The Registration Act 1836 established the General Register Office and a new system of national registration of births, marriages and deaths to take effect from 1837. There was a need to set up a system to record births, to aid with the planning of services and to record deaths to enable further study on the causes of mortality. The accurate recording of births and deaths was to be a vital tool in improving population health and would later enable systematic interventions such as vaccination, as well as aiding research and data analysis. ('1836 Registration Act')Round silver medallion with presentation case. Front of medal features portraits of King George VI and Queen Elizabeth in profile. Text encircling the portraits reads 'BIRTHS & DEATHS REGISTRATION & MARRIAGES ACTS". Back of medal carries a lit torch design at centre, encircled by the text "BIRTH . MARRIAGE . DEATH". Presentation case is a square, green, leather box with cream satin and beige velvet lining. There is a central depression within the case in which the medallion sits. Text printed on upper surface of box lid reads "B.D. and M./CENTENARY/1837-1937". Royal Mint insignia stamped in gold inside lid.numismatics

Part of an article from the Bendigo Advertiser April 13, 1972 titled The End of an Era - A Man and his Mates. Mentioned in the article is the trammies signalling one another when the inspector was around, the explosion when the wire broke and hit the ground and what the trammies did about it, some of Tom Griffiths experiences, a semi-trailer taking the side out of a tram and a few of the local characters. The passenger bus helped to end the era of the trams.bendigo, history, long gully history group, the long gully history group - bendigo tramways 1890 - 1972, bendigo advertiser 13/4/1972, tom griffiths, baby health centre, miss tavenor's sweetshop, needle mine, robbie burns hotel, eaglehawk wine saloon, town hall hotel

The image at the centre of this plaque is the logo of the American College of Obstetricians and Gynaecologists (ACOG). ACOG was founded in 1951, the date featured on this plaque.Rectangular glass plaque. Centre of plaque features as image of a female figure in a cape, crouching down and holding a baby over her head. The number '1951' in engrave on the plaque to the left of this image. Text encircling this image reads 'THE AMERICAN COLLEGE OF OBSTETRICIANS AND GYNAECOLOGISTS/ WOMEN's HEALTH CARE PHYSICIANS.'

Carnation Corn Caps Tin painted predominantly in white, with red, green and black text and illustration of carnation flower. Has hinged lid.Printed on the lid in ink 'CARNATION / CORN CAPS / No proprietary rights are claimed in / the manufacture of this preparation / AN EFFICIENT AND PAINLESS CORN REMOVER' Verso, printed in black ink: 'CARNATION CORN CAPS. / Reg. Vic. 4802. When firmly affixed these caps cannot be displaced from their proper position. Simply apply the red cap over the centre of the corn and fix firmly with the straps; the red circle relieves boot pressure. After three days the corn may easily be removed. / Active ingredient Ac. Salicyl 40% in Ointment Base. On the front side of the tin's lid: 'MUIR & NEIL PTY. LTD., SYDNEY & MELBOURNE' On the back side of the tin's lid: 'CUXON, GERRARD & CO. LTD.'personal effects, health, carnation corn caps

The first commercial digital hearing aid was created in 1987 by the Nicolet Corporation. The hearing aid contained a body-worn processor that had a hardwire connection with an ear mounted transducer. While the Nicolet Corporation’s hearing aid was not publicly successful and the company shortly folded, it was able to start a competition between companies to create more effective hearing aids. Two years later, in 1989, the behind-the-ear (BTE) digital hearing aid was launched. In addition to the Nicolet Corporation, Bell Laboratories expanded upon the hearing aid business by developing a hybrid digital-analog hearing aid. When the hearing aid was put on in the market, it was instantaneously successful. This development helped bring major changes to the world of the hearing aid. The next major milestone was creating an all-digital hearing aid. The Oticon Company developed the first digital hearing aid in 1995, but it was only distributed to audiological research centers for research on digital technology in the realm of acoustic amplification. The Senso was the first commercially successful, all-digital hearing aid, and was created by Widex in 1996. After the success of the Senso, Oticon began marketing their own hearing aid, the DigiFocus. Presently, the digital hearing aid is now become programmable. By making the hearing aid programmable, it has allowed hearing aids to be capable of regulating sound on their own, without using a separate control. The hearing aid can now adjust itself depending on what environment it is in and often does not even need a physical volume control button. These were the first behind the ear hearing aids manufactured by the National Acoustic Laboraties (NAL) in Australia Body worn hearing aid consisting of separate pieces, one for each ear with attached ear mould, for one ear, in original box. Provided and manufactured by the NAL (National Acoustic Laboratories), part of the Commonwealth Department of Health. "NAL" in centre of stylised map of Australia. "COMMONWEALTH/DEPARTMENT OF HEALTH" on inside of box. "IV" and "F.McD/RIGHT" manually etched on hearing aid. "II" manually etched on other hearing aid. "CAL AID H" inscribed on inside edge of hearing aid.

Cigar smoking was a popular sign of maturity and/or sophistication among Dutch men until the danger to health became better known.Square metal tin with hinged lid. The four sides are colourfully decorated with pictures and words from the traditional "leesplank" or early reading board, now a nostalgia item.The lid carries an insigna picturing tobacco leaves, a starry banner and small globe with cross, surrounded by the words: Senator Sigarenfabrieken-Valkenswaard-Holland. A sticker on the underneath side of the tin reads: 50 senator riche.cigars, netherlands, valkenswaard

Board lists the names of the people who died while being members of the St Gregorius Choir, or who had to resign because of ill health. The board was donated to the St Gregorius Choir by the Hurkens Family.

Dr.Fischer-Dückelmann wrote numerous books and papers in 13 languages. She believed female and family health, emotional as well as physical would counteract the evils of war.The popularity of this early 20th century publication (half a million copies printed) points to a desire among Dutch women to become more educated about their own bodies and their role in the family.A 216pp hardcover book describing female sexuality. It includes a fold-out colour plate of the female body and numerous other illustrations.

plaque

Key document recording history of hospitals located on Caulfield Hospital site since 1916.Key document outlining medical treatment research and training on Caulfield Hospital site in Kooyong Road MelbournePaper back edition of The wounded warrior and rehabilitation: including the history of no. 11 Army General Hospital - Caulfield Rehabilitation Hospital Published by The Alfred Healthcare Group [Caulfield general Medical Centre] 1966 by Bruce Ford former Medical Director of Caulfield HospitalUnmarkedhistory, hospital, caulfield, no 11 army general hospital, repatriation hospital caulfield, convalescent hospital caulfield, caulfield general medical centre, southern memorial hospital [later renamed royal southern memorial hospital], artificial limb factory [rehabtech]

'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

Born 26 June 1865 at Manchester, England Husband of Mrs. Edith Ann Maria GAULT Of 'The Inglenook', Sea Parade, Cheltenham, Vic. Aged 50 years Enlisted 01 July 1915 for Continuous Service Embarked 16 July 1915 per 'HMAT Demosthenes' from Melbourne, Vic ​Pay rate of 19s 0d after embarkation Embarked 29 March 1916 per 'RMS Orontes' from Melbourne, Vic. Served in Egypt and on the Western Front Returned to Australia 01 November 1919 Awarded OBE Death of Rev. J. A. Gault The Rev. J. A. Gault, a Methodist minister, who was widely known to Australian soldiers as Padre Gault, died yesterday after a long illness. One of the best-loved padres in the AIF, Mr. Gault served for four years with the Australians, at first in Egypt and later in France and England. After the war, he continued to show great interest in returned soldiers and work in training camps. When he retired in February, 1934, Mr. Gault had been in the ministry for 40 years. Bom at Manchester. England on June 10, 1865 he came to Australia when aged three years in the sailing-ship Antiope. He was educated at Gold street State school and later at Wesley College. After his appointment as a minister, he served the church in many circuits in Tasmania and Victoria. Before the war he was superintendent of the Methodist Mission at Collingwood,and after his return from overseas he occupied important positions, including those of superintendent minister in the Brunswick, Port Melbourne, and Yarra street, Geelong, circuits. His last charge was at Camberwell. After ill-health caused him to retire, he lived at Mentone. He has left a widow, a son, and two daughters. Dr. Edward Gault. of Collins street, is a brother, and there are two sisters in New Zealand. The funeral will leave Mr. Gault's home In Sea parade, Mentone, tomorrow, at 2p.m., for the Methodist Church, Mentone. It will then proceed to the Springvale Crematorium. W. D. Rose and Son. Cheltenham, are making the arrangemnts. R.S.L. Tribute "Returned soldiers will learn of the death of Padre Gault with deep regret," said the president of the Returned Soldiers' League (Mr. G. W. Holland) lastnight. "He was revered by the AIF. for his unfailing sympathy, understanding, and comradeship." - from the Melbourne Argus 02 Feb 1938 "REV. J. A. GAULT. BELOVED A.I.F."PADRE." Death After A Long Illness. After a long Illness, the death occurred at his home at Mentone yesterday afternoon, of Rev. James Archibald ("Padre") Gault, one of the best known and beloved Methodist chaplains to the A.I.F. at Galllpoli and in France. Sorrow at the "padre's" demise, at the age of 72 years, will be shared not only by the thousands to whom he rendered, both spiritual and temporal comfort during the war, but, also by a host of friends won during a long and. fruitful, ministry at many centres in the State, and as chaplain at military camps after the war. He retired from the ministry three years ago, and had suffered Ill-health from that time. Deceased entered the Methodist ministry in 1894, and was ordained four years later. After a successful year as conference evangelist. he was stationed at Mansfield, then at Richmond. Following a ministry at Richmond he was transferred to Tasmania, where for twelve years he exercised his ministry at Mt Lyell Launceston, Penguin and Hobart. Returning to Victoria, Mr. Gault was stationed at St. Kilda, and when the war broke out he was associated with the Colllngwood Mission. He left on active service as a chaplain with the first troops, and was ' present ' throughout the Galllpoli campaign. Later he was with the forces In France, and remained on active service until the last of the troops were demobilised to 1920. He was affectionately known as "padre"after the war to the thousands of soldiers who had learned to regard him as guide, philosopher and friend In the trenches. He was noted always for the good cheer he invariably brought to the troops, and his famous "stunts" among the men were subsequently recorded by him in his publication, "The Stunt Book." For services rendered he was made a member of the Order of the British Empire. On his return to Australia In 1920 he was stationed at Brunswick for three years, and then followed ministries at Port Melbourne, Spring-road, Malvern and finally at Camberwell. A deeply spiritual man, he brought a rare devotion to his ministry, and was beloved by his congregations and ministerial brethren alike. He shunned the limelight, and was one of the most retiring men in conference affairs. The deceased is survived by a widow, two daughters and, one, son. Dr. Edward L. Gaul is a brother." - from the Melbourne Age 02 Feb 1938 B & W waist length studio portrait of the Rev. James Archibald Gault dressed in uniform as Chaplain to the A.I.F. Mounted on grey card.Padre J.A. Gault OBE

Since it was built in the 1860s the two storey brick building has had a number of commercial uses including butter and ice making, a general store, an equestrian store, an art gallery, a community Christian centre and a health studio. It has apparently been built in two stages because one section of the brickwork has a smoother finish.A coloured photograph of a two storey brick building with a slate roof. There is a shop front on the ground floor and 5 windows are on the 2nd storey. A verandah extends across the front of the lower storey to the edge of the footpath.butter and ice making, johnston, george, james, william, george evans collection

Group photo of women & children with children and nurse.health

Group at table with baskets of flowers for opening.health

Group photograph with young girl presenting basket of flowers to Barbara Meridith who opened the center 1958.health

Photographs taken by teacher at Pleasant Creek Training Centre to help train students in living skills and becoming familiar with what shops sold. Part of socializing students for leaving the training centre.Main Street Stawell. Showing shops and businesses in Main Street. education, shops, main street, streetscape

Colour photographs of the Infant Welfare Centre Stawell. This was located in the triangular area bordered by Wimmera St, Sloane St and Scotland Place. Now Demolished c2018. Previously on the site was the Stawell Baths opened to public 22/11/1879, then the fish hatchery 1927 until mid 1930's. health, medical, children

The 2013 Emerging Writers' Festival ran from May 23rd until June 2nd, 2013. The festival was held in Melbourne and offered 68 events across 11 days. Program highlights include the Writers' Town Hall Conference, the late night literary programming at new Festival Hub 1000 £ Bend and the health and well-being focused Writers' Retreat at Abbotsford Convent.A collection of digital photographs associated with the 2013 Emerging Writers' Festival. All photographed within this sample were taken by photographer mark Gambino.10th emerging writers' festival, sam twyford-moore, 2013, program, the wheeler centre, emerging writers', literary, anniversary, literary festival, melbourne, abbotsford convent,

This blanket was owned by the Rosenberg family from the late 1950s onwards. It was the donor Denise’s blanket. Born May 1958, her late mother Elfie kept it safe for many decades after Denise had outgrown it. Elfie returned the blanket to Denise 20 years ago, in its current near new condition. Jacques Rosenberg and Elfie née Naparstek, Denise’s parents, met in Melbourne in the Summer of 1950. They both survived being young and Jewish in Europe during the Second World War. Jacques grew up in France and Elfie in Germany, she was a child of the Kindertransport. They married in 1952 and by 1958 had a son and two daughters. Denise, the youngest daughter, donated the blanket on behalf of the Rosenberg family to the National Wool Museum in 2021. The Kindertransport was a program designed to facilitate the immigration of Jewish children from Nazi Germany before the outbreak of the Second World War. The United Kingdom took in nearly 10,000 predominantly Jewish children from Germany, Austria, Czechoslovakia and Poland. The children were placed in British foster homes, hostels, schools and farms. Tragically, these children were often the only members of their families to survive the tragedies that were to unfold in Europe. Fortunately, Elfie’s parents did survive World War Two by sneaking out of Germany and into the south of France. After Elfie and her sister Serry were Kindertransported, they met up with Salma and Risla Naparstek in Paris in 1947 before migrating to Australia. This blanket originates from the Eagley Mill. They manufactured woollen, worsted and knitwear products from their mill located in Collingwood. Part of Foy & Gibson, the mill had frontages measuring almost two miles within the area bounded by Little Oxford, Wellington, Stanley and Peel Streets in Collingwood. This was the largest manufacturing plant for wool in the Southern Hemisphere at the time. It was also one of the oldest. The first machines for knitting men’s socks were installed in 1896. The site ultimately went into receivership while under new ownership in 1968 and is now high-end real estate. More information about the Mill can be read via Unimelb digitised collection. https://digitised-collections.unimelb.edu.au/bitstream/handle/11343/21262/269411_UDS2010852-85.pdf?sequence=18&isAllowed=y 38”x45” (965 x 1145mm) cream wool blanket. The blanket has white stitching around its edge. Embroidered in the centre of the blanket is a koala eating leaves with accompanying flowers on either side of the marsupial. In the bottom right corner of the blanket a small square label from the Eagley Mills is stitched. This label includes the images of a Sphinx head, a pyramid and a baby’s crib.Eagley / ALL / WOOL / 38”x45” / AWARDED THE CERTIFICATE OF / THE ROYAL INSTITUTE OF / PUBLIC HEALTH & HYGIENE LONDONkindertransport, eagley mill, blanket

Coloured photo of Maternal & Child Welfare Centre, Mitcham.|Centre was demolished and is now a carpark for railway users.maternal & child health centre, mitcham.

Police close an illegal brothel at 68c South Parade, Blackburn which has been trading as 'Body Health Treatment'.Police close an illegal brothel at 68c South Parade, Blackburn.brothel, blackburn station shopping centre, southparade, blackburn no.68c