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

maps, b&w photographs, b&w illustrations, tables, sheet music

CD ROM - home made, contains scanned images of a few pages. CDROM located in CD ROM case.Word lists, sheet music, CD-ROM

The book shows that Australia's languages are rich, living languages that are relevant to all Australians. You can share the pride that Indigenous people have in their language by reading their accounts of what their language means to them and by learning about how Australian Indigenous languages are structured and used.Maps, colour illustrations, colour photographs, word lists, sheet music, CD-ROMlanguage and culture, bilingual education, linguistics, language and technology, yorta yorta, ganai

For almost 40 years, Michael Walsh has been working alongside Indigenous people: documenting language, music and other traditional knowledge, acting on behalf of claimants to land in the Northern Territory, and making crucial contributions to the revitalisation of Aboriginal languages in NSW. This volume, with contributions from his colleagues and students, celebrates his abiding interest in and commitment to Indigenous society with papers in two broad themes. ?Language, identity and country? addresses the often complex relations between Aboriginal social groups and countries, and linguistic identity. In ?Language, identity and social action? authors discuss the role that language plays in maintaining social identities in the realms of conversation, story-telling, music, language games, and in education. ?Language and Social Identity in Australian Indigenous Communities? will be of interest to students of linguistics, Indigenous studies, anthropology, and sociology. Contents: 1. Introduction /? Rod Gardner ... [et al.] 2. Michael Walsh : a personal reflection /? Ros Fraser 3. Place and property at Yintjingga/?Port Stewart under Aboriginal Law and Queensland Law /? Bruce Rigsby and Diane Hafner 4. Linguistic identities in the eastern Western Desert : the Tindale evidence /? Peter Sutton Juwaliny : dialectal variation and ethnolinguistic identity in the Great Sandy Desert /? Sally Dixon 6. Who were the 'Yukul'? and who are they now? /? Brett Baker 7. Colonisation and Aboriginal concepts of land tenure in the Darwin region /? Mark Harvey 8. Aboriginal languages and social groups in the Canberra region : interpreting the historical documentation /? Harold Koch 9. The Kuringgai puzzle : languages and dialects on the NSW Mid Coast /? Jim Wafer and Amanda Lissarrague 10. Dawes' Law generalised : cluster simplification in the coastal dialect of the Sydney language /? David Nash 11. Space, time and environment in Kala Lagaw Ya /? Lesley Stirling 12. Turn management in Garrwa mixed-language conversations /? Ilana Mushin and Rod Gardner 13. Laughter is the best medicine : roles for prosody in a Murriny Patha conversational narrative /? Joe Blythe 14. Collaborative narration and cross-speaker repetition in Umpila and Kuuku Ya'u /? Clair Hill 15. Co-narration of a Koko-Bera story : giants in Cape York Peninsula /? Paul BlackMaps, b&w photographs, charts, word listslanguage and identity, language maintenance, language and culture, language and country

Words and music of popular song written in 1915 regarding the First World War. Proceeds of sale of this song given to Australian Red Cross.Black and white copy of music and words. Australian and British flags on front. Two names written on front indistinguishable. Four pages."One Hundred Thousand/More!/Patriotic Song..."1910s, red cross, music, world war 1, george evans collection

Newspaper cutting from Bendigo Advertiser, dated Saturday, December 3, 1988 - Page 14. Photo on left is captioned: ABOVE: John Meredith and Peter Ellis prepare traditional dance music for the National Library archives. Top right picture is captioned: ABOVE: Peter Ellis plays and 80-year-old celluloid penny whistle. Ellis' 'Collector's Choice' will be launched today at the National Trust chambers in View St at 3 pm. LEFT: Peter Ellis demonstrates the one string fiddle and collection of various instruments. Article reads: Duo's work an insight to music over the years. Local musical identity and Australian social dance authority Peter Ellis, co-author of the Bicentennial publication 200 Dancing Years, has completed his series on dance music entitled 'Collector's Choice'. Noted Australian folklorist John Meredith will launch volume three of Collector's Choice today at the National Trust chambers in View St at 3 pm. A photographic display by John Meredith can be seen at the chambers between 2pm and 5pm. The display is called Pioneers of Performers and it exhibits a cross section of traditional musicians from all over Australia. Fifty superb black and white toned prints will also be on display. John Meredith is one of Australia's foremost folklorists and has many publications to his credit including Folk Songs of Australia, Frank the Poet and The Wild Colonial Boy. Peter and John have just returned from the third national folklore conference in Canberra. Collector's Choice has more than 300 popular tunes written in a clear single melody line with guitar chords provided. Forty different dances are represented with music including the Pride of Erin, Parma Waltz, Evening Three-step, Swing Waltz, Barn Dance, Progressive Jive and Old Time Medley. A detailed introduction provides handy advice on choice, presentation and suitable tunes plus historical details on the evolvement of colonial, modern ballroom, old time and new vogue dances and music. Illustrations on the social history of the bands and individual musicians can be found throughout the book. Bendigo bands of old which are illustrated including Cyril Sawyer's Swingsters. As part of the launch the Sandhurst Dance Club will host a free dance from 8pm at the Marong Public Hall.Bendigo advertiserperson, individual, peter ellis oam

Newsletter page. Items include an Idea by Barry, More from the National Folk Festival Canberra by Peter, a comment on the Festival from the Barkers, a comment on the rain and dancers and musicians by Anon, a comment by Kurt (Ian Walder) regarding electronic instruments in a band and the culture and heritage were popular, Asst Editor wanted some strong Groupies to move a piano, Olive Dobbyn commented on the weather, the lack of a piano, the Australian content and Ted Egan playing his fosterphone and singing 'the Drover's Boy', and Carol Higman commenting on the dances, how well the festival went and thanked Mary, Peter and anyone else who helped to organise the trip to the 1994 National Folk Festival. Handwritten at the top of the page is a thank you from Dianne and Barry for the success of Ben's 21st Birthday Party, Geoff Barker at the BBQ, Don & Julie for helping set up and for Videoing and Garry Clancy for calling and overnight caretaking.person, individual, peter ellis oam, peter ellis collection, shirley andrews, monaro colonial dancers, emu creek, bush dance and music club, colin silk, rob willis, ted egan, the barkers, kurt (ian walder), olive dobbyn, carol higman, geoff barker, garry clancy

Frederick "Fred" Fifield Hall was born in Carlton, Victoria in 1878. Son of Frederick Hall and Jessie Wallace Hall (nee Lloyd), Fred would marry Elsa May Daegner in 1899 with whom he had a son named Anthony. Hall died on 27th September 1956 in Mont Albert, Victoria and was buried at the Box Hill Cemetery. Hall was known as a solo pianist and the first conductor of the Station Orchestra at 3LO (ABC Radio Station). He was also a notable music editor at Allan & Co. Earning early recognition at 16 years of age when he conducted the Sydney Orchestra, Hall was a versatile composer having written in a variety of styles including solos for the piano, violin and cello, operas, foxtrots and orchestral suites. Publications indicate that between 300 and 400 of his compositions were published. The most famous of which was "Goodbye Melbourne Town" which he wrote with Lyricist Leonard Nelson. "Let Me Go to Bendigo" was another of their joint compositions. Leonard Nelson Snell, professionally known as Leonard Nelson, was born c. 1874 in Melbourne and grew up in Kew (he was 76 in 1950). Nelson married Lily Maud Haight in Victoria in 1897 and had six children named Roy, Dorothy, Leonard, Lionel, Austin and Marie. Nelson died on the 13 August 1962 in Blackheath, NSW and was buried at the local cemetery. Nelson had a varied resume including Cattle station work, song writing and public speaking. Nelson was known for his enjoyment of Australian poetry having known many of the greats personally and could recite works from memory. In his later life, Nelson worked as an entertainer for hire at banquets and other social gatherings. No. 181 Allan's popular sixpenny edition "Sung with great success by Leonard Nelson" Allan & Co. Pty Ltd. Melbourne, Bendigo & Geelong 1 score A B4 size document containing sheet music titled "Let Me Go to Bendigo". The document has a black and white cover with bold lettering and a cartoon of a man boarding the Bendigo Train. The music was written by Fred Hall and the lyrics were written and sung by Leonard Nelson who is pictured on the cover. The music covers 3 pages (1 double sided page and 1 single side) making up this 3-page document including the cover.The front cover contains a handwritten name in the top right-hand corner "Mrs Sinclair"sheet music, leonard nelson, fred hall, allan's popular sixpenny edition, bendigo, piano, songs and music, frederick fifield hall

Framed program advertising the 'The famous Royal Blind Entertainers from the Royal Victorian Institute for the Blind' held at the Mechanics Hall, Netherby on Wednesday 3rd May 1939. "Biggest variety show of 1939. See some of the speciality acts here! Night of Music and Laughter - Be Sure to Book Your Seat!!! Proceeds in aid of the Blind Babies, Children and Adults of Victoria. Advance Representative - Robert Reid. Concert Manager - Jack Stewart. Authorised Ticket Sellers - B. Redpath & H. Robinson. Popular prices - No Tax." Pictures of two blind children, the Royal Blind Entertainers, Harry Keegan of Radio Fame - Yodeller and Musical novelties, Gordon Girdwood - Musical entertainer and Jack Stewart - Famous comedy skits and Novelty entertainer. The program also mentions famous blind artists, Messrs Austin Anderson, Walter Heggarty, Norman Rees, George Wootton and Terry Scanlon - comedy and tap dancing. 4 page leaflet in wooden frame.royal victorian institute for the blind, fundraising

Carols by Candlelight is a Christmas concert held at the Sidney Myer Music bowl. Programs and candle holders were sold, and collections made during the event to raise money for the Austin Hospital and the Red Cross. 3KZ also recorded the concert, which was played on radio on Christmas Day with a phone number to ring to donate. Prior to the Carols program at 10pm, the Red Cross organised an International Peace Pageant of various cultural groups as a prelude to the event.1 volume with photographs and illustrationscarols by candlelight, austin hospital, red cross, margot sheridan, melbourne aboriginal choir, max balderson, ann boulton, robert simmons, robert payne, mary miller, joan arnold, rex barber, university string orchestra, lawrence warner, coburg girls choir

Plaque commemorating D.L. Palmer, Musician to the Blind, 1882-1955. David Palmer was a music teacher and Director of Music at the Royal Victorian Institute for the Blind (R.V.I.B.) for over 40 years and conducted the R.V.I.B. choir and orchestra. The orchestra had about twenty musicians, all of whom were vision impaired, and was popular with the public for dances and events. Mr Palmer and the other music teachers would transcribe over a thousand sheets of music every year for the orchestra into Braille. Created by sculptor Andor Mészáros (1900-1972), this plaque was located in the foyer of Ormond Hall. During an interview with Australian Women's Weekly (28/10/1959, p7), the sculpturor - Andor Meszaros - said that he worked with half-closed eyes to create the memorial. It shows a profile, with wavy lines that sweep across the eye and around the ear to represent how one sense will become more importance when another is lost. His son, Michael Meszaros, was involved in the collaboration.1 bronze plaque with raised lines depicting profileAndor Meszaros 1959awards, sculpture, royal victorian institute for the blind, david palmer, andor meszaros, michael meszaros

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

The music for popular First World War composition "The Boys of the Dardenelles" by Marsh Little and arranged by J.Devlin Deane 1915 and copyrighted Sydney 1915. These cards attach to the lyre holder on the cornet for use in a marching band. This copy belonging to Michael Taffe of Ballarat and used during WWI & WWII.This is the first piece of specifically Australian patriotic music generated as a result of the disastrous campaign at Anzac. Produced in 1915 it was used in this instance by Ballarat Bands within a year of Anzac..Small music card for cornet lyre.nil,brass band, solo cornet, taffe, ballarat, music card, world war i, deane, devlin, dardenelles, quick march