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

Yurri needed a warm place to sleep when winter came to the Barmah forest, her friends had no room for her in their homes in the trees, bushes, burrows and caves of the forest. With the help of Uncle Ambrose a Yorta Yorta Elder they make her a home of her own. Yurri?s Manung written by Sue Atkinson (Yorta Yorta) and illustrated by Annette Sax (Taungurung). This is the second book in the YSS series, giving insight into Indigenous Victorian culture. The ?Yarn Strong Sista? series is supported by background notes and ideas for related activities.Illustrations, maps, CDyorta yorta, barmah forest, bark hut, language list, educational activities

Hetti Perkins introduces this collection of reproductions of of Western Arnhem Land bark paintings, rock art, woven fibre art and wooden sculpture that was exhibited by the Art Gallery of NSW in 2004, emphasising the cultural foundations of the Kuninjku artists, their beliefs, artistic conventions and innovations. The book includes interviews with traditional rock and bark artists (including some language), and essays describing the connection of the people to the land, their spiritual beliefs and their art. There are also reproductions of works on paper and woven forms and an essay on the role of women in producing these art forms. An essay by Professor Jon Altmann is entitled "Brokering Kuninjku Art: Artists, Institutions and the Market. A chronolgy details the history of aboriginal art in the area, there are biographies of the artists whose works were included in the exhibition, a list of the works themselves, a glossary of place names, art terms, aboriginal, linguistic and anthropological terms, and a select bibliography. The list of contributors includes, as well as the two mentioned above, Dr Murray Garde, Apolline Kohen, Steven Miller, Cara Pinchbeck and Dr Luke Taylor.Colour photographs

Rosalie Rayment originally trained and worked as an Occupational Therapist. Following completion of studies in Theology she worked for 11 years with the Church in Thailand. Rosalie was ordained in 1988. Fred Vanclay B.D., Dip AgS. ordained 1964 in the Presbyterian Church. Served: Queensland 1961 - 1975; Victoria 1976 - 1985 Vermont - Parkmore; Northern Territory Tennant-Barkly Patrol 1985 - 1993. Died in 2016. Adapted from the eulogy given by his son, Jerry Vanclay One of Fred’s first placements as a minister was in Mackay, North Queensland. Mackay was a wonderful place for Fred, his wife Donna and their young family. They all loved the beaches and the bush, and the children completed a significant part of their schooling there. Whilst posted in Mackay, Fred and Donna enjoyed long road trips in their modest HR Holden sedan, with the family, to Uluru, to Broome via the Borroloola Track, and down the Birdsville Track to the Flinders ranges; along the way, developing the bushcraft that would stand them in good stead later in the Tennant-Barkly Patrol. After many years in ministry in Mackay, then in Vermont, Victoria, Fred and Donna were called to the Tennant-Barkly Patrol in the Northern Territory, where he served for eight years, probably Fred’s most satisfying years. All Fred’s parishes were welcoming and rewarding, but Fred said on more than one occasion that he had a special love for the Patrol. He felt that in an urban congregation, he ministered mainly to those who came to Church, but in the Patrol he ministered to everyone, and especially to those in need. Fred loved to get involved with the day-to-day activities of his people, to develop a deeper relationship and greater understanding. Some remarked that when Fred helped, everything took longer, but they loved him and his assistance nonetheless. Fred was proud to follow in the footsteps of his predecessor Padre Fred McKay, and sometimes joked that he was “Fred the 2nd”, not Fred McKay, but “Fred from Mackay”. During his last few weeks in hospital, Fred liked to reminisce on his time in the Patrol. He joked about how he surprised the selection panel with his knowledge of bush tracks and outstations – knowledge that he had gained on those long road trips from Mackay. He reflected that many aspects of his life were good preparation for his time in the Patrol. After their Patrol, Fred and Donna retired to Mt Waverley, in Melbourne, but they were both restless in retirement, and undertook supply ministries in Wedderburn, Kerang and North Cairns, and made several long journeys into the interior and into their beloved Patrol [in Tennant Creek] – as well as frequent visits to their eight grandchildren and two great-grandchildren, and occasional trips to Europe to reunite with distant family. They never tired of ministering and adventuring, but as age and infirmity progressively clipped their wings, they travelled more in spirit and less by car. Despite the many celebrations that he blessed – baptisms, marriages, and funerals – Fred never sought the limelight, and I think he would be surprised by our gathering today. I can almost hear him saying “Don’t make a fuss; just say a heartfelt prayer together”. – Jerry Vanclay Informal B & W gloss photo of Rev. Fred Vanclay, his wife Donna, Rosalie Rayment (later ordained) and one other unidentified person.

Foresters usually measure the diameter of trees at Breast Height – traditionally 4 foot, 6 inches – now 1.3 m – which is termed Diameter Breast Height Over Bark (DBHOB). The most common way to measure tree diameter is to place a calibrated tape around the stem at breast height. It’s simple, but can be slow, particularly if the scrub is thick, or if there are heaps of trees. A tree caliper is another quick method of estimating DBHOB. Wooden tree measuring calipersMeasurements are in inches (pre metrication in 1974) A crown faint crown mark (331) and crows foot is visible on one end forest measurement

A burial place, surrounded with bark. central australia, aborigines, aboriginal burial place, burial caps, aboriginal

Has a strong association with the crewman and demonstrates the work in placing a trolley pole on the overhead.Black and white photographs of the conductor (or motorman) placing the trolley pole of a single trucker on the overhead, shielding his eyes, at the Mt Pleasant terminus, corner of Cobden and Barkly Streets. A lady in a hat is speaking to him. Photo shows the trolley pole positioning device in the overhead. Possibly No. 30, see Reg item 6803. Photo by Charles Craig, probably August 1971.trams, tramways, trolley poles, mt pleasant, conductors, tram 30

Yields information about Ballarat Tramways and trams prior to the closure of the tramway system.Set of 10 digital images of Ballarat trams prior to closure, scanned from original slides by Tony Smith, 1971 prior to closure of the system. This set of slides, possibly on the last weekend of Mt Pleasant services - closure took place on 5/9/1971. . .1 - 17 at the City terminus, north side. Tram showing the destination of Sebastopol and has a Twin Lakes sign. .2 - 26 at the city terminus, south side with Geommola's Pharmacy and Kodak Film advert and Town Hall in the background. .3 - 43 at the City terminus, north side, with destination of Mt Pleasant. Has a number of men at the tram stop. .4 - 14 leaving Bridge St, crossing Grenville St into Sturt St, with destination of City. Has the Dickins and Woolworths Big W store in the background. .5 - 43 at Mt Pleasant terminus with conductor boarding the tram. Tram has destination of Gardens via Sturt St West. In the background is the corner store with adverts for The Sun, Womens Weekly, Coca Cola and Robur Tea. .6 - 43 and 26 Barkly St, about to arrive at the Grant St loop. Both trams inbound. .7 - 43, 26 and 27 at Grant St loop. .8 - 12 (Lydiard St Nth) and another bogie tram at the city terminus north with the Town Hall in the background. .9 - 39 outbound in Barkly St to Mt Pleasant - note the new bus stop signs on either side of the tram. 10 - 27 (City) and 26 turning from Barkly St into Main St with the Ampol petrol station, a general store advertising Escort cigarettes and The Age in the background . On the right hand side is a fish and chips shop advertising crays and drinks.trams, tramways, sturt st, city, grenville st, bridge st, mt pleasant, barkly st, grant st, main st, closure, tram 17, tram 26, tram 43, tram 14, tram 12, tram 27, tram 39

Yields information about Ballarat Tramways and trams prior to the closure of the tramway system.Set of 10 digital images of Ballarat trams prior to closure, scanned from original slides by Tony Smith, 1971 prior to closure of the system. This set of slides, possibly on the last weekend of Mt Pleasant services - closure took place on 5/9/1971. .1 - 13 outbound in Barkly St, Mt Pleasant - with another single trucker and the Ballarat Fire Station in the background. .2 - Bogie tram and single trucker at Grant St Loop. Has the Mobile service station on the right hand side. Note the family sitting on the steps of a house on the left side watching proceedings. .3 - 14 (Mt Pleasant) and 39 ditto. .4 - 27? and 39 crossing at the Morrison St loop. .5 - 14 and another single trucker at Mt Pleasant terminus. Has the corner store in the background with adverts for Robur Tea, Womens Weekly and Coca Cola. .6 - 39 and two single truckers at the Mt Pleasant terminus. .7 - View looking south along Ripon St from Mair St, with power station buildings on the right hand side. Shows the power distribution poles on the street. .8 - Scrubber tram on 0 road with tennis court alongside. .9 - 40 running special in Wendouree Parade, near the Haddon St intersection. .10 - 40 turning from Macarthur St into Drummond St Nth.trams, tramways, mt pleasant, barkly st, grant st, victoria park, sturt st west, ripon st, view st, depot, wendouree parade, drummond st nth, macarthur st, closure, tram 14, tram 39, tram 13, tram 26, tram scrubber, 40

in 1882 Thomas Maidment paid the Society of Jesus £5,750 for nine allotments along Barkly Road (now Glenferrie Road). Maidment, who had arrived in Australia from the Glastonbury district in England in 1858, owned and managed a number of sheep stations in Victoria and subsequently became an '... eminently respectable ...' member of District society. In 1883 the Rate Books list Maidment's land in Barkly Road as the 'Buxton Hill Estate' and it was given an N.A.V. of £90, while in the following year his property attracted an N.A.V. of £160, suggesting that substantial improvements were taking place. Maidment's two-storey mansion, named 'Butleigh Wooton' after his birth-place in England, was completed in 1885 and was given an initial N.A.V. of £420. While Maidrnent is recorded as the owner of the building until at least 1896, Jane Maidment, his wife, continued the family ownership of the twenty-six roomed house with its extensive grounds until at least 1910. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Butleigh Wooton is a substantial two storeyed house built in the Italianate style common in the 1880s. Its walls are rendered and it has limited applied decoration that includes brackets to the eaves line and engaged ionic columns under a broken pediment over the front entrance. The bowed window unit is of particular distinction and is not at all typical of this type of building. This interior by John T Collins is a view of the staircase from the first floor landing. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Reverse: "JOHN COLLINS / 11 Anderson Road / Hawthorn East, 3123 / Film 395 Exposure 27A / Kew / Butleigh Wooton / Looking down on stairs / 8-4-79thomas maidment, butleigh wooton, 867 glenferrie road -- kew (vic.)

in 1882 Thomas Maidment paid the Society of Jesus £5,750 for nine allotments along Barkly Road (now Glenferrie Road). Maidment, who had arrived in Australia from the Glastonbury district in England in 1858, owned and managed a number of sheep stations in Victoria and subsequently became an '... eminently respectable ...' member of District society. In 1883 the Rate Books list Maidment's land in Barkly Road as the 'Buxton Hill Estate' and it was given an N.A.V. of £90, while in the following year his property attracted an N.A.V. of £160, suggesting that substantial improvements were taking place. Maidment's two-storey mansion, named 'Butleigh Wooton' after his birth-place in England, was completed in 1885 and was given an initial N.A.V. of £420. While Maidrnent is recorded as the owner of the building until at least 1896, Jane Maidment, his wife, continued the family ownership of the twenty-six roomed house with its extensive grounds until at least 1910. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Butleigh Wooton is a substantial two storeyed house built in the Italianate style common in the 1880s. Its walls are rendered and it has limited applied decoration that includes brackets to the eaves line and engaged ionic columns under a broken pediment over the front entrance. The bowed window unit is of particular distinction and is not at all typical of this type of building. This interior by John T Collins is a view of the staircase from the first floor landing. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Reverse: "JOHN COLLINS / 11 Anderson Road / Hawthorn East, 3123 / Film 395 Exposure 21A / Kew / Butleigh Wooton / Staircase / 8-4-79thomas maidment, butleigh wooton, 867 glenferrie road -- kew (vic.), john t collins

in 1882 Thomas Maidment paid the Society of Jesus £5,750 for nine allotments along Barkly Road (now Glenferrie Road). Maidment, who had arrived in Australia from the Glastonbury district in England in 1858, owned and managed a number of sheep stations in Victoria and subsequently became an '... eminently respectable ...' member of District society. In 1883 the Rate Books list Maidment's land in Barkly Road as the 'Buxton Hill Estate' and it was given an N.A.V. of £90, while in the following year his property attracted an N.A.V. of £160, suggesting that substantial improvements were taking place. Maidment's two-storey mansion, named 'Butleigh Wooton' after his birth-place in England, was completed in 1885 and was given an initial N.A.V. of £420. While Maidrnent is recorded as the owner of the building until at least 1896, Jane Maidment, his wife, continued the family ownership of the twenty-six roomed house with its extensive grounds until at least 1910. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Butleigh Wooton is a substantial two storeyed house built in the Italianate style common in the 1880s. Its walls are rendered and it has limited applied decoration that includes brackets to the eaves line and engaged ionic columns under a broken pediment over the front entrance. The bowed window unit is of particular distinction and is not at all typical of this type of building. This interior by John T Collins is a view of the staircase from the first floor landing. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Reverse: "JOHN COLLINS / 11 Anderson Road / Hawthorn East, 3123 / Film 395 Exposure 21A / Kew / Butleigh Wooton / Staircase looking up to dome / 8-4-79thomas maidment, butleigh wooton, 867 glenferrie road -- kew (vic.), john t collins

in 1882 Thomas Maidment paid the Society of Jesus £5,750 for nine allotments along Barkly Road (now Glenferrie Road). Maidment, who had arrived in Australia from the Glastonbury district in England in 1858, owned and managed a number of sheep stations in Victoria and subsequently became an '... eminently respectable ...' member of District society. In 1883 the Rate Books list Maidment's land in Barkly Road as the 'Buxton Hill Estate' and it was given an N.A.V. of £90, while in the following year his property attracted an N.A.V. of £160, suggesting that substantial improvements were taking place. Maidment's two-storey mansion, named 'Butleigh Wooton' after his birth-place in England, was completed in 1885 and was given an initial N.A.V. of £420. While Maidrnent is recorded as the owner of the building until at least 1896, Jane Maidment, his wife, continued the family ownership of the twenty-six roomed house with its extensive grounds until at least 1910. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Butleigh Wooton is a substantial two storeyed house built in the Italianate style common in the 1880s. Its walls are rendered and it has limited applied decoration that includes brackets to the eaves line and engaged ionic columns under a broken pediment over the front entrance. The bowed window unit is of particular distinction and is not at all typical of this type of building. This interior by John T Collins is a view of the staircase from the first floor landing. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Reverse: "JOHN COLLINS / 11 Anderson Road / Hawthorn East, 3123 / Film 395 Exposure 21A / Kew / Butleigh Wooton / Railing at head of stairs / 8-4-79thomas maidment, butleigh wooton, 867 glenferrie road -- kew (vic.), john t collins

in 1882 Thomas Maidment paid the Society of Jesus £5,750 for nine allotments along Barkly Road (now Glenferrie Road). Maidment, who had arrived in Australia from the Glastonbury district in England in 1858, owned and managed a number of sheep stations in Victoria and subsequently became an '... eminently respectable ...' member of District society. In 1883 the Rate Books list Maidment's land in Barkly Road as the 'Buxton Hill Estate' and it was given an N.A.V. of £90, while in the following year his property attracted an N.A.V. of £160, suggesting that substantial improvements were taking place. Maidment's two-storey mansion, named 'Butleigh Wooton' after his birth-place in England, was completed in 1885 and was given an initial N.A.V. of £420. While Maidrnent is recorded as the owner of the building until at least 1896, Jane Maidment, his wife, continued the family ownership of the twenty-six roomed house with its extensive grounds until at least 1910. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Butleigh Wooton is a substantial two storeyed house built in the Italianate style common in the 1880s. Its walls are rendered and it has limited applied decoration that includes brackets to the eaves line and engaged ionic columns under a broken pediment over the front entrance. The bowed window unit is of particular distinction and is not at all typical of this type of building. This interior by John T Collins is a view of the staircase from the first floor landing. (Sanderson P. City of Kew Urban Conservation Study Vol 2)Reverse: "JOHN COLLINS / 11 Anderson Road / Hawthorn East, 3123 / Film 395 Exposure 21A / Kew / Butleigh Wooton / Entrance / 8-4-79thomas maidment, butleigh wooton, 867 glenferrie road -- kew (vic.), john t collins

The church in the photograph is the former Methodist Church which is on the NW corner of Barkly and Harker Streets inn Sunbury. It was built on land donated by Thomas Woods at Lot 14 Barkly Street where in 1870 a small weatherboard building was built. In 1879 John Browning gifted land at 13 Barkly Street for the building of a new brick church on that site. The brick church continued to be a place of worship until the June 1977 when the Presbyterian, Methodist and Congregational churches came together and worshipped as the Uniting Church. St. Andrews Uniting Church have been the owners of this building since that time. A non-digital black and white photograph of a little Church building with the words Methodist Church written across the bottom of the image.methodist church, methodism, barkly street, harker street, uniting church

The context entry for photograph P0876 gives information about this building which ceased being a place of worship when the Presbyterian, Methodist and Congregational churches amalgamated. A non- digital coloured photograph of the front entrance of former Methodist Church that stands on the NW corner of Barkly and Harker Streets in Sunbury. The image clearly shows the decorative wooden edges around the roof and doorway.methodist church, barkly street, harker street

Balang [John MAWURNDJUL] (1952 - ) Born Mumeka, Northern Territory Country: Milmilngkan, West Arnham Land, Northern Territory Clan: Na-Kurulk Language Group: Kunwinjku Location: Milmilngkan John Mawurndjul is an Australian indigenous artist. He is a member of the Kuninjku people of West Arnhem Land, Northern Territory. Growing up John had only occasional contact with non-indigenous people and culture. He was tutored in rarrk, a traditional painting technique using fine cross hatching and infill, working on small barks. During the 1980s he started producing larger and more complex works. The artist has painted 'Wayarra', a generic term which can include both malevolent spirit beings which continually inhabit certain sites or objects but can also mean the Spirit of a recently deceased person. These spirits are one of two spirits of the dead, the other being the 'Kun-malng' soul. The 'Wayarra' is the shadow or 'shade' of the dead and may take on the form of the deceased and haunt areas where the deceased recently inhabited. In order to prevent Wayarra spirits from harassing relative of the recently deceased, a smoking ceremont is performed where Ironwood leaves are burnt around the camp of the recently deceased and ochre is rubbed on all objects belonging to the deceased. Ochre may also be rubbed on vehicles, houses and trees. Some Wayarra are a particular Dreaming totem for people of certain clans. This is why many artists depict Wayarra in their bark paintings and sculptures. They are depicting clan totems particular to their lineage and which are celebrated in major regional patrimoiety ceremonies. In 1989 the work of John Mawurndjul was included in the landmark exhibition "Magiciens de la Terra' at the Centre Pompidou and Grande Halle de la Vilette in Paris, France. His works have also been exhibited in numerous solo and group exhibitions in Australia, New York, Paris and Japan. Mawurndjul is one of eight artists whose work in part of the largest inernational commission of contemporary Indigenous art from Australia at the Musee du Quai Branly, Paris. The work was exhibited in the Australian survey "John Mawurndjul: I Am The Old And The New", at the Museum of Contemporary Art, one of the 160-odd works all chosen by Mawurndjul for inclusion in the exhibition. This item is part of the Federation University Art Collection. The Art Collection features over 1000 works and was listed as a 'Ballarat Treasure' in 2007.This artwork was chosen by John Murwurndjul as on of around 160 works for exhibition in the 2018 Australian Survey of his work at the Museum of Contemporary Art. The artist is known for his rarrk work, which is evident in 'Female Wayarra Spirit'.Aboriginal bark painting featurung rarrk. The artwork is associated with Dilebang, a duwa moiety place that belongs to the Kurulk clan. This work is currently on loan for exhibition in 'John Mawurndjul: I am the old and the new'. The exhibition will be shown at the Museum of Contemporary Art Australia (Sydney) from 6 July – 23 September 2018, and the Art Gallery of South Australia, Adelaide from 26 October 2018 – 28 January 2019.art, artwork, john mawurndjul, aboriginal, bark painting, rarrk, wayarra, kuninjku, maningrida, loan

Born in 1817 to Murdo Macdonald and Flora Morrision at Bracadale near Sleat on the Isle of Skye in Scotland, Alexander Macdonald sailed on the Earl Durham to Sydney where he arrived on 2 January 1839. He was 21 years of age. After only a few months in the new country he set out overland for Melbourne where he joined his brother on a sheep run. He also became involved with his brother in conducting the Travellers’ Rest a stopping place for travellers at the Mordialloc Creek. Alexander married Isabella Munroe at Scots Church, Melbourne on 17 February 1841. After their marriage they started the sheep run named Stringy Bark, on the Yarra, near where Kew is today. Together, they had ten children. On the morning of 20 December 1881, Alexander’s hat was found floating in Mordialloc Creek. He had last been seen crossing the bridge the previous evening at ten o’clock. A few days later the body was later found only yards from the Bridge Hotel. A magisterial enquiry conducted by Thomas Attenborough concluded Alexander Macdonald’s death was an accidental drowning.Sepia toned image of Alexander Vause Macdonald (1817-1881).

In 1916 a jumble sale took place in the Sunbury Common School building and afternoon tea was also available. Violet Boardman is the lady seated. The first Sunbury Common School No. 604 was built in 1871 in Macedon Street, between Barkly and O'Shanassy Streets, with 32 students enrolled. By 1910 the building was in a bad state of repair and was replaced with a new Federation style brick building, that opened on 2 May 1912 and was renamed Sunbury State School No. 1002. An old non-digital black and white photograph of gathering of a gathering people outside a building that is displaying a tea rooms notice. jumble sales, violet boardman, sunbury common school no. 604

The War Memorial was erected in Sunbury. On 11th November 1919, on the first anniversary of the end of WW1, it was announced that there were plans to erect a memorial. On 15th December 1919 a final peace celebration took place at the newly erected memorial which was sited between Stawell and Barkly Streets. Since then Anzac services have terminated at that site where wreaths are laid.A non-digital sepia photograph with a cream border of a memorial which has wreaths of flowers placed around it.Stamped on the back - 'Velox' and 'Kodak Print' and handwritten S8798war memorials, stawell street, barkly street