Single sheet of white paper with white, red, blue, yellow and black flags on the front and the names of the flags on the back.non-fictionpilots, congregational church, congregational church youth groups

White card with blue text and decorative border.non-fictioncongregational church, pilots

1. Musical and linguistic perspectives on Aboriginal song Allan Marett and Linda Barwick Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 2. Iwaidja Jurtbirrk songs: Bringing language and music together Linda Barwick (University of Sydney), Bruce Birch and Nicholas Evans (University of Melbourne) Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 3. Morrdjdjanjno ngan-marnbom story nakka, ?songs that turn me into a story teller?: The morrdjdjanjno of western Arnhem Land Murray Garde (University of Melbourne) Morrdjdjanjno is the name of a song genre from the Arnhem Land plateau in the Top End of the Northern Territory and this paper is a first description of this previously undocumented song tradition. Morrdjdjanjno are songs owned neither by individuals or clans, but are handed down as ?open domain? songs with some singers having knowledge of certain songs unknown to others. Many morrdjdjanjno were once performed as part of animal increase rituals and each song is associated with a particular animal species, especially macropods. Sung only by men, they can be accompanied by clap sticks alone or both clap sticks and didjeridu. First investigations reveal that the song texts are not in everyday speech but include, among other things, totemic referential terms for animals which are exclusive to morrdjdjanjno. Translations from song language into ordinary register speech can often be ?worked up? when the song texts are discussed in their cultural and performance context. The transmission of these songs is severely endangered at present as there are only two known singers remaining both of whom are elderly. 4. Sung and spoken: An analysis of two different versions of a Kun-barlang love song Isabel O?Keeffe (nee Bickerdike) (University of Melbourne) In examining a sung version and a spoken version of a Kun-barlang love song text recorded by Alice Moyle in 1962, I outline the context and overall structure of the song, then provide a detailed comparative analysis of the two versions. I draw some preliminary conclusions about the nature of Kun-barlang song language, particularly in relation to the rhythmic setting of words in song texts and the use of vocables as structural markers. 5. Simplifying musical practice in order to enhance local identity: Rhythmic modes in the Walakandha wangga (Wadeye, Northern Territory) Allan Marett (University of Sydney) Around 1982, senior performers of the Walakandha wangga, a repertory of song and dance from the northern Australian community of Wadeye (Port Keats), made a conscious decision to simplify their complex musical and dance practice in order to strengthen the articulation of a group identity in ceremonial performance. Recordings from the period 1972?82 attest to a rich diversity of rhythmic modes, each of which was associated with a different style of dance. By the mid-1980s, however, this complexity had been significantly reduced. I trace the origin of the original complexity, explore the reasons why this was subsequently reduced, and trace the resultant changes in musical practice. 6. ?Too long, that wangga?: Analysing wangga texts over time Lysbeth Ford (University of Sydney) For the past forty or so years, Daly region song-men have joined with musicologists and linguists to document their wangga songs. This work has revealed a corpus of more than one hundred wangga songs composed in five language varieties Within this corpus are a few wangga texts recorded with their prose versions. I compare sung and spoken texts in an attempt to show not only what makes wangga texts consistently different from prose texts, but also how the most recent wangga texts differ from those composed some forty years ago. 7. Flesh with country: Juxtaposition and minimal contrast in the construction and melodic treatment of jadmi song texts Sally Treloyn (University of Sydney) For some time researchers of Centralian-style songs have found that compositional and performance practices that guide the construction and musical treatment of song texts have a broader social function. Most recently, Barwick has identified an ?aesthetics of parataxis or juxtaposition? in the design of Warumungu song texts and musical organisation (as well as visual arts and dances), that mirrors social values (such as the skin system) and forms 'inductive space' in which relationships between distinct classes of being, places, and groups of persons are established. Here I set out how juxtaposition and minimal contrast in the construction and melodic treatment of jadmi-type junba texts from the north and north-central Kimberley region similarly create 'inductive space' within which living performers, ancestral beings, and the country to which they are attached, are drawn into dynamic, contiguous relationships. 8. The poetics of central Australian Aboriginal song Myfany Turpin (University of Sydney) An often cited feature of traditional songs from Central Australia (CA songs) is the obfuscation of meaning. This arises partly from the difficulties of translation and partly from the difficulties in identifying words in song. The latter is the subject of this paper, where I argue it is a by-product of adhering to the requirements of a highly structured art form. Drawing upon a set of songs from the Arandic language group, I describe the CA song as having three independent obligatory components (text, rhythm and melody) and specify how text is set to rhythm within a rhythmic and a phonological constraint. I show how syllable counting, for the purposes of text setting, reflects a feature of the Arandic sound system. The resultant rhythmic text is then set to melody while adhering to a pattern of text alliteration. 9. Budutthun ratja wiyinymirri: Formal flexibility in the Yol?u manikay tradition and the challenge of recording a complete repertoire Aaron Corn (University of Sydney) with Neparr? a Gumbula (University of Sydney) Among the Yol?u (people) of north-eastern Arnhem Land, manikay (song) series serve as records of sacred relationships between humans, country and ancestors. Their formal structures constitute the overarching order of all ceremonial actions, and their lyrics comprise sacred esoteric lexicons held nowhere else in the Yol?u languages. A consummate knowledge of manikay and its interpenetrability with ancestors, country, and parallel canons of sacred y�ku (names), bu?gul (dances) and miny'tji (designs) is an essential prerequisite to traditional leadership in Yol?u society. Drawing on our recordings of the Baripuy manikay series from 2004 and 2005, we explore the aesthetics and functions of formal flexibility in the manikay tradition. We examine the individuation of lyrical realisations among singers, and the role of rhythmic modes in articulating between luku (root) and bu?gul'mirri (ceremonial) components of repertoire. Our findings will contribute significantly to intercultural understandings of manikay theory and aesthetics, and the centrality of manikay to Yol?u intellectual traditions. 10. Australian Aboriginal song language: So many questions, so little to work with Michael Walsh Review of the questions related to the analysis of Aboriginal song language; requirements for morpheme glossing, component package, interpretations, prose and song text comparison, separation of Indigenous and ethnographic explanations, candour about collection methods, limitations and interpretative origins.maps, colour photographs, tablesyolgnu, wadeye, music and culture

victorian history, history sources

Started in 1936, the aim of the Pilots was to capture the imagination and the devotion of children for the service of the Kingdom of God and to begin the training for membership of the world wide church of Jesus Christ. Pilots was mainly a week-night activity to supplement the training which boys and girls are given on Sundays, either through Family Church courses or approved Sunday School guides. Many churches were already using the lesson courses prepared by the Youth and Education Department of the Congregational Union for the Family Church. A Pilot company consisting of six or more boys meet regularly under the leadership of a Captain. The Pilot's promise was "I will learn, pray and serve all I can in the world-wide church of Jesus Christ" An Acting Able Seaman was for Pilots between the 8 - 10 years. [from "Compass : for Pilot Captains" book 1947] 3 x blue and white tin Pilots Acting Able Seaman badges. B018.1 B018.2 B018.3"Pilots Acting Able Seaman"pilots, congregational church, congregational union, congregational church youth groups

BLACK AND WHITE PHOTOGRAPH OF GROUP OF SIX GIRL GUIDES WITH A .............. MILLICENT DUNN HOLDING FLAGlocal history, photography, photographs, events and celebrations

Brief history and fishing guide to these areas.Historic record of tourists interests and fishing in Peterborough22 page softcover bookpeterborough, princetown, port campbell, shipwreck coast; the great ocean road;, peterborough 3270, princetown, port campbell, shipwreck coast, great ocean road, jack loney

Advertisement for the significant local building of the time for the Peterborough Hotel. Also contains detailed map of the local roads.The Peterborough Hotel was a significant local building until it burned down in the 1960's.A4 copy of a Broadbent Map which includes an advertisement for the Peterborough Hotel. Approx 1950-1960.peterborough hotel, broadbents guide, peterborough hotel advertisment, john wiber, james irvine

first aid training part of the skill set they were trained in.twelve brownies some seated some standing, doing first aid activities in front of corrugated iron building.guides

At the guide hall on corner of Layzell and Patrick Streets Ester Black, Pam Smith, ? Hollowaygroup of Girl Guides making pledge with flags A Marshall Studios Quality Prints guides

Hilda Pert Group of Girl Guides with cakes on table at guide hall corner of Layzell and Patrick Street A Marshall Studios Quality Prints guides

Large Group of Brownies in uniform forming a circle in front of Guide Hall corner of Layzell and Patrick Street A Marshall Studios Quality Prints guides

Group of girl guides in uniform in Guides HallFront Row (left to right) Tania Cumming, Bernadette Moloney, Julie Nunn, Helen O'Shea, Deborah Moloney Bottom Row Michelle Blencowe, Raquel Watts, Narelle Laurie guides

Coppin, Chris Randle Group of brownies and their leader with checkered cloth covered tableA Marshall Studios Quality Prints guides

Back P Robson, M Langdon, ,S McKay, H Dryburgh, Graham, Vann, F Pert, June Clark, B Granville, M O'Sullivan, M Hutton, , L Paulett Middle Pat Dunston, B Howden, H Duxson, E Martin, I Neumann, L Loyd Front E Tweddle, J Start, J Balchin, Carter, ,Earle B/W photograph of large group of ladies in front of wooden blindsGrampians Division Christmas Party Retirement of E Martin Welcome H Duxson Dec 1971

This Remington No.12 typewriter is of the typebar, front-strike class. It was made by the Remington Typewriter Company of Ilion, New York, U.S.A. in about 1925. The Model No. 12 was introduced in 1922 and was one of the first 'visible writer' machines, in which the typed characters were visible to the operator. Previous models were of the upstrike class in which the characters were typed on the underside of the platen. To see what had been typed the operator had to raise the platen, meaning the typist was typing blind much of the time. This machine was used by Margaret Ganly née Burn in the 1930s. It was purchased for her by one of the sons of William Pride, a famous saddle maker in Geelong, William was Margaret’s grandfather. The typewriter was donated with original sales receipt and servicing tools. Margaret worked at Dennys for 7 years during the 1930s. The typewriter is accompanied with a story written by Margaret about her time working at the company. Margret married Jack Ganly, a fellow employee of Dennys. The Ganly name was well known within Dennys, with three generations of the Ganly family working at the company. WORKING CONDITIONS & OFFICE WORK DUTIES. Written by Margaret Burn in 2021. Worked at Dennys Lascelles in the 1930s. In the 1930s coming out of the Depression, jobs were hard to come by and had to be clung to by efficiency and subserviency. There was no union to protect workers – bosses could be tough and rough. Dennys Lascelles revolved around fortnightly wool sales in the “season” – September to May. Sale day was always a day of suppressed excitement. Preparation from a clerical point of view was complete and we now awaited the aftermath of the actual wool auction. The building teemed with people. There were country people down to see their wool sold, buyers of many nationalities, or from the big cities, who were coming in and out of the building all day. Their role was to inspect the acres of wool bales displayed on the show floors; however, caterers were present to feed clients, and there was plenty of social interactions on top of business. The office staff did not go home but waited until the first figures came back from the wool sales and the machines went in to action, both human and mechanical, preparing the invoices for the buyers’ firms. This comprised of lists of lot numbers, weights, prices per lb., and the total prices paid. A lot of this was done by old-school typewriters, making this work a big, heavy, tiring job. Before the finished lists could be dispatched, they were collated on an “abstract”. The lists had to balance with the catalogue from which the invoices had been prepared. This never happened automatically. All the paperwork had to be split up amongst pairs of workers and checked until discrepancies were found. This would happen until midnight but occasionally went until 2 or 3 am. Once complete, the invoices could then be rushed off to the buyers’ firms usually in Melbourne, and hire cars took the staff home. It was back on the job the next morning, usually around 8.30. The office hours varied according to the size of the sale and work involved. Some days started as early as 8 and could finish around 5.30. The second phase of work began with the account sales to be prepared for the sellers of the wool. These detailed all the weights, descriptions of wool, brands, and prices. One Sales account could have multitudes of lot numbers, all needing to be individually described. Various charges needed to be deducted such as finance for woolpacks, extra stock, or farmers who were given a loan to live on during the season. Details of how payment was to be made was also noted, whether the seller was to be paid by cheque, to a bank, or credited to their account with the company (which often left the seller still in debt). For a couple of months in the winter, things were quieter when staff took holidays and were sometimes given afternoons off. But there were still weekly skin sales and stock sales around the state. The annual end of June figures to be prepared for a big company like Dennys with branches all around the state also kept the staff busy. In good years there was sometimes a bonus. On sale days there was a bar open for the clients and wool buyers. This added to the excitement for the young girls, who were strictly barred from using it, but somehow managed to sneak a gin and tonic. This is how I had my first ever, before the evening meal. There was also the romantic notion in some minds, with all the influx of males, that some of us might end up on a wealthy station, or be noticed by an exotic buyer. To my knowledge, this never happened at Dennys Lascelles Limited. Group staff photo at Dennys Lascelles Limited. Margaret Burn. Age 18 or 19. Jack Ganly (Margaret’s future husband). 22.The typewriter has a black painted metal frame. The top section of the typewriter consists of a cylindrical platen on a carriage featuring plated metal fittings. A curved folding paper guide sits behind the platen and moves on the horizontal axis when the user types on the keyboard. A horizontal semicircular type basket with typebar links the top section to the lower keyboard. The ink ribbon is carried between two spools on a horizontal axis, one on each side of the type-basket. At the rear, a paper tray features gold lettering which reads ‘Remington’. At the front, a four-row QWERTY keyboard is found with 42-character keys total. 'SHIFT LOCK' and 'SHIFT KEY' are to the left of the keyboard, 'BACK SPACER' and 'SHIFT KEY' to the right. All keys are circular, white with black lettering. At the top of the keyboard are five circular red keys with the numbers 1-5 displayed behind their respective keys. A Spacebar is found along the front of the keyboard. The typewriter is accompanied by a cardboard box. This box contains the original sales receipt, on blue paper with grey lead handwriting. It also contains spare parts, a spare ribbon stretched between two spools, and cleaning tools such as brushes of differing sizes. Serial Number. Engraved. "LX45395" Gold lettering. Paper tray. “Remington” Gold Lettering. Behind keyboard. “Made in Ilion, New York, U.S.A. Gold Lettering. Mirrored both sides of type-basket. “12”remington, dennys lascelles ltd, worker conditions 1930s