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

In 1945 the Reverend Harry Griffiths, who worked for the Methodist Inland Mission in Alice Springs, saw the need for a boarding facility for children of families living in remote areas in Central Australia who needed access to schools. He and his wife established Griffiths House, on a site in the town centre, and for many years it became home for students from all over the Outback, including many young Aboriginal people. In the late 1950's the Rev Fred McKay, successor to the Rev John Flynn as Superintendent of the Australian Inland Mission, lobbied the United Church in the Northern Territory to build and expand on this important start. Together the Presbyterian, Methodist and Congregational churches embarked on a missionary venture to develop St Philip's College - a new, larger residential hostel which would one day become a full boarding school. An ideal site - 22 acres of bush at the junction of the Charles and Todd Rivers and backing on to the Telegraph Station National Park - was secured and after six years of planning, construction began in 1964. Fred McKay led the legendary work parties comprised of volunteers from all over Australia who travelled to Alice Springs, paying their own way and volunteering their expertise, time and labour, to turn a dream into a reality. This fantastic tradition continues today, with work parties arriving each mid-year holiday. On 13 February 1965 the first boarders moved in to St Philip's College. For the first 24 years, therefore, St Philip's College operated as a residential hostel only. The College’s ninth Headmaster, Mr Christopher Tudor, arrived in 1986. He and the Council Chairman, Mrs Jan Heaslip, judged that the time was right to complete the original plan to turn St Philip’s College into a fully fledged independent boarding/day school, serving not only “bush” families, but also the growing population of Alice Springs. The then College Council embraced the idea and three years of frantic, determined preparation and planning commenced, culminating in an extensive $2 million building program in 1988. To this day there continues to be further development with the new landscaping underway near The Minnamurra Hall, Reception and Rivergum Cafe, plus the recent completion of the Science & Food Technology building and the new Rivergum Cafe.Head & Shoulders of Chris Eldridgest. philip's college, tudor, chris, eldridge, chris

In 1945 the Reverend Harry Griffiths, who worked for the Methodist Inland Mission in Alice Springs, saw the need for a boarding facility for children of families living in remote areas in Central Australia who needed access to schools. He and his wife established Griffiths House, on a site in the town centre, and for many years it became home for students from all over the Outback, including many young Aboriginal people. In the late 1950's the Rev Fred McKay, successor to the Rev John Flynn as Superintendent of the Australian Inland Mission, lobbied the United Church in the Northern Territory to build and expand on this important start. Together the Presbyterian, Methodist and Congregational churches embarked on a missionary venture to develop St Philip's College - a new, larger residential hostel which would one day become a full boarding school. An ideal site - 22 acres of bush at the junction of the Charles and Todd Rivers and backing on to the Telegraph Station National Park - was secured and after six years of planning, construction began in 1964. Fred McKay led the legendary work parties comprised of volunteers from all over Australia who travelled to Alice Springs, paying their own way and volunteering their expertise, time and labour, to turn a dream into a reality. This fantastic tradition continues today, with work parties arriving each mid-year holiday. On 13 February 1965 the first boarders moved in to St Philip's College. For the first 24 years, therefore, St Philip's College operated as a residential hostel only. The College’s ninth Headmaster, Mr Christopher Tudor, arrived in 1986. He and the Council Chairman, Mrs Jan Heaslip, judged that the time was right to complete the original plan to turn St Philip’s College into a fully fledged independent boarding/day school, serving not only “bush” families, but also the growing population of Alice Springs. The then College Council embraced the idea and three years of frantic, determined preparation and planning commenced, culminating in an extensive $2 million building program in 1988. To this day there continues to be further development with the new landscaping underway near The Minnamurra Hall, Reception and Rivergum Cafe, plus the recent completion of the Science & Food Technology building and the new Rivergum Cafe.Head & Shoulders of Chris Tudor.st. philip's college, tudor, chris, eldridge, chris

In 1945 the Reverend Harry Griffiths, who worked for the Methodist Inland Mission in Alice Springs, saw the need for a boarding facility for children of families living in remote areas in Central Australia who needed access to schools. He and his wife established Griffiths House, on a site in the town centre, and for many years it became home for students from all over the Outback, including many young Aboriginal people. In the late 1950's the Rev Fred McKay, successor to the Rev John Flynn as Superintendent of the Australian Inland Mission, lobbied the United Church in the Northern Territory to build and expand on this important start. Together the Presbyterian, Methodist and Congregational churches embarked on a missionary venture to develop St Philip's College - a new, larger residential hostel which would one day become a full boarding school. An ideal site - 22 acres of bush at the junction of the Charles and Todd Rivers and backing on to the Telegraph Station National Park - was secured and after six years of planning, construction began in 1964. Fred McKay led the legendary work parties comprised of volunteers from all over Australia who travelled to Alice Springs, paying their own way and volunteering their expertise, time and labour, to turn a dream into a reality. This fantastic tradition continues today, with work parties arriving each mid-year holiday. On 13 February 1965 the first boarders moved in to St Philip's College. For the first 24 years, therefore, St Philip's College operated as a residential hostel only. The College’s ninth Headmaster, Mr Christopher Tudor, arrived in 1986. He and the Council Chairman, Mrs Jan Heaslip, judged that the time was right to complete the original plan to turn St Philip’s College into a fully fledged independent boarding/day school, serving not only “bush” families, but also the growing population of Alice Springs. The then College Council embraced the idea and three years of frantic, determined preparation and planning commenced, culminating in an extensive $2 million building program in 1988. To this day there continues to be further development with the new landscaping underway near The Minnamurra Hall, Reception and Rivergum Cafe, plus the recent completion of the Science & Food Technology building and the new Rivergum Cafe.Tudor and Eldridge in conversation with the College in the background.st. philip's college, tudor, chris, eldridge, chris

The photo appears in an article titled "Raking memory's coals", about a visit by Roger Mitchell to Exmouth in 1983, where UC National Mission is at work on the frontier in the West. "In the car and over a meal we meet National Mission's community worker Bernice McLeod, self-effacing to the point of frustration, shrugging off a role in the oddly-mixed US base town which some say makes her saintly; others a pillar of the community."Bernice McLeod is shown playing with a small child.C&N 13/6/84 p. 3, p. 19.mcleod, bernice, exmouth, uc national mission

Rev. Graeme Dudley Bence was born into a Methodist family on 24 December 1930 in the coal mining town of Tonyrefail, New South Wales. His family moved to Bornemouth England in 1931. He married Doreen in Bristol on 21 June 1952. Rev. Bence was ordained at East Cliff Congregational Church Bournemouth on 26 May 1953. He was commissioned to the sevice of the London Missionary Society in Papua and subsequently served in Australia starting at Hughesdale Congregational Church from 1958 to 1965 and Wyclif Congregational Chruch Surrey Hills from 1965 to 1972. In 1972 he accepted a call to the Nightcliff Church in Darwin and became Assistant Director of Mission and Service in the Uniting Church of North Australia. The Northern Synod elected Graeme Moderator from 1981 to 1983. He returned to Victoria in 1986 and retired to Rosebud in 1991. He died on 31 July 1994.Head and shoulders drawing in profile of Rev. Graeme Bence.bence, graeme

Reverend Alexander McCallum DD was born in 1866 and served at Shepparton, Melbourne Brunswick, Oakleigh, Ararat, Geelong Yarra Street, Geelong West, Melbourne Brunswick, New Town, Warrnambool, Wangaratta, Melbourne Central Mission. He was Secretary-General 1917-1920 and President-General 1920-1923, Secretary of Conference 1910 and President of Conference 1911. He died in 1933B & W head and shoulders studio portrait of the Rev. Alexander McCallum, mounted on grey card.rev alexander mccallum, methodist, minister, president of conference

The Brookside Private Reformatory for Protestant Girls was established on 29 December 1887 by Mrs W. T. Rowe. It was initially established at Glenfine, and soon moved to more extensive premises in the town of Cape Clear, near Scarsdale. The establishement of private reformatories had been made possible by The Juvenile Offenders' Act 1887 , which was assented to only weeks before the opening of Brookside. The Mintaro Reformatory Home for Girls at Monegeetta, Lancefield was established in 1903 by the Methodist Home Mission Department to take the girls from the Brookside Reformatory at Cape Clear when it closed in 1903. Brookside Homestead taken from the public roadway.brookside, farm, homestead

"ST. PETER'S DAYLESFORD. General Communion and Breakfast. On Sunday November 9, a general Communion of the men; of the parish will be held in St Peter's Church, Daylesford. A communion breakfast will subsequently take place." Melbourne Advocate, 30 October 1930. "General Communion and Breakfast, Daylesford War Memorial Protest by Rev. Dr. Collins Rights of Catholics Ignored THE splendid Catholicity of the Daylesford parish was demonstrated on Sunday morning last when a general Communion of the men of the parish took place at the 8 o'clock Mass at St. Peter's Church. This proud and edifying demonstration of faith concluded a very successful mission in the parish, conducted by the Rev. Fr. O'Flynn, C.SS.R., and Rev. Fr. Frean, C.SS.R., Daylesford parish is fairly scattered, and from every corner of it came men to take their part in the general Communion. The missioners and the Rev. W. M. Collins. D.D., P.P.. have reason to be deeply gratified at the result of the mission. His Grace the Archbishop of Melbourne (Most Rev. Dr. Mannix) was the celebrant of the Mass. He was assisted in administering the Sacrament by Rev. Dr. Collins. At the close of the Mass the hymn, "Faith of Our Fathers." was sung. The breakfast was served in the Daylesford Town Hall, the men marching there from the church. More than 250 partook of breakfast. In the balcony were lady parishioners who wished to listen to the speeches. His Grace the Archbishop was at the head table, and with him were Rev. W. M. Collins, P.P.; Crs. Bolton and Gleeson (Shire of Glenlyon), and Courtney (Shire of Davlesford); Messrs. Cleary and Egan (Blampied). Mr. J. T. Murphy. Mr. Considine, and Mr. O'Donnell (BuIIarto). Several selections were played by the Holy Cross Convent orchestra, Daylesford, and the catering was admirably carried out by Mrs. Mann. It was a well-organised and successful function, and the general arrangements reflected the highest credit on the Rev. Dr. Collins and those associated with him. Much favourable comment was made upon the great success achieved. A WAR MEMORIAL SERVICE. Strong Protest by Rev. Dr. Collins. The Rev. Dr. Collins said it was no exaggeration for him to say that he was a proud pastor that day. He had reason to be proud of the magnificent demonstration of faith made by the Catholic men of the parish at St. Peter's Church. It was promoted by a supernatural motive, and the men were sure to get their reward. He knew that many men had attended at great sacrifice, and that numbers had to grope about in the early hours to get everything in readiness at their farms and dairies. He was deeply thankful for the fine response made by the men to his invitation, and no greater encouragement could be given to him in his work in the parish. They had made a creditable demonstration before the people of Daylesford, whose good opinion they valued and wanted to retain. Catholics were part of the community, and the community's troubles were their troubles. Generally they had a few of their own troubles, but they were not wanting in helping the community to bear its troubles. Just now they were passing through a difficult time. The surrounding shires seemed to be better off than Daylesford, but the municipal fathers at Daylesford had spent a lot of money wisely in attracting tourists to the beautiful district. The money spent, he was certain, would come back a hundredfold. They appreciated the good work done by the municipal authorities, and were prepared to do their part in shoulder-ing their civic obligations. A Frankly Protestant Memorial Service. He could not let the occasion pass without calling the attention of the Daylesford people to an injustice that was being done the Catholic body, unwittingly he believed. Hie referred to the ceremony for the unveiling of the Soldiers' Memorial. It had been decided to adopt a frankly Protestant service. Catholics could not take part in a non-Catholic service, and that was not due in any way to any recent whim or caprice. Catholics had made common sacrifices, and the war memorial should stand for the Catholic boys who had fallen as well as non-Catholic soldiers. Catholics had contributed towards the cost of the memorial, and yet a programme had been adopted on the occasion of the public unveiling that excluded Catholics from taking part. They had a right to be at the ceremony, but it was asking them too much to shed their principles in order to be present. Their forefathers did not shed their principles when there was much more at stake, and they did not intend to shed theirs. They took that stand for Faith, and were still loyal citizens of Australia. The great majority, he was certain, did not realise the difficulties of Catholics, and that the stand taken was a matter of principle. There was always a minority, however, who were ever ready to score a victory over Rome at any price. Thanks to Non-Catholics. Having made his protest, he would not be honest if he did not express his gratitude to many non-Catholics in Daylesford for their help. In the Boxing Day carnival, which was their principal effort on behalf of the schools, non-Catholics gave splendid support, which he very much appreciated. The success of the carnival was dependent to a large extent on the generous help of Protestants. He trusted that the Catholic men generally would take note of what he said, and turn over a new leaf, as so many new leaves had been turned over since the mission. Missioners and Nuns Thanked. The work of the Redemptorist Fathers had been fruitful of results in the parish, and what they had done had paved the way for the magnificent men's demonstration. He wished heartily to thank the Fathers, and his thanks were also due to the Holy Cross Convent. If the Faith were strong in Daylesford, it was largely due to the Catholic schools in the district. They should never forget the Presentation nuns, and should be prepared to help them in every possible way. He was very thankful to the Rev. Mother for her kindness in entertaining many at the convent, and also for providing the orchestra at the Communion breakfast. A Splendid Success. He was greatly delighted at the presence of his Grace the Archbishop. When he started to talk about the breakfast, many told him it would not be a success. First of all, it was intended to hold the breakfast in the schoolroom, but the response was so good that it was considered they should get the Rex Theatre. Finally, they were compelled to take the Town Hall in order to accommodate the large number who purchased tickets. The presence of his Grace gave additional lustre to the successful demonstration. He was proud of the men of the parish, and hoped God would bless them and their families. (Applause.) The first toast honoured was that of "The Pope and the King." WELCOME TO HIS GRACE Proposing the toast of "His Grace the Archbishop," Cr. J. Bolton said he wished to congratulate the Rev. Dr. Collins on the wonderful success of the two functions. All parts of the parish were represented at the general Communion in St. Peter's Church, and it was an inspiring spectacle. It showed that the Faith was deep and strong in Daylesford. A great privilege had been given to them, and they owed grateful thanks to the Rev. Dr. Collins. He wished to welcome his Grace the Archbishop, and he trusted that he would enjoy his visit to the district. The country was passing through a difficult time at present, and it required plenty of clear thinking and acting to put things right again. He hoped his Grace would touch on the situation, and give them the benefit of his thoughtful and wellreasoned views. Whatever his Grace said would be worth listening to. (Applause.) THE ARCHBISHOP CONGRATULATES PASTOR AND PEOPLE. DAYLESFORD A MODEL PARISH. His Grace the Archbishop said he need not assure them that he came to Daylesford with great pleasure. His visits to Daylesford were always pleasant, but the present visit was additionally pleasant and memorable because he had the opportunity of assisting at one of the most inspiring functions that it had ever been his good fortune to attend. He was really touched to the heart when he stood on the altar and saw the beautiful St. Peter's Church—there were few churches to compare with it in the country—filled with the men of Daylesford and of the surrounding districts. Practically all the Catholic men in the parish were present at the general Communion, and it gave him very deep satisfaction and genuine pleasure to be amongst them. As the Rev. Dr. Collins and Cr. Bolton had said, it was a proof of the depth and soundness of the Faith of the Catholic people of the parish. He wished to congratulate the Rev. Dr. Collins upon the magnificent success that had attended his efforts since he came to Daylesford. He thought the Rev. Dr. Collins had been a very happy man since he took up work in the parish. He came to Daylesford more or less broken in health, and his best friends were doubtful whether his health would stand the strain of parochial duty. However, he had never looked back. He doubted if Dr. Collins would care to leave Daylesford, unless he were appointed Prefect of Propaganda, Rome, or some very high distinction was conferred on him. At all events, things had gone on well with Dr. Collins since he came to Daylesford, and he could see some of the reason for it in looking at the fine gathering before him. The Rev. Dr. Collins was a very zealous and spiritual man, and his lot had been cast amongst people who had responded to his labours. ... (Melbourne Advocate, 13 November 1930) Black and white photograph taken in Daylesford Town Hall depicting numerous men standing, and sitting at tables during the St Peter's Catholic Church Communion Breakfast. Arch Bishop Daniel Mannix stands centre back.st peter's catholic church, daylesford, communion breakfast, daylesford town hall, daniel mannix, george gervasoni, gus gervasoni

Historical information - RECHABITES - The Star of Kew Tent, No. 260. This branch of the Independent Order of Rechabites was founded in September, 1882, when the following members were installed as the first officers by the district officers, viz. Chief Ruler, Bro. W. H. Bardwell; Deputy Ruler, Bro. C. 
Viney; Past Chief Ruler, Bro. J. V. Morgan; Treasurer, Bro. R. Eyre; Money Steward, Bro. A. Brown; Levite, Bro. W. H. Richardson; Guardian, Bro. J. Wathen; Secretary, Bro. T. J. Eaton. Bros. W. H. Bardwell, T. J. Eaton, and F. J. Legge 
were appointed as trustees. It is interesting to 
note that three of the foundation members, Messrs. Bardwell, Eaton, and Richardson, and still members of the tent. The first meetings were held in the Mission Hall, but for many years the meeting place 
of the tent has been the Kew Town Hall. The funds of the tent have gradually accumulated until at the last audit they amounted to £2,097. For many years past the interest on the funds has been more than sufficient to meet all claims for sick pay. The 
total membership is now 140. The following past secretaries have been mainly instrumental in placing the tent in its present position:-Bros. T. J. Eaton, W. H. Bardwell, C. B. Gray, and C. L. Churcher. The present officers are :- C.R., Bro. R. M. Jones; D.R., Bro. T. H. B. Williams; P.C.R., Bro. C. H. Green; Treasurer, Bro. W. J. Thornton; Secretary, Bro. F. C. W. Hurrell. Junior Branch. A junior branch was founded in 1883, and while its membership has fluctuated considerably according to the enthusiasm of the management, it has been the means of introducing many members to the senior tent. Its membership is now 41. Female Branch. Lily of Kew Tent, No. 20. This branch was formed in October, 1904, and has accomplished good work. Its membership is 38. Much of its success is due to the untiring energy of its secretary, Mrs. J Jaycock. Source: Barnard, FGA, Jubilee History of Kew, Victoria, 1910This document forms part of a large collection of material assembled by the Rogers family of Kew and donated by the family to the Kew Historical Society by Dorothy Rogers or by her sons. The items in the collection have social and spiritual significance and are also historically significant. Items such as this coloured lithograph have a degree of artistic and aesthetic significance as representative examples of the certificate designers art in the 19th Century. A certificate awarded to W. H. Richardson (the father of the historian Dorothy Rogers) by the ‘Juvenile Tent No.157 in appreciation of his role as ‘Superintendent’. The certificate notes that 1887 was the fourth anniversary of the Juvenile Tent. The Star of Kew Tent No. 260 had been formed in 1882 as a branch of the Independent Order of Rechabites. W. H. Richardson was a founding member.star of kew tent no.260, independent order of rechabites, william h richardson, rogers collection, testimonials

RECHABITES. The Star of Kew Tent, No. 260. This branch of the Independent Order of Rechabites was founded in September, 1882, when the following members were installed as the first officers by the district officers, viz. Chief Ruler, Bro. W. H. Bardwell; Deputy Ruler, Bro. C. 
Viney; Past Chief Ruler, Bro. J. V. Morgan; Treasurer, Bro. R. Eyre; Money Steward, Bro. A. Brown; Levite, Bro. W. H. Richardson; Guardian, Bro. J. Wathen; Secretary, Bro. T. J. Eaton. Bros. W. H. Bardwell, T. J. Eaton, and F. J. Legge 
were appointed as trustees. It is interesting to 
note that three of the foundation members, Messrs. Bardwell, Eaton, and Richardson, and still members of the tent. The first meetings were held in the Mission Hall, but for many years the meeting place 
of the tent has been the Kew Town Hall. The funds of the tent have gradually accumulated until at the last audit they amounted to £2,097. For many years past the interest on the funds has been more than sufficient to meet all claims for sick pay. The 
total membership is now 140. The following past secretaries have been mainly instrumental in placing the tent in its present position:-Bros. T. J. Eaton, W. H. Bardwell, C. B. Gray, and C. L. Churcher. The present officers are :- C.R., Bro. R. M. Jones; D.R., Bro. T. H. B. Williams; P.C.R., Bro. C. H. Green; Treasurer, Bro. W. J. Thornton; Secretary, Bro. F. C. W. Hurrell. Junior Branch. A junior branch was founded in 1883, and while its membership has fluctuated considerably according to the enthusiasm of the management, it has been the means of introducing many members to the senior tent. Its membership is now 41. Female Branch. Lily of Kew Tent, No. 20. This branch was formed in October, 1904, and has accomplished good work. Its membership is 38. Much of its success is due to the untiring energy of its secretary, Mrs. J Jaycock. Source: FGA Barnard, Jubilee History of Kew, Victoria, 1910This document forms part of a large collection of material assembled by the Rogers family of Kew and donated by the family to the Kew Historical Society by Dorothy Rogers or by her sons. The items in the collection have social and spiritual significance and are also historically significant. Items such as this coloured lithograph have a degree of artistic and aesthetic significance as representative examples of the certificate designers art in the 19th Century.A colour lithograph, following a standard Rechabite design recording that Sister Richardson (later the historian Dorothy Rogers) joined the Junior Section of the Star of Kew Tent of the Independent Order of Rechabites on 17 February 1915. The certificate features biblical scenes and figures exhorting ‘Truth and Temperance’ and ‘Love and Purity’.independ, independent order of rechabites, dorothy (richardson) rogers, membership certificates, rogers collection, lily of kew tent, no. 20

Extract fro FGA Barnard - Jubilee History of Kew 1910 RECHABITES.-The Star of Kew Tent, No. 260. This branch of the Independent Order of Rechabites was founded in September, 1882, when the following members were installed as the first officers by the district officers, viz. Chief Ruler, Bro. W. H. Bardwell; Deputy Ruler, Bro. C. 
Viney; Past Chief Ruler, Bro. J. V. Morgan; Treasurer, Bro. R. Eyre; Money Steward, Bro. A. Brown; Levite, Bro. W. H. Richardson; Guardian, Bro. J. Wathen; Secretary, Bro. T. J. Eaton. Bros. W. H. Bardwell, T. J. Eaton, and F. J. Legge 
were appointed as trustees. It is interesting to 
note that three of the foundation members, Messrs. Bardwell, Eaton, and Richardson, and still members of the tent. The first meetings were held in the Mission Hall, but for many years the meeting place 
of the tent has been the Kew Town Hall. The funds of the tent have gradually accumulated until at the last audit they amounted to £2,097. For many years past the interest on the funds has been more than sufficient to meet all claims for sick pay. The 
total membership is now 140. The following past secretaries have been mainly instrumental in placing the tent in its present position:-Bros. T. J. Eaton, W. H. Bardwell, C. B. Gray, and C. L. Churcher. The present officers are :- C.R., Bro. R. M. Jones; D.R., Bro. T. H. B. Williams; P.C.R., Bro. C. H. Green; Treasurer, Bro. W. J. Thornton; Secretary, Bro. F. C. W. Hurrell. Junior Branch. A junior branch was founded in 1883, and while its membership has fluctuated considerably according to the enthusiasm of the management, it has been the means of introducing many members to the senior tent. Its membership is now 41. Female Branch. Lily of Kew Tent, No. 20. This branch was formed in October, 1904, and has accomplished good work. Its membership is 38. Much of its success is due to the untiring energy of its secretary, Mrs. J Jaycock.Large framed photograph, of the Kew Rifle Club in 1913.I.O.R GAMES TOURNAMENT / KEW RIFLE TEAM WINNERS 1913. / C. Jenkins - A. Smith - L. Carter - J. Pinniger - A. Rowe - W.H. Richardson (Capt)"kew rechabites, w.h. richardson, kew rifle team

The origin of Moomba dates back to 1951, when Melbourne celebrated fifty years of Federation with a parade and the staging of the theatre production 'An Aboriginal Moomba: Out of the Dark'. The following year, the final Labour Day procession was held in Melbourne after running for almost a century. A parade through the streets of central Melbourne have been a key part of the Moomba festival since its beginning. The floats have an annual theme, usually an elaboration on 'Let's get together and have fun', the avowed mission and vision statement of Moomba. In the beginning the floats usually promoted a Commercial or Government organisation, but in later years, as business became more reluctant to spend money on elaborate floats, they tended to represent sporting clubs, ethnic groups and other community organisations (source Melbourne Museum).Mounted colour photograph with cover depicting the COGB Moomba Float. Taken on corner of Flinders and Swanston Streets, Melbourne. Bendigo Easter Fair Guest Float.moomba, swanston street, labour day, city of greater bendigo tourism, city of greater bendigo events

Mary Ena married Keith John Robinson son of Isaac and Henrietta nee Raleigh of Creighton Melton. Mary and her father are photographed beside the Darlingsford house prior to her wedding in February 1930. Mary their first child was born in 1907. In circa 1980 she wrote about her parents and her early life. Page 1 of part of the original hand written script - Mother and father were married at the Methodist Church Melton by the Rev B E Williams on Aug 23rd 1906 and lived in the house beside the chaff mill for some years. [The family left Melton South in 1910. In 1911 they moved to the farm “Darlingsford” near the town of Melton home for their nine children born between 1907 - 1922 They had three daughters and six sons, the second boy died of diphtheria 1916 aged 5 years.] Page 2 Mary writes… Each winter Father would send a 20 ton truck to the Collingwood Central Methodist Mission to be distributed to the needy people in the area. Sr. Faith who was at the mission for many years became a very much loved friend of my parents and the family. I remember her as a prolific writer of childrens stories in the Methodist paper the “Spectator”. I still treasure a book sister Faith gave me for my birthday. Father and Mother gave the first donation of 10 pounds to open the fund to start “Yooralla” for crippled children all because a small boy asked for a bag of sweets for his brother who was crippled and not able to attend kindergarten. Sister Faith who was a small fragile woman with a tremendous spirit was a frequent visitor at our home where she loved the warmth, good food and the loving companionship of the family for many years. Later she ran the Chaucer Library in Collins just below Georges near the Athenaeum Theatre. Mother was an avid reader and many of the books she read came from this library. Page 4 – Mary writes….. Dad was always involved in district affairs ever ready to help someone in need, especially as a J. P. helping young people who may have been in trouble. He was always involved in the care of his [eight] brothers who were in need at times. He was an elder at the Scots Church Melton and Sunday School Superintendant when the Sunday School thrived. The anniversary became a special event with good singing supplemented by good music by Dad’s friends from Footscray saxophone and violin. The church would be packed both Sundays. The family home was open to all and sundry from the little Salvation Army lass from Bacchus Marsh driving a horse and jinker (without any experience) round the district. collecting, came looking for a bed for the night (and later crept into bed with me because she was terrified). The Methodist local preachers regularly spent several night and breakfast while visiting people in the Melton area. They were stationed at Bacchus Marsh and again drove a horse and jinker. One preacher I remember with gratitude was Mr Webster a retired school master and a fine man. Another was Pastor Tuttlebee again with no experience driving a horse and jinker. The first time he called Mother found him taking the winkers off the horse whilst it was still harnessed to the jinker. Another regular visitor was Mr Lister the federal member for Corio, he always stayed with us when he had meeting in this area. Another evening just as dusk another minister and his dear little wife were driving the horse and buggy to a new parish at Ballarat. They had asked at the Mac’s Hotel for accommodation, and their reply was we have no accommodation, go down to Mr and Mrs Barrie they will put you up for the night. They were most grateful to be taken in and cared for, somehow it seemed the most natural thing in the world that they would be welcome. A copy of Mary’s writing was given to her niece Wendy in 1990. Mary Ena Barrie's wedding daylocal identities

Hardcover book with a colour image of a man wearing a red shirt, holding a revolver riding a horse. A woman and a man in the background. The man wi aiming a rifle at the horse rider. 160 pages.fictionNecktie was a small town owned by a man who considered himself bigger than the law. He was wrong. Cactus Jim Clancy arrived on a secret mission and called his bluff.stetson cody, westerns, fiction

The Ballarat Branch Committee and girls of Lucas & Co. raised the money for the memorial window in Good Chapel of Saint Peter which is dedicated to the men of the Jervis Bay and all Merchant seamen who gave their lives in the world wars. To see a picture of the actual window go to VC database Mtsv record 0035.Regionally based support across Victoria provided crucial funds to the Mission for Seafarer welfare, activities and operations. This support was very often sourced either through a country Auxiliary group based in places such as Ballarat, Camperdown, Hamilton, Bendigo and other similar towns or centres. Op shops and CWA, Church Auxiliaries and other similar charities mainly operated by the womenfolk of the respective communities, recognized the vital importance of 19th and 20th C Merchant and Military Naval services to the development of Australia. The cumulative local fundraising efforts helped maintain the work of the Coastal based Mission services to seafarers.Rectangular brass plaque mounted to wood board.This window was erected by the Ballarat Branch of the Victoria Missions to Seamen and the Lucas Girls 1946.ballarat, lucas girls, lucas & co., 1946, window, plaque, ww2, world war 2, textile company, lucas clothing factory

Stories from the towns and people of the Wimmera.White paper covers with staples for binding. (April 1969) Tow Photos one of a plant the other a portrait. (Winter 1969) A B/W drawing of Mount Arapiles (Spring 1969) drawing of a Mallee Fowl. Summer 19(70) drawing of a steam train. (winter 1970) drawing of the Old Mission Station and Antwerp.The Wimmera Quarterly April 1969 The Wimmera Quarterly Winter 1969 The Wimmera Quarterly Spring 1969 The Wimmera Quarterly Summer 1970 The Wimmera Quarterly Winter 1970 60 Cents $2 A Year A Magazine of Wimmer Ways, Life and People.stawell

This is a copy of an album of photographs held at the National Library of Australia. The album was photographed by Reverend's Weller grand daughter. Freda Oxley was a friend of the Wellers. She was born in Windsor in 1882 and Alexina Weller (nee Caley) was born in 1885 also in Windsor. She travelled on the SS Persic from England and arrived in 1925. She stayed at the Mission for several years, and became a host of the many picnics, making friends with the ladies from the Guild, taking photographs of people and events. Page 1 to 3: Outward Bound - SS Persic - September 26th .... November 12th 1925 Page 4: Interiors of the Mission to Seamen Melbourne Page 5: Page 6: Page 7: Page 8: Freda Oxley, the Wellers, Alexina Weller, Xmas Day 1927, Dora Walker and Rev. Weller Page 9: Gardens: the photographs show the garden's plants in its early years / Botanical Gardens / Nellie Melba's gardens in her estate Coombe: Walter Butler, the architect of the Mission had designed some extensions for Nellie Melba's estate and part of the gardens of the property, so it was likely through they acquaintance that the Mission's reverend and friends were invited. Page 10:This album provides photographs of the Mission's interiors, garden, staff, guests and activities during the Wellers stay. It also provides the provenance of the Weller album held in the Mission's collection.The album was donated to the National Library of Australia by Miss Elizabeth Phillips, with her address in England, with a typed note attached that reads: 'These photographs were taken by my aunt Miss Freda Oxley between 1925 and 1928. She went out to Melbourne at that time and stayed at the Mission to Seamen with her friends the Revd Jack Weller and Mrs Weller. The Revd Weller later became Bishop of the Falkland Islands.'freda kathleen oxley 1882-1969, ss persic, gardens, botanical garden, picnics, officers, portsea, sydney, rev. w.m robertson, dora simpson nee walker, wedding, alice sibthorpe tracy, ethel augusta godfrey 1861-1935, royal botanical garden, nellie melba, coombe, zoo, seamen, sailors, walter richmond butler (1864–1949), juan oyarzo, john oyarzo, fern tree gully, kerferd family