This life jacket was issued by the Australian Government's General Naval Store in N.S.W.. It was inspected in 1940. Life Jackets - Life jackets were part of the equipment carried by the Life Saving Rescue Crew of South Western Victoria, including Warrnambool, from around 1858 until the 1950s. The purpose of a life jacket is to keep the wearer afloat until he or she is rescued from the water. Life jackets were first invented in 1854 by Captain Ward of the Royal National Lifeboat Institution in Britain. The early life jackets were filled with cork, which is very buoyant. However, many times he cork caused the jacket to rise up quickly with a force that caused unconsciousness, sometimes turning the person face down in the water , causing them to drown. After the tragic loss of the ship RMS Titanic in 1912 and the lost lives of those onboard, a woman named Orpheus Newman designed the Salvus life jacket (Salvus means safe), which was filled with kapok instead of cork. Kapok comes from seed pods of the Ceiba Pentandra tree and is waterproof as well as buoyant. These Salvus jackets were used by the Royal Navy until new synthetic materials became available around the time of World War II.This life jacket is significant for its connection with local history, maritime history and marine technology. Lifesaving has been an important part of the services performed from Warrnambool's very early days, supported by State and Local Government, and based on the methods and experience of Great Britain. Hundreds of shipwrecks along the coast are evidence of the rough weather and rugged coastline. Ordinary citizens, the Harbour employees, and the volunteer boat and rescue crew, saved lives in adverse circumstances. Some were recognised as heroes, others went unrecognised. In Lady Bay, Warrnambool, there were around 16 known shipwrecks between 1850 and 1905. Many lives were saved but tragically, eight lives were lost.Life jacket, canvas covered, with two padded compartments filled with kapok. Designed to slip over the head. it has shoulder straps and straps for tying under the arms. An inscription and symbol is stamped on one shoulder strap. The life jacket was supplied by the General Naval Store, Defence Department, N.S.W., and inspected in in 1940.Inscription "G.N.S. [crown symbol] N.S.W / 12 JUN 1940 / INSPECTED".flagstaff hill maritime museum and village, flagstaff hill, maritime museum, maritime village, warrnambool, great ocean road, lady bay, warrnambool harbour, g.n.s., general naval store, 1940s life jacket, captain ward, royal national lifeboat instution, cork, kapok, life jacket, orpheus newman, salvus jacket, life saving, rescue, rescue crew, l.s.r.c., life saving equipment, marine technology, lifeboat, shipwreck victim, vintage

This medal commemorates the coronation of King George VI and Elizabeth as monarchs on the British throne, to be held on May 12th, 1937. The medal is one of over 300,000 distributed to school children as a memento of the occasion. The obverse shows the busts of King George VI and Elizabeth facing left. The reverse shows Victoria's Coat of Arms, the official heraldic symbol, with the Southern Cross on a shield, above it is a kangaroo facing left and holding a crown. The supporting figure on the left holds an olive branch of 'peace' and the supporter on the right holds a cornucopia horn of 'plenty', together representing the text on the ribbon between them 'Peace & Planty' symbol of 'prosperity'. On May 7th, 1937 each school child in Victoria, Australia, received a medal commemorating the upcoming coronation of King George VI and Elizabeth, to be held on May 12th, 1937. medals totalling 318,200 were distributed to scholars in 2,781 Victorian schools. Each school received a letter from the Governor, Lord Humingfield, detailing the significance of the occasion. Lessons on the day focused on the meaning behind the medal, and children recited their Allegiance to the King, saluted the flag bearing the Union Jack and Southern Cross, and sang Australila's then National Anthem "God Save the King", which today is sung as the Royal Anthem. The medal is significant for connecting Victoria, and Australia, to the British Commonwealth and the sovereignty of the British throne, in Australia's post-Federation years. It shows the importance placed by the Government of Australia in educating the generation of students in 1937 about Australia's place in the Commonwealth and the history of Australia. The history of the medal is socially and politically significant, reflecting the evolution of changes in Australian society.Medal or medallion, bgilt rass, with claw and ring on top. The obverse has the bust of a female and male, co-joined, and the reverse has the Coat of arms of the State of Victoria, which includes a kangaroo above a shield and a supporting figure on either side of the shield. Inscriptions are on both sides of the medal. The medal commemorates the coronation of their Majesties, King George VI and Queen Elizabeth, on May 12th 1937.Obverse, around the circle: "KING GEORGE VI & QUEEN ELIZABETH" Reverse, around the circle: "TO COMMEMORATE THEIR MAJESTIES' CORONATION / MAY 12TH 1937" Reverse, within the Coat of Arms: "VICTORIA" "PEACE & PROSPERITY" flagstaff hill, flagstaff hill maritime museum and village, warrnambool, maritime museum, maritime village, great ocean road, shipwreck coast, medallion, medal, commemorative, king george vi and elizabeth, 1937, 12-05-1937, students in victoria, schools in victoria, 7-5-1937, victoria's coat of arms, peace & prosperity, british monarch, british throne, british commonwealth, numesmatics, coil, student, victorian student

A violet-blue cap that has a symbol of an anchor on top of texts: "Sydney thorough and ready - Vung Tau Ferry". The cap is on a brown wooden board with texts: "Vung Tau Ferry Cap worn by L/Stoker Dale Harris"Cap, 'Vung Tau Ferry' HMAS Sydney c1970 A work cap of the type worn by crew of HMAS Sydney during her fast troop transport role during the Vietnam war which earned her the name 'Vung Tau Ferry'. Donated by Dale W Harris HMAS Sydney (1968-1970)cap, vung tau ferry, hmas sydney

Unit plaque made of wood and brass. Shield shaped. Unit name on scroll. Black and white atomic symbol with central disc. Red top half black bottom half with "131" in middle. Chinese dragon. Brass plate at bottom.Presented to Gunner B E Blink SVN Jun 67 May 68 - engraved on brass plate on bottom of plaque, 1 ATF Det 131 Div Loc Bty RAA (on heraldic scroll)raa, unit plaque, 131 div location battery, shield, welcome home parade

Chinese copy of Russian dual compartment, round bottom oiler. Metal with two screw tops, and Chinese symbols for "gun oil" and "alkaline solvent"Chinese symbols for "gun oil" and "alkaline solvent"weapon oiler, chinese

Military symbols: Maritime Wing, Army School of Transport: Handout No. 137, Part 3, Service, Arm, branch and functional symbols, size symbolsaustralian army service manual

From the Swainston Collection, a set of documents and medals from a National Serviceman. The Australian Defence Medal recognises Australian Defence Force personnel who have completed either an enlistment period or four years service after 3 September 1945.This is an example of the Australian Defence Medal for which all Vietnam veterans were eligible.Cupro-nickel Australian Defence Medal plus miniature of same, attached to red and white striped ribbons with black edges to represent the colours of the Flanders poppy, symbol of the Anzac spirit. Three red stripes signify Army, Air Force, Navy. Striped ribbon bar with pins forms part of set. Covering letter addressed to N E Swainston, dated '27 April 2011'. The information card about symbolism of medal and original hard black case complete the set. Front shows Commonwealth Coat of Arms surrounded by the words 'THE AUSTRALIAN DEFENCE MEDAL'. Reverse bears "FOR SERVICE' plus Crown of St Edward within a wattle wreath.'3801127 N E SWAINSTON' engraved around bottom edge of large medal.medal, defence medal, honours

Board-Maroon Yellow lettering. Regimental ODE. Rar badge on top 9BN Symbol on Bottom (Roman numerals + Rams head)Regimental ODE - RestYE, Oh warriors, You'll battle no more. No longer to live the horrors of war. Your duty was done with honour and pride farewell. Oh Brothers until we march by your side. Lest we forget9 rar, 9th bn ode

An advertising poster for the 1955 All Nations Festival which was presented by the Australia Red Cross Society, Victorian Branch. Nina and Olga Black participated in the festival and were featured on the poster (seated at front first and second from left) wearing Greek traditional costumes. Other recognisable national costumes are Scottish Piper and Dutch.The event held in 1955 by the Australian Red Cross promoted multicultural Australia and members of the Ithacan Philanthropic Club participated. It was the period of post WW2 mass migration which saw many nationalities making Australia their home.Photocopy of a poster for the 1955 All Nations Festival. Consisting of a group 3 men and 6 women dressed in different national traditional dress. There is a Red Cross symbol either side of the group.THE AUSTRALIAN RED CROSS SOCIETY / VICTORIAN DIVISION/PRESENTS THE / 1955 ALL NATIONS FESTIVAL / ST. KILDA CRICKET GROUND - SUNDAY, 27TH FEBRUARY 1955folk dancing, national costimes

The images depict the newly completed fourth Catholic Church at Kinglake. The previous three churches having been destroyed by 'Black Saturday' bushfire. The painting is oil on canvas. The historical continuity is expressed by the continuity of the skyline and the disconnectedness of the colours. it is not a literal depiction of each church, but a recognizable and symbolic image conveying resilience of faith of the local community. The first church was burnt down in a bushfire, the second burnt down by vandals, and the three burnt down in the 2009 bushfires known as 'Black Saturday'.The white cross and black fence at the lower left commemorated the remarkable fact that these remained intact after the 2009 bushfires. The red-orange can be the colour of the kinglake soil or the fires. The return of new life is indicated by the green growth on the burnt gumtrees. The presence of the Holy Trinity is shown above the entrance to the church. The return of new life is indicated by the green growth on the burnt gumtrees. The presence of the Holy Trinity is shown above the entrance to the church. The Holy Sprit is symbolized by the sulphur crested cockatoo, an Australian bird instead of the white dove. The symbol for the father is above the church in the triangle which has God's Holy Name (I AM) as given to Moses from the Burning Bush, written in Hebrew. Christ is represented by the cross above the entrance. The previous church was destroyed in the 2009 bushfires. The area is surrounded by 22,000 hectares of Kinglake National Park, the largest National Park close to Melbourne. The park was established in 1928 to protect native flora and fauna. Kinglake takes its name from Alexander Kinglake who travelled through the area in 1870. Photographs showing the newly built St Mary's Catholic Church at Kinglake. .1) Interior of Church .2) Painting of the Four Churches of Kinglake by Judy Racz .3-5) Views from the Church windows to the adjoining landscape .6) St Mary's Church groundskinglake, bushfire, black saturday, church, catholic, racz, st mary's catholic church kinglake

Pink silk ladies jacket with silver coloured material around the neckline. Material is ornate design featuring exotic birds & symbols. Four butterfly shaped fasteners. Black ric rac around the sleeves & pockets. Lining is plain pink.ladies jacket

Blue silk dress with exotic symbols embroidered on material. Silver brocade "ribbon' bordering front & hem. No lining. Zippered back.silk dress

Yellow Booklet issued by WHO and featuring the Symbol of said Organization and International Certificates of Vaccination wording in black print. All wording in both English and French. 3790361 TM Collie in blue pen. Issued to passport number or travel document no G 495622Nine pages detailing dates and Vaccinations plus information for soldier and Physicians in both English and French. Some stamped.booklet, who, medical

Green cover has b/w artwork of soldiers in slouch hats coming out of the jungle on front, and Australian Army symbol of crossed swords and kangaroo under a crown on back in white. 64-page journalmilitary – periodicals

A computer mouse pad depicting scenes, soldiers and symbols of Vietnam in 1960. top left hand corner is the badge of the Veterans and bottom left hand corner is the ribbon with Vietnam 1960.cerberus collection, mouse pad, vietnam veterans association of australia

HMAS Perth (II) served on three tours of duty off South Vietnam during the Vietnam War and was awarded a US Navy Unit Commendation and a Meritorious Unit Commendation for her service during the conflict. Shield-shaped wooden plaque with a circular white ceramic insert in he middle. It features a transfer of a crown, black swan and boomerang with woomera: the symbol of HMAS Perth.Perth Fight and Flourishperth, hmas perth, australian navy

The Series 2A Ambulances entered service in 1965 and the winch version in 1967. The bodies were locally built and the type was used in South Vietnam by 2 Field Ambulance at Vung Tau. A khaki green vehicle with a solid canopy fitted to the back. A spare tyre sits on the bonnet. Red cross symbol on 3 sides. ambulance, landrover, vung tau, series 2a

Empty beer can. Powers Big Red Bitter ale Australian Vietnam Forces National MemorialFrom Anzac Cove to Nui Dat our fighting men and women upheld the Aust tradition of larrikinism in Vietnam with the symbol of the red kangaroo AKA the big red ratbeer can, australian vietnam forces national memorial

An eloberate black wood box embossed with shell inlay depicting human figures in varios poses on two sides. On the other two sides there a a round symbol also in shell inlay. There is no lid to the boxbox, shell

History has it that the origins of the Slouch Hat began with the Victorian Mounted Rifles; a hat of similar design had been worn in South Africa by the Cape Mounted Rifles for many years before 1885. The design of the Victorian Mounted Rifle hat originated from headgear of native police in Burma where Lieutenant-Colonel Tom Price had recognised its value. The Victorian hat was an ordinary bush felt hat turned up on the right side. The intention of turning up the right side of the hat was to ensure it would not be caught during the drill movement of “shoulder arms” from “order arms”. The Slouch Hat became standard issue headdress in 1903 and its brim position was mostly standardised. The slouch hat became a famous symbol of the Australian fighting man during World War One and continued to be worn throughout World War Two. Its use since that time has made it a national symbol.Slouch Hat - made of fur felt with an 8 fold hat band (puggaree) it has the blue/gold unit badge on the band denoting the 8th Light Horse brigade with a leather chin strap. The right hand side is held by a brass rising sun badge.army, slouch hat

On 22 December 1890, the military commanders of the then separate Australian Colonies prior to the Federation of Australia met to discuss the introduction of the khaki uniform throughout Australia. They agreed that all Australian Forces with the exception of the Artillery would wear the slouch hat. It was to be looped up on one side—Victoria and Tasmania on the right and the other colonies (later states) on the left. This was done so that rifles could be held at the slope without damaging the brim. After Federation, the slouch hat became standard Australian Army headgear in 1903Today it is worn by military personnel from a number of countries, although it is primarily associated with Australia, where it is considered to be a national symbol.Slouch Hat - this broad brim hat is made of fur felt with an 8 fold hat band (puggaree) around the outside of the crown and attached to the inside of the crown is a brown leather chin strap. The left side of brim is held up by a gold colour metal rising sun badge.slouch hat, australian army, puggaree, rising sun badge, headgear

Boyd discusses the future planning of two major symbolic national buildings - Parliament House and the National Centre (an arts centre).Original manuscript of an article published as 'Symbol City' in The Australian on 28.11.1964.Typewritten (c copy), quarto, 5 pagescanberra, parliament house, national centre, chandigarh, brasilia, robin boyd, manuscript, national capital

Boyd advocates that Canberra's proposed permanent Parliament House needs to be a vital symbol and suggests an open national competition should be used to select the architect.Original manuscript of an article published as 'Young Australia in Steel and Concrete', published in 'The Australian'.Typewritten (c copy), quarto, 5 pagescanberra, parliament house, national competition, robin boyd, manuscript, national capital

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

Small silver badge with ram, Australian flag, Olympic rings and Woolmark symbololympic rings, woolmark, ram

Black and bronze rectangle badge with Australian flag, Olympic rings and woolmark symbolwoolmark, olympic rings

Wool bale stencil owned and used by donor. Donor was a wool classer in New South Wales working from the 1960s to c2000. This stencil was used by the donor as they traveled from station to station and was used to stencil their registration number on the bales of wool that they had classed. The stencil was created by the Australian Wool Corporation who mailed the stencil to the donor. We also have the original envelope.Metal rectangular wool bale stencil. Stencil has cutouts of a sheep head symbol on left side and the number '83' and 'PI' on either side of an Australia shape on the top right. There are three horizontal rectangles below this, and below them is the number 54719. Faintly engraved at the top is the text AWC PROPERTY / NOT TRANSFERABLE. Rear of stencil is a shiny light metallic colour. Front side is scratched and stained, particularly around the text areas. This would be due to use. Associated envelope is worn and becoming frail. It is a cream colour with heavy staining and opened on the right side. Top left has a printed return address, top right has a stamp area. Affixed postal address is for the donor and that is above a blue stamped text reading IMPORTANT / DO NOT BEND. Back of envelope has a stamped print of the stencil and another bright red stamp. Possibly put there by the donor.

Slovenian Association Melbourne - 35th Anniversary badge in the shape of a Linden leaf, an old Slovenian symbolic tree. The linden tree is a tree of friendship, love and loyalty. During the period of the Slovenian national awakening and the Slovenian people's increasing national awareness, the linden tree became one of the symbols of the Slovenian nation.Slovensko društvo Melbourne 35 - 1954 - 1989 Slovenian Associationbadge, slovenian association melbourne, 35th anniversary, linden leaf

40th Anniversary badge in a shape of a Linden leaf. Linden tree is very symbolic for Slovenians. During the period of the Slovenian national awakening and the Slovenian people's increasing national awareness, the linden tree became one of the symbols of the Slovenian nation.SDM 40 let - SAM 40 yearsbadge, slovenian associoation melbourne, 40th anniversary