Born: Kyneton, Victoria, Australia 1860; Died: Surrey Hills, New South Wales, Australia 1940 Heidelberg SchoolLedger Gift, 1984Rural landscape and rustic house surrounded by trees. Gold painted timber frame.Recto: Signed "C. Southern" in brown paint l.r.c of composition; Not dated; Not titledlandscape, rural, house, trees, australian art

sculpture, first nations, australian artist, playing cards, peace, game, australiana, southern cross

George Brunning was born in Suffolk, England, on 2 October 1830 and settled in St Kilda in June, 1852. He was a gardener and became part-proprietor and manager of Rule's Nursery in Richmond before establishing the first nursery of his own in 1861. Following his death on 5 June 1893, his sons continued the business. An article published in Punch in 1907 observed 'Nearly all the flowers grown in and around Melbourne, indeed, throughout Victoria, which are not native to Australia, had their origins in the nurseries of George Brunning and Sons. The statement is a large one to make, but it is literally true.'Single page black and white photocopy of advertisement from an unidentified publication for G Brunning & SonG Brunning & Son, St Kilda Nurseries, Near Melbourne, Beg to announce they have the Largest and Most Extensive Nursery Stock in the Australian Colonies. Ten acres of our ground are under cultivation with Flowers and Shrubs, upwards of two acres being covered with pot grown plants. We are the biggest Importers of new florists flowers in the Southern Hemisphere, always adding to our Stock all the Novelties as they appear in Europe. Our nurseries are particularly noted for the fine collections of roses, show, fancy and zone pelargoniums, fuchsias, picots, carnations, and other leading Plants, Shrubs, etc. In addition, we cultivate extensively the best and most popular kinds of fruit trees, of sorts suitable for private gardens, or for market purposes. Priced Catalogues are published annually in May, and will be forwarded gratis on application to G Brunning & Son, St Kilda Nurseries, Near Melbourne. Visitors to Melbourne are respectfully invited to inspect our Nurseries.g brunning and son, plant nurseries victoria, st kilda, 19th century

With the outbreak of the First World War, HMAS Australia became the flagship of the naval force that captured the German colonies in the southern Pacific. She led a force which captured Rabaul on 13 September 1914 before proceeding to Samoa. With no German forces left in the South Pacific, Australia was deployed to the United Kingdom. En route she sank the German ship Eleanore Woermann. On 8 February 1915 she became flagship of the 2nd Battle-cruiser Squadron of the Royal Navy's Grand Fleet. Australia's service with the Grand Fleet consisted of a series of frequent patrols and exercises. She was twice rammed, firstly on 22 April 1916 by HMS New Zealand. This led to her missing the Battle of Jutland which, considering the disastrous losses in the Battle-cruiser Force, may well have been fortunate. She was rammed again by HMS Repulse in December 1917. Australia carried out experimental aircraft operations in 1918 and led the port column of the Grand Fleet at the surrender of the German High Seas Fleet. Returning home in 1919, Australia suffered a mutiny upon reaching Fremantle, Western Australia. Quite obsolete, she became a training vessel in Westernport until scuttled off Sydney Heads on 12 April 1924.The Australian Navy's first flagship, the battle cruiser HMAS Australia (I) was the centrepiece of the 'Fleet Unit', whose acquisition signalled the RAN's arrival as a credible ocean going force. Ordered from John Brown and Company in March 1910, construction began three months later with the total cost of the ship and fittings expected to be some £2 million. The Commonwealth Government decided upon the name Australia, and it proved a popular choice, carefully avoiding any suggestion of favouritism towards any one Australian State. The ship's badge maintained the national theme by featuring the Federation Star overlaid by a naval crown, while the motto 'Endeavour' reflected the ideal of the Australian spirit and recalled Lieutenant James Cook's ship of 1768-71.Timber frame of black and white print of a ship at sea.Imperial War Museum Photograph HMAS AUSTRALIA - RAN FLAGSHIP First flagship of the Royal Austrlian Navy 1913-1920 Sunk under the terms of the Washington Treaty 12th April 1924 This frame is made of teak from her deckhmas australia, ww1

Medal, Australia : Victoria. Melbourne International Exhibition 1880, silver.Front: Melbourne Exhibition Building and Southern Cross / Melbourne / Exhibition / 1881 Back: Early "Coat of Arms" showing kangaroo and emu supporting a shield divided into quadrants representing Produce and Transport / rising sun (above) / 1880 (below)stokes melbourne, melbourne international exhibition 1880-1881

Anzac commemorative medallion issued to the next of kin of Private Thomas Emanuel Rollings - 1983 - 24th Battalion, Wangaratta. See also 213. The Anzac Commemorative Medallion was instituted 1967. It was awarded to surviving members of the Australian forces who served on the Gallipoli Peninsula, or in direct support of the operations from close off shore, at any time during the period from the first Anzac Day in April 1915 to the date of final evacuation in January 1916.Bronze commemorative medallion depicting Simpson and his donkey on the front and Australia, New Zealand and the southern cross on the back.Medallion is set inside a plastic hinged lid box with a deep purple velvet lining. Original white cardboard box with two sections. Top section has brown paper label with handwritten address and white/blue stamp on outside. The medallion is cast in bronze and is approximately 75 millimetres high and 50 millimetres wide. The obverse of the medallion depicts Simpson and his donkey carrying a wounded soldier to safety. It is bordered on the lower half by a laurel wreath above the word ANZAC. The reverse shows a map in relief of Australia and New Zealand superimposed by the Southern Cross. The lower half is bordered by New Zealand fern leaves. The name and initials of the recipient is engraved on the reverse. The medallion is issued in a presentation box.Medallion - Front: "1915" "ANZAC" Back: "T. E. ROLLINGS" hand engraving Cardboard box - Top section: "St Kilda Rail., S.2 / Victoria / No. 8248"printed "Mrs A E Rollings / Eldorado / Victoria" handwritten "If not claimed in seven days return to :- Central Army Records Office, Albert Park Barracks, Melb" anzac, medallion, commemorative medallion, bronze, eldorado, 24th battalion, wangaratta, gallipoli, ww1

Hardcover w/Dust JacketImage of suburban roofscape on p. 58 partially clipped out. Mention of R. Boyd on p. 59 regarding 'The Australian Ugliness'walsh st library

HardcoverPencil drawings of a horse's head and blouse. "Mandie Boyd. 158 Riversdale Road, Camberwell. E.6. Victoria, Australia"walsh 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

Social Engineering and Indigenous Settlement: Policy and demography in remote Australia John Taylor In recent years neo-liberals have argued that government support for remote Aboriginal communities contributes to social pathology and that unhindered market engagement involving labour mobility provides the only solution. This has raised questions about the viability of remote Aboriginal settlements. While the extreme view is to withdraw services altogether, at the very least selective migration should be encouraged. Since the analytical tools are available, one test of the integrity of such ideas is to consider their likely demographic consequences. Accordingly, this paper provides empirically based speculation about the possible implications for Aboriginal population distribution and demographic composition in remote areas had the advice of neo-liberal commentators and initial labour market reforms of the Northern Territory Emergency Response been fully implemented. The scenarios presented are heuristic only but they reveal a potential for substantial demographic and social upheaval. Aspects of the semantics of intellectual subjectivity in Dalabon (south-western Arnhem Land) Ma�a Ponsonnet This paper explores the semantics of subjectivity (views, intentions, the self as a social construct etc.) in Dalabon, a severely endangered language of northern Australia, and in Kriol, the local creole. Considering the status of Dalabon and the importance of Kriol in the region, Dalabon cannot be observed in its original context, as the traditional methods of linguistic anthropology tend to recommend. This paper seeks to rely on this very parameter, reclaiming linguistic work and research as a legitimate conversational context. Analyses are thus based on metalinguistic statements - among which are translations in Kriol. Far from seeking to separate Dalabon from Kriol, I use interactions between them as an analytical tool. The paper concentrates on three Dalabon words: men-no (intentions, views, thoughts), kodj-no (head) and kodj-kulu-no (brain). None of these words strictly matches the concept expressed by the English word mind. On the one hand, men-no is akin to consciousness but is not treated as a container nor as a processor; on the other, kodj-no and kodj-kulu-no are treated respectively as container and processor, but they are clearly physical body parts, while what English speakers usually call the mind is essentially distinct from the body. Interestingly, the body part kodj-no (head) also represents the individual as a social construct - while the Western self does not match physical attributes. Besides, men-no can also translate as idea, but it can never be abstracted from subjectivity - while in English, potential objectivity is a crucial feature of ideas. Hence the semantics of subjectivity in Dalabon does not reproduce classic Western conceptual articulations. I show that these specificities persist in the local creole. Health, death and Indigenous Australians in the coronial system Belinda Carpenter and Gordon Tait This paper details research conducted in Queensland during the first year of operation of the new Coroners Act 2003. Information was gathered from all completed investigations between December 2003 and December 2004 across five categories of death: accidental, suicide, natural, medical and homicide. It was found that 25 percent of the total number of Indigenous deaths recorded in 2004 were reported to, and investigated by, the Coroner, in comparison to 9.4 percent of non-Indigenous deaths. Moreover, Indigenous people were found to be over-represented in each category of death, except in death in a medical setting, where they were absent. This paper discusses these findings in detail, following the insights gained from the work of Tatz (1999, 2001, 2005) and Morrissey (2003). It also discusses a further outcome of this situation - the over-representation of Indigenous people in figures for full internal autopsy. Finding your voice: Placing and sourcing an Aboriginal health organisation?s published and grey literature Clive Rosewarne It is widely recognised that Aboriginal perspectives need to be represented in historical narratives. Sourcing this material may be difficult if Aboriginal people and their organisations do not publish in formats that are widely distributed and readily accessible to library collections and research studies. Based on a search for material about a 30-year-old Aboriginal health organisation, this paper aims to (1) identify factors that influenced the distribution of written material authored by the organisation; (2) consider the implications for Aboriginal people who wish to have their viewpoints widely available to researchers; and (3) assess the implications for research practice. As part of researching an organisational history for the Central Australian Aboriginal Congress, seven national and regional collections were searched for Congress?s published and unpublished written material. It was found that, in common with other Aboriginal organisations, most written material was produced as grey literature. The study indicates that for Aboriginal people and their organisations? voices to be heard, and their views to be accessible in library collections, they need to have an active program to distribute their written material. It also highlights the need for researchers to be exhaustive in their searches, and to be aware of the limitations within collections when sourcing Aboriginal perspectives. Radiocarbon dates from the Top End: A cultural chronology for the Northern Territory coastal plains Sally Brockwell , Patrick Faulkner, Patricia Bourke, Anne Clarke, Christine Crassweller, Daryl Guse, Betty Meehan, and Robin Sim The coastal plains of northern Australia are relatively recent formations that have undergone dynamic evolution through the mid to late Holocene. The development and use of these landscapes across the Northern Territory have been widely investigated by both archaeologists and geomorphologists. Over the past 15 years, a number of research and consultancy projects have focused on the archaeology of these coastal plains, from the Reynolds River in the west to the southern coast of the Gulf of Carpentaria in the east. More than 300 radiocarbon dates are now available and these have enabled us to provide a more detailed interpretation of the pattern of human settlement. In addition to this growing body of evidence, new palaeoclimatic data that is relevant to these northern Australian contexts is becoming available. This paper provides a synthesis of the archaeological evidence, integrates it within the available palaeo-environmental frameworks and characterises the cultural chronology of human settlement of the Northern Territory coastal plains over the past 10 000 years. Ladjiladji language area: A reconstruction Ian Clark and Edward Ryan In this reconsideration of the Ladjiladji language area in northwest Victoria, we contend that while Tindale?s classical reconstruction of this language identified a fundamental error in Smyth?s earlier cartographic representation, he incorrectly corrected that error. We review what is known about Ladjiladji and through a careful analysis demonstrate not only the errors in both Smyth and Tindale but also proffer a fundamental reconstruction grounded in the primary sources.ladjiladji, social engineering, dalabon, indigenous health, coronial system, radiocarbon dating

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

An exploration of the flora and fauna of South-Eastern Australia.Colour photographs, b&w illustrationsvictorian southern tablelands, riverina, wimmera, gippsland plains, south australia, tasmania, grasslands, flora, fauna, ecology

Benjamin Danks was b. 1853 England, ordained 1878, and died 1921 in Rookwood, NSW. DANKS, Benjamin (1853-1921) Michael Horsburgh, DANKS, BENJAMIN (b. Wednesbury, England, 12 Feb 1853; d. Sydney, NSW, 12 April 1921). Methodist missionary in New Britain and missionary administrator. Benjamin Danks migrated to Vic with his family when a young child. He entered the Wesleyan Methodist ministry in 1878 and was sent with his wife, Emma, daughter of John and Elizabeth Watsford, to join the Rev George Brown in the newly established missionary venture on the Duke of York group in New Britain, where he remained for nine years. An opponent of 'blackbirding', the traffic in indentured island labour for the Australian sugar cane industry, he warned local inhabitants not to go aboard any vessel recruiting labour for distant places, much to the displeasure of the labour traders. In 1880 he participated in the rescue of the survivors of the ill-fated settlement established by the Marquis de Rays. In 1907 he succeeded George Brown as the general secretary of Foreign Missions for the Methodist Church of Australasia and was president of the NSW Conference in 1908. He retired in 1918 and died in 1921 after a long illness attributed to the privations of his missionary career. Danks was highly regarded as a linguist and published the first book in the Tolai language of New Britain. He was a strong supporter of state legislation to control social evils, and to ensure pure food and drugs. He was an ardent temperance advocate. George Brown, An Autobiography (London, 1908); New South Wales Methodist Conference, Souvenir of the Presidency of the Rev. Benjamin Danks (Sydney, 1909); Wallace Deane (ed), In Wild New Britain (Sydney, 1933); Neville Threlfall, One Hundred Years in the Islands (Rabaul, 1975). MICHAEL HORSBURGH Electronic Version © Southern Cross College, 2004. Content © Evangelical History Association of Australia and the author, 2004.Sepia oval portrait photo of a younger man with wiry beard and moustache, dressed as clergyman.danks, benjamin, new britain

Benjamin Danks was b. 1853 England, ordained 1878, and died 1921 in Rookwood, NSW. DANKS, Benjamin (1853-1921) Michael Horsburgh DANKS, BENJAMIN (b. Wednesbury, England, 12 Feb 1853; d. Sydney, NSW, 12 April 1921). Methodist missionary in New Britain and missionary administrator. Benjamin Danks migrated to Vic with his family when a young child. He entered the Wesleyan Methodist ministry in 1878 and was sent with his wife, Emma, daughter of John and Elizabeth Watsford, to join the Rev George Brown in the newly established missionary venture on the Duke of York group in New Britain, where he remained for nine years. An opponent of 'blackbirding', the traffic in indentured island labour for the Australian sugar cane industry, he warned local inhabitants not to go aboard any vessel recruiting labour for distant places, much to the displeasure of the labour traders. In 1880 he participated in the rescue of the survivors of the ill-fated settlement established by the Marquis de Rays. In 1907 he succeeded George Brown as the general secretary of Foreign Missions for the Methodist Church of Australasia and was president of the NSW Conference in 1908. He retired in 1918 and died in 1921 after a long illness attributed to the privations of his missionary career. Danks was highly regarded as a linguist and published the first book in the Tolai language of New Britain. He was a strong supporter of state legislation to control social evils, and to ensure pure food and drugs. He was an ardent temperance advocate. George Brown, An Autobiography (London, 1908); New South Wales Methodist Conference, Souvenir of the Presidency of the Rev. Benjamin Danks (Sydney, 1909); Wallace Deane (ed), In Wild New Britain (Sydney, 1933); Neville Threlfall, One Hundred Years in the Islands (Rabaul, 1975). MICHAEL HORSBURGH Electronic Version © Southern Cross College, 2004. Content © Evangelical History Association of Australia and the author, 2004.Engraving of Rev. Benjamin Danks based on the portrait."Rev. B. Danks. Late of New Guinea, Foreign Mission Secretary, Melbourne."danks, benjamin, new britain

Benjamin Danks was b. 1853 England, ordained 1878, and died 1921 in Rookwood, NSW. DANKS, Benjamin (1853-1921) Michael Horsburgh, DANKS, BENJAMIN (b. Wednesbury, England, 12 Feb 1853; d. Sydney, NSW, 12 April 1921). Methodist missionary in New Britain and missionary administrator. Benjamin Danks migrated to Vic with his family when a young child. He entered the Wesleyan Methodist ministry in 1878 and was sent with his wife, Emma, daughter of John and Elizabeth Watsford, to join the Rev George Brown in the newly established missionary venture on the Duke of York group in New Britain, where he remained for nine years. An opponent of 'blackbirding', the traffic in indentured island labour for the Australian sugar cane industry, he warned local inhabitants not to go aboard any vessel recruiting labour for distant places, much to the displeasure of the labour traders. In 1880 he participated in the rescue of the survivors of the ill-fated settlement established by the Marquis de Rays. In 1907 he succeeded George Brown as the general secretary of Foreign Missions for the Methodist Church of Australasia and was president of the NSW Conference in 1908. He retired in 1918 and died in 1921 after a long illness attributed to the privations of his missionary career. Danks was highly regarded as a linguist and published the first book in the Tolai language of New Britain. He was a strong supporter of state legislation to control social evils, and to ensure pure food and drugs. He was an ardent temperance advocate. George Brown, An Autobiography (London, 1908); New South Wales Methodist Conference, Souvenir of the Presidency of the Rev. Benjamin Danks (Sydney, 1909); Wallace Deane (ed), In Wild New Britain (Sydney, 1933); Neville Threlfall, One Hundred Years in the Islands (Rabaul, 1975). MICHAEL HORSBURGH Electronic Version © Southern Cross College, 2004. Content © Evangelical History Association of Australia and the author, 2004.Photocopy of page from a book (A4 size) with pictures of Danks and Mrs. Danks and a map showing New Britain and New Ireland and the mission stations of the New Britain district of the Wesleyan Methodist Mission and the sites of the Free Colony of New France.danks, benjamin, new britain

Manufactured in 1967 to commemorate the WW1 ANZAC Gallipoli Peninsular Campaign in 1915. Issued to recipient P. T. Bernard. For commemoration of service throughout the Gallipoli Campaign in 1915. Issued to P. T. Bernard.Cast in Bronze. 75mm high and 50mm wide. Obverse depicts Simpson and his donkey carrying a wounded soldier to safety. It is bordered on the lower half by a laurel wreath above the word ANZAC. Reverse shows a map of Australia and New Zealand superimposed by the Southern Cross. The lower half is bordered by the New Zealand Fern leaves. The name and initials of the recipient is engraved and the medallion is issued in a presentation box. Engraved for P. T. Bernard. Engraved for recipient P.T. Bernard. ww1 anzac gallipoli campaign 1915, anzac commemorative medal, ww1 1914-1918, gallipoli and anzac, p. t. bernard soldier.

GOLD CIRCULAR MEDAL WITH SEMICIRCULAR BANNER ON WHICH IS WRITTEN "AUSTRALIAN COMFORTS FUND, BALLARAT". BELOW THIS IS THE COAT OF ARMS OF AUSTRALIA : FROM L TO R : UPRIGHT KANGAROO HOLDING A SHIELD ON WHICH ARE 1. THE EUREKA FLAG .2 THE SOUTHERN CROSS .3 CROSS .4 BIRD .5 SWAN & STARS .6 LION AN EMU HOLDS THE OTHER SIDE OF THE SHIELD. UNDERNEATH IS A RIFLE, UNDER THIS IS A BANNER WITH READS TRENCH SHOP 1918 FRONT - AUSTRALIA COMFORTS FUND, BALLARAT BACK - TRENCH SHOP, 1918local history, numismatic, medals, military

May have been given to The Australian Estates Company in the 1970's when sold to CSR or Elders.Bronze framed certificate coat of arms with smaller frame below explaining coat of arms.The shield shows the Southern Cross (being the Arms of Victoria) but on a white background to indicate wool and to avoid being identical with the Victoria Arms (which have a blue background). The inner shield shows the conventional way of indicating estates with green and gold squares. The sword is the sword of St Paul, indicating the London activities of the company. The Shorthorn Bull and Merino Ram explain themselves, as does the sugar cane. The helmet and decoration above are conventional, green and gold being chosen to indicate land and the wealth derived therefrom.

The proud Slovenians in melbourne celebrated their important day, a milestone in the history of Slovenians in AustraliaSymbolic logo depicting Southern Cross and the second logo depicting Ljubljana, capital of Slovenia, performing arts: literature, stage performances, music, dance, entwined with flowers above the boomerang. The invitation also includes a proverbAn official invitation to the members, special guests and friends to the official opening of the Slovenski Dom in Carlton, on 4th September1960 at 4pm.Symbolic logo depicting Southern Cross and the second logo depicting Ljubljana, capital of Slovenia, performing arts: literature, stage performances, music, dance, entwined with flowers above the boomerang. The invitation also includes a proverbsymbolic slovenian logo, opening of slovenian centre, slovenski dom