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matching wells organisation
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Vision Australia
Text, Out and About: RVIB Auxiliaries newsletters 2002 (March, June, December), 2002
RVIB Auxiliaries raised monies for the organisation at a grassroots level, via a variety of meetings, fundraisers and events. To keep them in touch with head office and to let branches what other branches were doing across the state, regular newsletters were sent out. In the 2002 newsletters, celebrations were held for Barwon Heads (60 years), Cohuna, Wodonga, Murtoa, Yarrawonga (70 years), news from around Victoria as well as events and staffing changes at head office, and memories of those Auxiliary members who had passed in the year. Interviews with Elizabeth Davies from Sorrento Auxiliary, retiring staff member Carol O'Reilly, departing Dimboola Auxiliary members Ern and Ena Rudolph, For Sight Week, 'See the World through their eyes' corporate breakfast and High Tea at the Windsor campaigns are also mentioned.34 pages of text and imagesroyal victorian institute for the blind -
Melbourne Athenaeum Archives
Video - ABC 7.30 Report: The Athenaeum 's 170th birthday, Australian Broadcasting Corporation, Melbourne, Athenaeum building celebrates 170 years, 11/11/2009
Transcript: Athenaeum building celebrates 170 years Australian Broadcasting Corporation Broadcast: 11/11/2009 Reporter: Lisa Whitehead Tomorrow marks the 170th birthday of one of the nation's historic cultural landmarks. Melbourne’s Athenaeum building has, in one form or other, provided education and entertainment for the Victorian colony as it became a city; and along the way, documented its growth. Transcript KERRY O’BRIEN, PRESENTER: Tomorrow marks the 170th birthday of one of the nation's historic cultural landmarks. Melbourne's Athenaeum building has, in one form or another, provided education and entertainment. For the Victorian colonies it became a city and along the way documented its growth. The building's original library and theatre still draw devotees and as Lisa Whitehead reports, a loyal band of volunteers. KEVIN QUIGLEY, ATHENAEUM PRESIDENT: There's nothing like us that has been here from day one, four years after the boat pushed ashore, here we are. It's a thread that runs through the life of Melbourne. LISA WHITEHEAD, REPORTER: In the heart of Melbourne's CBD, the Athenaeum is a celebrity in disguise, the oldest cultural icon in the city, but barely noticed. MARJORIE DALVEAN, VOLUNTEER HISTORIAN: People of Melbourne walk past this area and they have no idea what it is. RAY LAWLER, PLAYWRIGHT: It seemed to me to be a place that absolutely, or breathes Melbourne, I suppose, culture. LISA WHITEHEAD: Just four years after Melbourne was founded, the colony built a Mechanic's Institution, one of the first in the world, a place where the working class could meet and learn. KEVIN QUIGLEY: People think of it as Wild West sort of place where these hearty types drank and rushed about, but Melbourne was freely settled. It was a city of people who wanted to better themselves - entrepreneurs. And the Mechanic's Institution was that innovative idea that had grown up in Edinburgh and London about providing an opportunity for education for the working people. LISA WHITEHEAD: Mark Twain lectured there. Later, other buildings were added and a theatre to host classic plays. And it adopted its more bourgeois friendly title of the Athenaeum. Crucially from the start there was the library, the first to offer affordable lending to the working man. And it still attracts devotees. Former University lecturer Margaret Bowman, 89, comes in every Wednesday, along with her dog to join an enthusiastic band of volunteers sorting through the archives. MARGARET BOWMAN, FORMER UNIVERSITY LECTURER: Doing research is something that I find actually I enjoy more than anything. Every old lady needs to have a project and now I've got a project. MARJORIE DALVEAN: Margaret, Christine has just found out that Alfred Deakin was a member here from 1874 to 1877. This place is not flashy, we've never been flashy. But book lovers walk in here and they know this is the place for them. ARCHIVAL FOOTAGE: Old times and old names. The Athenaeum theatre in Melbourne for more than 40 years has been one of the city's best known cinemas. LISA WHITEHEAD: In the 20th century, the theatre surrendered to the new craze of talking pictures, and one particular fan was famous Australian playwright Ray Lawler. At 13, he dropped out of school to work in a Footscray factory and two years later his first trip to the glamorous Athenaeum cinema hinted at the education he was missing. RAY LAWLER: It just had a style about it which I responded to, I think. I was looking for something and this seemed to be part of it. Ray Lawler went on to write "Summer of the Seventeenth Doll" and found literary fame overseas. About a century after it had started as an educational place for the working man, Ray Lawler had, in effect, become an Athenaeum graduate. RAL LAWLER: If they had been looking for the sort of person that they were hoping to encourage along the way, I suppose I would have been somebody that might have fitted the mould, you know. LISA WHITEHEAD: In time, the cinema was returned to its theatrical roots. FRANK THRING, 1977: It has a great resemblance to the Theatre Royal in Hobart which Larry Olivier has called the best theatre he's ever worked in. And it's almost identical. It is the true Victorian playhouse. The horseshoe shaped thing: stalls, dress circle and gallery. And you're close to the audience and they're close to you. Marvellous feeling. LISA WHITEHEAD: Today, it's still a theatre. But time has brought compromises. The once vaunted art gallery has now covered its windows and become a comedy club and performance space. TV and suburban life have eaten away at the library membership. It offers an online service now, and a recent federal government grant will pay for the upkeep of its gracious interior, including the 1930s elevator Ray Lawler used to ride. For him, it's money well spent on history quietly made and discreetly observed. RAY LAWLER: It's the lack of awareness, I think, that people don't know what they've got here. They've really got the whole history of Melbourne almost. KEVIN QUIGLEY: It was a similar organisation in Sydney but we are the only one that's got a continual lineage on the same spot. We started here and we're still here and we'll be here for another 100 years. KERRY O'BRIEN: Lisa Whitehead on a great Melbourne landmark. © 2010 ABC | Privacy Policy Beginning as the Melbourne Mechanics' Institution in 1839, the Melbourne Athenaeum has a long history that reflects the cultural and social development of Melbourne. It continues to be managed as a not-for-profit organisation by a volunteer board, with a subscription library (maintained since 1839) and a leased theatre.Video broadcast ABC 7:30 Report for 11/11/2009. "Tomorrow marks the 170th birthday of one of the nation's historic cultural landmarks. Melbourne’s Athenaeum building has, in one form or other, provided education and entertainment for the Victorian colony as it became a city; and along the way, documented its growth."athenaeum, australian broadcasting corporation, kerry o’brien, kevin quigley, lisa whitehead, marjorie dalvean, ray lawler, margaret bowman, frank thring. -
Koorie Heritage Trust
Booklet, Barrett, Charles et al, Blackfellows of Australia, 1936
Contents: The Aboriginal Environment - Birds and Reptiles; Whence came the Blackfellow. The Natural Man - Tattooing: ornamental scars. The Tribes of the South - Down the Darling. Tribes of Central and Northern Australia - The Aruntas; Wilderness vanishing; Untamed Tribes.The Tasmanian Race - Doomed people.Tribal Organisation - Public opinion; The Council of Old Men; Tribal Classification; Tribal Naming; Dual Classes; Totemism.Daily life of the Blacks - Making fire; Cooking methods - the native oven; Vegetarian diet; Miscellaneous foods. Weapons and Implements - Classes of Stone; Quarries; Weapons of wood - spears; The Boomerang; Shields; Water vessels and Carriers; Baskets and Dilly-bags.Medicine-men and medicine - Faith cures; Rain-making. Mia-Mias, Whurlies and Gunyahs - Tripod fires; Two-storey huts. The Aboriginal as an Engineer - Weirs and fish traps; Wells and Rockholes. Wild White Men; Dances and Games - Children's toys. Black Police and Tracking - Tribal Mixture; The Blacktrackers; Trained from infancy. Navigation - The Bark Canoe - Calm-weather Craft. Aboriginal Art - Animal Tracks; Old Camp-fires. Blackfellow Music and Bards; Death and Burial - Wailing Women; Relics of Lost Tribes; Decorated skulls; Creation myth pole. Language - Letter-sticks. Myths and Legends; Mission work among the Blacks - Spheres of Service; The Mission Stations.43 p. : ill. ; 28 cm.Contents: The Aboriginal Environment - Birds and Reptiles; Whence came the Blackfellow. The Natural Man - Tattooing: ornamental scars. The Tribes of the South - Down the Darling. Tribes of Central and Northern Australia - The Aruntas; Wilderness vanishing; Untamed Tribes.The Tasmanian Race - Doomed people.Tribal Organisation - Public opinion; The Council of Old Men; Tribal Classification; Tribal Naming; Dual Classes; Totemism.Daily life of the Blacks - Making fire; Cooking methods - the native oven; Vegetarian diet; Miscellaneous foods. Weapons and Implements - Classes of Stone; Quarries; Weapons of wood - spears; The Boomerang; Shields; Water vessels and Carriers; Baskets and Dilly-bags.Medicine-men and medicine - Faith cures; Rain-making. Mia-Mias, Whurlies and Gunyahs - Tripod fires; Two-storey huts. The Aboriginal as an Engineer - Weirs and fish traps; Wells and Rockholes. Wild White Men; Dances and Games - Children's toys. Black Police and Tracking - Tribal Mixture; The Blacktrackers; Trained from infancy. Navigation - The Bark Canoe - Calm-weather Craft. Aboriginal Art - Animal Tracks; Old Camp-fires. Blackfellow Music and Bards; Death and Burial - Wailing Women; Relics of Lost Tribes; Decorated skulls; Creation myth pole. Language - Letter-sticks. Myths and Legends; Mission work among the Blacks - Spheres of Service; The Mission Stations.aboriginals, australian - social life and customs -
Koorie Heritage Trust
Book, Lewis, Robert, A Journey Through Time : investigating Koori life in the Gariwerd / Grampians area. Teachers' Guide, 1992
[From Intro.]: "The guide booklet asks students to consider four important questions as they explore the Centre's resources: 1. Did the Kooris of the Gariwerd area use their environment well? 2. Did they have a rich and full culture? 3. How did contact with Europeans affect their life? 4. Are Koori history and culture an important part of every Australian's heritage today?"9 p. : ill., map ; 30 cm.[From Intro.]: "The guide booklet asks students to consider four important questions as they explore the Centre's resources: 1. Did the Kooris of the Gariwerd area use their environment well? 2. Did they have a rich and full culture? 3. How did contact with Europeans affect their life? 4. Are Koori history and culture an important part of every Australian's heritage today?"community organisations -- cultural activities (including preservation and/or promotion of traditional culture). other: brambuk living cultural centre -- budja budja -- gariwerd -- halls gap -- grampians -- education. -
Ballarat and District Irish Association
Image, Daniel O'Connell, the Great Irish Agitator, c1864
Daniel O’Connell was born near Cahirciveen, Co. Kerry, on 6 August 1775. His wealthy childless uncle adopted him at an early age and brought him up at Derrynane. He spoke Irish and was interested in the traditional culture of song and story still strong in Kerry at the time. He also understood how the rural mind worked which served him well in later years. In 1791 he was sent to school at St. Omer and Douai and what he saw there of the French Revolution left him with a life-long hatred of violence. He read law at Lincoln’s Inn (1794 -96) and continued his studies in Dublin where he was called to bar in 1798. He had soon built up an enormous practice. The 1798 rising and the terrible butchery that followed it confirmed his horror of violence. While he approved of the principles of the United Irishmen, their call for reform and for Catholic Emancipation, he disagreed with their methods. In 1815 O’Connell criticised harshly the Dublin corporation. O’Connell was challenged to a duel by one member D’Esterre. In the exchange of shots D’Esterre was killed and O’Connell vowed never to fight again. O’Connell was soon drawn into political action. Hopes of Catholic emancipation had been raised by promises given while the act of union was being passed. In 1823, O’Connell founded the Catholic Association. The aim of the organisation was to use all the legal means available to secure emancipation. It turned into a mass crusade with the support of the Catholic clergy. All members of the association paid a membership of a penny a month (the Catholic rent). This helped to raise a large fund. The Clare election in 1828 was a turning point. O’Connell, with the support of the forty-shilling freeholders, managed a huge victory against the government candidate. He was well supported by the clergy whose influence on the poor uneducated peasant class was enormous. The polling took place in Ennis at the old courthouse where the O’Connell monument now stands. At the final count, O’Connell was elected by a majority of about eleven hundred votes. The ascendancy party had suffered its first big knock since 1798. The whole country was aflame. The British Government feared a rising and granted Catholic emancipation in April 1829. The franchise was, however, raised to 10 pounds which excluded the forty-shilling freeholders. O’Connell was now the undisputed leader in Ireland and he gave up his practice at the bar to devote his time entirely to politics. At the King’s insistence, O’Connell was not allowed to take his seat until he had been re-elected for Clare. In February 1830, O’Connell became the first Catholic in modern history to sit in the House of Commons. For the rest of his life, he was supported by “The O’Connell Tribute”, a public collection out of which O’Connell paid all his expenses. O’Connell now decided to concentrate on winning repeal of the act of union and getting an Irish parliament for the Irish people. British political leaders feared repeal as they did not fear emancipation. They saw repeal of the Act of Union as the first step in the break-up of the act of union, as the spirit of the repeal movement was revived when the young Ireland writers wrote about it in the Nation. In 1841, O’Connell was elected Lord Mayor of Dublin and in 1843 the subscriptions to his Repeal Association, the Repeal “Rent” came to 48,400 pounds. He now began to organise monster meetings throughout the country. It is thought that three-quarters of a million people gathered on the hill of Tara to hear the man they called the “Liberator”. The government became alarmed at the strength of the Repeal Movement and a meeting which O’Connell had planned for 8 October 1843 in Clontarf, Dublin was banned. Huge crowds were already on their way when O’Connell called off the meeting to avoid the risk of violence and bloodshed. He was charged with conspiracy, arrested and sentenced to a year in jail and a fine of 2,000 pounds. The sentence was set aside after O’Connell had been three months in prison. When he was released he continued with his campaign for repeal. However, a turning point had been reached. The tactics that had won emancipation had failed. O’Connell was now almost seventy, his health failing and he had no clear plan for future action. There was discontent within the Repeal Association and the Young Irelanders withdrew. There was also some failure in the potato crop in the 1840’s, a sign of things to come in the Great Famine of 1845-1847. Aware of the fact that he had failed with his great goal, (the Repeal Movement), O’Connell left Ireland for the last time in January 1847. He made a touching speech in the House of Commons in which he appealed for aid for his country. In March, acting on the advice of his doctor, he set out to Italy. Following his death in Genoa on 15 May 1847, his body was returned to Ireland and buried in Glasnevin Cemetery. [http://www.clarelibrary.ie/eolas/coclare/people/daniel.htm, accessed 13/12/2013]Portrait of a man known as Daniel O'Connell.ballarat irish, daniel o'connell, o'connell -
Nillumbik Shire Council
Painting: Penelope AITKEN (b.1967 Melb. AUS), Penelope Aitken, Mapping Mass & Void 10, 2008
Penelope Aitken lives and works in Melbourne, Australia. She makes paintings and installations about relationships: between people, between things and between people and things. Recurring subjects include friendship, genealogy, romantic liaisons, and cross-cultural exchange as well as gardening, craft and landscape design. 'I am interested in the social, psychological and aesthetic motives behind organisation, belonging and displacement and I often make work that investigates such arrangements.' She has held regular solo exhibitions since 1995 and has been represented in group exhibitions since 1989. These have included shows in public and commercial galleries, artist run spaces, outdoor projects and festivals in Melbourne, Sydney, Perth, Brisbane, Bundaberg, Kuala Lumpur, Taipei, Tokyo and Famagusta, Northern Cyprus. Aitken has previously worked at the Australian Centre for Contemporary Art and at Asialink at the University of Melbourne. From 2006 - 2009 she was a board member of the Melbourne artist run gallery, West Space and she has also curated and coordinated numerous exhibitions and written and edited catalogues, articles and essays. She holds a Bachelor of Arts and a Bachelor of Education (Visual Arts) both from The University of Melbourne and completed her Masters of Fine Art at the Victorian College of the Arts in 2004. In 1997 Aitken was selected to be a studio artist for two years at Gertrude Contemporary Art Spaces, Melbourne and in 2000 she undertook an Australia Council Studio at the Taipei National University of the Arts, Taiwan. More recently she spent two months in 2007 at the Laughing Waters Residency, Birrarung, in Eltham, Victoria. There she began her current interest in the rocks used in the landscape designs of Gordon Ford. Paintings of Ford's rocks made since 2007 as well as glacial erratics, meteors, and other natural and displaced rocks were exhibited in March 2011 at the Light Factory Gallery in Eltham in a show called My History of here, and Second Nature, one work from this exhibition, was awarded first prize at Eltham Masterworks 2011. Other work made about rocks in nature and culture include: the project, A dark archive, as well as in two installations: You seem so settled for one that doesn't belong held at West Space in 2009 and Gathering these things to remind me of home shown in 2010 at the Bundaberg Regional Art Gallery, Queensland. In July and August 2007 Aitken undertook an arts recidency at Birrarung, a house and garden designed by Gordon Ford and managed as the Laughing Waters Artist in Residence Program by the Shire of Nillumbik Victoria. The rocks depicted in the painting 'Mapping Mass & Void 10' are all taken from the garden at Birrarung. Aitken has made reference to those rocks and the way in which Ford thought of the rocks as individuals that need to be handled and placed with consideration to show off their best aspects.oil and acrylic on linen ek prac 2015 -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2007
1. The moral lexicon of the Warlpiri people of central Australia LR Hiatt This paper discusses words that match ?Good? and ?Bad?; examples of ?Good? and ?Bad? behaviour; morality and law; and egalitarianism and dominance. It also presents a comparison with Gidjingarli (Burarra). 2. Mobs and bosses: Structures of Aboriginal sociality Patrick Mullins (Mount Druitt, NSW) A commonality of Aboriginal social organisation exists across the continent in communities as different as those from the Western Desert across to Cape York, from the towns of New South Wales and Western Australia to cities like Adelaide. This is found in the colloquial expressions ?mob? and ?boss?, which are used in widely differing contexts. Mobbing is the activity where relatedness, in the sense of social alliances, is established and affirmed by virtue of a common affiliation with place, common experience and common descent, as well as by the exchange of cash and commodities. Bossing is the activity of commanding respect by virtue of one?s capacity to bestow items of value such as ritual knowledge, nurturance, care, cash and commodities. Mobbing and bossing are best understood as structures in Giddens? sense of sets of rules and resources involved in the production of social systems, in this case social alliances. Mobbing and bossing imply a concept of a person as a being in a relationship. Attention needs to be given to the way these structures interact with institutions in the wider Australian society. 3. Recognising victims without blaming them: A moral contest? About Peter Sutton?s ?The Politics of Suffering: Indigenous Policy in Australia since the 1970s? and Gillian Cowlishaw?s replies Ma�a Ponsonnet (Universit� Paris- 8-Saint-Denis) Peter Sutton?s texts on Aboriginal violence, health and their politicisation are replied to using his methodology, and acknowledging his convincing points. Sutton rightly denounces a lack of lucidity and scientific objectivity in anthropological debates. These inadequacies impede identification of what Aboriginal groups can do to improve their situations for fear that this identification would lead to blame the victims. At the other end of the ethical spectrum, those who advocate a broader use of what I will call a ?resistance interpretation? of violence fail to recognise victims as such, on the implicit grounds that seeing victims as victims would deprive them of any agency, on the one hand, and entail blame, on the other hand. I aim to define a middle road between those views: the idea that victims should be acknowledged as such without being denied their agency and without being blamed for their own condition. This middle road allows identification of the colonisers? responsibilities in the contemporary situation of Indigenous communities in Australia, and to determine who can do what. Secondly, I show that Sutton?s texts convey, through subtle but recurrent remarks, an ideology of blame rather than a mere will to identify practical solutions. As a consequence, some of his proposals do not stand on a solid and objective causal analysis. 4. 'You would have loved her for her lore?: The letters of Daisy Bates Bob Reece (Murdoch University) Daisy Bates was once an iconic figure in Australia but her popular and academic reputation became tarnished by her retrograde views. Her credibility was also put in doubt through the exposure of her fictionalised Irish background. In more recent times, however, her ethnographic data on the Aborigines of Western Australia has been an invaluable source for Native Title claims, while her views on Aboriginal extinction, cannibalism and ?castes? are being seen as typical of her time. This article briefly reviews what has been the orthodox academic opinion of her scientific achievement before summarising what is reliably known of her early history and indicating what kind of person is revealed in the 3000 or more letters that she left behind. 5. What potential might Narrative Therapy have to assist Indigenous Australians reduce substance misuse? Violet Bacon (Curtin University of Technology) Substance misuse is associated with adverse consequences for many Australians including Aboriginal and Torres Strait Islander peoples. Extensive research has been conducted into various intervention, treatment and prevention programs to ascertain their potential in reducing substance misuse within Aboriginal and non-Aboriginal communities. I explore the potential of Narrative Therapy as a counselling intervention for assisting Indigenous Australians reduce the harm associated with substance misuse. 6. Bone points from the Adelaide River, Northern Territory Sally Brockwell (University of Canberra) and Kim Akerman (Moonah) Large earth mounds located next to the vast floodplains of the lower Adelaide River, one of the major tropical rivers draining the flat coastal plains of northern Australia, contain cultural material, including bone points. The floodplains of the north underwent dynamic environmental change from extensive mangrove swamps in the mid-Holocene, through a transition phase of variable estuarine and freshwater mosaic environments, to the freshwater environment that exists today. This geomorphological framework provides a background for the interpretation of the archaeology, which spans some 4000 years. 7. A different look: Comparative rock-art recording from the Torres Strait using computer enhancement techniques Liam M Brady (Monash University) In 1888 and 1898, Cambridge University?s Alfred C Haddon made the first recording of rock-art from the Torres Strait islands using photography and sketches. Systematic recording of these same paintings and sites was carried out from 2000 to 2004 by archaeologists and Indigenous Torres Strait Islander and Aboriginal communities as part of community-based rock-art recording projects. Computer enhancement techniques were used to identify differences between both sets of recordings, to reveal design elements that Haddon missed in his recordings, and to recover images recorded by Haddon that are today no longer visible to the naked eye. Using this data, preliminary observations into the antiquity of Torres Strait rock-art are noted along with recommendations for future Torres Strait region rock-art research and baseline monitoring projects. 8. Sources of bias in the Murray Black Collection: Implications for palaeopathological analysis Sarah Robertson (National Museum of Australia) The Murray Black collection of Aboriginal skeletal remains has been a mainstay of bio-anthropological research in Australia, but relatively little thought has been given to how and why this collection may differ from archaeologically obtained collections. The context in which remains were located and recovered has created bias within the sample, which was further skewed within the component of the collection sent to the Australian Institute of Anatomy, resulting in limitations for the research potential of the collection. This does not render all research on the collection unviable, but it demonstrates the importance of understanding the context of a skeletal collection when assessing its suitability for addressing specific research questions.maps, b&w photographs, colour photographs, illustrations, graphs, chartswarlpiri, sociology, daisy bates, substance abuse, narrative therapy, rock art, technology and art, murray black collection, pleistocene sites, watarrka plateau -
Victorian Aboriginal Corporation for Languages
Book, Bruce Pascoe, The little red yellow black book : an introduction to Indigenous Australia, 2008
The Little Red Yellow Black Book is an accessible and highly illustrated pocket-sized guide. It's an invaluable introduction to Australia's rich Aboriginal and Torres Strait Islander histories and culture. It takes a non-chronological approach and is written from an Indigenous viewpoint. The themes that emerge are the importance of identity, and adaptation and continuity. If you want to read stories the media don't tell you, mini-essays on famous as well as everyday individuals and organisations will provide insights into a range of Australian Indigenous experiences.maps, b&w photographs, colour photographsindigenous history, culture, art, sport, health, education, employment, reconciliation, resistance, governance -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual reports 1891, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1870, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1869, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1868, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1871, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1872, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1873, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1874, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1875, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1876, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1877, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1878, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1879-1880, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1881, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1882, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1883, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1884, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1885, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1886, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1887, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1888, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports -
Vision Australia
Administrative record - Text, Victorian asylum and school for the blind annual report 1889, 1867-1891
Annual reports were both a way of informing benefactors as well as generating new ones for charitable organisations. In 1867 an asylum and school for blind children began in Melbourne. Between that first intake and 1891, the asylum went through a great many changes, including the building of the St Kilda Road building, growing in size and developing a workshop for blind workers. 1 bound volume with illustrations.royal victorian institute for the blind, annual reports