Josh MUIR (1991- ) Yorta Yorta/Gunditjmara Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice.Digital print on stretched canvas.josh muir, artist, artwork, aboriginal, hutchinson indigenous fellowship

After the first world war there was a decision made to create a memorial. Legatees were involved in the process at various times and capacities. In particular Legatee Kemsley was vocal in idea of a structure over a utilitarian memorial (such as a hospital or a park) - see letter at 01182. These notes include the resolution that passed at the Melbourne Town Hall at a public meeting: "That this meeting of citizens confirm the launching of an appeal by the Lord Mayor to establish a National War Memorial by means of a monument and that an executive committee with the Lord Mayor as Chairman with power to add and point sub-committees be formed to carry out the project." Also that 20 sites were selected for consideration in 1921. Although the St Kilda Road site was favoured early on, by 1926 there was pressure to change to a "provision of square" and Cenotaph at the intersection of Spring and Bourke Streets. Legacy Clubs voiced their opposition to this proposal by passing a resolution "That the Melbourne Legacy Club, representative of the returned soldiers in business in this city, whilst welcoming the Anzac Square Scheme as a city improvement, cannot support it as a War Memorial scheme and affirms its support for the Shrine of Remembrance in the Domain as the only War Memorial worthy of Victoria's unparalleled efforts in the Great War." The document was in an envelope with a letter dated 30 April 1971 (01182) that also outlines the efforts Legacy (especially L/- Kemsley) went through to promote the construction of the Shrine of Remembrance over a proposed square. The envelope says 'The Origin of the Shinre of Remembrance p/p Legatees Kemsley and Joynt'. And the initial 'JMBA'?. It was in a file with other documents concerning the Shrine and it's history.A record of the events that led to the construction of the Shrine of Remembrance as noted by a Legatee at the time. There was an effort to record historical events for the "Archive Committee" which collected this an other documents relating to the Shrine together in a file (see items 01181 - 01190)Five white foolscap pages of black type recording major events in the history of building the Shrine (covering the years from 1926 - 1928).memorial, shrine of remembrance

The letter is Legatee Kemsley's response to an article published on 20 April 1946 discussing War Memorials. The article suggested that war memorials were better to be utilitarian, such as hospitals, parks and community centres. Legatee Kemsley's reply is that such necessary amenities should be provided but not as memorials of sacrifice. "The plain fact is that unless sacrifices and deeds of heroism and national patriotism are expressed in non-utilitarian memorials they lose then special significance they are designed to provide." "As a Trustee of the National War Memorial, I ask, what hospital or park could as fittingly provide a Mecca for for national solemnity, or rejoicing, or thanksgiving, as the Shrine of Remembrance in Melbourne?" After the first world war there was a decision made to create a memorial. Legatees were involved in the process at various times and capacities. In particular Legatee Kemsley was vocal when the idea of the St Kilda Road site, which was favoured early on, was overturned and in 1926 there was pressure to change to a "provision of square" and Cenotaph at the intersection of Spring and Bourke Streets. Legacy Clubs voiced their opposition to this proposal by passing a resolution "That the Melbourne Legacy Club, representative of the returned soldiers in business in this city, whilst welcoming the Anzac Square Scheme as a city improvement, cannot support it as a War Memorial scheme and affirms its support for the Shrine of Remembrance in the Domain as the only War Memorial worthy of Victoria's unparalleled efforts in the Great War." The document was in an envelope with the History of the Shrine (01181). The envelope says 'The Origin of the Shinre of Remembrance p/p Legatees Kemsley and Joynt'. And the initial 'JMBA'?. It was in a file with other documents concerning the Shrine and it's history.This is a record of the debate that was occurring in 1946 about the appropriate way to commemorate the war. There was an effort to record historical events for the "Archive Committee" which collected this an other documents relating to the Shrine together in a file (see items 01181 - 01190)File copy of a letter x 2 pages typed on white quarto paper. Dated 2 May 1946, it is from Legatee Kemsley to the Editor of the Australian Municipal Journal in response to an article they had printed. Plus a page from the journal.memorial, shrine of remembrance

Josh MUIR (1991- 2022) Yorta Yorta/Gunditjmara/Barkinjl Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice. Computer generated image on canvas.josh muir, aboriginal, artwork, artist, hutchinson indigenous fellowship

Ushabti are tiny anthropoid (human-shaped) figures placed in the tombs of wealthy Egyptians. They were intended to do the work of the deceased in the afterlife. This purpose is implied through their name, which may have derived from the Egyptian word “to answer”. The Burke Museum in Beechworth is home to a particular ancient Egyptian Ushabti figure. This artefact was donated to the Museum in 1875. No details about how it left Egypt, arrived in Australia, and where it was located before this donation are known. The Nineteenth Century, when this artefact was donated, was a period when many museums acquired items of ancient Egyptian heritage. Many of these items were procured in less than desirable circumstances, having often been looted from ancient tombs and sold to tourists without documentation as to their original location and/or accompanying grave goods. These artefacts were also divested through partage (the trading of artefacts for funds); however, the latter is unlikely to have been the case for this artefact. Since the Ushabti was donated by an unknown donor, it is likely to have been in a private collection rather than an institution. Ushabti can be dated using iconographic analysis which is non-invasive and provides a comprehensive study of the artefact. The later period of the 18th Dynasty marked the beginning of an increase in both the inclusion of Ushabti as essential funerary items and the creation of Ushabti with tools. From this period, they are no longer depicted without tools. Depictions of tools including gardening hoes are frequently depicted grasped in the Ushabti’s hands whilst items like the seed-bag are depicted hanging on the back rather than in an alternative position. This Ushabti figure grasps a gardening hoe and a mattock and a small seed bag surrounded by a yoke bearing water jars are depicted on the upper back of the Ushabti. These features are essential in helping narrow this dating to the late 18th and before the early 20th Dynasty. The position of this seed bag also provides dating information. In the early 18th Dynasty this bag was consistently drawn on the front of the figurine; however, by the reign of Seti I, this feature moved to the back. Thus, since the seed bag is located on the back of this Ushabti, it cannot date to the early 18th Dynasty. By the 19th Dynasty, Ushabti’s were increasingly made from either faience or terracotta. The availability of these materials in Egypt resulted in the increase of Ushabti production with tombs containing many more figurines than previously seen. The Ushabti held by the Burke collections is made from terracotta. Terracotta was rarely used for Ushabti before and during the early 18th Dynasty with only the odd appearance until the late 18th Dynasty and becoming common through that period until the late Third Intermediate Period. Whilst the face has been damaged, there is no evidence for the Ushabti having been provided with an Osirian false beard. This omission rules out a dating of later than the 25th Dynasty when beards became prominent. The inscriptions also date the Ushabti to the New Kingdom. This is because of the use of sḥḏ (“to illuminate”) with Wsjr (“Osiris”) which only occurs in these periods. Therefore, considering all these elements, the Ushabti can be confidently be dated to between the late 18th to early 19th dynasty.Artefacts like this Ushabti are no longer exclusively representative of their origins in burial assemblages and significance in the mythology of the Egyptian afterlife but are also significant for the accumulated histories they have gained through travel. The movement of this artefact from Egypt to Australia allows insight into the collecting habits of the 19th century, and in particular, the reception of ancient Egyptian artefacts in small rural museums. The procurement of Egyptian artefacts was a social trend around the late 1800s to early 1900s. Egyptian artefacts were considered curiosities and recognised for their ability to attract public attention to museums. They were also utilised in Australian museums, like the Burke Museum, to connect the collection to one of the oldest civilisations known to man and since Australia was considered a “young” country by European settlers, this was vital and derived from an interest in Darwin’s “Origin of the Species” 1859. Furthermore, there was a culture of collecting in the 1800s amongst the affluent in English society which led to the appearance of many Egyptian artefacts in private collections. The acquisition of this Ushabti figure is not certain, but it was likely donated from a private collection rather than an institution. This particular artefact is significant as an example of a high-quality Ushabti representative of those produced during the late 18th or early 19th century. It provides insight into the individualism of an Ushabti and the mythology of ancient Egypt. It also provides an example of the types of items required in the tomb assemblages of this period and reinforces the importance of ensuring the successful afterlife of the deceased through art. This Ushabti belonged to a woman named Taweret-Khaiti, Chantress of Amun, in the late 18th Dynasty or early 19th Dynasty (c.1292 BC) of the Egyptian New Kingdom. It likely comes from an undetermined tomb in the locality of Thebes. This figure is made from Nile silt clay (a polyester terracotta; clay sourced from the banks of the Nile River) which was a popular material for Ushabti construction in the early 19th Dynasty. It is in a fair state of preservation (with the exception of a break through the centre) and originally made to a high quality. The face has been damaged but the eyes and eyebrows are clearly marked with black ink and the sclera painted white. The Ushabti is painted a light brown/yellow colour and features a vertical line of inscription down the lower front. The Ushabti wears a large wig and and a schematic collar. The arms are painted light brown and depicted crossed with bracelets around the wrists. It grasps a hoe and mattock. A yellow seed-basket is depicted on the Ushabti’s back. These features represent the likelihood that this particular Ushabti was intended to complete farm work for the deceased in the next life. There would have been additional Ushabti of similar design within the tomb who worked under the supervision of a foreman Ushabti. The foreman Ushabti would be depicted dressed in the clothing of the living. The inscriptions are painted freehand in black ink and written in a vertical column from the base of the collar to the foot pedestal on the front of the Ushabti. The owner of the Ushabti could elect to have the figures inscribed with their name, the Ushabti spell and any other details they deemed necessary. In the case of this example, the Ushabti is inscribed with the owner’s details and is an abbreviated version of the standard Ushabti formula. This formula ensured that the Ushabti would complete the desired task in the afterlife when called upon by the deceased. Ushabti which were not inscribed would represent their intended purpose through design; however, this Ushabti, like most made in the late 18th Dynasty, conveys its purpose both through both design and inscription. The inscription is as follows: sHD wsir nbt pr Smayt imn tA-wr(t)-xai(ti) mAa xrw which translates to: "The illuminated one, the Osiris (the deceased), the mistress of the household, Chantress of Amun, Taweret-Khaiti, true of voice (justified)"ancient egypt

Documents relating to organizations (not Bendigo based): a. Flyer (bi fold) ''A Community Radio Station for Central Victoria?'' re obtaining an FM radio broadcasting licence- Central Victorian Community Broadcasting Association; b. paper presented at Bendigo seminar for ''Regionalism and the Arts'' 13/7/1985 by Ric McCracken, Footscray Community Arts Centre; c. 12 page booklet ''Info Pak - the Community Arts Paper'' published by the Footscray Community Arts Centre, 1978; d. 4 -paged Newsletter of the Victoria Welsh Male Voice Choir, issue 1, May2002 ''Tongues of Fire''; e. 8-paged booklet describing the Robert Blackwood Hall, Monash University, Clayton (pub. Ca. 1971?); f. 26- paged ''Work Guide - How to establish an Artist In Community project'' , published by the Community Arts Resource Centre, East Melbourne , 1989; g. info sheet on residential schools, Jan 1979 - ''Mime and Dance Education'', Dept of Continuing Education, University of New England; h. personal and artistic information re potter, Judy Lorraine , Wedderburn; i. Copied extracts from ''Australian Quilts - The People and Their Art'' descriptions of the work of nine quilters from The Quilters Guild, pub. By Simon Schuster (no date); j. letter from The Lieder Society of Victoria Inc to Arts Bendigo October 2001 re opportunities for concerts in area; k. information about various performances of the Australian Performing Group, APG, (Pram Factory) -no stated date

Ray Stone was born in 1927, growing up in Beechworth as the oldest of eight children, but spent much of his life travelling, which he recalls in this oral history. Although he started working at the Beechworth Tannery with his father, he joined the Navy before he was of age in 1944 to support the war effort, and upon returning to Beechworth gave up on the Tannery after half a day to continue working jobs across Victoria instead. He talks extensively about watching Beechworth's famous Wheelbarrow race, where Tony Evans bet Tom Parkinson that the latter would not be able to push the former in a wheelbarrow from the Beechworth Post Office to Mt Buffalo in eight days. Calling himself a "helper all [his] life", he discusses the way many towns he worked in would come together to support struggling families, especially widows. In comparison, he suggests that the Beechworth of 2000 is much less community-orientated. He also discusses the economic changes he's witnessed around Beechworth, from the difficulties during the Depression while he was a child, to business improvements at the Tannery and Brewery, to the tourism boom. This oral history recording was part of a project conducted by Jennifer Williams in the year 2000 to capture the everyday life and struggles in Beechworth during the twentieth century. This project involved recording seventy oral histories on cassette tapes of local Beechworth residents which were then published in a book titled: Listen to what they say: voices of twentieth century Beechworth. These cassette tapes were digitised in July 2021 with funds made available by the Friends of the Burke.Ray Stone's account of his life is historically and socially significant to the region of Beechworth for the way it describes changes in the town over the twentieth century. It covers themes including community relationships, business development, and cultural life. It makes this commentary in comparison to nearby regions such as the Snowy Mountains. This oral history account is socially and historically significant as it is a part of a broader collection of interviews conducted by Jennifer Williams which were published in the book 'Listen to what they say: voices of twentieth-century Beechworth.' While the township of Beechworth is known for its history as a gold rush town, these accounts provide a unique insight into the day-to-day life of the town's residents during the 20th century, many of which will have now been lost if they had not been preserved.This is a digital copy of a recording that was originally captured on a cassette tape. The cassette tape is black with a horizontal white strip and is currently stored in a clear flat plastic rectangular container. It holds up 40 minutes of recordings on each side.Mr Ray Stone /listen to what they say, beechworth, oral history, burke museum, stone, ray stone, tannery, tanneries, finch street, navy, the great depression, poverty, wheelbarrow race, cars, gift footrace, marriage, travel

A laryngoscope is an instrument used to view the larynx (voice box), which is the opening to the trachea and lungs. It consists of a “blade,” which goes into the patient’s mouth, and a handle. Prior to 1943 when Macintosh introduced his curved blade, most laryngoscope blades were long and straight. The straight blades were used to directly hold the epiglottis. Macintosh’s curved blade works differently: it indirectly opens the epiglottis by applying pressure to a space between the root of the tongue and epiglottis, called the vallecula. The flange running along the left lower edge of Macintosh’s blade was also a novel innovation. It was designed to move the tongue to the side, which improved the view of the larynx and made more room for a breathing tube. The Macintosh Laryngoscope remains one of the most popular blades worldwide. (Source: Wood Library Museum) This laryngoscope was previously owned by John Mainland, as evidenced by the name etched into the handle. Mainland graduated from the University of Melbourne in 1950 with a Bachelor of Science degree. After researching and completing his medical degree, Mainland entered into the field of anaesthetics, training at the Royal Women's and Royal Children's Hospitals, later Alfred Hospital, in 1959. He completed training in 1964 and remained at the Alfred Hospital. During his career, he also became the first anaesthetist appointed to the position of Professor in Victoria. His other achievements include manufacturing a respiratory monitoring module that accompanied astronauts on the United States moon landing and developing a stimulator to lessen the risk of deep vein thrombosis in surgical patients. Mainland became a Fellow of the Australian and New Zealand College of Anaesthetists in 1992, retiring from the profession in 1997.Oblong shaped handle with textured grip. Attached is a laryngoscope blade in a cruved shaped with light tube running through one side.Etched into top of handle: J.F. MAINLAND •Stamped into top of handle: REGD TRADE MARK / PENLON / MADE IN ENGLAND •Stamped into base of handle: CLOSE [arrow] •Etched into base of blade: MAC / 4 •Stamped into side of blade: REGD TRADE MARK / PENLON / MADE IN ENGLAND •Stamped into side of blade: STAINLESSmacintosh, robert reynolds, new zealand, laryngoscope, mainland, john, alfred hospital, moon landing

Mrs Sheila Parkinson was born in Wagga in 1916 and came to Beechworth as a young woman around 1938. Sheila trained as a psychiatric nurse at Mayday Hills hospital prior to the second World War. At that time, unmarried women were accommodated and received nursing training on-site. Shiela was obliged to cease professional training and employment when she married in 1941, which disrupted completion of her final nursing examinations. Following post-war changes to the law that allowed married women to work, Sheila returned to Mayday Hills. Sheila's husband, Don, returned to Beechworth after four years abroad as a serviceman in the Australian Air Force. Beechworth's institutions were a major source of local employment throughout the twentieth century. As well as providing limited employment opportunities to young women like Shiela, post-war European migrants from Bonegilla Migrant camp found at Mayday Hills, encouraging European migrant settlement in the district. Mayday Hills was renamed several times since its establishment in 1867. At the peak of operations, it comprised sixty-seven buildings housing over twelve hundred patients patients and five hundred staff. The hospital officially closed in 1998. Today, the decommissioned two-storey Italianate style main building stands on eleven hectares of botanical gardens under National Trust protection. The site remains a popular cultural heritage destination for visitors. This oral history recording was part of a project conducted by Jennifer Williams in the year 2000 to capture the everyday life and struggles in Beechworth during the twentieth century. This project involved recording seventy oral histories on cassette tapes of local Beechworth residents which were then published in a book titled: Listen to what they say: voices of twentieth century Beechworth. The cassette tapes were digitised in July 2021 with funds made available by the Friends of the Burke.Employed as a psychiatric nurse at one of Beechworth's large welfare institutions, Mayday Hills, Mrs Sheila Parkinson recalls the conditions faced by staff and patients at the hospital, which cared for chronically ill people from the Ovens region and patients from the Yarra Bend Asylum, Melbourne, which closed in 1925. When Sheila first began her nurse training, Mayday Hills suffered from a lack of resources and rudimentary facilities and patients frequently suffered from the cold due to poor heating and inadequate clothing and bedding. However, as the twentieth century progressed, Sheila recalls how conditions and treatments improved as a result of increased government funding of services and advances in psychiatry and pharmaceutical medicine. Mrs Sheila Parkinson's oral history recording is historically and socially significant for its witness to life in Beechworth in the pre- and post-WWII period. Sheila's story enriches our understanding of processes of modernisation with regard to psychiatric and welfare services, while the course of Sheila's professional training and employment brings attention to systemic and socio-economic barriers faced by women, as well as the valuable contribution women and migrants make in the delivery of care and ancillary services. This oral history account is socially and historically significant as it is a part of a broader collection of interviews conducted by Jennifer Williams which were published in the book 'Listen to what they say: voices of twentieth-century Beechworth.' While the township of Beechworth is known for its history as a gold rush town, these accounts provide a unique insight into the day-to-day life of the town's residents during the twentieth century, many of which would have been lost if they had not been preserved.This is a digital copy of a recording that was originally captured on a cassette tape. The cassette tape is black with a horizontal white strip and is currently stored in a clear flat plastic rectangular container. It holds up 40 minutes of recordings on each side.Mrs Sheila Parkinson /twentieth century beechworth, mayday hills, psychiatric care, benevolent asylums, nursing, wwii, psychiatric treatment, country women, psychiatric hostpital, beechworth's institutions, local employment, government institutions, listen to what they say, oral history, burke museum, sheila parkinson, beechworth lunatic asylum, beechworth mental hospital, beechworth hospital for the insane, the kerferd clinic, bonegilla migrant camp, working women, white australia policy

Now 100 years old, this quilt belonged to the donor’s grandfather John William Huffstutter. John was Born in 1898 in a log cabin in the Ozark mountains of Missouri, USA. Tragically, John’s mother died when he was four years old. John said that he could always remember her voice calling his name as he hid under the porch in one of the many thunderstorms that frequent the area with his dog. John was raised by his grandmother and was treated as the youngest to her other children, growing up with his aunties and uncles rather than brothers and sisters. John began to study engineering at the State University of Iowa before serving in the US Army Engineer Corps in The Great War. He enlisted when he became eligible and served briefly before the Great War ended. He then returned to his engineering studies in Iowa, and shortly after finishing his studies got his first job with Westinghouse in Pittsburgh at age 23. It was when John was leaving for this job that he was given the quilts as a reminder of home from his grandmother Sarah Jane "Sallie" Tindall Coble, and her daughter (John's Aunt) Ottie Maude Coble Bittick. Widowed at age 78, John took to sleeping in his screen porch under one of these quilts. John remembered one winter in Missouri waking in his log cabin to find snow covering him and his quilt. When he died at age 94, the quilt he used was completely worn out and discarded. This remaining quilt was shipped to Australia, where Carol’s (the donor) immediate family had emigrated in 1970. Opening the box that contained the quilt released a wave of comforting smells, emotions, and a flood of childhood memories. Carol distinctly remembers sleeping under these quilts for afternoon naps at her grandparents' house. The quilt is 74 x 80 inches (1880 x 2030mm), matching the size of a modern-day king bed. It is made of various four-inch (100mm) squares. These squares are made of old men woollen suits in dark colours of browns and greys. The quilt is layered with a wool backing fabric and a batting lawyer of unknown material, possibly cotton or wool. The quilt is tied together with red wool yarn and the backing fabric is folded over the edge to be used as a binding. Embroidered across the front of the quilt in purple wool yarn is "John Huffstutter", "13 Oct 1921". A small, printed cloth label "HUFFSTUTTER" is pinned on the reverse of the quilt. The quilt is well-worn but in good condition considering its age. The care instructions passed down by word of mouth with the quilt were to "never wash, only air".Front embroidered. Purple handstitching: "John Huffstutter / 13 Oct 1921" Reverse. Printed cloth label: "HUFFSTUTTER"ozark, missouri, usa, textile history, quilt heritage

Josh MUIR (14 August 1991- 05 February 2022 ) Yorta Yorta/Gunditjmara/Barkinjl Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. iN 2014 Josh Muir was THE Australian Indigenous Mentoring Experience'S (AIMe) Program Manager Assistant at Federation University Australia in Ballarat.Australian Indigenous Mentoring Experience Z In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice.Signed lower right "jmuir"josh muir, artwork, artist, aboriginal, hutchinson indigenous fellowship

A document containing a speech by Colonel A. N. Kemsley, E.D. at a weekly luncheon at Legacy sometime in the early 1950s. He presented details of the initial building of the Shrine and the changes being made to commemorate the second world war, such as the forecourt and new cenotaph and flagpoles. He mentions the upcoming Anzac Day in 1953. After the first world war there was a decision made to create a memorial. Legatees were involved in the process at various times and capacities. In particular Legatee Kemsley was vocal in idea of a structure over a utilitarian memorial (such as a hospital or a park) - see letter at 01182. These notes include the resolution that passed at the Melbourne Town Hall at a public meeting: "That this meeting of citizens confirm the launching of an appeal by the Lord Mayor to establish a National War Memorial by means of a monument and that an executive committee with the Lord Mayor as Chairman with power to add and point sub-committees be formed to carry out the project." Also that 20 sites were selected for consideration in 1921. Although the St Kilda Road site was favoured early on, by 1926 there was pressure to change to a "provision of square" and Cenotaph at the intersection of Spring and Bourke Streets. Legacy Clubs voiced their opposition to this proposal by passing a resolution "That the Melbourne Legacy Club, representative of the returned soldiers in business in this city, whilst welcoming the Anzac Square Scheme as a city improvement, cannot support it as a War Memorial scheme and affirms its support for the Shrine of Remembrance in the Domain as the only War Memorial worthy of Victoria's unparalleled efforts in the Great War." The document was in an envelope with a letter dated 30 April 1971 (01182) that also outlines the efforts Legacy (especially L/- Kemsley) went through to promote the construction of the Shrine of Remembrance over a proposed square. The envelope says 'The Origin of the Shrine of Remembrance p/p Legatees Kemsley and Joynt'. And the initial 'JMBA'?. It was in a file with other documents concerning the Shrine and it's history.A record of the events that led to the construction of the Shrine of Remembrance as noted by a Legatee at the time. There was an effort to record historical events for the "Archive Committee" which collected this an other documents relating to the Shrine together in a file (see items 01181 - 01190, 01206 - 01212)White quarto paper x 8 pages of black type of a speech given by Legatee Kemsley.S6 in red penmemorial, speech, shrine of remembrance, kemsley

Produced for Enola Gay's participation in Hiroshima Day, Sat 6 August 1983, assembling at Belmore Park at 10 am under the Enola Gay banners. 0:00: Introduction and song; 3:50: Japanese instrumental music; 9:08: Commentary resumes - history of the bombing of Hiroshima, 6 Aug 1945, and Nagasaki 3 days later; 15:30: Music Tomorrow never comes until it's too late; 19:45: Commentary including accounts from survivors; 26:58: Music, Take the toys from the boys; 29:25: Commentary regarding arms race, including voice of Fabian LoSchiavo regarding dissident religious views in the USA; 33:05: Music, California dreaming; 36:10: Commentary re the practicalities of bomb shelters; 38:00: Music, Cancer, cancer; 41:40: Commentary re peace marches in Europe, health effects of radiation, civil defense in nuclear war, music; 47:35: Music, Universal soldier (cut off towards end), anti-war parody of Yankee Doodle Uncle Sam with Australian refs (Omega, Pine Gap etc); 59:10: Commentary regarding nuclear bomb testing at Marilinga (SA) and Monte Bello islands; 1:01:15: Music, 'But I aint a marchin' any more'; 1:04:05: Commentary re costs of arms race - refs to gay and feminist anti-war groups overseas; 1:05:58: Music, Down by the riverside/Aint gonna study war no more, promo for Enola Gay and prep for Hiroshima Day, instrumental music, music US forces (Midnight Oil), Soft touch (Poison Girls); 1:26:56: Music, Thank Christ for the bomb, eerie instrumental music, Maralinga (Midnight Oil), Not another bomb song, ending at 1:39:00.Maxwell UD XL I - C90 cassette tapeInscribed in biro on label: "ENOLA GAY Disarmament Special - Gaywaves 2SER 4/8/83."anti-nuclear activism, gay and lesbian activism, hiroshima day

TROVE : The Argus (Melbourne, Vic. : 1848 - 1957) Thursday 14 February 1867 p 1 Article 'THE EXHIBITION. OFFICIAL DISTRIBUTION OF PRIZES. The culminating point in the history of the Intercolonial Exhibition of 1866-7, was reached yesterday, when His Excellency Sir Henry Manners Sutton, Governor of Victoria, publicly received the reports of the jurors, and formally declared their awards. .........................CHEMICAL AND METALLURGICAL PRODUCTS AND PROCESSES....................... MEDALS - VIctoria .............John Kruse, chemist, Melbourne - For his fluid magnesia...........................'. Haines, Gregory, 1994, Á History of Pharmacy in Victoria, The Australian Pharmaceutical Publishing Company in association with the Pharmaceutical Society of Australai (Victoria) Ltd, Melbourne, Australia.opp. page 54, photo of 'John Kruse' and of 'John Kruse's pharmacy, Russell Street, Melbourne, 1866'. TROVE : Melbourne Punch (Vic. : 1855 - 1900) Thursday 21 January 1897 p 3 Article A Musical Genius. BY X. THERE is a chemist's shop in Hawthorn in the drawingroom over which some of the best, music that has ever been heard under the Southern Cross has been discoursed. Here John Kruse, the famous violinist , has delighted his late father with his violin. Here Nellie Mitchell's (Madame Melba's) voice found appreciative admiration long before she became famous. It is the shop of John Kruse, chemist and druggist, the inventor of fluid magnesia, insecticide and a world of well-known articles of daily consumption. The old mail died some time back, but lived long enough to gratify his chief wish, viz,, to see his famous son, Herr Johann Kruse. John journeyed from Germany to see his dying father. His brief but brilliant sojourn amongst us will be remembered by all lovers of music. TROVE: Colac Herald Friday 1 September 1876, page 4, Article. TROVE: The Argus Tuesday 2 July 1867, page 3, Advertisement. 'Felton Grimwade, 125 Russell Street, Melbourne'Clear glass bottle, oval shaped in section with text embossed on both sides and on base. Embossed on base 'M65' over '1923 6' over 'AGM'. Side 1 : 'KRUSES PRIZE MEDAL MAGNESIA' Side 2 : 'THIS BOTTLE IS THE PROPERTY OF FELTON GRIMWADE & CO PTY. LTD. MELBOURNE'. Over the numeral '1'.chemist, magnesia

TROVE : The Argus (Melbourne, Vic. : 1848 - 1957) Thursday 14 February 1867 p 1 Article 'THE EXHIBITION. OFFICIAL DISTRIBUTION OF PRIZES. The culminating point in the history of the Intercolonial Exhibition of 1866-7, was reached yesterday, when His Excellency Sir Henry Manners Sutton, Governor of Victoria, publicly received the reports of the jurors, and formally declared their awards. .........................CHEMICAL AND METALLURGICAL PRODUCTS AND PROCESSES....................... MEDALS - VIctoria .............John Kruse, chemist, Melbourne - For his fluid magnesia...........................'. Haines, Gregory, 1994, Á History of Pharmacy in Victoria, The Australian Pharmaceutical Publishing Company in association with the Pharmaceutical Society of Australai (Victoria) Ltd, Melbourne, Australia.opp. page 54, photo of 'John Kruse' and of 'John Kruse's pharmacy, Russell Street, Melbourne, 1866'. TROVE : Melbourne Punch (Vic. : 1855 - 1900) Thursday 21 January 1897 p 3 Article A Musical Genius. BY X. THERE is a chemist's shop in Hawthorn in the drawingroom over which some of the best, music that has ever been heard under the Southern Cross has been discoursed. Here John Kruse, the famous violinist , has delighted his late father with his violin. Here Nellie Mitchell's (Madame Melba's) voice found appreciative admiration long before she became famous. It is the shop of John Kruse, chemist and druggist, the inventor of fluid magnesia, insecticide and a world of well-known articles of daily consumption. The old mail died some time back, but lived long enough to gratify his chief wish, viz,, to see his famous son, Herr Johann Kruse. John journeyed from Germany to see his dying father. His brief but brilliant sojourn amongst us will be remembered by all lovers of music. TROVE: Colac Herald Friday 1 September 1876, page 4, Article. TROVE: The Argus Tuesday 2 July 1867, page 3, Advertisement. 'Felton Grimwade, 125 Russell Street, Melbourne' Clear glass ellipse in section bottle, with embossed text on both sides and initials and numerals on base.'KRUSES PRIZE MEDAL MAGNESIA', 'This bottle is the property of FELTON GRIMWADE & CO Pty Ltd Melbourne on sides. 'S1935' 'AGM' on base.magnesia, kruse, felton, grimwade, chemist

Josh MUIR (1991-05 February 2022) Yorta Yorta/Gunditjmara/Barkinjl Born Ballarat, Victoria Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on Aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice. He was also a Telstra National Indigenous and Torres Strait Islander Youth Art Award winner. The Koorie Heritage Trust, the National Gallery of Australia, the National Gallery of Victoria, the Art Gallery of the Northern Territory and Federation University Australia all own his work. Digital output on stretched canvas.josh muir, artist, artwork, aboriginal, hutchinson indigenous fellowship