Shirley Morgan was the Manager of the Aboriginal Education Centre when this brochure was produced. A brochure for the Aboriginal Education Centre at the University of Ballarat. aboriginal education centre, aborigines, reconciliation

This reconciliation Action Plan was published while Bonnie Chew was Manager of the Aboriginal Education Centre.Soft covered booklet documenting the University of Ballarat Reconciliation Action Plan. Photographs include Bonnie Chew, Ben Atkinson, Shanaya Sheridan, Barry Golding, Barbara Webb, Lee Snibsonreconciliation action plan, aborigines, aboriginal education unit, ben atkinson, reconciliation, university of ballarat, bonnie chew, bonnie fagan, shanaya sheridan, national apology, national sorry day committee, naidoc week, reconciliation week, national close the gap day, barry golding, barbara webb, aboriginal education centre

Ten miscellaneous handwritten Cohn documents with contemporary descriptive headings. 1. Rebates 30th April 1911. 2. Note of earnings from leases at 30th April 22 & 23. 3. Various Memos re Balance 30 th April 1914. 4. Copy of Documents provided to Commonwealth of Australia War Census 30.4.1915. 5. Particular percentage profits of various branches. 30th April 21. 6. Percentages to Turnover Bendigo 30/4/21. 7. Summaries 31/10/ 22. 8. Rough estimates of Income Tax Provisions. 30th April 22. 9. Reconciliation Statement re Wages for 12 months to 30/4/21. 10. Envelope addressed to The Secretary Cohn Bros Victoria Brewery Co Ltd containing List of documents held at 30/4/1928, also various Bank Certificates.bendigo, industry, cohn bros brewery

Exhibition catalogueLong notes from David to Trish. Also listing of the paintings for salewalsh st library

Mawul Rom Project: Openness, obligation and reconciliation Morgan Brigg (Universtiy of Queensland) and Anke Tonnaer (University of Aarhus, Denmark) Aboriginal Australian initiatives to restore balanced relationships with White Australians have recently become part of reconciliation efforts. This paper provides a contextualised report on one such initiative, the Mawul Rom crosscultural mediation project. Viewing Mawul Rom as a diplomatic venture in the lineage of adjustment and earlier Rom rituals raises questions about receptiveness, individual responsibility and the role of Indigenous ceremony in reconciliation efforts. Yolngu ceremonial leaders successfully draw participants into relationship and personally commit them to the tasks of cross-cultural advocacy and reconciliation. But Mawul Rom must also negotiate a paradox because emphasis on the cultural difference of ceremony risks increasing the very social distance that the ritual attempts to confront. Managing this tension will be a key challenge if Mawul Rom is to become an effective diplomatic mechanism for cross-cultural conflict resolution and reconciliation. Living in two camps: the strategies Goldfields Aboriginal people use to manage in the customary economy and the mainstream economy at the same time Howard Sercombe (Strathclyde University, Glasgow) The economic sustainability of Aboriginal households has been a matter of public concern across a range of contexts. This research, conducted in the Eastern Goldfields of Western Australia, shows how economically successful Aboriginal persons manage ?dual economic engagement?, or involvement in the customary economy and the mainstream economy at the same time. The two economies sometimes reinforce each other but are more often in conflict, and management of conflicting obligations requires high degrees of skill and innovation. As well as creating financially sustainable households, the participants contributed significantly to the health of their extended families and communities. The research also shows that many Aboriginal people, no matter what their material and personal resources, are conscious of how fragile and unpredictable their economic lives can be, and that involvement in the customary economy is a kind of mutual insurance to guarantee survival if times get tough. Indigenous population data for evaluation and performance measurement: A cautionary note Gaminiratne Wijesekere (Dept. of Families, Housing, Community Services and Indigenous Affairs, Canberra) I outline the status of population census counts for Indigenous peoples, identifying information on Indigenous births and deaths, and internal migration estimates. I comment on the ?experimental? Indigenous population projections and question the rationale for having two sets of projections. Program managers and evaluators need to be mindful of limitations of the data when using these projections for monitoring, evaluating and measuring Indigenous programs. Reaching out to a younger generation using a 3D computer game for storytelling: Vincent Serico?s legacy Theodor G Wyeld (Flinders University, Adeliade) and Brett Leavy (CyberDreaming Australia) Sadly, Vincent Serico (1949?2008), artist, activist and humanist, recently passed away. Born in southern Queensland in Wakka Wakka/Kabi Kabi Country (Carnarvon Gorge region) in 1949, Vincent was a member of the Stolen Generations. He was separated from his family by White administration at four years of age. He grew up on the Cherbourg Aboriginal Reserve in the 1950s, when the policies of segregation and assimilation were at their peak. Only returning to his Country in his early forties, Vincent started painting his stories and the stories that had been passed on to him about the region. These paintings manifest Vincent?s sanctity for tradition, storytelling, language, spirit and beliefs. A team of researchers was honoured and fortunate to have worked closely with Vincent to develop a 3D simulation of his Country using a 3D computer game toolkit. Embedded in this simulation of his Country, in the locations that their stories speak to, are some of Vincent?s important contemporary art works. They are accompanied by a narration of Vincent?s oral history about the places, people and events depicted. Vincent was deeply concerned about members of the younger generation around him ?losing their way? in modern times. In a similar vein, Brett Leavy (Kooma) sees the 3D game engine as an opportunity to engage the younger generation in its own cultural heritage in an activity that capitalises on a common pastime. Vincent was an enthusiastic advocate of this approach. Working in consultation with Vincent and the research team, CyberDreaming developed a simulation of Vincent?s Country for young Aboriginal and non-Aboriginal persons from the Carnarvon Gorge region to explore Vincent?s life stories of the region. The use of Vincent?s contemporary paintings as storyboards provides a traditional medium for the local people to interactively re-engage with traditional values. Called Serico?s World, it represents a legacy to his life?s works, joys and regrets. Here we discuss the background to this project and Vincent?s contribution. A singular beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land RG Gunn (La Trobe University) and RL Whear (Jawoyn Association) Samples from a beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land were analysed for radiocarbon and dated to be about 150 years old. An underlying beeswax figure was found to be approximately 1100 years old. The Dreaming Being Namarrkon is well known throughout Arnhem Land, although his sphere of activity is concentrated around the northern half of the Arnhem Land plateau. Namarrkon is well represented in rock-paintings in this area and continues to be well represented in contemporary canvas-paintings by artists from the broader plateau region. We conclude that representations of Namarrkon in both painted and beeswax forms appear to be parallel manifestations of the late Holocene regionalisation of Arnhem Land. ?Missing the point? or ?what to believe ? the theory or the data?: Rationales for the production of Kimberley points Kim Akerman (Moonah) In a recent article, Rodney Harrison presented an interesting view on the role glass Kimberley points played in the lives of the Aborigines who made and used them. Harrison employed ethnographic and historical data to argue that glass Kimberley points were not part of the normal suite of post-contact artefacts used primarily for hunting and fighting or Indigenous exchange purposes, but primarily were created to service a non-Indigenous market for aesthetically pleasing artefacts. Harrison asserted that this market determined the form that these points took. A critical analysis of the data does not substantiate either of these claims. Here I do not deal with Harrison?s theoretical material or arguments; I focus on the ethnographic and historical material that he has either omitted or failed to appreciate in developing his thesis and which, in turn, renders it invalid. The intensity of raw material utilisation as an indication of occupational history in surface stone artefact assemblages from the Strathbogie Ranges, central Victoria Justin Ian Shiner (La Trobe University, Bundoora) Stone artefact assemblages are a major source of information on past human?landscape relationships throughout much of Australia. These relationships are not well understood in the Strathbogie Ranges of central Victoria, where few detailed analyses of stone artefact assemblages have been undertaken. The purpose of this paper is to redress this situation through the analysis of two surface stone artefact assemblages recorded in early 2000 during a wider investigation of the region?s potential for postgraduate archaeological fieldwork. Analysis of raw material utilisation is used to assess the characteristics of the occupational histories of two locations with similar landscape settings. The analysis indicates variability in the intensity of raw material use between the assemblages, which suggests subtle differences in the occupational history of each location. The results of this work provide a direction for future stone artefact studies within this poorly understood region.document reproductions, maps, b&w photographs, colour photographskimberley, mawul rom project, 3d computer game, storytelling, vincent serico, beeswax, namarrkon, artefact assemblages, strathbogie ranges, groote eylandt, budd billy ii

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

A short guide to the history, lives and culture of the First Australians, the Aboriginal and Torres Strait Islander peoples.b&w photographs, colour photographsmoieties, reconciliation, land rights, mabo

The Little Red Yellow Black Book is an accessible and highly illustrated pocket-sized guide. It's an invaluable introduction to Australia's rich Aboriginal and Torres Strait Islander histories and culture. It takes a non-chronological approach and is written from an Indigenous viewpoint. The themes that emerge are the importance of identity, and adaptation and continuity. If you want to read stories the media don't tell you, mini-essays on famous as well as everyday individuals and organisations will provide insights into a range of Australian Indigenous experiences.maps, b&w photographs, colour photographsindigenous history, culture, art, sport, health, education, employment, reconciliation, resistance, governance

Australian Policy Activism in Language and Literacy presents the dynamics of language and literacy policy activism in Australia by capturing accounts of many of those most deeply engaged in Australia?s distinctive practice of Language and Literacy policy-making and its effects. This book describes how policy texts came about. 1. From policy to anti-policy: how fear of language rights took policy-making out of community hands /? Joseph Lo Bianco 2. Australia's language /? Paul Brock 3. Politics, activism and processes of policy production: adult literacy in Australia /? Rosie Wickert 4. Although it wasn't broken, it certainly was fixed: interventions in the Australian Adult Migrant English Program 1991-1996 /? Helen Moore 5. Advocating the sustainability of linguistic diversity /? Michael Singh 6. The cost of literacy for some /? Anthea Taylor 7. (E)merging discourses at work: bringing together new and old ways to account for workplace literacy policy /? Geraldine Castleton 8. The melody changes but the dance goes on - tracking adult literacy education in Western Australia from 'learning for life' to 'lifelong learning': policy impacts on practice 1973-1999 /? Margaret McHugh, Jennifer Nevard and Anthea Taylor 9. Sleight of hand: job myths, literacy and social capital /? Ian Falk 10. National literacy benchmarks and the outstreaming of ESL learners /? Penny McKay 11. Open for business: the market, the state and adult literacy in Australia up to and beyond 2000 /? Peter Kell 12. Inventiveness and regression: interpreting/?translating and the vicissitudes of Australian language policy /? Uldis Ozolins 13. Deafness and sign language in government policy documents 1983-1990 /? Des Power 14. Imprisoned by a landmark narrative? Student/?teacher ratios and the making of policy /? Merilyn Childs 15. Ideologies, languages, policies: Australia's ambivalent relationship with learning to communicate in 'other' languages /? Angela Scarino and Leo Papademetre 16. Reconciled to what? Reconciliation and the Norther Territory's bilingual education program, 1973-1998 /? Christine Nicholls 17. Sing out that song: the textual activities of social technologies in an Aboriginal community /? Jack Frawley.language activism, linguistic diversity, adult literacy, education, sign language, reconciliation, esl programs

"The relation of Aboriginality to English has important implications for communication between Aborigines and other Australians, and especially for the education of Aboriginal and other Australian children within a context of reconciliation." Executive summary "The relationship between Aboriginal English and Australian English requires an appropriate educational response, and the report concludes by providing the rationale for two way bidialectal education which is the best way in which Aboriginality and English may thrive together within a schooling which will relate meaningfully to a life experience in which both English dialects have an important place". Executive summaryword lists, tableslinguistics, education, reconciliation, sociolinguistics

This book is a collection of Victorian Indigenous Elders' life stories and oral histories. The Elders share their stories in an attempt to ensure that both sides of Australia's history are finally heard. These stories tell of cultural resistance on missions, of defying assimilation laws, of forever moving around to save children from the welfare. They document the development of both fringe and urban communities and work in the Aboriginal rights movement. They clarify the ways in which these experiences have affected the individual authors along with the indigenous population in general. Also included in the book is a brief history and analysis of the legislation, policies, attitudes and strategies that have affected the lives of the authors and their families since colonisation. This aspect provides an historical perspective, encouraging a deeper understanding of the Elders' stories. Reconciliation can only eventuate with an understanding gained from hearing and including the voices of Indigenous Australians. Contents: The writing team Indigenous elders: keepers of knowledge; custodians of land and culture Aboriginal lands Missions and reserves Growing up running from the welfare /? Aunty Olive Jackson Respecting our Elders /? Aunty Lola James If your mother didn't tell you, then your grandmother did! /? Uncles Les Stewart Don't dwell on trouble /? Aunty Audrey Critch There are my people /? Aunty Gwen Nelson We were all cousins, more or less /? Aunty Iris Lovett-Gardiner Aboriginality is about culture, not colour /? Aunty Dianne Phillips Take up the opportunities we struggled to make /? Aunty Frances Gallagher Home /? Aunty Eileen Alberts We were supposed to forget our Aboriginality /? Aunty Gwen Garoni Not enough heart to say sorry? /? Uncle Brian Kennewell-Taylor Learning from indigenous elders: Keeping the traditions, keeping the culture strong; Since time immemorial; Invasion: the tide ran red; The flood of legislation; Stolen children; Cultural resistance: holding on to children traditions and land; Organised resistance: a movement is born; The 1950s: community resistance to race laws; The price of assimilation; The Aboriginal rights movement; After the flood: self-determination; Turning the tide Bibliography Appendix. Cultural custodianship: developing an indigenous methodology.maps, colour illustrations, b&w photographswiradjuri, victorian indigenous elders, oral histories, yorta yorta, dja dja wurrung, language maps, victorian missions and reserves, lake condah, framlingham, coranderrk, ramahyuck, lake tyers, wahgunyah, cummeragunja, moonahcullah, balranald, ebenezer, maloga, acheron

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

colour illustrations, b&w illustrationsreconciliation, social change, campaigning, australian youth

The 1st Contingent departed Fremantle on 7 November 1899 and returned on 29 December 1900. The 2nd Contingent departed 3 February 1900 and returned 8 December 1900. Due to the shortage of khaki material, the 1st Contingent uniforms wore their blue militia tunics, blue puttees and a dark blue puggaree on departure. An Anglo Boer War Service of Reconciliation is held annually on the first Sunday in June at the "Fallen Soldiers" (Boer War) Memorial in Kings Park attended by descendants and representative of all combatant nations. The date selected is the closest Sunday to the date of signing of the Treaty or Peace of Vereeniging (31 May 1902). The culmination of the service is the laying of the Emily Hobhouse wreath.Unique series of stereoscopic images showing both the 1st and 2nd West Australian Mounted Infantry Contingents to the Anglo Boer War. Images contain details of uniforms, accoutrements, camp life, civic honours and departure.2nd Contingent Soldiers in Procession, High Street, Fremantle. Published in Australian Stereoscopic Views, WA Series, Photographed and published by Craig and Solin, Fremantle and KalgoorliePhotographed and published by Craig and Solin, Fremantle and Kalgoorlieanglo boer war, peace of vereenniging, emily hobhouse, 1st contingent wami, 2nd contingent wami

The 1st Contingent departed Fremantle on 7 November 1899 and returned on 29 December 1900. The 2nd Contingent departed 3 February 1900 and returned 8 December 1900. Due to the shortage of khaki material, the 1st Contingent uniforms wore their blue militia tunics, blue puttees and a dark blue puggaree on departure. An Anglo Boer War Service of Reconciliation is held annually on the first Sunday in June at the "Fallen Soldiers" (Boer War) Memorial in Kings Park attended by descendants and representative of all combatant nations. The date selected is the closest Sunday to the date of signing of the Treaty or Peace of Vereeniging (31 May 1902). The culmination of the service is the laying of the Emily Hobhouse wreath.Unique series of stereoscopic images showing both the 1st and 2nd West Australian Mounted Infantry Contingents to the Anglo Boer War. Images contain details of uniforms, accoutrements, camp life, civic honours and departure.2nd Contingent Soldiers in Procession, High Street, Fremantle. Published in Australian Stereoscopic Views, WA Series, Photographed and published by Craig and Solin, Fremantle and KalgoorliePhotographed and published by Craig and Solin, Fremantle and Kalgoorliestereoscope, boer war, south africa, capetown

The 1st Contingent departed Fremantle on 7 November 1899 and returned on 29 December 1900. The 2nd Contingent departed 3 February 1900 and returned 8 December 1900. Due to the shortage of khaki material, the 1st Contingent uniforms wore their blue militia tunics, blue puttees and a dark blue puggaree on departure. An Anglo Boer War Service of Reconciliation is held annually on the first Sunday in June at the "Fallen Soldiers" (Boer War) Memorial in Kings Park attended by descendants and representative of all combatant nations. The date selected is the closest Sunday to the date of signing of the Treaty or Peace of Vereeniging (31 May 1902). The culmination of the service is the laying of the Emily Hobhouse wreath.Unique series of stereoscopic images showing both the 1st and 2nd West Australian Mounted Infantry Contingents to the Anglo Boer War. Images contain details of uniforms, accoutrements, camp life, civic honours and departure.Local Artillerymen in the Procession. 2nd Contingent, High Street, Fremantle. Published in Australian Stereoscopic Views, WA Series, Photographed and published by Craig and Solin, Fremantle and KalgoorliePhotographed and published by Craig and Solin, Fremantle and Kalgoorliestereoscope, boer war, south africa, capetown

The 1st Contingent departed Fremantle on 7 November 1899 and returned on 29 December 1900. The 2nd Contingent departed 3 February 1900 and returned 8 December 1900. Due to the shortage of khaki material, the 1st Contingent uniforms wore their blue militia tunics, blue puttees and a dark blue puggaree on departure. An Anglo Boer War Service of Reconciliation is held annually on the first Sunday in June at the "Fallen Soldiers" (Boer War) Memorial in Kings Park attended by descendants and representative of all combatant nations. The date selected is the closest Sunday to the date of signing of the Treaty or Peace of Vereeniging (31 May 1902). The culmination of the service is the laying of the Emily Hobhouse wreath.Unique series of stereoscopic images showing both the 1st and 2nd West Australian Mounted Infantry Contingents to the Anglo Boer War. Images contain details of uniforms, accoutrements, camp life, civic honours and departure.Decorations in Nth Fremantle. Departure of 2nd WA Contingent. Published in Australian Stereoscopic Views, WA Series, Photographed and published by Craig and Solin, Fremantle and KalgoorliePhotographed and published by Craig and Solin, Fremantle and Kalgoorliestereoscope, boer war, south africa, capetown

The 1st Contingent departed Fremantle on 7 November 1899 and returned on 29 December 1900. The 2nd Contingent departed 3 February 1900 and returned 8 December 1900. Due to the shortage of khaki material, the 1st Contingent uniforms wore their blue militia tunics, blue puttees and a dark blue puggaree on departure. An Anglo Boer War Service of Reconciliation is held annually on the first Sunday in June at the "Fallen Soldiers" (Boer War) Memorial in Kings Park attended by descendants and representative of all combatant nations. The date selected is the closest Sunday to the date of signing of the Treaty or Peace of Vereeniging (31 May 1902). The culmination of the service is the laying of the Emily Hobhouse wreath.Unique series of stereoscopic images showing both the 1st and 2nd West Australian Mounted Infantry Contingents to the Anglo Boer War. Images contain details of uniforms, accoutrements, camp life, civic honours and departure.Troops Fall In at Karrakatta. 2nd WA Contingent. Published in Australian Stereoscopic Views, WA Series, Photographed and published by Craig and Solin, Fremantle and KalgoorliePhotographed and published by Craig and Solin, Fremantle and Kalgoorliestereoscope, boer war, south africa, capetown

The 1st Contingent departed Fremantle on 7 November 1899 and returned on 29 December 1900. The 2nd Contingent departed 3 February 1900 and returned 8 December 1900. Due to the shortage of khaki material, the 1st Contingent uniforms wore their blue militia tunics, blue puttees and a dark blue puggaree on departure. An Anglo Boer War Service of Reconciliation is held annually on the first Sunday in June at the "Fallen Soldiers" (Boer War) Memorial in Kings Park attended by descendants and representative of all combatant nations. The date selected is the closest Sunday to the date of signing of the Treaty or Peace of Vereeniging (31 May 1902). The culmination of the service is the laying of the Emily Hobhouse wreath.Unique series of stereoscopic images showing both the 1st and 2nd West Australian Mounted Infantry Contingents to the Anglo Boer War. Images contain details of uniforms, accoutrements, camp life, civic honours and departure.Horse Lines in Karrakatta Camp. Published in Australian Stereoscopic Views, WA Series, Photographed and published by Craig and Solin, Fremantle and KalgoorliePhotographed and published by Craig and Solin, Fremantle and Kalgoorliestereoscope, boer war, south africa, capetown

The 1st Contingent departed Fremantle on 7 November 1899 and returned on 29 December 1900. The 2nd Contingent departed 3 February 1900 and returned 8 December 1900. Due to the shortage of khaki material, the 1st Contingent uniforms wore their blue militia tunics, blue puttees and a dark blue puggaree on departure. An Anglo Boer War Service of Reconciliation is held annually on the first Sunday in June at the "Fallen Soldiers" (Boer War) Memorial in Kings Park attended by descendants and representative of all combatant nations. The date selected is the closest Sunday to the date of signing of the Treaty or Peace of Vereeniging (31 May 1902). The culmination of the service is the laying of the Emily Hobhouse wreath.Unique series of stereoscopic images showing both the 1st and 2nd West Australian Mounted Infantry Contingents to the Anglo Boer War. Images contain details of uniforms, accoutrements, camp life, civic honours and departure.WA Transvaal Contingent in Camp at Karrakatta. Published in Australian Stereoscopic Views, WA Series, Photographed and published by Craig and Solin, Fremantle and KalgoorliePhotographed and published by Craig and Solin, Fremantle and Kalgoorliestereoscope, boer war, south africa, capetown