Generations of the Talbot family have called Malahide Castle home. They played significant roles in Irish political and social life. Set in 260 acres the castle is only 10 minutes from Dublin airport. https://www.malahidecastleandgardens.ie/ According to wikipedia See https://en.wikipedia.org/wiki/Easter_Rising#Fingal In Fingal (or north County Dublin), about 60 Volunteers mobilised near Swords. They belonged to the 5th Battalion of the Dublin Brigade (also known as the Fingal Battalion), and were led by Thomas Ashe and his second in command, Richard Mulcahy. Unlike the rebels elsewhere, the Fingal Battalion successfully employed guerrilla tactics. They set up camp and Ashe split the battalion into four sections: three would undertake operations while the fourth was kept in reserve, guarding camp and foraging for food. The Volunteers moved against the RIC barracks in Swords, Donabate and Garristown, forcing the RIC to surrender and seizing all the weapons. They also damaged railway lines and cut telegraph wires. The railway line at Blanchardstown was bombed to prevent a troop train reaching Dublin. This derailed a cattle train, which had been sent ahead of the troop train. The only large-scale engagement of the Rising, outside Dublin city, was at Ashbourne. On Friday, about 35 Fingal Volunteers surrounded the Ashbourne RIC barracks and called on it to surrender, but the RIC responded with a volley of gunfire. A firefight followed, and the RIC surrendered after the Volunteers attacked the building with a homemade grenade. Before the surrender could be taken, up to sixty RIC men arrived in a convoy, sparking a five-hour gun battle, in which eight RIC men were killed and 18 wounded. Two Volunteers were also killed and five wounded, and a civilian was fatally shot. The RIC surrendered and were disarmed. Ashe let them go after warning them not to fight against the Irish Republic again. Ashe's men camped at Kilsalaghan near Dublin until they received orders to surrender on Saturday. The Fingal Battalion's tactics during the Rising foreshadowed those of the IRA during the War of Independence that followed. Volunteer contingents also mobilised nearby in counties Meath and Louth, but proved unable to link up with the North Dublin unit until after it had surrendered. In County Louth, Volunteers shot dead an RIC man near the village of Castlebellingham on 24 April, in an incident in which 15 RIC men were also taken prisoner.filming fingal's finest day, malahide castle, ireland

A leaflet from the annual meeting of the ILC in 1942. The evening was for the presentation of the annual report and financial statement plus the installation of office bearers. It was held at the club rooms at 55 Market St, Melbourne. The menu included 'Musso (spaghetti) on toast / Sausages and garden salad / Peaches, jelly and ice cream / Coffee.' It includes a comic drawing of members and humorous characterisation of the members. Background: The ILC was formed in 1929. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy. Was in a folder of material collated about the ILC by an early archive committee. A record of a meeting during the second world war and interesting menu provided. Off white A4 photocopy of a notice of the annual meeting of the ILC in 1942.ilc, meeting

An example of a Melbourne Intermediate Legacy Club Badge. The pin has a cover that screws onto the shaft of the pin to keep it in place. ILC was formed from junior legatees who had become too old for the usual junior legatee activities. It was most active from the 1930s to 1950s. The badge of Legacy is the Torch and Wreath of Laurel. The Torch signifies the undying flame of service and sacrifice of those who gave their lives for their country. The Wreath of Laurel is the symbol of our remembrance of them. Background: The ILC was formed in 1929. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy. Was in a folder of material collated about the ILC by an early archive committee.A record of the badge worn by Intermediate Legacy Club members.Gold lapel pin of the Legacy torch with blue enamel containing the words Intermediate Legacy Club.Imprinted 'Stokes' on reverse.ilc, membership

An example of a Melbourne Intermediate Legacy Club Badge. ILC was formed from junior legatees who had become too old for the usual junior legatee activities. It was most active from the 1930s to 1950s. This badge came from a donation of material from a former Junior Legatee, Valma Hutchinson (nee Wigg). She was involved with the Ladies ILC. The badge of Legacy is the Torch and Wreath of Laurel. The Torch signifies the undying flame of service and sacrifice of those who gave their lives for their country. The Wreath of Laurel is the symbol of our remembrance of them. Background: The ILC was formed in 1929. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy.A record of the badge worn by Intermediate Legacy Club members.Lapel pin of the Legacy torch with blue enamel containing the letters I.L.C.Imprinted 'Stokes' on reverse.ilc, membership

William Hill Irvine was born 6 July, 1858 in Newry, County Down, Ireland. He arrived in Melbourne December 1879 and taught at Geelong College. He was admitted to the Supreme Court in 1884 having qualified from Melbourne University and practiced in Melbourne. In 1891 he married Agnes Somerville Wanliss and they had one son, William Mitchell (1901 Armadale) and two daughters, Beatrice Wanliss (1899 Armadale) and Agnes Somerville Wanliss (1903 Armadale). Sir William Irvine sat in the Victorian Parliament (as Liberal Member for Lowan) from 1894 to 1906 and was Premier of Victoria from 1902 to 1904. He then switched to Federal politics and sat in the Commonwealth Parliament (as Liberal Member for Flinders) from 1906 to 1918. He was considered a potential Prime Minister, but his abrupt manner and hard-line conservatism (particularly his attitude to a railway strike) made him unacceptable even to many Liberals: he was known in Parliament as "Iceberg Irvine". He lived at Richmond, but in 1908 purchased land in Laughing Waters Road at Eltham, where he built the house ‘Killeavey’, initially as a weekend retreat. The site, a peninsula surrounded on three sides by the Yarra River, is of geological importance and has considerable cultural significance to the Wurundjeri. In 1912 Sir William moved to Killeavey and in 1913 purchased more land, extending his property to Reynolds Road. In 1923 he shifted to Toorak, donating Killeavey to his daughter Beatrice as a wedding gift. Sir William was a founding member of the RACV and was Acting Governor of Victoria from 1931 to 1934. He was also a notable public figure involved in several local events including the: 1919 Unveiling of Eltham War Obelisk 1921 Eltham Primary School Extensions 1921 Eltham Primary School Roll of Honour of prior students 1928 Opening of Eltham Higher Elementary School 1926 Unveiling the Shire of Eltham War Memorial in Memorial Park at Kangaroo Ground He died in 1943 and is buried in Eltham Cemetery with his wife Agnes along with son William Mitchell Irvine and his wife, Dora Haswell Sacred to the memory of William Hill Irvine G.C.M.G. Lieutenant Governor And Chief Justice of Victoria Born 6th July 1858 At Newry, Northern Ireland Died 20th August 1943 Also his wife Agnes Somerville Born at Ballarat 16th Nov 1867 Died at Eltham 16th Aug 1954 W. M. W. Irvine 1901-1975 And Dora Haswell Wife of W. M. W. Irvine 1900-1979Born Digitaleltham cemetery, gravestones, agnes sommerville irvine (nee wanliss), dora haswell irvine, william hill irvine, william mitchell irvine

William Hill Irvine was born 6 July, 1858 in Newry, County Down, Ireland. He arrived in Melbourne December 1879 and taught at Geelong College. He was admitted to the Supreme Court in 1884 having qualified from Melbourne University and practiced in Melbourne. In 1891 he married Agnes Somerville Wanliss and they had one son, William Mitchell (1901 Armadale) and two daughters, Beatrice Wanliss (1899 Armadale) and Agnes Somerville Wanliss (1903 Armadale). Sir William Irvine sat in the Victorian Parliament (as Liberal Member for Lowan) from 1894 to 1906 and was Premier of Victoria from 1902 to 1904. He then switched to Federal politics and sat in the Commonwealth Parliament (as Liberal Member for Flinders) from 1906 to 1918. He was considered a potential Prime Minister, but his abrupt manner and hard-line conservatism (particularly his attitude to a railway strike) made him unacceptable even to many Liberals: he was known in Parliament as "Iceberg Irvine". He lived at Richmond, but in 1908 purchased land in Laughing Waters Road at Eltham, where he built the house ‘Killeavey’, initially as a weekend retreat. The site, a peninsula surrounded on three sides by the Yarra River, is of geological importance and has considerable cultural significance to the Wurundjeri. In 1912 Sir William moved to Killeavey and in 1913 purchased more land, extending his property to Reynolds Road. In 1923 he shifted to Toorak, donating Killeavey to his daughter Beatrice as a wedding gift. Sir William was a founding member of the RACV and was Acting Governor of Victoria from 1931 to 1934. He was also a notable public figure involved in several local events including the: 1919 Unveiling of Eltham War Obelisk 1921 Eltham Primary School Extensions 1921 Eltham Primary School Roll of Honour of prior students 1928 Opening of Eltham Higher Elementary School 1926 Unveiling the Shire of Eltham War Memorial in Memorial Park at Kangaroo Ground He died in 1943 and is buried in Eltham Cemetery with his wife Agnes along with son William Mitchell Irvine and his wife, Dora Haswell Sacred to the memory of William Hill Irvine G.C.M.G. Lieutenant Governor And Chief Justice of Victoria Born 6th July 1858 At Newry, Northern Ireland Died 20th August 1943 Also his wife Agnes Somerville Born at Ballarat 16th Nov 1867 Died at Eltham 16th Aug 1954 W. M. W. Irvine 1901-1975 And Dora Haswell Wife of W. M. W. Irvine 1900-1979eltham cemetery, gravestones, memorials, agnes sommerville irvine (nee wanliss), dora haswell irvine, william hill irvine, william mitchell irvine

William Hill Irvine was born 6 July, 1858 in Newry, County Down, Ireland. He arrived in Melbourne December 1879 and taught at Geelong College. He was admitted to the Supreme Court in 1884 having qualified from Melbourne University and practiced in Melbourne. In 1891 he married Agnes Somerville Wanliss and they had one son, William Mitchell (1901 Armadale) and two daughters, Beatrice Wanliss (1899 Armadale) and Agnes Somerville Wanliss (1903 Armadale). Sir William Irvine sat in the Victorian Parliament (as Liberal Member for Lowan) from 1894 to 1906 and was Premier of Victoria from 1902 to 1904. He then switched to Federal politics and sat in the Commonwealth Parliament (as Liberal Member for Flinders) from 1906 to 1918. He was considered a potential Prime Minister, but his abrupt manner and hard-line conservatism (particularly his attitude to a railway strike) made him unacceptable even to many Liberals: he was known in Parliament as "Iceberg Irvine". He lived at Richmond, but in 1908 purchased land in Laughing Waters Road at Eltham, where he built the house ‘Killeavey’, initially as a weekend retreat. The site, a peninsula surrounded on three sides by the Yarra River, is of geological importance and has considerable cultural significance to the Wurundjeri. In 1912 Sir William moved to Killeavey and in 1913 purchased more land, extending his property to Reynolds Road. In 1923 he shifted to Toorak, donating Killeavey to his daughter Beatrice as a wedding gift. Sir William was a founding member of the RACV and was Acting Governor of Victoria from 1931 to 1934. He was also a notable public figure involved in several local events including the: 1919 Unveiling of Eltham War Obelisk 1921 Eltham Primary School Extensions 1921 Eltham Primary School Roll of Honour of prior students 1928 Opening of Eltham Higher Elementary School 1926 Unveiling the Shire of Eltham War Memorial in Memorial Park at Kangaroo Ground He died in 1943 and is buried in Eltham Cemetery with his wife Agnes along with son William Mitchell Irvine and his wife, Dora Haswell Sacred to the memory of William Hill Irvine G.C.M.G. Lieutenant Governor And Chief Justice of Victoria Born 6th July 1858 At Newry, Northern Ireland Died 20th August 1943 Also his wife Agnes Somerville Born at Ballarat 16th Nov 1867 Died at Eltham 16th Aug 1954 W. M. W. Irvine 1901-1975 And Dora Haswell Wife of W. M. W. Irvine 1900-1979eltham cemetery, gravestones, memorials, agnes sommerville irvine (nee wanliss), dora haswell irvine, william hill irvine, william mitchell irvine

Freemasonary or Masonry has its beginnings in local guilds of stonemasons who from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of two Lodge Brothers. Half fold design printed in gold, brown, light blue, dark blue and black ink on white card. Front and back cover decorated with masonic symbols. Menu listed inside. Front cover: Zenith & Golden Corinthian Lodges,/ No. 52 & No. 7./ Joint / Installation / of / Bros. K. J. Fullerton / and W. F Creeth / Masonic Hall / Wednesday, June 30th , 1909 bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, making a nation exhibition, bendigo masonic lodge, city of greater bendigo events, city of greater bendigo community groups

Freemasonary or Masonry has its beginnings in local guilds of stonemasons who from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of two Lodge Brothers. Horizontal fold printed in black ink on blue card. Embossed cover with scalloped edging. Front and back cover decorated with masonic symbols. Menu listed inside. Front cover: golden & Corinthian & Zenith Lodges / No. 7 and Mo. 52 / joint Installation / of / Bros, R. T. Trembath and L. A. Sonnenber / Masonic Hall, Bendigo / Wednesday, June 29th, 1910. bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, brockley printers bendigo, making a nation exhibition, bendigo masonic lodge, city of greater bendigo community groups, city of greater bendigo events

Freemasonary or Masonry has its beginning in local guilds of stonemasons which from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of unnamed Brothers. Half fold printed in gold and red ink on cream coloured card. Embossed cover with plain edging. Front and back cover decorated with masonic symbols. Menu listed inside. Front cover: The Zenith and Golden and Corinthian Lodges ? Joint Installation / Masonic Hall, Bendigo / Wednesday, June 28th, 1905 / Bro J.O.R Milburn Caterer bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, making a nation exhibition, james printer eaglehawk, bendigo masonic lodge, city of greater bendigo community groups

Freemasonary or Masonry has its beginnings in local guilds of stonemasons who from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of Brothers Henderson and Sargeant. Half fold printed in red ink on grey / mauve coloured card with plain edging. Menu listed inside on left, toasts listed on inside right. Front cover: Banquet / at the / Joint Installation / of / Brox, R. O Henderson & T. L. Sargeant / as / Worshipful Masters / of the / Golden and Corinthian & Zenith Lodges / Masonic Hall / Wednesday, 27th June 1906 bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, making a nation exhibition, brockley printers bendigo, bendigo masonic lodge, city of greater bendigo community groups

Freemasonary or Masonry has its beginnings in local guilds of stonemasons who from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of Brother Lee. Half fold printed in blue ink on cream coloured card with plain edging. Menu listed inside on left, toasts listed on inside right, officers listed on back cover. Front cover: Sandhurst Lodge / No 194 / Banquet / to celebrate the / Installation / of / Brother H. Lee / in the / Masonic Temple, Bendigo / Thursday, 20th June 1907 bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, making a nation exhibition, bendigo masonic lodge, city of greater bendigo events, city of greater bendigo community groups

Dr Henry Nowik played a critical role in the development of industry in Wodonga, through his management and leadership of Uncle Bens Wodonga from 1965 until 1979. Born in Poznan, Poland in 1917, Henry was studying medicine in Paris when World War II broke out and he enlisted in the Royal Air Force, serving with distinction as a Bomber Pilot. He was imprisoned in Russia when his plane ditched, escaped through Kazakhstan and was eventually evacuated to London where he was appointed RAF Aide-de-Camp to General Charles de Gaulle. He was later awarded the French Croix de Guerre. After the war Dr Nowik received a PhD in Political Science and Law from American Beirut University before moving to London to teach at the London School of Economics. He then moved into industry occupying a number of senior positions in marketing and market research. In 1964, Dr Nowik, then Market Research Manager for Pedigree Petfoods, the British arm of Mars Inc., came to Australia to research the prospects for establishing a petfood business. Dr Nowik was a passionate believer in the need for decentralisation of Australian industry. In 1965 Uncle Bens of Australia began building their first Australian factory in Wodonga, Victoria, from humble beginnings in a small house in Hovell Street. It became fully operational in 1967. Dr Nowik became the Marketing and Sales Director and in 1970 the Managing Director. Dr Nowik's work as a member of the Albury-Wodonga Consultative Committee was recognized in 1975 with the Order of the British Empire and in 1977 he was appointed Chairman of the Commonwealth Government's Decentralisation Advisory Board. He participated in a number of trade missions to Malaysia, China and Japan and was a Member of the Executive Committee of the Trade Development Council and the Victorian Promotion Committee. These contributions were recognised in 1982 when he was made an Officer of the Order of Australia. In 1979, Dr Nowik left Wodonga and moved to the United States to become Vice-President, Marketing for Mars, becoming Global Product Group President in 1980. Following his retirement in 1985 he continued to act as Senior Advisor to a number of Mars' businesses. Albury-Wodonga retained a special place in Dr Nowik's heart and he kept a close interest in Charles Sturt University, sharing his time, experience and expertise with staff and students. The University made him an honorary Doctor of Letters in 1993 when the Henry Nowik Lecture Theatre officially opened at the University's Albury campus. Later the City of Wodonga named a park in his honour. Dr Nowik and his wife returned to Australia in 2004, first living in Brisbane then moving to Maleny in Queensland. Henry Nowik died on 12th March 2015 aged 98. These items are significant because they demonstrate the contribution made to the Wodonga community and the Australian economy by Dr Henry Nowik AO OBE.A collection of items briefly documenting the contribution of Dr Henry Nowik to Wodonga, Victoria. Included are photos of Dr Nowik, newspaper items, a photo of the first office of Uncle Bens in Wodonga and a farewell card from Dr Nowik.dr henry nowik, uncle bens wodonga

A list of the foundation members of the Intermediate Legacy Club from March 1929. They were: Graham F Billet, Frank C Corrie, Alan Davidson, Roy Davidson, Dan Fitzgerald, Len Frazer, Roy Gilbert, Frank C Holliday, Fred Hollingsworth, EM (Ted) Kennedy, Jack Kennedy, AV Lawson, JV Lawson, Jimmy Macgregor, R Rimmer, Norman A Smith, R Warnecke, Bert S Wood. (Bill Johnston was also mentioned in a letter by Norm Smith as a 'first nighter' see item at 01635). Background: The ILC was formed in 1929 with a total membership of 18 according to this list. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy. Was in a folder of material collated about the ILC by an early archive committee. An important list of the initial members of the Intermediate Legacy Club. The ILC was active from 1930 to 1974.White A4 paper with black type of a list of 18 foundation members of the ILC.ilc, membership, junior legatee

A reprint from a Legacy Newsletter on 26/2/1974 about a reunion of Intermediate Legacy Club. It was a mix of Melbourne ILC and Geelong ILC members. Some Legatees attended as well, including Frank Doolan who spoke, plus Kem Kemsley and Jim Gillespie. Intermediate Legatee Jim McGregor was one of Stan Savige's first Junior Legatee Contact, and was very close to L/ Savige. It was one of the last meetings of the ILC as it ceased operations in 1974. The residue of funds held by the club were transferred to the Sir Stanley Savige Memorial Trust No 2. Background: The ILC was formed in 1929. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy. Was in a folder of material collated about the ILC by an early archive committee. A record of where the ILC members served in world war two. The ILC was active from 1929 to 1974.White foolscap paper with black type x 2 pages of part of a newsletter in 1974.ilc, reunion

An example of a Melbourne Ladies Intermediate Legacy Club Badge that was stitched onto clothes. ILC was formed from junior legatees who had become too old for the usual junior legatee activities. It was most active from the 1930s to 1950s. This badge came from a donation of material from a former Junior Legatee, Valma Hutchinson (nee Wigg). She was involved with the Ladies ILC. The badge of Legacy is the Torch and Wreath of Laurel. The Torch signifies the undying flame of service and sacrifice of those who gave their lives for their country. The Wreath of Laurel is the symbol of our remembrance of them. Background: The ILC was formed in 1929. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy.A record of the cloth badge worn by Intermediate Legacy Club members.Cloth badge of the Legacy torch stitched on pale blue fabric containing the words Intermediate Legacy Club - Ladies.Embroidered with 'Intermediate Legacy Club - Ladies'ilc, membership

A photo of the delegates and senior observers of the Intermediate Legacy Club Conference held in Adelaide during Easter 1948. The attendees came from different cities, including Melbourne, Hobart, Geelong, Perth, Sydney, Newcastle, Adelaide and Brisbane. The names include: R Cumming, E Brown, H B Murn, A Lawson, C J Merefield, L Rolls, E B Hills, K Trevaskis, C Lee, J Yeates, V A Poulson, C Dodd, F Halliday, H H Kirkwood, R A Rowe, S Deverell, W McDougall, K Bremner, R Gammon, J Byrne, W A Ford, J Couch, B Roston, A Gale, J D Harvey, B Fennell, T Rowatt, J Murray, M Mead. Background: The ILC was formed in 1929 with a total membership of 18. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy.A record of an intermediate Legacy Conference in 1948. Junior Legatees who had achieved the age of 16 were forming intermediate clubs to further Legacy's work.Black and white photo of an ILC conference mounted on a buff colour board with brown text of the event and names of those in the photo.Back Row: R Cumming (Melbourne), E Brown (Melbourne), H B Murn (Hobart), A Lawson (Melb), C J Merefield (Brisbane). Second Row: L Rolls (Melbourne), E B Hills (Newcastle), K Trevaskis (Geelong), C Lee (Perth), J Yeates (Sydney), V A Poulson (Brisbane). Third Row: C Dodd (Sydney), F Holliday (Melbourne), H H Kirkwood (Advisor, Adelaide), R A Rowe (Hobart), S Deverell (Adelaide), W McDougall (Adelaide), K Bremner (Adelaide), R Gammon (Geelong), J Byrne (Adelaide), W A Ford (Perth), J Couch (Brisbane). Front Row: B Roston (Adelaide), A Gale (Minute Secretary, Adelaide), J D Harvey (Chariman, Adelaide), B Fennell (Secretary, Adelaide), T Rowatt (Brisbane), J Murray (Sydney), M Mead (Adelaide). Photographer 'Frank Boase '.ilc, junior legatee, conference

Queen Victoria was born at Kensington Palace, London, on 24 May 1819. She was the only daughter of Edward, Duke of Kent, the fourth son of George III. Her father died shortly after her birth and she became heir to the throne because the three uncles who were ahead of her in the succession - George IV, Frederick Duke of York, and William IV - had no legitimate children who survived. Warmhearted and lively, Victoria had a gift for drawing and painting; educated by a governess at home, she was a natural diarist and kept a regular journal throughout her life. On William IV's death in 1837, she became Queen at the age of 18. Queen Victoria is associated with Britain's great age of industrial expansion, economic progress and, especially, empire. At her death, it was said, Britain had a worldwide empire on which the sun never set. In the early part of her reign, she was influenced by two men: her first Prime Minister, Lord Melbourne, and then her husband, Prince Albert, whom she married in 1840. Both men taught her much about how to be a ruler in a 'constitutional monarchy, in which the monarch had very few powers but could use much influence. Albert took an active interest in the arts, science, trade and industry; the project for which he is best remembered was the Great Exhibition of 1851, the profits from which helped to establish the South Kensington museums complex in London. Her marriage to Prince Albert produced nine children between 1840 and 1857. Most of her children married into other Royal families in Europe. Edward VII (born 1841), married Alexandra, daughter of Christian IX of Denmark. Alfred, Duke of Edinburgh and of Saxe-Coburg and Gotha (born 1844) married Marie of Russia. Arthur, Duke of Connaught (born 1850) married Louise Margaret of Prussia. Leopold, Duke of Albany (born 1853) married Helen of Waldeck-Pyrmont. Victoria, Princess Royal (born 1840) married Friedrich III, German Emperor. Alice (born 1843) married Ludwig IV, Grand Duke of Hesse and by Rhine. Helena (born 1846) married Christian of Schleswig-Holstein. Louise (born 1848) married John Campbell, 9th Duke of Argyll. Beatrice (born 1857) married Henry of Battenberg. Victoria bought Osborne House (later presented to the nation by Edward VII) on the Isle of Wight as a family home in 1845, and Albert bought Balmoral in 1852. Victoria was deeply attached to her husband and she sank into depression after he died, aged 42, in 1861. She had lost a devoted husband and her principal trusted adviser in affairs of state. For the rest of her reign she wore black. Until the late 1860s she rarely appeared in public; although she never neglected her official Correspondence, and continued to give audiences to her ministers and official visitors, she was reluctant to resume a full public life. She was persuaded to open Parliament in person in 1866 and 1867, but she was widely criticised for living in seclusion and quite a strong republican movement developed. Seven attempts were made on Victoria's life, between 1840 and 1882 - her courageous attitude towards these attacks greatly strengthened her popularity. With time, the private urgings of her family and the flattering attention of Benjamin Disraeli, Prime Minister in 1868 and from 1874 to 1880, the Queen gradually resumed her public duties. In foreign policy, the Queen's influence during the middle years of her reign was generally used to support peace and reconciliation. In 1864, Victoria pressed her ministers not to intervene in the Prussia-Denmark war, and her letter to the German Emperor (whose son had married her daughter) in 1875 helped to avert a second Franco-German war. On the Eastern Question in the 1870s - the issue of Britain's policy towards the declining Turkish Empire in Europe - Victoria (unlike Gladstone) believed that Britain, while pressing for necessary reforms, ought to uphold Turkish hegemony as a bulwark of stability against Russia, and maintain bi-partisanship at a time when Britain could be involved in war. Victoria's popularity grew with the increasing imperial sentiment from the 1870s onwards. After the Indian Mutiny of 1857, the government of India was transferred from the East India Company to the Crown, with the position of Governor-General upgraded to Viceroy, and in 1877 Victoria became Empress of India under the Royal Titles Act passed by Disraeli's government. During Victoria's long reign, direct political power moved away from the sovereign. A series of Acts broadened the social and economic base of the electorate. These acts included the Second Reform Act of 1867; the introduction of the secret ballot in 1872, which made it impossible to pressurise voters by bribery or intimidation; and the Representation of the Peoples Act of 1884 - all householders and lodgers in accommodation worth at least £10 a year, and occupiers of land worth £10 a year, were entitled to vote. Despite this decline in the Sovereign's power, Victoria showed that a monarch who had a high level of prestige and who was prepared to master the details of political life could exert an important influence. This was demonstrated by her mediation between the Commons and the Lords, during the acrimonious passing of the Irish Church Disestablishment Act of 1869 and the 1884 Reform Act. It was during Victoria's reign that the modern idea of the constitutional monarch, whose role was to remain above political parties, began to evolve. But Victoria herself was not always non-partisan and she took the opportunity to give her opinions, sometimes very forcefully, in private. After the Second Reform Act of 1867, and the growth of the two-party (Liberal and Conservative) system, the Queen's room for manoeuvre decreased. Her freedom to choose which individual should occupy the premiership was increasingly restricted. In 1880, she tried, unsuccessfully, to stop William Gladstone - whom she disliked as much as she admired Disraeli and whose policies she distrusted - from becoming Prime Minister. She much preferred the Marquess of Hartington, another statesman from the Liberal party which had just won the general election. She did not get her way. She was a very strong supporter of the Empire, which brought her closer both to Disraeli and to the Marquess of Salisbury, her last Prime Minister. Although conservative in some respects - like many at the time she opposed giving women the vote - on social issues, she tended to favour measures to improve the lot of the poor, such as the Royal Commission on housing. She also supported many charities involved in education, hospitals and other areas. Victoria and her family travelled and were seen on an unprecedented scale, thanks to transport improvements and other technical changes such as the spread of newspapers and the invention of photography. Victoria was the first reigning monarch to use trains - she made her first train journey in 1842. In her later years, she became the symbol of the British Empire. Both the Golden (1887) and the Diamond (1897) Jubilees, held to celebrate the 50th and 60th anniversaries of the Queen's accession, were marked with great displays and public ceremonies. On both occasions, Colonial Conferences attended by the Prime Ministers of the self-governing colonies were held. Despite her advanced age, Victoria continued her duties to the end - including an official visit to Dublin in 1900. The Boer War in South Africa overshadowed the end of her reign. As in the Crimean War nearly half a century earlier, Victoria reviewed her troops and visited hospitals; she remained undaunted by British reverses during the campaign: 'We are not interested in the possibilities of defeat; they do not exist.' Victoria died at Osborne House on the Isle of Wight, on 22 January 1901 after a reign which lasted almost 64 years, then the longest in British history. Her son, Edward VII succeeded her. She was buried at Windsor beside Prince Albert, in the Frogmore Royal Mausoleum, which she had built for their final resting place. Above the Mausoleum door are inscribed Victoria's words: "Farewell best beloved, here, at last, I shall rest with thee, with thee in Christ I shall rise again." Source: https://www.royal.uk/queen-victoria This picture captures Queen Victoria in her later years. It may well have been painted to commemorate her Golden Anniversary in 1887, or her Diamond Anniversary in 1897.Picture, print, reproduction of a drawing or photograph of Queen Victoria. She is wearing a dark-coloured dress, white headdress and a diamond necklace and earrings. On her left shoulder is the Royal Order of Victoria and Albert, awarded to female members of the British Royal Family and female courtiers. There are four grades or classes of this Royal Order as well as the Sovereign's Badge, which is exclusive to her. Also across her left shoulder, is a blue riband representing the Order of the Garter. The picture is in a medium-coloured timber frame with a white string across the width at the rear. The label says it was framed by Hoy Art, Warrnambool. The signature of the Queen is on the picture but is not obvious since the picture has been re-framed."HOY ART / PICTURE FRAMING / 48 Kepler St, Warrnambool 3280 / Phone (055) 62 8022" Signature (hidden by new framing) "Victoria H.R.S."flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, picture of queen victoria, queen victoria, the royal order of victoria and albert, the order of the garter, hoy art

William Penn Symons' first combat experience was in South Africa during the Ninth Xhosa War, 1877-78. In 1879 he took part in the Zulu war. He then served during the Burma Expedition (1885-89). In 1889 he received the Companion of the Order of the Bath. In 1898, following other campaigns, he was awarded the Knight Commander of the Order of the Bath. In 1899, Symons was given the staff rank of brigadier general and was to be General Officer Commanding of Natal. He was asked by the War Office to advise on the number of troops required to safely garrison the Natal from the threat of invasion from the Boer Republics of the Transvaal and Orange Free states. Cabinet decided to send ten thousand extra troop abut they also appointed Lieutenant General Sir George White to supersede Symons as Generat Officer Commanding in Natal. Penn Symons, on his own authority deployed one of his brigades to Dundee, a town north of Ladysmith. The position of Ladysmith anad Dundee was precarious as they stand in a triangle of Natal, Orange Free State and Transvaal. White wanted to recall the Dundee garrison to Ladysmith but because of political pressure from Sit Walter Hely-Harrison, the Governor of Natal, he agreed to leave them there. The Boers declared war on 11 October and began crossing the Natal borders the following day. On 20 October 1899 Boer troops on the nearby Talana Hill proceeded to open fire on the town. The British guns moved to return fire as the general surveyed the Boer positions and gave orders to his commanding officers. Symons believed in old fashioned military tactics of close order but these formations were not designed to be used against lonf range bolt action rifles and Symons' brigades would be the first of manyin this war to pay the heavy cost ofthe mistake, as many generals would repeat it. The infantry battalions set off from the east of the town. The first part of the advance went well and they reached a small wood at the foot of the hill where they found shelter. Beyond the wood was a wall and then open ground. Symons rode up to the wood to find out why the attack had halted. He ordered the men to proceed, rode through the wood then walked through the gap in the wall. After a few moments he returned and was helped to remount his horse. He rode back from the front lines until he was out of sight of his troops before he asked for assistance from the Indian stretcher bearers. He had been shot in the stomach. Symons was taken to the field hospital at Dundee. After a few wasted days Symons' replacement, Brigadier General Yule, decided to abandon the town and the worst-wounded to the Boers and steal away at night to Ladysmith. Symons became a prisoner of war along with many others. He felt betrayed by Yule and just before he died he implored the medical officer, Major Donegal, to "tell everyone I died facing the enemy". Individual image from photographed poster of tobacco and cigarette cards.william penn symons, south africa, ninth xhosa war, companion of the order of the bath, knigt commander of the order of the bath, general officer commanding in natal, dundee, ladysmith, orange free state, transvaal, sir walter hely-harrison, governor of natal, boers, brigadier general yule

This horse-drawn, two-wheeled cart with a tank, is known as a Furphy Farm Water Cart that was made in Shepparton, northern Victoria, c. 1942. John Furphy (1842-1920) was born in Moonee Ponds, in 1842 to Irish immigrant parents and subsequently raised in the Yarra Valley before the family moved to Kyneton in central Victoria, where he completed an apprenticeship with the firm Hutcheson and Walker. Murphy began operations of his own at a site on Piper Street in Kyneton in 1864. He relocated for a business opportunity and founded the first blacksmiths and wheelwrights shop in the newly surveyed town of Shepparton in 1873. Furphy invented many farming tools and machines including a patented grain-stripper, and won awards at the 1888-89 Melbourne International Exhibition. His most famous invention is the Furphy Farm Water Cart, designed in the 1880s, at a time when water for most households and farms was carted on wagons in wooden barrels. The Furphy’s water cart is a single item that combines a water metal tank and a cart. The design of the cart was simple yet effective, and became popular very quickly and established itself as a vital piece of farming equipment. The water cart has had a number of words cast into its ends over many years. References to the foundry’s location in Shepparton, as well as advertising of other products also manufactured by J. Furphy & Sons were present on the ends. However, the most significant set of words to feature on the tank, was a poem encouraging continual improvement: ‘Good Better Best, Never Let it Rest, Until your Good is Better, And your Better Best’. During The Great War (1914-1918), the water cart was used by the Australian militarily at a large AIF (Australian Imperial Force) camp in Broadmeadows (Melbourne) where thousands of men were camped for months, before being transported aboard. Furphy Water Carts provided water to the troops, and were usually placed near the camp latrines, which was one of the few places the troops could share gossip and tall tales away from the prying eyes and ears of their officers. The water cart drivers were also notorious sources of information, despite most of their news being hearsay, or totally unreliable. By the time the men of the AIF were in engaged in combat on the Gallipoli Peninsula and the Western Front, the carts used for water supply had no markings and became simply referred to as Furphys. This owed as much to the coining of the term ‘Furphy’, Australian slang for suspect information or rumour. After a number of decades as principally a soldier’s word, 'Furphy' entered the broader Australian vernacular and was used mainly by the political class until recently when the term was taken up by a Australian brewer as a beer brand. This Furphy Water Cart was purchased by Friends of Flagstaff Hill in 2014. The support of local individuals, organisations and businesses enabled its restoration and later its installation alongside the existing late-19th century water pipe stand and 1940s hand pump The Furphy Farm Water Cart is of historical significance as it represents a famous Australian time-saving and energy-saving invention of the 1880s, replacing the labour intensive activity of collecting and dispensing water from barrels and casks on the back of carts. The water cart’s connection with manufacturing companies J. Furphy & Sons and Furphy Foundry are significant for being early Australian businesses that are still in operation today. Furphy carts are of military significance for the role they played during The Great War (1914-1918) in Australian army camps, and theatres of war in Europe and the Middle East, to supply the AIF troops with fresh water. A wooden framed, two-wheeled, horse-drawn cart, fitted with a horizontally mounted, cylindrical metal tank. The tank is made of rolled, sheet steel with a riveted seam, and cast iron ends with cast iron ends. The spoked metal wheels have fitted flat iron tyres and metal hubs. A metal pipe is joined to the outlet. The tank is silver coloured, the ends, wheels and trims are crimson, and the script lettering on tank sides is black. There are inscriptions on the tank, ends, and hubs. The water tank was made in 1942 in Shepparton, Australia, by J. Furphy & Sons and has a capacity of 180 gallons (848 litres). Hub perimeter, embossed “J. FURPHY & SONS” “KEEP THE / BOLTS TIGHT” Hub centre embossed [indecipherable] Tank, each side, painted “J. FURPHY & SONS / Makers / SHEPPARTON” Tank ends, embossed – “FURPHY’S FARM WATER CART” “BORN ABOUT 1880 – STILL ‘GOING STRONG’ 1942” “j. FURPHY & SONS / MAKERS / SHEPPARTON - VIC “ “S - - - - - L MANUFACTURERS” [SPECIAL] “SPIKE ROLLERS” “SINGLE TREES” “PLOUGH WHEELS” “IRON CASTINGS” “LAND GRADERS” “STEEL DELVERS” “CAST IRON PIG” “CHAIN YOKES” “GOOD – BETTER – BEST / NEVER LET IT REST / TILL YOUR GOOD IS BETTER / AND YOUR BETTER – BEST” Image [Stork carrying a baby] above shorthand, transcribed "Produce and populate or perish" Image [Furphy Pig Feeder] beside ‘Cast Iron Pig’ Shorthand, transcribed “"Water is the gift of God but beer and whiskey are concoctions of the Devil, come and have a drink of water"warrnambool, flagstaff hill maritime museum, water cart, furphy cart, furphy tank, furphy farm water cart, furphy, john furphy, john furphy & sons, furphy foundry, kyneton, shepparton, mobile water tank, jinker, hutchinson & walker, blacksmith, farm equipment, implement maker, tool maker, horse drawn, stork and baby, good, better, best, barrel, tank, first world war, wwi, eastern front, gallipoli, j furphy & sons

A photo of 14 the original team of men that started the I.L.C. (Intermediate Legacy Club). It was probably taken about 1930 just after the ILC was formed. The accompanying letter dated 30/11/1983 and note shows the photo was sent to Legacy by Harold Bokes and given to Legatee Frank Doolan of the archive committee for the archives on 7/12/1983. The note in Frank's handwriting shows he had identified all the members in the photo and that it had been taken by John Barnes. Back row: R. Rimmer, Dan Fitzgerald, Ted Kennedy, J Lawson, R Davidson, Frank Holliday, A Warnecke. Front row: Norman Smith, Roy Gilbert, Frank Corrie, E Kennedy, Jack Kennedy, A Lawson, Len Frazer. Absent: Jimmy MacGregor, Alan Davidson, Fred Hollingsworth, Bert Woods. Background: The ILC was formed in 1929 with a total membership of 18. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy.An early photo of junior Legatees who had formed the Intermediate Legacy Club in 1930.Black and white photo of 14 foundation members of the Intermediate Legacy Club and a paper label, plus a letter and a note with the names of the members.Handwritten label says 'Foundation-Members of Intermediate Legacy Club'. Handwritten letter is from when it was sent to Legacy by Harold Bokes and is marked 'ILC1' in red pen as part of the early archive numbering system.ilc, junior legatee

A list of the 40 final members of the Intermediate Legacy Club when it ceased operating in 1974. Background: The ILC was formed in 1929 (or 1930 according to the newsletter article). The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy. Was in a folder of material collated about the ILC by an early archive committee. Names on the list were: HA Ackerley, JW Alsope (dec), KG Bartils, JWL Belsey, E Brown (dec), JW Bush, J Coade, R Cumming, J Ferguson, CC Fisher, WJ Gilmore (dec), EJD Graham (dec), RE Harding, KA Hatherly, AT Henderson, KT Herron, JW Hocking, Frank C Holliday, JA Holloway, Fred Hollingsworth, HA Hollingsworth, C Jorgensen, C Julian (dec), KS King, G Lake, AV Lawson (dec), JV Lawson, Jimmy M MacGregor, CL MacMillan, A McNaughton (dec), W McNaughton, HG Metcalfe, WG Needham (dec), JE Pilbeam, RC Rickards, RHW Rimmer (dec), Norman A Smith, JM Suggett, GE Todd, BF Wood.An important list of the final members of the Intermediate Legacy Club. The ILC was active from 1930 to 1974.White foolscap paper with black type of a list of 40 members of the ILC in 1974.Handwritten in red pen 'ILC4' which was part of the an early archive numbering system.ilc, membership, junior legatee

A list of 22 members of the ILC who had served in the second world war and their details if known. A second note mentions that of 42 ILC members, there were 33 that served in the second world war. 12 in the AIF, 12 in the AMF, 8 in the RAAF, and 1 in the Indian Army. The balance were in reserved occupations or had ill health. Ranks held included 2 Majors, 2 Captains, 2 Lieutenants, and 1 pilot officer. Also noted was that 2 became POWs and one in the RAAF served in the No 10 Squadron. Background: The ILC was formed in 1929. The idea of the club sprang from those boys who had outgrown the Junior Legacy Club. In the early days it fielded a lacrosse team and it was this that mainly held the members together. Enthusiasm wained after a few years as it lacked a solid objective. The answer came from one of its members and in 1938 they founded the Don Esses Club. This was a club for the children of incapacitated ex-servicemen which met every Thursday night at 7.30 run by the ILC members. The name came from the signallers' code Disabled Servicemen's Sons. During the second world war 80% of the members of the ILC enlisted in the services. Leaving only 8 members that could not join due to ill health or reserved occupations. They continued the Don Esses and whatever aid they could to Legacy. ILC members had always helped Legacy where possible including being camp leaders or camp staff, with the annual demonstrations, and coffee stalls at the ANZAC dawn service. Post second world war some ILC members were nominated into Legacy, others drifted away in civil occupations. It was found difficult to recruit new blood into the ILC and eventually membership waned when the boys from the Don Esses clubs found other youth activities to join. The ILC ceased to meet regularly in the mid fifties. However a strong comradeship still existed between members and they would meet in one anothers homes. Members were always ready to help the senior Legacy Club in any way in their power and still helped at Christmas parties and summer camps. ILC was a service rendering organisation and was self governing. Non-sectarian and non-political, the members were ex-junior legatees over 18 years of age. After serving in World War 2 members were eligible to become members of Legacy. Was in a folder of material collated about the ILC by an early archive committee. List included: Edward Kennedy Graham Billiet, Cecil Waters, Len Frazer, Jack Suggett, Bert Hollingsworth, Jack Belsey, Frank Bell, Norman Smith, Ron Rimmer, Bill (Spud) Murphy, Jim Day, Don Cameron, Bill Johnston, Frank 'Happy' Holliday, Alan Williams, Doug Wade, Jack Rintoul, Bill Stanbridge, Alan Francis, Chris JorgensonA record of where the ILC members served in world war two and some of the ranks they attained. The ILC was active from 1929 to 1974.White lined note paper with handwritten list of members who served in World War 2.ilc, membership, junior legatee

'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

The horseshoes in this purpose-built display case were made by Thomas Alfred Chapman in 1906-1907. Chapman operated a blacksmith’s shop in Mortlake Rd, Purnim, about 15 mins drive from Warrnambool. Chapman made this horseshoe case especially for the 3rd Exhibition of Australian Manufacturers and Products, held in the Exhibition Building in Melbourne, which was organised and promoted by the Australian Natives Association (ANA). Reference is made to the horseshoe case in the Exhibition’s Souvenir Catalogue of 1907 on page 85, under the heading 'In the Machinery Section the following exhibits are also shown … 'CHAPMAN, T.A. , Woolsthorpe, via Warrnambool, Case of Horseshoes'. The Australian Natives’ Association (ANA) were a non-partisan and non-sectarian, friendly society founded in Melbourne, Australia in April 1871. It was set-up for the benefit of Australian-born white men, and membership was restricted exclusively to that group. Men of other races including the Chinese and Indigenous people were not allowed to join. The ANA had relatively progressive views on women (for the time) and attracted suffragists seeking support for their cause, and in 1894, the ANA advocated for women’s enfranchisement. Although, white women were only admitted as members from 1964. The organisation was most prominent in Victoria and sought to shape Australia’s national identity and was a training ground for businessmen, trade unionists and politicians including many of Australia’s early prime ministers such as Edmund Barton, Alfred Deakin, James Scullin and Francis Forde, and the first Australian-born governor-general, Isaac Isaacs, was a member. By 1910 it had developed into a nationwide association with real political and social influence, and members would participate in many activities. The ANA lobbied strongly for anti-Chinese legislation and were an ardent believer of colonial unification. Its mission and efforts are largely credited for the successful referendums that resulted in Federation of the six Australian colonies into a new nation, the association’s most important legacy. The ANA was also a supporter of trade protection, and were a staunch advocate of the first act of Australia's new parliament, the Immigration Restriction Act 1901 (cth) or commonly known as the White Australia Policy, which became one of the central pillars of Australian nationalism in the 20th-century. The ANA campaigned against the Australian Federal Government's new immigration policy after the Second World War (non-British immigration from southern and central Europe) in order to maintain a 'white Australia', and resisted changes when the Labor government during the 1970s fully dismantled and abandoned the White Australia Policy. The ANA merged with Manchester Unity Independent Order of Oddfellows, in 1993 to become Australian Unity Ltd. The display case of horseshoes changed hands several times, going from its maker Thomas Chapman to his mother then various other members of his family. The case was also displayed at the Lee Family’s butcher shop at 188 Liebig St Warrnambool, and in the Purnim Hotel during the Warrnambool May Races. In the late 1950s the horseshoe case went to Thomas’s son, Brian. He was a Master Farrier and completed his apprenticeship at Flemington Racecourse, and in Warrnambool he owned a blacksmith business at the Warrnambool Racecourse Grounds. Brian later operated a blacksmith’s at Flagstaff Hill, where his customers would bring their horses to be shod. Brian passed away in August 2017. The horseshoe case is significant as an example of trades in the early 20th century in Western Victoria, Australia. It is also significant as an example of horseshoes from the early 20th century. The horseshoe display case is also significant for its association with the Australian Exhibition of 1907, showcasing Australian produce and manufacturing to the world. The horseshoe display case is locally significant for its association with local families, essential businesses and community events. Display case of homemade horseshoes. Wooden case with glass front containing 16 horse shoes grouped in sets, each set with a label: Made 1906-1907 for Australian Exhibition of 1907 by Thomas Alfred Chapman of Warrnambool. The case contains (a) complete chrome set each of Trotting Shoes, Hunting Shoes and Racing Plates, and (b) one pair of Hind Polo Shoes and one pair of Front Aluminium Shoes. The wooden frame has gold lettering on each side proclaiming “Australian Natives Association, T.A. Chapman, horse shoer, Warrnambool” and is topped by a painted Australian coat of arms. Gold lettering on frame, in the order of top/bottom/ left/right “AUSTRALIAN.NATIVES.ASSOCIATION / T.A. CHAPMAN / Horse Shoer / Warrnambool”flagstaff hill, warrnambool, shipwrecked coast, maritime museum, shipwreck coast, horseshoe display case 1906-1907, chromed set of trotting shoes 1906-1907, chrome set of hunting shoes 1906-1907, chrome set of racing plates 1906-1907, pair of hind polo shoes 1906-1907, pair of front aluminium shoes 1906-1907, australian exhibition 1907, australian natives association (ana), t.a. chapman horse shoer warrnambool, thomas alfred chapman, brian chapman, brian “snacks” chapman, blacksmith warrnambool, warrnambool may races, warrnambool racecourse, purnim hotel, lee family’s butcher shop warrnambool

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

This sewing machine accessory was donated with our collection's Wertheim sewing machine accessory box. The box contains twelve accessories, the instruction book and the receipt for the purchase of a Wertheim sewing machine. The receipt was written on July 23rd 1891 by the Wertheim distributor in Melbourne, Hugo Wertheim. His business was the Wertheim Sewing Machine and Hapsburg Piano Depot, trading at 173 Williams Street, Melbourne. The purchaser was Mrs Burrowes from Burrumbeet, Victoria, a district northwest of Ballarat. She paid £6-6 (six pounds and six shillings) in cash. The receipt was signed by H. Wertheim and the other signatory looks like John A. Cherry. Hugo Wertheim (1854-1919) was an agent for his father’s cousin Joseph Wertheim, a well-established sewing machine manufacturer in Germany. He was born in Lispenhausen, Germany, and migrated to Melbourne in October 1875, where he opened a merchandising business at 39 Flinders Lane East. He returned to Germany in 1885 to marry Joseph Wertheim's daughter Sophie Emilie. The couple came back to Melbourne, and Hugo quickly established a substantial business selling sewing machines, bicycles, pianos and other mechanical devices, under brands such as Wertheim, Electra, Planet, Griffin and Hapsburg. He exhibited at agricultural shows and in 1901 at the Pan American Exposition, Buffalo, United States of America. One of his staff was O. C. Beale, who later set up his own piano business in New South Wales. Hugo continued to own 25 per cent of one of Beale's companies, which became Wertheim's Queensland business. In 1908 Hugo Wertheim opened a piano factory in Richmond, Melbourne, aiming to produce 2000 pianos and player pianos a year, predominantly using Australian materials. In laying the foundation stone, Prime Minister Alfred Deakin observed that “few men with such opportunities for a life of ease would have embarked on such an enterprise” Hugo died of chronic hepatitis in 1919 at his home in South Yarra. His eldest son, Herbert Joseph (1886-1972), continued the business. The piano factory closed in 1935, becoming a Heinz food processing plant and in 1955, GTV Channel 9 studios and offices. The Wertheim Sewing Machine Company – Joseph Wertheim (1804–1899) founded the company in 1868 in Frankfurt, Germany. At this time Joseph was the Frankfurt city delegate for the Democratic Party. At its height, the Wertheim factory employed approximately 650 workers. The company used a trademark of a dwarf holding a hammer which is known to have been used until at least 1925, however in 1909 a Star of David was also registered. In 1870 a Wertheim subsidiary was formed in Barcelona, Spain. The business imported and sold complete machines, including the English Jones machine. Locals began calling the sewing machines “las rapidas”, and the business became known as “las casa de las rapidas”. In 1915 production began of a totally manufactured Spanish Wertheim machine. Wertheim in Germany continued manufacturing machines until 1932 when the Wertheim family fled to Spain. Despite converting to Christianity from Judaism, they feared the political unrest in Germany during that time. Wertheim Spain became Rapida SA and was then the sole manufacturer of the Wertheim machines. The factory was managed by Karl Wertheim under the alias Carlos Vallin. The sewing machine accessory is part of a donation that connected to domestic life in 1891 during the Victorian era. It is significant for connecting the Melbourne distributor of Wertheim sewing machines, Hugo Wertheim, to Victoria’s northwest district where the purchaser lived. It is also significant for connecting the Melbourne distributor to the importing of goods from the well-known German manufacturer of early domestic sewing machines, Joseph Wertheim. Broad Hemmer Foot for a Wertheim sewing machine. Joseph Wertheim manufacturer, Germany, distributed by Hugo Wertheim William Street Melbourne. Circa 1891flagstaff hill, flagstaff hill maritime museum and village, warrnambool, maritime museum, maritime village, great ocean road, shipwreck coast, wertheim, sewing machine, victorian era, sewing machine accessory, wertheim sewing machine and hapsburg piano depot, wertheim sewing machines, sewing machine foot, domestic machines, dressmaking, home industry, fashion

This sewing machine accessory was donated with our collection's Wertheim sewing machine accessory box. The box contains twelve accessories, the instruction book and the receipt for the purchase of a Wertheim sewing machine. The receipt was written on July 23rd 1891 by the Wertheim distributor in Melbourne, Hugo Wertheim. His business was the Wertheim Sewing Machine and Hapsburg Piano Depot, trading at 173 Williams Street, Melbourne. The purchaser was Mrs Burrowes from Burrumbeet, Victoria, a district northwest of Ballarat. She paid £6-6 (six pounds and six shillings) in cash. The receipt was signed by H. Wertheim and the other signatory looks like John A. Cherry. Hugo Wertheim (1854-1919) was an agent for his father’s cousin Joseph Wertheim, a well-established sewing machine manufacturer in Germany. He was born in Lispenhausen, Germany, and migrated to Melbourne in October 1875, where he opened a merchandising business at 39 Flinders Lane East. He returned to Germany in 1885 to marry Joseph Wertheim's daughter Sophie Emilie. The couple came back to Melbourne, and Hugo quickly established a substantial business selling sewing machines, bicycles, pianos and other mechanical devices, under brands such as Wertheim, Electra, Planet, Griffin and Hapsburg. He exhibited at agricultural shows and in 1901 at the Pan American Exposition, Buffalo, United States of America. One of his staff was O. C. Beale, who later set up his own piano business in New South Wales. Hugo continued to own 25 per cent of one of Beale's companies, which became Wertheim's Queensland business. In 1908 Hugo Wertheim opened a piano factory in Richmond, Melbourne, aiming to produce 2000 pianos and player pianos a year, predominantly using Australian materials. In laying the foundation stone, Prime Minister Alfred Deakin observed that “few men with such opportunities for a life of ease would have embarked on such an enterprise” Hugo died of chronic hepatitis in 1919 at his home in South Yarra. His eldest son, Herbert Joseph (1886-1972), continued the business. The piano factory closed in 1935, becoming a Heinz food processing plant and in 1955, GTV Channel 9 studios and offices. The Wertheim Sewing Machine Company – Joseph Wertheim (1804–1899) founded the company in 1868 in Frankfurt, Germany. At this time Joseph was the Frankfurt city delegate for the Democratic Party. At its height, the Wertheim factory employed approximately 650 workers. The company used a trademark of a dwarf holding a hammer which is known to have been used until at least 1925, however in 1909 a Star of David was also registered. In 1870 a Wertheim subsidiary was formed in Barcelona, Spain. The business imported and sold complete machines, including the English Jones machine. Locals began calling the sewing machines “las rapidas”, and the business became known as “las casa de las rapidas”. In 1915 production began of a totally manufactured Spanish Wertheim machine. Wertheim in Germany continued manufacturing machines until 1932 when the Wertheim family fled to Spain. Despite converting to Christianity from Judaism, they feared the political unrest in Germany during that time. Wertheim Spain became Rapida SA and was then the sole manufacturer of the Wertheim machines. The factory was managed by Karl Wertheim under the alias Carlos Vallin.The sewing machine accessory is part of a donation that connected to domestic life in 1891 during the Victorian era. It is significant for connecting the Melbourne distributor of Wertheim sewing machines, Hugo Wertheim, to Victoria’s northwest district where the purchaser lived. It is also significant for connecting the Melbourne distributor to the importing of goods from the well-known German manufacturer of early domestic sewing machines, Joseph Wertheim. Small corder foot for a Wertheim sewing machine. Joseph Wertheim manufacturer, Germany, distributed by Hugo Wertheim William Street Melbourne. Circa 1891flagstaff hill, flagstaff hill maritime museum and village, warrnambool, maritime museum, maritime village, great ocean road, shipwreck coast, wertheim, sewing machine, victorian era, sewing machine accessory, wertheim sewing machine and hapsburg piano depot, wertheim sewing machines, sewing machine foot, small corder foot, domestic machines, dressmaking, home industry, fashion