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

Meeting of the Combined Nillumbik Heritage Groups, network which meets four times a year. Local History Centre, (Eltham District Historcal Society) 728 Main Road, Eltham L-R: Jim Connor (EDHS), Russell Yeoman (EDHS), Noel Withers (Greensborough Historical Society), Martha Wike (Andrew Ross Museum), Dennis Ward, Maureen Jones (EDHS), Sue Law (EDHS) and Michelle Zemancheff, Arts and Culture Coordinator Shire of Nillumbik. Photographed by Liz Pidgeon, Local and Family History Librarian, Yarra Plenty Regional LibraryThis photograph illustrates the interior of EDHS's Local History Centre at 728 main Road, Eltham prior to renovation and re-organisation in 2017. It also provides a snapshot of active volunteers and supporters in the Local History community within the Shire of Nillumbik in 2014Born Digitaleltham district historical society, greensborough historical society, jim connor, russell yeoman, dennis ward, noel withers, maureen jones, sue law, combined nillumbik heritage groups, local history centre, volunteers, supper, network

Boyd argues that the Australian cultural split between what he perceives to be cultured tastes and artistic achievements and the tastes of ordinary Australians is wider and more polarised than in other countries. He derides commercial radio, popular women's magazines, public commercial streets etc - elements of the Australian ugliness. He praises the growth of local contemporary art, literary magazines and architecture, whilst calling for the development of community pride amongst leaders of commerce and industry, and government control of the ugliness of popular culture. This may have been published in "Walkabout" magazine.Typewritten (c copy), quarto, 11 pagesart, egalitarianism, sidney nolan, australian painting, pop art, phil may, dyson, low, media, cartoons, australian literature, radio, california cultural heritage board, commercial advertising, robin boyd, manuscript

Rennie Ellis (1940–2003) was as a pivotal figure in Australian visual culture. He was both a documentary photographer and a prominent presence in advertising, television and photography. Ellis was known for his candid documentary images of contemporary Australian life. His photographs of social events, such as music festivals, fashion parades or nightclubs are iconic, but his practice also encompassed the grittier side of life. In his AFL series, Ellis skilfully portrays the nation’s passion for the game, extending his lens beyond the boundary line to showcase the spirited fans alongside the on-field action.

Rennie Ellis (1940–2003) was as a pivotal figure in Australian visual culture. He was both a documentary photographer and a prominent presence in advertising, television and photography. Ellis was known for his candid documentary images of contemporary Australian life. His photographs of social events, such as music festivals, fashion parades or nightclubs are iconic, but his practice also encompassed the grittier side of life. In his AFL series, Ellis skilfully portrays the nation’s passion for the game, extending his lens beyond the boundary line to showcase the spirited fans alongside the on-field action.

Rennie Ellis (1940–2003) was as a pivotal figure in Australian visual culture. He was both a documentary photographer and a prominent presence in advertising, television and photography. Ellis was known for his candid documentary images of contemporary Australian life. His photographs of social events, such as music festivals, fashion parades or nightclubs are iconic, but his practice also encompassed the grittier side of life. In his AFL series, Ellis skilfully portrays the nation’s passion for the game, extending his lens beyond the boundary line to showcase the spirited fans alongside the on-field action.Donated by the Rennie Ellis Photographic Archive

Rennie Ellis (1940–2003) was as a pivotal figure in Australian visual culture. He was both a documentary photographer and a prominent presence in advertising, television and photography. Ellis was known for his candid documentary images of contemporary Australian life. His photographs of social events, such as music festivals, fashion parades or nightclubs are iconic, but his practice also encompassed the grittier side of life. In his AFL series, Ellis skilfully portrays the nation’s passion for the game, extending his lens beyond the boundary line to showcase the spirited fans alongside the on-field action.Donated by the Rennie Ellis Photographic Archive

Rennie Ellis (1940–2003) was as a pivotal figure in Australian visual culture. He was both a documentary photographer and a prominent presence in advertising, television and photography. Ellis was known for his candid documentary images of contemporary Australian life. His photographs of social events, such as music festivals, fashion parades or nightclubs are iconic, but his practice also encompassed the grittier side of life. In his AFL series, Ellis skilfully portrays the nation’s passion for the game, extending his lens beyond the boundary line to showcase the spirited fans alongside the on-field action.Donated by the Rennie Ellis Photographic Archive

Rennie Ellis (1940–2003) was as a pivotal figure in Australian visual culture. He was both a documentary photographer and a prominent presence in advertising, television and photography. Ellis was known for his candid documentary images of contemporary Australian life. His photographs of social events, such as music festivals, fashion parades or nightclubs are iconic, but his practice also encompassed the grittier side of life. In his AFL series, Ellis skilfully portrays the nation’s passion for the game, extending his lens beyond the boundary line to showcase the spirited fans alongside the on-field action.Donated by the Rennie Ellis Photographic Archive

Rennie Ellis (1940–2003) was as a pivotal figure in Australian visual culture. He was both a documentary photographer and a prominent presence in advertising, television and photography. Ellis was known for his candid documentary images of contemporary Australian life. His photographs of social events, such as music festivals, fashion parades or nightclubs are iconic, but his practice also encompassed the grittier side of life. In his AFL series, Ellis skilfully portrays the nation’s passion for the game, extending his lens beyond the boundary line to showcase the spirited fans alongside the on-field action.Donated by the Rennie Ellis Photographic Archive

These works are a display of my frustration of hour our family were lucky we were not beheaded, scalped, taken away and impaled as a warning to others not to enter farming lands, which had been traditional lands of the Nganyaywana country. The word 'Policy' represents the White Australia Policy, the word "Lost' stands for those lost including hundreds of family members, 'Jobs' asks why Aboriginal people can only find employment if through Aboriginal positions and policies. The number 3 symbolises myself and my siblings, red is for bloodshed, blue is for secrets and black the family history. Patrice MUTHAYMILES MAHONEY OAM Anewan/Nganyaywan/Dunghutti country. Patrice Mahoney is a printmaker, sculptor, weaver, drawer and painter. Her work challenges mainstream and Aboriginal Australians and is profoundly influenced by space, place and country, taking inspiration from nature, environment and looking forward to a time when she can return to her family's traditional country to make work. In 2012 the artist completed a Bachelor of Visual and Media Arts at Monash University’s Churchill campus (from 2014 Federation University's Churchill Campus). The Victorian Indigenous Art Awards 2014 were exhibited and judged at the Art Gallery of Ballarat.This unique edition triptych involves the techniques of intaglio copper plate, pigment, soft ground, open bite, aquatint, spit-bite, stamping, relief, drawing and burnishing on paper. It was awarded the 2014 Victorian Indigenous Art Awards Federation University Acquisitive Award for for work by a Victorian regional artist. Text, colour, metaphor and Aboriginal symbolism are important components of her work. This work expresses the artist's frustration with unjust situations experienced by traditional owners of Nganyaywana country. The word 'Policy' refers to White Australia Policy, 'Lost' the hundreds of lost family members, and 'Jobs' highlights the difficulty of Aboriginal peple obtaining work, especially outside Aboriginal positions and policy. The number 3 symbolises Patrice Mahoney's siblings, with black used to denote family history. The violently splattered red represents bloodshed, with the blue washing across the work obscuring details and representing secrets. The Selection Panel of the 2014 Victorian Indigenous Art Awards made the following comments on the work: 'The selection panel for the Federation University Acquisitive Award for 2014 were highly impressed by this work and applauded the vigorous use of symbolism and metaphor in a well scripted visual composition. The poignancy of connectedness to the past, memory, place and country is palpable and enhanced by the suggestive employment of text and minimal colour. A provocative and evocative work of art!artist, artwork, patrice mahoney, aboriginal, victorian indigenous awards, jobs, culture, printmaking, drawing, policies, lost, victorian indigenous art awards, available, alumni

This Carte-de-visite (CdV) taken by renowned Wangaratta based photographer William Edward Barnes previously belonged to the donor's grandfather, Daniel Mullins who was a Police Officer stationed at Glenrowan soon after the Kelly gang siege. Today, the siege has become an important part of Australian culture and Ned Kelly and the Kelly Gang (comprising of Ned Kelly, Dan Kelly, Steve Hart and Joe Byrne) has become ingrained in Australian history and mythology. A CdV is a sepia toned photograph mounted on card and is generally of a small size. This particular style was first patented by Andre Adolphe Eugene Disdéri (1819-1889) in 1854. In 1857, the CdV was introduced to England and after photographs of Queen Victoria, Prince Albert and their family were taken using CdV in 1860 the popularity of this method reached a peak. In this photograph, eight men stand along the railway line near Glenrowan. The photo dates to shortly after 1880 and references the attempt by the Kelly gang to derail a police train in June 1880 on those very tracks. Ultimately, this plan failed and the police train was never derailed. Ned Kelly and the Kelly gang took their final stand at Glenrowan which has been immortalised through Australian popular culture.This photograph is part of the Burke Museum "Kelly album" which includes a significant collection of photographs and artefacts connected to Ned Kelly and the Kelly Gang. Ned Kelly and his gang have become ingrained in Australian popular culture and thus many museums, art galleries and private collections house material connected to the Kelly story which allows the events and people to be researched and interpreted. Artefacts and photographs pertaining to the Kelly gang are particularly valuable for Australian museums. This particular photograph is significant for its connection to Wangaratta based photographer William Edward Barnes and to the Glenrowan Siege of June 1880. Taken at an unknown time, after the siege at Glenrowan, this image depicts eight gentlemen standing about the railway line near Glenrowan. This is a reference to the Kelly gang's plan to derail a train which would barrel up to Glenrowan after news reached Melbourne that Aaron Sherritt had been shot by Joe Byrne in the Woolshed Valley. This image is important for its artistic information that it can provide about the Kelly story and the fashion and streetscape of Glenrowan.This sepia coloured Carte de Visite is attached to yellow cardboard. The obverse of the photo depicts the railway line near Glenrowan around 1880s. The rails are positioned in the centre of the image and are made on an incline of earth. In the foreground are three men, two standing next to the rails and one slightly off to the right of the image. In the background are trees which line the side of the rails and slightly in front of these trees is a group of five men standing on the rails. The reverse of the image is yellow card and contains printed and pencil writing. The printed writing is in the centre of the card. It reveals that the photographer was William E Barnes from Wangaratta. The pencil writing provides the inscription stating that the photo was taken near Glenrowan around the time of Ned Kelly.Pencil: Railway line near / Glen Rowan / Kelly's time / Printed: W. E. Barnes / Photographer / Wangaratta / BMM 8089 /kelly album, glenrowan, glenrowan siege, carte-de-visite, glenrowan railway, ned kelly, kelly gang, last stand, colonial australia, kelly siege, train, railway line, railway, sepia, photography, william e barnes, william barnes

Robin Boyd was involved in creating several television programmes, as author and presenter. 'Design in Australia' was an eight part series for the ABC television series 'University of the Air'. (Items D184-D193 contain all the manuscripts except part six titled 'Communications'.) In Part 1, Boyd discusses the general framework of the series in which the relationship between an Australian identity and a homogenising cultural force reinforced by technology and mass production is explored. Boyd questions the wholesale acceptance of imported ideas and goods, and instead advocates a critical examination of the Australian design culture, a search of an originality that does not fall into the myths of bush values.This is a draft script for the ABC television program 'University of the Air', subtitled 'Design in Australia', broadcast in 1965. Item D191 is the revised version.Typewritten (c copy), foolscap, 12 pagesuniversity of the air, design in australia, robin boyd, australian design, nationality, national style, manuscript

The Fashion & Textiles collections of Kew Historical Society include a number of textiles, as well as women’s, men’s, children’s and infants’ clothing from the 18th, 19th and 20th centuries. Textiles include items manufactured or created in the United Kingdom as well as in Australia. As other cultures opened to Australian travellers in the 20th century, members began collecting and donating textiles produced in a number of other countries. Fashion (or clothing/costumes) in the collection was essentially produced for, or purchased by women in Melbourne, and includes examples of outerwear, protective wear, This cocktail dress is one of a number of items donated to the Fashion Collection by Rosemary-Vaughan Smith.Medium length silver satin evening dress. The weave of the silk fabric includes small pink flowers. The bodice is gathered to give the impression of a bow. The dress has strapped shoulders.women's clothing, cocktail dresses, evening wear, rosemary vaughan-smith, australian fashion - 1950s

A script parodying the stage show 'Diggers' with which Pat Hanna entertained post WWI audiences. The parody adapts the 'Diggers' format to Legacy activities such as the girls' physical culture class, and reflects the mores of the times. There is no indication of date, but the design and writing style is similar to 01292, written in 1930. Pat Hanna (born George Patrick Hanna; 18 March 1888 in Whitianga, New Zealand) was a New Zealand-born film producer ; he was a soldier of the First World War who entertained postwar audiences with the stage show 'Diggers', that was adapted to a film of the same title in 1931. An example of the entertainment Legatees favoured to leaven their more serious activities.White paper with black type of a script of a scene called Figgers.hanna, gala performance

Raafat Ishak is a Melbourne-based artist working across painting, installation and site-specific drawing. His work delves into the exploration of identity and the challenges of navigating life between two cultures, particularly influenced by his teenage emigration from Cairo, Egypt. Ishak employs a graphic visual language in his art, drawing inspiration from both architecture and his Arabic heritage. His artistic practice is situated at the crossroads of the personal and the political, delving into themes of utopia through the use of romanticised imagery. Through his work, Ishak seeks to scrutinize and interpret the complexities of cross-cultural dialogue.

The Queen: The Ladies Newspaper and Court Chronicle or simply The Queen was a magazine created in 1864 in London. The title became "Queen in the 1950s, then "Harpers and Queen" in the UK and then part of the British Harper's Bazaar. In 1861 Samuel Orchart Beeton ("Mrs Beeton"'s husband) had founded a paper named "The Queen" about fashion and culture for upper class women of society. Edward William Cox bought the title the following year and at the same time he bought the Queen's rival that was named "The Ladies' Paper". He merged the two publications into "The Queen: The Ladies Newspaper and Court Chronicle" in 1864. The Queen, The Lady's newspaper was delivered to Australia from UK during colonial times. The fashion page shows designs of dresses that were worn in late 19th century.A rectangular hardboard with a page from a newspaper atatched to one side of it, and a very small one line cut out from a newspaper glued to the other side. There are marks from sticky tape and old paper around the page. The page is of 3 fashion design drawings, titled Smart Autumn Gowns, sketched by our artist at Messrs Redmayne's, 19 , new bond street, w. flagstaff hill maritime museum and village, great ocean road, shipwreck coast, the queen, the lady's newspaper, fashion drawing, messrs redmayne, 1891

Forty-four page dark red covered report with a red shaded photo/drawing of a young man on a skateboard, titled Storm Sequence (2000) by Shaun Gladwell. In the front of the book is a loose letter mentioning the 2007 annual Report, covering their activities of the Trust for the year. Titles in the book are: About Our Founder and Her Legacy; Trustee's Report; Grants Overview; Grants Approved in 2006-2007, which are Aged Care, Arts, Culture & Heritage; Community Support; Disability Care & Support; Education; Employment & Vocational Training; Environment; and Health; Investments and Grants - An historical perspective, Financial Summary and An Historical Insight: The Smiths in Australia. Most chapters have information.Helen Mcpherson Smith Trust Annual report 2007helen macpherson smith trust annual report 2007, helen macpherson schutt (nee smith), darvell m hutchinson am, j barry hutchins oam, frances h awcock am, keith b smith, anthony baird, darren mcconnell, liz gillies, sarah bartak, pamela beech, lonia catalano, beolite village, bundji bundji, odyssey house victoria, macpherson smith community alliance, brotherhood of st laurence, dolphin research institute, howard florey institute, the jean hailes foundation for women's health, historical insight - the smiths in australia, shaun gladwell

Beige/Light brown hardcover with black tape on spine, wrapped in brown paper cover (paper cover has no title) Hardcover title is labelled 'Rural School Work Programme', but with no date. Year date is referenced on p 91 as being 1943. 92 pages including an Index on page 1 Ink writing inside. Contents are a record of topics taught in each listed subject, on a weekly basis for Grades 1-8. Information for each week is recorded on a double page spread from dates: Week ending Feb 5th until Week ending November 12th. List of Poems, Drawing Scheme, List of Songs, Yearly Scheme in Physical Culture & Yearly Scheme in Science are the last few back pages. education, seventh day adventist church

Europeans arrived in the Kiewa Valley in the 1830s and 40s. Following the drought of 1838-44 seeking out the rich pastures in the fertile Kiewa Valley. . The next major increase in population was as a result of the Kiewa Hydro Scheme. The beginning of construction of the Kiewa Hydro-electric scheme in the late 1940s introduced changes and led to the enlargement and improvement of local roads and the townships of Mount Beauty and Bogong Village were constructed by the SECV from the 1930’s to the 1950’s to house workers on the Kiewa Hydro Electric Scheme. At its peak the Kiewa Scheme employed around 4000 people from all walks of life and as many cultures.The influx of European migrants to work on the Hydro Scheme along with their rich cultural backgrounds, all played a major part in establishing the history of the area and in shaping the future character of the Mount Beauty, the Kiewa Valley and Falls Creek areas. Photographs may depict descendants, family or friends of early settlers or workers in the Kiewa Valley region.1. Sepia photograph, mounted on heavy buff card with yellowing marks from sticking tape across the bottom of the photograph. Photograph is of a group of nurses taken at the Sunbury Sanitorium 2. Sepia photograph mounted on heavy buff card with yellowing marks from sticking tape at top and bottom of photo. Mark from drawing pin in centre top of photo. Photograph is of a middle aged woman posing dressed in period costume 3. Sepia photograph mounted on heavy buff card with yellowing marks from sticking tape at top and bottom of photo. Mark from drawing pin in centre top of photo. Photograph is of an older woman posing dressed in period costume sepia photos; nurses; kiewa valley; sunbury sanitorium; period costume

This type of "stone" jar drinking container was used before glass and later plastic material made it "out of date" as a drink container. The qualities of the glazed pottery (stone) drinking containers made from this natural thermal insulation material was to contain the liquid to a prescribed temperature either hot or cold, as required. This was particularly important in rural environments that lacked adequate refrigeration means. The rural regions where the last areas in Australia where this type of drinking container remained in use. The late 1960's saw a revival of the basic rural ethos by the "hippie" culture of going to basic survival non "commercial" living.This particular stone jar drinking container was also a method of advertising for a Wodonga Stone masonry manufacturer. It is both relevant and significant to the Kiewa Valley because it highlights the type of industry that has breached the evolutionary trend for cheaper "throw away" drinking containers. Although this particular type of container is limited to quality liquids and it is still available in most rural sectors of the Australian "bush" environment.This stone/earthenware jar has a lip 250mm in length and 150mm thick. This lip will allow the thumb and forefinger to be used to grip the container for either pouring its contents out or securing it for any movement. The external glazed surface may become slippery when wet. The jar is heavy even when empty and would be too heavy for small children to carry. By using a cork seal the jar can be reused and therefore become more economical for the longer term. The thickness of the vessel provides a good insulation for the liquid contained. Most of this type of container would have contained ginger beer.Within two elliptical circles are painted (in freehand) "S. MASON" in the top half and "WODONGA" in the bottom half.These are separated by an asterisk on both sides. A large "S" overlaid by a similarly large "M" is within the inner circle. Stamped into the jar when still wet during manufacture is "PINNACLE BRAND" in 5mm lettering.drinking container, stone jar, ginger beer container, s. mason, wodonga earthen ware

Red cloth hard covered book of 112 plates bookplatenon-fictionBook featuring coloured plates of examples of historic ornamentornament, grammar, plates

Thomas Stoddart (1828 - 1905) bought 12 white marble statues during a visit to Italy. Stoddart arranged for them to be shipped to Victoria and placed on pedestals of Sicilian marble and on bases of Victorian granite. These statues were unveiled in the gardens on Queen Victoria's birthday, 24th May, 1884. His intention was for the statues to adorn and add interest to the gardens. Spring is represented by the image of a young woman who is crowned with a floral wreath and carrying a posy. Her dress is a one-shoulder toga dress in the Greco-Roman style. In ancient times the welcome return of spring was celebrated with lengthy pagan festivals this tradition was adapted into Christians cultures.The artwork is of historic and aesthetic significance to the people of BallaratWhite marble figure of a woman wearing a toga dress, floral wreath headress and carrying a posy.Springspring, stoddart, botanic gardens

Buninyong Bivium (2016) by Cliff Burtt engages with the geography and history of the Buninyong region in both pre and post settlement. The town of Buninyong is dominated by the profiles of Mt Helen and the extinct volcano Mt. Buninyong. Traditional land of the Wadawurrung people, today the area remains a significant site for the culture of indigenous people and their connection to the land. The profile of this sculpture is based on topographical mapping of the area, depicting sections of the landscape. The gaps between the elements of the work can be viewed as representations of the shafts sunk into the earth by the early gold miners and compound curves on the upper surfaces are mirroring the topography of the area, while cut-aways in the sides are suggestive of rock strata.The artwork is of aesthetic and social significance to the people of BallaratCorten steel sculpture made of five unique sculptural pieces secured to at concreate base at pavement levelbuninyong, cliff burtt, sculpture, public art, mining, ballarat

During the first goldrush of the 1850s, Chinese miners referred to the Bendigo region (then Sandhurst) as Dai Gum San 大金山 - literally 'Big Gold Mountain'. The Golden Dragon Museum is situated in the city of Bendigo, Victoria, Australia. The museum is dedicated to the culture and history of Chinese Australians, particularly in the region. Built on the historical site of one of Bendigo's Chinatowns, the museum's precinct also includes Chinese Gardens and a temple to Kuan Yin. Through the museum accreditation program, it was the first accredited museum in Victoria and opened in 1991. These plans are the original plans before the the Golden Dragon Museum was built on its current site.Dai Gum San Concept Plans - Chinese Tourist Village Bendigo Victoria - 4 Sheets in colour by Stephenson and Turner Victoria Architects and Planners Sheet 1 Concept Plan and Developed Site Plan Sheet 2 Arts and Crafts Buildings Sheet 3 Restaurant, Historical Museum and Temple Complex Sheet 4 Motelhistory, bendigo, eaglehawk, chinese, chinese museum, dai gum san

Yields information about Greater Ballarat, including trams, buses, locations and streets. Has a strong association with George Netherway.Five colour map of Ballarat, showing streets, places of interest, Parks, tram routes, bus routes, railway lines, prepared by G. C. Netherway, Greater Ballarat Association, for the Victorian Government Tourist Bureau, Ballarat Branch, c1945. Shows suburbs names, location of orphanage, the lack of development north of Howitt St, in Wendouree. Map is part diagrammatic and is not entirely to scale. On rear is a road map of the Ballarat area, lists of statistics, beauty spots, look outs, art and culture, points of historical interest, industrial products and recreation. Note: Image 1, assembled from four scans, does not entirely match at edges. See Reg item 2074 for photographic image of another version map. See Reg Item 5613 for another version of this map. trams, tramways, ballarat, tram routes, bus routes, map, lists

Yhonnie SCARCE (1973- ) Born Woomera, South Australia Language group: Kokatha, Southern desert region and Nukunu, Spencer region Yhonnie Scarce works predominantly in glass. She majored in glass withing a Bachelor of Visual Arts (Honours) course at the South Australian School of Art, Adelaide, and holds a Master of Fine Arts from Monash University. One of the first contemporary Australian artists to explore the political and aesthetic power of glass, Scarce describes her work as ‘politically motivated and emotionally driven’. Scarce’s work often references the on-going effects of colonisation on Aboriginal people, In particular her research focus has explored the impact of the removal and relocation of Aboriginal people from their homelands and the forcible removal of Aboriginal children from their families. (https://thisisnofantasy.com/artist/yhonnie-scarce/, accessed 10 September 2018)Artist's Statement 'The More Bones the Better', 2016 Yhonnie Scarce was born in Woomera, SA and belongs to the Kokatha and Nukunu peoples. Scarce embraces a non traditional approach to glass blowing using glass as more than a mere material, acting as a lens and a mirror, Scarce reflects and exposes the tragedies of Australia’s colonisation. She applies the technical rigours of traditional glass blowing techniques in an innovative and unconventional manner. In particular Scarce uses glass to explore the lives and histories of Aboriginal Australians. Hand blown glass is shaped, engraved, painted and smashed to create indigenous fruits and vegetables such as bush bananas, bush plums and long yams symbolic of her peoples culture and traditions. With their elongated, torso-like shapes, they even evoke human bodies. Akin to a gatherer of bush food Scarce creates glass-gatherings of the persecuted. The repetition of brittle ambiguous bodies collected for experimentation and examination conjures the relentless impact of colonisation and the litany of abuses suffered by Aboriginal people. Within her research Scarce encountered a variety of ethnographic studies examining the use of scientific interventions amongst Indigenous cultures. These include Government sanctioned illegal drug testing of children in orphanages and other dubious medical practices amongst indigenous prison inmates. This work metaphorically looks at these situations and poses questions of what might have gone on in such a laboratory. The judge of the 2017 Guirguis New Art Prize (GNAP), Simon Maidment, Senior Curator, Contemporary Art, National Gallery of Victoria said; “The winning work by Yhonnie Scarce captures the sensitivity to materials she displays throughout her artistic practice. The blown and shattered glass elements are a delicate contrast to the shocking and little discussed histories of Aboriginal exploitation and abuse in the name of science in Australia. Engaging this topic, this work is haunting, in the same way those lived and documented experiences continue to haunt the collective unconscious of this country. Yhonnie Scarce’s work, The More Bones the Better 2016, I believe makes an important contribution to the Collection of Federation University Australia and will engage and move diverse audiences with its technical accomplishment, beauty and message. Yhonnie Scarce was born in Woomera SA and belongs to the Kokatha and Nukunu peoples. Scarce embraces a non-traditional approach to glass blowing using her medium as more than a mere material. Applying the technical rigours of traditional glass blowing in an innovative and unconventional manner, Scarce’s glass objects act as a lens and a mirror to reflect and expose the tragedies of Australia’s colonisation and, in particular, explore the lives and histories of Aboriginal Australians. Hand-blown glass is shaped, engraved, painted and smashed to represent indigenous fruits and vegetables such as bush bananas, bush plums and long yams, symbolic of Scarce’s people’s culture and traditions. While these elongated shapes on the one hand represent fruit and vegetables, gathered and grouped as in the gathering of bush food, Scarce’s torso-like bodies and forms are glass ‘gatherings’ representative of the gathering of people. Here, the many brittle bodies act as a metaphor for the collection, experimentation and examinations undertaken by government authorities on Aboriginal communities researched by Scarce. Exposing a variety of ethnographic studies, examining the use of scientific interventions on Indigenous cultures, Scarce also revealed Government sanctioned illegal drug testing of children in orphanages and other dubious medical practices undertaken on indigenous prison inmates. Scarce’s gatherings also reflect the impact of colonisation and the relentless conjuring and litany of abuses suffered by Aboriginal people. The More Bones the Better metaphorically looks at these situations and poses questions of what was undertaken and investigated in these laboratories. guirguis new art prize, yhonnie scarce, glass, aboriginal

A toothpick is a small stick of wood, plastic, bamboo, metal, bone or other substance used to remove detritus from the teeth, usually after a meal. A toothpick usually has one or two sharp ends to insert between teeth. They can come in both wood and plastic, and can also be used for picking up small appetizers (like cheese cubes or olives) or as a cocktail stick. Toothpicks are well known in all cultures. Before the toothbrush was invented, teeth were cleaned with hard and soft dental woods. The first toothpick-manufacturing machine was developed in 1869, by Marc Signorello. Another was patented in 1872, by Silas Noble and J. P. Cooley A small paper packet containing wooden toothpicksTRADE $ MARK / DOLLAR BRAND / STERILIZED / TOOTHPICKS / (chinese characters) / MADE OF BEST / WHITE BIRCH / QUALITY & PURITY / GUARANTEED / TRY ONCE USE / THEM FOREVER. wood, toothpicks, dental cleaning, dentists, timber, birch trees, signorello marc, noble silas, cooley j. p. , moorabbin bentleigh cheltenham, maret gardeners, early settlers,

Murrup Laarr translates as 'Ancestral Stones' in Wadawurrung. This artwork by Dr Deanne Gilson is located in the North Gardens Indigenous Sculpture Park. The park is a significant project for the City of Ballarat and features works by Aboriginal and Torres Strait Islander artists, celebrating the richness and diversity of culture and telling important cultural stories. Dr Deanne Gilson is a Wadawarrung Traditional Custodian and established artist. She installed the first artwork commissioned by the City of Ballarat for the Sculpture Park in early 2019. Murrup Laarr is a contemporary artwork consisting of a traditionally-built stone hut in the middle of a circle of basalt standing stones, marked with ceramic plates reflecting the stories and symbols of dreaming, memory, ceremony.The artwork is of aesthetic and cultural, social and spiritual significance to the people of Ballarat and to Wadawurrung peopleA traditional hut made from river stone and stacked rocks, with the hut surrounded by large basalt rocks with plaques featuring unique designs on stoneware plates imbedded into them. Murrup Laarr (Ancestral Stones), 2019 / By Deanne Gilson / Wadawurrung people have always used stones to mark places of ceremony and important business. The stones are the holders of memory and knowledge, Country and Spirit. They mark the cosmos and seasons. They follow the sun, marking the summer and winter solstice, important dates for planting and harvesting and telling stories of past, present and future. / The stones are alive and still present. Murrup Laar has been created using local basalt stones to tell Wadawurrung stories of dreaming, memory and ceremony. / “Creating Murrup Laarr (Ancestral Stones) at this time has placed Aboriginal people and practices back on Country and created a place to tell our stories. I am very honoured to have had this opportunity. An Aboriginal stone circle existed in Ballarat pre-colonisation; by putting back what was lost throughout colonisation I pay homage to my ancestors, past, present and emerging”/ – Deanne Gilson, March 2019 murrup laarr, wadawurrung