Initially named the Conservation Corps, the British Trust for Conservation Volunteers (BTCV) was founded in 1959 by the Council for Nature. Today BTCV is the “largest practical conservation charity in the United Kingdom”, and celebrated its fiftieth birthday in February 2009. Its original name had been adapted from that of the Civilian Conservation Corps launched by President Roosevelt in Depression-era USA: - "I propose to create a Civilian Conservation Corps to be used in simple work, not interfering with normal employment, and confining itself to forestry, the prevention of soil erosion, flood control and similar projects. More important, however, than the material gains, will be the moral and spiritual value of such work. Roosevelt’s idea had been revived by Governor Jerry Brown of California in 1976 and exchange of ideas and personnel between the California Conservation Corps (CCC) and other US conservation corps) has flourished since. Mark Dwyer (later to play an important role in Green Corps) was leader of the first California Conservation Corps three-month exchange program to Australia in 1988. The first ATCV exchange group to California in 1987 National Director, Tim Cox and Team Leader, David Clark (group leader, in Australian military hat) Right: Members of the first CCC exchange team to Australia at the US Embassy, Canberra in 1988: from left - Merrold, Vicci and Bobby with Mark Dwyer (centre) and David Clark (ATCV, right). Exchanges have continued annually since 1988 and, in addition to environmental work done, many friendships have been made and maintained over the years. This sleeve patch symbolises strong international links in place since ATCV/CVA was founded.This cloth sleeve patch is an example of those sewn onto the uniforms of staff and volunteers of the California Conservation Corps. It is round with an orange rim with black lettering naming ther organisation and inside the rime there is a light blue circle inset with the State flag of California. This sleeve patch is part of CVA's collection of 34 sleeve patches from many States of the USA.corps, david, conservation, mark, dwyer, california, clark, sleeve, patches

Ballarat School of Mines Students' Magazine was a Students' Association magazine. The president was G.N. Hart and the 1964 editors were Kelvin Whitford and Armand Krastins. The cover was designed by Colin Jellet. Advertising was obtained by Jon McDonald and Peter Smith. Active collaborators were John Costa, Ken Delany, Roger Lonsdale, John Byrne and Bobby Ong Gim Sen. Harry Arblaster retired in 1964 as the Principal of the Ballarat School of Mines, and E.J. Barker was appointed in his place. The Vice-Principal was H.J. TrudingerYellow/orange soft covered book of 96 pages. Articles include: Initiation, The creative Personality, Folk Singing by the Miners, SMB Silent Movies Inc., Red Roar and the Commie Threat, Paleopyrology, Conventional Wisdom, B-Day, The Malaysian Student in Australia, Moral Heresy, Sport, The Past and the Future?, The Possibility of Fusion Power, School Council, Members of Staff, list of full time diploma students. Those who had diplomas conferred were listed, as were the prize winners. Snippets: D.M. Pollard won the R.W. Richards Medal; John Costa was SRC Secretary, Jon McDonald was SRC President Images are named and include student activities Advertisement include: Ronaldson Brothers and Tippett; Electrolytic Zinc Company, Myers, Mount Isa Mines, Austaluco Aluminium, Owen's of Ballarat, Alexandria Tea Rooms, Roy Brack's Men's Wear, Lamanz, A.J. William Electrical Instruments, H.B. Selby, M.G. Taylor, T.J. Coutts, Ballaarat Gas Company, H.A. Davis Motor Service, Henderson-Palmer, Coca-Cola, Philps Electrical Industries, the Wattle, Eclipse Motors, BHP, M.B. John & Hattersley, Sheffield's Record Bar, Andrew Gault, Tait Book Company, Broken Hill Associated Smelters, Ballarat Colour Centre, Morsheads, Commonwealth Aircraft Corporation, J.J. Mortimer, Ewins, Gallery 321, J.a. Hoskinballarat school of mines, students' association, ray windmill, kelvin whitford, jennifer boyd, malcolm park, jutta bacsak, noel brady, gloria medlyn, ken felstead, jan butterworth, wayne collins, diana berry, lora richter, arblaster, stephen drew, judi woodward, michael moissinac, marilyn barclay, jon mcdonald, gloria roberts, ratnam nachiappan, jeni milbourne, daila berzins, bernard livingston, trudinger, barker, ballarat asian students' association, margaret leong, yew har ong, william cheng, elen leong, joan wright, poh teck shen, kristine goodier, kok fong ho, robert grub, tan joo lim, craig's royal hotel, tim joo lim

Ballarat School of Mines Students' Magazine was a Students' Association magazine. The president was G.N. Hart and the 1964 editors were Kelvin Whitford and Armand Krastins. The cover was designed by Colin Jellet. Advertising was obtained by Jon McDonald and Peter Smith. Active collaborators were John Costa, Ken Delany, Roger Lonsdale, John Byrne and Bobby Ong Gim Sen. Harry Arblaster retired in 1964 as the Principal of the Ballarat School of Mines, and E.J. Barker was appointed in his place. The Vice-Principal was H.J. TrudingerYellow/orange soft covered book of 96 pages. Articles include: Initiation, The creative Personality, Folk Singing by the Miners, SMB Silent Movies Inc., Red Roar and the Commie Threat, Paleopyrology, Conventional Wisdom, B-Day, The Malaysian Student in Australia, Moral Heresy, Sport, The Past and the Future?, The Possibility of Fusion Power, School Council, Members of Staff, list of full time diploma students. Those who had diplomas conferred were listed, as were the prize winners. Snippets: D.M. Pollard won the R.W. Richards Medal; John Costa was SRC Secretary, Jon McDonald was SRC President Images are named and include student activities Advertisement include: Ronaldson Brothers and Tippett; Electrolytic Zinc Company, Myers, Mount Isa Mines, Austaluco Aluminium, Owen's of Ballarat, Alexandria Tea Rooms, Roy Brack's Men's Wear, Lamanz, A.J. William Electrical Instruments, H.B. Selby, M.G. Taylor, T.J. Coutts, Ballaarat Gas Company, H.A. Davis Motor Service, Henderson-Palmer, Coca-Cola, Philps Electrical Industries, the Wattle, Eclipse Motors, BHP, M.B. John & Hattersley, Sheffield's Record Bar, Andrew Gault, Tait Book Company, Broken Hill Associated Smelters, Ballarat Colour Centre, Morsheads, Commonwealth Aircraft Corporation, J.J. Mortimer, Ewins, Gallery 321, J.A. Hoskinballarat school of mines, students' association, ray windmill, kelvin whitford, jennifer boyd, malcolm park, jutta bacsak, noel brady, gloria medlyn, ken felstead, jan butterworth, wayne collins, diana berry, lora richter, arblaster, stephen drew, judi woodward, michael moissinac, marilyn barclay, jon mcdonald, gloria roberts, ratnam nachiappan, jeni milbourne, daila berzins, bernard livingston, trudinger, barker, ballarat asian students' association, margaret leong, yew har ong, william cheng, elen leong, joan wright, poh teck shen, kristine goodier, kok fong ho, robert grub, tan joo lim, eric mcgrath award, kevin whitford, ronaldson brothers and tippett, electrolytic zinc company, myers, mount isa mines, austaluco aluminium, owen's of ballarat, alexandria tea rooms, roy brack's men's wear, lamanz, a.j. william electrical instruments, h.b. selby, m.g. taylor, t.j. coutts, ballaarat gas company, h.a. davis motor service, henderson-palmer, coca-cola, philps electrical industries, the wattle, eclipse motors, bhp, m.b. john & hattersley, sheffield's record bar, andrew gault, tait book company, broken hill associated smelters, ballarat colour centre, morsheads, commonwealth aircraft corporation, j.j. mortimer, ewins, gallery 321, j.a. hoskin

David George Clark was the first and longest-serving headmaster at Eltham State School No. 209 (Eltham Primary) in Dalton Street, Eltham. David (then aged 26) and his sister Catherine first established their ‘private’ school which began in 1855 and was held in the Wesleyan Chapel in Henry Street, a slab built, shed-like building on land acquired by the Church in January 1855. Parents lobbied the Government to establish an official school, and a School Inspector came out to investigate. He found that the Clarks were of good moral and religious character (David taught Sunday School at St. Margaret's later on) and gave them his endorsement despite some perceived technical shortcomings. In 1856 a small stone building of 40 feet by 16 feet was erected on the school's present site at the corner of Main Road and Dalton Street. Half of the building was the school, the other half was the residence of David and Catherine and their mother, also Catherine. It appears that they were well respected by the local community: David constantly battled with the authorities to have facilities (such as toilets) at the school improved. As enrolment gradually increased, over-crowding became an issue. As well, David married Elizabeth in 1863. Needing to move out of the schoolhouse, in 1866 the Clarks bought a block of land in Metery Road next to the school and built the house "Shoestring" (which still exists albeit with significant modifications). Catherine retired in 1887 followed by David in 1889 after a period of ill health and was succeeded as Head Teacher by John Brown. David died in 1911 and is buried with his wife Elizabeth in Eltham Cemetery. In Loving Memory Of D. G. & E. ClarkBorn Digitaleltham cemetery, gravestones, david george clark, elizabeth clark, eltham primary school, eltham wesleyan chapel, state school no. 209

In the words of the donor, Betty Stone, "This pewter plate belonged to Joshua and Susan Chamberlain. They, with their family, arrived in Australia as assisted migrants in January 1855. Our Chamberlain family was among those chosen to participate in a Bounty Scheme and on 24 October 1854 embarked on SS Shand to begin their journey. A few years later they set up a home on a small farming property in Wangoom, Warrnambool with the possessions they had brought with them from the village of Thriplow, Cambridgeshire, England. Amongst those household possessions was this plate. During the first half of the nineteenth century, a Bounty scheme was introduced to encourage migrants to Australia to work on properties granted or sold to settlers. Agents in England were engaged to select suitable emigrants; applicants had to be "sober, industrious and of good moral character....and married men over the age of forty-eight were only eligible to receive the bounty if they had five or more children over the age of ten years'. The successful applicant also had to pay one pound sterling for each adult, and ten shillings for each child between the ages of one and fourteen years. This payment covered the cost of a mattress, bolster, blanket, small box, knife and fork, two spoons, metal plate, and drinking mug, all of which became the emigrant's property on arrival in the colony. The pewter plate, handed down from one generation to the next, was always valued by members of the family as an important artefact. The plate has a mark stamped on the back which is almost indecipherable." (Reference- Brown Martyn- Australia Bound! The story of West Country connections 1688- 1888 Bradford on Avon Wiltshire Ex Libris Press 1988 p 112.) (Note: For additional information please refer to Betty Stone’s book “Pioneers and Places - A History of three Warrnambool Pioneering Families” ie. Chamberlain, Dale and Lees Families)This item is associated with the families of Chamberlain, Dale and Lees. These families are listed in the "Pioneers' Register" for Warrnambool Township and Shire, 1835-1900, published by A.I.G.S. Warrnambool Branch. The plate is an example of the goods emigrants brought to Australia under the Bounty Scheme in the 1850s.Pewter plate: metal plate with a wide rim and shallow bowl. The top has a gold-brown colour, underside is grey with a red-brown mark. Made c. 1850. The plate has an Inscription stamped on the back and front.It is part of the 'Chamberlain, Dale and Lees Collection' Maker's Mark on back: 'rectangle with rounded corners / T H all within a circle' almost indecipherable. Mark heavily stamped on front: 'L / T M'flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, chamberlain, dale, lees, stone, betty stone, warrnambool pioneers, pewter plate, emigration, bountey system, dinner ware, joshua chamberlain, susan chamberlain, 1855, emigrant, assisted migrant, ss shand, wangoom, triplow, cambridgeshire

Demonstrates aspects of the Ballarat Tramways fare system at the time of the one man trams, tokens which could be pre purchased by travellers and save time when boarding trams. See notes on file re these eg Reg Item 1801.Fare token- 2d - 21mm diameter - green celluloid - with "B.E.T." in large capitals on front centre of token and words "Ballarat Electric Tramways 1913" on circumference. On reverse in large font "2" and a small font "D" at top of the two - indicating token had a value of two pence. Extract from A. Bradley "The Golden City and its Tramways" about tokens and why. "The ESCo worked out its procedures from its own experience. A "pay as you enter" system was used on city-bound cars, and a "pay as you leave" system on outward-bound cars. On Sundays during busy periods this was reversed on the Gardens lines, but conductors were still required on this line to cope with the heavy summer holiday traffic. Trams 1 to 18 were altered by altering the end seating, placing gates on doorways and "pay as you enter" and "pay as you leave" signs. Once on board, passengers paid their coins into a farebox mounted behind the driver, which was fitted with glass windows and mirrors to enable the driver to see the coins slide into the box - a form of "moral check on passengers". Regular passengers could buy pink or green celluloid tokens at a discount price, to save the motorman having to issue tickets and give change." Stopped being in use in 1921, see Reg Item 1801.1 and 1802. Place of manufacture not known. For other 2d token see Reg. Item 1943 and 2488 page 31. See Reg. Item 2514 for H.P. James notes on the token system. 1794.1 - added 18/4/2009 - donation of Lyall Denning Related documents provides some information on the value of the items. eBay sale 15/10/2006 $20 - eBay slip with worksheet - see related items.trams, tramways, tickets, tokens, esco, one man trams

This is a reproduction of the original 1897 Captains' petition to build a Central Institute on the Yarra river. "To the Executive Committee of the Victorian Seamen's Mission, Melbourne. "Ladies and Gentleman, "We, the undersigned captains of several ships now lying at the Melbourne wharves think it most desirable that the Victorian Seamen's Mission, being the mission that has for so many years shown a most part their interest in the spiritual, moral, and social well-being of the seamen of all nationalities, shall him on the banks of the Yarra an institute such as that at Port Melbourne, where sailors of every grade could profitably and pleasantly spend their evenings. At almost every other seaport in the world such institutions are being provided for seamen, and we are satisfied from our opinion of the Melbourne public that the matter needs only to be prominently brought under their notice to be accomplished. We are confident that the good work of the mission is being hampered by its not having such a place near the shipping at the Melbourne wharves. Our crews are at present placed at a great dis advantage through not having an institute more convenient to the scene of their labours than that at Port Melbourne, which, on a very wet or a very hot, is not easily reached. If a site could be obtained immediately above the Gasworks but on the other side of Flinders street extension, that is to say, on the lower part of the land on which the Harbour Trust offices are built, it would be most convenient for the shipping on both the north and south side of the river. Trusting that it may be possible to do some thing to meet this long felt want, We suscribe ourselves, Yours respectfully, Geo.H Steven, master ship Dharwar; Thos. Curd, master ship Narcissus; James Horne, master ship Loch Garry; T.Tait, master ship Loch Ryan; T. Nilsen, master ship Hebe; G. Ch Christian, master ship Anna; R.E. Peasley, master ship Seminole; Wm. Martin, master ship Loch Ness; T.C. Martin, master ship Loch Tay; W.H. Bennett, master ship Loch Vennachar; J. Raglan Brodie, master s.s. Warrnambool; James E. Coles, master ship Mermerus; J. H. Walker, master ship Hinemoa; R.J. Johns, master ship Ariel; D. Gorchem (sic. Gerckens), master ship Matador; H. Petersen, master ship Nesaia; Wm. J. Reid, master s.s. Star of New Zealand; A. F. Svhanstrom, master ship Hermes; Alex. Smith, master ship Sophocles; W. Y. Bunn, master ship Carmanian; William Anderson, master ship Loch Katrine."Framed and mounted reproduction of Captains' petitionpetition, seamen's mission, yarra river, captains, victoria, melbourne, ships, australia-wharf, signatures, 717-flinders-street-docklands, maritime welfare services, mission to seafarers, mission to seamen, mermerus, captain coles, sir john coode, loch line, loch ness, loch gary, loch ryan, ss warrnambool, loch tay, loch vennachar, matador, nesaia, d. gerckens, h. petersen, a.f. svhanstrom, hermes, ariel, loch katrine, william anderson, dharwar, narcissus, hebe, anna, hinemoa, sophocles, carmanian, early origins, 2016, exhibitions

"The hated Protector" tells for the first time the real story behind the extraordinary experiences of Charles Sievwright, Assistant Aboriginal Protector from 1839-42 in what was then part of the British colony of New South Wales, but is now the Western District of the Australian state of Victoria. Sievwright, an Edinburgh-born former British army officer, lived in the bush with his young family as he tried to save the Aborigines of the District from extinction. In doing so, he would isolate himself from the rest of his fellow whites. The hated Protector tells of this process. The book should appeal to anyone interested in British colonial and Australian history, particularly in the years of first contact between British settlers and the Aborigines. More broadly, it should also appeal to anyone interested a story of one man's battle against overwhelming odds, where the price of failure was numerous deaths. It is a story of hatred, prejudice, courage, determination, and hope. In telling Sievwright's story, Lindsey Arkley draws largely on original archival material, including official reports, journals and letters, found in Melbourne, Sydney, Hobart, Edinburgh and London. Most has never before been published. The archival material is supplemented by contemporary newspaper accounts, and some oral history. Full notes are given to all sources, and the book is indexed and lavishly illustrated with drawings by Joan Bognuda, as well as about 80 paintings and samples of documents. Contents: 1. In the bush 2. "Equal and indiscriminate justice" 3. "A few doses of lead" 4. "A curse to the land" 5. "The most unpopular man" 6. Retaliation 7. A hostage debate 8. Hallucinations 9. A mass escape 10. Possessors of the soil 11. Move to Keilambete 12. Bureaucratic 13. "A hideous pandemonium" 14. Divine visitations 15. Pay backs 16. Explanations 17. A squatter on trial 18. Claptrap and deceit 19. The black cap - 20. To Mt Rouse 21. "The impending evil" 22. In the balance 23. An arrest at Mt Rouse 24. A fair moral name 25. Roger's trial 16. Intensified evidence 27. A declaration of war 28. Mr Cold Morning 29. Holding ranks 30. To rags 31. Fightback 32. Return to London 33. The inquiry 34. Judgement 35. And what remains.maps, document reproductions, b&w photographs, colour photographs, b&w illustrationscharles wightman sievwright, racial policies, british colonial history, race relations, victorian history

Born 1823 West Indies, commenced ministry 1847, died 1890 in Rookwood, NSW. Joseph Horner Fletcher (1823-1890), Wesleyan minister, was born at St Vincent, Windward Islands, the eldest son of Rev. Joseph Fletcher, Wesleyan missionary, and his wife Mary, née Horner. In 1830-37 he attended a Methodist school in Kingswood, England, and then his uncle's school in Bath. He entered business but in July 1842 became a local preacher. He was accepted for the Wesleyan ministry in 1845 and after training at Richmond College, Surrey, he married Kate Green in December 1848. He was sent to Auckland, New Zealand, where he became the founding principal of Wesley College. In 1856 poor health obliged him to take up circuit work in Auckland and New Plymouth, where he witnessed the Maori war. He moved to Queensland and in 1861-64 was on circuit in Brisbane. In 1863 he became the first chairman of the Queensland Wesleyan District. In 1865 Fletcher was serving at Ipswich when invited to succeed Rev. John Manton as president of Newington College, Sydney. He acknowledged that the main business of the school was secular education in a Christian atmosphere and believed that education could help to overcome sectarianism. He invited distinguished academics to examine Newington students and strongly supported (Sir) Henry Parkes's education policies. He opposed the formation of a Methodist university college until a strong secondary school was established. He believed that boys should be taught to appreciate orderly conduct rather than to fear punishment and that corporal punishment was degrading and to be used only in extreme circumstances. Under Fletcher Newington developed a high moral tone and a tradition of order and respect. After he retired in 1887 the old boys gave him an address of appreciation and a portrait in oils to be hung in the hall. In addition to his normal duties from 1883 he had taught resident theological students. From 1887 he was an effective and progressive full-time theological tutor. As a preacher Fletcher had exceptional power: he expressed his thoughts in a fresh way with sparkling illustrations and characteristic humour. He combined humility with great spiritual power, prophetic vision and administrative ability. He encouraged the development of institutional church work which grew into the Central Methodist Mission in Sydney. Fletcher was elected as the first president of the New South Wales and Queensland Wesleyan Methodist Conference in 1874 and again in 1884, when he was also president of the General Conference of the Australasian Wesleyan Methodist Church. As conference editor in 1868, 1871 and 1873, Fletcher contributed more than fifty articles, numerous essays and reviews of books to the Weekly Advocate. He read widely, deeply and with discrimination. Never robust in health, he suffered months of illness before he died aged 66 at Stanmore, Sydney, on 30 June 1890. He was survived by three sons and two daughters, and buried in the Wesleyan section of Rookwood cemetery. In 1892 his eldest son, Joseph, edited a memorial edition of his Sermons, Addresses & Essays. Information from Australian Dictionary of Biography, Vol. 4, 1972. Sepia toned carte de visite. Seated studio portrait of the Rev. Joseph Fletcher.Rev Joseph Fletcherrev. joseph fletcher, joseph horner, wesleyan minister, newington college sydney, new zealand, queensland, president general conference, wesleyan methodist church, central methodist mission

This short history is in a display of photos and a copy of a letter written home by Sgt Carroll to his Aunt.A brief written life history from birth to death of William Carroll service Number 815. As written by a member of Red Cliffs R.S.L. in consultation with the family.Born in Wangaratta in 1891, was a drover and boundary rider in Queensland when enlisted.Sgt. Carroll was one of the original members of the 21st Battalion, 6th Brigade, 1st AIF, which was formed at Broadmeadows early 1915. The battalion embarked from Melbourne on the Uylsses on the 8th May 1915 enroute to the Middle East. Saw action Middle East> Gallipoli>Middle East to reform and reorganise > Western Front> Somme> Bullecourt> Ypres> Somme> Mont St. Quentin> Villiers Bretonneux> Hamel Mutiny./ Sgt. Carroll was twice wounded in action (at Fluers and Broondseinde)and was recommended for the Distinguished Conduct Medal, with a Sgt Cozens (No 825 also original member, on the 15th September 1916, for exceptional zeal in the performance of their duties and coolness in action, which had a great affect on the moral of their mem. He was discharged medically unfit with gun wounds to his left knee and back. Of the full Battalion strength of the original Officers and men, there were 16 Officers and 24 Or's left. 21st Battalion left buried on foreign soil 47 Officers and 827 Or's. It was the highest decorated Battalion of the 6th Brigade. Listed are some of the Battles and Misfortunes that Sgt. Carrol survived to return to Australia. Torpedoed on the troop ship Southland enroute to Gallipoli 1915;/ First Australian troops to Garrison Cairo; First Australian Infantry Unit into line in France; Last out of the line; Staging a successful mutiny; 21st Battalion was disbanded in 1918. Sgt. Carroll was given block 276 Red Cliffs, he sold his block in 1982. He was interested in Community affairs and was involved in ADFA, RSL, Mildura Club, and Mildura Show Society and was the third last Red Cliffs Soldier Settler to die. He was in his 100th year.medal, distinguished, battalion, aif, 21st, 6th, brigade, 1st, mutiny, gallipoli, wangaratta, 1891, boundary, rider, ulysses, middle, east, western, front, conduct

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

Wycliffe translates the Bible for people around the world. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p171 The peace and beauty of Australia’s Wycliffe Centre reflects what it aims to bring to thousands of people around the world. Kangaroos calmly feed, accompanied by bird song, near the mud-brick buildings set amongst Kangaroo Ground’s rolling hills. On 11 hectares off Graham Road, the centre aims to transform people’s lives by giving groups around the world, with no written language, help with literacy and Bible translation into their own tongue. Associate Director, Harley Beck, says reading the Bible (probably history’s most influential collection of books),1 in one’s own language, provides a strong moral basis, helping people withstand exploitation and escape poverty. One of Wycliffe’s field partners, SIL (formerly Summer Institute of Linguistics) Papua New Guinea, has won two UNESCO awards, and SIL branches in many other countries have won international and national awards. The translators are modern heroes. They undertake hardships, forsaking for years, sometimes decades, a salary and the soft western lifestyle, to face loneliness and primitive conditions that most of us would not even contemplate. No staff is paid a salary. An example is the first Australian Director and former International President, David Cummings, who for 50 years has depended on donations from supporters and churches. Students of all ages at the EQUIP Training School on the site come from all walks of life. They train in linguistics and learn how to communicate in a way that is sensitive to other cultures. Spiritual resilience is encouraged, enabling people to persist until the job in the field is done, which takes on average ten to 15 years. Courses range from a few weeks to a year. The Wycliffe concept was born in the 1920s when American missionary, Cameron Townsend, found a Spanish Bible was inadequate to evangelise the Cakchiquel people of Guatemala. When a Cakchiquel man challenged: ‘If your God is so great, why doesn’t he speak my language?’ Townsend decided to translate the Bible into all languages! He founded a linguistics training school in 1934, naming it after 14th century theologian John Wycliffe, the first to translate the Bible into English.2 The first Wycliffe Bible was completed in 1951 in the Mexican San Miguel Mixtec language. In May 2007 after 30 years of work, Wycliffe Australia, with other organisations, completed the first Bible for indigenous people in the Kriol* language, for about 30,000 people in northern Australia.3 Wycliffe Australia began in 1954 in the Keswick Bookshop basement, Collins Street, Melbourne. As the organisation grew, its quarters became so cramped that Director Cummings at times interviewed potential recruits in his car! The development of the Kangaroo Ground property is a story of faith and generosity. In 1967 Cummings proposed moving to a larger property despite having no funds. Within a month Wycliffe received a $20,000 donation and a gift of land towards a national centre. An earlier owner of the Kangaroo Ground property, Mrs Elsie Graham, would have been delighted, as she had wanted her land to be used for ‘God’s service’. Mud-brick architect and Christian, Alistair Knox, offered to design the centre at no charge. Despite a drought, straw was donated to make bricks. Many volunteers helped with the building, including church youth groups who made mud-bricks.4 Volunteers planted thousands of native plants, watered by recycled water from the site’s dam. Building began in 1968 and in 1983 the South Pacific SIL School (now EQUIP Training) followed. Wycliffe, the world’s largest linguistic organisation, and other organisations, have translated the Scriptures into more than 2000 languages. But another 2000 languages still lack any portion of the Bible. However translations are now completed more quickly, because of new computer programs and as education spreads, more speakers of the local language can assist.5 Despite the growth of secularisation, Beck says support for Wycliffe Australia, which has offices in all states and the ACT, is stronger than ever. * Kriol is a Pidgin language, which has become a speech community’s prime language.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, graham road, kangaroo ground, wycliffe centre

This document reveals the way in which Mission to Seafarers grew in response to demand. With increased shipping to Australia for all purposes, the need for the then existing Mission to grow to be conveniently located and to accommodate seafarers became increasingly evident. This document also shows the formal nature of documents and petitions in the 1890s and documents the names of twenty-two contemporaneous ships and their respective captains. The Anna, Dharwar and Mermerus arrived in port at the end of July 1897. The Carmanina arrived on the 21 October 1897. The Loch Katrine, at the end of the list, arrived on 5 November 1897. The letter was published in the Argus, 22 December 1897: "APPEAL FOR SEAMEN. TO THE EDITOR OF THE ARGUS. Sir, I beg that in the interests of the Victorian Seamen's Mission you will be kind enough to publish the appended testimony of the ship masters who for many years have been trading to this port, and therefore have had many opportunities of judging the effects of his work. The mission has much need of monetary assistance, and, should any of your numenous leaders deem it worthy of support, the committee would feel most grateful for any help that may be given in this direction. It has been the pleasure of the committee as far as possible to supply the crews of all outward bound steamers and sailing vessels with literature for their use on the voyage. My former appeals through your columns for leading matter have always been liberally responded to, and I trust that should any of our booksellers have any surplus stock of periodicals, religious and secular, illustrated or otherwise, at the end of the year, they will kindly remember the Victorian Seamen's Mission and the sailors. Private individuals also who may have stacks of literature by them, if they would kindly send some to the Seamen's Institute, Beach street, Port Melbourne, would cause the cheering of many a dark and lonely hour in the seamen's life. From 900 to 1.200 parcels have hitherto been given to the sailors and firemen annually by this mission, and we should be extremely grateful to those who would place us in a position to continue such donations in the future. Yours, &c. , E. JAMES, Chaplain to the Mission. Seamen's Institute, Beach street, Port Melbourne, Dec. 10." -------------------------------------------------- "To the Executive Committee of the Victorian Seamen's Mission, Melbourne. "Ladies and Gentleman, "We, the undersigned captains of several ships now lying at the Melbourne wharves think it most desirable that the Victorian Seamen's Mission, being the mission that has for so many years shown a most part their interest in the spiritual, moral, and social well-being of the seamen of all nationalities, shall him on the banks of the Yarra an institute such as that at Port Melbourne, where sailors of every grade could profitably and pleasantly spend their evenings. At almost every other seaport in the world such institutions are being provided for seamen, and we are satisfied from our opinion of the Melbourne public that the matter needs only to be prominently brought under their notice to be accomplished. We are confident that the good work of the mission is being hampered by its not having such a place near the shipping at the Melbourne wharves. Our crews are at present placed at a great dis advantage through not having an institute more convenient to the scene of their labours than that at Port Melbourne, which, on a very wet or a very hot, is not easily reached. If a site could be obtained immediately above the Gasworks but on the other side of Flinders street extension, that is to say, on the lower part of the land on which the Harbour Trust offices are built, it would be most convenient for the shipping on both the north and south side of the river. Trusting that it may be possible to do some thing to meet this long felt want, We suscribe ourselves, Yours respectfully, Geo.H Steven, master ship Dharwar; Thos. Curd, master ship Narcissus; James Horne, master ship Loch Garry; T.Tait, master ship Loch Ryan; T. Nilsen, master ship Hebe; G. Ch Christian, master ship Anna; R.E. Peasley, master ship Seminole; Wm. Martin, master ship Loch Ness; T.C. Martin, master ship Loch Tay; W.H. Bennett, master ship Loch Vennachar; J. Raglan Brodie, master s.s. Warrnambool; James E. Coles, master ship Mermerus; J. H. Walker, master ship Hinemoa; R.J. Johns, master ship Ariel; D. Gorchem (sic. Gerckens), master ship Matador; H. Petersen, master ship Nesaia; Wm. J. Reid, master s.s. Star of New Zealand; A. F. Svhanstrom, master ship Hermes; Alex. Smith, master ship Sophocles; W. Y. Bunn, master ship Carmanian; William Anderson, master ship Loch Katrine."This petition is historically significant as it is documentary evidence of the need for a new facility for seafarers signed and presented by the captains of 21 ships, including several of the sister ships of the Loch Ard. The need for a new facility was a result of changes in shipping and the use of the Melbourne ports in the 1890's and this document supported the pressure on the Harbour offices to finally release land for an appropriate building in the early 20th C.Mounted hand-written petition to the Executive Committee of the Victorian Seaman's Mission Melbourne. The letter petitions the Executive Committee to create a facility on the wharves, "where sailors of every grade could profitably and pleasantly spend their evenings." This portion of the letter takes up three quarters of the document. The remainder has two lists, one of twelve captain's signatures and the other of the names of their ships. The list is continued on the reverse side with an additional nine signatures and corresponding ship names.In cursive handwriting: To The Executive Committee of the Victorian Seamans Mission', / Melbourne / Ladies and Gentlemen / we the undersigned captains....... We subscribe / ourselves respectfully, Captain signatures and names of ships ( NB Ship names in upper case for this entry ): Geo H. Stevens - DHARWAR / Thomas Curd - NARCISSUS; / James Horn - LOCH GARRY / T.Tait - LOCH RYAN ; / T.NIlsen - Hebe ; / G.C. Christians - ANNA ;/ R E Peasley - SEMIOLE ; / William Martin - LOCH NESS ; / T C Martin - LOCH TAY;/ W H Bennett - LOCH VENNUACHAR; / RJ Raglan Brodie - SS WARRNAMBOOL; ; / James E. Coles - MERMERUS; / ( signatures continue overleaf) J H Walker - HINEMORA ; / R J Johns - ARIEL; / D Gorchem - MATADOR; / H Petersen - NESAIA;/ William J Reid - STAR of N. ZELAND [sic] ; / TJ Sohanstrom - HERMES;/ Alex Smith - SOPHOCLES; / W Y Bunn - CARMANIAN;./ William Anderson - LOCH KATRINE;/ Handwritten in red ink on the front of the parchment: "8182" NB The second digit in the number sequence appears to have been written over and could also be a "9", an "8" or a "3". paper Watermark "HERCULES". Prior to conservation and taped to the glass on the reverse side of the parchment was a small piece of paper reading: "Letter written in 1897 and signed between the last week of October and the first week of November." T and C probably stands for Trade and Customs and 8382 is the file no." (H8.4 x W11.8)victoria, melbourne, ships, petition, australia-wharf, captains, signatures, 717-flinders-street-docklands, maritime welfare services, mission to seafarers, seamen's mission, mission to seamen, mermerus, captain coles, sir john coode, loch line, loch ness, loch gary, loch ryan, ss warrnambool, loch tay, loch vennachar, matador, nesaia, d. gerckens, h. petersen, a.f. svhanstrom, hermes, ariel, loch katrine, william anderson, dharwar, narcissus, hebe, anna, hinemoa, sophocles, carmanian, captains' petition

John Robson was born at Newcastle, Northumberland, England, the son of Mathew Robson and Hannah Sproat. Hesailed to Australia on the "Arabian", landing at Port Phillip in 1854. Obituary DEATH OF MR. JOHN ROBSON ANOTHER PIONEER GONE. AN EXTREMELY VERSATILE MAN. General regret was expressed at the death yesterday morning at Miss Garnett's private hospital, of Mr John Robson, musician and and elocutonist and one of Ballarat's oldest, best known and most respected citizens. Mr Robson had been sitting for a few weeks, and his medical adviser, diagnosed his complaint as appendicitis, which afflicted, him in such a severe form that an operation was deemed to be absolutely necessary. He was removed to Miss Garnett's private hospital, and about a week ago he was operated upon. Mr Robson, being a man of robust constitution, stood the shock of the operation well, and he was making good headway towards recovery when the spell of hot weather set in, and caused exhaustion. Heart failure followed, and exhaustion the attention of his medical adviser, and the careful nursing he received, the end came peacefully at the time stated above. Mr John Robson was born at Newcastle, Northumberland, England, in , and he was therefore 72 years of age. Mr Robson's father, who was a contractor, had much to do with the building of the City of Newcastle. After passing through minor schools, Mr John Robson entered the academy of Professor Ross, and soon rose to a foremost position in the classes. When his studies were completed he was apprenticed to an architect and for a time studied the technique of this important branch of his father's calling. His adaptability for the work was great, and hopes were entertained that he would rise to a high position in the profession. Then came glowing reports of the wonderful Australian gold discoveries. Mr Robson’s father decided to migrate to these parts, and he sent a son to prepare the way. Believing that tools and timber might not be procured in Australia. Mr Robson, senr, constructed a portable wooden residence, which was shipped in pieces on the White Star liner Arabian which brought the family over. In 1854 Mr John Robson, who was then nearly 17 years of age, landed at Port Phillip, and with the other members of the family came on to Ballarat, which place he made his home to the end. When he first reached Ballarat, Mr Robson joined in the search for gold, but not being strong enough for this rough work, he turned his attention to carpentering. This he did not care much about, and in 1858 he was appointed a teacher in St. Paul's Day School, Ballarat, but in the following year he relinquished this position and became exchange clerk in the local branch of the National Bank. Being adapted to this quickly made himself acquainted with the details of a banker’s profession, and his rise was rapid. In the year 1871, about 12 years after he joined the bank, he was appointed manager, and for four years occupied that position with conspicuous success. He was connected with the National Bank for eighteen years, and in 1875 he entered business on his own account. With his brother, Mr Wm. Robson, he erected red-gum sawmills at Gunbower, on the River Murray. Subsequently he was offered the management of the Australian and European Bank in mills. In 1886, he accepted the position and held it until the bank was absorbed by the Commercial Bank of Australia. For a time he lived privately, still, how ever, holding his interest in the saw mills. In 1886, he accepted, the position of manager of the Ballarat branch of the Mercantile Bank of Australia. This bank was closed in 1892, and Mr Robson retired, altogether from commercial circles. In the meantime his brother died, and the saw-mills were sold. Mr Robson held a very important position in music, in fact he for many years was looked upon as the leading musician in Ballarat, he being master of quite a variety of instruments. In 1864. he was appointed conductor of the old Harmonic Society in this city, and subsequently conductor of the Ballarat Liedertafel. Under his leadership this society attained a high state of efficiency, which has since been well-maintained. Many years ago Mr Robson formed an operatic company from amongst Ballarat residents, and such beautiful operas as “Lucrezia Borgia' "Lucia di Lammermoor," “Ernani,' La Sonnambula,” and others were successfully rendered. As an elocutionist, Mr Robson attained much prominence, he being recognised as one of the most capable teachers in Ballarat. He was president of the one-time Ballarat Shakespearian Dramatic Club, which under his direction, from time to time produced Shakespeare’s masterpieces. In this, too, he took the chief characters, the roles of Macbeth, Othello, Hamlet, and Shylock, all being powerfully represented by him. For some years prior to his demise Mr Robson, acted as a teacher of music, and elocution, and many of his pupils, competed with great success at the Ballarat and other competitions. Some years ago he acted as adjudicator at the South street competitions, when he gave every satisfaction, and his services were frequently secured to judge at competitions in other parts of the State and in other states of the Commonwealth. At the Ballarat band contests every year, he was a conspicuous figure, and he always acted as leader of the massed bands, by whom his appearance was always enthusiastically greeted. In his younger days he took a keen interest in several forms of sport, was a successful oarsman, one of the best amateur boxers of his weight and as a billiard player was able to hold his own with professionals. 'Mr Robson was an earnest adherent of the Church of England, and in social and other organisations he from time to time held important positions. As a Anglican churchman, he was widely respected, being the official principal and lay Canon of the Cathedral, a member of the Bishops Council, and a prominent member of St. Paul's Church, Ballarat East. He was also a prominent member of the Masonic order. and was a Past Grand Junior Warden of the Grand Lodge of Freemasons of Victoria, an office which he filled with the greatest credit. He was also a member of the Old Colonists' Association and the Mechanics' Institute, was at one time vice-president of the Art Gallery was once a member of the School of Mines Council, and was many years ago made a Justice of the Pence. On many occasions he was asked to stand for Parliament, as a representative of Ballarat and on one occasion he consented to do so, but subsequently retired without going to the poll in favor of the late Mr Daniel Brophy. He was also often pressed to stand for both the Ballarat East and City Councils, but he declined to allow himself to be nominated. Mr Robson was an active gentleman, and a brilliant conversationalist. His courtesy, high mental and moral endowments, and warm open-heartedness, made him a most interesting and congenial companion. During his long residence in Ballarat, which city he declined to sever his connected with, he was well known and much courted, and was looked up on as one of the most prominent citizens, and his loss will be very severely felt. Some years ago a portrait of Mr Robson, in full Masonic regalia, was painted by he late Mr Stanton Bowman, and was presented by Mr Robson to the citizens, and it was hung in the City Hall, where it is always admired by visitors. The late Mr John Robson never married, and with his brother, James, lived for many years in Eureka street, Ballarat. The two brothers were nearly always together, and as they walked the streets with arms linked, they were frequently referred to as the Siamese twins. The only Australian relative of the late Mr John Robson is his brother. Mr James Robson, who hardly left the bedside during John's illness, and to him the blow has been a very severe one. In his bereavement he will have the heartfelt sympathy not only of the whole of the residents of Ballarat, but of people in all parts of the State. When the news of Mr Robson’s death became known the flags were flown at half-mast at the City and Town Halls, and the Old Colonists’ Hall, out of respect to the memory of the deceased. The interment will take place at the Old Cemetery this afternoon. The cortege will leave “Rothbury," Eureka street, Mr Robson’s late residence, at 3 o'clock, for St. Paul’s Church, where there will be a short service conducted by the vicar, the Rev T. A. Colebrook. (Ballarat Star, January 1910)Photographic portrait of John Robson, member of the Old Colonists' Association of Ballarat.john robson, old colonists' association of ballarat, old colonists' club

'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

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

The picture was framed by business, Leighton House, paint and art merchants at 346 Little Collins Street, Melbourne. It was made to order, number 6777. The business was also called The Leighton Gallery of Art and was owned by W & G Dean Pty Ltd. The phone number on the label "MU 8291" indicates that the picture was framed circa the 1960s or earlier, during the time that Melbourne was using 6-0digit alpha-numeric numbers. Below the picture is an excerpt of a hymn "The Head that Once was Crowned with Thorns" by Thomas Kelly: The head that once was crowned with thorns Is crowned with glory now; A royal diadem adorns The mighty Victor's brow. The Cross He bore is life and heath, Though shame and death to Him; His people's hope, his people's wealth, Their everlasting theme. This picture was part of the original furnishings of the St Nicholas' Mission to Seamen's Church at 139 Nelson Place, Williamstown, Victoria. THE MISSIONS TO SEAMEN (Brief History: for more, see our Reg. No. 611, Set of Pews) The Missions to Seamen, an Anglican charity, has served seafarers of the world since 1856 in Great Britain. It symbol is a Flying Angel, inspired by a Bible verse. Today there are centr4es in over 200 ports world-wide where seamen of all backgrounds are offered a warm welcome and provided with a wide range of facilities. In Victoria the orgainsation began in Williamstown in 1857. It was as a Sailors’ Church, also known as ‘Bethel’ or the ‘Floating Church’. Its location was an old hulk floating in Hobson’s Bay, Port of Melbourne. It soon became part of the Missions to Seamen, Victoria. In the year 2000 the organisation, now named Mission to Seafarers, still operated locally in Melbourne, Portland, Geelong and Hastings. The Ladies’ Harbour Lights Guild was formed in 1906 to support the Missions to Seamen in Melbourne and other centres such as Williamstown. Two of the most significant ladies of the Guild were founder Ethel Augusta Godfrey and foundation member Alice Sibthorpe Tracy (who established a branch of the Guild in Warrnambool in 1920). The Guild continued its work until the 1960s. In 1943 a former Williamstown bank was purchased for the Missions to Seaman Club. The chapel was named St Nicholas’ Seamen’s Church and was supported by the Ladies’ Harbour Lights Guild, the Williamstown Lightkeepers’ Auxiliary and the League of Soldiers’ and Sailors’ Friends. It ceased operation in 1966. A Missions to Seamen Chapel and Recreation Room was a significant feature of ports during the late 1800s and into the 1900s. It seemed appropriate for Flagstaff Hill to include such a representation within the new Maritime Village, so the Melbourne Board of Management of Missions to Seamen Victoria gave its permission on 21st May 1979 for the entire furnishings of the Williamstown chapel to be transferred to Flagstaff Hill. The St Nicholas Seamen’s Church was officially opened on October 11, 1981 and closely resembles the Williamstown chapel. This picture is significant through its association with the St Nicholas' Mission to Seamen Church in Williamstown, Melbourne, established in 1857. The items in our collection from the Missions to Seamen in Williamstown, Victoria, have historical and social significance. They show that people of the 1800s and 1900s cared about the seafarers’ religious, moral, and social welfare, no matter what the religion, social status or nationality. It had its origins in Bristol, England when a Seamen's Mission was formed in 1837. The first Australian branch was started in 1856 by the Rev. Kerr Johnston, a Church of England clergyman, and operated from a hulk moored in Hobson’s Bay; later the Mission occupied buildings in Williamstown and Port Melbourne. Picture, print of "The Cross of Glory", rectangular, framed print on matt. It depicts Jesus Christ on a cross with an angel on each side, at his feet. He is wearing priestly robes and a gold crown on top of thorns on his head. In the background there is a rainbow and clouds. The text below the picture includes "From the picture by T. Noyes Lewis". Lines from a hymn are also printed below the picture. The back of the picture has pencilled numbers in three places plus a printed label with the framer's details. "From the picture by T. Noyes Lewis". Backing paper has pencil "6777" in two places. Label has bencil "677-" flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, the cross of glory, print, t. noyes lewis, leighton house, home decoration, religioius picture, church furnishing, w & g dean pty ltd, leighton gallery of art, religion, religious service, sailors rest, bethel sailors’ church, bethel floating church, ladies harbour light guild, missions to seamen victoria, mission to seafarers, flying angles club, st nicholas mission to seamen church williamstown, mission to seamen williamstown, st nicholas seamen’s church flagstaff hill, 139 nelson place williamstown

This booklet (fourth edition) was written in Warrnambool in 1910 by William Britton Harvey. The book has the sub-title ‘A Study in Nature and Character – Being a Quiet Talk to an Imaginary Audience of Young Men and Young Women’. Born in Britain, William Britton Harvey was the Editor of the Warrnambool Standard newspaper from 1905 to 1919. It was he who initiated in Warrnambool the scheme known as the Annual Hospital Egg Appeal, a community activity that was later adopted by most hospitals in Australia. William Britton Harvey wrote other small books of a similar nature to ‘Human Pearls in a Beautiful Setting’. This book is important because it was written in Warrnambool in 1910 by William Britton Harvey – a prominent person in Warrnambool at the beginning of the 20th century. It is a good example of the type of didactic book written 100 years ago with the purpose of encouraging high moral conduct in the youth of the day. This is a small soft cover booklet of 32 pages. The cover is cream with a woven pattern and the lettering on the front cover is gold. The cover has one gold line separating the name of the book from that of the author and the letter ‘H’ has an ornamental border. The cover overlaps the pages. The pages are a cream colour with blue printing. There are six black and white illustrations. The cover is torn at the edges and there is some silverfish damage on the back cover. The book has been bound with one metal staple and tied with green string. The staple has been removed. william britton harvey, warrnambool standard, history of warrnambool

This book, ‘Angel’s Brother’ by Eleanora H. Stooke was a prize given to a pupil (name unknown) by the Christ Church Sunday School, Warrnambool in 1909. The Sunday School of the Anglican Church in Warrnambool dates from the 1850s and by 1909 it was an established tradition for most children whose parents belonged to the Anglican Church to attend a Sunday School. In 1906 there were about 30 teachers taking 45 pupils in the morning session and 177 pupils in the afternoon session. The highlights of the year were the Sunday School picnic held at various venues and the annual prizegiving day. In 1909 a cantata, ‘The Fairy Chain’ was performed by Sunday School students in the Oddfellows Hall. The Vicar in 1909 was Archdeacon Peacock (1906-1912) and in 1908 he introduced a Church Stamp System at the Sunday School whereby children were given stamps and pictures for an album to record their attendance and instruction. This book is significant because it is an example of the type of prize given to the prizewinners at the Christ Church Sunday School in Warrnambool in 1909. The prize, a book, has a story that has heavy Christian religious and moral overtones and the English Religious Tract Society produced books especially for the Sunday School prizegiving market. This is a hard cover book of 314 pages pus several pages detailing other books recently published. The book is a children’s book given as a prize by Christ Church Sunday School, Warrnambool in 1909. It has a brown cover with an inset of a sketch of a young woman holding an umbrella and a sea or a lake setting in the background. The colours of the sketch are blue, white and black and the sketch is set in a decorative border. A similar decorative pattern is on the spine of the book. There are several black and white plates in the book relating to the story. The inscription plate inside has both printed material in blue print and handwritten material in black ink. Front Cover: ‘Angel’s Brother, Eleanora H. Stooke’ Book Plate inside: ‘Christ Church Sunday School, Warrnambool, presented to Ethel … (name scratched out), Class VI, Teacher, Miss Ware, A.E.Peacock, Vicar, J.Ward, S.Smith, Superintendents, Advent, 1909.’ christ church warrnambool sunday school, archdeacon peacock, warrnambool

This work was reproduced from the original artefact, and remains as true to the original work as possible.This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. Hardback with brown fabric which is torn and stained. Embossed border and small flower design in black ink. Title embossed in gold. Fraying around the edges and spine. 168 pages.fictionreligion, moral tale, social order

This item is part of the Giles Collection, dating back to the late Victorian era, from the 1880s to the early 1900s, in which Queen Victoria ruled England. The queen’s influence was felt throughout the world, including in the United States and Australia where Victorian values shaped society and style, especially in home décor. This period’s distinct style presents an eclectic mix of highly ornamented furniture, wallpaper, and knick-knacks. Particularly in terms of furniture, and the characteristic floral patterns and rich, contrasting colours, wall hangings that enjoyed the height of their popularity during the Victorian era were of the spiritual type with either embroidered or punched paper religious motto or bible quote. Mottoes were commonly hung high up on the wall or in an area of prominence, to remind the viewer of their important message, such as “He Leadeth Me” and “Honesty, Industry, and Sobriety.” Short and pithy, they embodied the ideals of Victorian society. Technological advances contributed to the boom of religious mottoes whereas before the Industrial Revolution home décor of this sort was handmade and therefore minimal, now consumers could purchase and fill their homes with all sorts of mass-produced ephemera goods similar to the subject item. Many of these mass-produced period pieces still exist today, often in their original frames, ceramic, enamelled or paper formats. Flagstaff maritime museum has many examples of mottoes on display that serve to reflect the period in which values of home, faith, and Christianity were very prominent in everyday Victorian society. The Giles Family There are many 19th century items of furniture, linen and crockery donated to Flagstaff Hill Maritime Village by Vera and Aurelin Giles. The items are associated with the Giles Family and are known as the “Giles Collection”. These items mostly came from the simple home of Vera’s parents-in-law, Henry Giles and his wife Mary Jane (nee Freckleton), whose photos are in the parlour. They married in 1880. Henry Giles was born at Tower Hill in 1858. He was a labourer on the construction of the Breakwater before leaving in 1895 to build bridges in N.S.W. for about seven years. Mary Jane was born in 1860 at Cooramook. She attended Mailor’s Flat State School where she was also a student teacher before, as a family legend has it, she became a governess at “Injemiara” where her grandfather, Francis Freckleton, once owned land. Henry and Mary’s family of six, some of whom were born at Mailor’s Flat and later children at Wangoom, lived with their parents at Wangoom and Purnim west, where Henry died in 1933 and Mary Jane in 1940.The Giles family collection has social significance at a local level, because it illustrates the level of material support the Warrnambool community gave to Flagstaff Hill when the Museum was established. This wall decoration reflects the social values and attitudes of the late Victorian era that was used to promote good Christian and moral values in many households. These items of decoration were very popular at this time and the subject item is significant as it gives a snapshot into the social norms of past generations. Printed card wall hanging with floral design. Religious text on the sign is embossed onto the card and highlighted in silver print. There is a handwritten ink inscription, and a pencil inscription, on the back. A string is attached to two holes on top of the card. Embossed"THE BLESSING / OF THE LORD/ BE UPON YOU." "PS 129.8." In pencil "H/S" In ink "To dear Granny with lots of love / from Dorothy. X X."flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, shipwreck coast, great ocean road, paper wall decoration, religious, home decoration, societal values, victorian moral values, wall hanging, wall decoration, spiritual decoration, bible verse, giles collection

This set of seventeen church pews was originally used in St. Nicholas Seamen’s Church, 139 Nelson Place, Williamstown, Victoria, during religious services there. The Church was operated by the Mission to Seamen organisation. The pews were donated to the St Nicholas Seamen’s Church by the Williamstown Lightkeepers’ Auxiliary, founded by Ethel Margaret Musther, M.B.E.. THE MISSIONS TO SEAMEN (Brief History: for more, see our Reg. No. 611, Set of Pews) The Missions to Seamen, an Anglican charity, has served seafarers of the world since 1856 in Great Britain. It symbol is a Flying Angel, inspired by a Bible verse. Today there are centr4es in over 200 ports world-wide where seamen of all backgrounds are offered a warm welcome and provided with a wide range of facilities. In Victoria the orgainsation began in Williamstown in 1857. It was as a Sailors’ Church, also known as ‘Bethel’ or the ‘Floating Church’. Its location was an old hulk floating in Hobson’s Bay, Port of Melbourne. It soon became part of the Missions to Seamen, Victoria. In the year 2000 the organisation, now named Mission to Seafarers, still operated locally in Melbourne, Portland, Geelong and Hastings. The Ladies’ Harbour Lights Guild was formed in 1906 to support the Missions to Seamen in Melbourne and other centres such as Williamstown. Two of the most significant ladies of the Guild were founder Ethel Augusta Godfrey and foundation member Alice Sibthorpe Tracy (who established a branch of the Guild in Warrnambool in 1920). The Guild continued its work until the 1960s. In 1943 a former Williamstown bank was purchased for the Missions to Seaman Club. The chapel was named St Nicholas’ Seamen’s Church and was supported by the Ladies’ Harbour Lights Guild, the Williamstown Lightkeepers’ Auxiliary and the League of Soldiers’ and Sailors’ Friends. It ceased operation in 1966. A Missions to Seamen Chapel and Recreation Room was a significant feature of ports during the late 1800s and into the 1900s. It seemed appropriate for Flagstaff Hill to include such a representation within the new Maritime Village, so the Melbourne Board of Management of Missions to Seamen Victoria gave its permission on 21st May 1979 for the entire furnishings of the Williamstown chapel to be transferred to Flagstaff Hill. The St Nicholas Seamen’s Church was officially opened on October 11, 1981 and closely resembles the Williamstown chapel. The set of pews is significant historically for its origin in the St Nicholas Mission to Seamen's Church in Williamstown, established in 1857 to cater for the physical, social, and spiritual needs of seafarers. It originated in Bristol, England when a Seamen's Mission was formed in 1837. The set of pews id historically significant for their connection to the Ladies Lightkeepers’ Auxiliary, an organisation of women, formed to support seafarers. The connection of these pews to the Mission to Seamen and to the Ladies Lightkeepers’ Auxiliary highlights the strong community awareness of the life of people at sea, their dangers and hardships, and their need for physical, financial, spiritual and moral support. Set of seventeen varnished oak wood church high back pews. The pews have a shelf fitted behind the backrest. This is a set of original items in our ‘St Nicholas Seamen's Church Williamstown Collection’.flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, religion, religious service, lightkeepers’ auxiliary, mrs musther, missions to seamen victoria, mission to seafarers, flying angel’s club, st nicholas seaman’s church williamstown, st nicholas mission to seamen church williamstown, mission to seamen williamstown, st nicholas seamen’s church flagstaff hill, 139 nelson place williamstown, church furniture, church seats, church pew, religious furniture, religious worship, anglican church

This set of prayer boos was part of the original furnishings of the St Nicholas' Mission to Seamen's Church at 139 Nelson Place, Williamstown, Victoria. THE MISSIONS TO SEAMEN (Brief History: for more, see our Reg. No. 611, Set of Pews) The Missions to Seamen, an Anglican charity, has served seafarers of the world since 1856 in Great Britain. It symbol is a Flying Angel, inspired by a Bible verse. Today there are centr4es in over 200 ports world-wide where seamen of all backgrounds are offered a warm welcome and provided with a wide range of facilities. In Victoria the orgainsation began in Williamstown in 1857. It was as a Sailors’ Church, also known as ‘Bethel’ or the ‘Floating Church’. Its location was an old hulk floating in Hobson’s Bay, Port of Melbourne. It soon became part of the Missions to Seamen, Victoria. In the year 2000 the organisation, now named Mission to Seafarers, still operated locally in Melbourne, Portland, Geelong and Hastings. The Ladies’ Harbour Lights Guild was formed in 1906 to support the Missions to Seamen in Melbourne and other centres such as Williamstown. Two of the most significant ladies of the Guild were founder Ethel Augusta Godfrey and foundation member Alice Sibthorpe Tracy (who established a branch of the Guild in Warrnambool in 1920). The Guild continued its work until the 1960s. In 1943 a former Williamstown bank was purchased for the Missions to Seaman Club. The chapel was named St Nicholas’ Seamen’s Church and was supported by the Ladies’ Harbour Lights Guild, the Williamstown Lightkeepers’ Auxiliary and the League of Soldiers’ and Sailors’ Friends. It ceased operation in 1966. A Missions to Seamen Chapel and Recreation Room was a significant feature of ports during the late 1800s and into the 1900s. It seemed appropriate for Flagstaff Hill to include such a representation within the new Maritime Village, so the Melbourne Board of Management of Missions to Seamen Victoria gave its permission on 21st May 1979 for the entire furnishings of the Williamstown chapel to be transferred to Flagstaff Hill. The St Nicholas Seamen’s Church was officially opened on October 11, 1981 and closely resembles the Williamstown chapel. This set of books, each titled The Book of Common Prayers, is significant historically for its origin in the St Nicholas Mission to Seamen's Church in Williamstown, established in 1857 to cater for the physical, social, and spiritual needs of seafarers. It originated in Bristol, England when a Seamen's Mission was formed in 1837. The set of books is historically significant for its connection to the Ladies Lightkeepers Auxiliary, an organisation of women, formed to support seafarers. The connection of this set of books to the Mission to Seamen and to the Ladies Lightkeepers Auxiliary highlights the strong community awareness of the life of people at sea, their dangers and hardships, and their need for physical, financial, spiritual and moral support. Set of 10 books. Title: The Book of Common Prayer with the Additions and Deviations proposed in 1928 Publisher: Humphrey Milford, Oxford University Press, London Some books have blue cloth covers, some have red cloth covers. Spines have gold inlay print. 244 numbered pages. Some books are inscribed on the inside cover. This is one of a set of original items in our ‘St Nicholas Seamen's Church Williamstown Collection’.Inscription in some books "FROM THE MISSIONS TO SEAMEN MELBOURNE"flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, preyer books, book of common prayer, anglican church prayer book, religion, religious service, sailors rest, bethel sailors’ church, bethel floating church, ladies harbour light guild, missions to seamen victoria, mission to seafarers, flying angels club, st nicholas seaman’s church williamstown, st nicholas mission to seamen church williamstown, mission to seamen williamstown, st nicholas seamen’s church flagstaff hill, 139 nelson place williamstown, anglican church, religious book

This set of four dining chairs was part of the original furnishings of the St Nicholas' Mission to Seamen's Church at 139 Nelson Place, Williamstown, Victoria. The Australian colonial wooden chairs date to the late 1880s and are most like to have been purchased for use in the Sailors’ Rest when it moved into Ann Street, Williamstown, around the 1880s. THE MISSIONS TO SEAMEN (Brief History: for more, see our Reg. No. 611, Set of Pews) The Missions to Seamen, an Anglican charity, has served seafarers of the world since 1856 in Great Britain. It symbol is a Flying Angel, inspired by a Bible verse. Today there are centr4es in over 200 ports world-wide where seamen of all backgrounds are offered a warm welcome and provided with a wide range of facilities. In Victoria the orgainsation began in Williamstown in 1857. It was as a Sailors’ Church, also known as ‘Bethel’ or the ‘Floating Church’. Its location was an old hulk floating in Hobson’s Bay, Port of Melbourne. It soon became part of the Missions to Seamen, Victoria. In the year 2000 the organisation, now named Mission to Seafarers, still operated locally in Melbourne, Portland, Geelong and Hastings. The Ladies’ Harbour Lights Guild was formed in 1906 to support the Missions to Seamen in Melbourne and other centres such as Williamstown. Two of the most significant ladies of the Guild were founder Ethel Augusta Godfrey and foundation member Alice Sibthorpe Tracy (who established a branch of the Guild in Warrnambool in 1920). The Guild continued its work until the 1960s. In 1943 a former Williamstown bank was purchased for the Missions to Seaman Club. The chapel was named St Nicholas’ Seamen’s Church and was supported by the Ladies’ Harbour Lights Guild, the Williamstown Lightkeepers’ Auxiliary and the League of Soldiers’ and Sailors’ Friends. It ceased operation in 1966. A Missions to Seamen Chapel and Recreation Room was a significant feature of ports during the late 1800s and into the 1900s. It seemed appropriate for Flagstaff Hill to include such a representation within the new Maritime Village, so the Melbourne Board of Management of Missions to Seamen Victoria gave its permission on 21st May 1979 for the entire furnishings of the Williamstown chapel to be transferred to Flagstaff Hill. The St Nicholas Seamen’s Church was officially opened on October 11, 1981 and closely resembles the Williamstown chapel. This set of chairs is significant historically for its origin in the St Nicholas Mission to Seamen's Church in Williamstown, established in 1857 to cater for the physical, social, and spiritual needs of seafarers. It originated in Bristol, England when a Seamen's Mission was formed in 1837. The set of chairs is historically significant for its connection to the Ladies Lightkeepers’ Auxiliary, an organisation of women, formed to support seafarers. The connection of this set of chairs to the Mission to Seamen and to the Ladies Lightkeepers’ Auxiliary highlights the strong community awareness of the life of people at sea, their dangers and hardships, and their need for physical, financial, spiritual and moral support. Chairs: set of four (4) cedar wood dining chairs. Each chair has a rounded rail back, flat cross rail, flat wooden seat, curved back legs and colonial turned front legs. Mid-brown colour, veneered finish. The set of chairs is part of the St Nicholas Seamen's Church Williamstown Collection. flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, religion, religious service, sailors rest, bethel sailors’ church, bethel floating church, ladies harbour light guild, lightkeepers’ auxiliary, missions to seamen victoria, mission to seafarers, flying angel’s club, st nicholas mission to seamen church williamstown, mission to seamen williamstown, st nicholas seamen’s church flagstaff hill, 139 nelson place williamstown, church furniture, religious furniture, religious worship, anglican church, chair, dining chair, kitchen chair, domestic furniture, colonial chair, australian colonial period, set of chairs, squab chairs, sailors' church, ann street williamstown

This pew is one of a set of seventeen church pews originally used in St. Nicholas Seamen’s Church, 139 Nelson Place, Williamstown, Victoria, during religious services there. The Church was operated by the Mission to Seamen organisation. The pews were donated to the St Nicholas Seamen’s Church by the Williamstown Lightkeepers’ Auxiliary, founded by Ethel Margaret Musther, M.B.E. * for more detailed history please see our Registration Number 611, Set of Pews The set of pews is significant historically for its origin in the St Nicholas Mission to Seamen's Church in Williamstown, established in 1857 to cater for the physical, social, and spiritual needs of seafarers. It originated in Bristol, England when a Seamen's Mission was formed in 1837. The set of pews id historically significant for their connection to the Ladies Lightkeepers’ Auxiliary, an organisation of women, formed to support seafarers. The connection of these pews to the Mission to Seamen and to the Ladies Lightkeepers’ Auxiliary highlights the strong community awareness of the life of people at sea, their dangers and hardships, and their need for physical, financial, spiritual and moral support. Church pew, one of a set of seventeen varnished wooden church pews. The pews have a shelf fitted behind the backrest. This is one of a set of original items in our ‘St Nicholas Seamen's Church Williamstown Collection’. flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, religion, religious service, lightkeepers’ auxiliary, mrs musther, missions to seamen victoria, mission to seafarers, flying angel’s club, st nicholas seaman’s church williamstown, st nicholas mission to seamen church williamstown, mission to seamen williamstown, st nicholas seamen’s church flagstaff hill, 139 nelson place williamstown, church furniture, church seats, church pew, religious furniture, religious worship, anglican church, set of pews

This pew is one of a set of seventeen church pews originally used in St. Nicholas Seamen’s Church, 139 Nelson Place, Williamstown, Victoria, during religious services there. The Church was operated by the Mission to Seamen organisation. The pews were donated to the St Nicholas Seamen’s Church by the Williamstown Lightkeepers’ Auxiliary, founded by Ethel Margaret Musther, M.B.E. * for more detailed history please see our Registration Number 611, Set of Pews The set of pews is significant historically for its origin in the St Nicholas Mission to Seamen's Church in Williamstown, established in 1857 to cater for the physical, social, and spiritual needs of seafarers. It originated in Bristol, England when a Seamen's Mission was formed in 1837. The set of pews id historically significant for their connection to the Ladies Lightkeepers’ Auxiliary, an organisation of women, formed to support seafarers. The connection of these pews to the Mission to Seamen and to the Ladies Lightkeepers’ Auxiliary highlights the strong community awareness of the life of people at sea, their dangers and hardships, and their need for physical, financial, spiritual and moral support. Church pew, one of a set of seventeen varnished wooden church pews. The pews have a shelf fitted behind the backrest. This is one of a set of original items in our ‘St Nicholas Seamen's Church Williamstown Collection’. flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, religion, religious service, lightkeepers’ auxiliary, mrs musther, missions to seamen victoria, mission to seafarers, flying angel’s club, st nicholas seaman’s church williamstown, st nicholas mission to seamen church williamstown, mission to seamen williamstown, st nicholas seamen’s church flagstaff hill, 139 nelson place williamstown, church furniture, church seats, church pew, religious furniture, religious worship, anglican church, set of pews

The text reads: "This Print Represents The Chapel for Seamen... Port of London Society... Instituted March 18th 1818... Chapel for Seamen is moored off Wapping Stairs in the River Thames. View of the Interior (inset)"Excerpt from the autobiography of Robert Humphrey Marten (1763-1839) which he wrote at the request of his children on his 60th birthday. (As far as the donor's knowledge it only circulates within the family, so some of these details may not be recorded elsewhere about how the Mission to the Seafarers began. --------- Robert Humphrey Marten (1763-1839) left school at the age of about 14 to be employed in a “Counting House” in the City of London. Unfortunately, before the five years of his apprenticeship expired, the merchant ceased trading as he had lost a lot of money gambling. Marten made his way however and took opportunities which offered and eventually set up his own business with two of his sons, Robert and Charles. He was a Dissenter (non-conformist), active in his church and in many charitable works, as overseer of the poor for his parish, raising money for families in Germany impoverished by the Napoleonic wars, was a member of the Royal Humane Society and so it is not altogether surprising to find him in 1817 taking up the cause of sailors discharged from warships living on the streets: --- The Autobiography of R H Marten Esq of Plaistow Essex (1763-1839) “The deplorable condition of sailors discharged from the ships of war and now wanted for commerce – (trade being most woefully dull) attracted towards the close of the Year the notice and began to press upon the feelings of the Public. To relieve their urgent and personal distress I proposed a Public meeting – This was agreed to and Mr. Wilberforce was voted into the chair – A committee was formed and a noble subscription was most voluntarily supplied – Navy Captains and others gave most efficient assistance and Govt. lent some large ships to which the sailors were sent from the streets – were clothed and fed and the sick attended to and on the Sabbath Public Worship was performed on board. I was on this Committee which fully accomplish’d its humane purpose – and out of the Surplus fund sprang the present seaman’s floating Hospital where a sick or diseased seaman is received only on his presenting himself alongside and without any ticket or recommendation. For the greater benefit of seamen was sketched the present excellent establishment of the Merchant Seaman’s Auxiliary Bible Society of which Admiral Lord Viscount Exmouth is President. This was more formally instituted on the ---[space left to add date later]. I drew the outline of the address to the Public which was afterwards much improved by the Revd. Mr. Draltry and I had the honour to chalk out the plan which has been so well executed by the pious Lieut. Cox at Gravesend – to whose zealous and judicious activity the success of the institution is much indebted, and in December I published my ideas on the necessity and advantage of making some permanent accommodation for preaching the Gospel to the numerous sailors always to be found in the Port of London. This led ultimately to a public meeting on the 5 Feb. 1818 and to the formation of the Port of London Society for promoting Religion among seaman [sic]. As the Founder of the Society I became its Chairman and Treasurer and on its formal Institution on the 18 March 1818 the public appeared much gratified with the attempt about to be made to raise the moral character of a class of men who had been unaccountably and far too long in this respect overlooked. The large ship fitted by the Society most commodiously as a Chapel was in May following moored nearly on the spot where in October 1803 I was run down by a Gravesend Hoy and narrowly escaped with life – Churchmen and Dissenters contributed cheerfully to the cost – Officers of the Navy became subscribers, Noblemen visited this strange and converted ship – the Admiral Lord Gambier became the avowed President and the Chairman of the public Meetings, and what is of far more importance – sailors came to it on the Sabbath by hundreds willingly to worship their maker, and listen to instruction – until the Language in common use on the Thames was divested of its Blasphemy – and the voice of Prayer was heard from the mouths of Seamen; and the outposts and many Foreign ports imitated and thus honored the example of the Port of London in her society for promoting Religion among Seamen. The Floating Chapel was solemnly dedicated for divine worship on the 4 May 1818 when the morning sermon was preached by the Revd. Rowland Hill to a very crowded auditory. “[see illustration in separate email] Autobiography of R H Marten esq pp 33-34 (privately published monograph) Note: The incident (c 1803) he refers to in which he “was run down by a Gravesend Hoy…” is graphically described earlier in his memoir. The donor's family has a connection with R.H. Marten. through his sister Mary, who married Cornelius Berry on 9 February 1793. The donor's father, Hugh William Berry (1905-?) reprinted the autobiography of R.H. Marten. And, she has herself a connection with the Mission as she used to collect money for the Mission at school. Large print depicting a floating church in Londonfloating church, seamen, sailors, religion, london, r.h. marten esq, wapping stairs, river thames, port, robert humphrey marten (1763-1839), cate lewis, seamen's hospital, welfare, napoleonic wars, royal navy, merchant navy

This church collection bag is quite unique in that it has three grip handles, not the usual two. Why three. It may represent the holy trinity of, the father,the son and the holy spirit. Historically this might be used to reinforce the holy trinity belief which at the time of this item's construction was under threat. The threat came from splinter Christian sects such as the Church Of Jesus Christ of the Latter-Day Saints which have a Godhead of a council of three deities and there are other christian religions of only one deity covering the father,the son and the holy spirit.This collection bag for offerings, was the main method available towards the upkeep of the church and its parish during this era. Broadcasting of religious services was not as prolific as in the late 1900s and into the 2000s. It was a time when visualisation of the support of religion(especially in rural ares) was an important social factor. The God "fearing" beliefs within society of this period, provided the strong moral fabric which permitted settlements that did not have a strong law enforcement section to prosper and develop without fear or "favour". The collection bag was, and is still, a physical endorsement of support towards the church and what it stands for. This was a time when it was a social requirement to be seen in the church building and supporting fellow parishioners. The ingrained Australian psyche of supporting anyone that needed help, was a result of this period.Church collection/donation bag. Simple construction of two round frames with three opposing handles nailed together to hold firm a small dark blue cloth pocket/bag. All fastened by nails to the handle/frame and the large pocket allows for a reasonable amount of coin or notes to be offered.religion, collection receptacles, christian offerings, church protocols

This book, written by John Hooker, contains the story of Captain Cook based on the screenplay by Peter Yeldham for the A.B.C. television production of the life of Captain James Cook. The voyages of Captain Cook are of prime importance in Australia’s history as his discoveries and positive reports of the east coast of Australia led eventually to Britain’s decision to establish a penal colony in New South Wales.This book is of significance because it was written by John Hooker, important in Warrnambool’s late 20th century history as a regular feature writer and columnist for the Warrnambool Standard newspaper. His articles, which raised moral, social and political issues from a local point of view, were widely read and admired by the residents of Warrnambool and district. Born in New Zealand, John Hooker came to Australia in 1963 and resided for a time at Killarney near Port Fairy. He was a publisher and later a full-time writer, publishing both newspaper articles and novels. This is a soft cover book of 258 pages. The cover is mainly red and blue and features on the front cover a colour photograph of Keith Michell, the actor portraying Captain Cook in the A.B.C. film production. The back cover has a summary of the life of Captain Cook and a small colour photograph of a film scene of Captain Cook with some Pacific Islanders. The book has a Prologue, three chapters and an Epiloguejohn hooker, captain james cook, history of australia, warrnambool history