The name Croajingolong derives from the Australian Aboriginal Krauatungalung words galung, meaning "belonging to" and kraua, meaning "east". This is the thirty-fifth edition of the annual magazine of Orbost High School. The magazine belonged to Mary Gilbert, a former teacher at the school. This 35th edition of the annual Orbost High School magazine is a useful refernce tool.Two copies of a paper covered magazine of 68 pp. The cover is buff coloured with dark brown print. The title, "Croajingalong" is in a block style. On the back cover is provision for autographs.magazine-croajingalong orbost-high-school

The name Croajingolong derives from the Australian Aboriginal Krauatungalung words galung, meaning "belonging to" and kraua, meaning "east". This is the fortieth edition of the annual magazine of Orbost High School. The magazine belonged to Mary Gilbert, a former teacher at the school. This item belonged to Mary Gilbert, a long-time teacher at Orbost High School.Orbost High School / Orbost Secondary College has played a significant part in the education of senior students in the Orbost district . It is the sole senior educational institution. This magazine is representative of its history and is useful reference tool..A magazine type publication with a pale blue cover and black plastic binding. On the front is a drawing of a sailing boat, the title"Croajingalong" , the school badge and "1988" above it. The print is black.magazine-croajingalong orbost-high-school

The name Croajingolong derives from the Australian Aboriginal Krauatungalung words galung, meaning "belonging to" and kraua, meaning "east". This is the thirty-ninth edition of the annual magazine of Orbost High School. The magazine belonged to Mary Gilbert, a former teacher at the school. Orbost High School / Orbost Secondary College has played a significant part in the education of senior students in the Orbost district . It is the sole senior educational institution. This item is representative of its history. This 39th edition of the magazine is a useful reference tool.A magazine type publication, titled Croajingalong. It has 84 pp. The cover is pale blue with black print drawings of a river, bridge, farmland,trees and buildings.magazine-croajingalong orbost-high-school

The name Croajingolong derives from the Australian Aboriginal Krauatungalung words galung, meaning "belonging to" and kraua, meaning "east". This is the thirty-eighth edition of the annual magazine of Orbost High School. The magazine belonged to Mary Gilbert, a former teacher at the school. Orbost High School / Orbost Secondary College has played a significant part in the education of senior students in the Orbost district . It is the sole senior educational institution. This item is representative of its history. This edition of the annual magazine is a useful reference tool.A school magazine of 36 pp, titled "Croajingalong 1986, A Pictorial History of 1986". The cover is a buff colour and has a brown print drawing of Halley's Comet with the school badge as part of the sketch. magazine-croajingalong orbost-high-school

The name Croajingolong derives from the Australian Aboriginal Krauatungalung words galung, meaning "belonging to" and kraua, meaning "east". This is the thirty-eighth edition of the annual magazine of Orbost High School. The magazine belonged to Mary Gilbert, a former teacher at the school. Orbost High School / Orbost Secondary College has played a significant part in the education of senior students in the Orbost district . It is the sole senior educational institution. This magazine is representative of its history and is a useful reference tool.A rectangular 48 pp magazine with a pale green cover which has a black print stylised cartoon in the centre. It is titled "Croajingalong 1985" The cartoon represents the passing on of knowledge into an overflowing cup. On the back cover is a section for autographs.

The name Croajingolong derives from the Australian Aboriginal Krauatungalung words galung, meaning "belonging to" and kraua, meaning "east". This is the thirty-seventh edition of the annual magazine of Orbost High School. The magazine belonged to Mary Gilbert, a former teacher at the school. Orbost High School / Orbost Secondary College has played a significant part in the education of senior students in the Orbost district . It is the sole senior educational institution. This magazine is representative of its history and is a useful research tool.A 40 pp magazine style publication with a yellow cover which has a drawing of an ink blot and the words "CROAJINGALONG '84" in black print in the centre.orbost-high-school education magazine-croajingalong

The name Croajingolong derives from the Australian Aboriginal Krauatungalung words galung, meaning "belonging to" and kraua, meaning "east". This is the sixty-sixth edition of the annual school magazine. Orbost High School / Orbost Secondary College has played a significant part in the education of senior students in the Orbost district . It is the sole senior educational institution. This magazine is representative of its history and is a useful reference tool.A glossy magazine titled " Croajingalong 2013". On the front cover is a photograph of the Snowy River at Marlo. On the back cover is the Orbost High School badge in various colours. It contains coloured photographs.magazine orbost-secondary-college education

Large blue poster with the shape of Australia depicted in white. Tribal lands have been placed onto the plan with numbers relating to names listed on the left of the poster.aborigine, aboriginal, aboriginal tribes, aborigines advancement league, koorie, wadawurrung, dja dja wurrung

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

Brown and blue soft covered book featuring three faces. Contents include: David Caro, David James, Kerry Cox, Camp Street Arts Precinct, Canadian Wetlands, John Keller, Naming of the W.J. Gribble, establishment of University Brewery, Aboriginal Education Centre, Ray Over, William Pryor, John Brumby, IBM Global Servicesuniversity of ballarat, brewing, brewery

This is an Invitation to attend the Inaugural Celebrations of the Commonwealth of Australia, to celebrate the Federation of Australia's united Colonies. It was created on behalf of the Government of New South Wales. January 1st, 1901, is the official date of Australia's Federation. There is no recipient's name on the invitation. The illustrations on the invitation represent the Federation of Australian States, with their historic symbols carried on the sailing ship, representing the colonisation of Australia. The 'rising sun' possibly represents the rising of the young Australia. The Sough Australian symbol appears to be the historic seal of South Australia, depicting Britania meeting an Australian Aboriginal seated on the beach. The symbol was replaced in 1904. The Victorian symbol of a crown above the Southern Cross appears on the flag at the back of the ship, with a crown and the Southern Cross beside each other. The invitation was originally framed by G.U. Petterd, a picture framer and plush worker in Warrnambool, Victoria.The invitation holds great significance, representing a point in Australia's history when the British Colony became an independent nation, with the states uniting under a Federal government. The symbols on the invitation represent those used by each state at the time, many of which have evolved and changed since that time. The decorative and careful creation of the certificate represents the importance placed on the celebrations.Invitation; rectangular page printed in colour with text and illustrations, and attached to cardboard. The document has a floral border with a symbol in each corner. The illustration includes a wooden sailing ship with six figures with long fair hair wearing white robes, and holding six flags or symbols. The mast holds a swallow-tailed banner showing a flag and text. The invitation is from the Government of New South Wales, for the recipient to attend the inaugural celebrations in Sydney on 1st January 1901, for the official date of the Federation of Australia. There is a purple oval stamp on the revers with inscriptions. The picture was originally framed by G.U. Petterd, WarrnamboolSTAMP: "G.U. PETTERD, WARRNAMBOOL / PICTURE FRAMER & PLUSH / WORKER" TEST: - "Commonwealth of Australia. / INAUGURAL CELEBRATIONS / AT SYDNEY / COMMENCING on the 1st JANUARY 1901" "The GOVERNMENT of NEW SOUTH WALES / requests the honour of / (blank line) / presence at the Celebrations to take place / in connection with the inauguration of the Commonwealth of Australia" Symbols: - [white flag, blue cross, Union Jack] (Australian Federation Flag) [blue Maltese cross with crown in centre] (Queensland symbol) [red St George cross with a lion in the centre] (New South Wales symbol) [white with a symbol on one side (crown?) with a blue flag with Southern Cross on the other] (Victoria's symbols of Crown above Southern Cross) [red lion on white] (Tasmanian symbol) [black swan on yellow] (Western Australia badge) [two figures, one standing and one seated] (South Australian seal) and image of (rising sun on the horizon)flagstaff hill, flagstaff hill maritime museum and village, warrnambool, maritime museum, maritime village, great ocean road, shipwreck coast, invitation, commonwealth of australia, inaugural celebrations, sydney, 1st january 1901, 01-01-1901, federation of australia, australian states, government of new south wales, symbols, flags, australian colony, certificate, g.u. petturd, picture framer and plush worker, picture framer, plush worker, 1901

Photograph taken on top of Ayers Rock. This feature is now known by the Aboriginal name, Uluru.Panorama photograph - colouruluru, ayers rock, rosalie broad, ballarat teachers college, 1967

Digitised directly from 'The Native Races of the British Empire: Victoria' The Barwon River in New South Wales is formed through the confluence of the Macintyre River and Weir River (part of the Border Rivers system), north of Mungindi, in the Southern Downs region of Queensland. The Barwon River generally flows south and west, joined by 36 tributaries, including major inflows from the Boomi, Moonie, Gwydir, Mehi, Namoi, Macquarie, Bokhara and Bogan rivers. During major flooding, overflow from the Narran Lakes and the Narran River also flows into the Barwon. The confluence of the Barwon and Culgoa rivers, between Brewarrina and Bourke, marks the start of the Darling River.Black and white Image of an Aboriginal man from Barwon River, New South Wales. Aboriginal people from six language groups originally occupied the area of the Barwon River wetlands. These were the Ngemba, the Baranbinja, the Murrawari, the Ualayai, the Weilwan, and the Kamilaroi peoples. The Aboriginal people generally used the wetlands for hunting, fishing, and gathering uses, and for cultural association.(Wikipedia) The name "barwon" is derived from the Australian Aboriginal words of barwum or bawon, meaning great, wide, awful river of muddy water; and also baawan, a Ngiyambaa name for both the Barwon and Darling rivers. The history, culture and livelihoods of the local Aboriginal people are closely intertwined with the Barwon River and its associated tributaries and downstream flows. (Wikipedia)aborigine, aboriginal, barwon river

Federation University Australia was established on 1 January 2014. Formerly known as the University of Ballarat, its enabling legislation was the University of Ballarat Amendment (Federation University Australia) Act 2013. Although formally created as a University in 1994, the University of Ballarat has a lineage back to 1870 with the establishment of the School of Mines Ballarat, making it the third institution of higher learning to be established in Australia and the first to be established in regional Australia. On 1 January 1994, Ballarat University College became the University of Ballarat and in 1998 the University merged with three TAFE Institutes to become a dual sector institution with multiple campuses. On 1 January 2014, the University of Ballarat amalgamated with the Monash University Gippsland Campus to form Federation University Australia. The Gippsland Campus also had a long lineage dating back to 1928 with the establishment of the Yallourn Technical School which became a predecessor institution to the Gippsland College of Advanced Education formed in 1968. In 1990, it was renamed the Monash University College and in 1993 became the Gippsland Campus of Monash University. In 2016, Federation University Australia announced plans to take possession, over a two-year period, of Monash’s Berwick Campus in the south-east corridor of Melbourne. Federation University Australia, or FedUni, is headquartered in Ballarat and offers programs in Higher Education and Vocational Education and Training to regional Victoria and beyond. The University’s commitment to educational and social equity, teaching excellence, research distinction, environmental sustainability and regional capacity building has enabled it to develop in a way that draws on its proud heritage to inform its future. Its regional character sets a framework for the University’s priorities but does not constrain it from serving wider community interests, nationally and internationally. The name Federation University Australia was chosen to convey the scope and capacity of an expanded regional university with a federated network of campuses.A number of sheets of Aboriginal Education Centre letterhead. university of ballarat, university of ballarat aboriginal education centre, letterhead, aboriginal education centre

Federation University Australia was established on 1 January 2014. Formerly known as the University of Ballarat, its enabling legislation was the University of Ballarat Amendment (Federation University Australia) Act 2013. Although formally created as a University in 1994, the University of Ballarat has a lineage back to 1870 with the establishment of the School of Mines Ballarat, making it the third institution of higher learning to be established in Australia and the first to be established in regional Australia. On 1 January 1994, Ballarat University College became the University of Ballarat and in 1998 the University merged with three TAFE Institutes to become a dual sector institution with multiple campuses. On 1 January 2014, the University of Ballarat amalgamated with the Monash University Gippsland Campus to form Federation University Australia. The Gippsland Campus also had a long lineage dating back to 1928 with the establishment of the Yallourn Technical School which became a predecessor institution to the Gippsland College of Advanced Education formed in 1968. In 1990, it was renamed the Monash University College and in 1993 became the Gippsland Campus of Monash University. In 2016, Federation University Australia announced plans to take possession, over a two-year period, of Monash’s Berwick Campus in the south-east corridor of Melbourne. Federation University Australia, or FedUni, is headquartered in Ballarat and offers programs in Higher Education and Vocational Education and Training to regional Victoria and beyond. The University’s commitment to educational and social equity, teaching excellence, research distinction, environmental sustainability and regional capacity building has enabled it to develop in a way that draws on its proud heritage to inform its future. Its regional character sets a framework for the University’s priorities but does not constrain it from serving wider community interests, nationally and internationally. The name Federation University Australia was chosen to convey the scope and capacity of an expanded regional university with a federated network of campuses.A 4 bi-folded brochure outlining the role of the University of Ballarat Aboriginal Education Centre, entrance policy, and Reconciliation Statement. university of ballarat, university of ballarat aboriginal education centre, logo, statement of reconciliation, shirley morgan, aboriginal education centre

Ballarat University College was formed in 1990, and is a predecessor organisation of Federation University Australia. Blue covered book an image of the dam near the Mt Helen swimming pool. Information includes council membership, staff, admission policies and procedures, fees, Aboriginal and Torres Strait Islander Students, Scholarships, accomodation, International Students, courses, units, academic regulations, E.J. Barker Library Regulations, Appeals, Student discipline, Academic Board Policy, Student Union, Enrolment.Jeff Stewart name on first page.courses, ballarat university college handbook, jeff stewart

The dual-naming of the Wimmera Library took place in November 2019, and includes a name in local Wergaia language. The Horsham Campus is now known as “Werrunangity larr Wimmerata” (pronounced: Wherroon narn kitch – larr – wimmerartar) meaning “a quiet place in the Wimmera.” The official naming took place in the presence of Professor Helen Bartlett (Vice Chancellor who was joined by Aunty Jennifer Beer, Uncle Rob Fry, Geoff Lord (Horsham Campus Director) , Sue Owen (Library Director), Jasmine Graham (Manager of the Aboriginal Education Centre), Keith Caldwell (Facilities), Katrina Beer and artist Tanisha Lovett. This naming was the result of extensive teamwork and community consultation between local Aboriginal Elders, land councils, our Aboriginal Education Centre, as well as library and campus leadership. It is just one of the ways in which we are progressing our University’s Reconciliation Action Plan. Federation University librarians stand new artwork and signs for Werrunangita larr Wimmeratawerrunangita larr wimmerata, horsham campus, library, librarians, ann jardine, women

Federation University Australia’s Student Commons Area at the Mt Helen Campus was the first FedUni building to be officially given an Aboriginal name, Gnarrwirring Karung. Meaning Learning Place in the local Wadawurrung language, the re-named centre (pronounced Narrowing Ker Ung) will provide recognition of the area’s cultural heritage and increase the vibrancy, diversity and rich culture throughout the campus. The re-naming ceremony was held at the Gnarrwirring Karung Student Commons Area, S Building, Mt Helen Campus. “The choice of name follows an extensive process of seeking suggestions from the student body, the University’s Aboriginal Education Centre and local Aboriginal custodians,” Geoff Lord, Chairman of the University’s Reconciliation Action Plan (RAP) Committee, said. “The official naming meets many elements recognised within the FedUni RAP such as enhancing community, embedding culture, providing opportunity and, most importantly, respect. “The ceremony is a fine example of putting Aboriginal culture at the centre of our daily lives.” Jasmine Graham, Manager of the Aboriginal Education Centre, said the re-naming was a milestone for the local Aboriginal community. “The University is committed to greater recognition of Aboriginal heritage and culture throughout all of its campuses,” Ms Graham said. “Gnarrwirring Karung will be an impressive landmark throughout the Mt Helen Campus and a welcoming learning place.” A number of photographs taken at the naming of a Federation University space in the Mt Helen Campus 'S' Building. The space has been named Gnarrwirring Karung, Waddawurrung for Learning Place. waddawurrung, gnarrwirring karung, aboriginal, mt helen campus, jasmine graham, helen bartlett, reconciliation action plan, university women

Federation University Australia’s Student Commons Area at the Mt Helen Campus was the first FedUni building to be officially given an Aboriginal name, Gnarrwirring Karung. Meaning Learning Place in the local Wadawurrung language, the re-named centre (pronounced Narrowing Ker Ung) will provide recognition of the area’s cultural heritage and increase the vibrancy, diversity and rich culture throughout the campus. The re-naming ceremony was held at the Gnarrwirring Karung Student Commons Area, S Building, Mt Helen Campus. “The choice of name follows an extensive process of seeking suggestions from the student body, the University’s Aboriginal Education Centre and local Aboriginal custodians,” Geoff Lord, Chairman of the University’s Reconciliation Action Plan (RAP) Committee, said. “The official naming meets many elements recognised within the FedUni RAP such as enhancing community, embedding culture, providing opportunity and, most importantly, respect. “The ceremony is a fine example of putting Aboriginal culture at the centre of our daily lives.” Jasmine Graham, Manager of the Aboriginal Education Centre, said the re-naming was a milestone for the local Aboriginal community. “The University is committed to greater recognition of Aboriginal heritage and culture throughout all of its campuses,” Ms Graham said. “Gnarrwirring Karung will be an impressive landmark throughout the Mt Helen Campus and a welcoming learning place.” A number of photographs taken at the naming of a Federation University space in the Mt Helen Campus 'S' Building. The space has been named Gnarrwirring Karung, Waddawurrung for Learning Place. waddawurrung, gnarrwirring karung, aboriginal, mt helen campus, reconciliation action plan, s building, waddawurrung language, place names

Booklet. ALEC H CHISHOLM COLLECTION. A 29 page soft cover booklet by the Rev. Peter MacPherson M.A. A philological examination of the Aboriginal names of rivers in Australia. Read before the Royal Society of N.S.W. on 4 August 1886. Printed in 1887 by Charles Potter, Government Printer, Sydney. Catalogue sticker ''2229 MAC'' on front cover. ''1886'' written in pencil on front cover.Peter MacPhersonbooks, collections, place names, alec h chisholm collection, aboriginal names, australian rivers, rev. peter macpherson

Book. ALEC H CHISHOLM COLLECTION. 48 page hardcover book of Aboriginal words and their meanings. Compiled by Sydney J. Endacott for the Commonwealth of Australia in 1923. Printed by the Galleon Press, Canterbury, Victoria. Includes three B & W photos of aboriginal people. Catalogue sticker ''2234 ANO'' on spine. Newspaper cutting 'Aboriginal Bird Names' pasted inside front cover.Sydney J Endacottbooks, collections, etymology, alec h chisholm collection, sydney j endacott, aboriginal words, etymology

Booklet. ALEC H CHISHOLM COLLECTION. A 16 page booklet (2nd Edition) of NSW aboriginal place names and their meaning. Compiled by W. W. Thorpe (Ethnologist). Set up and printed by the Australian Museum, Sydney in May 1927. Inside are 5 newspaper clippings from an Adelaide paper (no dates) about nomenclature. Catalogue sticker '2155 THO' on front cover together with the signature of A. H. Chisholm.W. W. Thorpebooks, collections, place names, alec h chisholm collection, aborigine, w.w.thorpe, place names

Draft articles for RHSV (Bendigo) Newsletter, May 1972. 1. ''Golden Square Methodist Church'' by Lydia Chancellor - memories of church services, Sunday School and Bible classes. Mention of (Minister?) Mr Robert Saunders. Also - Rev B W Heath; Mr Crump, Rev Henry Worrall; reference to Jubilee of church in 1923. 2. Article submitted by Mrs E M Checcucci re the 'White Works' (clothing factory making underwear at the top of Wattle Street) - visited by Prince of Wales in 1920; 3. Handwritten and typewritten version of ''Extracts from the 'Sandhurst Library Almanac 1858', published by P M Sparkes, Bookseller and Stationer (four doors from Shamrock Hotel). Names listed of officers of the 40th Foot (Captain's detachment); Location of two cemeteries; Municipal Council of 1858 - Chairman and councillors and meeting times and place; Police Department - names listed of officers of department, Sandhurst Municipality, 'The District' and Eaglehawk Township (names for the last being only on the handwritten copy); 4. Article (w Perry) ''Australian Aboriginals on the Bendigo Gold Field’’ reference to ''King Charlie'' and finding of gold by him (reference to this in the Bendigo Advertiser 1856 & 1857). The gold purchased by a Mr Bannerman; 5. Article on introduction of gas in Bendigo (by I Hendry). Ref to ''Spotlight'' article in Advertiser of Oct 13, 1950. Mention of Mr Dondy (first user of gas in Bendigo); early use and price of gar; poor gas pressure in Eaglehawk; 6. Handwritten article submitted by John O'C Hattam re 'Indian Hawkers in Bendigo': with request to members to join him in further researching this interesting project; mention of accommodation in Hopetoun Street in terrace houses of the same design as Specimen Cottage (''now occupied by ' Glover??? Mills - but referred to in printed Newsletter of April/May 1972 as ''a site occupied by a clothing factory''); mention of hawkers by name - Rajah Singh, Mahonett Betth, Mahonett Shang, Rajah Bouth, Mahoety Bux, Abdul Rahman (last hawker)document, names of bendigo pioneers, bendigo advertiser

Memorial plaque and Letter of condolence from Buckingham Palace signed by King George V sent to the family George William PAGE - born 20/5/1900. He served with the RAN aboard HMAS Tingira a training ship for boys during the First World War. He died by accidental drowning in Sydney on 16/3/1919. Service No 6790George William PAGE served with the RAN aboard HMAS Tingira a training ship for boys during the First World War. On 16/3/1919 he died by accidental drowning. In 1911 Sobraon was purchased by the Commonwealth Government for £15,000 and fitted out as a boy’s training ship at Mort’s Dock Balmain. The name chosen for her was an aboriginal word meaning ‘open sea’ and she was commissioned into the RAN as HMAS Tingira on 25 April 1912. On 1 June 1912 the first batch of 37 boys recruited from New South Wales joined Tingira. Drafts from other states quickly followed, completing the first intake of 100. Entry was limited to boys between the ages of 14½ and 16 years who were bound to serve for seven years following their 18th birthday.Round metal plaque and letter with red crest mounted on rectangular timber board."HE DIED FOR FREEDOM AND HONOUR" GEORGE WILLIAM PAGEgeorge william page, memorial plaque, royal australian navy

A short leaflet of Aboriginal words with definitions intended as a source for naming places or properties. Aboriginal-English only and no indication of source languages.word listsglossaries, vocabularies

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

We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement