The book was part of the Ballarat Teachers' College Library.Green hard covered book of 168 pages, with index. penal settlement, education, colonial education, public education, government teachers, public school education, school administration, missions, child welfare, colonial orphanages, aboriginal education, private education, convict colony

Ochre and yellow covered book of 87 pages with quality photgraphs of public records.non-fictionaboriginal mission stations, plan, aboringal, aborigine, aboriginal records, public record office victoria, national archives of australia, jim berg, port phillip, assimilation, chief protector of aborigines, aboriginal protectorates, board for the protection of aborigines, native police corp, edward stone parker, goulbourn river protectoratewesternport district, gunai-kurnai, coranderrk aboriginal station, lake tyers aboriginal station, antwerp primary school, wimmera river, framlingham aboriginal station, william thomas, map, charles tyers, f.p. strickland, ebernezer

Framed Ballarat School of Mines Vision Statement, including values, mission and corporate goals.ballarat school of mines, vision statement, mission statement, corporate goals, w.j. gribble, bill gribble, d. nicholson, ron wild

Framed Ballarat School of Mines Vision and Mission Statement.ballarat school of mines, vision, mission

The jacket belonged to RAAF Chaplain Aubrey Alfred Quick. Rev Quick served in seven Methodist Circuits in Victoria, one in Tasmania, one City Mission (North Melbourne) and also an appointment with the Methodist Inland Mission in Central Australia. He was one of the first ministers to be appointed to the new John Flynn Memorial Church in Alice Springs. Aubrey Quick was a part-time Chaplain in the Royal Australian Airforce and received an Order of Australia for his pastoral care of the apprentices the RAAF. He served on the University of Melbourne Queens College Council for 23 years. Navy blue wool belted jacket with four brass buttons and a brass buckle. The jacket has four pleated pockets, each with a brass button, one small ticket pocket on the RHS and two pale blue grosgrain ribbons at the cuffs. It is lined with black cotton and the sleeves with cream striped lining. The right pocket contains two metal Chaplain's RAAF metal hat badges and two colour bars.rev aubrey quick, raaf chaplain, methodist circuit, australian inland mission

Rev Quick served in seven Methodist Circuits in Victoria, one in Tasmania, one City Mission (North Melbourne) and also an appointment with the Methodist Inland Mission in Central Australia. He was one of the first ministers to be appointed to the new John Flynn Memorial Church in Alice Springs. Aubrey Quick was a part-time Chaplain in the Royal Australian Airforce and received an Order of Australia for his pastoral care of the apprentices the RAAF. He served on the University of Melbourne Queens College Council for 23 years.Small shield shaped wooden plaque with Chaplain's Branch Royal Australian Air Force insignia in gold, navy and white metal. The plaque has a hole for hanging on the back together with the manufacturer's label."CHAPLAINS BRANCH ROYAL AUSTRALIAN AIR FORCE IN CHRIST WE SERVE"rev aubrey quick, chaplains branch royal australian air force

Rev Quick served in seven Methodist Circuits in Victoria, one in Tasmania, one City Mission (North Melbourne) and also an appointment with the Methodist Inland Mission in Central Australia. He was one of the first ministers to be appointed to the new John Flynn Memorial Church in Alice Springs. Aubrey Quick was a part-time Chaplain in the Royal Australian Airforce and received an Order of Australia for his pastoral care of the apprentices the RAAF. He served on the University of Melbourne Queens College Council for 23 years.Black RAAF Chaplain's stole with yellow, red, green and gold embroidered stitching of embroidery and gold thread at each end. The stole has three pleats around the neck."RAAF"rev aubrey quick, chaplains branch royal australian air force

Leather bound bible with gilt text on the spine and gilt edged pages. The dedication page has a small newspaper cutting stuck at the bottom of the page. rev t s b woodfull

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 story of Kaurna man Uncle Lewis O'Brien and his family, beginning with his great, great grandmother Kudnarto - the first Aboriginal woman to marry a white man in South Australia. Contents: 1: Padniadlu wadu: Let's walk together in harmony 2: Kudnarto of Skillogalee Creek 3: Who was Tom Adam senior? 4: Tom and Tim Adams of Poonindie 5: The Adams Family of Point Pearce mission 6: Treasured memories and lessons from the mission 7: My difficult childhood 8: Leaving school and doing an apprenticeship 9: Joining the Merchant Navy 10: Becoming a 'land-lover' and settling down 11: Reflections on working in schools and university 12: Sharing our space 13: Achievements and celebrations.colour photographs, maps, b&w photographskaurna, south australia, political activism

B. 1859 Glasgow; Glasgow University; 1886 ordained in Scots Church Melbourne; to New Hebrides Mission, Aulua, Malekula; 1907 Dunolly; 1910 Sunbury; 1919 Convener of Board of Missions; editor "Record"; 1923 Abbotsford; 1929 Glen Iris; 1931 Moderator, Victoria; 1944 died 23 August. Son, William Watt Leggatt was a politician in the Bolte Government in Victoria.Sepia photo of Leggatt posed facing his right; dressed in 19th century clerical suit, collar and waistcoat."Thomas Watt Leggatt - Aulua, New Hebrides - minister Sunbury, Abbotsford. Father of Sir William (Bill) Watt Leggatt, Ormond Law Agent for (?) in London - Deaconess Dorothy Leggatt."leggatt, thomas watt, new hebrides

James Bulloch Galloway - b. 1872 Govan, Scotland; 1889 ordained Townsville Qld; 1900 Charters Towers Qld; 1907 South Melbourne Dorcas Street (colleague with John Meiklejohn); 1913 Brisbane South (Park Church). John Meiklejohn MA BD b. 1841 Glasgow; University of Glasgow; Theological Hall of U.P. Church; 1872 ordained Glasgow City Mission; 1874 Kirkmairhill, UP. Lanarkshire; 1868 South Melbourne Dorcas Street Vic; 1901 First Moderator General Assembly of Australia; First Principal Emmanuel College, Brisbane; 1915 died 28 September.Galloway and Meiklejohn are seated adjacent to each other, facing the camera, dressed in clerical clothing. Meiklejohn is holding a sheaf of papers, and there is a small table at the rear between them."Rev. James Galloway and Rev. John Meiklejohn"meiklejohn, john, galloway, james

Keith Pither was born at Shepparton in 1914 and grew up on a farm. Attended Otira Methodist Home Mission Training College from 1936 and by 1939 was a probation minister at Burnie (Tas.). Enlisted in the army 1939 and served in the Middle East and Northern Australia. In 1943 he was ordained in the field as a chaplain and later served in New Guinea. Married Allison (Alison?) Brown in 1945 and they had four children, Brian, Rhonda, Andrew and Howard. Completed his studies at Melbourne University 1946. Placements were Red Cliffs, Carlton Methodist Mission, Benalla, Portland, Sandringham and Ivanhoe. Died 19/6/2008.The Pithers are holding a knife about to cut an anniversary cake."Rev. K. M. Pither and Mrs Allison Pither 1967"pither, keith, red cliffs, carlton methodist mission, benalla, portland, sandringham, ivanhoe

ADB entry: http://adb.anu.edu.au/biography/langham-frederick-3987 Frederick Langham (1833-1903), Wesleyan missionary, was born on 24 April 1833 at Launceston, Van Diemen's Land, son of Samuel Langham, builder, and his wife Eliza, née Robinson. Nurtured in a Methodist home he attended the Paterson Street Sunday school and was 'converted' under the ministry of Rev. William Butters. In 1847 the family moved to Victoria where Langham joined the Fitzroy Church. After two years training as a teacher in Britain he returned to Melbourne and on 16 November 1854 at Richmond married Ann Elizabeth Knight. In January 1855 Langham became headmaster of the Wesleyan Denominational School at Barker Street, Castlemaine, where he was a contemporary of Shirley Baker at the other Wesleyan school. Influenced by Rev. Thomas Raston to consider missionary work, Langham was prepared for the ministry by Rev. John Harcourt and in 1858 was received into the Victorian Conference. He was appointed to Fiji where he arrived in June. Langham served at Lakemba in 1858-63, Bau in 1864-66 and Viwa in 1868-70. As one of the assertive 'colonial young men', he was resented at first by Rev. James Calvert and his colleagues, but Langham soon dominated the mission and was chairman of the Fiji district in 1869-94. From 1871 he lived at Bau where he won repute among Methodists as King Cakobau's adviser. Although his policies did not please all the missionaries, they accepted him as their spokesman. Believing himself the champion of the Fijians he encouraged annexation by Britain, but often nettled the colonial administrators by his paternalism and lack of imagination. To his colleagues he was 'Father' Langham and Sir Arthur Gordon referred to him as 'The Cardinal'. In 1874-75 and 1890 Langham and his wife visited Melbourne mainly for their health. They finally left Fiji in April 1895 and lived in Sydney where Langham worked on the revision of the Fijian Bible. Though always reluctant in Australia to travel on deputationary work, he identified himself with the Orange cause and was easily persuaded to give anti-Catholic missionary lectures, which involved him in public controversy with Cardinal Patrick Moran. In 1898 Langham went to England to see his New Testament through the press. The subsequent burning of some testaments at the Roman Catholic mission at Namosi received much publicity in Australia. Langham's wife had helped his revision and was author of many Fijian hymns. Their adopted (European) daughter Annie Langham Lindsay died on 21 December 1901, just before the revised Old Testament was completed. His wife did not recover from this shock and died on 5 January 1902. Langham became a supernumerary in 1901 and travelled on deputationary work in Britain, mainly for the British and Foreign Bible Society, of which he was a life governor. He also shared in the 'simultaneous mission' of the Evangelical churches. In addition to the Fijian Bible he had published other works in Fijian, some in conjunction with other authors. Recommended by Sir William MacGregor, Langham was awarded a doctorate of divinity by the University of Glasgow. He died at Wilton Villa, Albion Grove, Hackney, on 21 June 1903 and was buried in Abney Park cemetery. Although he bequeathed a 'cannibal fork with human bone attached' to a sister in Melbourne, the rest of his Fijian collection was sold. He instructed his trustees to destroy his journals and correspondence but many of his original letters are in other collections. Physically impressive with leonine hair and beard, Langham cut his missionary role in the cloth of the schoolmaster. As a disciplinarian his punishments were severe but tempered with justice; he once insisted on being caned by a wrongfully punished boy. His relentless energy and simple piety won him renown as a great missionary by his denomination and those of the religious public familiar with the romanticized version of his career. Sepia toned carte de visite studio portrait of the Rev. Frederick Langham"Langham c.1873-77"rev frederick langam, wesleyan methodist missionary, minister, fiji

Rev Ira Menear (1901 - 1977). Born at Kapunda. Worked at the Kimba and Pt Neill mission stations on the west coast of South Australia before studying at the Brighton Training College and Adelaide University. Graduated B.A. Adelaide University 1928. After completing his theological training he was appointed to the Norwood Circuit before being appointed to take charge of the Methodist Inland Mission at Cloncurry. Minister at Crow's Nest, Gympie & Rockhampton 1936 - 1940. In 1940 he was accepted as a pilot officer in the RAAF, having been given leave of absence by the Methodist Conference. Menear enlisted RAAF air crew but was later transferred to the administrative staff. He rose from A.C.1 to the rank of Acting Wing Commander. He served in many parts of Australia, including the Darwin area. After the war Rev Menear took charge of the Commonwealth Rehabilitation Centre at Mount Osmond and later Mount Breckan, Victoria Harbour Rehabilitation Centre. B & W waist length studio portrait of Rev. Ira Menear dressed in his RAAF Flt. Lt. uniform."Seasons Greetings I Menear F/LT Control Officer Operations Room Pearce W.A."ira menear, methodist, minister, adelaide university, brighton training college, methodist inland mission, cloncurry, raaf, commonwealth rehabilitation centre

James Legge was born of Scots parentage at Dunolly, Victoria on 2 July 1873. He was educated at Scotch College Melbourne, and at the University of Melbourne. He worked as a teacher before starting the Theological course at Ormond College. He completed his theological training in 1902, and was appointed by the Home Mission Committee to the parish of Boort, where at Durham Ox he was ordained and inducted in May 1903. He married Susan Ison at the Collins St. Independent Church on 11 September 1907. Legge was called to Clunes (1907), Preston (1917), Mildura (1920), Dandenong (1924), and Kew (1926). Demitted 1942. Home Mission appointment Mitcham 1946. Died October 21 1951B & W waist length photo enlargement of Rev James Legge B.A. printed on buff card.Rev. James Legge, B.A. 1926 - 1942james legge, presbyterian, minister, scotch college, university of melbourne, ormond college, kew

David Macknight Jones was born on 31 January 1910, the son of the Rev. David Samuel Jones. He attended University High School, then Ormond college, where, after graduating in Arts, he studied Theology. He obtained his Bachelor of Divinity in 1936, and was ordained in St. Stephen's Church Toowoomba, where his father was the minister. He married Elizabeth Ann McLellan in 1938, and in the same year was inducted as the first Minister in the Western patrol (Timboon), Presbytery of Mortlake, Victoria. He was called to Scots Church Shepparton in 1941, to St. Andrew's Launceston in 1947, to Kew Presbyterian Church in 1950 and to Pascoe Vale in 1965. From 1971 he was Special Areas Officer, Home Missions. Died in 1990B & W head and shoulders photograph of the Rev. David Macknight Jones, printed on buff card.Rev.D. Macknight Jones, B.A., B.D. 1950 - 1965david macknight jones, david samuel jones, ormond college, presbyterian, minister, kew

John Meikeljohn was born in 1841 in Glasgow. He was educated at Glasgow University and U. P. Theological Hall and ordained at the Glasgow City Mission in 1872. His ministries included: 1874 Kirkmairhill U. O. Lankashire; 1888 south Melbourne Dorcas St.. In 1901 he became the first Moderator General for the Assembly of Australia and was the first Principal Emmnauel College Brisbane. The Rev Dr Meikelijohn died on 28/09/1915.Sepia toned studio portrait tipped on to textured beige coloured cardboard of Rev. Dr. John Meikeljohn who dressed in his formal attire of a moderator general. He is sitting in a chair with his legs crossed with his hands resting on the arms of the chair.Printed on the front: "Mendelssohn & Co" "SALON PANEL" "80 SWANSTON ST. MELBOURNE"emmanuel college brisbane, rev. dr. john meikeljohn, presbyterian moderator general

Albert Thomas Holden was born in 1866 at Geelong, died in 1935 and is buried in Boroondara cemetery. From 1883-84 he taught in Kyneton and became a Methodist lay preacher. He graduated with a B.A. from Ormond College in 1888. He entered the Methodist ministry and worked in Burwood and at the Omeo Home Mission. During 1892 he toured Europe and the Middle East with Rev Bickford. In 1898 Holden was an army chaplain and served South Africa. He became Methodist Chaplain General in 1913. In 1904 Holden became Secretary of Methodist Home Missions and traveled throughout Australia. Holden was General Superintendent of the Methodist Church of Australasia from 1929 - 1932 and then President- General. Holden became a Freemason in 1898. [taken from the Australian Dictionary of Biography]Sepia, head and shoulders studio portrait of Albert Thomas Holden, as a young man dressed in academic regalia. He is looking to his right.albert thomas holden, ormond college university of melbourne

Bruce Hutton of Almond Glass Works designed the stained glass window and did the hand painting for the Chapel in St John of God, Ballarat. Almond Glassworks was responsible for the overall construction and installation of the window. The concept was developed with the then head of mission, Maureen Waddington. The window was installed on the 30th of October 2019. Almond Glassworks was founded by Bruce Hutton in 1994. He completed a Fine Arts Degree (Chisholm Institute of Technology) majoring in stained glass in 1988, he then went on to work in the industry both in Australia, England and South Africa. He completed a Postgraduate (Monash University) in 1996, focusing on the conservation and restoration techniques of stained glass. Stained Glass at the St John of God Hospital Chapel .ballarat, heritage, st john of god, hospital, stained glass

Bruce Hutton of Almond Glass Works designed the stained glass window and did the hand painting for the Chapel in St John of God, Ballarat. Almond Glassworks was responsible for the overall construction and installation of the window. The concept was developed with the then head of mission, Maureen Waddington. The window was installed on the 30th of October 2019. Almond Glassworks was founded by Bruce Hutton in 1994. He completed a Fine Arts Degree (Chisholm Institute of Technology) majoring in stained glass in 1988, he then went on to work in the industry both in Australia, England and South Africa. He completed a Postgraduate (Monash University) in 1996, focusing on the conservation and restoration techniques of stained glass. Colour photograph of stained glass feature wall at the chapel in St John of God Hospital, Ballarat.stained glass, st john of god hospital, ballarat, bruce hutton, almond glass works