Previously in the Bena Presbyterian Church, Bass Valley Road, Bena, 3946, now displayed on the west wall in the church at Coal Creek Community Park and Museum, 12 Silkstone Road, Korumburra, 3950.One of the few remaining Bena town historic records.Honour roll of a white with grey marble shield on grey slate back plate. Title and names in black, inscribed into the marble shield with the Australian Commonwealth Military Forces insignia carved under the title. For God, King and Country, In Memory of the following men who were killed in action in France. Pte. Clarence Bell 11.6.18; Cpt. Wm. Irvine Glasgow, 1.9.18; Sgt. Allan C. Robertson, 14.4.18; Pte. Roy M. Robertson, M.M. (Military Medal), 3.4.18; bena, honour roll, church, wwi

A small blue soft covered book titled, 'Centenary of St. John's Presbyterian Church Forest Street, Bendigo 1872-1972.' This is an historical record of the establishment and development of the Presbyterian Church in Bendigo. Bendigo, 1972. 24pgs. Item part of the Mr. Ken Hesse Collection donated by Mr. James Lerk.church, history, presbyterian church forest st bendigo, ken hesse collection, collection, bendigo, religions, christianity, organisation, history, st. john's church bendigo, presbyterian church

A blue soft covered document titled 'St. John's Presbyterian Church Forest Street Bendigo. Historical Record 1872 - 1948. Minister - Rev. J. Edward Smith. 76th Anniversay. May 2nd, 1948. The inside cover contains the programme for the event. It is followed by a history of the Church, recent developments and the growth of organisations connected to the Church. Bolton Bros., Printers, Bendigo. Item part of Mr. Ken Hesse Collection donated by Mr. James Lerk.church, history, presbyterian church forest st bendigo, ken hesse collection, collection, bendigo, religions, christianity, history, st. john's bendigo, presbyterian church

A green paper document titled 'Historical Record 1873 to 1945. St. John's Presbyterian Church Forest Street, Bendigo. Historical Record 1873 to 1956. 72nd Anniversary Sunday, May 6th, 1945. A three page outline of the history of the Church. 1945. Part of the Mr. Ken Hesse Collection donated by Mr. James Lerk. schurch, history, presbyterian church forest st bendigo, ken hesse collection, collection, bendigo, history, religions, christianity, anniversary, st. john's bendigo, presbyterian church

Index, bibliography, notes, ill, p.361.non-fictionAfter 1933, as the brutal terror regime took hold, most of the two-thirds of Germans who had never voted for the Nazis - some 20 million people - tried to keep their heads down and protect their families. They moved to the country, or pretended to support the regime to avoid being denounced by neighbours, and tried to work out what was really happening in the Reich, surrounded as they were by Nazi propaganda and fake news. They lived in fear. Might they lose their jobs? Their homes? Their freedom? What would we have done in their place? Many ordinary Germans found the courage to resist, in the full knowledge that they could be sentenced to indefinite incarceration, torture or outright execution. Catrine Clay argues that it was a much greater number than was ever formally recorded: teachers, lawyers, factory and dock workers, housewives, shopkeepers, church members, trade unionists, army officers, aristocrats, Social Democrats, Socialists and Communists. germany - politics and government - 1933-1945, germany - anti nazi movements

Newspaper cutting titled Long Gully school has a proud record. Paper dated Wednesday, February 14, 1990. Article was Community Focus with Maurie McDonald. The school was holding a reunion on Sunday, April 1. Article mentions some history of the school, distances from other schools and the meetings and a petition to get the school. Eventually a tender was accepted from Crawford Brothers, Bath Hotel, Sandhurst, for 2745 pounds, for the erection of the new building with an extra 50 pound for white brick facings. The new school was opened by the Minister of Public Instruction on January 15, 1879. There is a photo of the school in the article. There are also two pink photo copies of the article. One has the last line under the photo not printed.bendigo, history, long gully history group, the long gully history group - long gully school has a proud record, bendigo advertiser 14/2/1990, maurie mcdonald, long gully primary school no 2120, alan crossley, colin buzza, long gully post office, 1872 education act, california gully no 123, rae's ironbark school no 323, violet street no 877, long gully mechanics' institute, shamrock hotel sandhurst, wesleyan school, german school, mr blaney's school, sandhurst board of advice, church of england reserve, crawford brothers, bath hotel sandhurst, minister of public instruction, manchester arms

Handwritten notes on ''Tower Memorial Stone'' - St Pauls Church, Bendigo, dated 27-7-1978. Author (difficult to read - ?? Stone?). Workmen re-laying floor of porch uncovered part of this stone. Article provides text of what was visible on the stone as well as quote from 'old records' about the same stone. Mention of McFinn, Monumental Mason; Duglad McDougall (Mayor). Also costs and description of the stone itself.document, names of bendigo pioneers, tower memorial stone, tower memorial stone. st pauls church. duglad mcdougall

The "Dead Man's Penny" of Private George Matthews (24/1744) is a district link to the First World War. George enlisted with the Otago Regiment, New Zealand Expeditionary Force as a rifleman. Born in 1891, he was a former pupil of Myrtleford State School 955 and was one of four first cousins killed in action and recorded in a memorial window and honour board at the Uniting (formerly Methodist) Church, the Soldier's Memorial Square and on the State School Honour Board. George's parents, John and Mary Matthews,received the plaque in a pack, together with a letter and commemorative scroll from King George V. George Matthews is buried at the Caterpillar Valley (N.Z.) Memorial, France, having died on October 1, 1916, aged 25. The memorial plaque links local family tragedy to world conflict. It represents the impact of such events must have had on small town communities. George Matthews' enlistment in New Zealand is an indicator of the migratory nature of men involved in gold mining after the decline of the industry in Victoria and New South Wales in the late 19th centuryA World War 1 memorial plaque issued to next-of-kin of all British and Empire service personnel who died as a result of the war. They were round and cast in bronze, hence their similarity to the much smaller penny coin. The plaque includes an image of Britannia, holding a trident and standing with a lion. Britannia holds an oak leaf above the deceased's name, which is recorded without rank. Two dolphins swim around Britannia, symbolizing sea power, and at the base a second lion is tearing apart the German eagle. Around the picture a legend reads: "He died for freedom and Honour"Name engraved: GEORGE MATTHEWSmemorial plaque dead man's penny george matthews

Private James Edward Matthews (3174) was one of four first cousins living in the Myrtleford district killed during World War 1. He was in the 60th Battalion, A.I.F. action at Fromelles, France, and was killed in action, aged 19 years, on July 19,1916. He was the son of Richard and James Matthews of Myrtleford and has no known grave, but is "Remembered with Honour" at V.C. Corner, Australian Cemetery and Memorial, Fromelles. James attended Myrtleford State School 955; his death is recorded on honour boards at the Uniting (formerly Methodist) Church, the school honour board and at the Soldier's memoral Square. A memorial window at the church includes names of the four cousins.The portrait reminds viewers of the youth of many A.I.F. volunteers, the outcome of actions such as that at Fromelles in 1916 and the impact on families in small communities. It also relates to the ongoing search for identifiable remains of those personnel without a known resting place. Framed original sepia photograph, head and shoulders, of World War 1 soldier in full dress uniform.James E. Matthews, 60th Battalion, Killed in Action, 19 July, 1916. Photography: Talma & Co., Melb.james matthews 60th battalion fromelles

Galen Catholic College began operation in 1975 but the new college buildings at College Street were not ready at the start of the school year. College classes were temporarily held at St. Patrick's Hall in the heart of Wangaratta until the building had been completed. These two photos are a vivid record of that time. galen catholic college, galen college, st. patrick's hall, st. patrick's church, temporary campus

Written to accurately record the history of Toolamba. From early days of Hume and Hovell, agriculture, schools, churches, sport and recreation. Names on Roll of Teachers and Pupils.Brown hard cover. Title in gold writing. Cream dust jacket, green writing. Sketch of gum leaves surrounding a scene of bush log hut. Family with man cutting trees. From a wood carving by Nicholas Bartels. 2nd copy. L3458.toolamba

Toolamba and District history, including local families, school rolls, churches' history. Cover jacket includes copy of a bush scene woodcarving by the late Nicholas BartelsBook to record history of Toolamba 1840-1983 by Stewart (Bill) Morvelltoolamba, glover i, morvell s, tatura, books, history, local

Invoice No.004836 from Presbyterian Bookroom dated 12/09/1960.

C M Alexander was a Gospel song leader and J W Chapman a Presbyterian evangelist were both from USA.Trifold paper with black text and photographs of Dr Chapman and Mr Alexander. The souvenir promotes "an entirely new record for the 1912-1913 missions" and gives examples of some of the 209 hymns in Alexander's new and enlarged hymn-book. gospel music, charles mccallon alexander, dr john wilbur chapman

The photograph is from the Brian Walsh Collection 1993. Three blocks of land were purchased in 1946 by Miss F. Ritchie and Mrs H. Grimshaw in Halford St. Inverloch. Three more blocks were purchased in 1948 - 1949. A sixth block was added in 1956. Money was raised by P.F.A. members. Two buildings were purchased from the Government Disposals Authority in 1959. Construction of the camp began in October 1959. Regular working bees were held by P.F.A. members. The first camp was held at the site at Easter 1960. The camp was opened by the Moderator the Rt. Rev. A. Creighton Barr and Flinders Presbytery ministers. In 1998 the decision was taken to sell the site. No buyer was recorded by April 2000.Colour photograph mounted on card showing the exteriors of two camp dormitories in bushland.Uniting Church Camp Inverloch. Gippsland Presbytery. Brian Walsh Collection 1993presbyterian church camp, inverloch, flinders presbytery, p.f.a., miss f. ritchie, mrs. h. grimshaw, rt. rev. creighton barr

Court Loddon No 344 minutes held at the Maldon Methodist Sunday School. The book has the minutes recorded from April 1961 too May 1962. Gordon Exercise BookOn cover: Minute Bookmethodist order of knights

There is only one page of names in this book with the dates from the end of September to mid December. No year is recorded. On cover: Cash Book 13 Money Column for business, country properties, schools.methodist order of knights

Each Court had a unique name and number which was recorded on their Charter. The Charter had to be displayed at meetings. The Methodist Order of Knights was the official youth organisation of the Methodist Church of Australasia. It originated in Hurstville, NSW, on the 4th October 1914 by the then Mr and later Rev Alex Bray. Alex Bray was a Sunday School teacher and spoke to his class of the Knights of the Round Table. In 1917 the Order of Knights was officially recognised by the Sunday School Dept of the NSW Methodist Conference. Courts spread thoroughout Australia. In 1927 the High Court of NSW called for designs for a badge and in 1929 the General Conference of the Methodist Church of Australasia recognised the Order as an approved Organisation. In 1938 the Senior Section was organised into Degrees of Sincerity, Service and Sacrifice; the Junior Section into Pages' Degree with advancement to Esquire. In 1954 the Junior Section was reorganised into two groups: Pages 8 to 11 years and Esquires 12 to 15 years. The Knight's Motto: "Live Pure, Speak True, Right Wrong, Follow Christ the King, else wherefore born?" Courts of the Order: General Conference Department of the Christian Education - General Court - Provincial High Court - District Court - Local Court - Senior Court - Intermediate Court - Junior Court . Regalia: All members of the Intermediate and Senior Courts wore regalia consisting of a cloth shield superimposed by a cross of light and dark blue ribbons, and supported by a cloth collar. Esquire and Degree of Sincerity regalia: White collar and white shield. Degree of Service regalia: Green collar and shield. Degree of Sacrifice: Scarlet collar and shield. District Court regalia: Blue collar and gold shield. High Court regalia: Gold collar and purple sheild. General Court regalia: Purple collar and shield. Officers of the local courts wore their symbols as part of their regalia. Order of Knights Charter for the Methodist Church of Australasia Order of Knights. The Charter is for Court Loddon Intermediate. It is dated 28th April 1961 and is signed by Horrie C Sedgman, Knight Grand Commander and John W Goodluck, Governor."Court Loddon Intermediate No. 48" "28th April 1961" "Horrie C D Sedgman" "John W Goodluck"order of knights, methodist order of knights, horrie c sedgman, john w goodluck

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

John Bulmer spent forty years of his life as missionary to Aboriginal people in Victoria, in 1855 devoting his activities to communities on the Murray, but most of his life was spent at Lake Tyers where he established a Church of England mission in 1862, In his later years he wrote a series of thirteen papers in which he recorded his observations on the life and times of the people to whom he ministered. Over a period of several years Alistair Campbell transliterated the manuscripts, altering a little but retaining the flavour of the original text.maps, b&w photograph, word lists, tablesgunai kurnai, gippsland, lake tyers, lakes entrance, king charley, snowy river, ellen hood, sarah moffat, lance mcdougall, kassie mcdougall, tom foster, alec mccrae, nellie blair, john bulmer, victorian history, indigenous social life, kinship, religion and mythology, bush foods

archives, research, great britain, ireland, family history, genealogy, family tree magazine

A valuable resource in assisting Indigenous Australians to locate information from records, from 10 Lutheran Missions in SA, NT, Qld, held in Adelaide.tableslutheran church, lutheran archives, south australia, genealogy, northern territory, queensland

Not recorded. Possibly sister to Rev. W. J. Bramley?Small newspaper photo of Miss G. V. Bramley."Miss G. V. Bramley who, by the end of 1954, will have given two years of voluntary service at the Alice Springs Hostel."bramley, g. v., alice springs, hostel