The letters address three parents of daughters who attended Ruyton Girls' School at the time — Mrs Friedman, Mrs Horan and Mrs McDonald. The letters invite the three mothers to make a contribution to the School's war scholarship fund by making homemade sandwiches or cakes to help cater the annual School dance, or providing a small financial donation towards it. Although the letters are signed by Hilda Daniell, given that the handwriting differs across all three examples, it is possible the content of the letters were scribed by a student or assistant to the Principal. The war scholarship fund (also referred to as the Scholarship Fund) was managed by the treasurer of the Old Ruytonian's Association (ORA); Ruyton's alumnae community. The earliest mention of Ruyton's war scholarship fund is in the Ruytonian December 1918, which recalls how the Senior Dramatic Club performed Jane Austen's "Pride and Prejudice" in the Kew Recreation Hall and raised over £100 to "provide a Ruyton scholarship for the daughter of a soldier who has given his life for his country." In the Ruytonian December 1955, the criteria for the war scholarship fund was revised to prioritise students in the following order: the child of a deceased serviceman, an ex-serviceman, and an Old Ruytonian. Other editions of the Ruytonian from this period recount how students also participated in fundraising activities to support the scholarship. It is unclear when the war scholarship fund ceased.The letters are historically significant as they were written by Miss Hilda Daniell, the longest serving Principal of Ruyton Girls' School from 1913-1952. She had enrolled as a student at Ruyton in 1893, and then appeared in a list of teaching staff dated 1898. When Hilda became Principal in 1913, Ruyton was still located on A'Beckett Street in Kew, Victoria. Hilda had purchased "Tarring" (now Henty House) from the old Henty family estate in 1919 to accommodate the growing School. In 1920, Hilda, teachers and the students moved to Ruyton's new location at "Tarring", 12 Selbourne Rd, Kew. The building became home for Ruyton’s boarding students and included a flat for Hilda to live onsite. Hilda passed away in March 1970. The record's significance is also supported by its strong provenance, having been produced by Ruyton Girls' School and donated to the Archives by the daughter of a former student.Three individual loose sheets of cream coloured paper, each printed with Ruyton Girls' School's name and emblem. All sheets are handwritten with black/charcoal ink and signed by H. (Hilda) Daniell.Reverse: RGS008/2024/0007.1 / Reverse: RGS008/2024/0007.2 / Reverse: RGS008/2024/0007.3 /ruyton girls' school, students, scholarship, school, ruyton, principal, victoria, high school, senior school, day school, letter, miss hilda daniell, hilda daniell, henty, tarring, old ruytonians association, kew recreation hall, kew

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

Looks at the Aboriginal community from the time of white contact, across many parts of Victoria. Chap.1; Melbourne - early missions, camp of Native Police, corroboree trees, canoe trees, grave &? headstone of Derrimut; quarries at Keilor, excavation sites at Green Gully &? Keilor; quarry at Mt. William, notes on inheritance of quarries Coranderrk settlement - Barraks grave, notes on his life; Chap.2; Geelong - Yawangi group of the Wothowurong tribe, camping grounds in area quarries; Notes on William Buckley, Gellibrand (a notable Aboriginal), graves in the Western Cemetery; Chap.3; Colac - war between Colac &? Geelong tribes; Mission at Birregurra, reason for failure of Buntingdale Mission; brass plate to Coc-coc-coine; reserve at Elliminyt, native ovens, camp sites, initiation site &? ritual; quarry sites, axegrinding factory, rock pecking &? engraving; dried hand &? 3 Aboriginal skulls found; Chap.4; The south-west coast - middens, camp sites notes on Framlingham Stn., fish traps at Tyrendarra; Chap.5; The far west - massacres of Aborigines near Casterton; camp sites, oven mounds; the first cricket team formed; Aboriginal cemetery; Chap.6; Hamilton - camps; Mount Rouse Station, axegrinding grooves at Nareeb Nareeb, shelters described, fish traps, massacre at Lake Condah; mission; canoes; Chap.7; Camperdown - legend about Lake Bullen Merri; obelisk erected in memory of Aborigines of district especially chief Wombeetch Puyuun; Jarcoort tribe; fish weirs, camps, intertribal fights between Booluc-burrers, Jarcoorts &? Ellengermote groups; bartering place at Mount Noorat; articles traded, legend of Flat-Top Hill; Chap.8; Ballarat - camp at Lake Wendouree; White Stone Lagoon; legends concerning Mt. Buninyong &? waterfalls at Lal-lal; camp sites; pygmy-type implements near Meredith, quarry at Glue Pot Rocks near Durdidwarrah; brass plate of King Billy; Chap.9; Ararat - Tjapwurong territory; camp sites, quarries, shield &? canoe trees; Bunyip belief at Lake Buninjon of Muk-jarawaint &? Pirtkopen-noot tribes, gives legend; stone implements; mill stones; fish weirs; stone arrangement near Lake Wongan; ground drawing of a bunyip, paintings in rock shelter near Mt. Langi Ghiran; Chap.10; Maryborough - camps, oven mounds, rock wells, stone arrangement at Carisbrook; camp sites at Mt. Franklin; Chap.11; Charlton - belief in Mindye (snake); canoe trees, ovens, camp sites, water holes, rock wells, stone implements; method of rainmaking; Chap.12; Horsham-Stawell, The Wimmera - Wotjobaluk land; camps, fish traps at Toolondo; Black Range cave paintings, Flat Rock shelters (detailed account of these paintings); Bunjils Cave; Chap.13; Horsham-Stawell, The Mallee - camp sites, implements; Ebenezer Mission, Willie Wimmera taken to England by Rev. Chase to become a missionary, died in England; Chap.14; The Murray River, Mildura Swan Hill - Battle of the Rufus; ceremonial ground, Lake Gol Gol, canoe &? shield trees; stone implements; camp sites, fire place arrangements; fish traps; oven mounds; Chap.15; The Murray River, Swan Hill-Echuca - legend about Lake Boga; camps, oven mounds, the Cohuna skull, Kow Swamp, method of burial; Chap.16; Shepparton ovens; brass plates of King Paddy of Kotupna &? King Tattambo of Mulka Stn., native well, camps; Chap.17; Wangaratta -camps, quarry, rock holes, the Faithful massacre; grinding rocks at Earlston; Chap.18; The High Plains - Ya-itma-thang; camps, Bogong moth feasts, native paths for trade &? intertribal fights, articles traded; painted shelters; Koetong Ck. Valley, near Mt. Pilot &? near Barwidgee Ck.; Chap.19; Dandenong - water holes, list of 8 holes in Beaumaris - Black Rock area; camps, middens, stone implements (microliths), legend of Angels Cave, stone axes, Native Police Force, Narre Narre Warren Station, legend about rocks on Bald Hill, kangaroo totemic site; Chap.20; Wonthaggi- Yarram - natives visit Phillip Is., murder of William Cook and Yankee by five Tasmanians (listed as Bon Small Boy, Jack Napoleon Timninaparewa, Fanny Waterpoordeyer, Matilda Nattopolenimma and Truganini) near Cape Patterson, men; camp sites, middens, legend of White Rock; Chap.21; Sale - Bairnsdale, The Lakes Country middens, camps; legend at Wulrunjeri; story of a white woman supposedly living with with the Tutangolung tribe, efforts made to prove story; canoe trees; Chap.22; Sale-Bairnsdale, The Inland Braiakolung tribe, camps, implements, canoe &? shield trees; Ramahyuck Mission, grinding rocks, fights with Omeo tribe; native tracks, death through enemy magic - procedure, belief in ghosts; Chap.23; Lakes Entrance and the Country to the east - Kroatungolung people, legend of Kalimna Valley; camps, stones of Nargun, bunyip, devils at Lake Tyers, excavation at Buchan, carbon dates; middens, ochre at Cape Conrad, stone fish-hook file at Thurra River; note on Bidwel tribe; Each chapter gives historical details, early contacts, relationships with settlers; Aboriginal place names and detailed description of sites and geographical features.b&w photographs, b&w illustrations, colour illustrationsgeelong, colac, hamilton, camperdown, ballarat, ararat, maryborough, charlton, horsham, stawell, murray river, shepparton, wangaratta, dandenong, wonthaggi, yarram, sale, bairnsdale, lakes entrance

Telling Stories looks at the place of life stories and of memory in history: who tells life stories: the purpose for which they are told: the role of story and history in the politics of land claims: and the way language impacts on research and writing. Contents: Introduction /? Bain Attwood and Fiona Magowan 1. Indigenous Australian life writing: tactics and transformations /? Penny van Toorn 2. Stories for land: oral narratives in the Maori Land Court /? Ann Parsonson 3. Crying to remember: reproducing personhood and community /? Fiona Magowan 4. The saga of Captain Cook: remembrance and morality /? Deborah Bird Rose 5. Encounters across time: the makings of an unanticipated trilogy /? Judith Binney 6. In the absence of vita as genre: the making of the Roy Kelly story /? Basil Sansom 7. Autobiography and testimonial discourse in Myles Lalor's 'oral history' /? Jeremy Beckett 8. Taha Maori in the DNZB: a Pakeha view /? W. H. Oliver 9. Maori land law and the Treaty claims process /? Andrew Erueti and Alan Ward 10. 'Learning about the truth': the stolen generations narrative /? Bain Attwood.B&w photographsindigenous history, maori history, oral histories

Contents: I Starting from Zero 1.Miami Myaamiaataweenki Oowaaha: `Miami Spoken Here' /? Jarrid Baldwin 2.Wampanoag How Did This Happen to my Language? /? Jessie Little Doe Baird pt. II Learning from the Elders 3.Karuk Karuk Language and the Albers Basket /? Elaina (Supahan) Albers 4.Yuchi Family Language without a Language Family /? Renee T. Grounds pt. III Families and Communities Working Together 5.Mohawk Our Kanien'keha Language /? Theodore Peters 6.Maori My Language Story /? Hana O'Regan 7.Hawaiian E Paepae Hou 'Ia Ka Pohaku: Reset the Stones of the Hawaiian House Platform /? Kauanoe Kamana 8.Anishinaabemowin Language, Family, and Community /? Margaret Noori 9.Irish Belfast's Neo-Gaeltacht /? Aodan Mac Poilin pt. IV Variations on a Theme 10.Kypriaka Making Choices, Enriching Life /? Aliosha Bielenberg Pittaka 11.Warlpiri About Dad /? Ezra Hale Contents note continued: pt. V Family Language-Learning Programs 12.Kawaiisu The Kawaiisu Language at Home Program /? Julie Turner 13.Scottish Gaelic Taic/?CNSA and Scottish Gaelic /? Finlay M. Macleoid Conclusion 14.Bringing Your Language into Your Own Home /? Leanne Hinton.B&w illustrations, b&w photographs, word listswarlpiri, language revival, language maintenance, language education

Art pigments Boomerangs Woomera Natural resins and gums Separation of poisons from edible plants Aboriginal bush foods Stone tool technology Aboriginal inventors Aboriginal bush medicine Specific uses of technology by a community Seasonal calendars Games and toys Firestickscolour photographs, b&w illustrations, diagramsart, seasonal calendars, aboriginal social life and customs, stone tool technology, games and toys

This book is a collection of Victorian Indigenous Elders' life stories and oral histories. The Elders share their stories in an attempt to ensure that both sides of Australia's history are finally heard. These stories tell of cultural resistance on missions, of defying assimilation laws, of forever moving around to save children from the welfare. They document the development of both fringe and urban communities and work in the Aboriginal rights movement. They clarify the ways in which these experiences have affected the individual authors along with the indigenous population in general. Also included in the book is a brief history and analysis of the legislation, policies, attitudes and strategies that have affected the lives of the authors and their families since colonisation. This aspect provides an historical perspective, encouraging a deeper understanding of the Elders' stories. Reconciliation can only eventuate with an understanding gained from hearing and including the voices of Indigenous Australians. Contents: The writing team Indigenous elders: keepers of knowledge; custodians of land and culture Aboriginal lands Missions and reserves Growing up running from the welfare /? Aunty Olive Jackson Respecting our Elders /? Aunty Lola James If your mother didn't tell you, then your grandmother did! /? Uncles Les Stewart Don't dwell on trouble /? Aunty Audrey Critch There are my people /? Aunty Gwen Nelson We were all cousins, more or less /? Aunty Iris Lovett-Gardiner Aboriginality is about culture, not colour /? Aunty Dianne Phillips Take up the opportunities we struggled to make /? Aunty Frances Gallagher Home /? Aunty Eileen Alberts We were supposed to forget our Aboriginality /? Aunty Gwen Garoni Not enough heart to say sorry? /? Uncle Brian Kennewell-Taylor Learning from indigenous elders: Keeping the traditions, keeping the culture strong; Since time immemorial; Invasion: the tide ran red; The flood of legislation; Stolen children; Cultural resistance: holding on to children traditions and land; Organised resistance: a movement is born; The 1950s: community resistance to race laws; The price of assimilation; The Aboriginal rights movement; After the flood: self-determination; Turning the tide Bibliography Appendix. Cultural custodianship: developing an indigenous methodology.maps, colour illustrations, b&w photographswiradjuri, victorian indigenous elders, oral histories, yorta yorta, dja dja wurrung, language maps, victorian missions and reserves, lake condah, framlingham, coranderrk, ramahyuck, lake tyers, wahgunyah, cummeragunja, moonahcullah, balranald, ebenezer, maloga, acheron

John Bulmer spent forty years of his life as missionary to Aboriginal people in Victoria, in 1855 devoting his activities to communities on the Murray, but most of his life was spent at Lake Tyers where he established a Church of England mission in 1862, In his later years he wrote a series of thirteen papers in which he recorded his observations on the life and times of the people to whom he ministered. Over a period of several years Alistair Campbell transliterated the manuscripts, altering a little but retaining the flavour of the original text.maps, b&w photograph, word lists, tablesgunai kurnai, gippsland, lake tyers, lakes entrance, king charley, snowy river, ellen hood, sarah moffat, lance mcdougall, kassie mcdougall, tom foster, alec mccrae, nellie blair, john bulmer, victorian history, indigenous social life, kinship, religion and mythology, bush foods

The Rev. Ronald W Albiston 28/9/1919–16/08/2006 was educated at Melbourne Boys' High School, the Victorian Congregational College and the University of Melbourne. From a young age he held positions within the local church, was secretary of the East Kew Congregational Church at the age of 16, as well as superintendent of the Sunday School from the age of 15. Ron was supported during his life and ministry by his wife of 63 years, Dorothy. He was ordained at Northcote Congregational Church on 21 December 1942. His ministry was exercised in Northcote/Clifton Hill (1942–45), Yarrawonga and associated district (1945–50), Ballarat Dawson Street and "Zion" Sebastopol (1950–68), and Rockdale Congregational, Sydney, later Uniting (1968–83). Due to ill health, Ron retired on the 30th of April 1983. He was President of the Australian Council of Churches from 1971 to 1973, President of the Congregational Union of NSW from 1973 to 1975. As a member of the Joint Planning Committee he was involved in the development of the Uniting Church and inaugural Chairperson. Following union, he was a member and later Chairman of the Board of Social Responsibility. He was instrumental in founding the Mayflower Village for the Aged, the Rockdale Community Aid Service, and helped form the St George Community Conference.The Rev. Ronald W Albiston 28/9/1919–16/08/2006 was educated at Melbourne Boys' High School, the Victorian Congregational College and the University of Melbourne. From a young age he held positions within the local church, was secretary of the East Kew Congregational Church at the age of 16, as well as superintendent of the Sunday School from the age of 15. Ron was supported during his life and ministry by his wife of 63 years, Dorothy. He was ordained at Northcote Congregational Church on 21 December 1942. His ministry was exercised in Northcote/Clifton Hill (1942–45), Yarrawonga and associated district (1945–50), Ballarat Dawson Street and "Zion" Sebastopol (1950–68), and Rockdale Congregational, Sydney, later Uniting (1968–83). Due to ill health, Ron retired on the 30th of April 1983. He was President of the Australian Council of Churches from 1971 to 1973, President of the Congregational Union of NSW from 1973 to 1975. As a member of the Joint Planning Committee he was involved in the development of the Uniting Church and inaugural Chairperson. Following union, he was a member and later Chairman of the Board of Social Responsibility. He was instrumental in founding the Mayflower Village for the Aged, the Rockdale Community Aid Service, and helped form the St George Community Conference.The Rev. Ronald W Albiston 28/9/1919–16/08/2006 was educated at Melbourne Boys' High School, the Victorian Congregational College and the University of Melbourne. From a young age he held positions within the local church, was secretary of the East Kew Congregational Church at the age of 16, as well as superintendent of the Sunday School from the age of 15. Ron was supported during his life and ministry by his wife of 63 years, Dorothy. He was ordained at Northcote Congregational Church on 21 December 1942. His ministry was exercised in Northcote/Clifton Hill (1942–45), Yarrawonga and associated district (1945–50), Ballarat Dawson Street and "Zion" Sebastopol (1950–68), and Rockdale Congregational, Sydney, later Uniting (1968–83). Due to ill health, Ron retired on the 30th of April 1983. He was President of the Australian Council of Churches from 1971 to 1973, President of the Congregational Union of NSW from 1973 to 1975. As a member of the Joint Planning Committee he was involved in the development of the Uniting Church and inaugural Chairperson. Following union, he was a member and later Chairman of the Board of Social Responsibility. He was instrumental in founding the Mayflower Village for the Aged, the Rockdale Community Aid Service, and helped form the St George Community Conference.Informal B & W photo of the Rev. Ron Albiston. Albiston is standing, hands clasped behind back, smiling into the camera. He's dressed in a suit with clerical collar and waistcoat. The photo has been taken outdoors, possibly at a picnic."Rev. Ron Albiston"albiston, ron, congregational minister

"William (Bill) Clark was engineering manager with Fruehauf tractors, and now starts life as a minister at Kaniva. He'd been in transport engineering for almost 30 years before studying for ordination. The children, both grown up, one married, will remain in Melbourne. Bill told me he enjoys working with people and looks forward to the opportunity to share with lay people who know their community, in communicating toward and with the whole community the love and concern of the gospel. Margaret, his wife, enjoys gardening, crocheting, reading and walking. Bill says his other interests are practical work, including welding." 2017 - retired minister.The two photos show head and shoulders of a middle-aged Clarke.C&N identification.clarke, william, margaret clarke, uniting church minister

B006.1 associated with St George's PFA, St Kilda. Membership of the PFA was symbolised by the wearing of the badge. Badges were received by new members only at a special Badge Presentation Service. The letters "PFA" stand out clearly on the badge with the letter "F" the largest because Christian Fellowship is central - with God and and one another. Around the letters is a ring of blue. A ring is an emblem of love and blue traditionally stands for truth of loyalty. Behind the letters are a white St Andrew's cross. Around the edge of the badge are serrations which point outwards and symbolise the reaching out of the Fellowship to the world. The aim of the PFA was "to unite youth in the fellowship of service of the Kingdom of God." Its objectives were "to present to youth the Gospel of Jesus as good news for them, the community and mankind, and as a call to vigorous and faithful activity for Christ's Kingdom in collaboration with all who seek that Kingdom. to help them understanding of the life and teaching of Jesus Christ through study of the Bible and other sources of inspiration. To assist youth to grow to full and true maturity by helping to meet their spiritual needs in physical, mental and social realms. To unite the youth of the Presbyterian Church into a Fellowship of worship, study, recreation and service directed toward the achievement of these objectives." Source: "PFA Handbook", 1960.Seven Presbyterian Fellowship Association round blue and white enameled lapel badges. B006.1 PFA lapel sterling silver badge.PFApresbyterian fellowship association

Clara Jane Matthews was born in 1870 as the eldest daughter of Robert Matthews. She married William Frederick Busse on the 5th of December, 1894 at St Columb’s church, Hawthorn. Clara and her husband lived on Main Street in Chiltern, and her husband was a Clerk of Courts in Chiltern and Wodonga throughout his life. Clara and William also owned a 640 acre farm called Clairedale Park, four miles (6.5km) outside of Barnawartha. They had both crops and sheep on the property, and adopted innovative farming practices. It appears that Clara was heavily involved in the farm business, as she is listed as a purchaser of sheep in multiple stock reports between 1914 and 1918. This is very unusual for the era, as women were not generally involved in stock markets, especially if her husband was still alive. Clara’s husband’s work at the court likely meant that he wasn’t able to travel to the markets in order to purchase stock. Clara’s taking the reigns in this manner was highly unusual, and signals just how strong of a woman she must have been. Clara Busse died in Chiltern in 1968, when she was 98 years old. She is also the mother of Wilfred C Busse, who was an author and a member of the Chiltern Athenaeum. This photograph is of a woman who lived most of her life in Chiltern, and undoubtedly contributed to the community of the town within her 98 years. She will most likely be remembered as the wife of William Frederic Busse, Clerk of Petty Sessions, or as the mother or Wilfred Clarence Busse, author and barrister. Although the records of her time almost entirely connect her with the men of her life, her father, husband and then her son, some digging can reveal that she was an entire person of her own, who broke norms of her time and is worthy of being remembered for her own sake.Black and white rectangular photograph printed on matte photographic paper mounted on board in a textured metallic frameObverse: Clara Jane Busse / (nee Mathews) / Mother of W. C. Busse / clara jane busse, clara busse, c j busse, busse, women in agriculture, remarkable women, 20th century women, women's history, working women, wilfred busse, wilfred clarence busse

The first sculpture awarded the Shire of Eltham 'Art in Public Places' Award/Commission. The Judges were Inge King, Jenny Zimmer and Daryl Jackson. The work deals with the juxtaposition of suburban and rural surroundings. This scupture is a typical example of the artist's oevre of the period. This sculptre is site specific and refers to the nature of the environment. The colour - bushfire red / sienna - alludes to the history of fire in the urban/rural fringe and the title, as well as the sculpture's shapes, forms and material refer to the natural and local elements. Judges report noted: "The most vital and expressive work for the site...with a great sense of dynamic movement and vibrant colour. Its' abstract forms will enliven the surroundings and the urban and natural environment. This work is the most appropriate for the site and expressive of the dynamics of an evolving community in which artistic discourse and debate has always thrived." The work has acquired the status of a major landmark from the National Trust. The Breeze is an abstract work made out of welded steel and painted in enamel in bush fire red / sienna. It comprises a series of flat, cut-out shapes, interlocking at different angles, giving the impression of being hinged together rather than fixed. The work references nature and the built environment. Its geometric shapes suggest man-made structures within industry and suburban life, while rural areas can be identified by the organic flame-like shapes fanned by the wind. The circular cut-out in the eye mimics the sun, symbolising the intense heat of the Australian climate, while the colour red alludes to the history of bushfire within the urban and rural fringe. N/Apublic art, ginger, red, sienna, elements, steel, abstract, breeze, fire, sculpture

Alan Marshall was an author of more than fifteen books, and lived much of his life in Eltham. He became a central figure in the area's arts community of writers, artists, sculptors, film makers, actors and musicians. He is shown stroking a book to his heart, perched on a crutch, which references his disability (contracted polio when he was young), and his status as one of Australia's most successful and loved authors. His most famous book, 'I Can Jump Puddles' is based on his life story and the obstacles he faced as a child in trying to overcome his disability. Marcus Skipper submitted the idea for the work to the first 'Art in Public Places' Awards in 1990. The selectors at the time recommended that the work would be more suitably placed near the Eltham Library. It was commissioned and installed for the new Eltham Library, which was designed by Greg Burgess in 1994. It was partially funded by the then Shire of Eltham's Art Development Fund (Eltham Arts Council) and the rest donated by the artist Marcus Skipper. This work has significance for its reference to two well known names associated with Eltham and its history. The sculpture is a realistic statue of the famous Australian author Alan Marshall who wrote "I Can Jump Puddles". He lived and worked in the Shire. The artist Marcus Skipper represents a highly recognised family of artists associated with Monsalvat. The sculpture 'Alan marshall' has been classified as of regional significance by the National Trust of Australia. A realistic depiction (almost life size) of Alan Marshall cast in bronze with green patination. Dressed in a jumper and slacks, Marshall is shown perched on a crutch, holding a book to his heart, gesturing to his audience to come and listen to his words. alan marshall, bronze, skipper, i can jump puddles, eltham library, novalist, ekphrasis2017, figure, public art

The 'Black Saturday' bushfires were a series of bushfires that ignited across the Australian state of Victoria on and around Saturday, 7 February 2009. It was Australia's worst ever natural disaster. The fires occurred during extreme bushfire-weather conditions and resulted in Australia's highest ever loss of life from a bushfire: 173 people died and 414 were injured as a result of the fires. For most women being part of the Lasting Memories Mosaic Group was a way of reconnecting to the area, friends and neighbours. As the months went by, the idea of creating a gift to the community together was born. The women wanted to artistically express their memories of what they had experienced. Creating a mosaic seat in the heart of St Andrews allowed the group to be 'in control' of building something from the ground up - a symbol of hope, recovery and renewal. All of their experiences and memories have been included into the seat design, which makes it so special. This mosaic seat is proudly positioned outside the St Andrews Hall, which is also the site for the St Andrews market held every Saturday throughout the year.The Lasting Memories Mosaic group began this piece just after the Black Saturday fires in 2009. After the horrific fires ravaged through St Andrews and the surrounding areas, a group of bushfire affected ladies bravely came back to St Andrews to begin their healing in an artistic way. Each woman created something beautiful and meaningful, using remnants of crockery, glass, tiles and bricks salvaged from their own properties. This artworks identifies who they are and tells their personal 'life journey' and family heritage and memories of what they had experienced before, during and beyond Black Saturday. It is also an expression of their love for the St. Andrews area and the nature and people within it. A large concrete seat in the style of an organic chaise lounge covered in mosaic (broken tiles, glass, crockery and ceramics of all shapes and colour). The pieces have been placed to form pictures, words and patterns that tell and recount stories and memories of reflection, hope and love of a group of people who experienced the Black Saturday bushfires. (Click on links to view details of the seat) black saturday, mosaic, art, lasting memories, st andrews, tiles, glass, fire, concrete, cement, chris reade, ekphrasis2017

Alan Martin studied under Max Meldrum, at the National Gallery School and the Royal Melbourne Institute of Technology. He later established his own art school. He has won several prizes and is represented in several provincial collections. Alan Marshall was the author of more than fifteen books, and lived much of his life in Eltham. He became a central figure in the area's arts community of writers, artists, sculptors, film makers, actors and musicians. He contracted polio when he was young is considered one of Australia's most successful and loved authors. His most famous book, 'I Can Jump Puddles' is based on his life story and the obstacles he faced as a child in trying to overcome his disability. The portrait of Alan Marshall was exhibited as a finalist at the 1956 Archibald Prize.

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

This altar cloth is one of a set of four of various sizes, embroidered and donated by a parent for the opening of the school's chapel. The chapel was completed in 1989 and officially dedicated 'in thanks for the work of J.R. Pascoe' in March 1990. Religious instruction has never formed part of the curriculum at Westbourne but Christian values have underpinned the school's identity since its very early days. Recognising the importance of spirituality to the broader life of a school, Principal John Pascoe set about building a small chapel at the Truganina campus. In 1988, Reverend George DuRink was appointed as inaugural chaplain, in time to advise on the chapel design, and remained at the school for more than twenty years. Reverend DuRink's friendly, inclusive approach to ministering, drawing largely on his extensive knowledge of philosophy and ethics, and welcoming the many faiths and cultures that came to the school from the growing surrounding community, set the tone for the spiritual dimension of education at Westbourne. An integral part of the fabric of the school, the chapel has been a place to gather for comfort and support during difficult times, a place for quiet reflection and at times a place for music and celebration.This altar cloth has historic significance as it is associated with the very beginning of the Westbourne chapel and was used in the chapel for many years. A rectangular piece of evenweave fabric with a fringed edge and cross stitched with a blue border around the entire piece and a yellow and green Westbourne logo facing the short edge at one end.

- Migrant ships arriving into Port Melbourne in 1956. Migrants boarding the train to Bonegilla camp and resettling in Victoria. - Section on Olympic Games in Melbourne was filmed by Father Basil Valentin OFM who was the Chaplain of the American Olympic team. -Also showed extracts of Moomba festival in 1957. - Slovenian settling on Australian farms and weddings of members of the Slovenian community This video shows the magnitude of migrants who arrived in Australia in 1956 by ships mainly from Italian ports from Genoa, Trieste and Naples. It shows the settling of migrants into camps and depicts their everyday life including education and recreation and assimilation into Australia. 120 minute video cassette in colour depicting migrant ships arriving to Port Melbourne in 1956 and short clips of the Melbourne Olympic Games. Also includes footage of train journey to Bonegilla camp and camp housing facility.0002migration, resettlement, bonegilla, slovenians, ships, olympics 1956

On Sunday 19 December 1954 at 3.30 pm, 52 people attended the inaugural general meeting, which was held in the Catholic church hall at Theodore Street, St Albans. Slovenians at the meeting were enthused at the prospect of developing closer ties and a committee was formed to organise the next dance. This humble beginning laid the groundwork for the establishment of the first Slovenian organisation in Melbourne, Victoria.On 5 December 1954 the first meeting of the club’s preparatory committee was held at 36 Prentice Street, East St Kilda with 26 people in attendance. The group prepared a list of regulations and decided on the name Slovenski klub Melbourne – Slovenian Club Melbourne (SCM). The first Minutes of the Meeting announced the club’s statement of purpose: • to assist migrants of Slovenian origin; • to assist assimilation to the Australian way of life; • to help Slovenian migrants in every possible way, especially financially; • to help Slovenian refugees in Europe, especially those who wanted to find a a new and free life in Australia; • to offer members and their friends healthy intellectual and physical activities in the cultural, social and sports arenas; and • to cultivate a Slovenian cultural heritage while also making contributions to their Australian community.A sepia photo of the Slovenians attending the first meeting in St. Albans, 1954 Some in attendance included: Ljubo Pirnat, Paule Postarenko, Ivan Gerbec, Tinka Verbic, Zladko Verbic, Viktor Ferfolia, Tusek, Joze Pekolj, Mrs Potocnik, Joze Potocnik, Janezic, Fanc Novina, Joze Golenko.first slovenian club, slovenians in melbourne, slovenian club, regulations of first slovenian club

Important Victorian Labour Day annual event in Melbourne and many floats form a lengthy parade - celebration in the streets of Melbourne, concluding at the Alexandra Gardens along River Yarra; it is a presentation of various communities, arts and cultural performances in the State of Victoria.Getting together, celebrating multicultural community and many facets of social lifeGold plated trophy presented to Slovenian Association Melbourne in 1980 for the entry of a float at the Moomba parade.Melbourne Moomba Festival Chairmans Trophy 1980 Best Float by First Time Entrantslovenian association melbourne, moomba parade, moomba festival melbourne, moomba float

This dress was hand crocheted by Miss Muriel 'Dolly' Williamson, who was noted for her skill at handicrafts and her sense of fashion. Throughout her life she hand made many of her own clothes and enjoyed wearing them to local social events. She had a large collection of hand knitted and crocheted clothes, most of which were dispersed amongst her friends when she finally went into a nursing home. The donation of this dress was facilitated by Ms Julia Fry from Community Options Barwon who is Miss Williamson's case worker. This dress is typical of the style of the 1960s, with its bright colours and long line. Miss Williamson called it her 'Carmen Miranda' dress.Dress, hand crocheted by Miss Muriel Williamson in bands of mid green, light green and white wool, c.1960s. Detail of dress hand crocheted by Miss Muriel Williamson, c.1960s.fashion handicrafts crochet, williamson, miss muriel blanche, fashion, handicrafts, crochet

The opportunity shop was established by volunteers to raise funds for groups as listed. The shop was in Enterprize Way, Mitcham on land once occupied by White's Hay & Corn Stores. It was a successful venture and ran for many years.Badge 1 - Opportunity Shop - Vermont - Maroondah (V.M.H.) Hospital Auxiliary (Green). Badge 2 - Opportunity Shop - Church & Life (C&L) Community Aid Abroad Badge 3 - Community Aid Abroad (C.A.A.) Opportunity Shop (Blue) Badge 4 - Opportunity Shop - Nunawading - Maroondah Hospital (N.M.H.) (White) Badge 5 - Opportunity Shop. Vermont Church Community Aid (V.C.C.) (Yellow)Mitcham Opportunity Shopnumismatics, badges