Parwan Football Club was formed in May 1912. The specific date of this photo is not given, but it is likely that it was taken between 1912 and 1914, when the football competition was suspended. This photo is one of the oldest known photographic records of an Australian Rules football team in the Bacchus Marsh area. Australian Rules football was played in this area as early as the 1870s. An organized competition to play regular matches was formed in the early years of the twentieth century. This item has historic and social significance as an image of one of the early sporting teams of Bacchus Marsh and district. It is a typical example of team photographs of this era. It is evidence of the transition of football from a social informal setting to an organised activity and signals the growth of importance of sport, in this case Australian Rules football, as a cultural and social activity central to the Australian ethos. A sepia photograph print mounted on mounting board, showing a group of 20 men arranged in three rows. Two men, standing at either end of the group, are wearing street clothes. The remaining men are wearing a uniform of striped guernseys, white knickerbockers, knee high socks and lace up boots. Two of the men are wearing front-laced guernseys. Three are wearing striped caps, which could be part of the uniform, two a flat cap and two are wearing brimmed hats. There is a consistency in the uniform they are wearing, indicating that team sport is becoming more organised.On the front, a circular professional stamp reading: PHOTO ARTIST BACCHUS MARSH. A. BESELER. On the reverse: A white paper rectangle pasted onto the board, with hand-written notations: Back - with numbers 1-10. Against no.1 Doherty. Against no. 3 Dodemaide. Middle_ numbers 1-5. Front_ numbers 1-5. Under the paper, hand-written in blue ink: PARWAN FOOTBALL CLUBaustralian rules football, parwan football club

A handbook is issued to all Legatees to assist them with their work with the legacy widows; eg childrens' education, welfare, accommodation, health. A quick easy guide to services provided by Melbourne Legacy such as bursaries, medical care, financial assistance etc for Legatees use. It was reissued annually for many years prior to keeping this information electronically. Many issues are held at 00305. Chapters of the book include the following, many of which are committees: Administration Anzac Day Observance Comradeship. 'Comradeship is an integral and important part of Legacy. This committee's function is primarily to arrange social and other activities which bring members together so that they become known to each other on an intimate and friendly basis; and so that when a member strikes a problem, he immediately knows with whom he might get into touch to discuss it in then spirit of mutual assistance.' Finance Huntingdale (Golf Club) Intermediate Legacy Liaison Personnel Committee Programme Committee Dealing with the Junior Legacy Committee: Boys' Group Camps and holidays Christmas party Contact Cultural and Library Dental Demonstration Education Employment Firewood Girls' Group Housing and accomodation Legal Longbank (holiday home for widows in need of a rest) Medical Newsletter Older widows Optometrists Pensions Probation Residences Special cases Welfare Appendix A Allowances for school requisites Appendix B Scholarships Appendix C Pensions / War widows pensions / Commonwealth widows pensions / Immediate assistance SCTF Appendix D Repatriation Department Appendix E Commonwealth Social Services Appendix F CWD - Children's Welfare Department Appendix G Hospital and medical benefits for Legacy Widows and their dependants Appendix H AMF Relief Trust Fund Appendix I SCTF - Services Canteen Trust Fund Appendix J Sir Samuel McCaughey Bequest Appendix K Various sources of assistance available (eg clothing, blankets, POW associations, RSL, conveyance allowances.)This booklet assisted legatees locating services available to widows and children from within Legacy or government departments.Cover, cardboard, colour pale yellow, pages paper, colour white. Black print. Corners of cover cut off at an angle.Melbourne Legacy, Legacy symbol, Handbook for Contactors, issued with Melbourne Legacy Diary 1960. regulations, objectives, rules, register

Wooragee Landcare Group took a bus trip Sunday 5th September to Samaria, Tatong area (near Benalla) to look at land use on small farms. Around this time, Wooragee Landcare were looking into how small land holders could run some enterprises. This photo was taken at Tatong Tavern where the group had lunch. The Tatong Tavern is an old English style pub situated in the foothills of the Great Dividing Range the small community of Tatong 23km south-east of Benalla. The original weatherboard hotel was originally built in the 1880s by William Worrall who was listed as Hotel Keeper from 1886 to 1910. It was destroyed by fire in 1923 and replaced by the current building, which has undergone many changes over the past 100 years. The name has also changed from the Tatong Hotel or ‘Pub’ to the current name of Tatong Tavern.Tatong is a rural village in north-east Victoria, set in undulating country that rises southwards to the Tolmie ranges. The name is thought to derive from an Aboriginal expression, possibly referring to something unseen. The Tatong pastoral run was taken up in 1847 and farm selections began in the 1870s. A school opened in 1890 (closed in 2006). Dairy herds were grazed on the Tatong flats and a cooperative creamery operated from 1892 until 1918. In 1914 a branch railway line was opened from Benalla to Tatong that carried farm produce and timber to Tatong, which had two sawmills in the 1920s. There was also a general store, a police station, and a livestock trucking yard. St Albans Church of England was built in 1921. Most of those buildings have now disappeared. The Tatong Tavern along with the Hall built in 1904 are the only remaining buildings. The Tatong Tavern is a significant tangible and visual representation of the area’s cultural and social history over the past 100 years. Coloured rectangular photograph printed on paperReverse: WAN NA E0NA2N2. NNN- 14240/ (No. 20) 373/ tatong, tatong pub, tatong tavern, tolmie ranges, tatong flats, benalla, wooragee landcare, wooragee landcare group, bus trip, samaria, land use, william worrall, 1800s, 2004, mount samaria

Jenna Lee dissects and reconstructs colonial 'Indigenous dictionaries' and embeds the works with new cultural meaning. Long obsessed with the duality of the destructive and healing properties that fire can yield, this element has been applied to the paper in the forms of burning and mark-making. In Without Us, Lee uses charcoal to conceal the text on the page, viewing this process as a ritualistic act of reclaiming and honouring Indigenous heritage while challenging the oppressive legacies of colonialism. Lee explains in Art Guide (2022), ‘These books in particular [used to create the proposed works] are Aboriginal language dictionaries—but there’s no such thing as “Aboriginal language”. There are hundreds of languages. The dictionary just presents words, with no reference to where they came from. It was specifically published by collating compendiums from the 1920s, 30s and 40s, with the purpose to give [non-Indigenous] people pleasant sounding Aboriginal words to name children, houses and boats. And yet the first things that were taken from us was our language, children, land and water. And the reason our words were so widely written down was because [white Australians] were trying to eradicate us. They thought we were going extinct. The deeper you get into it, the darker it gets. But the purpose of my work is to take those horrible things and cast them as something beautiful.’Framed artwork

On Saturday 17 May 1947, an article on page 25 of the Australian Women’s Weekly reported on the formation of a new women's club: the East Kew Women’s Community Club. The article reads: "Wives and mothers in a Melbourne suburb, East Kew, have formed the East Kew Women's Community Club. While babies and young children are under the supervision of a play leader, wives and mothers follow up their own interests. The club caters for varying tastes, has musical appreciation, drama, and "Keep Fit" classes. President Mrs. Grace Thake says that the club hopes soon to have tennis, debating, and discussion groups. The club originated from a debate, "Should women take an active part in social and civic affairs?" Two days later their interest in these matters was proved by the forming of the club, which took for its motto: "To help others, improve ourselves, and foster the community spirit." Membership is open to all women, regardless of age, politics, and religion, and aims to co-operate with all societies working for the improvement of health and cultural standards." The article relates particularly to the plaque in the collection of the Kew Historical Society.The East Kew Women's Community Club, also called the East Kew Women's Community Club functioned from c. 1947 to the end of the 1960s (to be verified). The records of the Club were placed with Kew Historical Society to preserve them for posterity. The records and objects belonging to the East Kew Women's Community Club have significance socially for their capacity to illuminate women's associations in the post war period in Australia.Framed red and gold enamelled plaque belonging to the East Kew Women's Community Club."TO HELP OTHERS / IMPROVE OURSELVES AND / FOSTER THE COMMUNITY SPIRIT"east kew women's social club, community groups -- kew east (vic.)

Report - 33 A4 pages - photocopied - titled "For Hawthorn Tram Depot - Comment on the proposed redevelopment and Heritage Strategy" Prepared by RBA Architects and Conservation Consultants of St Kilda for the East Asia Property Group Pty Ltd, 26/11/1999. Has a table of contents, gives a description of the proposed works, the site, the buildings, the proposed use, the two sheets, Tower wagon shed, the proposals and comments on Potential Impact of Development on the Cultural Heritage Significance. See Reg Item 550 for "Hawthorn and Malvern Tram Depots - Conservation Report"trams, tramways, hawthorn depot, conservation planning, tram museum

The Villa Alba Museum is cultural institution committed to the collection, study and display of 19th century interior decorative finishes, and the components of 19th and 20th century interior decoration. These include artefacts (wallpapers, textiles, carpet samples), furnishings, printed materials (catalogues, books, periodicals), and pictures (photographs).Part of a group of curtain furnishings which includes a curtain with original fittings, fringe and braid unpicked from other curtains, and these six curtain tie backs. The six curtain tie backs are identical, though one pair is shorter. The tie backs comprise a length of soft, loose (floss) silk cord, made of two thick strands twisted together (cable cord). An elaborate tassel is attached to the middle of each cord, to weight the tie back in an elegant loop, with the loose ends attached to hooks or pins on the window frame. Each tassel is formed of a turned wooden mould, covered with floss silk thread, and further decorated with knotted netting, applied braid, and glass beads. The end of the mould has a large flattened shape, from which hangs a ring of long, bullion metal fringe. This may be silver-gilt: untarnished parts are still true gold colour, while the majority of the fringing is tarnished black. These curtain decorations are truly luxurious; the original suite of curtains would have been very expensive, an eloquent item of conspicuous consumption of luxury goods.Attached handwritten note : "VA Th 7/6/2012 Ric Freeman (Nat Trust member) & Julie Freeman / re soft furnishings, tassels, trimmings, braid set / Jessie, Terry (and Chris St) to view, collect"decorative arts & design, interior decoration - history, curtain accessories, tassels

These captivating pieces are part of a series called "FOOD / FLESH / FAME," a collaborative effort between Melbourne-based Thai artists Bundit Puangthong and Vipoo Srivilasa. Drawing from Buddhist teachings, the series explores the three elements of attachment: Food (consumption), Flesh (sex), and Fame (power). Although these elements are known to cause suffering, they remain persistently alluring, a paradox that the artists intend to explore further in the future. In creating these pieces, Vipoo Srivilasa initiated the process by sculpting three figures with bare surfaces. Bundit Puangthong then added his artistic touch by painting each sculpture. The artists' conceptual visions harmonized perfectly, especially considering their shared commitment to Buddhist principles, which frequently inspire their respective artistic practices. After Bundit completed his painting, Vipoo enlivened the pieces by adding eyes to the figures. He also embellished the works with pom-poms, lending them a softness that makes them appear both approachable and innocent, despite the weightiness of their themes. Each sculpture embodies a specific teaching from Buddhism: "FOOD" depicts a durian, the king of fruits, painted by Bundit Puangthong. He notes, "Despite its pungent aroma, many people still love to eat it."Donated the by the artists

In creating these pieces, Vipoo Srivilasa initiated the process by sculpting three figures with bare surfaces. Bundit Puangthong then added his artistic touch by painting each sculpture. The artists' conceptual visions harmonized perfectly, especially considering their shared commitment to Buddhist principles, which frequently inspire their respective artistic practices. After Bundit completed his painting, Vipoo enlivened the pieces by adding eyes to the figures. He also embellished the works with pom-poms, lending them a softness that makes them appear both approachable and innocent, despite the weightiness of their themes. Each sculpture embodies a specific teaching from Buddhism: "FLESH" features a golden umbrella, serving as a metaphor for sex.