During the years 1962 to 1972, 50,190 Australians from the Army, Air Force and Navy served in South Vietnam. Of these, 519 did and 2,398 were wounded. 1961-1975 - personal narratives, australian, vietnam war, 1961-1975 - participation, australian - pictorial works, australian army, royal australian airforce, royal australian navy

This book tells the story of the vital part played by HMAS Sydney and other units of the RAN in the support of land based forces in Vietnam.australia. royal australian navy - history - vietnamese conflict, 1961-1975, vietnam war, 1961-1975 - naval operations, australian - health aspects, hmas sydney

This book tells the story of the vital part played by HMAS Sydney and other units of the RAN in the support of land based forces in Vietnam australia. royal australian navy - history - vietnamese conflict, 1961-1975, vietnam war, 1961-1975 - naval operations, australian - health aspects, hmas sydeny

Korea, Malaya and Vietnam is the story of 'Brush Fire' wars against the tyrannical advance of Communist forces seeking to oust the old Colonial system and to establish new Nationalism by the use of force.vietnamese conflict, 1961-1975 - participation, australian

A coloured wall poster freaturing a photograph of the Vung Tau Ferry (HMAS Sydney) with military personnel on the deck.HMAS Sydney (3) a converted Aircraft Carrier began transporting personnel and equipment from Australia to Vietnam in May 1965. She was to become a familiar site and a temporary home for over 16,000 Army and Air Force personnel as they were deployed to and from The vietnam war. Because of her 25 seperate trips to vietnam she bacme affectionately known as the Vung Tau Ferry. Her last trip to Vietnam was in November 1972. Proudly presented by the Musuem of HMAS Cerberusposter, hmas cerberus, vung tau ferry, cerberus collection

Standard issue multi-use tool as used by Australian servicemen during the conflict in Vietnam (1962-1972).Folding digging toolpick, shovel, vietnam, entrenching tool

Used at the brickworks of Fritsch, Holzer & Company of Hawthorn to transport bricks and materials around the works. Fritsch Holzer Originally the company was known as the Upper Hawthorn Brick Company Ltd. It was started by brothers Johann, Martin and Anton Holzer and Gustav Augustus Fritsch. Fritsch had previously been a brick maker in Abbotsford, before moving to Hawthorn. Each had a brick works that operated next door to each other and the two works merged in 1883 to form the largest brick making company in Victoria. At its peak, they employed around eighty people and were making over 250,000 bricks per week. The depression of the 1890s caused a drastic downturn in building. Bricks were not being sold and staff laid off. The company nearly collapsed. To stave off the inevitable, in 1896 a brick co-operative was formed with Hoffman Patent Steam Brick Co., Northcote Brick Co. Ltd., New Northcote Brick Co. Ltd., Chas. Butler & Son and Fritsch, Holzer and Company. Bricks were sold throughout Victoria as the company supplied the State Government, more particularly the building of schools. They continued making bricks until the early 1970s when the works closed. The former site is now the “Ftritsch Holzer Park. The local Council purchased the 14 acre site in 1972 for $1,060.000 and used it for landfill. The site became a park in 1995. Info from Victorian Heritage Bricks, Brick Makers and Brick Works http://rameking2.blogspot.com.au/2013/12/fritsch-holzer.htmlHistoric - Narrow Gauge Industrial Brickworks Equipment - Victoria, AustraliaWheelbarrow - Timber frame with Iron bracing and wheel.puffing billy, pbr,, wheelbarrow - fritsch, holzer & company brickworks, fritsch, holzer & company

Depicting the boarding of Australian Troops from Vung Tau, Vietnam for return to Australia following active service in Vietnam. HMAS Sydney was a Majestic-class light aircraft carrier operated by the Royal Australian Navy (RAN). She was built for the Royal Navy and launched as HMS Terrible (93) in 1944, but was not completed before the end of World War II. The carrier was sold to Australia in 1947, completed, and commissioned into the RAN as Sydney in 1948. Sydney was the first of three conventional aircraft carriers to serve in the RAN, and operated as the navy's flagship during the early part of her career. From late 1951 to early 1952, she operated off the coast of Korea during the Korean War, making her the first carrier owned by a Commonwealth Dominion, and the only carrier in the RAN, to see wartime service. Retasked as a training vessel following the 1955 arrival of her modernised sister ship, HMAS Melbourne, Sydney remained in service until 1958, when she was placed in reserve as surplus to requirements. The need for a sealift capability saw the ship modified for service as a fast troop transport, and recommissioned in 1962. Sydney was initially used for training and a single supply run in support of Malaysia's defence policy against Indonesia, but in 1965, she sailed on the first voyage to Vũng Tàu, transporting soldiers and equipment to serve in the Vietnam War. 25 voyages to Vietnam were made between 1965 and 1972, earning the ship the nickname "Vung Tau Ferry". Sydney was decommissioned in 1973, and was not replaced. Despite several plans to preserve all or part of the ship as a maritime museum, tourist attraction, or car park, the carrier was sold to a South Korean steel mill for scrapping in 1975A pictorial image of troops returning to Australia from Vietnam.Timber frame with mount containing print of ship at sea and soldiers in a barge in foreground.Homeward Boundhmas sydney, ran

The 1973-1979 Newspaper articles and race results provide information on well known cycling identities in the Geelong area, some of whom achieved Australian and World championships in this sport. The newspaper article shown is of Ken Evans - a Herald Sun Tour winner in 1972 and is shown in the photograph winning a sprint at the Melbourne to Warrnambool Road Race in 1973.Newspaper articles provide a great insight into the numerous competitions and esteem in which cycling events we held in the Geelong region.Newspaper Articles, GWCC Cycling Race Records and Results 1973-1979ken evans; herald sun tour; melbourne to warrnambool road race;

William McMahon, Australia's 20th Prime Minister, served from 1971 to 1972. The Prime Ministers Avenue is a collection of bronze bust portraits of the Prime Ministers of Australia, located at the Ballarat Botanical Gardens in Ballarat, Victoria. The Prime Ministers' portraits are commissioned after the incumbent term of each Prime Minister by the City of Ballarat. The City of Ballarat has taken responsibility for commissioning the busts after funds set aside by politician Richard Armstrong Crouch were exhausted in 2014. Crouch originally donate money to pay for six busts, the first of which was unveiled in 1940. The collection of prime ministers' busts are unique in Australia, representing the only sculptural portrait collection of all past Australian Prime Ministers. The different styles used reflect the unique artistic practices of the selected artists; textures, sizes and features and proportions are used by the artists to interpret the characteristics of each of the subjects.The artwork is of historic and aesthetic significance to the people of BallaratBronze bust cast on granite plinthWilliam McMahon Prime Minister 1971-72william mcmahon, prime minister, prime ministers avenue, ballarat botanical gardens

Edward Gough Whitlam, became Australia’s 21st Prime Minister on 5 December 1972. Whitlam’s term abruptly ended when his government was dismissed by the Governor-General on 11 November 1975. The Prime Ministers Avenue is a collection of bronze bust portraits of the Prime Ministers of Australia, located at the Ballarat Botanical Gardens in Ballarat, Victoria. The Prime Ministers' portraits are commissioned after the incumbent term of each Prime Minister by the City of Ballarat. The City of Ballarat has taken responsibility for commissioning the busts after funds set aside by politician Richard Armstrong Crouch were exhausted in 2014. Crouch originally donate money to pay for six busts, the first of which was unveiled in 1940. The collection of prime ministers' busts are unique in Australia, representing the only sculptural portrait collection of all past Australian Prime Ministers. The different styles used reflect the unique artistic practices of the selected artists; textures, sizes and features and proportions are used by the artists to interpret the characteristics of each of the subjects.The artwork is of historic and aesthetic significance to the people of BallaratBronze bust cast on granite plinthEdward Gough Whitlam Prime Minister 5 December 1972 - 11 November 1975prime minister

This shaved rock bears witness to the sacrifice of soldiers during compulsory conscription for several periods of Australia’s War History. This item is of historic significance to the people of BallaratLarge shaved rock with plaque recognising compulsory conscription of soldiers.This memorial commemorates the sacrifice and service of those men from Ballarat and District conscripted for National Service during the years 1951 and 1959, and 1965 and 1972. Unveiled by the Hon Tony Robinson MP Minister assisting the Premier on Veterans` Affairs 3 February 2008. Erected by the Ballarat and Districts sub-branch of the National Servicemen`s Association of Australia. SERVICE TO THE NATIONnational service, sacrifice of soldiers

This order of service for the installation and dedication of the Knight Grand Commander, Comp. D. Cocking and his officers. The service was held at Barkly Street Ballarat on Saturday, 11th November, 1972 and was conducted by Rev. Ken Cross. The installing Officer was Comp. W. K. Hocking, General Grand Commander. The Methodist Order of Knights was the official youth organisation of the Methodist Church of Australasia. It originated in Hurstville, NSW, on the 4th October 1914 by the then Mr and later Rev Alex Bray. Alex Bray was a Sunday School teacher and spoke to his class of the Knights of the Round Table. In 1917 the Order of Knights was officially recognised by the Sunday School Dept of the NSW Methodist Conference. Courts spread thoroughout Australia. In 1927 the High Court of NSW called for designs for a badge and in 1929 the General Conference of the Methodist Church of Australasia recognised the Order as an approved Organisation. In 1938 the Senior Section was organised into Degrees of Sincerity, Service and Sacrifice; the Junior Section into Pages' Degree with advancement to Esquire. In 1954 the Junior Section was reorganised into two groups: Pages 8 to 11 years and Esquires 12 to 15 years. The Knight's Motto: "Live Pure, Speak True, Right Wrong, Follow Christ the King, else wherefore born?" Courts of the Order: General Conference Department of the Christian Education - General Court - Provincial High Court - District Court - Local Court - Senior Court - Intermediate Court - Junior Court . Regalia: All members of the Intermediate and Senior Courts wore regalia consisting of a cloth shield superimposed by a cross of light and dark blue ribbons, and supported by a cloth collar. Esquire and Degree of Sincerity regalia: White collar and white shield. Degree of Service regalia: Green collar and shield. Degree of Sacrifice: Scarlet collar and shield. District Court regalia: Blue collar and gold shield. High Court regalia: Gold collar and purple sheild. General Court regalia: Purple collar and shield. Officers of the local courts wore their symbols as part of their regalia.Pale blue card cover with a single sheet of white paper inside. The cover has the image of a knight and a cross and the words Methodist Order of Knights and Provincial Court Installation Ballarat 1972.methodist order of knights, d. cocking, w. k. hocking, ken cross

An incomplete article which discusses what is total design and how there is no agreement; how technology leads architecture and significance of appearances; the monumental tradition of older architects' approach, and, in opposition, Pop architecture, which puts visual fun into cities. Boyd suggests that what is required is require order, variety and deliberate taste, not sterility.Preview of 1972 RAIA ConventionTypewritten (one with pencil edits) & c copy. Incomplete one has pencil and pen edits, quarto, Two 2p, one pp 4-7 pages.total design, royal australian institute of architects, raia national convention 1972, cities, monumental tradition, pop architecture, taste, robin boyd, manuscript

Published posthumously in 1972, “The Great Great Australian Dream” was Robin Boyd’s satirical review of Australian culture at the end of the 1960s. Included, for example, were chapters on the peculiarities of the Australian accent, the prevalence of blowflies, and the unrealistic dreams of a fictional post-war architect Gordon Hope.Hardcover w/ Dust JacketWritten by Boyd, with printed inscription "It compensates for half-recognized inadequacies in the sunny, wideawake life."australian satire, national characteristics, humor, walsh st library

Published posthumously in 1972, “The Great Great Australian Dream” was Robin Boyd’s satirical review of Australian culture at the end of the 1960s. Included, for example, were chapters on the peculiarities of the Australian accent, the prevalence of blowflies, and the unrealistic dreams of a fictional post-war architect Gordon Hope.Hardcover with Dust JacketRBF Acquisitionaustralian satire, national characteristics, humor, walsh st library

Published posthumously in 1972, “The Great Great Australian Dream” was Robin Boyd’s satirical review of Australian culture at the end of the 1960s. Included, for example, were chapters on the peculiarities of the Australian accent, the prevalence of blowflies, and the unrealistic dreams of a fictional post-war architect Gordon Hope.Hardcover with Dust JacketRBF Acquisitionaustralian satire, national characteristics, humor, walsh st library

Published posthumously in 1972, “The Great Great Australian Dream” was Robin Boyd’s satirical review of Australian culture at the end of the 1960s. Included, for example, were chapters on the peculiarities of the Australian accent, the prevalence of blowflies, and the unrealistic dreams of a fictional post-war architect Gordon Hope.Hardcover with Dust JacketRBF Acquisitionaustralian satire, national characteristics, humor, walsh st library

Published posthumously in 1972, “The Great Great Australian Dream” was Robin Boyd’s satirical review of Australian culture at the end of the 1960s. Included, for example, were chapters on the peculiarities of the Australian accent, the prevalence of blowflies, and the unrealistic dreams of a fictional post-war architect Gordon Hope.Hardcover with Dust JacketRBF Acquisitionaustralian satire, national characteristics, humor, walsh st library

Published posthumously in 1972, “The Great Great Australian Dream” was Robin Boyd’s satirical review of Australian culture at the end of the 1960s. Included, for example, were chapters on the peculiarities of the Australian accent, the prevalence of blowflies, and the unrealistic dreams of a fictional post-war architect Gordon Hope.Hardcover with Dust JacketRBF Acquisitionaustralian satire, national characteristics, humor, walsh st library

The 'Hewat for Breakfast' column has a piece on Higher School Certificate - it states that Robin Boyd's 'Australian Ugliness' is on the 1972 English reading list.australian ugliness, featurism, robin boyd, walsh st library

Hardcover w/ Dust JacketThe Age review of the book 22 July 1972 (date in pen)australian housing, domestic architecture, architecture, 20th century, walsh st library

Softcoverwalsh st library

In July 1909, a modest 12-page booklet was put together by members of the fledgling Old Ruytonians Association (ORA) and distributed to the Ruyton Girls' School community. It was one of their first projects, and their aim was to nurture continuing interest in the School among former and current students. They named it "The Ruytonian." At first, The Ruytonian was produced twice yearly, and always bore a plain cover with a simple name banner. Initially, it was the work of volunteer editors from the ORA, but in 1913 they handed the publication over to the first student editors, Esther Gibson and Lucy Tickell. Since that time, the style and content of The Ruytonian has continuously evolved. The biggest shifts occurred in 1942 when it transitioned to a yearly publication, and in 1969 when it moved to a larger A4 format with a cover image specifically selected for that year.The record has strong historic significance as it pertains to the fourth oldest girls' school in Victoria, Australia. Ruyton was founded in 1878 in the Bulleen Road, Kew, home of newly widowed Mrs Charlotte Anderson (now High Street South). Due to the age of the record dating back to 1972, we can infer it is one of the few remaining complete, intact and original examples of The Ruytonian from this period. Therefore, it can be considered an outstanding representation of its type, and is a reference example for research in early Victorian school history. The record's significance is further enhanced by its exceptionally well-documented provenance, having remained the property of Ruyton Girls' School since its production.Colour publication printed on white paper. 36 pages.Front Cover: ruytonian '72 /ruyton girls' school, the ruytonian, kew, old ruytonians association, yearbook, school, publication, girls school, junior school, senior school, journal, students, teacher

1. Musical and linguistic perspectives on Aboriginal song Allan Marett and Linda Barwick Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 2. Iwaidja Jurtbirrk songs: Bringing language and music together Linda Barwick (University of Sydney), Bruce Birch and Nicholas Evans (University of Melbourne) Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 3. Morrdjdjanjno ngan-marnbom story nakka, ?songs that turn me into a story teller?: The morrdjdjanjno of western Arnhem Land Murray Garde (University of Melbourne) Morrdjdjanjno is the name of a song genre from the Arnhem Land plateau in the Top End of the Northern Territory and this paper is a first description of this previously undocumented song tradition. Morrdjdjanjno are songs owned neither by individuals or clans, but are handed down as ?open domain? songs with some singers having knowledge of certain songs unknown to others. Many morrdjdjanjno were once performed as part of animal increase rituals and each song is associated with a particular animal species, especially macropods. Sung only by men, they can be accompanied by clap sticks alone or both clap sticks and didjeridu. First investigations reveal that the song texts are not in everyday speech but include, among other things, totemic referential terms for animals which are exclusive to morrdjdjanjno. Translations from song language into ordinary register speech can often be ?worked up? when the song texts are discussed in their cultural and performance context. The transmission of these songs is severely endangered at present as there are only two known singers remaining both of whom are elderly. 4. Sung and spoken: An analysis of two different versions of a Kun-barlang love song Isabel O?Keeffe (nee Bickerdike) (University of Melbourne) In examining a sung version and a spoken version of a Kun-barlang love song text recorded by Alice Moyle in 1962, I outline the context and overall structure of the song, then provide a detailed comparative analysis of the two versions. I draw some preliminary conclusions about the nature of Kun-barlang song language, particularly in relation to the rhythmic setting of words in song texts and the use of vocables as structural markers. 5. Simplifying musical practice in order to enhance local identity: Rhythmic modes in the Walakandha wangga (Wadeye, Northern Territory) Allan Marett (University of Sydney) Around 1982, senior performers of the Walakandha wangga, a repertory of song and dance from the northern Australian community of Wadeye (Port Keats), made a conscious decision to simplify their complex musical and dance practice in order to strengthen the articulation of a group identity in ceremonial performance. Recordings from the period 1972?82 attest to a rich diversity of rhythmic modes, each of which was associated with a different style of dance. By the mid-1980s, however, this complexity had been significantly reduced. I trace the origin of the original complexity, explore the reasons why this was subsequently reduced, and trace the resultant changes in musical practice. 6. ?Too long, that wangga?: Analysing wangga texts over time Lysbeth Ford (University of Sydney) For the past forty or so years, Daly region song-men have joined with musicologists and linguists to document their wangga songs. This work has revealed a corpus of more than one hundred wangga songs composed in five language varieties Within this corpus are a few wangga texts recorded with their prose versions. I compare sung and spoken texts in an attempt to show not only what makes wangga texts consistently different from prose texts, but also how the most recent wangga texts differ from those composed some forty years ago. 7. Flesh with country: Juxtaposition and minimal contrast in the construction and melodic treatment of jadmi song texts Sally Treloyn (University of Sydney) For some time researchers of Centralian-style songs have found that compositional and performance practices that guide the construction and musical treatment of song texts have a broader social function. Most recently, Barwick has identified an ?aesthetics of parataxis or juxtaposition? in the design of Warumungu song texts and musical organisation (as well as visual arts and dances), that mirrors social values (such as the skin system) and forms 'inductive space' in which relationships between distinct classes of being, places, and groups of persons are established. Here I set out how juxtaposition and minimal contrast in the construction and melodic treatment of jadmi-type junba texts from the north and north-central Kimberley region similarly create 'inductive space' within which living performers, ancestral beings, and the country to which they are attached, are drawn into dynamic, contiguous relationships. 8. The poetics of central Australian Aboriginal song Myfany Turpin (University of Sydney) An often cited feature of traditional songs from Central Australia (CA songs) is the obfuscation of meaning. This arises partly from the difficulties of translation and partly from the difficulties in identifying words in song. The latter is the subject of this paper, where I argue it is a by-product of adhering to the requirements of a highly structured art form. Drawing upon a set of songs from the Arandic language group, I describe the CA song as having three independent obligatory components (text, rhythm and melody) and specify how text is set to rhythm within a rhythmic and a phonological constraint. I show how syllable counting, for the purposes of text setting, reflects a feature of the Arandic sound system. The resultant rhythmic text is then set to melody while adhering to a pattern of text alliteration. 9. Budutthun ratja wiyinymirri: Formal flexibility in the Yol?u manikay tradition and the challenge of recording a complete repertoire Aaron Corn (University of Sydney) with Neparr? a Gumbula (University of Sydney) Among the Yol?u (people) of north-eastern Arnhem Land, manikay (song) series serve as records of sacred relationships between humans, country and ancestors. Their formal structures constitute the overarching order of all ceremonial actions, and their lyrics comprise sacred esoteric lexicons held nowhere else in the Yol?u languages. A consummate knowledge of manikay and its interpenetrability with ancestors, country, and parallel canons of sacred y�ku (names), bu?gul (dances) and miny'tji (designs) is an essential prerequisite to traditional leadership in Yol?u society. Drawing on our recordings of the Baripuy manikay series from 2004 and 2005, we explore the aesthetics and functions of formal flexibility in the manikay tradition. We examine the individuation of lyrical realisations among singers, and the role of rhythmic modes in articulating between luku (root) and bu?gul'mirri (ceremonial) components of repertoire. Our findings will contribute significantly to intercultural understandings of manikay theory and aesthetics, and the centrality of manikay to Yol?u intellectual traditions. 10. Australian Aboriginal song language: So many questions, so little to work with Michael Walsh Review of the questions related to the analysis of Aboriginal song language; requirements for morpheme glossing, component package, interpretations, prose and song text comparison, separation of Indigenous and ethnographic explanations, candour about collection methods, limitations and interpretative origins.maps, colour photographs, tablesyolgnu, wadeye, music and culture

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

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