Long term loan from Neurological Society of Australasia Museum of Neurosurgical Instruments , South Australia Catalogue with Historical Commentaries Second Edition January 2006 Copy located at RACS MuseumSTUART MORSON'S MECHANICAL INJECTOR FOR ANGIOGRAPHY. Stuart Morson(1913 - 1980) of Sydney had this injector constructed in or before 1952. It is said that it was not used much. The injector embodies two 10 ml and two 20 ml Record syringes coupled to a single delivery system. Each is operated by a piston. The pistons are driven from cylinders drilled in a metal block within the casing of the injector; the motive power must have been hydraulic or pneumatic pressure delivered through a manifold with taps allowing each syringe to be worked in isolation. The casing also contains two linked micro switches operated from a distance; it is unclear what was the role of these switches, and it is possible that a component of the unit is lost. JB Curtisl stated that a mechanical injector was devised in 1949 for serial angiography by his collaborator Schuster, but was not felt to be safe enough for use. For many years, neurosurgeons and neuroradiologists preferred to inject by hand.

Long term loan from Neurological Society of Australasia Museum of Neurosurgical Instruments,South Australia. Catalogue with Historical Commentaries Second Edition January 2006 Copy located at RACS MuseumTrumble's Skull Plough or craniotome devised by Hugh Trumble (1864-1962 ) CRANIOTOME. This craniotome was designed by Hugh Trumble (1894-1962) of the Alfred Hospital, Melbourne, one of the eight founders of the Neurosurgical Society of Australasia. It was a modification of an earlier instrument, similar in principle but less versatile, designed by Sir Henry Souttar(l875 - 1964), a very inventive surgeon who worked in the London Hospital. Souttar also used a motor-powered circular saw when necessary. He cut very large circular bone flaps, exposing the occipital lobes and posterior fossa in a few minutes. Trumble reported the use of this craniotome as "an expeditious method of cutting bone flaps" and in the designer's hands this claim was certainly justified. To use the crauiotome, it was necessary to hold the skull rigidly, and this was done by embedding the head in a plaster mould. Three holes were drilled in the skull to fix the pin of the craniotome, and the flap was then cut in a series of three arcs, after which the flap was elevated with levers until its base fractured. The 'Trumbolian" instrumentation was used in the Alfred Hospital by a number of Trumble's pupils. The craniotome is made of steel, not plated and apparently not stainless. It is believed that Trumble made his craniotomes himself, in a backyard workshop.

A gift given to Gordon Wheeler, first secretary of RACS. Includes six coffee cups and saucers, milk jug/lid, sugar pot/lid and coffee pot. 18 pieces in totalCoffee set belonging to Gordon Wheeler .Includes six coffee cups and saucers, milk jug/lid, sugar pot/lid and coffee pot. 18 pieces in totalorange and green floral and leaf decorationssecretary, racs, retirement

Elisabeth Adler was part of the World Council of Churches Program to Combat Racism's visit to Australian Aborigines, June 15-July 3 1981. Adler was the German DDR Director of the Evangelical Academy of Berlin Brandenburg.Black and white photograph. Head and shoulders portrait of Ms Elisabeth Adler with dark hair and wearing a white blouse.elizabeth adler, world council of churches

Part of collection of handcraft and needle work donated by Anne BarryCross stitch embroidery practiced during the 30's, 40's and 50's; very popular and became an art.Blue and white check, trimmed around hem, sides, waistband and pocket. White Ric Rac braid, blue cross stitch block embroidered on waist band and top of pocket. Red cross stitch with yellow centre flowers across front of apron, divided by blue cross stitch block.costume, female working

Clinton Naina’s earliest memory is attending Collingwood football matches at Victoria Park with his father and uncles. His dad was an avid Collingwood supporter and Naina proudly wore his football colours. Lining up to enter the grounds at the big old black-and-white painted wooden doors gave Naina the feeling of entering into another world. 'Rule 30' is a comment on race relations in sport. The artwork is made from the original doors located at the front entrance of the Collingwood Football Club’s grounds at Victoria Park. When the club was refurbished the door was gifted to Naina by a friend—an ex-Collingwood football player—for use in his art practice. The work depicts a big red target painted on the existing Black and white stripes—Collingwood colours—of the door. Naina placed a fabric number ‘30’ on top of the target—created from material used for numbers on the back of players’ football vests. This represents the individuals who have been racially vilified while playing football over many years. The red represents the colour of human blood, while the Blak and white Collingwood colours already painted on the wood are a very fitting comment on race relations. The door itself becomes a potent metaphor for “overcoming barriers, making change, breaking down doors and moving forth into a new era of respect for people”. Rule 30 in the AFL was the first racial vilification code in Australian sport. It prohibited conduct between players, clubs and other AFL officials, which threatened, disparaged, vilified or insulted another person on the basis of that person’s race, religion, colour, descent or ethnic origin. In 2013, ‘Rule 30’ was amended to ‘Rule 35’ to combat other forms of discrimination including disability, appearance and sexuality.The number '30' cut out of fabric placed on top of a painted red target at the centre of an existing black and white wooden door.Accompanying labelracism, sport, football, afl

A time for reconciliation / Bob Hawke -- Treaty is a recipe for separatism / John Howard -- A treaty for land justice and self-determination / Janine Haines -- Why a treaty? / Galarrwuy Yunupingu -- Aborigines are Australian, too / Bob Liddle -- Fallacies weaken the case for a treaty / Geoffrey Blainey -- Why whites also need an Aboriginal treaty / Roberta Sykes -- The quest for Aboriginal sovereignty / Hugh Morgan -- Legal and constitutional considerations / Mark Cooray -- Australia as terra nullius / Peter van Hattem -- Canada: towards Aboriginal self-government? / Jean Chretien -- American Indian treaties: historic relics / Peter Samuel -- The long aftermath of Waitangi / Antomy C. Turner -- Appendix 1: The Barunga statement -- Appendix 2: Preamble to the ATSIC Bill -- Appendix 3: Press attitudes to a treaty -- Appendix 4: Aboriginal population and landmaps, b&w photographsrace relations, racism, government relations, treaties

Hakata doll was given to RACS as a gift from the Japanese College of Surgeons. Made by Tomi Kono for Kyugetsu,Toyko. Kyugetsu is a famous doll store in the Asakusabashi district of Tokyo. This was founded in the Edo period and has been making dolls for 150 years.This elaborately costumed ceramic doll has its origins in simple clay figurines first produced in the Hakata district of the Japanese city of Fukuoka in the 17th century. They made their appearance in the West at the Exposition Universelie in Paris in 1900 by which time they had been transformed from toys into an artform. Most dolls are inspired by figures from the theatre: Noh, Kabuki and Ukiyo-e. These figures are sometimes connected with Geisha dolls although this is not necessarily a correct description. The robes and hairstyle are traditional but not confined to geisha.Hakata Doll dressed in elaborate kimono, in glass display case. Wooden plaque in cabinet with Japanese characters/script - presumably describes the doll. Doll has porcelain face, hands and feet, and a cloth body. This doll depicts a young unmarried woman dancing and holding an elaborate drum (tsuzumi).On plaque in cabinet: "Japanese College of Surgeons. Founded in 1974"hakata, diplomatic gift, japanese college of surgeons

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

booknon-fictionCollected cartoons by Melbourne cartoonist and writer Judy Horacek, who believes "humour is a fantastic way of changing the world." ( from biographical noes). The introduction was written by Dale Spender.political art, community art, indigenous rights, racism, discrimination

Thomas Mitchell, surveyor in Sydney from 1827 at the time when Squatters were extending their runs with huge detriment to the Aboriginal population. Mitchell and his men were ambiguous in their treatment of the people. His conviction was in the superiority of the British civilisation.Maps, b&w illustrationsthomas mitchell, new south wales history, race relations, racism, colonisation

The object is a large, diamond-cut crystal bowl with a lid. The front and back of the bowl are decorated with frosted etchings of the coats of arms of the Royal College of Surgeons in Australia (now Royal Australasian College of Surgeons, or RACS), and the Royal College of Surgeons in Ireland (RCSI). The front-side etching depicts the crest of the RCSI, which comprises of two Irish elks, an eagle above a flag, and a shield with a cross and hand pointing to the left. Above the crest are the words "FACULTY OF ANAESTHETIST / Royal College of Surgeons in Ireland", and, below it, "Bicentenial Year 1988". The back-side etching depicts the crest of the RACS, which comprises of a representation of Chiron on the left side and a representation of Apollo on the right, a shield between them, and a sphynx above the shield itself. Above the crest are the words "FACULTY OF ANAESTHETIST / Royal College of Surgeons in Australia", and, below it, "Bicentenial Year 1988"crystal, bowl, bicentennial, commemorative, royal australasian college of surgeons, royal college of surgeons in australia, royal college of surgeons in ireland, coat of arms, crest, anaesthetist, surgeon

The sarcastic title of this work pokes fun at the old fashioned idea that race should not be the subject of polite conversation. Deacon uses a white and a Black dolly to represent the unequal power dynamics that exist within Australian society. The dolls stand in for people who, based on the colour of their skin, experience the impact of racial inequality in vastly different ways. The cracked head of the white doll reveals an empty void. Symbolically violent, perhaps this emptiness suggests the dolls will never be able to fully comprehend one another’s experiences.This work was curated in RACE 2016 at Wyndham Art Gallery. Destiny Deacon (1956–2024) was a descendant of the KuKu (Far North Queensland) and Erub/Mer (Torres Strait) people. She exhibited nationally and internationally since the early 1990s in solo and group shows. Deacon held two major retrospectives, in 2004 and 2020, at the Museum of Contemporary Art, Sydney and at the National Gallery of Victoria, Melbourne respectively. Her 2004 survey show, Walk & don’t look blak, toured to the Metropolitan Museum of Photography in Tokyo, the Tjibao Cultural Centre in Noumea, New Caledonia and Wellington City Gallery in New Zealand. In 2022, she was the recipient of the Red Ochre Award for Lifetime Achievement at First Nations Arts Awards. In the same year, Deacon’s work was shown at the Australian Embassy in Paris in an exhibition titled Destiny - The art of Destiny Deacon. In 2023, Deacon was included in the Sharjah Biennial 15, Thinking Historically in the Present, conceived by the late Okwui Enwezor and curated by Hoor Al Qasimi. In 2024, Deacon's work was exhibited in the 24th Biennale of Sydney, Ten Thousand Suns, curated by Cosmin Costinas and Inti Guerrero. Deacon’s work is held in most major public collections in Australia as well as Tate, London, Museum Moderner Kunst (MUMOK), Stifting Ludwig, Vienna, Austria and Museum Sammlung Essl, Austria.first nations photography, australian photography, australian indigenous art, race, racism, colonisation

The letters of the completed banner were made by different churches within in the presbytery and spelled a sentence, presumably "BUILD YOUR CHURCH LORD!" Orbost was one of the churches that had the finished banner on display. One of 24 small banners with tabs at the top of each for hanging on a rod. 19 have large blue letters appliqued on them. Twenty two of the banners are roughly square and two are smaller and oblong. Three have no letters and are used as spacers in the four word sentence that the letters make. The banners are decorated with rural and coastal images. BN068.10 "C" with ric-rac round the letter and three churches appliqued in the top left corner "C"uniting church adult fellowship

The Sidcup Collection came to RACS from the University of Melbourne, Pathology Department and is regarded as one of the most valuable held by the College. It includes the patient records created by the Australian Surgical Unit at the hospital and covers the period 1916 - 1919. There are 50 watercolour illustrations of patients sketched by Sgt. Daryl Lindsay, X-ray prints, photographs, diagrams and some case histories. Private Pritchard was treated by the Australian Surgical Unit during WW1.These casts are unique in Victoria An original plaster cast taken of a patient Private Pritchard, who required reconstructive surgery c1917-1921. The cast would have been used as an aid to surgery and used for future reference.On base,incised into plaster "PRITCHARD" .sidcup collection, university of melbourne, sir daryl lindsay, 1916-1919, plaster cast, plastic surgery, sir benjamin rank

A region on the Lachlan River flood plain north of Booligal New South Wales with its lightly timbered grassland criss-crossed with numerous flowing channels and water filled billabongs provided a challenging training area for a unit equipped with M113 family of vehicles. A Squadron 8/13 VMR deployed there in September 1985 for its annual exercise. The MRV was from 3 Troop commanded by Corporal RAC (Bob) MacDonald of Wangaratta Victoria. Army Reserve training in challenging countryColour image of M113 Medium Reconnaissance Vehicle(MRV) of A Squadron 8/13 Victorian Mounted rifles on annual exercise in Booligal region NSW, 1985.booligal, annual exercise, 8/13 victorian mounted rifles

Booknon-fictionCollection of essays written by feminist theorists from several disciplines in Australia, New Zealand, Canada and the US, challenging 'western ' feminism, examining identity politics and intersectionality.post-colonialism, body, postmodernism, poststructuralism, theory, racism, globalization

Response by Governments to the Royal Commission into Deaths in Custody. Looks at likely causes, bail, Legal Services, links with family and community, language and heritage.criminal justice system, australian law enforcement, police, aboriginal prisoners, race relations, racism, racial stereotyping

Dr Bernard Johnson was elected on December the 6th December 1952 as the Faculty's first honorary Fellow. At the time, Johnson was the Dean of the Faculty of Anaesthetists, Royal College of Surgeons, England. He was invited to visit Australia to receive his award and in 1953 Johnson received his award and brought with him a notable gift being the local Dean's medal of office which was presented on behalf of the Royal College of Surgeons. Johnson had previously met with Ivan Jose and H.J. Daly by providing advice for the establishment of an Australasian Faculty. Johnson is a significant figure as a pioneer into intravenous anaesthesia into Great Britain. He then turned his attention to improving dental anaesthesia. Working with fellow colleagues R R Macintosh and W S McConnell, they established the ‘Mayfair Gas Company’, primarily for dental anaesthesia, but also provided anaesthesia for general surgery during honorary hospital sessions. Johnson participated in the development of the Faculty of Anaesthetists within the Royal College of Surgeons. A founding member of the Board of Faculty, he served as Vice-Dean and then was the second Dean (1952-5), a role which provided a seat on the council of the RCS England. A 9 carat gold [375] oval shaped Dean's Medal of the Faculty of Anaesthetists, Royal Australasian College of Surgeons secured onto a red coloured woven tape by two large gold links. Obverse depicts in coloured enamel secured onto base the RACS coat of arms and crest. Engraved around the sunken diameter are the Faculty and College names. The reverse side has the presentation details inscribed onto a plaque secured onto the main piece with three rivets with hallmarks on both the message plaque and the outer rim. The original red leather box is in poor condition. Printed on the inside silk cover are the maker's marks.[obverse] THE FACULTY OF ANAESTHETISTS / ROYAL AUSTRALASIAN COLLEGE OF SURGEONS [reverse] PRESENTED / BY THE DEAN / DR BERNARD JOHNSON / ON BEHALF OF THE BOARD OF / THE FACULTY OF ANAESTHETISTS / OF THE ROYAL COLLEGE OF / SURGEONS OF ENGLAND / AT THE INAUGURAL MEETING / 17th APRIL 1953 [hallmarks on reverse] GAS CO LTD 9 375 R Edinburgh? [black print on inside box cover] By appointment silversmiths to / THE LATE KING / GEORGE VI / THE [goldsmith's logo] / GOLDSMITHS & SILVERSMITHS / COMPANY LTD / CROWN JEWELLERS / incorporating GARRARD & CO / 112 REGENT STREET, LONDON W. I.dean medal, mayfair gas company, rcs england, johnson, bernard

This posters advertises reasons for the migration of European (or white) people to Australia.Coloured poster on canvas showing the flow of World population around 1920 from Europe to Australia, Canada, the United States of America and South America. The poster appears to be pro the White Australia Policy with statements such as 'Will we draw from the stream of white migration from Britain, Ireland and Europe, or will we wait til the dams holding back the flood tides of the yellow, brown and black races burst, and we are overwhelmed?'migration, population, race, population statistics, migrations statistics, european immigration policy, white australia policy, racism, immigration, poster

BookA collection of essays by art critics, historians and journalists exploring 12 individual and group practices of activist art making. An overview of the dynamic exhibitions, events, happenings and cultural practices engaged in creating social change.public art, collective, interdisciplinary, body, racism, durational art, social practice, museology, feminism, collaboration

A history of several Aboriginal reserves, containing long transcribed narratives from those who lived there as well as letters and general information about Aboriginal-white relations in the early 20th century.B&w photographssevington, cummeragunja, moonahcullah, victorian history, new south wales history, race relations, racism, government relations, indigenous reserves, oral histories

Men's black wool waistcoat, fastened with four fabric buttons (1.5cm diameter). Decorative lapels edged with Ric-Rac.Back section of black cotton. Fully lined with cream cotton fabric. Two front pockets lined with black cotton fabric (12 cm X 8 cm). Pockets with 2 cm band at opening edged with black Ric-Rac. Half belt across back of waistcoat (5 cm at sides tapering to 2.5.cm at centre), fastened at centre back with black metal buckle with two prongs. Found inside pocket - small pink pencil (5 cm) with silver coloured metal cap with 2 cm string attached, black metal hollow tube 3.5 cm X 2 cm.costume, male, mens black waistcoat

A description of the invasion of Djadja Wurrung land in Central Victoria which began in the mid 1830s.maps, b&w illustrations, b&w photographsdjadja wurrung, dja dja wurrung, dja dja wrung aboriginal association, beembarmin, victorian pastoral leases, franklinford, fernihurst, edward parker, caroline morgan, thomas dunolly, cummeragunja, racial conflict, racism, victorian social history

Dr James (Jim) Villiers went to Vietnam as an anaesthetist with the Australian Surgical Team (civilian) during 1963. He used this bag for carry-on luggage. Despite assurances about the quality of resources available on arrival, he carried an essential part of the breathing circuit for an EMO vaporiser in his carry-on. The actual vaporiser was packed in his check-in luggage. In 1963 the Vietnamese government sought training in Australia in anaesthetics for several medical technicians. Australia was not able to meet the request as anaesthesia training in Australia is restricted to qualified doctors. Instead, the Dean of the Faculty of Anaesthetists at RACS suggested sending a team of anaesthetists to Vietnam to conduct training for technicians there. However, they requested a preliminary survey be undertaken in order to determine the abilities of the prospective trainees and establish contacts with medical authorities in Vietnam. James (Jim) Villiers was one of the people who undertook the survey and made a report. Training of Vietnamese medical technicians was undertaken using the Epstein MacIntosh Oxford Anaesthetic Apparatus (EMO). This equipment was robust, portable and relatively cheap, there are few moving parts for servicing, it requires only ether and air for operation.Brick-red vinyl bag with white Qantas branding including the flying kangaroo printed on both sides. The bag has a zipper opening and contains an anaesthetic apparatus mounted on a piece of wooden particle board. There are two black hoses, a white hose, a black plastic connector, a metal t-bar connect, a green resuscitation bag and black face mask.james villiers, malignant hyperthermia, vietnam, qantas, australian surgical team, long xuyen, bien hoa, anaesthesia training

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

Register and documentation of massacre sites in ten language groups of Western Victoria; each language group includes details of clans, history of European occupation and government policy.maps, colour photographs, b&w photographsdhauwurd wurrung, djab wurrung, djadja wurrung, djargurd wurrung, gadubanud, girai wurrung, keerray-woorroong, gulidjan, jardwadjali, watha wurrung, wathaurong, wergaia, colonisation, race relations, racism, european occupation, government policy

"The fist references the Black Lives Matter movement and also represents the strength of Indigenous peoples all over the world and symbolises solidarity and justice for everyone affected by systematic racism. Bunjil (wedge-tailed eagle) is flying high on the building. He is the creator spirit for Wurundjeri people who looks over us and protects us. Bunjil represents healing and power to our people. The blue circles and lines represent revival and waterways; in particular, they depict the Birrarung (Yarra River), which is very significant for the Wurundjeri people. Our people are known as the Manna Gum people. The leaves in the artwork highlight Wurundjeri people and their Country. These leaves also represent the cleansing of negative spirits. The Manna Gum leaf is also an important symbolic offering in our traditional Welcome to Country ceremony. Leaves are offered to visitors as they are granted safe passage through our land. They are made welcome to everything from the tops of the trees to the roots of the earth. We ask that they take care of the land, plants and animals and to respect the protocols and rules of the Traditional Owners whilst on our Country."In 2020 Council declared its support for the global Black Lives Matter (BLM) movement. In consultation with Yarra City Council's Yana Ngargna advisory group a motion was prepared and passed unanimously by all Councillors. A number of actions were generated from this decision; one of which was for Council to commission a large-scale mural that aligned with the movement. Emerging artist Ky-ya Nicholson-Ward, a proud Wurundjeri, Dja Dja Wurrung, Nguarai Illam-Wurrung, German and Irish woman, created the mural installed on a building in Peel Street Park, Collingwood. Selected by Council's Yana Ngargna, Black Lives Matter Working Group the artwork identifies the cultural importance of the local area to the Wurundjeri Woi Wurrung people as the Traditional Owners. With a strong focus on Aboriginal identity the mural outlines the local context of the Black Lives Matter movement, which is connected to racism, policing of Aboriginal and Torres Strait Islander peoples and associated deaths in custody. The artwork acknowledges the ongoing challenges faced by Aboriginal community members and their struggle to survive white systems, policies and institutions. Ky-ya's mural tells the story of Aboriginal resilience, strength and self-determination; and will support the process of healing. It is a celebration of the local Aboriginal and Torres Strait Islander community; the significant Aboriginal history of Fitzroy, Collingwood and surrounds; and community's continuing cultural connection to the area. Importantly, this artwork provides a platform to educate a broader audience about the local context of the Black Lives Matter movement and Aboriginal deaths in custody. The mural will activate this site, enliven the area, promote inclusion, incite conversation and contribute to the creative capital of this locale. A welcoming environment for Aboriginal and non-Aboriginal communities.Aboriginal Lives Matter Ky-ya Nicholson WardOn a black background a hand fist (strength, solidarity and justice) is placed at the centre of the building; Bunjil (wedge-tailed eagle) is depicted flying high on the building; blue circles and lines represent revival and waterways (Birrarung-Yarra River) and the leaves in the artwork highlight Wurundjeri people (cleansing of spirit and welcome to Country)The artist name 'Ky-ya Nicholson Ward' painted in white, low right of the wall facing into Peel Street Park. black lives matter (blm) movement, wurundjeri woi wurrung, bunjil, identity, birrarung, country