonment. Responding to the complaint that these penalties were inadequate, the government passed the Black Marketing Act at the end of 1942. This Act was for more serious cases and could carry a minimum penalty of £1,000.The clothing ration books and coupons belonged to Edna Barrie, the food ration card belonged to Wendy Barrie and the tea and butter ration card belong to Elizabeth Daley.local identities, war -
Melton City Libraries
Document, Minns Family Reunion, 2004
"A perpetual spring in the adjacent creek provided a steady supply of fresh water to the site on which the homestead is built. Although we can not be certain of the identity of the builder, the first stage of ‘The Willows’ homestead appears to have been constructed in the mid 1850s. The house is situated on Crown Allotment No.1 (No Section), Parish of Kororoit, an allotment of 5 acres 3 roods 4 perches. Although it had surveyed the land, the Crown did not offer it for sale until 22nd November 1861, at which time it was purchased by Charles March Williams. (Although the property is directly opposite and immediately adjacent to the Township of Melton, and was sold as ‘Suburban Allotment 33’, it was situated within the Shire of Braybrook rather than the Shire of Melton until 1917.) Considerable improvements had taken place on the land prior to the Crown sale. When CM Williams purchased the allotment in November 1861 he paid £23.5.0 for the land itself, and valued the improvements at £400. Even allowing for some exaggeration by Williams, this is an extremely high valuation for improvements, and must have included a house. Some local research has claimed that in 1858 Williams had taken over the interest of a Mr Parkinson in the property, and that Parkinson built the house upon taking possession of the land c.1855. It was definitely built by 1861, when a map shows a square building on the site marked as ‘House’. The property is important in the district for its association with the establishment of the pound. The district pound had been established in 1854, when George Scarborough of Mount Cottrell (Mt Cottrell Road, south of Greigs Road) was appointed pound-keeper. Scarborough resigned in 1857. The pound was moved to Melton following agitation from local farmers and Charles March Williams appointed pound-keeper on 26th April 1858. Williams, the son of a doctor, had been born in London. Reminiscences of local residents of the time, as recorded in the Express newspaper, note Williams’ success in breeding horses on the property. Sales of up to 60 guineas were noted. Whether this was from Williams’s own stock or from unclaimed pound stock is not made clear. Williams appeared before a government inquiry in 1860 and advocated registration of all stock brands in the State. Williams died in 1862 leaving a widow, Catherine, and five living children aged 15 years to five months. At the time of his death Williams had entered negotiations with one Matthew Devenish and had a mortgage of £100 on allotments 1 and 2, Parish of Kororoit. Catherine Williams was appointed pound-keeper on 2 September 1863, with her eldest son Charles as her assistant. Her tenure was short for on 22nd March 1864 George Minns senior paid Matthew Devenish £135 for allotments 1 and 2 Parish of Kororoit (considerably less than Williams had claimed the property was worth in 1861) and on the same day paid William Tullidge £45 for the adjoining allotments 3 and 4. In April 1867, James Ebden Minns, the newly married son of George senior became the owner of The Willows property having entered into a mortgage arrangement with his father to the extent of £200. At the time George Minns was residing in Kaarimba having left Melton in 1867 for a short trip to England and upon his return having taken up a selection in the Kaarimba district with his son Frederick who had a hotel licence there. James paid out the mortgage on 2-1-1873. James Minns was appointed pound-keeper in 1872; in 1885 the pound was moved elsewhere and Minns purchased the old pound site and added it to his farm. The Willows residence underwent a major change about this time. A two room extension, similar in style but with a lower elevation was added to the original rear of the house with a chimney matching the distinctive originals. Window arrangements did not match the original but became a feature of the façade when the new addition became the front of the building. Six buttresses were attached to the east and west walls of the old building, two to the south wall and the whole rendered with mortar to give the appearance of dressed stonework around the windows. Galvanized iron was placed over the shingles and a verandah added on three sides. By 1876 The Willows was the homestead for a thriving mixed farm of 340 acres of which 156 was rented from a H. Ruck. In October of that year the Australasian travelling reporter visited and reported on the property. In common with the nearly every other property in the district the farm had ‘recently’ (generally within the last two years) abandoned cultivation of crops, and turned over completely to cattle pasture. Butter making was the principal occupation of the farm, which had about 50 head of cattle, a large proportion of which were milking cows. The reporter also noted that a ‘large number of pigs are kept upon this farm and are found to be very profitable stock’. Their manure was used in an orchard and garden in which ‘large quantities of lucerne and prairie grass are grown for the use of stock when ordinary feed is scarce’. Two bores attached to deep brick lined wells supplied water for the house in addition to the farm. A commodious timber barn and necessary sheds had also been constructed. Access to the property was improved following the construction of the bluestone ford across the creek c.1887, when the recreation ground came into use. Prior to this date it may have been that the crossing referred to as ‘Mr Minns bridge’ was used. This appears to have been a flimsy structure and has but two references in Council reports in the Melton Express in the 1880’s. It is believed that in the late 1890’s a timber building was added near the rear of the building to house a kitchen, ablutions and laundry rooms and rooms for seasonal workers. This was attached to the house by means of a trellised walkway using the original front entry to the house (long since the back door). A photograph of this building appears in a local history of Melton. This was demolished in recent decades during the period when the house was tenanted (after the Minns family had left). James Minns son, George, took over the property following his marriage to Alice Walsh in 1903. James and Caroline moved into a house on the former JH Games property at the eastern end of Henry Street. George held the position of Shire Secretary for Melton for 40 years. He was a most prominent member of the community being Secretary to, among others, the Melton Coursing Club, the Shooting Club and the Cemetery Trust. He also rode with the hunting parties who sported across the Plains and were entertained at Mount Kororoit. George and Alice had one son, Norman who followed his father into local government and became Secretary of the Shire of Werribee completing a record term in this position. George retired to Werribee in 1951, where he died in 1965. The National Trust records note that James Ebden Minns and his sons were ‘leading men of the district, Justices of the Peace, and Shire Councillors’. It claims that Sir Thomas Bent was a frequent visitor. The Willows passed into the hands of George’s grandson, Bruce Minns and the property was let for a number of years. In the 1960s it became vacant and was subject to vandalism. Major structural problems arose with the part demolition of the roof, the loss of windows and doors and holes dug into and under the floorboards. The outbuildings were particularly targeted. Following widespread public support, the Shire of Melton purchased the house, with 3.75 acres of land, in 1972. In 1975 the Shire of Melton and the Melton and District Historical Society were successful in nominating the building for National Trust classification, and then the Australian Heritage Commission’s Register of the National Estate. The AHC particularly noted its ‘townscape importance’. It was envisaged that the farmhouse would form ‘a picturesque centrepiece to Melton’s planned … historical park, along with Dunvegan bluestone cottage … and similar structures as they become available.’ In a time of great Melton’s ‘satellite city’ development the Council spelt out its broader vision in its submission to the AHC: ‘Melton is destined to become, by the end of the present century, a city of between 75,000 and 100,000 people. Significant relics of the past, such as ‘The Willows’, regrettably will be rare in that situation. It is essential that sufficient tangible links with Melton’s pioneering days remain to promote in the new community a sense of history and continuity’. Under the direction of ‘The Willows’ Restoration Committee and consultant architect John Hitch, all outbuildings, with the exception of the garage and toilet, were demolished and the dwelling house restored. Finances were provided by the Shire of Melton and the National Estate Grants Program, and considerable amount of voluntary labour was provided by the local community. The orchard was removed, and remaining wooden buildings were relocated to provide an open vista for visitors to the Park. The property was furnished with donations from district families keen to preserve this example of pioneer life in the area. The Willows became the headquarters of the Melton and District Historical Society". Invitation to the family reunion at the Willowslocal identities, pioneer families -
Federation University Art Collection
Artwork, other - Artwork, Josh Muir, [Eye] by Josh Muir, 2014
Josh MUIR (1991- ) Yorta Yorta/Gunditjmara Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice.Digital print on stretched canvas.josh muir, artist, artwork, aboriginal, hutchinson indigenous fellowship -
Federation University Art Collection
Artwork, other - Artwork, [Heart of a Champ] by Josh Muir, 2014
Josh MUIR (1991-05 February 2022) Yorta Yorta/Gunditjmara/Barkinjl Born Ballarat, Victoria Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on Aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice. He was also a Telstra National Indigenous and Torres Strait Islander Youth Art Award winner. The Koorie Heritage Trust, the National Gallery of Australia, the National Gallery of Victoria, the Art Gallery of the Northern Territory and Federation University Australia all own his work. Digital output on stretched canvas.josh muir, artist, artwork, aboriginal, hutchinson indigenous fellowship -
Federation University Art Collection
Artwork, other - artwork, Josh Muir, [Portrait] by Josh Muir, 2014
Josh MUIR (1991- ) Yorta Yorta/Gunditjmara/Barkinjl Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice.A computer generated artwork on stretched canvas.josh muir, artist, artwork, aboriginal, hutchinson indigenous fellowship -
Federation University Art Collection
Painting - Artwork - Painting, [Boost It] by Josh Muir, c2014
Josh MUIR (14 August 1991- 05 February 2022 ) Yorta Yorta/Gunditjmara/Barkinjl Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. iN 2014 Josh Muir was THE Australian Indigenous Mentoring Experience'S (AIMe) Program Manager Assistant at Federation University Australia in Ballarat.Australian Indigenous Mentoring Experience Z In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice.Signed lower right "jmuir"josh muir, artwork, artist, aboriginal, hutchinson indigenous fellowship -
National Vietnam Veterans Museum (NVVM)
Card - Card, ID, Australian Forces Identity Certificate
A laminated Identity Certificate for Joseph Charles Mercieca. Service Number A316866. Rank LAC, outlining what to do if captured by the enemyidentity certificate, australian forces, joseph charles mercieca -
National Vietnam Veterans Museum (NVVM)
Card - Card, ID, Three ID Cards
Three Vietnamese ID cards for soldiers connected to USA Military. Encased in hard plastic covers. All in Vietnamese with photos of men at various ages.identity card, vietnamese soldier -
National Vietnam Veterans Museum (NVVM)
Document, Speech given by Nugyen Viet Long on 30 March 2014 regarding the Dual Identity Leadership Program, 2014
Five page speech (incl. photos) but no information on where it was given.vietnam war, 1961 - 1975, personal narratives, arvn -
National Vietnam Veterans Museum (NVVM)
Uniform - Uniform, RAN, Identity Disc, 1968 (Approximate)
A red round coin with text "CR Thompson 64535 RC" tight with a small robe"CR Thompson 64535 RC" Identity Disc Royal Australian Navy c1968 An asbestos identity disc or 'dog tag', of the type issued only to Navy personnel who worked in such hot spaces as the ship's engine room, to prevent burning which could occur with metal dog tags. Donated by Christopher R Thompson HMAS Vampire (1966) and HMAS Parramatta (1968)ran, dog tags, hmas vampire, hmas parramatta