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The Beechworth Burke Museum
Geological specimen - Coorongite
Coorongite is a dark, rubber-like, highly resilient structureless algal deposit. In the Coorong district of South Australia it occurs in moderate quantities associated with the coastal swamps and sand dunes which extend for a considerable distance east of the mouth of the Murray. This particular specimen was recovered from the south of the Coorong River, South Australia. A type of sediment rich in organic matter, Coorongite is the unlithified end-member of the sapropelic coal series. The members of the sapropelic coal series can be ranked in order as sapropel (the unlithified form), sapropelic-lignite, and sapropelic-coal (the lithified forms) based on increasing carbon content and decreasing volatile content. Sapropel (Coorongite) is an unlithified dark, pulpy, fine organic mud containing concentrations of algae and miospores that are more or less identifiable. Coorongite is typically found as an algae like substance, that can be found in irregular size pieces. Coorongite was believed to be dried up oil due to its rubber-like texture. The Coorongite is also soft to the point where it can be cut into with a knife or it can be broken and torn by hand. Otherwise known as 'Kurangk', the Coorong River is home to the Ngarrindjeri people, which acts as both a place for gathering food and a spiritual place. In 1852 the first sight of Coorongite was found along the Coorong River. The finders mistook the Coorongite for dried up oil, which lead to the belief that there were oil reserves under the Coorong River. Between the 1860s and the 1930s the Coorong River became a place where mining oil and Coorongite became precedent. Nowadays, the local council and the South Australian Government are working together with the Ngarrindjeri people to sustain and preserve the Coorong River and the culture that is with it. Soon after gold was discovered in 1851, Victoria’s Governor La Trobe wrote to the Colonial Office in London, urging ‘the propriety of selecting and appointing as Mineral Surveyor for this Colony a gentleman possessed of the requisite qualifications and acquaintance with geological science and phenomena’. Alfred Selwyn was appointed geological surveyor in Australia in 1852 which began the Geological Survey of Victoria. Selwyn went on to collect geological samples and catalogue thousands of specimens around Australia. In 1853-69 the Geological Survey issued under Selwyn's direction sixty-one geological maps and numerous reports; they were of such high standard that a writer in the Quarterly Journal of the Geological Society of London bracketed the survey with that of the United States of America as the best in the world. During his years spent in Australia, Selwyn collected numerous significant geological specimens, examples of which are held in collections such as the Burke Museum.Coorongite is considered to be a mineral with a unique texture, where it can be both hard and soft. Coorongite can also be considered to be a rare mineral, as it is only located along the Coorong River and due to the mining of it, has left very few sources. It was believed at one point that Coorongite could be used to replace oil. This specimen is part of a larger collection of geological and mineral specimens collected from around Australia (and some parts of the world) and donated to the Burke Museum between 1868-1880. A large percentage of these specimens were collected in Victoria as part of the Geological Survey of Victoria that begun in 1852 (in response to the Gold Rush) to study and map the geology of Victoria. Collecting geological specimens was an important part of mapping and understanding the scientific makeup of the earth. Many of these specimens were sent to research and collecting organisations across Australia, including the Burke Museum, to educate and encourage further study.Three solid varyingly hand-sized pieces of wooden appearing organic matter derived from the river in the Coorong District in South Australia. A rubber-like, highly resilient structureless algal deposit.Specimen 245 page 69 / in Descriptive Register / "Elcestic Bitumen, / Coorangite" South of / Coorung River, South Australia . / C. WIllman / 15/4/21burke museum, beechwoth, indigo shire, beechworth museum, geological, geological specimen, mineraology, coorong, coorong river, kurangk, ngarrindjeri, south australia, coorongite, coorongite specimen -
Bendigo Military Museum
photograph - Cartographic Squadron Production – Army Survey Regiment, Fortuna, c1980
This collection of 12 photos was most likely taken in 1980. The photos were most likely taken in Cartographic Squadron’s Ante Room, the Attic and small offices on the top floor of Fortuna Villa. The computer based Editwriter typesetting system was introduced in 1975 as a replacement to the aging Fotosetter machine. It was operated by a specialised technician, who generated a large variety of map type styles and sizes quickly and reliably, as well as text panels. CPL Richards performed this task for several years and in photo .1P and .2P is reading off a type order next to the computer monitor. Output on Copy proof adhesive backed stripping type film replaced messy wax and spray adhesives in 1978. The Editwriter capability supported all RASvy units and contractor type setting requirements. Scribing was the cartographic process of drafting features such as drainage, relief, vegetation, roads and culture on specially coated map reproduction material. The cartographic technician scribed out the map feature such as a contour to a specified line width on the map sheet, using a tool affixed with a sapphire tipped cutter. The quality control edit (Proving) stage of map production was the first opportunity to inspect a proof of the map independently and systematically. Proving tasks were carried out by technicians conversant of the map product specification and task requirement, however, was not involved in its production. Corrections were identified, marked up and sent to back to the correcting section or contractors. Terrain Embossing was a manual map production technique to produce hill shading on medium to small scale graphics and air charts. SPR John Martin is seen in photos .8P to.10P using a fine embossing metal stylus to push down on the drainage impression on a thin malleable opaque plastic material (AK Poligraphy). Ridge lines were then pushed down using the contour impression as a guide, on the opposing side of the AK Poligraphy to create a 3D plastic model terrain effect. The map impression was sprayed with white paint and photographed to create a contone tone hill shade. SPR Gina (Coore) Neilson is seen in photo .11P washing a contone positive of a land mass in a solution. The contone components were registered to the map sheet, as shown in photo .12P and masked using an air brush and a halftone negative was then created. The terrain embossing method of producing hill shading was more efficient to produce than previous specialised artistic methods such pencil/eraser and air brush. Furthermore, a more consistent enhancement of terrain on charts was achieved between technicians.This is a set of 12 photographs of Cartographic Squadron performing four map production tasks at the Army Survey Regiment, Fortuna, Bendigo c1980. The first ten photographs were on 35mm negative film and were scanned at 96 dpi. Photos .11P and .12P were on photographic paper and scanned at 300 dpi. They are part of the Army Survey Regiment’s Collection. .1) - Photo, black & white, c1980, Editwriter typesetter, CPL Paul Richards. .2) - Photo, black & white, c1980, Editwriter typesetter, CPL Paul Richards. .3) - Photo, black & white, c1980, Scribing contours on a RAAF Chart, SPR Megan (McBurney) Reynolds. .4) - Photo, black & white, c1980, Scribing contours on a RAAF Chart, SPR Megan (McBurney) Reynolds. .5) - Photo, black & white, c1980, Scribing contours on a RAAF Chart, SPR Rod Skidmore. .6) - Photo, black & white, c1980, Scribing contours on a RAAF Chart, SPR Rod Skidmore. .7) - Photo, black & white, c1980, Formal quality control edit (Proving), CPL Ian Belmont. .8) - Photo, black & white, c1980, Hill Shade Terrain Embossing, SPR John Martin. .9) - Photo, black & white, c1980, Hill Shade Terrain Embossing, SPR John Martin. .10) - Photo, black & white, c1980, Hill Shade Terrain Embossing, SPR John Martin. .11) - Photo, black & white, c1980, Hill Shade Terrain Embossing, SPR Gina (Coore) Neilson. .12) - Photo, black & white, c1980, Hill Shade Terrain Embossing, unidentified..1P to .10P No personnel are identified. .11P and .12P annotated ‘Terrain Embossing’royal australian survey corps, rasvy, army survey regiment, army svy regt, fortuna, asr, carto -
Flagstaff Hill Maritime Museum and Village
Domestic object - Knife
From the early days of our race, the knife represented one of the first and most important tools that enabled rise of our technology, military, culture, science and all other things that brought us to this point of modern civilisation. As a vital tool for survival, combat, construction and food preparation, the knife quickly became the most basic tool from which all others were born. In those ancient times, 500,000 years ago, sharpened stones started slowly evolving, becoming more and more like their modern counterpart. Before the time when fire enabled the melting of the various metals, and forging them into modern knives, their stone counterparts received several visual upgrades. Double bladed knives were most popular, and their wooden or stone hilts were decorated with animal skins and feathers. Those knives represented a great deal of pride for the warriors and elders who owned them, and that tradition continued to be practised with the arrival of the Bronze Age. The appearance of metallurgy brought the ability to create knives from softer types of metal. Even though knives from bronze did not provide durability over longer periods of time [easily dulled, and susceptible to corrosion), their sharpness and slim designed proved to be superior to any stone knife tool. As the centuries went on, iron and then steel became commonplace across the entire world. Knives created from those materials were much more durable and easier to maintain their sharpness after prolonged use. During medieval times in Europe, steel metallurgy managed to evolve knives from small single or double-bladed edges to larger sizes - swords, spears and axes. Even with all those advancements, the use of knives as an eating utensil continued to be used in some small circles. Even as early as the 15th century, wealthy circles of people started carrying personal knives, intended for double use - both eating and defending against threats. During those times the host were not obliged to provide their guest with any kind of eating utensil in addition to plates, so wealthy males used their eating knives for cutting their own meals, and the meals of nearby female guests. Slim double-bladed knives were good for cutting and piercing foods. As the use of forks became widespread in the whole of Europe by the late 17th century, most people used this kind of small knife on a regular basis (a combination of two knives, one for stabilising and other for cutting the meal). http://www.eatingutensils.net/history-of-cutlery/knife-history/The knife is one of the most important items that has enabled the development of civilisation over thousands of years.Carving knife with wooden handle and rusted slender metal blade.None.flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, knife, kitchen equipment, dining -
Kew Historical Society Inc
Photograph, Marnie McLeod, Floods of the River Yarra at Kew, 1916
The donation was accompanied by the following letter from the donor: "Hi. I found these in with family photos. Taken by family as Mamie McLeod was living in Fellows Street, Kew, so would be near there. Retain (or discard) as you see fit." [Donor's name and address withheld from public view]. To gain an insight into the flood levels at Kew, it is worth reading newspaper accounts of the event. The Age published an article - Valuable Gardens Destroyed at Kew - on 25 September 1916: "VALUABLE GARDENS DESTROYED AT KEW. From the heights of Studley Park, Kew, a splendid view of the flood waters can be obtained, and yesterday afternoon, despite continuous rain, crowds of citizens assembled there to witness the spectacle. There is a vast stretch of water some 300 or 400 yards broad, above the foot bridge connecting Gipps-street, Collingwood, and Studley Park. The river is only about 3 feet from the top of the embankment connecting with the ramp of the bridge on the Studiey Park side. When the upper llood waters come down it is almost a certainty that tne embankment will be submerged and the bridge rendered impassible. Below the bridge the waters again stretch out, and have submerged all the low-lying land on the Collingwood side and invaded the back premises ot the Kodak Co., Phoenix Biscuit Factory, a tannery adjoining thereto, the Shamrock Brewery, and Chinese gardens in the vicinity. At Walmer-street-bridge, at the end of Studley Park, the low-lying land on the Kew side is covered with water to the depth of many feet. Tlie land in question is owned in a great part by Mr Frank Lavers who haa gone in for intense culture on a pretty liberal scale on both the slopes of the hill and on the river flat. On the latter he is cultivating many acres of asparagus, and has at a considerable cost spent three years in preparing the ground and installing an irrigation system, reticulated from the Yan Yean water supply. This year the asparagus was put down, and the plants were in a promising condition. Tlie flood waters are now flowing fast over the land. The crop is ruined, and three years' work and expenditure destroyed. Mr. Laver's private residence fortunately is high above flood level, but two houses he owns off Young-street have been flooded out. Having been warned in time, the tenants removed their furniture hefore the water came down to Mr. Laver's residence, where they themselves have been given accommodation in the meantime. All the river flats in East Kew are under water. One or two low-lying houses have been flooded. Chipperfield's boat shed at Willsmere is nearly covered, and some Chinese gardens in the vicinity are several feet under water."This, and the other three photographs donated of floods in Kew are believed to be the earliest in the collection. Together with our original MMBW River Yarra map showing flood levels, these items, when compared allow researchers to gain a visual perspective of the extent of the flood in 1916. Black and white photograph of flooded trees in Kew with rising dry ground in distance.Inscription on reverse in pencil: "Flood River Yarra Kew Vic"river yarra, kew, floods 1916 -
Kew Historical Society Inc
Photograph, Marnie McLeod, Floods on the River Yarra at Kew, 1916
The donation was accompanied by the following letter from the donor: "Hi. I found these in with family photos. Taken by family as Mamie McLeod was living in Fellows Street, Kew, so would be near there. Retain (or discard) as you see fit." [Donor's name and address withheld from public view]. To gain an insight into the flood levels at Kew, it is worth reading newspaper accounts of the event. The Age published an article - Valuable Gardens Destroyed at Kew - on 25 September 1916: "VALUABLE GARDENS DESTROYED AT KEW. From the heights of Studley Park, Kew, a splendid view of the flood waters can be obtained, and yesterday afternoon, despite continuous rain, crowds of citizens assembled there to witness the spectacle. There is a vast stretch of water some 300 or 400 yards broad, above the foot bridge connecting Gipps-street, Collingwood, and Studley Park. The river is only about 3 feet from the top of the embankment connecting with the ramp of the bridge on the Studiey Park side. When the upper llood waters come down it is almost a certainty that tne embankment will be submerged and the bridge rendered impassible. Below the bridge the waters again stretch out, and have submerged all the low-lying land on the Collingwood side and invaded the back premises ot the Kodak Co., Phoenix Biscuit Factory, a tannery adjoining thereto, the Shamrock Brewery, and Chinese gardens in the vicinity. At Walmer-street-bridge, at the end of Studley Park, the low-lying land on the Kew side is covered with water to the depth of many feet. Tlie land in question is owned in a great part by Mr Frank Lavers who haa gone in for intense culture on a pretty liberal scale on both the slopes of the hill and on the river flat. On the latter he is cultivating many acres of asparagus, and has at a considerable cost spent three years in preparing the ground and installing an irrigation system, reticulated from the Yan Yean water supply. This year the asparagus was put down, and the plants were in a promising condition. Tlie flood waters are now flowing fast over the land. The crop is ruined, and three years' work and expenditure destroyed. Mr. Laver's private residence fortunately is high above flood level, but two houses he owns off Young-street have been flooded out. Having been warned in time, the tenants removed their furniture hefore the water came down to Mr. Laver's residence, where they themselves have been given accommodation in the meantime. All the river flats in East Kew are under water. One or two low-lying houses have been flooded. Chipperfield's boat shed at Willsmere is nearly covered, and some Chinese gardens in the vicinity are several feet under water."This, and the other three photographs donated of floods in Kew are believed to be the earliest in the collection. Together with our original MMBW River Yarra map showing flood levels, these items, when compared allow researchers to gain a visual perspective of the extent of the flood in 1916. Panoramic view, believed to be looking north towards Fairfield from the Zig-Zag Bridge on the River Yarra. The inscription on the reverese identifies it as taken before 1920.Inscription on reverse in ink "(pre 1920) Flood from Zig-zag bridge Yarra River, Kew Vic."river yarra, kew, floods 1916, zig-zag bridge -
Kew Historical Society Inc
Photograph, Marnie McLeod, Flood, River Yarra, Kew, 1916
The donation was accompanied by the following letter from the donor: "Hi. I found these in with family photos. Taken by family as Mamie McLeod was living in Fellows Street, Kew, so would be near there. Retain (or discard) as you see fit." [Donor's name and address withheld from public view]. To gain an insight into the flood levels at Kew, it is worth reading newspaper accounts of the event. The Age published an article - Valuable Gardens Destroyed at Kew - on 25 September 1916: "VALUABLE GARDENS DESTROYED AT KEW. From the heights of Studley Park, Kew, a splendid view of the flood waters can be obtained, and yesterday afternoon, despite continuous rain, crowds of citizens assembled there to witness the spectacle. There is a vast stretch of water some 300 or 400 yards broad, above the foot bridge connecting Gipps-street, Collingwood, and Studley Park. The river is only about 3 feet from the top of the embankment connecting with the ramp of the bridge on the Studiey Park side. When the upper llood waters come down it is almost a certainty that tne embankment will be submerged and the bridge rendered impassible. Below the bridge the waters again stretch out, and have submerged all the low-lying land on the Collingwood side and invaded the back premises ot the Kodak Co., Phoenix Biscuit Factory, a tannery adjoining thereto, the Shamrock Brewery, and Chinese gardens in the vicinity. At Walmer-street-bridge, at the end of Studley Park, the low-lying land on the Kew side is covered with water to the depth of many feet. Tlie land in question is owned in a great part by Mr Frank Lavers who haa gone in for intense culture on a pretty liberal scale on both the slopes of the hill and on the river flat. On the latter he is cultivating many acres of asparagus, and has at a considerable cost spent three years in preparing the ground and installing an irrigation system, reticulated from the Yan Yean water supply. This year the asparagus was put down, and the plants were in a promising condition. Tlie flood waters are now flowing fast over the land. The crop is ruined, and three years' work and expenditure destroyed. Mr. Laver's private residence fortunately is high above flood level, but two houses he owns off Young-street have been flooded out. Having been warned in time, the tenants removed their furniture hefore the water came down to Mr. Laver's residence, where they themselves have been given accommodation in the meantime. All the river flats in East Kew are under water. One or two low-lying houses have been flooded. Chipperfield's boat shed at Willsmere is nearly covered, and some Chinese gardens in the vicinity are several feet under water."This, and the other three photographs donated of floods in Kew are believed to be the earliest in the collection. Together with our original MMBW River Yarra map showing flood levels, these items, when compared allow researchers to gain a visual perspective of the extent of the flood in 1916. Small black and white photograph of flooded trees in Kew.Inscription on reverse in ink "Flood R. Yarra Kew Vicriver yarra, kew, floods 1916 -
Federation University Art Collection
Painting - Natural pigment on bark, Mawurndjul, John, 'Female Wayarra Spirit' by John Mawurndjul, 1995
Balang [John MAWURNDJUL] (1952 - ) Born Mumeka, Northern Territory Country: Milmilngkan, West Arnham Land, Northern Territory Clan: Na-Kurulk Language Group: Kunwinjku Location: Milmilngkan John Mawurndjul is an Australian indigenous artist. He is a member of the Kuninjku people of West Arnhem Land, Northern Territory. Growing up John had only occasional contact with non-indigenous people and culture. He was tutored in rarrk, a traditional painting technique using fine cross hatching and infill, working on small barks. During the 1980s he started producing larger and more complex works. The artist has painted 'Wayarra', a generic term which can include both malevolent spirit beings which continually inhabit certain sites or objects but can also mean the Spirit of a recently deceased person. These spirits are one of two spirits of the dead, the other being the 'Kun-malng' soul. The 'Wayarra' is the shadow or 'shade' of the dead and may take on the form of the deceased and haunt areas where the deceased recently inhabited. In order to prevent Wayarra spirits from harassing relative of the recently deceased, a smoking ceremont is performed where Ironwood leaves are burnt around the camp of the recently deceased and ochre is rubbed on all objects belonging to the deceased. Ochre may also be rubbed on vehicles, houses and trees. Some Wayarra are a particular Dreaming totem for people of certain clans. This is why many artists depict Wayarra in their bark paintings and sculptures. They are depicting clan totems particular to their lineage and which are celebrated in major regional patrimoiety ceremonies. In 1989 the work of John Mawurndjul was included in the landmark exhibition "Magiciens de la Terra' at the Centre Pompidou and Grande Halle de la Vilette in Paris, France. His works have also been exhibited in numerous solo and group exhibitions in Australia, New York, Paris and Japan. Mawurndjul is one of eight artists whose work in part of the largest inernational commission of contemporary Indigenous art from Australia at the Musee du Quai Branly, Paris. The work was exhibited in the Australian survey "John Mawurndjul: I Am The Old And The New", at the Museum of Contemporary Art, one of the 160-odd works all chosen by Mawurndjul for inclusion in the exhibition. This item is part of the Federation University Art Collection. The Art Collection features over 1000 works and was listed as a 'Ballarat Treasure' in 2007.This artwork was chosen by John Murwurndjul as on of around 160 works for exhibition in the 2018 Australian Survey of his work at the Museum of Contemporary Art. The artist is known for his rarrk work, which is evident in 'Female Wayarra Spirit'.Aboriginal bark painting featurung rarrk. The artwork is associated with Dilebang, a duwa moiety place that belongs to the Kurulk clan. This work is currently on loan for exhibition in 'John Mawurndjul: I am the old and the new'. The exhibition will be shown at the Museum of Contemporary Art Australia (Sydney) from 6 July – 23 September 2018, and the Art Gallery of South Australia, Adelaide from 26 October 2018 – 28 January 2019.art, artwork, john mawurndjul, aboriginal, bark painting, rarrk, wayarra, kuninjku, maningrida, loan -
Federation University Art Collection
Work on paper - Printmaking - Silkscreen, Lin Onus, 'Walawala Garrkman' by Lin Onus, 2001
Lin ONUS (1948-1996) Language: Wiradjuri / Yorta Yorta Lin Onus played a pivotal role in the recognition of Aboriginal art as an expression of a contemporary and dynamic living culture. Prior to his premature death at just 47 years of age he was a prominent, strident, yet non-confrontational agent in renegotiating the history of colonial and Aboriginal Australia. His father, Bill Onus, was the founder of the Aboriginal Advancement League in Victoria and a prominent maker of artefacts in Melbourne. As a young Koori growing up, Lin lived in a cultural environment that included exposure to visiting Aboriginal artists, including Albert Namatjira. He began his artistic life assisting his father in decorating artifacts, went on to develop skills working with metal and painting with air brush as a panel beater; and by 1974 he was painting watercolors and photo-realist landscapes. In the 1970's he completed a set of paintings on the first Aboriginal guerrilla fighter Mosquito, which holds pride of place on the walls of the Advancement League in Melbourne, to this day. Lin Onus was a largely self-taught artist. Particularly important in his development was his visits to Garmedi (Arnhem Land) starting in 1986. Jack Wunuwun, the Yolngu artist, introduced him into the Murrungun-Djinang clan and gave him permission to use some of traditional images in his paintings. His cultural education on the Aboriginal side was also provided by visits to Cummeragunja with his father, and stories told by his uncle Aaron Briggs, known as 'the old man of the forest' who gave him his Koori name - Burrinja, meaning 'star'. They would sit on the banks of the Murray River within view of the Barmah Forest, Lin's spiritual home, the subject of many of his later paintings and his final resting place. Lin's father had been of the Yorta Yorta people from the Barmah Forest country, and Lin also used images from this area in his paintings. The images in his works include haunting photorealist portrayals of the Barmah red gum forests of his father's ancestral country, and the use of rarrk cross-hatching-based based painting style that he learned (and was given permission to use when in Arnhemland). His painting Barmah Forest won Canberra's national Aboriginal Heritage Award in 1994. (http://www.cooeeart.com.au/aboriginal_artist/lin_onus/A, accessed 18 May 2015) This item is part of the Federation University Art Collection. The Art Collection features over 1000 works and was listed as a 'Ballarat Treasure' in 2007.Framed limited edition silkscreen.Signed 'Onus' lower right (posthumously by Tiriki Onus) Edition 68/80art, artwork, lin onus, onus, printmaking, screenprint, aboriginal, dreaming, frogs, available -
Bendigo Historical Society Inc.
Document - ROYAL PRINCESS THEATRE COLLECTION: VICTORIAN SYMPHONY ORCHESTRA, 15 July
Victorian Symphony Orchestra, Royal Princess Theatre, Bendigo. Conducted by Juan Jose Castro. Soloist: Isador Goodman (pianist). This series of concerts is arranged by the Australian Broadcasting Commission in conjunction with the Government of Victoria. Royal Princess Theatre, Bendigo. Thur., 1st May. Star Theatre, Shepparton, Friday, 2nd May at 8pm. Direction: Australian Broadcasting Commission. Juan Jose Castro (write up on the life of). Harmony and Home. Linking 'Home and Family Week' with this Visit. Bendigo faces the challenge brought through the medium of 'Home and Family Week.' Issues arising out of the relationship of Marriage, Parenthood and the family have been discussed by possible solution. Rather than compete with the Concert, negotiations were effected with the A.B.C., resulting in the acknowledgement of this function as part of our week, and the reciprocal arrangement of space in this booklet. Music, as truly as Education and other Culture, influences the outlook and the stability of the home. Ancient Jewish history gave common paternity . . . Programme. Programme notes. Page 6: photo of Isador Goodman. Page 7: photo of John Brownlee. Associate Artist: Raymond Lambert (pianist). Conductor: Juan Jose Castro. First violins: Jorgensen B, Hutchins H, Schieblich F, Deerson N, O'Brien P, Glassford W, Michael R, Burlakov A. Second violins: Lenzer H, Badley R, Pattison B, Whitelaw M, Pietruschka I, Braithwaite N. Violas: Kerr C, Kogan M, Roberts W. 'Cellos: Howley D, Touzeau H, Awburn V, Neri E. Basses: Howley T, Shiffron S, Morton W. Flutes: Chugg R, Barklamb L. Oboes: Richmond E, Woolley D. Clarinets: White T, Crowley C. Bassoons: Wightman T, Hunt. Horns: White R, Miller G, Grieve G, Bickford G. Trumpets: Simpson M, Roberts S. Trombones: Code S, McGlade J, Willis H. Tuba: Coram C. Tympani: Craig G. Percussion: Crawford B, McManamny T. Harp: Bendall A. Musical Autobiographies The London Daily Graphic's record critic praised Eugene Goossen's musical autobiography, Overture and Beginners, as excellent Story . . . Photographs of Elena Nikolaidi and Michael Rabin along with a write up on each. Advertisements: Georges, Melbourne. Railway.program, theatre, concert, victorian symphony orchestra, royal princess theatre, bendigo. conducted by juan jose castro. soloist: isador goodman (pianist). this series of concerts is arranged by the australian broadcasting commission in conjunction with the government of victoria. royal princess theatre, bendigo. thur., 1st may. star theatre, shepparton. juan jose castro harmony and home. linking 'home and family. family week.' issues arising out of the relationship of marriage, a.b.c., resulting in the acknowledgement of this function as part of our week, and the reciprocal arrangement of space in this booklet. music, as truly as education and other culture. ancient jewish history gave common paternity. programme notes. page 6: photo of isador goodman. page 7: photo of john brownlee. associate artist: raymond lambert (pianist). first violins: jorgensen b, hutchins h, schieblich f, deerson n, o'brien p, glassford w, michael r, burlakov a. second violins: lenzer h, badley r, pattison b, whitelaw m, pietruschka i, braithwaite n. violas: kerr c, kogan m, roberts w. 'cellos: howley d, touzeau h, awburn v, neri e. basses: howley t, shiffron s, morton w. flutes: chugg r, barklamb l. oboes: richmond e, woolley d. clarinets: white t, crowley c. bassoons: wightman t, hunt. horns: white r, miller g, grieve g, bickford g. trumpets: simpson m, roberts s. trombones: code s, mcglade j, willis h. tuba: coram c. tympani: craig g. percussion: crawford b, mcmanamny t. harp: bendall a. musical autobiographies the london daily, eugene goossen's, photographs of elena nikolaidi and michael rabin along with a write. advertisements: georges, melbourne. railway. -
Flagstaff Hill Maritime Museum and Village
Domestic object - Fork
Naturally, we tend to take commonplace objects for granted, because they have always been there. Yet how many of you actually have thought “hey, where do forks come from?” Well, it takes one trip to China and a 3-year-old laughing at your face because of your desperate attempt to eat with chopsticks to finally appreciate something so ordinary such as a fork. So, where do forks come from? The early history of the fork is obscure. As a kitchen and dining utensil, it is believed to have originated in the Roman Empire, as proved by archaeological evidence. The personal table fork most likely originated in the Eastern Roman (or Byzantine) Empire. Its use spread to what is now the Middle East during the first millennium AD and then spread into Southern Europe during the second millennium. It did not become common in northern Europe until the 18th century and was not common in North America until the 19th century. Carving fork from 1640. Source: Wikipedia/Public Domain Carving Fork from 1640. Source: Wikipedia/Public Domain Some of the earliest known uses of forks with food occurred in Ancient Egypt, where large forks were used as cooking utensils. Bone forks had been found on the burial site of the Bronze Age Qijia culture (2400–1900 BC) as well as later Chinese dynasties’ tombs.The Ancient Greeks used the fork as a serving utensil. Read also: Steven Spielberg to Remake the Classic Musical ‘West Side Story’ In the Roman Empire, bronze and silver forks were used. The use varied according to local customs, social class and the nature of food, but forks of the earlier periods were mostly used as cooking and serving utensils. The personal table fork was most likely invented in the Eastern Roman (Byzantine) Empire, where they were in everyday use by the 4th century (its origin may even go back to Ancient Greece, before the Roman period). Records show that by the 9th century a similar utensil known as a barjyn was in limited use in Persia within some elite circles. By the 10th century, the table fork was in common use throughout the Middle East. Bronze forks made in Persia during the 8th or 9th century.Source: Wikipedia/Public Domain Bronze forks made in Persia during the 8th or 9th century.Source: Wikipedia/Public Domain The first recorded introduction of the fork to Western Europe, as recorded by the theologian and Cardinal Peter Damian, was by Theophano Sklereina the Byzantine wife of Holy Roman Emperor Otto II, who nonchalantly wielded one at an Imperial banquet in 972, astonishing her Western hosts.By the 11th century, the table fork had become increasingly prevalent in the Italian peninsula. It gained a following in Italy before any other Western European region because of historical ties with Byzantium and continued to get popularity due to the increasing presence of pasta in the Italian diet. At first, pasta was consumed using a long wooden spike, but this eventually evolved into three spikes, design better suited to gathering the noodles. In Italy, it became commonplace by the 14th century and was almost universally used by the merchant and upper classes by 1600. It was proper for a guest to arrive with his fork and spoon enclosed in a box called a cadena; this usage was introduced to the French court with Catherine de’ Medici’s entourage. In Portugal, forks were first used at the time of Infanta Beatrice, Duchess of Viseu, King Manuel I of Portugal’s mother around 1450. However, forks were not commonly used in Western Europe until the 16th century when they became part of Italian etiquette. The utensil had also gained some currency in Spain by this time, and its use gradually spread to France. Nevertheless, most of Europe did not adopt the use of the fork until the 18th century. Read also: The 8 Most Famous ‘Functioning Alcoholics’ in History Long after the personal table fork had become commonplace in France, at the supper celebrating the marriage of the Duc de Chartres to Louis XIV’s natural daughter in 1692, the seating was described in the court memoirs of Saint-Simon: “King James having his Queen on his right hand and the King on his left, and each with their cadenas.” In Perrault’s contemporaneous fairy tale of La Belle au bois dormant (1697), each of the fairies invited for the christening is presented with a splendid “fork holder”. The fork’s adoption in northern Europe was slower. Its use was first described in English by Thomas Coryat in a volume of writings on his Italian travels (1611), but for many years it was viewed as an unmanly Italian affectation. Some writers of the Roman Catholic Church expressly disapproved of its use, St. Peter Damian seeing it as “excessive delicacy.” It was not until the 18th century that the fork became commonly used in Great Britain, although some sources say that forks were common in France, England, and Sweden already by the early 17th century. Spaghetti fork By Lady alys - Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=6414948 Spaghetti Fork By Lady alys – Own work, CC BY-SA 3.0, The fork did not become popular in North America until near the time of the American Revolution. The curved fork used in most parts of the world today was developed in Germany in the mid 18th century while the standard four-tine design became current in the early 19th century. The fork was important in Germany because they believed that eating with the fingers was rude and disrespectful. The fork led to family dinners and sit-down meals, which are important features of German culture. https://www.thevintagenews.com/2016/08/31/priority-fork-came-italy-european-country-pasta/?chrome=1Serving fork, two prongs, with a shaped wooden handle. Badly rusted.None.flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, food, meat, carving -
Federation University Historical Collection
Photograph - Photograph - Colour, Churchill Service Memorial, 2015, 2015
In recognition of its fallen soldiers and Churchill's 50th birthday a service memorial was erected on a concrete plinth at the Churchill town plaza and used for the first time to mark the ANZAC centenary on Anzac Day 2015. Churchill never had a war memorial and received a grant from the Department of Veterans' Affairs six years ago to commission a sculpture with Latrobe City Council's support. It was decided the sculpture needed to recognise more than just the war effort, but service and volunteerism, considering Churchill was only founded in 1965. (http://www.latrobevalleyexpress.com.au/story/2816903/churchills-new-memorial/, accessed 01 may 2015) Sculptor Paul Jesse discussed the work in Churchill and District Community news, 18 December 2014: Some time ago CDCA commissioned a sculpture to be used as a Service Memorial to commemorate the fallen that have died in service of our community and country. Traditional memorials usually commemorate Armed Services personnel, but CDCA was of the opinion that a more inclusive view which included Emergency Services personnel, such as CFA, SES and Police, could be incorporated into the Churchill Memorial. Boolarra artist, Paul Jesse, who is accomplished in Ferro-Cement sculpture techniques, was commissioned to create a memorial that would cause people to reflect on the meaning of ‘service’ and ‘sacrifice’. The following is a description of the Churchill Service Memorial Sculpture written by the sculptor, Paul Jesse. “My sculpture is different from most War Memorial sculptures because it uses as its basis the reasons why people go into service or to war. One side of the sculpture is colourful and optimistic; its theme is home, family, community and the future. These themes are crafted by flow lines which are connected to the other side of the sculpture through the round hole and the Crosspiece. These lines can be seen as a multi-layered connection between the sides. On the “dark” side of the sculpture, the lines begin with a spiral of coloured mosaics. This spiral is representative of our service people. Its beginning can be seen on one level as their soul. The spiralling mosaics of them flow to the other side of the sculpture where they create the landscape and figures. These lines can also be seen as a range of connectors between the two sides, representing a flow of thoughts, love, fear, concern and dreams. They also represent physical communication such as letters and phone calls.” This ‘Service Memorial’ is located in the Churchill Plaza (adjacent to the Town Hall), along with four flagpoles, seating and garden beds. The Churchill Service Memorial has deliberately been designed as a thought-provoking public art work. It will complement the Art and Culture Pathway which links Switchback Gallery at the Federation University Campus to the Town Centre. We hope Churchill citizens will pause to view the Memorial, ponder its meaning, reflect on the service of others and commemorate the fallen. Colour photograph on an abstract Australia-shaped sculpture by Boolarra artist Paul Jesse. The abstract Australia-shaped sculpture is in stark contrast to the bronze-cast "fallen mate" or concrete cenotaph seen in many country towns. The photograph includes wreaths from the ANZAC centenary service on ANZAC Day 2015. churchill, churchill war memorial, paul jessie, anzac centenary, federation university, gippsland, art and culture pathway, world war -
Federation University Historical Collection
Photograph - Black and white printed card, Ballarat Old Boys' Association presentation to Albert W.Steane, 1942, 1942
Albert Steane was born at Sandhurst (now known as Bendigo) in 1877. He attended the Gravel Hill State School until the fourth class, then transferred to the Central School 1876 where he gained the Merit Certificate. The monitor system of teacher training had been introduced and he passed fourth, third, second and first class pupil teacher. At about 16 years of age he was appointed a teacher monitor at 12 pounds per annum. Albert Steane was awarded the Teachers' Certificate of Competency in 1897. The teaching of woodwork in Victoria began in 1901 and Steane was chosen, among 18 others for the inaugural training course at Queensberry State School in Melbourne. Steane was known for the teaching of Sloyd or woodwork, which was an important point in his career. He opened the Sloyd (woodwork) Centre in 1902 at the Ballarat East Art School (later known as the Ballarat East Free Library) at the School of Mines and Industries Ballarat (SMB). In 1913 Albert Steane, the young head of the East Ballarat Sloyd Centre, was appointed to establish a junior technical school in Ballarat becoming the first headmaster of the Ballarat Junior Technical School. Steane's lifelong interest in gymnastics brought him as much fame as his reputation as a headmaster. He organised the Education Department's gymnastics display at Bendigo's Golden Jubilee Exhibition in 1902. He played a major role in the establishment of the Ballarat Y.M.C.A. and from 1906 responsible for evening classes in physical culture. In 1968, aged 91, he was made a Life Member of the Association. Steane was in complete command of his school, his staff and students. It must be remembered that schooling was not as permissive, tolerant and informal as today. A.W. Steane retired in 1942 after 29 years as Headmaster of Ballarat Junior Technical School. Many visible memorials are evident of his time and influence on the growth of the Junior Tech. A good school also lives on in the memories and affections of its old boys. Many remained in touch to talk about "the old days". A simple lesson he taught was "Win Through". No matter what path was chosen by the students, many were true to his teaching. On his retirement, Mr Jeffery was appointed the new Headmaster. On 19 March 1942, a farewell meeting was held presided over by Mr Jeffery. Those present included A.F. Heseltine, G. Netherway (representing the Old Boys' Association), N. McHuthchinson (District Schools' Inspector), G.A. Simcock (High School), E. Youlden (Pleasant Street State School), and J.A. Ewins (Citizens' Representative). The following presentations were made: G Netherway - nickel-plated smokers' stand with the Old Boys' badge A. Robinson - an illuminated scroll (B&W photograph above) C. Jeffery - lounge room clock with inscribed silver plate Steane died, aged 93 years, on 13 July 1970, at Sydney, leaving his widow Grace Elliott Steane and children Eric and Violet. Black and white image of an illumination for the retirement of Albert W. Steane. Written in calligraphy and signed by the President and Secretary of the Old Boys' Association. Dated March 19th 1942 .1) Framed colour illumination with ribbons in School coloursSignatures of H. Daykin, President and Alan Robinson, Secretary of the Ballarat Junior Technical School Old Boys' Association. Dated March 19th 1942.albert steane, sandhurst, bendigo, gravel hill state school, teacher monitor system, teaching certificate, sloyd, ballarat sloyd centre, gymnastics, y.m.c.a., ballarat junior technical school, n. mchutchison, a heseltine, george netherway, c jeffery, old boys' association, illuminated scroll, h. daykin -
Duldig Studio museum + sculpture garden
Sculpture, Karl Duldig, Mask by Karl Duldig 1921, 1921
Karl Duldig carved this marble sculpture of a mask in the Vienna Kunstgewerbeschule (School of Applied Arts) in 1921. His teacher, Anton Hanak, the Professor of Sculpture at the School, encouraged him to carve directly into the stone. It was an accomplished work for the 19 year-old student and was selected by Hanak to represent the students of the School at the Deutschen Gewerbeschau (German Applied Art exhibition) in Munich in 1922, an early accolade for the young artist. The sculpture and another Kneeling Nude were reproduced in the journal Deustche Kunst and Dekoration in 1923-24 in an article on the Hanak-Klasse. In 2011 Mask was exhibited in the National Gallery of Victoria exhibition Vienna: Art and Design. The sculpture is one of ten substantial sculptures in marble and stone, and a larger group terracotta sculptures and masks, portrait busts and small stone sculptures created by Karl Duldig in Vienna that are held in the Museum collection. These art works are complemented by an archive of contemporary documents including letters, photographs, documents and ephemera. In 1938 Duldig’s Viennese sculptures were sent to Paris in 1938 for a proposed exhibition, and were hidden in Paris by Slawa Duldig’s sister Rella, throughout the Second World War, and arrived in Australia post-war over 5 decades. Karl Duldig was a student of the Kunstgewerbeschule from 1921 until 1925, and then attended the Akademie Der Bildenden Künste (Academy of Fine Arts) from 1929 until 1933. He was accepted into the Professor Josef Mullner’s “Meisterschule” at the Academy of Fine Arts from 1929 until 1933. His teacher at the Kunstgwerebeschule was Austria’s foremost contemporary sculptor Anton Hanak, and he was a formative influence on Duldig’s work. Hanak had been a member of Viennese Secession, and worked with Josef Hoffman on architectural commissions prior to the First World War. Hanak shared both his love of the expressive quality of materials and a humanist vision with his students. Various writers have written about Duldig’s interest in masks. His interest may have been stimulated by his classical education, the Greek and Roman antiquities in the Kunsthistoriches Museum in Vienna, or the ethnological collections in Vienna’s Museum of Ethnology (now known as the Weltmuseum). The mask was a motif explored by expressionist and cubist artists whose work was exhibited at the Vienna Secession. Duldig would have been familiar with the psychological investigations of the neurologist and founder of psychoanalysis Sigmund Freud, who established his practice in Vienna. In the Duldig Studio library, Duldig’s keen interest in the arts of a myriad of visual cultures is apparent. Of particular note are two well-thumbed copies Rudolf Utzinger’s, Masken, published by Ernst Wasmuth in Berlin in 1923, depicting masks from around the world. It is likely that a multitude of influences were at play. Slawa Duldig also worked with this motif, and also carved a smaller mask in Salzburg marble as well as a remarkable mask in clay, and these are held in the collection. Ann Carew 2016The Mask has national and international aesthetic significance. It is one of the earliest works by Karl Duldig in the Studio collection, and is a subject that he would continue to explore throughout his working life. The sculpture demonstrates a high degree of technical skill and mastery at an early age. It is evidence of Duldig’s engagement with the art of his peers during this period – the mask is a motif that inspired contemporary expressionist and cubist artists. It also demonstrates his interests in portraiture, human psychology, and the creation of identity and transformation of personalities. The Mask also provides an important link to the studio practice in the Vienna Kunstgwerbeschule, the teaching of Anton Hanak, and the program of international art exhibitions in Europe during the period. It is also of historical significance: the story of its survival and eventual recovery provides a counterpoint to the story of the Nazis’ confiscation of art during the Second World War. Ann Carew 2016Carving in Salzburg Marble. Holes for eyes and mouth cut through the block. Highly polished finish at front contrasting with rough finish at back and stylised curled hair. Marble base separate (75 x 275 x 198, wt 9000) and added later by artist. Karl Duldig 1921 incised on back -
Bendigo Historical Society Inc.
Document - BENDIGO TOWN HALL - THE BENDIGO CHORAL SOCIETY, 8 July, 1919
Bendigo Town Hall - The Bendigo Choral Society - Eighth Grand Concert, 8th July 1919. (Nett proceeds for Soldiers' Memorial Institute.) Artists: Miss Winnie Mayberry, Dorothy Penfold, A.R.C.M., Myrtle Knight, Mr John Danks. Conductor: Mr W C Frazier, A.R.C.O. Pianiste: Miss Muriel Hyett, L.A.B. Admission- 2/2 Reserved. 1/1 Ordinary. Subscribers may book at flights on and after 3rd July without extra fee. Holders of 2/2 tickets may also book without fee. Holders of 1/1 tickets may book paying the difference, 1/1. Patron: His Worship the Mayor Cr. Ambrose Dunston. President: Mr H M Leggo. Vice-Presidents; Sir John Quick, Cr W Beebe, Mr Oscar Flight, Mr E S Cahill, Mr D Berriman, Mr A L Bolton, Mr G E Bolton, Dr W J Long, Dr O Penfold, Mr J G Oliphant, Mr Alf E Wallis, Mr A Whitehead, Mr W Watts. From the performing Members: Mr E H Collett, Mr A W McGibboney. Conductor: Mr W C Frazier, A.R.C.O. Sub-Conductor: Mr E A Miller. Pianiste: Miss Muriel Hyett, L.A.B. Treasurer: Mr W H Dolphin. Librarians: Mr R J Druid and G L McCoy. Auditors: Mr H T Bayton & Mr D H Holden. Committee Office Bearers with Mesdames T Scott & Chisholm & Misses Colgan, Gail Field & Wheaton & Messrs Sleeman, Jeffery, McClure, Brown, F J Walter & Frank Wittscheibe. Programme. 'Gloria' 12th Mass, 'Allegro Moto Vivace', 'My Heart is Weary', 150th Psalm, 'Blow, Blow, Thou Winter Wind', 'Land of Hope and Glory', 'Resting Place', 'Vesta', 'Hungarian Rhapsody', 'Eri tu' (Un Ballo in Maschera), 'O, Little Snowflake', 'Ave Maria', 'The Hunting Song', 'God Bless Our Splendid Men.' The Bendigo Choral Society. Has for its primary object, the desire of giving all those interested in this beneficial branch of Musical Culture, the opportunity of learning by becoming members, and hearing by becoming subscribers, the fine Choral works of the great composers. We feel that the splendid qualities of our gifted conductor, Mr W C Frazier, are becoming more and more known to the public of Bendigo, and it is the constant Endeavour of . . . .Bolton Bros. Printers Bendigoprogram, theatre, the bendigo choral society, bendigo town hall - the bendigo choral society - eighth grand concert, 8th july 1919. (nett proceeds for soldiers' memorial institute.) artists: miss winnie mayberry, dorothy penfold, a.r.c.m., myrtle knight, mr john danks. conductor: mr w c frazier, a.r.c.o. miss muriel hyett, l.a.b. admission- 2/2 reserved. 1/1 ordinary. subscribers may book at flights. holders of 2/2 tickets may also book. his worship the mayor cr. ambrose dunston. president: mr h m leggo. vice-presidents; sir john quick, cr w beebe, mr oscar flight, mr e s cahill, mr d berriman, mr a l bolton, mr g e bolton, dr w j long, dr o penfold, mr j g oliphant, mr alf e wallis, mr a whitehead, mr w watts. from the performing members: mr e h collett, mr a w mcgibboney. conductor: mr w c frazier, a.r.c.o. sub-conductor: mr e a miller. pianiste: miss muriel hyett, l.a.b. treasurer: mr w h dolphin. librarians: mr r j druid and g l mccoy. auditors: mr h t bayton & mr d h holden. committee office bearers with mesdames t scott & chisholm & misses colgan, gail field & wheaton & messrs sleeman, jeffery, mcclure, brown, f j walter & frank wittscheibe. programme. 'gloria' 12th mass, 'allegro moto vivace', 'my heart is weary', 150th psalm, 'blow, blow, thou winter wind', 'land of hope and glory', 'resting place', 'vesta', 'hungarian rhapsody', 'eri tu' (un ballo in maschera), 'o, little snowflake', 'ave maria', 'the hunting song', 'god bless our splendid men.' the bendigo choral society. has for its primary object, the desire of giving all those interested in this beneficial branch of musical culture, opportunity of learning members subscribers mr w c frazier -
Ringwood and District Historical Society
Pamphlet, G.A. Green, Auction Sale Brochure - Garden Farms Estate, Ringwood, Victoria - 1919, 1919
Multi-fold brochure advertising public auction of one-acre, 2-acre, 5-acre and 8-acre allotments in Ringwood and Bayswater on Saturday 12th April, 1919. Brochure includes terms of sale, description of subdivision features and local facilities, and photographic images of the area.Subdivison includes Canterbury Road Heathmont, Armstrong Road Heathmont, Armstrong Road Bayswater, Bungalook Road Heathmont, Bungalook Road Bayswater, and Orchard Road Bayswater. Road shown as Bayswater Road to Bayswater became Mountain Highway Bayswater. Vendor: H.E.B.Armstrong, Auctioneers: Coghill & Haughton, 79 Swanston Street Melbourne, Telephone Central 2793, in conjunction with J.B. McAlpin, Ringwood, Opposite Station, Telephone Ringwood 7. (Map) Woodcock & McCormack, Civil Engineers Architects & Surveyors, 430 Little Collins Street, Melbourne, Phone 3241 Central. MOST OF THE MONEY COMES OUT OF THE LAND. And more money can be obtained from anb acre of fruit than from an acre of any other produce. But you do not have to grow fruit on Garden Farms Estate. You can go in for - Outer Suburban Home - Market Garden - Orchard - Pig Raising - Poultry Farm - Small Dairy Farm - Small Fruits - Floral Culture - Scent and Bee Farm - Or just for a Week-end Home. RINGWOOD - THE PLACE TO LIVE. The Beautiful Ringwood District has so many natural attractions, that half a Land Agent's work is done in just showing a prospective buyer round and about. Ringwood has a pull of its own that attracts folk, proved beyond doubt by its rapid development within the last decade (spite the war). First, it is high and healthy, picturesque and undulating, convenient of access, sufficiently close to the Metropolis for City and Business folk to live at Ringwood. Its development is solid, because most of its people are industrious husbandmen, real producers, who have turned idle hills into smiling gardens. These are the kind of real people to live amongst; ones who wear out their spades. The rapidly-developing town has excellent Stores, Trade and Repair Shops Churches, Banks, Telephone Exchange, Weekly General Market, Cool Stores, and good Private and State Schools, etc.; is Electrically lit, has Metropolitan Water Supply, and generally provides so that practically all shopping can be done locally. WHY RINGWOOD MUST GROW. Ringwood is a great centre and must be a greater. Two rapidly-developing railways junction here. The passengers from Ringwood Station cityward, in one year, number 250,000. Ringwood will be the terminus of the Outer Suburban Electric Eastern Railway. Its natural boundaries are the River Yarra on the North, Dandenong Creek on the South, the popular town of Croydon on the East, and the suburb of Mitcham on the West. This is a large territory that is steadily being converted from intense culture, and then it might be called (as regards its gardens) "The Devon Territory of Victoria." ARMSTRONG ROAD. This new road traverses Garden Farms Estate from its northern boundary on the main Canterbury Road, across Dandenong Creek, to its southern boundary on the main Bayswater Road, and will provide a long-desired additional link of communication between Bayswater and Ringwood. The 1-acre building sites on Bayswater Road are within 8 minutes' walk of the Bayswater Railway Station, and the Canterbury Road frontages are only 1-1/2 miles from Ringwood Station, and 1/2 mile from the Railway Station site of Canterbury Road; therefore, the whole Estate is easy of access and there should be a large demand for land so favourably placed. (Image) Cultivation Field - Potatoes on Lot 28 (Image) Picture of Bayswater Creek Flats. (Image) View from "Korumbeen" where Mr. Armstrong lived on Garden Farms Estate. Estate outlined in white ring. (Image) Site of New Bridge over Dandenong Creek. (Image) On one of the timbered lots adjoining railway. (Image) This Dandenong Creek traveres the Estate. (Image) Main Fern Tree Gully Line bisects the Estate. -
Lara RSL Sub Branch
18 Pounder shell ashtray, Souvenir, 1927
Artillery shells were designed to be recycled and spent shells were returned to the munitions factory for re-filling, a mark engraved upon the head-stamp at each re-filling. Millions upon millions of shells were recycled and re-fired. Relationships with ‘objects’ were forged as recycled objects of conflict were welcomed into people’s homes. Such objects were embodied with personal experiences of war, later to become objects textured with memory, remembrance, and longing – attributes that clearly go beyond an object’s form and function. 18-Pounder Artillery Shells: The Great War Recycled and Re-Circulated Categories :Material Culture Machine Subscribe Share on facebook Share on twitter The intention of war is to kill, to maim and to destroy using, for example, the agency of 18-pounder artillery shells (so-called because they weighed 18 pounds). The shells were loaded in to the 18-pounder field guns used by the Royal Artillery and targeted to destroy German batteries and trenches as well as to shoot down aeroplanes. Horse-drawn field gun, Canal du Nord, France. Taken by First World War photographer David McLellan. Available via the National Library of Scotland as CC BY-NC-SA Horse-drawn field gun, Canal du Nord, France. Taken by First World War photographer David McLellan. Available via the National Library of Scotland as CC BY-NC-SA In Under Fire, Henri Barbusse recounts how the incessant and diabolical din of war constantly bombarded the soldier body with the unendurable noise of bursting shells that caused pain to the ears (Barbusse 2010 [1933]: 207). The noise was so ‘monstrously resounding’ that one felt ‘annihilated by the mere sound of the downpour of thunder’ (Barbusse 2010 [1933]: 206). Artillery shells were designed to be recycled and spent shells were returned to the munitions factory for re-filling, a mark engraved upon the head-stamp at each re-filling. Millions upon millions of shells were recycled and re-fired. A mound of spent shell cases, Nord, Nord-pas-de-Calais, France. Taken by war photographer, Tom Aitken, 1918. Available via the National Library of Scotland as CC BY-NC-SA. A mound of spent shell cases, Nord, Nord-pas-de-Calais, France. Taken by war photographer, Tom Aitken, 1918. Available via the National Library of Scotland as CC BY-NC-SA. People’s experience of the First World War did not end with the armistice. Whilst the noise of the artillery had ceased, the noise of war was remembered. Harry Patch on arriving home injured recalled being ‘jumpy for a while’ with the least noise prompting him to dive for cover (2009: 114). Something else materialised. Relationships with ‘objects’ were forged as recycled objects of conflict were welcomed into people’s homes. Such objects were embodied with personal experiences of war, later to become objects textured with memory, remembrance, and longing – attributes that clearly go beyond an object’s form and function. The head-stamp of these particular shells displays the British broad arrow and the initials ‘EOC’ indicates that they were made at the Elswick Ordnance Company, England; the initials ‘CF’ signal that the charge was loaded with cordite, a standard propellant. Spent shells were illicitly scavenged from massive mounds by both soldiers and civilians alike to become personal souvenirs or to swap or sell. Spent artillery shells were crafted, often using a hammer and a bent nail. The crafting of trench art reflects the construction of an identity that offers momentary relief from the hell experienced in the trenches. The lid of an 18Pounder shell which has been adapted for use as an ash tray.Lot 27 1927, 18Pr, III, EOC, C/F, Defence broad arrow, -
Federation University Historical Collection
Booklet - Book, Albert Steane, Freemasonic Records Ballarat and District 1854 - 1957, 16/10/1957 (exact)
Born at the Victorian town of Sandhurst (now Bendigo, Albert Steane attended the Gravel Hill State School until the fourth class, then transferred to the Central School 1976 where he gained the Merit Certificate. The monitor system of teacher training had been introduced and he passed as a fourth, third, second and first class pupil teacher. At about 16 years of age Steane was appointed a teacher monitor at £12 per annum. Albert Steane was awarded the Teachers' Certificate of Competency in 1897. He was the first headmaster of the Ballarat Technical School, and opened the Sloyd (woodwork) Centre in 1902 at the Ballarat East Art School (later known as the Ballarat East Free Library). According to the Ballarat Courier of 23 March 1957 Steane established the Ballarat Junior Technical School in February 1913, a part of the School of Mines and Industries Ballarat. The beginning classes with 86 pupils were held at a temporary site at the Dana Street School. Classrooms were so scattered that Steane recalled without his motorbike he would never have covered the ground! By 9 September 1921 the Junior Technical School Building was officially opened on the site of the old Ballarat Gaol. In a confidential report of 1916 Steane was described as one of the best organizers in schools at that time, and he was noted for his strong but fair discipline. In the 1926 school report the Chief Inspector wrote that 'no boy is neglected'. Steane held the position of headmaster at the Ballarat Junior Technical School for 29 years retiring on 16 April 1942. Steane is known for the teaching of Sloyd or woodwork, which was an important point in his career, and for his love of gymnastics. He was made a life member of the Ballarat Y.M.C.A. in 1968 aged 91 years. The teaching of woodwork in Victoria began in 1901 and Steane was chosen, among 18 others for the inaugural training course at Queensberry State School in Melbourne. Because of his lifelong love of gymnastics Steane organized a gymnastic display for the Education Department in 1902 at Bendigo's Golden Jubilee Exhibition. He was one of those instrumental in establishing the Ballarat Y.M.C.A. and directed its physical culture evening classes in 1906. In 1908 Steane toured the world visiting the Swedish Naas Institute and the Gymnastic Festival in Germany. Steane in his reminiscences recalls: "In 1908 I obtained leave of absence and undertook a world trip to further my knowledge of both manual art training and physical training. On this trip I visited U.S.A., Canada, Scotland, England and Europe. Notable events were the attendance at the great 11th Deutche Turnfest at Frankfurt, inspection of the Naas Training School for Sloyd at Naas, Sweden inorgorated [sic] by Otto Solomon, and attendance at Physical Education Demonstrations at London given by the Swedish institution. These P.E. demonstrations were given to assist the organization and introduction of P.E. training in London schools.On returning to Ballarat I resumed my position at the Ballarat East Sloyd Centre and continued my studies at the Ballarat Art School gaining the Drawing Teachers' Certificate." Steane died, aged 93 years, on 13 July 1970, at Sydney, leaving his widow Grace Elliott Steane and children Eric and Violet. Steane is listed on the University of Ballarat Honour Roll at https://www.ballarat.edu.au/curator/honour-roll/honourroll_steane.shtml Printed green book with soft cover. The book lists all masonic bodies, including lodges and chapters, that have worked within 30 miles of Ballarat during the first 100 years of Freemasonry in the district. Includes a Loose, one page addenda et Corrigenda.The image of Albert Steane in the front of the book is inscribed "Yours faithfully A.W. Steane."ballarat, freemason, freemasonic, lodge, albert steane, a a w steane, a j dean, mark lodges, royal ark mariners, royal arch chapters, masonic orders -
Uniting Church Archives - Synod of Victoria
Photograph, Rev. Djiniyini Gondarra, 1986
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 -
Flagstaff Hill Maritime Museum and Village
Craft - Scrimshaw, Bringing in the Whale, 1980s
When scrimshaw is mentioned, most people think of carving on sperm whale teeth only. But scrimshaw also includes engravings on skeletal whale bone–such as the jaw bone, called pan bone and ivory from other marine mammals such as walrus. Although scrimshaw is widely associated with nautical themes and designs of the 19th century whaling industry, vintage scrimshaw was also produced as tribal art in many cultures. Today, scrimshaw is recognized as a unique medium in which present-day artists have developed their own modern themes. Scrimshaw reproductions may take several forms. There are - New carvings on genuine ivory or bone with the deliberate intent to create an "antique” - New carvings on genuine ivory or bone sold as signed and dated contemporary art - Clearly marked synthetic museum reproductions and mass marketed - Unmarked synthetic replicas This scrimshaw work is done on a sperm whale's tooth. It is one of two pieces by artist Gary Tonkin in Flagstaff Hill’s collection. Sperm whales can live for 60 or even 70 years, so the tooth could be quite old. It came from the whaling station in Albany, Western Australia, which ceased processing whales in 1978 and is now a whaling museum. The two works were commissioned by Flagstaff Hill in the 1980s. Tonkin could spend from a few days to a few months in intensive work on each piece of scrimshaw. He is a world-renowned Master Scrimshander and a Fellow of the Australian Society of Marine Artists (FASMA), and lives in Albany, Western Australia. Gary Tonkin, FASMA – Tonkin was born in 1949 in Portland, Victoria, and grew up there with a history of whaling and related industries. He moved to Albany in southwest WA in 1971 and worked as an Export Meat inspector for the Federal Government. This small town also had a historical connection to whaling. The Cheynes Beach Whaling Station was still operating, and there were even three whaling ‘chaser’ vessels at the old jetty. In 1975, his employment now permanent, Tonkin bought an old cottage near the bay, purchased some whales’ teeth, and began learning the sailors’ art of scrimshaw, combining this with his artistic skills and knowledge of history. His job gave him access to buy as many whale teeth as he could afford, straight from the whaling station. Tonkin gained further marine knowledge as he sailed on the schooner ‘Esperance’ from Fremantle to Mauritius in 1988. He watched the sailors at work and experienced the rough and stormy sea conditions first-hand. Tonkin later visited whaling museums, galleries and libraries in England and America to gather reference materials and information on all aspects of whaling and scrimshaw. In 1993 he was Commissioned to engrave six large whale teeth, from the Albany whaling station, for the USA Gallery at the Australian National Maritime Museum in Sydney. This work is now in the museum’s permanent collection. From that time, Tonkin began working full-time as a Scrimshander. Tonkin’s work is now in galleries and museums in America and Australia, as well as in private collections. He is the founder of the Albany Maritime Heritage Association and was the inaugural President. In the 1990s he actively and successfully campaigned for the preservation of the Cheynes Beach Whaling Station in Albany, which is now Whale World, an open-air whaling museum. His continuing work as a Scrimshander contributes to the preservation of the art of scrimshaw and the history of whaling. This scrimshaw represents the ancient craft of scrimshaw, associated with mariners in the whaling trade in the early 19th century. The work is also Nationally significant for being created by world-renowned Scrimshander, Gary Tonkin, from Albany, Western Australia. Scrimshaw; whale tooth carved with an image of two whaleboats hauling a dead whale back to the mother ship. Inscribed Title and signature of artist Gary Tonkin.Inscribed "Bringing in the whale". Signature "G Tonkin"flagstaff hill maritime museum and village, warrnambool, great ocean road, shipwreck coast, maritime museum, flagstaff hill, perth, whaling, whales, australia, scrimshaw, scrimshander, gary tonkin, g tonkin, bone, tooth, craft, albany, western australia, cheynes beach whaling station, whale world, portland, engraving, maritime art, sperm whale's tooth, albany whaling station, albany whaling museum -
Bendigo Historical Society Inc.
Book - IAN DYETT COLLECTION: THE LOCAL HEROES
66 page booklet titled The Local Heroes real people, real lives, real stories… Front cover is off white at the top and patterned yellow shades at the bottom with the title in the centre, City of Greater Bendigo above. Background to the Local Heroes Project, drafted by Dr Gan Che ng PhD. MA. Inside the front cover. Photos, names of Students, Principal and Teachers of Bendigo South East College Team, Catholic College Bendigo Team, Eaglehawk Secondary College Team, Girton Grammar School Team and Weeroona College Bendigo team are in the front of the book. There is information about the project. Photo and information about Simmon Pang - Project Initiator/Photographer. Foreword by The Hon. Martin Dixon MP - Minister for Education Victoria with photo and Foreword - Cr Lisa Ruffell - Mayor of the City of Greater Bendigo. The following pages have a short synopsis and photo of Barry Ackerman - Expert in the Rubber Industry & Twice Mayor, Joanne Baker - Founder of Righteous Pups Australia, Linda Beilharz OAM - Intrepid Adventurer, Valerie Broad OAM - Founder & Artistic Director of Youth Choir, Paul Chapman - Co-Founder of The Australian Turntable Company, Susanne Clarke - Passionate about Community Engagement, Patrick (Pat) James Connolly - Bendigo Amateur Boxing Club Coach, Robert Jackson (Cookie) Cook - Founder of Horizon House, Geoff Curnow - Farmer & Community Volunteer, Merna Curnow - Farmer & Agricultural Consultant, Jenny Dawson - Accounting & Banking, Laura Dusseljee - Choir Director & Music Teacher, Ian Maxwell Dyett JP - Life Dedicated to Volunteering, Donald James Erskine - Founder of Industrial Conveying Australia, James Victor Evans - Teacher, Historian & Actor, Rod Fyffe - Champion of Arts & Culture, Richard Guy OAM - banker & Philatelist, Edwin Richard (Dick) Hazeldene OAM - Chicken Farmer to Poultry Entrepreneur, Robert (Rob) Hunt AM - Head of Bendigo Adelaide Bank and Founder of Community Banking Model, Russell Goldfield Jack AM - Founder of Golden Dragon Museum, Jack Kelly - Teacher Sharing Experience, Ian George Mansbridge - Farmer, Accountant & Banker, Ken Marchingo - Instigator of Haven; Home Safe, Elizabeth (Beth) McKerlie OAM - Dedicated to Scouting, Gordon McKern OAM - Founder of McKern Steel, Sharelle McMahon - Netballer Extraordinaire, Lola Mary Miller AM BEM - Teacher of Health & Physical Education, Julie Millowick - Accomplished Photographer, Educator & Artist, Dennis Reginald O'Hoy - Academic & Historian, Margaret O'Rourke - A Champion for Connected Communities, Karen Quinlan - Director of Bendigo Art Gallery, Jonathan William Ridnell - Broadcaster, Leon Maxwell Scott OAM - Business Entrepreneur & Rotary Volunteer, Margot Elizabeth Spalding - Co-founder of Jimmy Possum Designer Furniture, Wendy Diane Stavrianos - Painter, Sculptor & Installation Artist, Jack Taylor OAM JP - An Eaglehawk Legend, Wes Vine - School Principal & Vigneron, Lynn Warren - Aboriginal Elder, Raymond James Wild - A Plumber's Story, Diana Williams - Founder of Fernwood Fitness and John Wolseley - International Artist. The back cover also has small photos and the names of people mentioned.ian dyett collection - the local heroes, city of greater bendigo, dr gan che ng, la trobe ubiversity bendigo, bendigo south east college, catholic college bendigo, eaglehawk secondary college, girton grammar school, weeroona college bendigo, simmon pang, the hon martin dixon mp, cr lisa ruffell, bendigo art gallery, city of greater bendigo, the capital - bendigo's performing arts centre, la trobe university australia, catholic kiocese of sandhirst, haven home safe, the hotel shamrock bendigo, hazendene's, bendigo & district aboriginal co-operative, mr baillieu myer ac, bendigo advertiser, australian broadcasting corporation, bendigo chinese association inc - lion team, wannik dance academy dancers, bendigo forever young choir, bendigo youth choir -
Flagstaff Hill Maritime Museum and Village
Print - Picture of a Scottish Shepherd and his Two Dogs, A Shepherd and His Friends, 20th Century
Shepherding is among the oldest occupations, beginning some 5,000 years ago in Asia Minor. Sheep were kept for their milk, meat and especially their wool. Over the next thousand years, sheep and shepherding spread throughout Eurasia. Henri Fleisch tentatively suggested the Shepherd Neolithic industry of Lebanon may date to the Epipaleolithic and that it may have been used by one of the first cultures of nomadic shepherds in the Beqaa Valley. Some sheep were integrated in the family farm along with other animals such as chickens and pigs. To maintain a large flock, the sheep must be able to move from pasture to another pasture. This required the development of an occupation separate from that of the farmer. The duty of shepherds was to keep their flock intact, protect it from predators and guide it to market areas in time for shearing. In ancient times, shepherds also commonly milked their sheep, and made cheese from this milk; few shepherds still do this today. In many societies, shepherds were an important part of the economy. Unlike farmers, shepherds were often wage earners, being paid to watch the sheep of others. Shepherds also lived apart from society, being largely nomadic. It was mainly a job of solitary males without children, and new shepherds thus needed to be recruited externally. Shepherds were most often the younger sons of farming peasants who did not inherit any land. In other societies, each family would have a family member to shepherd its flock, often a child, youth or an elder who couldn't help much with harder work; these shepherds were fully integrated in society. Shepherds would normally work in groups either looking after one large flock, or each bringing their own and merging their responsibilities. They would live in small cabins, often shared with their sheep, and would buy food from local communities. Less often shepherds lived in covered wagons that travelled with their flocks. Shepherding developed only in certain areas. In the lowlands and river valleys, it was far more efficient to grow grain and cereals than to allow sheep to graze, thus the raising of sheep was confined to rugged and mountainous areas. In pre-modern times shepherding was thus centred on regions such as the Middle East, Greece, the Pyrenees, the Carpathian Mountains, Scotland and Northern England. https://en.wikipedia.org/wiki/Shepherd The Shetland Sheepdog, often known as the Sheltie, is a breed of herding dog that originated in the Shetland Islands of Scotland. The original name was Shetland Collie, but this caused controversy amongst Rough Collie breeders of the time, so the breed's name was formally changed. This diligent small dog is clever, vocal, excitable and willing to please. They are incredibly trustworthy to their owners to the point where they are often referred to as "shadows" due to their attachment to family. This breed was formally recognized by The Kennel Club (UK) in 1909. Like the Shetland pony, Shetland cattle and the Shetland sheep, the Shetland Sheepdog is a hardy but diminutive breed developed to thrive amidst the harsh and meagre conditions of its native islands. While the Sheltie still excels at herding, today it is often raised as a working dog and/or family pet. https://en.wikipedia.org/wiki/Shetland_Sheepdog The Rough Collie (also known as the Long-Haired Collie) is a long-coated dog breed of medium to large size that, in its original form, was a type of collie used and bred for herding sheep in Scotland. More recent breeding has focused on the Collie as a show dog, and also companion. The breed specifications call for a distinctive long narrow tapered snout and tipped (semiprick) ears, so some dogs have their ears taped when young. Rough Collies generally come in shades of sable and white (sometimes mahogany), blue merle, tri-coloured, and colour-headed white. There is a smooth-coated variety known as a Smooth Collie; some breed organisations, including both the American and Canadian Kennel Clubs, consider smooth-coat and rough-coat collies to be variations of the same breed. Rough Collies closely resemble the smaller Shetland Sheepdogs or "Shelties", but the two breeds do not have an exclusive linear relationship. https://en.wikipedia.org/wiki/Rough_Collie This picture shows a typical Scottish scene with a shepherd in kilt and his two sheepdogs.Picture, print of old Scotsman sitting on a stone slab with his dogs nearby. Framed, glass covered colour print. Marked "A SHEPHERD AND HIS FRIENDS", "1897" , "Drummonds" (on picture). Marked "A SHEPHERD AND HIS FRIENDS", "1897" , "Drummonds" (on picture). flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, print, picture, wall decoration, shepherd and dogs, a shepherd and his friends, shetland sheep dog, rough collie -
Federation University Historical Collection
Book, Ballarat School of Mines Students' Magazine, 1907-1909, 1907-9
Bound volume of the Ballarat School of Mines Students' Magazine for 1907-1909. Articles include the location and pegging of a tramway Route, the transmission of Power by Rope Driving by A.E.C. Kerr, A visit to the Briseis Mine, and New Brothers' Home, Mining Engineers in Tasmania, Obituaries for David Ham and Matthew Lyndsay, Pioneer Mining at Leichhardt, Automatic Ore Feeders and Chacedony Park by J.H. Adams. Images include the Ballarat School of Mines Football Team and the Ballarat School of Mines Sports Committee. 1907 * Hubert Krause 1908 * The location and Pegging of a Tramway Route by Yamba * The Unity of things by John Brittain * The transmission of power by Rope Driving, by A.E.C. Kerr * A visit to the Briseis Mine, and New Brothers' Home (includes photographs) * Mining Engineers in Tasmania * Limericks Sluiced at Snake Valley * David Ham Obituary * Matthew Lyndsay Obituary * Some Bunsen Memories by Professor Alfred Mica Smith * Geological Camp to Daylesford * Practical Mathematics by Hubert F. Hall * Pioneer Mining - Leickhardt * Automatic Ore Feeders * A Unique Ore Deposit (Lucknow Goldfield, NSW) * A country Ramble * The Alkaline Titration for Zinc * Chalcedony Park, Arizona, United States of America by J.H. Adams * Notetaking at Lectures * Smelter Cost-Keeping by Oliver E. Jaeger * Benefits of Physical Culture * Mineral Tasmania and its Wonderful Resources by F.F. Bradford * A holiday Trip to Queensland * The Compression of Air as Applied to Mining * Machine V Hand Drilling * The mining in the Malay States * William Thomas Grownow Obituary (includes image) * Timbering Stopes (Includes images) * Trip to Melbourne * Two Problems of Alluvial Mining by Richard Hain * The Berry Leads (includes plan of mines) * Black Pudding Supper * Observations for Meridian * NOtes on Coking Plants (includes plan) * How Old is the Earth * Conglomerations * A Pat Formula * The making of a Suitable Muffle for General Assay Work * Reduction of Gold Chloride by Charcoal * Chemical Definitions * Old Boys (R.J. Allen, W.B. Blyth, F. Brinsden, Lindsay D. Cameron, George W. Cornwell, John M. Currie, C.M. Harris, T. Wighton-Hood, W. Lakeland, W.S. Macartney, Fred A. Marriott, Karl B. Moore, G.E. Sander, Sherb. H. Sheppard, Norman S. Stuckby, John Sutherland, Lewis A. Westcott, Walter White, O.C. Witherden, Gerald Young) 1909 * The Graduates Problem * An Interesting Nevada Cyanide Plant (Bamberger De Lamar Gold Mines) * Easter Geological Camp to Ingliston * New Methods for the Volumetric Estimation of Lead * William Charles Kernott Obituary * Mount Morgan Mine by G.W. Williams * Tin Dredging at Tingha, New South Wales * Notes on the Iodide estimation of Copper * Photograph of the Ballarat School of Mines Students' Association Committee * The Importance of Mine Ventilation to the Students by F. Howells * Life in Mining Camp * Wise Words to Mining School Students * Military Search Lights * Gleaning s on resistance * Ministerial Visit to the Ballarat School of Mines by the Hon. A.A. Billson, Minister of Education , accompanied by Frank Tate, Director of Education. * Picture Making in Photography Composition * Mountains of Fire * A Walking Engine - New Military Machine - Guns into Action - Caterpillar No. 1. (Tank) * Fireless Locomotives * Elmore Concentrating Process (includes plan of Elmore Concentrator) * Mount Pani Limited * Surveying for Irrigation * Weights and Measures * Carbon Monoxide * Joseph Francis Usher obituary * The Problem of the Metalliferous Veins * Ballarat School of Mines Ambulance Class * Treatment of Gold in a battery Without the Use of Copper Plates by E.C. Hurdsfield * Meteorites * Werribee Gorge * Dredging in the Ovens Valley * Electrical Chatter - Electrocution by an Imaginary Eye-Witness * The Electric Furnace in Iron Metallurgy ballarat school of mines, ballarat school of mines football team, football, sports, tramway, mining engineers, david ham, matthew lyndsay, jack adams, berry lead, hepburn consuls, madame berry, west ristori, ristori no 1, allendale, dyke's co, charleson's mill, australian extended, mining, r.j. allen,, w.b. blyth, f. brinsden, lindsay d. cameron, george w. cornwell, john m. currie, c.m. harris, t. wighton-hood, w. lakeland, w.s. macartney, fred a. marriott, karl b. moore, g.e. sander, sherb. h. sheppard, norman s. stuckby, john sutherland, lewis a. westcott, walter white, o.c. witherden, gerald young, ballarat school of mines students' association, hubert krause, krause, vfl, afl -
Victorian Aboriginal Corporation for Languages
Book, Leanne Hinton, The green book of Language revitalization in practice, 2008
1. Language Revitalization: An Overview /? Leanne Hinton 2. Diversity in Local Language Maintenance and Restoration: A Reason For Optimism /? Anna Ash, Jessie Little Doe Fermino and Ken Hale 3. Federal Language Policy and Indigenous Languages in the United States /? Leanne Hinton 4. "... To Help Assure the Survival and Continuing Vitality of Native American Languages" /? Robert D. Arnold 5. Language Planning /? Leanne Hinton Introduction to the Pueblo Languages /? Leanne Hinton 6. Native Language Planning: A Pilot Process in the Acoma Pueblo Community /? Christine P. Sims 7. The Key To Cultural Survival: Language Planning and Revitalization in the Pueblo de Cochiti /? Regis Pecos and Rebecca Blum-Martinez The Navajo Language: I /? Ken Hale 8. Navajo Head Start Language Study /? Paul R. Platero 9. Introduction to Revitalization of National Indigenous Languages /? Leanne Hinton Introduction to the Welsh Language /? Leanne Hinton 10. Welsh: A European Case of Language Maintenance /? Gerald Morgan Introduction to the Maori Language /? Ken Hale 11. Te Kohanga Reo: Maori Language Revitalization /? Jeanette King An Introduction to the Hawaiian Language /? Leanne Hinton 12. The Movement to Revitalize Hawaiian Language and Culture /? Sam L. No'Eau Warner 13. "Mai Loko Mai O Ka 'I'ini: Proceeding from a Dream": The 'Aha Punana Leo Connection in Hawaiian Language Revitalization /? William H. Wilson and Kauanoe Kamana 14. Teaching Methods /? Leanne Hinton The Karuk Language /? Leanne Hinton 15. Teaching Well, Learning Quickly: Communication-Based Language Instruction /? Terry Supahan and Sarah E. Supahan The Navajo Language: II /? Ken Hale 16. Tsehootsooidi Olta'gi Dine Bizaad Bihoo'aah: A Navajo Immersion Program at Fort Defiance, Arizona /? Marie Arviso and Wayne Holm 17. The Master-Apprentice Language Learning Program /? Leanne Hinton 18. Linguistic Aspects of Language Teaching and Learning in Immersion Contexts /? Ken Hale 19. New Writing Systems /? Leanne Hinton An Introduction to Paiute /? Leanne Hinton and Ken Hale 20. Language Revitalization in the San Juan Paiute Community and the Role of a Paiute Constitution /? Pamela Bunte and Robert Franklin 21. Audio-Video Documentation /? Leanne Hinton Australian Languages /? Ken Hale 22. Strict Locality in Local Language Media: An Australian Example /? Ken Hale The Arapaho Language /? Ken Hale 23. Reflections on the Arapaho Language Project, or When Bambi Spoke Arapaho and Other Tales of Arapaho Language Revitalization Efforts /? Stephen Greymorning Irish /? Ken Hale 24. Continuity and Vitality: Expanding Domains through Irish-Language Radio /? Colleen Cotter The Mono Language /? Ken Hale 25. On Using Multimedia in Language Renewal: Observations from Making the CD-ROM Taitaduhaan /? Paul V. Kroskrity and Jennifer F. Reynolds 26. Can the Web Help Save My Language? /? Laura Buszard-Welcher 27. Training People to Teach Their Language /? Leanne Hinton Inuttut and Innu-aimun /? Ken Hale 28. The Role of the University in the Training of Native Language Teachers: Labrador /? Alana Johns and Irene Mazurkewich Languages of Arizona, Southern California, and Oklahoma /? Leanne Hinton 29. Indigenous Educators as Change Agents: Case Studies of Two Language Institutes /? Teresa L. McCarty, Lucille J. Watahomigie and Akira Y. Yamamoto /? [et al.] The Navajo Language: III /? Ken Hale 30. Promoting Advanced Navajo Language Scholarship /? Clay Slate 31. Sleeping Languages: Can They Be Awakened? /? Leanne Hinton 32. The Use of Linguistic Archives in Language Revitalization: The Native California Language Restoration Workshop /? Leanne Hinton The Ohlone Languages /? Leanne Hinton 33. New Life for a Lost Language /? Linda Yamane.Maps, b&w photographs, tables, word listslanguage policy, language planning, language maintenance, language revitalization, language immersion, language literacy, media and technology, language education and training, sleeping languages, navajo, arapaho -
Flagstaff Hill Maritime Museum and Village
Domestic object - Wooden Rolling Pin, First half of 20th Century
A rolling pin is a simple tool used to flatten dough. The first civilisation known to have used the rolling pin was the Etruscans. Their advanced farming ability, along with a tendency to cultivate many plants and animals never before used as food and turn them into sophisticated recipes, were passed to invading Greeks, Romans, and Western Europeans. Thanks to the Etruscans, these cultures are associated with gourmet cooking. To prepare their inventive foods, the Etruscans also developed a wide range of cooking tools, including the rolling pin. Although written recipes did not exist until the fourth century B.C., the Etruscans documented their love of food and its preparation in murals, on vases, and on the walls of their tombs. Cooking wares are displayed with pride; rolling pins appear to have been used first to thin-roll pasta that was shaped with cutting wheels. They also used rolling pins to make bread (which they called puls) from the large number of grains they grew. Natives of the Americas used more primitive bread-making tools that are favoured and unchanged in many villages. Chefs who try to use genuine methods to preserve recipes are also interested in both materials and tools. Hands are used as "rolling pins" for flattening dough against a surface, but also for tossing soft dough between the cook's two hands until it enlarges and thins by handling and gravity. Tortillas are probably the most familiar bread made this way. Over the centuries, rolling pins have been made of many different materials, including long cylinders of baked clay, smooth branches with the bark removed, and glass bottles. As the development of breads and pastries spread from Southern to Western and Northern Europe, wood from local forests was cut and finished for use as rolling pins. The French perfected the solid hardwood pin with tapered ends to roll pastry that is thick in the middle; its weight makes rolling easier. The French also use marble rolling pins for buttery dough worked on a marble slab. Glass is still popular; in Italy, full wine bottles that have been chilled make ideal rolling pins because they are heavy and cool the dough. Countries known for their ceramics make porcelain rolling pins with beautiful decorations painted on the rolling surface; their hollow centres can be filled with cold water (the same principle as the wine bottle), and cork or plastic stoppers cap the ends. Designs for most rolling pins follow long-established practices, although some unusual styles and materials are made and used. Within the family of wooden rolling pins, long and short versions are made as well as those that are solid cylinders (one-piece rolling pins) instead of the familiar style with handles. Very short pins called mini rolling pins make use of short lengths of wood and are useful for one-handed rolling and popular with children and collectors. Mini pins ranging from 5 to 7 in (12.7-17.8 cm) in length are called texturing tools and are produced to create steam holes and decorations in pastry and pie crusts; crafters also use them to imprint clay for art projects. These mini pins are made of hardwoods (usually maple) or plastic. Wood handles are supplied for both wood and plastic tools, however. Blown glass rolling pins are made with straight walls and are solid or hollow. Ceramic rolling pins are also produced in hollow form, and glass and ceramic models can be filled with water and plugged with stoppers. Tapered glass rolling pins with stoppers were made for many centuries when salt imports and exports were prohibited or heavily taxed. The rolling pin containers disguised the true contents. The straight-sided cylinder is a more recent development, although tapered glass pins are still common craft projects made by cutting two wine bottles in half and sealing the two ends together so that the necks serve as handles at each end.Tiny rolling pins are also twisted into shape using formed wire. The pins will not flatten and smooth pastry, and the handles do not turn. The metal pins are popular as kitchen decorations and also to hang pots, pans, and potholders. https://www.encyclopedia.com/sports-and-everyday-life/food-and-drink/food-and-cooking/rolling-pinThe use of the rolling pin to make thin pastry or pasta.Wooden rolling pin with some damage on cylinder section.None.flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, rolling pin, cooking, pastry -
Melton City Libraries
Photograph, 'Wendy Barrie with cousin Lynette, 1960
Lynette Nee Butler Kutschewski 1942 –1987 As a young musician Lynette had beaten Roger Woodward in piano competitions, before deciding to specialise in singing she trained as an artist in Melbourne. Given the choice of distinction in three different careers Lynette chose the most difficult, that of a singer. The repertoire in which Lynette chose to specialise – the period of the Baroque and above all the works of Johann Sebastian Bach – demanded a high degree of technical virtuosity, fine musicianship and elegance of style, in all of which she excelled. Yet she equally at home in Grand Opera, Lieder, and Operetta and gave some of her most memorable performances in the most diverse aspects of the vocal repertoire. Her own special quality was one of inner radiance when she sang, which added to the beauty of her voice, made her performances especially moving, and which led to her being sought out as a performer of the great German works within Germany itself. It seems so fitting that Lynette’s last public performance should have been in Beethoven’s Ninth Symphony, with its magnificent “Ode to Joy”. This took place in Paris in the Salle Pleyel on October 25th 1985. In the series of Concerts that season, Lynette’s name stood beside those of Danial Barenboim and Jessie Norman, Rostropovich, Nicholas Harnoncourt and Zubin Mehta. At this last performance Lynette truly stood at the peak of her profession This was part of Lynette Nee Butler Kutschewski Eulogy by Mary Ryan 30 – 10 –1987 Family history of Lynette Nee Butler Kutschewski: Herbert Vivian Butler 1915 - 1999 Bert grew up living on the family farm at Rockbank. He walked three miles to school and was one of 12 students. He attended Essendon High School and after the culture shock of being a country bumpkin, he soon earned respect of his peers through his sporting ability and academic excellence. Bert became Head Prefect in his final year at Essendon High School. He became a Primary School teacher working in inner suburban schools while living in Hawthorn. During the war years he went to Melbourne University at night obtaining a Bachelor of Arts degree. His main teaching methods were geology and geography. In 1939 Bert married Marjorie G Myers of ‘Burnbank Melton. Marjorie was already a talented pianist in her teenage years achieving her L.Mus.A. her fourth qualification by the age of 18 years. She attended the Conservatorium of Music Melbourne studying pianoforte and later with a singing scholarship and won numerous competitions from Ballarat to Bendigo She started her teaching career after leaving Melton State School. She taught many students throughout district including Edna Butler, the young sister of Bert. While living in Hawthorn their children Adrian and Lynette were born. Their son Max was born in Bacchus Marsh while Bert was teaching at the High School and in 1950 was appointed to Numurkah HS. In 1953 the family moved to Frankston HS. In 1958 he was appointed foundation Principal of Ashwood HS at the age of 43, the youngest to achieve this level of seniority. He was also Principal at Huntingdale, Mordialloc/Chelsea, and Mornington until his retirement in 1975. Football - Melton aged 17 - 3 seasons. Carlton signed in1935. Played forward pocket 2nd rover in1938. During the war years Carlton 2nd s Captain, played his last senior game in 1944. In 1944 he was Captain coach of Bacchus Marsh Team, a President and Life Member. Club Champion for three years for Numurkah. Marjorie Gretchen Myers Born at Melton on the 21st of February 1912 Attended Melton State School No 430 1917 and left school to become a music teacher. A pupil of Miss Ross the Music teacher at Melton she advanced rapidly and achieved her A.L.C.M. (Associate of the London College of Music) at the age of 12 years. At 14 years she gained her L.L.C.M. (Licentiate of the London College of Music). At the age of 16 she was awarded a part scholarship in 1928 to the to the Melbourne Conservatorium of Music studying pianoforte under Miss Elsie Fraser. She gained her A.Mus.A. at the age of 17 and her L. Mus. A. at the age of 18 years. In 1935 she won a full scholarship given by Madame Elsie Ashton for singing. The “Australian Musical New” Mr Thorald Waters the adjudicator found her outstanding qualities as a musician an added reason for singling out Miss Myers with her voice being the most promising of those heard. Cousins Wendy Barrie and Lynette Butler in the backyard of Butler's houselocal identities -
Plutarch Project
Film screening Log Book, Log Book, Collins late 1950's
Yiannoudes Family Film Memorabilia It is normally a time consuming and difficult task to accurately assess a collection’s significance to the primary criteria, however in the case of the “Yiannoudes Family Film Memorabilia” we have no hesitation of its high significance about its historic, social, rarity, interpretive, cultural and provenance to Australia, including the country side where most of this collection memorabilia visited. From January 1959 and until 1982, “Cosmopolitan Motion Pictures”, owned by Mr Peter Yannoudes (Παναγιώτης Γιαννούδης) and Mr Stathis Raftopoulos (Στάθης Ραφτόπουλος) travelled around Australia to entertain the Greek, Turkish, Indian and Yugoslav speaking population of Australia and provide a significant cinema culture. They travelled as far as Perth in WA, Adelaide in SA, Tasmania, Darwin in Nt, Canberra in ACT and Sydney and NSW. However they found themselves also in places like Berri and Renmark in NSW, where concentrations of migrants lived and thrived during the period. Initially they were travelling by train, carrying all their equipment by hand and placing them in boxes and suitcases. However after 1962 when they acquired their first automobile, travelling became less of a burden, nevertheless cumbersome and laborious. They carried with them initially two portable projectors (second one as a backup) and at times travelled with a third in order to ensure that technology will not be letting them down at the time of film projection. At times the films were projected onto a white sheet of cloth because there was no proper screen to project it on at the venue they were using. Mr P. Yiannoudes has also published a book in October 2010, titled “Greek Cinema Across Australia – Behind the Scenes”. The book was published in two languages, English and in Greek. Details about the launch can be found on the Diasporic Literature Spot website at this address (in the Greek language) http://diasporic.org/ellinika/biblia/greek-films-in-australia/. His book is devoted to those with whom he co-operated in order to bring for the first time Greek language films into Australia. Their names are: Stathis Raftopoulos, Andreas Papadopoulos, Andreas Katopodis, Theodoros Kanellopoulos, Michael Ioannou, Fotis Hatzipavlides, Kostas Vrahnas, Evaggelos Terpenos, Dionysis Lourantos, Dimitris Georgiou, Vasilis Florias and Jim Gragie. All businessmen with the right entrepreneurial spirit to be the first and to make their mark in the making of cultural Australia. Mr P. Yiannoudes a Cypriot by descent born in the town of Vouni, a village in the area of Lemesos. In Lemesos he learned the first few things about cinema which would help him in all his later life. He migrated to Australia in 1956 has been a prominent member of the Greek & Cypriot Communities in Melbourne for many decades. He has been President of the Cypriot Community, President of Federation of Cypriot Communities in Australia (for 18 years), President of SEKA (for 26 years) and highly regarded member of the Greek-Cypriots Diaspora since he also has been Vice-President of the Global Federation of Cypriots of Diaspora for 18 years. Mr P. Yiannoudes is now working on creating a small museum of these pieces in the back of the Westgarth Theatre with the help of the Plutarch Project and …. In this collection numbering hundreds of items, we will try and capture some of the glory that was the Greek film industry in Australia for 23 years between 1959 and 1982. “Cosmopolitan Motion Pictures” also owned a large number of cinemas in Melbourne, the National Theatre in Richmond, the Westgarth Theatre in Northcote (which is still owned by the Yiannoudes family today), Sun Theatre in Yarraville, Kinema in Albert Park, Empire Theatre in Brunswick, Paramount Theatre in Oakleigh, Globe Theatre in Richmond, Galaxy Theatre in Brunswick and the Cosmopolitan Theatre in Brusnwick. At the same time they were hiring other theatres for film projections. They were the Astor Theatre in St. Kilda, Victoria Theatre in Richmond, Sunshine Theatre in Sunshine. Apart from Melbourne they were using the Pantheon Theatre in Adelaide, the Norwood Town Hall in Adelaide, the Shepparton Town Hall in Shepparton, the Premier Theatre in Perth, the Rivoli Theatre in Berri and the Renmark Theatre in Renmark. The number of films shown around Australia were over 1500 in total whilst about 1218 of them were in the Greek language. Other languages shown were in Turkish (about 150 films), Yugoslavian (about 100 films), English, French, German, Swedish, Dutch language films. “Cosmopolitan Motion Pictures” was the first company to bring Swedish and Dutch films to Australia. They also showed Martial Arts films for the first time in Australia in 1975 at the Galaxy Theatre in Melbourne. However one of the most significant pieces that tell the story with places and dates is the Show Logbook. The Show Logbook has a large number of stories to tell. It is still intact and in fair condition after all these years of travelling around Australia. It is categorised with an alphabetic index on the right by film title. Greek, Indian, Turkish and Yugoslav language film titles adorn its pages alongside the place where they were first shown, the towns and cities they visited and the dates for each one. It is an extremely significant part of history of the settlement of migrants in Australia. This Log Book is of Primary Significance to the "Cosmopolitan Motion Pictures" and the Yiannoudes family film memorabilia collection. It has a Historic, Social, Provenance and Rarity significance for the settlement of migrants in Australia and the entertainment industry.This is the Log Book, manually updated and used by "Cosmopolitan Motion Pictures" for films shown in different parts of AustraliaCollins Stock Records Booklogbook, films, shown, cultural, language, greek, australia, γιαννούδης, κατάσταση, yiannoudes -
Ballarat and District Irish Association
Image, Daniel O'Connell, the Great Irish Agitator, c1864, c1864
Daniel O’Connell was born near Cahirciveen, Co. Kerry, on 6 August 1775. His wealthy childless uncle adopted him at an early age and brought him up at Derrynane. He spoke Irish and was interested in the traditional culture of song and story still strong in Kerry at the time. He also understood how the rural mind worked which served him well in later years. In 1791 he was sent to school at St. Omer and Douai and what he saw there of the French Revolution left him with a life-long hatred of violence. He read law at Lincoln’s Inn (1794 -96) and continued his studies in Dublin where he was called to bar in 1798. He had soon built up an enormous practice. The 1798 rising and the terrible butchery that followed it confirmed his horror of violence. While he approved of the principles of the United Irishmen, their call for reform and for Catholic Emancipation, he disagreed with their methods. In 1815 O’Connell criticised harshly the Dublin corporation. O’Connell was challenged to a duel by one member D’Esterre. In the exchange of shots D’Esterre was killed and O’Connell vowed never to fight again. O’Connell was soon drawn into political action. Hopes of Catholic emancipation had been raised by promises given while the act of union was being passed. In 1823, O’Connell founded the Catholic Association. The aim of the organisation was to use all the legal means available to secure emancipation. It turned into a mass crusade with the support of the Catholic clergy. All members of the association paid a membership of a penny a month (the Catholic rent). This helped to raise a large fund. The Clare election in 1828 was a turning point. O’Connell, with the support of the forty-shilling freeholders, managed a huge victory against the government candidate. He was well supported by the clergy whose influence on the poor uneducated peasant class was enormous. The polling took place in Ennis at the old courthouse where the O’Connell monument now stands. At the final count, O’Connell was elected by a majority of about eleven hundred votes. The ascendancy party had suffered its first big knock since 1798. The whole country was aflame. The British Government feared a rising and granted Catholic emancipation in April 1829. The franchise was, however, raised to 10 pounds which excluded the forty-shilling freeholders. O’Connell was now the undisputed leader in Ireland and he gave up his practice at the bar to devote his time entirely to politics. At the King’s insistence, O’Connell was not allowed to take his seat until he had been re-elected for Clare. In February 1830, O’Connell became the first Catholic in modern history to sit in the House of Commons. For the rest of his life, he was supported by “The O’Connell Tribute”, a public collection out of which O’Connell paid all his expenses. O’Connell now decided to concentrate on winning repeal of the act of union and getting an Irish parliament for the Irish people. British political leaders feared repeal as they did not fear emancipation. They saw repeal of the Act of Union as the first step in the break-up of the act of union, as the spirit of the repeal movement was revived when the young Ireland writers wrote about it in the Nation. In 1841, O’Connell was elected Lord Mayor of Dublin and in 1843 the subscriptions to his Repeal Association, the Repeal “Rent” came to 48,400 pounds. He now began to organise monster meetings throughout the country. It is thought that three-quarters of a million people gathered on the hill of Tara to hear the man they called the “Liberator”. The government became alarmed at the strength of the Repeal Movement and a meeting which O’Connell had planned for 8 October 1843 in Clontarf, Dublin was banned. Huge crowds were already on their way when O’Connell called off the meeting to avoid the risk of violence and bloodshed. He was charged with conspiracy, arrested and sentenced to a year in jail and a fine of 2,000 pounds. The sentence was set aside after O’Connell had been three months in prison. When he was released he continued with his campaign for repeal. However, a turning point had been reached. The tactics that had won emancipation had failed. O’Connell was now almost seventy, his health failing and he had no clear plan for future action. There was discontent within the Repeal Association and the Young Irelanders withdrew. There was also some failure in the potato crop in the 1840’s, a sign of things to come in the Great Famine of 1845-1847. Aware of the fact that he had failed with his great goal, (the Repeal Movement), O’Connell left Ireland for the last time in January 1847. He made a touching speech in the House of Commons in which he appealed for aid for his country. In March, acting on the advice of his doctor, he set out to Italy. Following his death in Genoa on 15 May 1847, his body was returned to Ireland and buried in Glasnevin Cemetery. [http://www.clarelibrary.ie/eolas/coclare/people/daniel.htm, accessed 13/12/2013]Portrait of a man known as Daniel O'Connell.ballarat irish, daniel o'connell, o'connell -
Melbourne Athenaeum Archives
Video - ABC 7.30 Report: The Athenaeum 's 170th birthday, Australian Broadcasting Corporation, Melbourne, Athenaeum building celebrates 170 years, 11/11/2009
Transcript: Athenaeum building celebrates 170 years Australian Broadcasting Corporation Broadcast: 11/11/2009 Reporter: Lisa Whitehead Tomorrow marks the 170th birthday of one of the nation's historic cultural landmarks. Melbourne’s Athenaeum building has, in one form or other, provided education and entertainment for the Victorian colony as it became a city; and along the way, documented its growth. Transcript KERRY O’BRIEN, PRESENTER: Tomorrow marks the 170th birthday of one of the nation's historic cultural landmarks. Melbourne's Athenaeum building has, in one form or another, provided education and entertainment. For the Victorian colonies it became a city and along the way documented its growth. The building's original library and theatre still draw devotees and as Lisa Whitehead reports, a loyal band of volunteers. KEVIN QUIGLEY, ATHENAEUM PRESIDENT: There's nothing like us that has been here from day one, four years after the boat pushed ashore, here we are. It's a thread that runs through the life of Melbourne. LISA WHITEHEAD, REPORTER: In the heart of Melbourne's CBD, the Athenaeum is a celebrity in disguise, the oldest cultural icon in the city, but barely noticed. MARJORIE DALVEAN, VOLUNTEER HISTORIAN: People of Melbourne walk past this area and they have no idea what it is. RAY LAWLER, PLAYWRIGHT: It seemed to me to be a place that absolutely, or breathes Melbourne, I suppose, culture. LISA WHITEHEAD: Just four years after Melbourne was founded, the colony built a Mechanic's Institution, one of the first in the world, a place where the working class could meet and learn. KEVIN QUIGLEY: People think of it as Wild West sort of place where these hearty types drank and rushed about, but Melbourne was freely settled. It was a city of people who wanted to better themselves - entrepreneurs. And the Mechanic's Institution was that innovative idea that had grown up in Edinburgh and London about providing an opportunity for education for the working people. LISA WHITEHEAD: Mark Twain lectured there. Later, other buildings were added and a theatre to host classic plays. And it adopted its more bourgeois friendly title of the Athenaeum. Crucially from the start there was the library, the first to offer affordable lending to the working man. And it still attracts devotees. Former University lecturer Margaret Bowman, 89, comes in every Wednesday, along with her dog to join an enthusiastic band of volunteers sorting through the archives. MARGARET BOWMAN, FORMER UNIVERSITY LECTURER: Doing research is something that I find actually I enjoy more than anything. Every old lady needs to have a project and now I've got a project. MARJORIE DALVEAN: Margaret, Christine has just found out that Alfred Deakin was a member here from 1874 to 1877. This place is not flashy, we've never been flashy. But book lovers walk in here and they know this is the place for them. ARCHIVAL FOOTAGE: Old times and old names. The Athenaeum theatre in Melbourne for more than 40 years has been one of the city's best known cinemas. LISA WHITEHEAD: In the 20th century, the theatre surrendered to the new craze of talking pictures, and one particular fan was famous Australian playwright Ray Lawler. At 13, he dropped out of school to work in a Footscray factory and two years later his first trip to the glamorous Athenaeum cinema hinted at the education he was missing. RAY LAWLER: It just had a style about it which I responded to, I think. I was looking for something and this seemed to be part of it. Ray Lawler went on to write "Summer of the Seventeenth Doll" and found literary fame overseas. About a century after it had started as an educational place for the working man, Ray Lawler had, in effect, become an Athenaeum graduate. RAL LAWLER: If they had been looking for the sort of person that they were hoping to encourage along the way, I suppose I would have been somebody that might have fitted the mould, you know. LISA WHITEHEAD: In time, the cinema was returned to its theatrical roots. FRANK THRING, 1977: It has a great resemblance to the Theatre Royal in Hobart which Larry Olivier has called the best theatre he's ever worked in. And it's almost identical. It is the true Victorian playhouse. The horseshoe shaped thing: stalls, dress circle and gallery. And you're close to the audience and they're close to you. Marvellous feeling. LISA WHITEHEAD: Today, it's still a theatre. But time has brought compromises. The once vaunted art gallery has now covered its windows and become a comedy club and performance space. TV and suburban life have eaten away at the library membership. It offers an online service now, and a recent federal government grant will pay for the upkeep of its gracious interior, including the 1930s elevator Ray Lawler used to ride. For him, it's money well spent on history quietly made and discreetly observed. RAY LAWLER: It's the lack of awareness, I think, that people don't know what they've got here. They've really got the whole history of Melbourne almost. KEVIN QUIGLEY: It was a similar organisation in Sydney but we are the only one that's got a continual lineage on the same spot. We started here and we're still here and we'll be here for another 100 years. KERRY O'BRIEN: Lisa Whitehead on a great Melbourne landmark. © 2010 ABC | Privacy Policy Beginning as the Melbourne Mechanics' Institution in 1839, the Melbourne Athenaeum has a long history that reflects the cultural and social development of Melbourne. It continues to be managed as a not-for-profit organisation by a volunteer board, with a subscription library (maintained since 1839) and a leased theatre.Video broadcast ABC 7:30 Report for 11/11/2009. "Tomorrow marks the 170th birthday of one of the nation's historic cultural landmarks. Melbourne’s Athenaeum building has, in one form or other, provided education and entertainment for the Victorian colony as it became a city; and along the way, documented its growth."athenaeum, australian broadcasting corporation, kerry o’brien, kevin quigley, lisa whitehead, marjorie dalvean, ray lawler, margaret bowman, frank thring. -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2010
'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 -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2013
We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement