An early black and white photograph taken by Nicholas John Caire in 1884, of a large group of Aborigines on board a Cobb & Co Coach on their way to Coranderrk Aboriginal Settlement.An early black and white photograph taken by Nicholas John Caire in 1884, of a large group of Aborigines on board a Cobb & Co Coach on their way to Coranderrk Aboriginal Settlement.nicholas john caire, cobb & co, coranderrk station, mr john cato, aboriginal station, john green, healesville, badger creek

The Golden Point - Mt Pleasant Progress Association was established on Wednesday 6 April 1983. Membership was open to any person or organisation in the area generally bounded by Bridge mall and Skipton Street, Elsworth Street and main Road. annual family or organisation membership was $2.00. Mara Gluyas served as secretary of the Golden Point - Mt Pleasant Progress Association from 1983 to 1994. Ian McKinnon was the President from 1983 to 1992. Kerry Daniels was the President in 1994.A small white cardboard box with purple lid of A4 documents relating to the establishment of the Golden Point - Mt Pleasant Progress Association. The documents include the original constitution and minutes. Topics include: Pearce's Park; removal of elms, names and addresses of members, Sovereign Hill realignment; Sovereign Hill Lookout; membership form; Golden Point Historic Mines Direction Indicator; Ballarat Observatory; Nerrina Tip; Yarrowee Creek; Mine Capping (Sovereign Mine); tree planting (Sovereign Hill Lookout); Magpie Street Park; Hill Street; Yarrowee Flora Park; Barkly Street; South Street Bluestone Gutter; Ballarat Goldfields; Eastern baths site; Grant Street; Flooding; Aboriginal Advancement League; Sunnyside Woollen Mill; Chinese Garden; Golden Point Primary School closure; Ballarat West Goldfields; Sovereign Hill Land Title and Management Revision; Wainwright; Street; Llanberris; Yuille's Station Parkgolden point, mount pleasant, mt pleasant, ian mckinnno, mara gluyas, peter hiscock, frank williams, geoff howard, leigh gillett, sovereign hill, kerry daniels, norm strange; graeme kent; george netherway; keith rash; ian mckinnon, albert graham, bryan crebbin, jim humphreys. wid radbourn, heath martin, janet dore, alex mills park

This book was published for the centenary of white settlement at Linton. Wardy Yallock is the Aboriginal name for the district now know as Linton.Soft cream covered booklet of 42 pages. Topics include pioneers; gold; mining; civic development; municipal history, education, churches, racing, athletics, football, rifle shooting;tennis, golf;fire brigade, band, horticultural society, Linton Free Library; friendly ; societies; post office; railway; police; war; old Lintonians' Association. Images include: Ewen Rankin; Robert Rankin; John Linton; R. Ching; Mary Linton; James Nicol; J.H. Roberts; W.G. Bennett; Robert Linton; Digory Roberts; W. Campbell; W. Todd; B. Oulten; W. White; Rev. Campbell; J. Wearne; J.G.Allan; R.S. Nelson; Victory Mine; South Victoria Mine; Samuel Lewers; M.H. Baird; Thomas Younghusband; Joseph Shepherd; Thomas Kennedy; John Clarke; James Dodds; G.H. Smith; Linton State School; Sussex Street Linton Looking north; Sussex Street Linton looking South; Albert Kennedy; N. Wishartlinton, lintons diggings, wardy yallock, george sandow, mt bute station, emu hill, matthew hamilton, samuel lewers, john clarke, joseph shepherd, edward morey, james nicol, wg bennett, edwin ball, thomas bryant, william white, ewen cameron, john cameron, bryson campbell, james woodrow

(.1) Stone axe blank of Western Australian origin, found at Hill View Station. The tertiary rock is quartzite, a metamorphosed igneous rock, and has a red, or iron oxide colour. (.2) An oval grinding stone of Western Australian origin, found at Hill View Station. The rock is metamorphosed igneous rock, potentially greenstone. One surface has evidence of a rough depression, possibly made in preparation for sharpening of a tool or similar.aboriginal, stone, tool, archaeology, stone tools, western australia, hill view station, quartzite, grinding stone, grind stone, greenstone, stone axe, stone axe blank, blank

Donated by Charles Willoughby who found the axe and two others on his farm on the site of the present Lake Buffalo.Aboriginal atrtefacts are relatively rare in the North Eastern Region. This is a well made axe. The location of the quartzite may be significant in showing regional affinities.Quartzite ground edge stone axe with use polish on working edge and flaking on opposite edgeaxe, aboriginal artefact, buffalo river, north east region

Evidence of Aboriginal presence and activities in Buffalo River Valley near site of present Buffalo Dam.Evidence of Aboriginal presence and activities in North East and Alpine areas relatively uncommon.quartzite ground edge stone axe with edge damage axe, aboriginal artefact, buffalo river

Presence of Aboriginal people and their activities in Buffalo RiverAboriginal axes are relatively uncommon in North East Victoria and provide evidence of presence and exploitation of resourcesground edge stone axe with some edge damage and edge polish on working edge and flat opposite edge. axe, aboriginal artefact, buffalo river

Collected by Charles Willoughby on his farm on the site of the current Lake Buffaloregional significance as ground edge stone axes are relatively rare in North Eastern Regionedge ground stone axe, quartzite,flat backed and evidence of hafting axe, aboriginal artefact, buffalo river

After the arrival of the Cheltenham Railyway Station Charman Road became the main shopping centre. From 1 small shop - Mrs Meeres who sold sweets, school requisites and drapery - it proceeded to develop throughout the 1890's with various traders until the 1910 Postcards show many shops on both sides of the road, Stephen Charman, aged 21years, arrived in Melbourne in 1842 as one of Henry Dendy's Emigrants. 1852 he purchased 160 acres for £328 bounded by Charman Rd and Balcome Rd. 'The Spring' was an important water source for the local Aboriginal people and then for the early settlers. Charman's first wife Harriet and their infant child died and in 1850 he married a widow with 5 children, Mary Gettens. Their first home was made of wattle and daub and they had 7 more children. Later a weatherboard cottage was built c 1855 Together they developed a market garden and specialized in marigolds which were sold for medicinal purposes to the Melbourne Chemists - Martin & Pleasance . The first Methodist Church Services were held at Spring Grove and the Charmans donated land in 1857 for the first Chapel, Cemetery and Primary School . Mary died 1870 and Stephen married again and moved to Gippsland where he died aged 85 in 1906 Stephen and Mary Charman were pioneer market gardeners in Moorabbin Shire 1842 and were involved in the development of Church, school and community in the area now called Cheltenham. Charman Road Cheltenham was a boundary of their land.4x Black & White Postcards c 1910 of Charman Road Cheltenham VictoriaFront; CHARMAN RD. CHELTENHAM P. FAIRLAM PHOTOfairlam p, cheltenham railway station, moorabbin, cheltenham, dendy henry, dendy's special survey 1841, assisted emigrants early settlers, pioneers, market gardeners, marigold flowers, pharmacy, charman stephen, gettens mary, charman harriet, methodist church, primitive methodists, box william, box elizabeth, state schools, education, moorabbin shire, moorabbin roads board, city of moorabbin, kingston city council, cancel, cheltenham primary school

Received by Jack Bolt and family with other brochures on arrival at Station Pier on 3rd May 1951Four part fold out brochure with coloured cover front. Has white top section with "shopping in Australia" in blue in a ribbon. Bottom section is below with photos of toy koalas and various aboriginal objects. Inside has text and B&W photosbusiness and traders, immigration, piers and wharves - station pier, jack bolt

The Ebenezer Mission Station is situated by the Wimmera River and was established by Moravian missionaries as the Lake Hindmarsh Aboriginal Reserve in 1859. At its peak more than 100 people lived and worked on the mission in more than 20 buildings. The Mission closed in 1900 and was returned to the Lands Department in 1904. The church was established in the 1870s and the cemetery includes hundreds of unmarked burials. In 1961 the National Trust (Victoria) received a letter from the Horsham Historical Society expressing concern for the future of the Mission buildings. By 1971 the National Trust was managing the site. It was fenced, connected to power and the church was restored. In the mid-1970s the gravestones were in a bad state of repair. Stonemason James McCauley worked on the stones for 2 weeks. In 1991 the church was handed over to the Goolum Goolum Aboriginal Co-operative to manage. On 05 December 2013 the National Trust handed over the freehold of the Mission site. Moravian missionary Revd Paul Bogisch and his wife Amalie are buried in the cemetery. A number of colour digital photographs showing buildings on the former Ebenezer Mission at Antwerp.ebenezer, bogisch, goolum goolum, goolum, national trust, national trust (victoria), lake hindmarsh, lake hindmarsh aboriginal reserve, moravian, mission, missionary

Lal Lal Falls Reserve contains one of the most spectacular waterfalls in the Moorabool Shite. The watefall is part of the on Lal Lal Creek, a tributary of the Moorabool River. and plunges 30 metres from a high basalt column into a deep ravine. Culturally, the Falls are believed to be the earthly home of Bunjil, the All Father or Creator to most Victorian Aboriginal tribes. The name Lal Lal is thought to be Aboriginal for "dashing of waters". The Lal Lal Falls is listed on the Site Registry of Aboriginal Affairs Victoria as a spiritual place. in 1837 a Government Survey Party led by Frederick D'Arcy documented these Falls on the west branch of the Moorabool River. On the reserve opposite, a Race Meeting was held on every New Years Day from 1860 until 1938, attracting crowds of up to 20,000 people. A branch Railway Line was constructed from the Lal Lal station to the Racecourse to convey the crowds.Colour photographs of Lal Lal Falls near Ballarat, Victoria.lal lal falls, waterfall, lal lal, bunjil

The Woolshed of Lake Boloke Station, 1894. The woolshed was built by Robert Patterson but at this time was owned by the Moffat family. Identified persons in the photograph are Neil Graham, Dave Sago (with beard, seated centre) and Bill Pitkethly. "Boloke" is a local aboriginal word meaning 'lake'.lake boloke station, woolshed, patterson, moffat, graham, sago, pitkethly

HardcoverIndigenous colonial history, cattle station life, white-aboriginal relations, Australian fictiongardening, walsh st library

Hardcover"Jack, I am sure you will enjoy this" inside front coverindigenous colonial history, cattle station life, white-aboriginal relations, australian fiction, walsh st library

1. Rock-art of the Western Desert and Pilbara: Pigment dates provide new perspectives on the role of art in the Australian arid zone Jo McDonald (Australian National University) and Peter Veth (Australian National University) Systematic analysis of engraved and painted art from the Western Desert and Pilbara has allowed us to develop a spatial model for discernable style provinces. Clear chains of stylistic connection can be demonstrated from the Pilbara coast to the desert interior with distinct and stylistically unique rock-art bodies. Graphic systems appear to link people over short, as well as vast, distances, and some of these style networks appear to have operated for very long periods of time. What are the social dynamics that could produce unique style provinces, as well as shared graphic vocabularies, over 1000 kilometres? Here we consider language boundaries within and between style provinces, and report on the first dates for pigment rock-art from the Australian arid zone and reflect on how these dates from the recent past help address questions of stylistic variability through space and time. 2. Painting and repainting in the west Kimberley Sue O?Connor, Anthony Barham (Australian National University) and Donny Woolagoodja (Mowanjum Community, Derby) We take a fresh look at the practice of repainting, or retouching, rockart, with particular reference to the Kimberley region of Western Australia. We discuss the practice of repainting in the context of the debate arising from the 1987 Ngarinyin Cultural Continuity Project, which involved the repainting of rock-shelters in the Gibb River region of the western Kimberley. The ?repainting debate? is reviewed here in the context of contemporary art production in west Kimberley Indigenous communities, such as Mowanjum. At Mowanjum the past two decades have witnessed an artistic explosion in the form of paintings on canvas and board that incorporate Wandjina and other images inspired by those traditionally depicted on panels in rock-shelters. Wandjina also represents the key motif around which community desires to return to Country are articulated, around which Country is curated and maintained, and through which the younger generations now engage with their traditional lands and reach out to wider international communities. We suggest that painting in the new media represents a continuation or transference of traditional practice. Stories about the travels, battles and engagements of Wandjina and other Dreaming events are now retold and experienced in the communities with reference to the paintings, an activity that is central to maintaining and reinvigorating connection between identity and place. The transposition of painting activity from sites within Country to the new ?out-of-Country? settlements represents a social counterbalance to the social dislocation that arose from separation from traditional places and forced geographic moves out-of-Country to government and mission settlements in the twentieth century. 3. Port Keats painting: Revolution and continuity Graeme K Ward (AIATSIS) and Mark Crocombe (Thamarrurr Regional Council) The role of the poet and collector of ?mythologies?, Roland Robinson, in prompting the production of commercial bark-painting at Port Keats (Wadeye), appears to have been accepted uncritically - though not usually acknowledged - by collectors and curators. Here we attempt to trace the history of painting in the Daly?Fitzmaurice region to contextualise Robinson?s contribution, and to evaluate it from both the perspective of available literature and of accounts of contemporary painters and Traditional Owners in the Port Keats area. It is possible that the intervention that Robinson might have considered revolutionary was more likely a continuation of previously well established cultural practice, the commercial development of which was both an Indigenous ?adjustment? to changing socio-cultural circumstances, and a quiet statement of maintenance of identity by strong individuals adapting and attempting to continue their cultural traditions. 4. Negotiating form in Kuninjku bark-paintings Luke Taylor (AIATSIS) Here I examine social processes involved in the manipulation of painted forms of bark-paintings among Kuninjku artists living near Maningrida in Arnhem Land. Young artists are taught to paint through apprenticeships that involve exchange of skills in producing form within extended family groups. Through apprenticeship processes we can also see how personal innovations are shared among family and become more regionally located. Lately there have been moves by senior artists to establish separate out-stations and to train their wives and daughters to paint. At a stylistic level the art now creates a greater sense of family autonomy and yet the subjects link the artists back in to much broader social networks. 5. Making art and making culture in far western New South Wales Lorraine Gibson This contribution is based on my ethnographic fieldwork. It concerns the intertwining aspects of the two concepts of art and culture and shows how Aboriginal people in Wilcannia in far western New South Wales draw on these concepts to assert and create a distinctive cultural identity for themselves. Focusing largely on the work of one particular artist, I demonstrate the ways in which culture (as this is considered) is affectively experienced and articulated as something that one ?comes into contact with? through the practice of art-making. I discuss the social and cultural role that art-making, and art talk play in considering, mediating and resolving issues to do with cultural subjectivity, authority and identity. I propose that in thinking about the content of the art and in making the art, past and present matters of interest, of difficulty and of pleasure are remembered, considered, resolved and mediated. Culture (as this is considered by Wilcannia Aboriginal people) is also made anew; it comes about through the practice of artmaking and in displaying and talking about the art work. Culture as an objectified, tangible entity is moreover writ large and made visible through art in ways that are valued by artists and other community members. The intersections between Aboriginal peoples, anthropologists, museum collections and published literature, and the network of relations between, are also shown to have interesting synergies that play themselves out in the production of art and culture. 6. Black on White: Or varying shades of grey? Indigenous Australian photo-media artists and the ?making of? Aboriginality Marianne Riphagen (Radboud University, The Netherlands) In 2005 the Centre for Contemporary Photography in Melbourne presented the Indigenous photo-media exhibition Black on White. Promising to explore Indigenous perspectives on non-Aboriginality, its catalogue set forth two questions: how do Aboriginal artists see the people and culture that surrounds them? Do they see non-Aboriginal Australians as other? However, art works produced for this exhibition rejected curatorial constructions of Black and White, instead presenting viewers with more complex and ambivalent notions of Aboriginality and non-Aboriginality. This paper revisits the Black on White exhibition as an intercultural event and argues that Indigenous art practitioners, because of their participation in a process to signify what it means to be Aboriginal, have developed new forms of Aboriginality. 7. Culture production Rembarrnga way: Innovation and tradition in Lena Yarinkura?s and Bob Burruwal?s metal sculptures Christiane Keller (University of Westerna Australia) Contemporary Indigenous artists are challenged to produce art for sale and at the same time to protect their cultural heritage. Here I investigate how Rembarrnga sculptors extend already established sculptural practices and the role innovation plays within these developments, and I analyse how Rembarrnga artists imprint their cultural and social values on sculptures made in an essentially Western medium, that of metal-casting. The metal sculptures made by Lena Yarinkura and her husband Bob Burruwal, two prolific Rembarrnga artists from north-central Arnhem Land, can be seen as an extension of their earlier sculptural work. In the development of metal sculptures, the artists shifted their artistic practice in two ways: they transformed sculptural forms from an earlier ceremonial context and from earlier functional fibre objects. Using Fred Myers?s concept of culture production, I investigate Rembarrnga ways of culture-making. 8. 'How did we do anything without it?': Indigenous art and craft micro-enterprise use and perception of new media technology.maps, colour photographs, b&w photographswest kimberley, rock art, kuninjku, photo media, lena yarinkura, bob burruwal, new media technology

Mediating conflict in the age of Native Title Peter Sutton (The University of Adelaide and South Australian Museum) Mediators have played roles in managing conflict in Aboriginal societies for a long time. This paper discusses some of the similarities and differences between older customary mediator roles and those of the modern Native Title process. Determinants of tribunal outcomes for Indigenous footballers Neil Brewer, Carla Welsh and Jenny Williams (School of Psychology, Flinders University) This paper reports on a study that examined whether football tribunal members? judgments concerning players? alleged misdemeanours on the sporting field are likely to be shaped by extra-evidential factors that disadvantage players from Indigenous backgrounds. Indigenous and non-Indigenous Australian Football League (AFL) players, matched in terms of their typical levels of confidence and demeanour in public situations, were interrogated in a mock tribunal hearing about a hypothetical incident on the football field. The specific aim was to determine if the pressures of such questioning elicited behavioural differences likely to be interpreted as indicative of testimonial unreliability. Mock tribunal members (number = 103) then made judgments about the degree to which a number of behavioural characteristics were evident in the players? testimonies. Under intense interrogation, Indigenous players were judged as presenting less confidently and displaying a greater degree of gaze aversion than non-Indigenous players. These behavioural characteristics are commonly ? and inappropriately ? used as cues or heuristics to infer testimonial accuracy. The paper discusses the implications for Indigenous players appearing at tribunal hearings ? and for the justice system more broadly. Timothy Korkanoon: A child artist at the Merri Creek Baptist Aboriginal School, Melbourne, Victoria, 1846?47 ? a new interpretation of his life and work Ian D Clark (School of Business, University of Ballarat) This paper is concerned with the Coranderrk Aboriginal artist Timothy Korkanoon. Research has uncovered more about his life before he settled at the Coranderrk station in 1863. Evidence is provided that five sketches acquired by George Augustus Robinson, the former Chief Protector of Aborigines, in November 1851 in Melbourne, and found in his papers in the State Library of New South Wales, may also be attributed to the work of the young Korkanoon when he was a student at the Merri Creek Baptist Aboriginal School from 1846 to 1847. Developing a database for Australian Indigenous kinship terminology: The AustKin project Laurent Dousset (CREDO, and CNRS, Ecole des Hautes Etudes en Sciences Sociales), Rachel Hendery (The Australian National University), Claire Bowern (Yale University), Harold Koch (The Australian National University) and Patrick McConvell (The Australian National University) In order to make Australian Indigenous kinship vocabulary from hundreds of sources comparable, searchable and accessible for research and community purposes, we have developed a database that collates these resources. The creation of such a database brings with it technical, theoretical and practical challenges, some of which also apply to other research projects that collect and compare large amounts of Australian language data, and some of which apply to any database project in the humanities or social sciences. Our project has sought to overcome these challenges by adopting a modular, object-oriented, incremental programming approach, by keeping metadata, data and analysis sharply distinguished, and through ongoing consultation between programmers, linguists and communities. In this paper we report on the challenges and solutions we have come across and the lessons that can be drawn from our experience for other social science database projects, particularly in Australia. A time for change? Indigenous heritage values and management practice in the Coorong and Lower Murray Lakes region, South Australia Lynley A Wallis (Aboriginal Environments Research Centre, The University of Queensland) and Alice C Gorman (Department of Archaeology, Flinders University) The Coorong and Lower Murray Lakes in South Australia have long been recognised under the Ramsar Convention for their natural heritage values. Less well known is the fact that this area also has high social and cultural values, encompassing the traditional lands and waters (ruwe) of the Ngarrindjeri Nation. This unique ecosystem is currently teetering on the verge of collapse, a situation arguably brought about by prolonged drought after decades of unsustainable management practices. While at the federal level there have been moves to better integrate typically disparate ?cultural? and ?natural? heritage management regimes ? thereby supporting Indigenous groups in their attempts to gain a greater voice in how their traditional country is managed ? the distance has not yet been bridged in the Coorong. Here, current management planning continues to emphasise natural heritage values, with limited practical integration of cultural values or Ngarrindjeri viewpoints. As the future of the Coorong and Lower Murray Lakes is being debated, we suggest decision makers would do well to look to the Ngarrindjeri for guidance on the integration of natural and cultural values in management regimes as a vital step towards securing the long-term ecological viability of this iconic part of Australia. Hearts and minds: Evolving understandings of chronic cardiovascular disease in Aboriginal and Torres Strait Islander populations Ernest Hunter (Queensland Health and James Cook University) Using the experience and reflections of a non-Indigenous clinician and researcher, Randolph Spargo, who has worked in remote Aboriginal Australia for more than 40 years, this paper tracks how those at the clinical coal-face thought and responded as cardiovascular and other chronic diseases emerged as new health concerns in the 1970s to become major contributors to the burden of excess ill health across Indigenous Australia. The paper cites research evidence that informed prevailing paradigms drawing primarily on work in which the clinician participated, which was undertaken in the remote Kimberley region in the north of Western Australia. Two reports, one relating to the Narcoonie quarry in the Strzelecki Desert and the other concerning problematic alcohol use in urban settings.maps, b&w photographs, colour photographs, tablesstrzelecki desert, native title, timothy korkanoon, merri creek baptist aboriginal school, austkin project, coorong, lower murray lakes district, south australia, indigenous health

Looks at the Aboriginal community from the time of white contact, across many parts of Victoria. Chap.1; Melbourne - early missions, camp of Native Police, corroboree trees, canoe trees, grave &? headstone of Derrimut; quarries at Keilor, excavation sites at Green Gully &? Keilor; quarry at Mt. William, notes on inheritance of quarries Coranderrk settlement - Barraks grave, notes on his life; Chap.2; Geelong - Yawangi group of the Wothowurong tribe, camping grounds in area quarries; Notes on William Buckley, Gellibrand (a notable Aboriginal), graves in the Western Cemetery; Chap.3; Colac - war between Colac &? Geelong tribes; Mission at Birregurra, reason for failure of Buntingdale Mission; brass plate to Coc-coc-coine; reserve at Elliminyt, native ovens, camp sites, initiation site &? ritual; quarry sites, axegrinding factory, rock pecking &? engraving; dried hand &? 3 Aboriginal skulls found; Chap.4; The south-west coast - middens, camp sites notes on Framlingham Stn., fish traps at Tyrendarra; Chap.5; The far west - massacres of Aborigines near Casterton; camp sites, oven mounds; the first cricket team formed; Aboriginal cemetery; Chap.6; Hamilton - camps; Mount Rouse Station, axegrinding grooves at Nareeb Nareeb, shelters described, fish traps, massacre at Lake Condah; mission; canoes; Chap.7; Camperdown - legend about Lake Bullen Merri; obelisk erected in memory of Aborigines of district especially chief Wombeetch Puyuun; Jarcoort tribe; fish weirs, camps, intertribal fights between Booluc-burrers, Jarcoorts &? Ellengermote groups; bartering place at Mount Noorat; articles traded, legend of Flat-Top Hill; Chap.8; Ballarat - camp at Lake Wendouree; White Stone Lagoon; legends concerning Mt. Buninyong &? waterfalls at Lal-lal; camp sites; pygmy-type implements near Meredith, quarry at Glue Pot Rocks near Durdidwarrah; brass plate of King Billy; Chap.9; Ararat - Tjapwurong territory; camp sites, quarries, shield &? canoe trees; Bunyip belief at Lake Buninjon of Muk-jarawaint &? Pirtkopen-noot tribes, gives legend; stone implements; mill stones; fish weirs; stone arrangement near Lake Wongan; ground drawing of a bunyip, paintings in rock shelter near Mt. Langi Ghiran; Chap.10; Maryborough - camps, oven mounds, rock wells, stone arrangement at Carisbrook; camp sites at Mt. Franklin; Chap.11; Charlton - belief in Mindye (snake); canoe trees, ovens, camp sites, water holes, rock wells, stone implements; method of rainmaking; Chap.12; Horsham-Stawell, The Wimmera - Wotjobaluk land; camps, fish traps at Toolondo; Black Range cave paintings, Flat Rock shelters (detailed account of these paintings); Bunjils Cave; Chap.13; Horsham-Stawell, The Mallee - camp sites, implements; Ebenezer Mission, Willie Wimmera taken to England by Rev. Chase to become a missionary, died in England; Chap.14; The Murray River, Mildura Swan Hill - Battle of the Rufus; ceremonial ground, Lake Gol Gol, canoe &? shield trees; stone implements; camp sites, fire place arrangements; fish traps; oven mounds; Chap.15; The Murray River, Swan Hill-Echuca - legend about Lake Boga; camps, oven mounds, the Cohuna skull, Kow Swamp, method of burial; Chap.16; Shepparton ovens; brass plates of King Paddy of Kotupna &? King Tattambo of Mulka Stn., native well, camps; Chap.17; Wangaratta -camps, quarry, rock holes, the Faithful massacre; grinding rocks at Earlston; Chap.18; The High Plains - Ya-itma-thang; camps, Bogong moth feasts, native paths for trade &? intertribal fights, articles traded; painted shelters; Koetong Ck. Valley, near Mt. Pilot &? near Barwidgee Ck.; Chap.19; Dandenong - water holes, list of 8 holes in Beaumaris - Black Rock area; camps, middens, stone implements (microliths), legend of Angels Cave, stone axes, Native Police Force, Narre Narre Warren Station, legend about rocks on Bald Hill, kangaroo totemic site; Chap.20; Wonthaggi- Yarram - natives visit Phillip Is., murder of William Cook and Yankee by five Tasmanians (listed as Bon Small Boy, Jack Napoleon Timninaparewa, Fanny Waterpoordeyer, Matilda Nattopolenimma and Truganini) near Cape Patterson, men; camp sites, middens, legend of White Rock; Chap.21; Sale - Bairnsdale, The Lakes Country middens, camps; legend at Wulrunjeri; story of a white woman supposedly living with with the Tutangolung tribe, efforts made to prove story; canoe trees; Chap.22; Sale-Bairnsdale, The Inland Braiakolung tribe, camps, implements, canoe &? shield trees; Ramahyuck Mission, grinding rocks, fights with Omeo tribe; native tracks, death through enemy magic - procedure, belief in ghosts; Chap.23; Lakes Entrance and the Country to the east - Kroatungolung people, legend of Kalimna Valley; camps, stones of Nargun, bunyip, devils at Lake Tyers, excavation at Buchan, carbon dates; middens, ochre at Cape Conrad, stone fish-hook file at Thurra River; note on Bidwel tribe; Each chapter gives historical details, early contacts, relationships with settlers; Aboriginal place names and detailed description of sites and geographical features.b&w photographs, b&w illustrations, colour illustrationsgeelong, colac, hamilton, camperdown, ballarat, ararat, maryborough, charlton, horsham, stawell, murray river, shepparton, wangaratta, dandenong, wonthaggi, yarram, sale, bairnsdale, lakes entrance