non-fictionContains oral accounts by Mrs Doreen K Wanganeen recording the genealogies of her familysouth australia, indigenous australians, james wanganeen c1836, poonindie mission, point peace

Wooden shield featuring emblem gold bordered ships crown with gold fish centre and aboriginal weapons belowMotto "Unsean We Seek"plaque, aboriginal

Digitised directly from 'The Native Races of the British Empire: Victoria' The Barwon River in New South Wales is formed through the confluence of the Macintyre River and Weir River (part of the Border Rivers system), north of Mungindi, in the Southern Downs region of Queensland. The Barwon River generally flows south and west, joined by 36 tributaries, including major inflows from the Boomi, Moonie, Gwydir, Mehi, Namoi, Macquarie, Bokhara and Bogan rivers. During major flooding, overflow from the Narran Lakes and the Narran River also flows into the Barwon. The confluence of the Barwon and Culgoa rivers, between Brewarrina and Bourke, marks the start of the Darling River.Black and white Image of an Aboriginal man from Barwon River, New South Wales. Aboriginal people from six language groups originally occupied the area of the Barwon River wetlands. These were the Ngemba, the Baranbinja, the Murrawari, the Ualayai, the Weilwan, and the Kamilaroi peoples. The Aboriginal people generally used the wetlands for hunting, fishing, and gathering uses, and for cultural association.(Wikipedia) The name "barwon" is derived from the Australian Aboriginal words of barwum or bawon, meaning great, wide, awful river of muddy water; and also baawan, a Ngiyambaa name for both the Barwon and Darling rivers. The history, culture and livelihoods of the local Aboriginal people are closely intertwined with the Barwon River and its associated tributaries and downstream flows. (Wikipedia)aborigine, aboriginal, barwon river

In 1860 the Wurundjeri Elder, Wonga, petitioned the Victorian Parliament for a piece of land in his people’s own country where he could establish a settlement. The land later named Coranderrk was granted. When Wonga died in 1875 his nephew William Barak, known by settlers as ‘King William, last chief of the Yarra Yarra tribe’, became the leader, the Ngurungaeta. William Barak believed strongly in justice for his people, and time and again made the arduous walk to Melbourne to petition to Parliament and to Queen Victoria for his people. ‘Freedom for our lifetime’, he said. The community at Coranderrk welcomed Aboriginal people displaced from other parts of Victoria; they established an economically self-sufficient settlement by growing and marketing hops. Barak negotiated with the Victorian Government officials as they made promises and broke promises. They finally promised to export the whole of a hop harvest of one year. The people worked around the clock to fill the contract; the Government pocketed the proceeds. The community never recovered. Barak died in 1903— a broken-hearted man. (from http://www.sosj.org.au/_uploads/_cknw/files/Corenderrk.pdf) Artist William Barak is buried in this cemetery.Photographs of graves in grass and bushland. It is the Corenderrk Cemetery, and is associated with the former Corenderrk Aboriginal Reserve.corenderrk, wurundjeri, barak, aborigines, aboriginal, cemetery, grave, barak, jemima dunolly

Round edge stone with X ridges perhaps used by local Aboriginal people as a tool.X shaped ridge across stone.stone, aboriginal, rock

A study was conducted to locate a number of Aboriginal sites in Sunbury in the 1980s. This study took place as a result of the expanding development on Sunbury's outskirts.A black and white aerial view of one of the Aboriginal ring sites in Sunburyaboriginal sites, aboriginal rings, george evans collection

Digitised directly from 'Blackfellows of Australia' by Charles Barrett and A.S. Kenyon (Sun Books)Black and white depiction of an Aboriginal man spearing fish at the waters edge. aborigine, aboriginal, spear, fishing

An early black and white photograph of the residents of Coranderrk Aboriginal Station near Healesville in Victoria.An early black and white photograph of the residents of Coranderrk Aboriginal Station near Healesville in Victoria.coranderrk, john green, kulin nation, healesville

From Victoria and Metropolis.Black and white image of 16 Aborigines who were living at Coranderrk Aboriginal Station in 1886.aboriginal, aborigines, coranderrk

Rules Road at the Lake Tyers Aboriginal Trust Lake Tyers Victoria. This photograph was taken at the time of 150 years Lakes Entrance 1858 to 2008 display held in 2008Colour photograph of houses on Rules Road at the Lake Tyers Aboriginal Trust Lake Tyers Victoria. plus 2 other photos of the Lake Tyers Aboriginal Trust Lake Tyers Victoria.aboriginals, land settlement, events, houses

Rev Dr Djiniyini Gondarra OAM, was born in Milingimbi, eastern Arnhemland in 1945. He was educated at Milingimbi Mission School and pursued his theological education as a youth leader and Sunday School teacher through the Methodist Church, before attending college in Brisbane. In 1969 he trained as a Minister in Papua New Guinea and the Solomon Islands under the Uniting Church, before returning to Arnhemland to minister his own people at the Galiwin’ku parish, firstly as a lay pastor (1971-1972) and then as a Minister from 1976-1982. In 1983-84, Rev Djiniyini worked as a Lecturer in Theology at Nungalinya College, Darwin. He was honoured with a Diploma of Theology (Honorary) from there in 1984, and in 1991 received a Cultural Doctorate in Literature (Honorary) from the World University, Roundtable, Arizona USA. Rev Djiniyini was awarded the Order of Australia Medal (OAM) in 1995. As well as being the Chairman of ALPA since 1993, Rev Djiniyini is currently the Director of Duduy’ngu Pty Ltd, which provides consultancy and cross-cultural services. He is also Director of Yirrkala Business Enterprises. Over the years, Rev Djiniyini has served on many committees and councils including: Member of the Steering Committee of the Australian Indigenous Cultural Network (1998-2001), CEO of Aboriginal Resource and Development Services Inc (1998-2001), CEO of the Northern Regional Council of the Uniting Aboriginal and Islander Christian Congress (1998-2001), Director of Reconciliation Australia Limited (2000-2001), Member of Council for Aboriginal Reconciliation (1998-2000), Chairman of Uniting Aboriginal and Islander Christian Congress (1995-2000 & 1990-1993), Member of Central Committee of the World Council of Churches (1991-1994), Moderator of Northern Synod, Uniting Church in Australia (1985-1987), Secretary of newly formed Aboriginal Presbytery, Northern Synod, Uniting Church in Australia (1985), and Vice-President of Uniting Aboriginal and Islander Christian Congress Uniting Church in Australia (1983-1987). Rev Dr Djiniyini Gondarra OAM has also been extensively published, and his works include: • Information Papers (co authored), Aboriginal Resource and Development Services: • Confusion Between Cultures (1998) • MHead & Shoulders of Djiniyini Gondarra facing right of picture."Rev. Djiniyini Gondarra 1986. Moderator Northern Synod and Vice President of Uniting Aboriginal and Islander Christian Conference."gondarra, djiniyini, uaicc, northern synod uca

Australia William Blandowski's illustrated encyclopaedia of aboriginal Australia edited by Harry Allen 188 pages with black and white illustrations & maps published by Aboriginal Studies PressHarry Allenaboriginal, book, history, australian history, aboriginal history, natural history

Aboriginals of Early Settlement days, congregated and held their ceremonies under and in the vicinity of this tree, St Kilda City Council 1952colour photograph, unmountedAboriginals of early settlement days congregated and held their ceremonies under and in the vicinity of this tree. St Kilda City Council, 1952.

Digitised directly from 'Blackfellows of Australia' by Charles Barrett and A.S. Kenyon (Sun Books)Black and white depiction of an Aboriginal ballarat from a painting by Mrs Albert Le Souef) aborigine, aboriginal, battle, le souef

Parrying shields have long been used within Aboriginal communities not only for protection, but as a symbolic implement used in rituals. Aboriginal men using very basic tools made them. They were designed to be mainly used in battle but were also used in ceremonies. Many shields have traditional designs or fluting on them whilst others are just smooth. The necessary tools and equipment for hunting, fishing and warfare were one of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This is a good example of a wooden Indigenous artefact from Eastern Australia.An Aboriginal shield of roughly carved wood. Has a square shaped hollowed out hand grip.

Wooden shield depicting emblem of gold bordered royal crown centred with gold platypus and aboriginal weapons belowMotto "Nothing too difficult"plaque, platypus, aboriginal

Ten profiles of Aboriginal people of King George Sound, Western Australiaaboriginal, aborigines, king george's sound, bookplate, carngham mechanics' institue

From 'Savage Life and scenes in Australia and New Zealand' by George French Angas.Black and white image of an Aboriginal man pointing a spear at two emus. george french angus, aborigines, aboriginal, emu, spears

Wooden shield with gold bordered emblem, ships crown, centre of image of Orion - Greek huntsman and aboriginal weapons belowplaque, aboriginal, orion

Wooden shield with emblem gold bordered ships crown, centre of kangaroo holding royal crown and aboriginal weapons belowMotto: Vires Acquirit Eundo"plaque, aboriginal, melbourne

These documents were compiled for the WW1 exhibition held in Orbost April 2015.These documents are a useful reference tool.A reed plastic folders containing research articles on five indigenous men from the Orbost district known to have served overseas in World War 1ww1 soldiers-indigenous