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

This film is a curated collection of iconic early Australian films. There are three sequences. The first sequence consists of a segment of 1908 boxing match between Jack Johnson and Tommy Burns at Sydney Stadium, 1906 Hawthorn street scenes, and a 1909 VFL Football final. The second sequence consists of 1896 Melbourne Cup, 1906 Sydney street scenes and Baldwin Spencer footage of Australian indigenous ceremonial dance. The third sequence consists of a bush ranger scene from "Robbery Under Arms" (1920), a great escape scene from "The Sentimental Bloke" (1919) and Sydney Harbour boat chase from "Let George Do It" (1938). These sequences are repeated several times. These would have been selected by Robin Boyd for screening at the Australian Pavilion at Expo 70 in Osaka, where Robin Boyd was Exhibitions Architect. 16mm black and white silent film inside a circular metal canister with lid. Duration-39:33 minutes. Head out - Loose archival wind placed in archival film storage container.expo 70, jack johnson, tommy burns, melbourne cup, spencer baldwin, early australian film, robin boyd

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

Eleven copies of the University of Ballarat Alumni newsletter called The Flag. .1) David James, Gwenda McManus, Kerrie Edwards, Steve Bracks, Cordell Kent, Australian Native Gold, Koori Education Unit, Pat Hope, Rozeena Begum, Lidcha Mul. .2) Gwenda McManus, Wilhelmus, David James, University Mace, Trefor Prest, Steve Moneghetti, Shaun Creighton, Peter Blackburn, David Waite, Sandy Blythe, Kim Ross, Michael Wilson, Betty Gill, Betty Fish, Tom Hill, Bill Pryor . .3) David James. Sandy Blythe, Geoffrey Blainey,Jamie Shaw, Kiran Mazumdar, Stuart Pursell, Tony Singh, Ballarat Teachers' College, Frank Nolan, Carolyn Blackman. .4) David James, Malini Chitaranjan, Chandker Varadhan, Lola Montez, Regina Molloy, Bert Labont'e, Jayne Reynolds, Amanda Sandwith, Roger Short, Stephen Kemmis, Barney Glover, Thomas O'Donnell, Sandy Blythe, Laurier Prosser, John Sharpham, Jack Barker, Xiaoli Jiang, Catherine Pearce, Nepal, Ballarat Teachers' College, John Culvenor, Richards Medal, Karl McCann. .5) Gwenda McManus, David James, Ron Wild, Merger, Wimmera Institute of TAFE, Katherine Birkin. .6) David Caro, Chancellor appointment, David James, Ellen Sellers, Ballarat Teachers' College Reunion, Briana Folkes, Lorri Coburn, Paul O'Donohue, Graeme Kelly, Tracy Plunkett, Julie Kellett, Unisports rehabilitation, Hong Kong graduation, China, koalas. .7) Hong Kong graduation, David Janes, Argentina, Richard Alder, threatened animals, reconciliation, Leoda Atkinson, mural, Jodie Lowe, indigenous Australians, Sue Turale, nursing, Hong Kong, Geoffrey Richards, Janice Edwards, Laura Chibnall, Franky Christiano, Nessa Jenkins, Kerrie Powell. .8) David James, Graduate Centre, Greenhill Enterprise Centre, Warren Young, Parks Victoria, Maxitrans, netball, John Magrath, maths, Catering for the Olympics, Eddie Turker, Maryanne Coutts, Sonia Colville, Daryl Wisely, Laura Wakeling. .9) Camp Street Redevelopment, Arts Academy, David James, Gwenda McManus, Doug Lloyd, Ian Gordon, University Appeal, Hong Kong, Sue Turale, Edward Wong, Hakodate University, Paris, nursing, Malaysia, Yuri Tanabe, Amanda Mead, Mary Modeen, Barry Judd. .10) Kerry Cox, Gwenda McManus, wildlife, MartinWestbrooke Brian McLennan Art Scholarship. Anne Saunders, Shenzhen, Hong Kong. .11) CFA, Kerry Cox, Wayne Robinson appointment, Terry Lloyd, Empire Rubber, Churchill Fellowship, Russell Rees, bus mural, Janice Croggon, John McDonald, Imogen Schwarz, Andrew Dark, Jacqueline Dark, building, Jeff Goodiesonmcmanus, kent, bracks, vermeend, university games, greenhill, netball, magrath, coutts, turker, colville, wisely, wakeling, moneghetti, alder, atkinson, lowe, tirale, richards, blackburn, pryor, blainey, shaw, pursell, singh, blackman, wild, ballarat school of mines, wimmera, wimmera institute of tafe, merger, birkin, caro, sellers, folkes, coburn, o'donogue, kelly, plunkett, kellett, unisports, hong kong, alumni, koala, muzumdar-shaw, arts academy, camp street precinct, camp street

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

Newspaper article: A sustainable award, Diamond Valley Leader, 1 November2006, Architect and building Llewellyn Pritchard won resource Efficiency Housing Award, finalist in HIA Greensmart Building of the Year Award. House – Environmental Leader (Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p186) In 2006 environmental awareness was mushrooming in the community, which is reflected in the award-winning house at Main Road near Wattletree Road, Eltham. At first sight, the building appears a mix of a classic Eltham mud-brick house and an avant-garde building style. The crown of solar panels stretching along the width of the curved roof, indicates that this is no ordinary house. In fact it signals a new building trend of minimal impact on the environment. Yet it utilises the environment with high technical expertise to achieve comfort and cut running and maintenance costs. In recognition of this, its designer/builder, Conscious Homes, won the 2006 National HIA Greensmart Resource Efficiency Award. For Conscious Homes director, Llewellyn Pritchard, this house reflects a philosophy, strengthened by his connection with Aboriginal culture, through his foster siblings. Pritchard believes the sustainable way indigenous Australians lived and their spiritual connection with land, demonstrates how humanity is part of the ecology. His interest in environmental design stemmed from growing up in bushy Eltham Shire, with its mud-brick tradition. This was followed by studying Architecture at RMIT in the early 1980s, and learning about passive solar design. Pritchard says this house demonstrates that environmental sustainability is not about sacrifice, but about exceptional levels of occupant comfort, savings in running costs and modern fittings and appliances.1 The solar panels on the north roofs are intentionally obvious to make a statement about what the building is doing. But inside the systems are hidden and interactive with conventional services, such as the underground water tank. The house is water and energy self-sufficient and at 12 squares is much smaller than conventional houses, to minimise resources. Yet it accommodates his family of four with three bedrooms, a living/dining and kitchen area and a bathroom/laundry. Importantly the building is designed to last hundreds of years, by being able to be modified as the need arises, such as for commercial use. In this way the structure minimises its environmental impact. The solid double mud-brick walls (which are insulated) include steel beams and supporting frame, allowing the future removal or alteration of any section. The materials are local, recycled and of low toxicity where possible.2 Inside and out, the mud-brick is rendered and sealed with a combination of cement and sand and a mud-based coating in a soft golden hue increases its life. Inside, the golden-brown timber is plantation Mountain Ash and the concrete floors throughout – of local stone aggregate with a clear seal – have a natural looking random stone appearance. The house sustains a stable temperature of around 20 degrees, assisted by the concrete slab floor. The many large double-glazed windows and highlights (windows set high on walls) provide cross-flow ventilation. The north-facing living area maximises heating from the lower winter sun and is cooler in summer, because the sun is higher. Heating comes from a solar hydronic slab system. All appliances and fittings are high efficiency energy or water rated. Appliances in the timber kitchen include a gas stove and a dishwasher, using the building’s own power and water. French doors open from the living area to a deck, concealing the treatment system for all waste water. This is pumped through sub-soil drippers to the indigenous garden beds and no-dig vegetable patch. Below the carport is the 80,000-litre rainwater tank and at the back, the boiler room houses the solar boiler, water tank access, domestic water supply pump, filter gear and hydronic slab heating controls. The solar system is backed up with gas, which is needed to heat water only in winter. Gas used is less than one quarter of that for an average home with ducted heating. Excess power is fed back to the grid and the building uses about one quarter of the mains electricity of an average home. Other local builders have followed Pritchard’s lead in resource efficiency for minimal environmental impact.main road, eltham, businesses, llewellyn pritchard, hia greensmart building of the year award., efficiency housing award, conscious homes australia pty ltd

A bettong is about the size of a rabbit, with body length ranging from 30cm to 38cm among species. All bettongs have long tails, roughly equal to body length. Body weight ranges from 1.2 kg in the smallest species (Northern Bettong) to 2.8kg in the Rufous Bettong, the largest of the group. Males tend to be slightly larger than females. Bettongs have furry coats, ranging in colour from grey to ginger and brown. The bettong is endemic to Australia, and is an important part of Australia's Indigenous biodiversity. There are five living species of bettong; Eastern Bettong, Burrowing Bettong, Brush-tailed Bettong, Northern Bettong, Rufous Bettong. The bettong is a member of the Potoroidae family along with the endangered Potoroos, and the extinct Desert Rat-Kangaroos. This specimen is part of a collection of almost 200 animal specimens that were originally acquired as skins from either the Trustees of the Australian Museum or from the amateur anthropologist Reynell Eveleigh Johns between 1860-1880 and mounted by members of the Burke Museum Committee around the same time. When all Taxidermy mounts were completed, they were quickly put-on display in the formal space of the Museum’s original exhibition hall where they continue to be on display. This display of taxidermy mounts initially served to instruct visitors to the Burke Museum of the natural world around them, today it serves as an insight into the collecting habits of the 19th century.This specimen is part of a significant and rare taxidermy mount collection in the Burke Museum. This collection is scientifically and culturally important for reminding us of how science continues to shape our understanding of the modern world. They demonstrate a capacity to hold evidence of how Australia’s fauna history existed in the past and are potentially important for future environmental research. This collection continues to be on display in the Museum and has become a key part to interpreting the collecting habits of the 19th century.Average sized bettong with large clawed hind legs, small clawed fore legs, and a long tail that is roughly the length of its body and covered lightly in fur. The pelage of the bettong is fine and soft with the body fur cream and pale ochre in colouring with specks of brown while the underbelly is a solid cream colour. The head is small with a short muzzle and two small rounded ears, and features two round dark brown eyes made from clay.On mounting board: BMM5893/burke museum, taxidermy, taxidermy mount, bettong, rat kangaroo, bettongia, fauna, animal, animalia, potoroidae, reynell eveleigh johns

"Who would have thought that a boy born in 1889 from the Victorian Mallee would become a successful artist on New York’s Staten Island? This finely illustrated, exhaustively researched and beautifully written biography on Leason features the artist’s entire career as a painter and cartoonist renowned for his depictions of Australian society in the 1920s and 1930s. Leason’s story is a poignant one tracing his beginnings as a cartoonist, to the bohemian Melbourne art scene in the early 20th century, to his involvement in the artists’ camps of Eltham, to his important series of portraits of Lake Tyers Indigenous Australians, and his eventual move to the US where he has been acknowledged as making an enormous contribution to the New York arts scene. This story, as yet untold, fills a gap in the history of art in Australia and offers a new perspective on Australian art in the first half of the 20th century." - Thames and Hudson website A NEW HOME IN ELTHAM Once they had settled back into Melbourne, Perry and Belle began to look for a place to make a permanent home. Having enjoyed the bush setting of Mosman, they decided to explore the rural fringes of Melbourne. Each weekend they packed a picnic and travelled to the towns in the nearby hills - such as Ferntree Gully, Sassafras, Lilydale and, of course, Cockatoo Creek. Eventually deciding these places might be a little too far from The Herald office, they searched closer to the city. The Heidelberg and Box Hill regions that had inspired his old teacher McCubbin, had become busy, urban areas but further east, towards Warrandyte and Templestowe, there were still large tracts of bush. Finally they settled on Eltham, an area Percy knew very well, having often painted there with Jock Frater. Perry's old friend Dick McCann and his wife Margery had also settled in Eltham. The township was fifteen miles from Melbourne and serviced by an electric train that went to the central Melbourne station of Flinders Street, near where The Herald offices were located. Eltham was a small village in 1925, separated from Melbourne by the Yarra River, and surrounded by orchards and large tracts of bush. Small farms dotted the landscape and the main businesses revolved around ironmongers, blacksmiths, and farming supplies. Of particular appeal to artists was Eltham Park, a large expanse of bushland bounded by the Yarra River on the south side and the Diamond Creek on the east. The park included a playing field that was busy on weekends with cricket or football matches, but for the rest of the week it was mostly empty and an ideal place to paint. The scenery there provided the inspiration for many paintings by Leason, Meldrum and other artists such as Colin Colahan and Peter (A.E.) Newburv. The Leasons found a rundown old farmhouse on four-and-a-half acres of land in New Street, now known as Lavender Park Road. The site was splendid, at the top of a gentle slope which gave panoramic views east to the Dandenong hills, south over the Templestowe orchards and north to Kinglake. The front lawn was taken over by onion grass (or wiregrass as Leason called it) and scattered about the property were many wattles and gum trees. Aloe cacti covered much to the front of the house, while old quince and lucerne hedges separated the house and out-buildings from a rundown apple orchard. Here they would build a new home. ·with financial assistance from The Herald, Leason bought the property and immediately commissioned an architectural firm to design a new house in the popular bungalow style of the time. The old farm house was demolished but Percy saved the siding boards, bricks and corrugated iron for the outbuildings of his new home. The new house was a two storey, triple brick with a large, gabled, terracotta tiled roof. It was situated at the very top of the slope. The paint and varnish were barely dry when the family moved in during the summer of 1925-26 and the fumes were overpowering in the heat. Despite the house being wired for electricity, power poles had not yet reached the area and initially the family had to rely on kerosene lamps and candles. When electricity did arrive, Leason reflected on the community's reception of electricity at the expense of the old growth gum tree corridors in his cartoon, Electricity comes to Wiregrass. The family had now grown to seven. Jack was nearly nine, Jean was seven, Marjory was four, Nancy was two and the baby Patricia was seven months old. Jack and Jean were enrolled in the local primary school down the hill. A retired farmer, Jock McMillan, came to live on the property and help out with the general maintenance. Jock built himself a shack and Belle provided him with meals. He was kept occupied building structures around the property·, such as the garage, the outside toilet, garden beds, trellis arbours and a number of ponds. The elderly, bearded Scotsman with his old hat and baggy pants also provided the inspiration for one of the characters Leason regularly included in his cartoons. Like Leason, Jock smoked a straight stemmed pipe. A neighbour was employed to help Belle with domestic chores, and so the family settled down to live comfortably in their new Eltham house. Two dogs, Maginary and Wodger, completed the large and vibrant household. “Percy Leason; an artist’s life” by Margot Tasca, Thames & Hudson Australia Pty Ltd, Port Melbourne 2016, pp 63-64 Hardback Bookpercy leason, margot tasca, biography, artist, landscape

Darkness and a little light: ?Race? and sport in Australia Colin Tatz (AIATSIS & Australian National University) and Daryl Adair (University of Technology Sydney) Despite ?the wonderful and chaotic universe of clashing colors, temperaments and emotions, of brave deeds against odds seemingly insuperable?, sport is mixed with ?mean and shameful acts of pure skullduggery?, villainy, cowardice, depravity, rapaciousness and malice. Thus wrote celebrated American novelist Paul Gallico on the eve of the Second World War (Gallico 1938 [1988]:9-10). An acute enough observation about society in general, his farewell to sports writing also captures the ?clashing colors? in Australian sport. In this ?land of the fair go?, we look at the malice of racism in the arenas where, as custom might have it, one would least want or expect to find it. The history of the connection between sport, race and society - the long past, the recent past and the social present - is commonly dark and ugly but some light and decency are just becoming visible. Coming to terms: ?Race?, ethnicity, identity and Aboriginality in sport Colin Tatz (AIATSIS & Australian National University) Notions of genetic superiority have led to some of the world?s greatest human calamities. Just as social scientists thought that racial anthropology and biology had ended with the cataclysm of the Second World War, so some influential researchers and sports commentators have rekindled the pre-war debate about the muscular merits of ?races? in a new discipline that Nyborg (1994) calls the ?science of physicology?. The more recent realm of racial ?athletic genes?, especially within socially constructed black athletic communities, may intend no malice but this search for the keys to their success may well revive the old, discredited discourses. This critical commentary shows what can happen when some population geneticists and sports writers ignore history and when medical, biological and sporting doctrines deriving from ?race? are dislocated from any historical, geographic, cultural and social contexts. Understanding discourses about race, racism, ethnicity, otherness, identity and Aboriginality are essential if sense, or nonsense, is to be made of genetic/racial ?explanations? of sporting excellence. Between the two major wars boxing was, disproportionately, a Jewish sport; Kenyans and Ethiopians now ?own? middle- and long-distance running and Jamaicans the shorter events; South Koreans dominate women?s professional golf. This essay explores the various explanations put forward for such ?statistical domination?: genes, biochemistry, biomechanics, history, culture, social dynamics, the search for identity, alienation, need, chance, circumstances, and personal bent or aptitude. Traditional games of a timeless land: Play cultures in Aboriginal and Torres Strait Islander communities Ken Edwards (University of Southern Queensland) Sports history in Australia has focused almost entirely on modern, Eurocentric sports and has therefore largely ignored the multitude of unique pre- European games that are, or once were, played. The area of traditional games, especially those of Aboriginal and Torres Strait Islander peoples, is an important aspect of the cultural, social and historical experiences of Indigenous communities. These activities include customs of play that are normally not associated with European notions of competitive sport. Overall, this paper surveys research undertaken into traditional games among Indigenous Australians, as well as proposals for much needed further study in this area. Culture, ?race? and discrimination in the 1868 Aboriginal cricket tour of England David Sampson As a consequence of John Mulvaney?s important historical research, the Aboriginal cricket and performance tour of Britain in 1868 has in recent decades become established as perhaps the most famous of all public events in contact history involving Aborigines, white settlers and the British metropolis. Although recognition of its importance is welcome and significant, public commemorations of the tour have enveloped the tour in mythologies of cricket and nation. Such mythologies have obscured fundamental aspects of the tour that were inescapable racial and colonial realities of the Victorian era. This reappraisal of the tour explores the centrality of racial ideology, racial science and racial power imbalances that enabled, created and shaped the tour. By exploring beyond cricketing mythology, it restores the central importance of the spectacular performances of Aboriginal skills without which the tour would have been impossible. Such a reappraisal seeks to fully recognise the often trivialised non-cricketing expertise of all of the Aboriginal performers in 1868 for their achievement of pioneering their unique culture, skills and technologies to a mass international audience. Football, ?race? and resistance: The Darwin Football League, 1926?29 Matthew Stephen (Northern Territory Archive Service) Darwin was a diverse but deeply divided society in the early twentieth century. The Commonwealth Government introduced the Aboriginals Ordinance 1911 in the Northern Territory, instituting state surveillance, control and a racially segregated hierarchy of whites foremost, then Asians, ?Coloureds? (Aborigines and others of mixed descent) and, lastly, the so-called ?full-blood? Aborigines. Sport was important in scaffolding this stratification. Whites believed that sport was their private domain and strictly controlled non-white participation. Australian Rules football, established in Darwin from 1916, was the first sport in which ?Coloured? sportsmen challenged this domination. Football became a battleground for recognition, rights and identity for all groups. The ?Coloured? community embraced its team, Vesteys, which dominated the Northern Territory Football League (NTFL) in the 1920s. In 1926, amidst growing racial tension, the white-administered NTFL changed its constitution to exclude non-white players. In reaction, ?Coloured? and Chinese footballers formed their own competition - the Darwin Football League (DFL). The saga of that colour bar is an important chapter in Australia?s football history, yet it has faded from Darwin?s social memory and is almost unknown among historians. That picture - Nicky Winmar and the history of an image Matthew Klugman (Victoria University) and Gary Osmond (The University of Queensland) In April 1993 Australian Rules footballer Nicky Winmar responded to on-field racist abuse by lifting his jersey and pointing to his chest. The photographic image of that event is now famous as a response to racial abuse and has come to be seen as starting a movement against racism in football. The racial connotations in the image might seem a foregone conclusion: the power, appeal and dominant meaning of the photograph might appear to be self-evident. But neither the fame of the image nor its racial connotation was automatic. Through interviews with the photographers and analysis of the use of the image in the media, we explore how that picture came to be of such symbolic importance, and how it has remained something to be re-shown and emulated. Rather than analyse the image as a photograph or work of art, we uncover some of its early history and explore the debates that continue to swirl around its purpose and meaning. We also draw attention to the way the careful study of photographs might enhance the study of sport, race and racism. ?She?s not one of us?: Cathy Freeman and the place of Aboriginal people in Australian national culture Toni Bruce (University of Waikato) and Emma Wensing (Independent scholar) The Sydney 2000 Olympic Games generated a national media celebration of Aboriginal 400 metre runner Cathy Freeman. The construction of Freeman as the symbol of national reconciliation was evident in print and on television, the Internet and radio. In contrast to this celebration of Freeman, the letters to the editor sections of 11 major newspapers became sites for competing claims over what constitutes Australian identity and the place of Aboriginal people in national culture. We analyse this under-explored medium of opinion and discuss how the deep feelings evident in these letters, and the often vitriolic responses to them, illustrate some of the enduring racial tensions in Australian society. Sport, physical activity and urban Indigenous young people Alison Nelson (The University of Queensland) This paper challenges some of the commonly held assumptions and ?knowledges? about Indigenous young people and their engagement in physical activity. These include their ?natural? ability, and the use of sport as a panacea for health, education and behavioural issues. Data is presented from qualitative research undertaken with a group of 14 urban Indigenous young people with a view to ?speaking back? to these commentaries. This research draws on Critical Race Theory in order to make visible the taken-for-granted assumptions about Indigenous Australians made by the dominant white, Western culture. Multiple, shifting and complex identities were expressed in the young people?s articulation of the place and meaning of sport and physical activity in their lives. They both engaged in, and resisted, dominant Western discourses regarding representations of Indigenous people in sport. The paper gives voice to these young people in an attempt to disrupt and subvert hegemonic discourses. An unwanted corroboree: The politics of the New South Wales Aboriginal Rugby League Knockout Heidi Norman (University of Technology Sydney) The annual New South Wales Aboriginal Rugby League Knockout is so much more than a sporting event. Involving a high level of organisation, it is both a social and cultural coming together of diverse communities for a social and cultural experience considered ?bigger than Christmas?. As if the planning and logistics were not difficult enough, the rotating-venue Knockout has been beset, especially since the late 1980s and 1990s, by layers of opposition and open hostility based on ?race?: from country town newspapers, local town and shire councils, local business houses and, inevitably, the local police. A few towns have welcomed the event, seeing economic advantage and community good will for all. Commonly, the Aboriginal ?influx? of visitors and players - people perceived as ?strangers?, ?outsiders?, ?non-taxpayers? - provoked public fear about crime waves, violence and physical safety, requiring heavy policing. Without exception, these racist expectations were shown to be totally unfounded. Research report: Recent advances in digital audio recorder technology provide considerable advantages in terms of cost and portability for language workers.b&w photographs, colour photographs, tablessport and race, racism, cathy freeman, nicky winmar, rugby league, afl, athletics, cricket, digital audio recorders

"The marine Hydrographers of the British Admiralty wanted desperately to chart a safe passage through the Great Barrier Reef and the gap between the northern tip of Australia and Papua New Guinea, which would open up the new colony to the East Indies trade. They commissioned the Rattlesnake, a 28 gun frigate of the Royal Navy, whose captain was a keen amateur artist and whose name, Owen Stanley, was given to the mountain ranges of PNG. After the passage out, Stanley brought aboard Oswald Brierly, later to be the marine painter to Queen Victoria, and together these men made two voyages through the Great Barrier Reef, painting and sketching all the while. They produced a visual record of 19th century contact between Europeans and the indigenous people of Northern Australia and New Guinea in an album which contains the original of this copy. It is held in the Mitchell Library in Sydney." (ref. State Library New South Wales) Sir Oswald Brierly, a young marine artist, arrived in Sydney in 1842 on the yacht Wanderer. Settling at the whaling station of Boyd Town in Twofold Bay, he painted extensively and left a vivid account of the whaling life during the five years he spent there. However it was the open sea and adventure that lead Brierly to accept a position on the HMS Rattlesnake as shipboard artist. This item is associated with the anchor of the The Rattlesnake. This anchor is in the main street of Orbost in front of what was once the museum.This is a copy of a picture of the H.M.S. Rattlesnake at sea with a canoe of Aborigines rowing towards it.h.m.s.-rattlesnake brierly-oswald stanley-owen

Josh MUIR (14 August 1991- 05 February 2022 ) Yorta Yorta/Gunditjmara/Barkinjl Muir's art draws on hip-hop and street art culture and often depicts the history of indigenous people and European settlers. He spent a lot of time in his teens researching and enjoying public art, especially graffiti. Inspired by the commitment of graffers he was inspired by the concepts they illustrate. He started expressing his own ideas with pen and pad and once the basic concept down and it was tangible and could be converted that to canvas or walls. Muir experimented with spray and stencil work a lot in his teens and later branched out into acrylic paints, paint pens, and digital forms of Art. iN 2014 Josh Muir was THE Australian Indigenous Mentoring Experience'S (AIMe) Program Manager Assistant at Federation University Australia in Ballarat.Australian Indigenous Mentoring Experience Z In 2016 Josh Muir's work 'Still Here', projected onto the front wall of the National Gallery of Victoria was critically acclaimed. At that time he stated: "‘I am a proud Yorta Yorta/ Gunditjmara man, born and living in Ballarat, Victoria. I hold my culture strong to my heart – it gives me a voice and a great sense of my identity. When I look around, I see empires built on aboriginal land. I cannot physically change or shift this, though I can make the most of my culture in a contemporary setting and use my art projects to address current issues of reconciliation." In 2016 Josh Muir was awarded the second recipient of HMS Trust’s Hutchinson Indigenous Fellowship at University of Melbourne, based at the Victorian College of the Arts (VCA). The Fellowship was created to enable Indigenous artists to undertake significant projects of their choice.Signed lower right "jmuir"josh muir, artwork, artist, aboriginal, hutchinson indigenous fellowship

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

"Aboriginal approaches to the naming of places across Australia differ radically from the official introduced Anglo-Australian system. However, many of these earlier names have been incorporated into contemporary nomenclature, with considerable reinterpretations of their function and form. Recently, state jurisdictions have encouraged the adoption of a greater number of Indigenous names, sometimes alongside the accepted Anglo-Australian terms, around Sydney Harbour, for example. In some cases, the use of an introduced name, such as Gove, has been contested by local Indigenous people." "The 19 studies brought together in this book present an overview of current issues involving Indigenous placenames across the whole of Australia, drawing on the disciplines of geography, linguistics, history, and anthropology. They include meticulous studies of historical records, and perspectives stemming from contemporary Indigenous communities. The book includes a wealth of documentary information on some 400 specific placenames, including those of Sydney Harbour, the Blue Mountains, Canberra, western Victoria, the Lake Eyre district, the Victoria River District, and southwestern Cape York Peninsula." -- Publisher description. Contents: Introduction: Old and new aspects of Indigenous place-naming /? Harold Koch and Luise Hercus NSW &? ACT: 1. Aboriginal placenames around Port Jackson and Botany Bay, New South Wales, Australia: sources and uncertainties /? Val Attenbrow 2. Reinstating Aboriginal placenames around Port Jackson and Botany Bay /? Jakelin Troy and Michael Walsh 3. The recognition of Aboriginal placenames in New South Wales /? Greg Windsor 4. New insights into Gundungurra place naming /? Jim Smith 5. The methodology of reconstructing Indigenous placenames: Australian Capital Territory and south-eastern New South Wales /? Harold Koch Victoria: 6. Toponymic books and the representation of Indigenous identities /? Laura Kostanski 7. Reviving old Indigenous names for new purposes /? Laura Kostanski and Ian D. Clark 8. Reconstruction of Aboriginal microtoponymy in western and central Victoria: case studies from Tower Hill, the Hopkins River, and Lake Boga /? Ian Clark South Australia &? Central Australia: 'Aboriginal names of places in southern South Australia': placenames in the Norman B.Tindale collection of papers /? Paul Monaghan 10. Why Mulligan is not just another Irish name: Lake Callabonna, South Australia /? J.C. McEntee 11. Murkarra, a landscape nearly forgotten: the Arabana country of the noxious insects, north and northwest of Lake Eyre /? Luise Hercus 12. Some area names in the far north-east of South Australia /? Luise Hercus 13. Placenames of central Australia: European records and recent experience /? Richard Kimber Northern Australia: 14. Naming Bardi places /? Claire Bowern 15. Dog-people: the meaning of a north Kimberley story /? Mark Clendon 16. 'Where the spear sticks up': the variety of locatives in placenames in the Victoria River District, Northern Territory /? Patrick McConvell 17. 'This place already has a name' /? Melanie Wilkinson, Dr R. Marika and Nancy M. Williams 18. Manankurra: what's in a name? placenames and emotional geographies /? John J. Bradley and Amanda Kearney 19. Kurtjar placenames /? Paul Black.Maps, b&w photographs, tables, word listsaustralian placenames, sociolinguistics, linguistics, anthropology, sydney harbour placenames, blue mountains placenames, canberra placenames, western victoria placenames, lake eyre placenames, victoria river district placenames, cape york peninsula placenames

Social Engineering and Indigenous Settlement: Policy and demography in remote Australia John Taylor In recent years neo-liberals have argued that government support for remote Aboriginal communities contributes to social pathology and that unhindered market engagement involving labour mobility provides the only solution. This has raised questions about the viability of remote Aboriginal settlements. While the extreme view is to withdraw services altogether, at the very least selective migration should be encouraged. Since the analytical tools are available, one test of the integrity of such ideas is to consider their likely demographic consequences. Accordingly, this paper provides empirically based speculation about the possible implications for Aboriginal population distribution and demographic composition in remote areas had the advice of neo-liberal commentators and initial labour market reforms of the Northern Territory Emergency Response been fully implemented. The scenarios presented are heuristic only but they reveal a potential for substantial demographic and social upheaval. Aspects of the semantics of intellectual subjectivity in Dalabon (south-western Arnhem Land) Ma�a Ponsonnet This paper explores the semantics of subjectivity (views, intentions, the self as a social construct etc.) in Dalabon, a severely endangered language of northern Australia, and in Kriol, the local creole. Considering the status of Dalabon and the importance of Kriol in the region, Dalabon cannot be observed in its original context, as the traditional methods of linguistic anthropology tend to recommend. This paper seeks to rely on this very parameter, reclaiming linguistic work and research as a legitimate conversational context. Analyses are thus based on metalinguistic statements - among which are translations in Kriol. Far from seeking to separate Dalabon from Kriol, I use interactions between them as an analytical tool. The paper concentrates on three Dalabon words: men-no (intentions, views, thoughts), kodj-no (head) and kodj-kulu-no (brain). None of these words strictly matches the concept expressed by the English word mind. On the one hand, men-no is akin to consciousness but is not treated as a container nor as a processor; on the other, kodj-no and kodj-kulu-no are treated respectively as container and processor, but they are clearly physical body parts, while what English speakers usually call the mind is essentially distinct from the body. Interestingly, the body part kodj-no (head) also represents the individual as a social construct - while the Western self does not match physical attributes. Besides, men-no can also translate as idea, but it can never be abstracted from subjectivity - while in English, potential objectivity is a crucial feature of ideas. Hence the semantics of subjectivity in Dalabon does not reproduce classic Western conceptual articulations. I show that these specificities persist in the local creole. Health, death and Indigenous Australians in the coronial system Belinda Carpenter and Gordon Tait This paper details research conducted in Queensland during the first year of operation of the new Coroners Act 2003. Information was gathered from all completed investigations between December 2003 and December 2004 across five categories of death: accidental, suicide, natural, medical and homicide. It was found that 25 percent of the total number of Indigenous deaths recorded in 2004 were reported to, and investigated by, the Coroner, in comparison to 9.4 percent of non-Indigenous deaths. Moreover, Indigenous people were found to be over-represented in each category of death, except in death in a medical setting, where they were absent. This paper discusses these findings in detail, following the insights gained from the work of Tatz (1999, 2001, 2005) and Morrissey (2003). It also discusses a further outcome of this situation - the over-representation of Indigenous people in figures for full internal autopsy. Finding your voice: Placing and sourcing an Aboriginal health organisation?s published and grey literature Clive Rosewarne It is widely recognised that Aboriginal perspectives need to be represented in historical narratives. Sourcing this material may be difficult if Aboriginal people and their organisations do not publish in formats that are widely distributed and readily accessible to library collections and research studies. Based on a search for material about a 30-year-old Aboriginal health organisation, this paper aims to (1) identify factors that influenced the distribution of written material authored by the organisation; (2) consider the implications for Aboriginal people who wish to have their viewpoints widely available to researchers; and (3) assess the implications for research practice. As part of researching an organisational history for the Central Australian Aboriginal Congress, seven national and regional collections were searched for Congress?s published and unpublished written material. It was found that, in common with other Aboriginal organisations, most written material was produced as grey literature. The study indicates that for Aboriginal people and their organisations? voices to be heard, and their views to be accessible in library collections, they need to have an active program to distribute their written material. It also highlights the need for researchers to be exhaustive in their searches, and to be aware of the limitations within collections when sourcing Aboriginal perspectives. Radiocarbon dates from the Top End: A cultural chronology for the Northern Territory coastal plains Sally Brockwell , Patrick Faulkner, Patricia Bourke, Anne Clarke, Christine Crassweller, Daryl Guse, Betty Meehan, and Robin Sim The coastal plains of northern Australia are relatively recent formations that have undergone dynamic evolution through the mid to late Holocene. The development and use of these landscapes across the Northern Territory have been widely investigated by both archaeologists and geomorphologists. Over the past 15 years, a number of research and consultancy projects have focused on the archaeology of these coastal plains, from the Reynolds River in the west to the southern coast of the Gulf of Carpentaria in the east. More than 300 radiocarbon dates are now available and these have enabled us to provide a more detailed interpretation of the pattern of human settlement. In addition to this growing body of evidence, new palaeoclimatic data that is relevant to these northern Australian contexts is becoming available. This paper provides a synthesis of the archaeological evidence, integrates it within the available palaeo-environmental frameworks and characterises the cultural chronology of human settlement of the Northern Territory coastal plains over the past 10 000 years. Ladjiladji language area: A reconstruction Ian Clark and Edward Ryan In this reconsideration of the Ladjiladji language area in northwest Victoria, we contend that while Tindale?s classical reconstruction of this language identified a fundamental error in Smyth?s earlier cartographic representation, he incorrectly corrected that error. We review what is known about Ladjiladji and through a careful analysis demonstrate not only the errors in both Smyth and Tindale but also proffer a fundamental reconstruction grounded in the primary sources.ladjiladji, social engineering, dalabon, indigenous health, coronial system, radiocarbon dating

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

"The outbreak of World War I in August 1914 had an immediate impact on communities across Australia, and it was no different in Melton. Young men began enlisting immediately, and Australia’s initial offer of 20,000 troops was soon exceeded by Victorian enlistments alone. Over the four years of the war, approximately 114,000 Victorians enlisted and around 91,000 servicemen and women were sent overseas. They came not just from Melbourne, but from all over the state; from farms, small towns and suburban areas. They included locals, newly arrived migrants and Indigenous people. The Australian home front was a hive of activity throughout the war, and the Melton community played its part. Following the announcement that Australia was joining the war with Great Britain and its allies on 5 August 1914, the Melton community lost no time in launching into action. A meeting ‘to assist the Red Cross fund’ was held in the Melton Mechanics’ Institute hall on 18 August – just days after the outbreak of the war. Collectors were appointed for each corner of the shire and individual donations were made. A Melton branch of the Australian Red Cross Society was formed in June 1915 and focused its energies on raising funds to purchase material that was used to make clothes for sick and wounded soldiers. A depot was established in Melton to collect clothing and other ‘comfort’ items for the soldiers – including reading material, tobacco, linen, canned foods and soap – and to coordinate the branch’s work and activities. Local cab driver Percival Stubbs volunteered to transport all the packages to the Melton railway station, until he enlisted and departed for the front in 1916. Such were the numbers of people getting involved that branches were also established in Toolern Vale and Rockbank. Regular community events were held to farewell soldiers who were leaving on active service and to welcome those who returned home. Gunner Robert (Bob) Wynne, whose uncle’s family ran the general store in Toolern Vale, was presented with a pair of field glasses (binoculars), a gold watch, inscribed locket and autographed letter by the Toolern Vale community before he set sail for the front in 1916. His mother noted that he ‘sailed away in good spirits with a smile till out of sight’. From June 1915 to June 1919, the Melton Red Cross branch donated 2,156 pairs of socks, 1,357 shirts, 425 kit bags, 251 pillowslips, 224 towels and 121 pairs of pajamas. Countless fundraising events were held, including jumble fairs, concerts and gift evenings. Local schools also encouraged students to contribute through fund-raising and making and collecting comforts for the soldiers. People across the country engaged in similar activities, but Victoria’s rural communities found unique ways of contributing. In Melton, people were encouraged to send rabbits and hares ‘in good condition’ to an exporter in Spencer Street, for export to Belgium ‘for the relief of those suffering". Special Anzac Memorial article featured in the Star Weeklylocal identities, war

Rev Dr Djiniyini Gondarra OAM, was born in Milingimbi, eastern Arnhemland in 1945. He was educated at Milingimbi Mission School and pursued his theological education as a youth leader and Sunday School teacher through the Methodist Church, before attending college in Brisbane. In 1969 he trained as a Minister in Papua New Guinea and the Solomon Islands under the Uniting Church, before returning to Arnhemland to minister his own people at the Galiwin’ku parish, firstly as a lay pastor (1971-1972) and then as a Minister from 1976-1982. In 1983-84, Rev Djiniyini worked as a Lecturer in Theology at Nungalinya College, Darwin. He was honoured with a Diploma of Theology (Honorary) from there in 1984, and in 1991 received a Cultural Doctorate in Literature (Honorary) from the World University, Roundtable, Arizona USA. Rev Djiniyini was awarded the Order of Australia Medal (OAM) in 1995. As well as being the Chairman of ALPA since 1993, Rev Djiniyini is currently the Director of Duduy’ngu Pty Ltd, which provides consultancy and cross-cultural services. He is also Director of Yirrkala Business Enterprises. Over the years, Rev Djiniyini has served on many committees and councils including: Member of the Steering Committee of the Australian Indigenous Cultural Network (1998-2001), CEO of Aboriginal Resource and Development Services Inc (1998-2001), CEO of the Northern Regional Council of the Uniting Aboriginal and Islander Christian Congress (1998-2001), Director of Reconciliation Australia Limited (2000-2001), Member of Council for Aboriginal Reconciliation (1998-2000), Chairman of Uniting Aboriginal and Islander Christian Congress (1995-2000 & 1990-1993), Member of Central Committee of the World Council of Churches (1991-1994), Moderator of Northern Synod, Uniting Church in Australia (1985-1987), Secretary of newly formed Aboriginal Presbytery, Northern Synod, Uniting Church in Australia (1985), and Vice-President of Uniting Aboriginal and Islander Christian Congress Uniting Church in Australia (1983-1987). Rev Dr Djiniyini Gondarra OAM has also been extensively published, and his works include: • Information Papers (co authored), Aboriginal Resource and Development Services: • Confusion Between Cultures (1998) • MHead & Shoulders of Djiniyini Gondarra facing right of picture."Rev. Djiniyini Gondarra 1986. Moderator Northern Synod and Vice President of Uniting Aboriginal and Islander Christian Conference."gondarra, djiniyini, uaicc, northern synod uca

Alistair Knox Park, an oasis of peace and beauty. Covered under National Trust of Australia (Victoria) Landscape Significance and Heritage Overlay, Nillumbik Planning Scheme. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p173 It is hard to imagine that the Alistair Knox Park, an oasis of peace and beauty beside busy Main Road, Eltham, was once the township’s rubbish dump. It was only in the 1970s that the tip was transformed into this beautiful six hectare space, which later earned it a National Trust Landscape classification. Before its life as a dump, the area was used for small farms. Thanks largely to the foresight and efforts of local environmental builder Alistair Knox, the park was designed sympathetically with the character of the wider Eltham landscape. Then, appropriately, the park was named after Knox, who was an Eltham Shire Councillor from 1971 to 1975 and Shire President in 1975. The park designers were four major forces in the urban bush landscape garden –Knox, landscape designer Gordon Ford, artist Peter Glass and landscaper Ivan Stranger.1 The National Trust citation for the park, originally called Eltham Town Park, includes the Eltham railway trestle bridge and the Shillinglaw Cottage. The citation states ‘the semi-natural setting of the parkland provides a landscape which is evocative of the history of the area’. Manna Gums (Eucalyptus viminalis) and Candlebarks (Eucalyptus rubida) are significant features. Most of the park’s construction was directed by Bob Grant, Superintendent of the Parks and Gardens Department for the Eltham Shire Council. First plantings occurred in Arbour Week in 1973, then the lake and botanic area were completed in 1975, with Federal Government funding, and the toilet block in 1978. Bounded by the Eltham railway line, Panther Place, Main Road, Bridge and Susan Streets, the park is in a valley about a kilometre wide overlooked by steep hills at the east and west. The Diamond Creek flows through it and the picturesque historic timber trestle railway bridge edges the north. Informal plantings of Australian indigenous and native species in open and undulating grassed settings blend with the natural landscape of the Diamond Creek to the west. The bush-style plants, particularly around the creek, balance with open lawns, paths and a cascade flowing from a small lake to another below. A footbridge over the creek leads to the park’s west. The park includes an adventure playground and barbecue areas. The park stands on part of the land bought from the Crown in 1851 by Josiah Holloway, who subdivided it into allotments and which he called Little Eltham. Most of the land was subdivided into residential lots, but the creek valley, on which the park stands, was subdivided into farm-size lots, used mainly for orchards and grazing. One of the earliest owners was John Hicks Petty, who in 1874 bought a plot from Holloway. Other families who owned properties in that area, included Rees, Clark, Waterfall, Graham, Hill and Morant.2 In 1901 the railway was built through the area. Jock Read, an Eltham resident since around 1920, remembers several farms in the 1920s and ’30s that occupied the site of today’s park. A poultry farm, which extended from present day Panther Place, was owned by the Gahan family. Next to that farm was another for grazing cattle owned by Jack Carrucan. Beside this was land owned by John Lyon. A doctor lived beside this, and at the north-west corner of Bridge Street and Main Road stood a memorial to the soldiers who died in World War One, which was later moved to the RSL site. Mr Read also remembers other farms and orchards west of the creek In the early 1960s the Eltham Council began buying these farms and in the late 1960s turned the areas east of the Diamond Creek into a garbage tip. When this was filled above the creek’s flood plain, the tip was moved to the west of the creek.This collection of almost 130 photos about places and people within the Shire of Nillumbik, an urban and rural municipality in Melbourne's north, contributes to an understanding of the history of the Shire. Published in 2008 immediately prior to the Black Saturday bushfires of February 7, 2009, it documents sites that were impacted, and in some cases destroyed by the fires. It includes photographs taken especially for the publication, creating a unique time capsule representing the Shire in the early 21st century. It remains the most recent comprehenesive publication devoted to the Shire's history connecting local residents to the past. nillumbik now and then (marshall-king) collection, alistair knox park, eltham

This novel, Jimmy of 'Murrumbar' by E.D. Oakley (Edward Daniel Oakley 1877-1962), is a children’s adventure story about an Australian indigenous boy who was educated in a mission and worked as a 'black tracker’ for the police to hunt down criminals in the bush and mountain region of the Grampian Ranges of Victoria. Oakely's parents, Thomas and Eliza, had a farm in Warrnambool called 'Oakbank'. Oakley worked at various jobs in the local district and later had his own wheat farms. When he returned to Warrnambool to build commercial premises and work in the retail industry. His influence encouraged Fletcher Jones to open a shop in Warrnambool. His novel - Jimmy of 'Murrumbar' - was written after he retired. The copy of the book in our collection does not have a publication date. The National Library of Australia lists two editions of this book, one dated 1938, the other is undetermined. It was published as part of a series called the Marcie Muir Collection of Australian children's books. No reference has been found to the author or any further works by him/her. The novel was reprinted as a reproduction in 2017 as a paperback and a leather bound edition 'Classic Reprint' by Forgotten Books. WARRNAMBOOL MECHANICS’ INSTITUTE Warrnambool's Mechanics' Institute (or Institution as it was sometimes called) was one of the earliest in Victoria. On 17th October 1853, a meeting was held where it was resolved to request the Lieutenant Governor of the Colony to grant land for the erection of a Mechanics' Institutes building. A committee was formed at the meeting and Richard Osburne chaired the first meeting of this committee. The land on the North West corner of Banyan and Merri Streets was granted but there were no funds to erect the building. The Formal Rights of the Warrnambool Mechanics' Institute's encompassed its aims and these were officially adopted in1859; "This Institution has for its object the diffusion of literary, scientific, and other useful knowledge amongst its members, excluding all controversial subjects, religious or political. These objects are sought to be obtained by means of a circulating library, a reading room, the establishment of classes, debates, and the occasional delivery of lectures on natural and experimental philosophy, mechanics, astronomy, chemistry, natural history, literature, and the useful and ornamental arts, particularly those which have a more immediate reference to the colony." The Warrnambool Mechanics' Institute opened its first reading room in November 1884 in the National School building at the corner of Banyan and Timor Streets. The Institute was funded by member subscription, payable on a quarterly, half-yearly or yearly basis. Samuel Hannaford, the Manager of the Warrnambool Bank of Australasia, was the first Honorary Secretary of the Mechanics' Institutes, and an early President and Vice-President. He also gave several of the early lectures in the Reading Room. Another early Secretary, Librarian and lecturer was Marmaduke Fisher, the teacher at the National School. Lecture topics included The Poets and Poetry of Ireland', 'The Birth and Development of the Earth', 'The Vertebrae - with Remarks on the pleasures resulting from the study of Natural History' and 'Architecture'. In 1856 the Reading Room was moved to James Hider's shop in Timor Street, and by 1864 it was located in the bookshop of Davies and Read. In the 1860's the Mechanics' Institute struggled as membership waned but in 1866, after a series of fundraising efforts, the committee was able to purchase land in Liebig Street, on a site then called Market Square, between the weighbridge and the fire station. A Mechanics' Institute building was opened at this site in August 1871. The following year four more rooms were added to the main Reading Room and in 1873 the Artisan School of Design was incorporated into the Institute. The same year Joseph Archibald established a Museum; however, it deteriorated when he was transferred to Bendigo in 1877. In 1880, with Archibald's return to Warrnambool, the Museum was re-established, and in 1885 a new building was built at the back of the Institute to accommodate the re-created School of Design, the Art Gallery and the Museum. In 1887 the Museum section was moved to the former courthouse in Timor Street (for some time the walls of the building formed part of the TAFE cafeteria but all is now demolished)). In 1911 the Museum was transferred back to the original building and the management of the Mechanics' Institute was handed over to the Warrnambool City Council. The Museum and Art Gallery became one and housed many fine works of art, and the Library continued to grow. The building was well patronised, with records showing that at the beginning of the 20th century there were between 500 and 800 visitors. During World War One the monthly figures were in the thousands, with 3,400 people visiting in January 1915. The Museum was a much loved Institution in Warrnambool until the contents of the Museum and Art Gallery were removed to make room for the Warrnambool City Council Engineers' Department. The contents were stored but many of the items were scattered or lost. When the original building was demolished the site became occupied by the Civic Centre, which included the new City Library. (The library was temporarily located in the old Palais building in Koroit Street.) In the process of reorganisation the Collection was distributed amongst the community groups: -The new City Library took some of the historical books and some important documents, historic photographs and newspapers. -The Art Gallery kept the 19th Century art collection and some of the artefacts from the museum. -The Historical Society has some items -The State Museum has some items -Some items were destroyed -Flagstaff Hill Maritime Village has old newspapers, Government Gazettes, most of the Mechanics' Institute Library, ledgers and documents connected to the Mechanics' Institute Library, some framed and unframed artworks and some photographs. The Warrnambool Mechanics' Institute Library book collection is deemed to be of great importance because it is one of the few collections in an almost intact state, and many of the books are now very rare and of great value. This novel is historically significant for its story, representing the changes to Australian Indigenous culture and life after colonisation. The book appears to be that this is the only work written by E.D. Oakley. It is locally significant for being written by an early prominent Warrnambool family member. Jimmy of Murrumbar : A Story of the Amazing Ability and Fidelity of an Australian Black Tracker Author: E D Oakley (Edward Daniel Oakley) Publisher: Osboldstone & Co, Pty Ltd, Melbourne, Australia The label on the spine with typed text R.A. 823 OAK The front loose endpaper has a sticker from Warrnambool Children’s Library shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, warrnambool, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, shipwrecked-artefact, book, pattison collection, warrnambool library, warrnambool mechanics’ institute, ralph eric pattison, corangamite regional library service, warrnambool city librarian, mechanics’ institute library, victorian library board, warrnambool books and records, warrnambool children’s library, jimmy of murrumbar, e d oakley, edward daniel oakley, novel, young adult novel, juvenile fiction, australian black tracker, law enforcement - police trackers, tracking and trailing in australia, australian bush, grampian ranges in victoria, warrnambool history, fletcher jones, oakbank, thomas and eliza oakley, indigenous literature, indigenous australians

'Whose Ethics?':Codifying and enacting ethics in research settings Bringing ethics up to date? A review of the AIATSIS ethical guidelines Michael Davis (Independent Academic) A revision of the AIATSIS Guidelines for Ethical Research in Indigenous Studies was carried out during 2009-10. The purpose of the revision was to bring the Guidelines up to date in light of a range of critical developments that have occurred in Indigenous rights, research and knowledge management since the previous version of the Guidelines was released in 2000. In this paper I present an outline of these developments, and briefly discuss the review process. I argue that the review, and the developments that it responded to, have highlighted that ethical research needs to be thought about more as a type of behaviour and practice between engaged participants, and less as an institutionalised, document-focused and prescriptive approach. The arrogance of ethnography: Managing anthropological research knowledge Sarah Holcombe (ANU) The ethnographic method is a core feature of anthropological practice. This locally intensive research enables insight into local praxis and culturally relative practices that would otherwise not be possible. Indeed, empathetic engagement is only possible in this close and intimate encounter. However, this paper argues that this method can also provide the practitioner with a false sense of his or her own knowing and expertise and, indeed, with arrogance. And the boundaries between the anthropologist as knowledge sink - cultural translator and interpreter - and the knowledge of the local knowledge owners can become opaque. Globalisation and the knowledge ?commons?, exemplified by Google, also highlight the increasing complexities in this area of the governance and ownership of knowledge. Our stronghold of working in remote areas and/or with marginalised groups places us at the forefront of negotiating the multiple new technological knowledge spaces that are opening up in the form of Indigenous websites and knowledge centres in these areas. Anthropology is not immune from the increasing awareness of the limitations and risks of the intellectual property regime for protecting or managing Indigenous knowledge. The relevance of the Declaration on the Rights of Indigenous Peoples in opening up a ?rights-based? discourse, especially in the area of knowledge ownership, brings these issues to the fore. For anthropology to remain relevant, we have to engage locally with these global discourses. This paper begins to traverse some of this ground. Protocols: Devices for translating moralities, controlling knowledge and defining actors in Indigenous research, and critical ethical reflection Margaret Raven (Institute for Sustainability and Technology Policy (ISTP), Murdoch University) Protocols are devices that act to assist with ethical research behaviour in Indigenous research contexts. Protocols also attempt to play a mediating role in the power and control inherent in research. While the development of bureaucratically derived protocols is on the increase, critiques and review of protocols have been undertaken in an ad hoc manner and in the absence of an overarching ethical framework or standard. Additionally, actors implicated in research networks are seldom theorised. This paper sketches out a typology of research characters and the different moral positioning that each of them plays in the research game. It argues that by understanding the ways actors enact research protocols we are better able to understand what protocols are, and how they seek to build ethical research practices. Ethics and research: Dilemmas raised in managing research collections of Aboriginal and Torres Strait Islander materials Grace Koch (AIATSIS) This paper examines some of the ethical dilemmas for the proper management of research collections of Indigenous cultural materials, concentrating upon the use of such material for Native Title purposes. It refers directly to a number of points in the draft of the revised AIATSIS Guidelines for Ethical Research in Indigenous Studies and draws upon both actual and hypothetical examples of issues that may arise when requests are made for Indigenous material. Specific concerns about ethical practices in collecting data and the subsequent control of access to both the data itself and to published works based upon it are raised within the context of several types of collections, including those held by AIATSIS and by Native Title Representative Bodies. Ethics or social justice? Heritage and the politics of recognition Laurajane Smith (ANU) Nancy Fraser?s model of the politics of recognition is used to examine how ethical practices are interconnected with wider struggles for recognition and social justice. This paper focuses on the concept of 'heritage' and the way it is often uncritically linked to 'identity' to illustrate how expert knowledge can become implicated in struggles for recognition. The consequences of this for ethical practice and for rethinking the role of expertise, professional discourses and disciplinary identity are discussed. The ethics of teaching from country Michael Christie (CDU), with the assistance of Yi?iya Guyula, Kathy Gotha and Dh�?gal Gurruwiwi The 'Teaching from Country' program provided the opportunity and the funding for Yol?u (north-east Arnhem Land Aboriginal) knowledge authorities to participate actively in the academic teaching of their languages and cultures from their remote homeland centres using new digital technologies. As two knowledge systems and their practices came to work together, so too did two divergent epistemologies and metaphysics, and challenges to our understandings of our ethical behaviour. This paper uses an examination of the philosophical and pedagogical work of the Yol?u Elders and their students to reflect upon ethical teaching and research in postcolonial knowledge practices. Closing the gaps in and through Indigenous health research: Guidelines, processes and practices Pat Dudgeon (UWA), Kerrie Kelly (Australian Indigenous Psychologists Association) and Roz Walker (UWA) Research in Aboriginal contexts remains a vexed issue given the ongoing inequities and injustices in Indigenous health. It is widely accepted that good research providing a sound evidence base is critical to closing the gap in Aboriginal health and wellbeing outcomes. However, key contemporary research issues still remain regarding how that research is prioritised, carried out, disseminated and translated so that Aboriginal people are the main beneficiaries of the research in every sense. It is widely acknowledged that, historically, research on Indigenous groups by non-Indigenous researchers has benefited the careers and reputations of researchers, often with little benefit and considerably more harm for Indigenous peoples in Australia and internationally. This paper argues that genuine collaborative and equal partnerships in Indigenous health research are critical to enable Aboriginal and Torres Islander people to determine the solutions to close the gap on many contemporary health issues. It suggests that greater recognition of research methodologies, such as community participatory action research, is necessary to ensure that Aboriginal people have control of, or significant input into, determining the Indigenous health research agenda at all levels. This can occur at a national level, such as through the National Health and Medical Research Council (NHMRC) Road Map on Indigenous research priorities (RAWG 2002), and at a local level through the development of structural mechanisms and processes, including research ethics committees? research protocols to hold researchers accountable to the NHMRC ethical guidelines and values which recognise Indigenous culture in all aspects of research. Researching on Ngarrindjeri Ruwe/Ruwar: Methodologies for positive transformation Steve Hemming (Flinders University) , Daryle Rigney (Flinders University) and Shaun Berg (Berg Lawyers) Ngarrindjeri engagement with cultural and natural resource management over the past decade provides a useful case study for examining the relationship between research, colonialism and improved Indigenous wellbeing. The Ngarrindjeri nation is located in south-eastern Australia, a ?white? space framed by Aboriginalist myths of cultural extinction recycled through burgeoning heritage, Native Title, natural resource management ?industries?. Research is a central element of this network of intrusive interests and colonising practices. Government management regimes such as natural resource management draw upon the research and business sectors to form complex alliances to access funds to support their research, monitoring, policy development, management and on-ground works programs. We argue that understanding the political and ethical location of research in this contemporary management landscape is crucial to any assessment of the potential positive contribution of research to 'Bridging the Gap' or improving Indigenous wellbeing. Recognition that research conducted on Ngarrindjeri Ruwe/Ruwar (country/body/spirit) has impacts on Ngarrindjeri and that Ngarrindjeri have a right and responsibility to care for their lands and waters are important platforms for any just or ethical research. Ngarrindjeri have linked these rights and responsibilities to long-term community development focused on Ngarrindjeri capacity building and shifts in Ngarrindjeri power in programs designed to research and manage Ngarrindjeri Ruwe/Ruwar. Research agreements that protect Ngarrindjeri interests, including cultural knowledge and intellectual property, are crucial elements in these shifts in power. A preliminary review of ethics resources, with particular focus on those available online from Indigenous organisations in WA, NT and Qld Sarah Holcombe (ANU) and Natalia Gould (La Trobe University) In light of a growing interest in Indigenous knowledge, this preliminary review maps the forms and contents of some existing resources and processes currently available and under development in the Northern Territory, Queensland and Western Australia, along with those enacted through several cross-jurisdictional initiatives. A significant majority of ethics resources have been developed in response to a growing interest in the application of Indigenous knowledge in land and natural resource management. The aim of these resources is to ?manage? (i.e. protect and maintain) Indigenous knowledge by ensuring ethical engagement with the knowledge holders. Case studies are drawn on from each jurisdiction to illustrate both the diversity and commonality in the approach to managing this intercultural engagement. Such resources include protocols, guidelines, memorandums of understanding, research agreements and strategic plans. In conducting this review we encourage greater awareness of the range of approaches in practice and under development today, while emphasising that systematic, localised processes for establishing these mechanisms is of fundamental importance to ensuring equitable collaboration. Likewise, making available a range of ethics tools and resources also enables the sharing of the local and regional initiatives in this very dynamic area of Indigenous knowledge rights.b&w photographs, colour photographsngarrindjeri, ethics, ethnography, indigenous research, social justice, indigenous health

This particular geological specimen was found in Mount Franklin or Lalgambook in Djadjawurrung, located between Daylesford and Newstead, approximately ninety minutes drive from Melbourne. The mountain is an example of a breached scoria cone (a steep conical hill of loose pyroclastic fragments) which was created by a volcanic eruption about 470,000 years ago, a date which may indicate the age of this geological specimen. The volcanic eruptions of Mount Franklin were most likely witnessed by members of the Dja Dja Wurrung Aboriginal tribe, who referred to this country as the 'smoking grounds'. Mount Franklin and the surrounding area appears to have been a place of considerable religious significance to Aboriginal people, there is evidence which indicates that frequent large ceremonial gatherings took place in the area. Basalt is the most common rock on Earth’s surface, more than 90% of all volcanic rock on Earth is basalt. Basalt is an aphanitic extrusive igneous rock formed from the rapid cooling of low-viscosity lava exposed at or very near the surface of a rocky planet or moon. Specimens are black in colour and weather to dark green or brown. Basalt is rich in iron and magnesium and is mainly composed of olivine, pyroxene, and plagioclase. Olivine is the name of a group of rock-forming silicate minerals with compositions ranging between Mg2SiO4 and Fe2SiO4. Unlike other minerals, Olivine has a very high crystallisation temperature which makes it the first of the minerals to crystallise from magma. As magma cools, the crystals begin to form and settle on the bottom of the lava and form basalts that are abnormally enriched in olivine in the lower part of lava flows. According to H. M. King (on geology.com) "Olivine is thought to be an important mineral in Earth's mantle. Its presence as a mantle mineral has been inferred by a change in the behaviour of seismic waves as they cross the boundary between Earth's crust and mantle". Lava from Mount Franklin and other volcanoes in the area filled valleys and buried the gold bearing streams that became the renowned ‘deep leads’ of the gold mining era. In 1852, as part of the Victorian gold rush, gold was discovered in the immediate area, this gold was created by lava flows during the Newer Volcanic period, which were mined intensively during the nineteenth century. Around 1865 the presence of a deep lead in Mount Franklin was established. Deep lead mining was initially unsuccessful, and it was not until the late 1870s that the Franklinford Gold Mining Company mined at Mount Franklin on a significant scale. A few years later the Mount Franklin Estate Gold Mining Company also struck gold, followed by the Shakespeare and Great Western companies in the mid-1880s. By the late 1880s, however, deep lead mining had ceased in the area. Soon after gold was discovered in 1851, Victoria’s Governor La Trobe wrote to the Colonial Office in London, urging ‘the propriety of selecting and appointing as Mineral Surveyor for this Colony a gentleman possessed of the requisite qualifications and acquaintance with geological science and phenomena’. Alfred Selwyn was appointed geological surveyor in Australia in 1852 which began the Geological Survey of Victoria. In 1853-69 the Geological Survey issued under Selwyn's direction sixty-one geological maps and numerous reports; they were of such high standard that a writer in the Quarterly Journal of the Geological Society of London bracketed the survey with that of the United States of America as the best in the world. During his years spent in Australia, Selwyn collected numerous significant geological specimens, examples of which are held in collections such as the Burke Museum.This geological specimen is an example of basalt and olivine which shows the volcanic lava activity and geographical specific nature of Mt Franklin as a significant volcanic site. According to Agriculture Victoria 'The crater is one of the deepest in the Central Highlands area. It is a major megacryst site with some of the largest known Victorian examples of megacrysts of augite and an orthoclase. The small parasitic mound of Lady Franklin on the western flanks adds to the geological interest of the site'. This specimen also highlights the locality as a significant place for both indigenous activity and Victorian gold rush era mining practices. This specimen is part of a larger collection of geological and mineral specimens collected from around Australia (and some parts of the world) and donated to the Burke Museum between 1868-1880. A large percentage of these specimens were collected in Victoria as part of the Geological Survey of Victoria that begun in 1852 (in response to the Gold Rush) to study and map the geology of Victoria. Collecting geological specimens was an important part of mapping and understanding the scientific makeup of the earth. Many of these specimens were sent to research and collecting organisations across Australia, including the Burke Museum, to educate and encourage further study.An angular, solid hand-sized piece of grey volcanic Basalt with green/brown Olivine phenocrysts along one flat edge.Olivine in basalt / - label is probably / correct. / C. Willman / 15/4/21burke museum, beechworth, indigo shire, beechworth museum, geological, geological specimen, mineralogy, basalt, igneous rock, igneous-volcanic, volcanic geology, volcanic, olivine, olivine specimen, basaltoid

This item is a useful reference tool on the history of Indigenous People in East Gippsland and the Orbost district. A manilla folder with typed pages. On the cover is a label, "History of Aboriginal People of East Gippsland". On the inside cover is a letter addressed to the librarian at the Shire of Orbost Library. The letter is clipped to the inside of the folder.on front cover - a stamp -"Orbost Historical Society"aboriginal australians, gippsland aboriginal history, kurnai, brabawooloong peoples, tatungooloong peoples, krowathunkooloong peoples

These eggs could be ostrich eggs from an ostrich farm which operated just out of Marlo. It is likely that they were donated by Kate and Richard Earle who ran the enterprise. Emu and ostrich eggs are perfect for decorating, painting or carving. Emu egg shells have multiple layers ranging from an inner white layer through to the dark green outer layer. The contents must be removed through a small hole (either tool drilled or poked with a needle). After the yolk has been blown out (scrambling the yolk first by poking with a needle will make it easier to remove), the egg needs to be washed through and left to drain dry. It can then be painted, carved, etched or decorated. Emu decorating is a traditional Aboriginal art. The carving of emu eggs by Indigenous and non-Indigenous people was popular in the late 19th century but production declined in the 20th century, partly due to the protection of eggs through legislation. This has been overturned in recent years with the development of commercial emu farms. In the period between the two world wars particularly, with the production of other Aboriginal artefacts for an outside market, the carving of emu eggs provided an important source of income for Aboriginal people in many parts of Australia. It was a widespread practice in the south-east and it was not unusual for Aboriginal people to decorate their own homes with carved eggs and other items created by themselves or community members, serving to affirm an Indigenous identity within the domestic environment. (ref National Gallery of Australia)This item is significant for its uniqueness and aesthetic appeal.Two painted eggs on stands. 1907.1 is painted black and has white emus or ostriches painted on it. 1907.2 is painted white and has black emus or ostriches painted on it. Both stands are wooden with brass pedestals. The eggs are possibly ostrich eggs.handcraft emu-egg ornament ostrich-egg

Emu eggs are perfect for decorating, painting or carving. Emu egg shells have multiple layers ranging from an inner white layer through to the dark green outer layer. The contents must be removed through a small hole (either tool drilled or poked with a needle). After the yolk has been blown out (scrambling the yolk first by poking with a needle will make it easier to remove), the egg needs to be washed through and left to drain dry. It can then be painted, carved, etched or decorated. Emu decorating is a traditional Aboriginal art. The carving of emu eggs by Indigenous and non-Indigenous people was popular in the late 19th century but production declined in the 20th century, partly due to the protection of eggs through legislation. This has been overturned in recent years with the development of commercial emu farms. In the period between the two world wars particularly, with the production of other Aboriginal artefacts for an outside market, the carving of emu eggs provided an important source of income for Aboriginal people in many parts of Australia. It was a widespread practice in the south-east and it was not unusual for Aboriginal people to decorate their own homes with carved eggs and other items created by themselves or community members, serving to affirm an Indigenous identity within the domestic environment. (ref National Gallery of Australia)This item is significant for its uniqueness and its aesthetic appeal.An emu egg which has been painted white and decorated with glued on cord/thread to make a pattern of flowers and leaves.emu-egg ornament handcraft

Born in Richmond, Victoria, in 1947 Bruce Pascoe is a school teacher, deck hand, barman, farmer, Director of Commonwealth Australian Studies project, editor, publisher, and works in Indigenous language retrieval. He published and edited Australian Short Storiesquarterly magazine for 16 years, and was joint winner (with David Foster) of Australian Literature Award (1999) and winner of the Radio National Short Story Competition (1998).( ref macquariepenanthology.com.au/BrucePascoe.html) He is married to Lyn Harwood, has two children and lives at Gipsy Point, Far East Gippsland in Victoria. A paperback book with tree sketch on the front cover . This is in black ink. The title is "A Corner Full of Characters" , the history, yarns and stories from the corner of a continent. The book wass compiled by Bruce Passcoe who was a secondary school teacher in Orbost in the 1980's.pascoe-bruce gippsland

The white woman of Gippsland, or the captive woman of Gippsland, was supposedly a European woman rumoured to have been held against her will by Aboriginal people in the Gippsland region of Australia in the 1840s. Liam Patrick Davison (29 July 1957 – 17 July 2014) was an Australian novelist and reviewer. He was born in Melbourne, where, until 2007, he taught creative writing at the Chisholm Institute in Frankston. Davison and his wife Frankie, a teacher at Toorak College, were both killed on 17 July 2014 aboard Malaysia Airlines Flight 17 This, his third novel, was shortlisted for both The Age Book of the Year and the Victorian Premier’s Awards.This is a useful research tool on the history of indigenous and settler relationships in early Gippsland.A book titled "The White Woman" by Liam Davison. It is the story of the search for the lost white woman in Gippsland, Victoria, 1846. The cover has a black and white picture of forest with the title in white print.Bottom left corner - orange sticker Orbost Secondary Collegedavison-liam aboriginal-history

Parrying shields have long been used within Aboriginal communities not only for protection, but as a symbolic implement used in rituals. Aboriginal men using very basic tools made them. They were designed to be mainly used in battle but were also used in ceremonies. Many shields have traditional designs or fluting on them whilst others are just smooth. The necessary tools and equipment for hunting, fishing and warfare were one of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This is a good example of a wooden Indigenous artefact from Eastern Australia.An Aboriginal shield of roughly carved wood. Has a square shaped hollowed out hand grip.

The lil-lil is a type of club which was made and used only in eastern Australia. It was a dangerous weapon when used in battle.The necessary tools and equipment for hunting, fishing and warfare were some of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This lil lil club is an example of a wooden weapon used by the Indigenous people of Eastern Australia.A handmade wooden lil-lil club with a long handle and axehead shaped club at one end. Intricately carved with a turtle on one side of the club head and a wild dog on the other.hunting fishing challenge-stick aboriginal