Mawul Rom Project: Openness, obligation and reconciliation Morgan Brigg (Universtiy of Queensland) and Anke Tonnaer (University of Aarhus, Denmark) Aboriginal Australian initiatives to restore balanced relationships with White Australians have recently become part of reconciliation efforts. This paper provides a contextualised report on one such initiative, the Mawul Rom crosscultural mediation project. Viewing Mawul Rom as a diplomatic venture in the lineage of adjustment and earlier Rom rituals raises questions about receptiveness, individual responsibility and the role of Indigenous ceremony in reconciliation efforts. Yolngu ceremonial leaders successfully draw participants into relationship and personally commit them to the tasks of cross-cultural advocacy and reconciliation. But Mawul Rom must also negotiate a paradox because emphasis on the cultural difference of ceremony risks increasing the very social distance that the ritual attempts to confront. Managing this tension will be a key challenge if Mawul Rom is to become an effective diplomatic mechanism for cross-cultural conflict resolution and reconciliation. Living in two camps: the strategies Goldfields Aboriginal people use to manage in the customary economy and the mainstream economy at the same time Howard Sercombe (Strathclyde University, Glasgow) The economic sustainability of Aboriginal households has been a matter of public concern across a range of contexts. This research, conducted in the Eastern Goldfields of Western Australia, shows how economically successful Aboriginal persons manage ?dual economic engagement?, or involvement in the customary economy and the mainstream economy at the same time. The two economies sometimes reinforce each other but are more often in conflict, and management of conflicting obligations requires high degrees of skill and innovation. As well as creating financially sustainable households, the participants contributed significantly to the health of their extended families and communities. The research also shows that many Aboriginal people, no matter what their material and personal resources, are conscious of how fragile and unpredictable their economic lives can be, and that involvement in the customary economy is a kind of mutual insurance to guarantee survival if times get tough. Indigenous population data for evaluation and performance measurement: A cautionary note Gaminiratne Wijesekere (Dept. of Families, Housing, Community Services and Indigenous Affairs, Canberra) I outline the status of population census counts for Indigenous peoples, identifying information on Indigenous births and deaths, and internal migration estimates. I comment on the ?experimental? Indigenous population projections and question the rationale for having two sets of projections. Program managers and evaluators need to be mindful of limitations of the data when using these projections for monitoring, evaluating and measuring Indigenous programs. Reaching out to a younger generation using a 3D computer game for storytelling: Vincent Serico?s legacy Theodor G Wyeld (Flinders University, Adeliade) and Brett Leavy (CyberDreaming Australia) Sadly, Vincent Serico (1949?2008), artist, activist and humanist, recently passed away. Born in southern Queensland in Wakka Wakka/Kabi Kabi Country (Carnarvon Gorge region) in 1949, Vincent was a member of the Stolen Generations. He was separated from his family by White administration at four years of age. He grew up on the Cherbourg Aboriginal Reserve in the 1950s, when the policies of segregation and assimilation were at their peak. Only returning to his Country in his early forties, Vincent started painting his stories and the stories that had been passed on to him about the region. These paintings manifest Vincent?s sanctity for tradition, storytelling, language, spirit and beliefs. A team of researchers was honoured and fortunate to have worked closely with Vincent to develop a 3D simulation of his Country using a 3D computer game toolkit. Embedded in this simulation of his Country, in the locations that their stories speak to, are some of Vincent?s important contemporary art works. They are accompanied by a narration of Vincent?s oral history about the places, people and events depicted. Vincent was deeply concerned about members of the younger generation around him ?losing their way? in modern times. In a similar vein, Brett Leavy (Kooma) sees the 3D game engine as an opportunity to engage the younger generation in its own cultural heritage in an activity that capitalises on a common pastime. Vincent was an enthusiastic advocate of this approach. Working in consultation with Vincent and the research team, CyberDreaming developed a simulation of Vincent?s Country for young Aboriginal and non-Aboriginal persons from the Carnarvon Gorge region to explore Vincent?s life stories of the region. The use of Vincent?s contemporary paintings as storyboards provides a traditional medium for the local people to interactively re-engage with traditional values. Called Serico?s World, it represents a legacy to his life?s works, joys and regrets. Here we discuss the background to this project and Vincent?s contribution. A singular beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land RG Gunn (La Trobe University) and RL Whear (Jawoyn Association) Samples from a beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land were analysed for radiocarbon and dated to be about 150 years old. An underlying beeswax figure was found to be approximately 1100 years old. The Dreaming Being Namarrkon is well known throughout Arnhem Land, although his sphere of activity is concentrated around the northern half of the Arnhem Land plateau. Namarrkon is well represented in rock-paintings in this area and continues to be well represented in contemporary canvas-paintings by artists from the broader plateau region. We conclude that representations of Namarrkon in both painted and beeswax forms appear to be parallel manifestations of the late Holocene regionalisation of Arnhem Land. ?Missing the point? or ?what to believe ? the theory or the data?: Rationales for the production of Kimberley points Kim Akerman (Moonah) In a recent article, Rodney Harrison presented an interesting view on the role glass Kimberley points played in the lives of the Aborigines who made and used them. Harrison employed ethnographic and historical data to argue that glass Kimberley points were not part of the normal suite of post-contact artefacts used primarily for hunting and fighting or Indigenous exchange purposes, but primarily were created to service a non-Indigenous market for aesthetically pleasing artefacts. Harrison asserted that this market determined the form that these points took. A critical analysis of the data does not substantiate either of these claims. Here I do not deal with Harrison?s theoretical material or arguments; I focus on the ethnographic and historical material that he has either omitted or failed to appreciate in developing his thesis and which, in turn, renders it invalid. The intensity of raw material utilisation as an indication of occupational history in surface stone artefact assemblages from the Strathbogie Ranges, central Victoria Justin Ian Shiner (La Trobe University, Bundoora) Stone artefact assemblages are a major source of information on past human?landscape relationships throughout much of Australia. These relationships are not well understood in the Strathbogie Ranges of central Victoria, where few detailed analyses of stone artefact assemblages have been undertaken. The purpose of this paper is to redress this situation through the analysis of two surface stone artefact assemblages recorded in early 2000 during a wider investigation of the region?s potential for postgraduate archaeological fieldwork. Analysis of raw material utilisation is used to assess the characteristics of the occupational histories of two locations with similar landscape settings. The analysis indicates variability in the intensity of raw material use between the assemblages, which suggests subtle differences in the occupational history of each location. The results of this work provide a direction for future stone artefact studies within this poorly understood region.document reproductions, maps, b&w photographs, colour photographskimberley, mawul rom project, 3d computer game, storytelling, vincent serico, beeswax, namarrkon, artefact assemblages, strathbogie ranges, groote eylandt, budd billy ii

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

1. The moral lexicon of the Warlpiri people of central Australia LR Hiatt This paper discusses words that match ?Good? and ?Bad?; examples of ?Good? and ?Bad? behaviour; morality and law; and egalitarianism and dominance. It also presents a comparison with Gidjingarli (Burarra). 2. Mobs and bosses: Structures of Aboriginal sociality Patrick Mullins (Mount Druitt, NSW) A commonality of Aboriginal social organisation exists across the continent in communities as different as those from the Western Desert across to Cape York, from the towns of New South Wales and Western Australia to cities like Adelaide. This is found in the colloquial expressions ?mob? and ?boss?, which are used in widely differing contexts. Mobbing is the activity where relatedness, in the sense of social alliances, is established and affirmed by virtue of a common affiliation with place, common experience and common descent, as well as by the exchange of cash and commodities. Bossing is the activity of commanding respect by virtue of one?s capacity to bestow items of value such as ritual knowledge, nurturance, care, cash and commodities. Mobbing and bossing are best understood as structures in Giddens? sense of sets of rules and resources involved in the production of social systems, in this case social alliances. Mobbing and bossing imply a concept of a person as a being in a relationship. Attention needs to be given to the way these structures interact with institutions in the wider Australian society. 3. Recognising victims without blaming them: A moral contest? About Peter Sutton?s ?The Politics of Suffering: Indigenous Policy in Australia since the 1970s? and Gillian Cowlishaw?s replies Ma�a Ponsonnet (Universit� Paris- 8-Saint-Denis) Peter Sutton?s texts on Aboriginal violence, health and their politicisation are replied to using his methodology, and acknowledging his convincing points. Sutton rightly denounces a lack of lucidity and scientific objectivity in anthropological debates. These inadequacies impede identification of what Aboriginal groups can do to improve their situations for fear that this identification would lead to blame the victims. At the other end of the ethical spectrum, those who advocate a broader use of what I will call a ?resistance interpretation? of violence fail to recognise victims as such, on the implicit grounds that seeing victims as victims would deprive them of any agency, on the one hand, and entail blame, on the other hand. I aim to define a middle road between those views: the idea that victims should be acknowledged as such without being denied their agency and without being blamed for their own condition. This middle road allows identification of the colonisers? responsibilities in the contemporary situation of Indigenous communities in Australia, and to determine who can do what. Secondly, I show that Sutton?s texts convey, through subtle but recurrent remarks, an ideology of blame rather than a mere will to identify practical solutions. As a consequence, some of his proposals do not stand on a solid and objective causal analysis. 4. 'You would have loved her for her lore?: The letters of Daisy Bates Bob Reece (Murdoch University) Daisy Bates was once an iconic figure in Australia but her popular and academic reputation became tarnished by her retrograde views. Her credibility was also put in doubt through the exposure of her fictionalised Irish background. In more recent times, however, her ethnographic data on the Aborigines of Western Australia has been an invaluable source for Native Title claims, while her views on Aboriginal extinction, cannibalism and ?castes? are being seen as typical of her time. This article briefly reviews what has been the orthodox academic opinion of her scientific achievement before summarising what is reliably known of her early history and indicating what kind of person is revealed in the 3000 or more letters that she left behind. 5. What potential might Narrative Therapy have to assist Indigenous Australians reduce substance misuse? Violet Bacon (Curtin University of Technology) Substance misuse is associated with adverse consequences for many Australians including Aboriginal and Torres Strait Islander peoples. Extensive research has been conducted into various intervention, treatment and prevention programs to ascertain their potential in reducing substance misuse within Aboriginal and non-Aboriginal communities. I explore the potential of Narrative Therapy as a counselling intervention for assisting Indigenous Australians reduce the harm associated with substance misuse. 6. Bone points from the Adelaide River, Northern Territory Sally Brockwell (University of Canberra) and Kim Akerman (Moonah) Large earth mounds located next to the vast floodplains of the lower Adelaide River, one of the major tropical rivers draining the flat coastal plains of northern Australia, contain cultural material, including bone points. The floodplains of the north underwent dynamic environmental change from extensive mangrove swamps in the mid-Holocene, through a transition phase of variable estuarine and freshwater mosaic environments, to the freshwater environment that exists today. This geomorphological framework provides a background for the interpretation of the archaeology, which spans some 4000 years. 7. A different look: Comparative rock-art recording from the Torres Strait using computer enhancement techniques Liam M Brady (Monash University) In 1888 and 1898, Cambridge University?s Alfred C Haddon made the first recording of rock-art from the Torres Strait islands using photography and sketches. Systematic recording of these same paintings and sites was carried out from 2000 to 2004 by archaeologists and Indigenous Torres Strait Islander and Aboriginal communities as part of community-based rock-art recording projects. Computer enhancement techniques were used to identify differences between both sets of recordings, to reveal design elements that Haddon missed in his recordings, and to recover images recorded by Haddon that are today no longer visible to the naked eye. Using this data, preliminary observations into the antiquity of Torres Strait rock-art are noted along with recommendations for future Torres Strait region rock-art research and baseline monitoring projects. 8. Sources of bias in the Murray Black Collection: Implications for palaeopathological analysis Sarah Robertson (National Museum of Australia) The Murray Black collection of Aboriginal skeletal remains has been a mainstay of bio-anthropological research in Australia, but relatively little thought has been given to how and why this collection may differ from archaeologically obtained collections. The context in which remains were located and recovered has created bias within the sample, which was further skewed within the component of the collection sent to the Australian Institute of Anatomy, resulting in limitations for the research potential of the collection. This does not render all research on the collection unviable, but it demonstrates the importance of understanding the context of a skeletal collection when assessing its suitability for addressing specific research questions.maps, b&w photographs, colour photographs, illustrations, graphs, chartswarlpiri, sociology, daisy bates, substance abuse, narrative therapy, rock art, technology and art, murray black collection, pleistocene sites, watarrka plateau

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

The word “catheter” comes from Greek, meaning “to let or send down.” Catheters were used as early as 3,000 B.C. to relieve painful urinary retention. In those times, many materials were used to form a hollow catheter shape, including straw, rolled up palm leaves, hollow tops of onions, as well as, gold, silver, copper, brass, and lead. Malleable catheters were developed in the 11th century. In time, silver was used as the basis of catheters as it could be bent to any desired shape and was felt to have an antiseptic function. Benjamin Franklin, the inventor and colonial statesman, fashioned silver catheters for use by his older brother John. John suffered from kidney stones and needed to undergo a daily ritual of placing a bulky metal catheter into his bladder. To make these daily requirements on his brother less painful, Franklin worked with his local silversmith on his design for a flexible catheter. "It is as flexible as would be expected in a thing of the kind, and I imagine will readily comply with the turns of the passage," he wrote to John. Holes were bored into the sides of the catheter to allow for drainage. Coudé tip catheters were developed in the 18th and 19th centuries to facilitate male catheterization and continue to be used for this purpose in current medical practice. Catheters made from rubber were developed in the 18th century but were weak at body temperature, leaving debris in the bladder. The advent of rubber vulcanization, by Goodyear in 1844, improved the firmness and durability of the catheter, and allowed for mass production. Latex rubber became available in the 1930s. Dr. Frederic E.B. Foley (a St. Paul urologist) introduced the latex balloon catheter at a urologic meeting in 1935. Though he lost a legal battle with Davol for the patent, this catheter has since been known as the “Foley.” The earliest self-retaining catheters had wing tips (called Malecot) or flexible shoulders (called Pezzer), and were tied to the male penis or sutured to the female labia. Charriere’s French scale was used to describe the external diameter of a catheter. Thus the term “French (Fr)” size was coined. Joseph-Frederic-Benoit Charriere was a 19th century Parisian maker of surgical instruments. A 12 French catheter is approximately 4 mm in external diameter (0.33 mm = 1 French [Fr]). In French-speaking countries, these catheters may be referred to as the Charriere or abbreviated Ch. Catheterization of the bladder was felt to be fairly safe because of the antiseptic principles of Lister (1867). But many physicians continued to be concerned about catheter-related infections as patients were still developing “catheter fever” (systemic infection) despite antiseptic principles. After World War II, Sir Ludwig Guttman introduced the concept of sterile intermittent catheterization in patients with spinal cord injury. For many years, sterile technique was used for catheterization. In 1971, Dr. Jack Lapides of the University of Michigan at Ann Arbor introduced the clean intermittent catheterization (CIC) technique. Dr. Lapides’ theory was that bacteria weren’t the only cause of infection. He believed that chronic stagnant urine residuals and overstretching of the bladder were also responsible. But the fact that CIC was not performed in totally sterile conditions, Dr. Lapides still felt it was superior to indwelling catheters. Initially, Lapides was scorned in the urology world. Three decades after this debate, clean intermittent catheterization remains the preferred method to treat chronic urine retention and neurogenic bladder. Recent regulatory changes have recommended against the reuse of catheters for CIC in an attempt to further reduce the risk of catheter-associated urinary tract infections. https://www.urotoday.com/urinary-catheters-home/history-of-urinary-catheters.html This catheter was donated to Flagstaff Hill Maritime Village by the family of Doctor William Roy Angus, Surgeon and Oculist. It is part of the “W.R. Angus Collection” that includes historical medical equipment, surgical instruments and material once belonging to Dr Edward Ryan and Dr Thomas Francis Ryan, (both of Nhill, Victoria) as well as Dr Angus’ own belongings. The Collection’s history spans the medical practices of the two Doctors Ryan, from 1885-1926 plus that of Dr Angus, up until 1969. ABOUT THE “W.R.ANGUS COLLECTION” Doctor William Roy Angus M.B., B.S., Adel., 1923, F.R.C.S. Edin.,1928 (also known as Dr Roy Angus) was born in Murrumbeena, Victoria in 1901 and lived until 1970. He qualified as a doctor in 1923 at University of Adelaide, was Resident Medical Officer at the Royal Adelaide Hospital in 1924 and for a period was house surgeon to Sir (then Mr.) Henry Simpson Newland. Dr Angus was briefly an Assistant to Dr Riddell of Kapunda, then commenced private practice at Curramulka, Yorke Peninsula, SA, where he was physician, surgeon and chemist. In 1926, he was appointed as new Medical Assistant to Dr Thomas Francis Ryan (T.F. Ryan, or Tom), in Nhill, Victoria, where his experiences included radiology and pharmacy. In 1927 he was Acting House Surgeon in Dr Tom Ryan’s absence. Dr Angus had become engaged to Gladys Forsyth and they decided he further his studies overseas in the UK in 1927. He studied at London University College Hospital and at Edinburgh Royal Infirmary and in 1928, was awarded FRCS (Fellow from the Royal College of Surgeons), Edinburgh. He worked his passage back to Australia as a Ship’s Surgeon on the on the Australian Commonwealth Line’s T.S.S. Largs Bay. Dr Angus married Gladys in 1929, in Ballarat. (They went on to have one son (Graham 1932, born in SA) and two daughters (Helen (died 12/07/1996) and Berenice (Berry), both born at Mira, Nhill According to Berry, her mother Gladys made a lot of their clothes. She was very talented and did some lovely embroidery including lingerie for her trousseau and beautifully handmade baby clothes. Dr Angus was a ‘flying doctor’ for the A.I.M. (Australian Inland Ministry) Aerial Medical Service in 1928. Its first station was in the remote town of Oodnadatta, where Dr Angus was stationed. He was locum tenens there on North-South Railway at 21 Mile Camp. He took up this ‘flying doctor’ position in response to a call from Dr John Flynn; the organisation was later known as the Flying Doctor Service, then the Royal Flying Doctor Service. A lot of his work during this time involved dental surgery also. Between 1928-1932 he was surgeon at the Curramulka Hospital, Yorke Peninsula, South Australia. In 1933 Dr Angus returned to Nhill and purchased a share of the Nelson Street practice and Mira hospital (a 2 bed ward at the Nelson Street Practice) from Dr Les Middleton one of the Middleton Brothers, the current owners of what previously once Dr Tom Ryan’s practice. Dr Tom and his brother had worked as surgeons included eye surgery. Dr Tom Ryan performed many of his operations in the Mira private hospital on his premises. He had been House Surgeon at the Nhill Hospital 1902-1926. Dr Tom Ryan had one of the only two pieces of radiology equipment in Victoria during his practicing years – The Royal Melbourne Hospital had the other one. Over the years Dr Tom Ryan had gradually set up what was effectively a training school for country general-practitioner-surgeons. Each patient was carefully examined, including using the X-ray machine, and any surgery was discussed and planned with Dr Ryan’s assistants several days in advance. Dr Angus gained experience in using the X-ray machine there during his time as assistant to Dr Ryan. When Dr Angus bought into the Nelson Street premises in Nhill he was also appointed as the Nhill Hospital’s Honorary House Surgeon 1933-1938. His practitioner’s plate from his Nhill surgery is now mounted on the doorway to the Port Medical Office at Flagstaff Hill Maritime Village, Warrnambool. When Dr Angus took up practice in the Dr Edward and Dr Tom Ryan’s old premises he obtained their extensive collection of historical medical equipment and materials spanning 1884-1926. A large part of this collection is now on display at the Port Medical Office at Flagstaff Hill Maritime Village in Warrnambool. In 1939 Dr Angus and his family moved to Warrnambool where he purchased “Birchwood,” the 1852 home and medical practice of Dr John Hunter Henderson, at 214 Koroit Street. (This property was sold in1965 to the State Government and is now the site of the Warrnambool Police Station and an ALDI sore is on the land that was once their tennis court). The Angus family was able to afford gardeners, cooks and maids; their home was a popular place for visiting dignitaries to stay whilst visiting Warrnambool. Dr Angus had his own silk worm farm at home in a Mulberry tree. His young daughter used his centrifuge for spinning the silk. Dr Angus was appointed on a part-time basis as Port Medical Officer (Health Officer) in Warrnambool and held this position until the 1940’s when the government no longer required the service of a Port Medical Officer in Warrnambool; he was thus Warrnambool’s last serving Port Medical Officer. (Masters of immigrant ships arriving in port reported incidents of diseases, illness and death and the Port Medical Officer made a decision on whether the ship required Quarantine and for how long, in this way preventing contagious illness from spreading from new immigrants to the residents already in the colony.) Dr Angus was a member of the Australian Medical Association, for 35 years and surgeon at the Warrnambool Base Hospital 1939-1942, He served with the Australian Department of Defence as a Surgeon Captain during WWII 1942-45, in Ballarat, Victoria, and in Bonegilla, N.S.W., completing his service just before the end of the war due to suffering from a heart attack. During his convalescence he carved an intricate and ‘most artistic’ chess set from the material that dentures were made from. He then studied ophthalmology at the Royal Melbourne Eye and Ear Hospital and created cosmetically superior artificial eyes by pioneering using the intrascleral cartilage. Angus received accolades from the Ophthalmological Society of Australasia for this work. He returned to Warrnambool to commence practice as an ophthalmologist, pioneering in artificial eye improvements. He was Honorary Consultant Ophthalmologist to Warrnambool Base Hospital for 31 years. He made monthly visits to Portland as a visiting surgeon, to perform eye surgery. He represented the Victorian South-West subdivision of the Australian Medical Association as its secretary between 1949 and 1956 and as chairman from 1956 to 1958. In 1968 Dr Angus was elected member of Spain’s Barraquer Institute of Barcelona after his research work in Intrasclearal cartilage grafting, becoming one of the few Australian ophthalmologists to receive this honour, and in the following year presented his final paper on Living Intrasclearal Cartilage Implants at the Inaugural Meeting of the Australian College of Ophthalmologists in Melbourne In his personal life Dr Angus was a Presbyterian and treated Sunday as a Sabbath, a day of rest. He would visit 3 or 4 country patients on a Sunday, taking his children along ‘for the ride’ and to visit with him. Sunday evenings he would play the pianola and sing Scottish songs to his family. One of Dr Angus’ patients was Margaret MacKenzie, author of a book on local shipwrecks that she’d seen as an eye witness from the late 1880’s in Peterborough, Victoria. In the early 1950’s Dr Angus, painted a picture of a shipwreck for the cover jacket of Margaret’s book, Shipwrecks and More Shipwrecks. She was blind in later life and her daughter wrote the actual book for her. Dr Angus and his wife Gladys were very involved in Warrnambool’s society with a strong interest in civic affairs. He had an interest in people and the community. They were both involved in the creation of Flagstaff Hill, including the layout of the gardens. After his death (28th March 1970) his family requested his practitioner’s plate, medical instruments and some personal belongings be displayed in the Port Medical Office surgery at Flagstaff Hill Maritime Village, and be called the “W. R. Angus Collection”. The W.R. Angus Collection is significant for still being located at the site it is connected with, Doctor Angus being the last Port Medical Officer in Warrnambool. The collection of medical instruments and other equipment is culturally significant, being an historical example of medicine, administration, household equipment and clothing from late 19th to mid-20th century. Dr Angus assisted Dr Tom Ryan, a pioneer in the use of X-rays and in ocular surgery. Stainless steel catheter with hollow tip from W.R. Angus Collection. Top and end of this instrument screw together. flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, dr w r angus, dr ryan, surgical instrument, t.s.s. largs bay, warrnambool base hospital, nhill base hospital, mira hospital, flying doctor, department of defence australia, australian army, army uniform, medical treatment, medical history, medical education, catheter

This is one letter in a series of eighteen letters written by various seafarers to Lillie Duncan. Lillie was a member of the Ladies' Harbour Lights Guild and, as a Guild member, was strongly involved with the social activities and events organised to entertain visiting seafarers. The Ladies' Harbour Lights Guild was an integral arm of the fundraising that enabled the building of the Mission to Seafarers. These letters provide insight into a woman who was a member of the Guild as well as offering a glimpse into the social activities and courting rituals of the time.Handwritten letter consisting of four parts including an envelope and three pages of writing on front and back.Postmark on envelope: [indecipherable]/28.5 28.5/PORT SAID Company identifier on reverse of envelope: ANCHOR-BROCKLEBANK LINE/OF CALCUTTA STEAMERSletters, handwriting, 1928, mission-to-seafarers, stamps, lillie-duncan, ladies-harbour-lights-guild, lhlg, lillie duncan, ted, ss mandasor, port said, egypt, suez canal

This helmet worn by SEC Victoria workers in the Kiewa Hydro Electricity Scheme is a mandatory safety requirement by all personnel employed by government and statutory agencies who worked on or around "dangerous" apparatus or underground location sites. This type of pressed fibre helmet was later superseded by moulded plastic helmets. The start of the project (late 1940's) was not greatly covered by later introduced health and safety regulations. This has been demonstrated by photos of workmen outside using heavy machinery and other apparatus, see KVHS 0396, KVHS 0405 and KVHS 0392. However in the tunnels and underground safety helmets were mandatory, see KVHS 0403.This safety helmet was used by workers during construction of the generators and tunnels of the Kiewa Hydro Scheme was issued once only to each worker during his employment covering the 1940's to 1960's period. The attitude to health and safety during this period, can be summed up by this "initiation" ritual. When the helmet had been instrumental in saving a bad accident to a worker, that worker would be "invested" into the "Turtle Club". Although a safety helmet was only issued once to a worker this changed when modern moulded plastic helmets and greater Health and Safety requirements were introduced. Helmets now are replaced bi-annually.This safety helmet is made from pressed fibres with eyelets for airflow to the head. On the base of the helmet (before the rim) are 15 metal eyelets and three quarters up are six other eyelets (3 on each side). A thick leather strap is fastened by two rivettes to the main helmet. This strap has a metal bar rivetted on to affix a "safety" lamp, for underground work (Tunneling). There are two additional metal prongs and a metal bar to secure the lamp on the rim of the front of the helmet.sec vic kiewa hydro scheme, alternate energy supplies, alpine population growth

This handmade pinafore was worn by the donor, Ellen Brown, at her christening in 1905. It was made by Ellen's grandmother, Mrs Beeching, for the first daughter born in the Fagg family. The pinafore was a treasured family heirloom, and was not worn again. It is a rare example of a modest, homemade christening costume. Most costumes were gowns, but this humble pinafore still shows loving attention to detail.The connection between milestone moments and the wearing of a particular garment carries great significance. The christening gown represents the rites of passage: great importance is placed on the clothing, as well as the ceremony.This is a white cotton infant's christening pinafore, round neck with a flounce, sleeveless with a sash attached at the front and tied at the back. There are lace inserts and lace at the hemline. Tucks are machined as embellishments and a tie at the back of the neck.lace, celebrations, handmade, white, brown, ceremony, textile, cotton, bacchus marsh, brown family, 1905, mrs beeching, fagg family, pinafore, infants clothes, rituals, fagg, costumes, family heirloom, christening, ellen brown

Ill, p.336.non-fictionIn the harsh Libyan desert in the middle of the second world war, Private Jim Moody, a signaller with the First Australian Machine Gun Battalion, found a starving puppy on a sand dune. Moody called the dog Horrie. Much more than a mascot, Horrie's exceptional hearing picked up the whine of enemy aircraft two minutes before his human counterparts and repeatedly saved the lives of the thousand-strong contingent. The little Egyptian Terrier's ritual of sitting, barking, then dashing for the trenches, had the gunners running for cover before their camp was strafed and bombed. Where Moody went, Horrie went too, through the battle zones of the Middle East and far beyond. As the Japanese forces began their assault in Asia Moody and his soldier mates joined the fight, but not before they had smuggled Horrie onto a troop ship and a harrowing journey back to Australia where they thought their little friend would be safe. The war over, Moody brought Horrie out of hiding to raise money for the Red Cross, and the brave little dog's story became widely known. When quarantine officers pounced and demanded that the dog be put down there was a huge public outcry. Horrie had saved a thousand lives. How could a cruel bureaucracy heartlessly kill him? But defying the authorities would mean gaol for Moody and certain death for Horrie. Was Horrie, the gunner's hero, condemned to die or could Moody devise a scheme to save him? animals - war use, australia - armed forces - mascots

This kind of tea cosy was found in just about every Dutch home in the 1950's. It took pride of place on the tea trolley and took the place of, or was an alternative to, the tea lights which also served to keep the teapot warm. It held a large teapot and although it was very effective in keeping the tea warm, after a couple of hours the tea became rather bitter and tasted "stewed". Since the Dutch are not in the habit of adding milk to their tea, the late afternoon cuppa was not always a favourite.A symbol of what the Dutch prize above all, namely "gezelligheid", which means homely cosiness. The afternoon tea ritual ("thee-uurtje") was a very important time of the day as children came home from school to a cosily lit home with their mother presiding over pouring out the tea and distributing biscuits (one at a time!) Half rounded cotton padded teapot warmer (Dutch "theemuts" = tea bonnet) with inserted plywood base. White outside with grey-blue Delft tile motifs, lined with navy blue taffeta and padded with kapok. Metal carrying handle under which there is a clasp which opens and closes the cosy.noneteapot, dutch family life, dutch, immigration, household items

Brought to Australia in the 1950s by Dutch migrants. These coffee grinders were in common use in the 1940s amd 1950s as an altrrnative to wall-mounted coffee grinders. They were operated by clamping the grinder between one' knees. The drinking of coffee is a highly social ritual among Dutch people. They brought this ritual with nthem to Australia as is evidenced by the number of coffee grinders and other coffee psraphernalia donated to the DAHC.Coffee grinder, wooden body, metal top. Wooden drawer in bottom, metal contaner for ground coffee. Metal top has circular raised section which has an opening with sliding lid to put in coffee beans. Metal handle with wooden knob in centre of top, connects with grinding mechanism inside metal top. Pe De on front above drawer.coffee grinder, kitchen ware

They walk as if on hallowed ground. They touch the stone. They speak with the dead. They come to mourn and to remember, memory mixing with grief, making an old ritual new, creating in this time another timeless moment.vietnam veterans memorial (washington, d.c. ) - pictorial works

Our contemporary Judaica collection was developed through a series of exhibitions titled Australian Contemporary Design in Jewish Ceremony I, II and III. For each of the three exhibitions, contemporary artists and crafts-makers were invited to design new objects that could be used to perform the Jewish ceremonies and rituals that had been preserved and developed by Australia’s Jewish community over the last 200 years. This collection now comprises over sixty unique and distinctive objects made using very different methods of production, including tapestry, silver-smithing, carpentry, ceramics and glass-work. These objects have been inspired by a broad spectrum of religious, spiritual, artistic and emotional responses to the ideology and practice of Jewish rituals, as well as deeply considered connections to Australia’s broader culture and landscape.jewellery, judaica

To celebrate Rosh Hashanah (Jewish New Year), Jews eat foods like honey cake and apple dipped in honey. Along with a special prayer, this is a way of asking God for a sweet and happy year ahead. Our contemporary Judaica collection was developed through a series of exhibitions titled Australian Contemporary Design in Jewish Ceremony I, II and III. For each of the three exhibitions, contemporary artists and crafts-makers were invited to design new objects that could be used to perform the Jewish ceremonies and rituals that had been preserved and developed by Australia’s Jewish community over the last 200 years. This collection now comprises over sixty unique and distinctive objects made using very different methods of production, including tapestry, silver-smithing, carpentry, ceramics and glass-work. These objects have been inspired by a broad spectrum of religious, spiritual, artistic and emotional responses to the ideology and practice of Jewish rituals, as well as deeply considered connections to Australia’s broader culture and landscape. judaica, ceramics, jewish new year

MGC042.1.1 & MGC042.1.2 - Blue card covered booklet with black print. 38 pages.non-fictionThe booklet is a guide for Directors in the efficient working of Comradeship Branches and covers information not found in the Constitution or Ritual, as well as emphasizing points in the Constitution with which the Director should be specially familiar. The booklet was for the use of the Branch and District Directors and Chief Rays. If a Branch lapse the Handbook had to be returned to the State Grand Council.methodist girls' comradeship, handbooks, methodist church of australasia, grand council of the methodist girls' comradeship

MGC042.2.1 & MGC042.2.2 - Blue card covered booklet with black print. 38 pages.non-fictionThe booklet is a guide for Directors in the efficient working of Comradeship Branches and covers information not found in the Constitution or Ritual, as well as emphasizing points in the Constitution with which the Director should be specially familiar. The booklet was for the use of the Branch and District Directors and Chief Rays. If a Branch lapse the Handbook had to be returned to the State Grand Council.methodist girls' comradeship, handbooks, methodist church of australasia, grand council of the methodist girls' comradeship

MOK234.1.1; MOK234.1.2: 99 page book issued by the authority of The Methodist Order of Knights General Court of Australia. The cover of the book is pale blue with royal blue text and image of the Albert Street Methodist Church, Brisbane. MOK234.2 : 87 page book : A General Court Publication 7/65 Methodist Church of Australasia Methodist Order of Knights Leadership Training Manual. This book has the same content as MOK234.1 but has a light green paper cover and no illustrations of badges and awards.non-fictionThis handbook contains all the information required for the organising and running a Methodist Order of Knights Court. Index: The Order and the Church; The Nature of the Order; Organisation and Control of the Order; Regalia; Officers and Companions of the Local Court; The Degrees of the Order; Ritual work in the Local Court; Awards and Decorations; Equipment; Uniforms; Merit Badge Tests; Badge Presentation Service; Inauguration Ceremony for New Courts; Service of Dedication for Court Officers; Leadership; Programming; Chairmanship; Know Your Companions; How shall we organise; Weekly programme; Your story and how to tell it; Devotional work; Chancellors; Suggested Introductory letter; Specimen accounts for Chancellors; Appendix for further reading.methodist order of knights

Gau boxes are ancient religious objects with deep cultural and spiritual significance in Tibet. Worn on a chain around the neck and hung close to the heart, they are believed to ward off negative energy and attract blessings. They open up to a concealed inner space, containing a picture of a deity, a scroll of mantras or sacred relics, blessed by a lama. Large square gau box incrusted with turquoiseritual implements, amulets

Representing the original Indian pandits (Hindu scholars) who brought Buddhism to Tibet; used in the Cham Dances performed by monks during the Monlam Prayer Festival. A solid wood mask carved in a Tibetan styletibetan buddhism, worship devices, rituals

Silver coffee pot, presented to Mr R W Pettitt.An electroplated silver, Britannia metal coffee pot in the shape of a rounded, bowl surmounted by a concave section with handle, pourer and hinged lid.J D & S/EPBM/100/MADE IN/ENGLANDpettitt, mr r. w., coffee pot, silver tableware, rituals, domestic life, gifts

freemasons, rituals, grand lodge

Part of regalia worn by K.J.Riddell Grand Master of MUIOOF 1950-51 DMG-1929Part of regalia worn by K.J.Riddell Grand Master of MUIOOF 1950-51 Ceremonial Collar: Collar- Purple velvet, gold braid, heavy metallic gold embroidery, two gold tassels, metallic gold fringe, backed with black material possibly cotton. Four(4) medals attachedFirst medal, purple/gold ribbon- 1929 K.J.Riddell, DGM, Port Fairy District. 2nd medal, Blue/white ribbon, K.J.Riddell for introducing 50 members 1947. 3rd medal, Faded purple ribbon, K.J.Riddell Grand Master 1950-51societies, muioof, riddell, k.j.

This photograph was taken by the historical Society Curator when the Society was offered most of the items that we could house when the Lodge closedA photograph taken in the Masonic Lodge meeting room displaying the ceremonial carpet and other ritual objects in place the hall is now a book shopBlack and white photograph of the interior showing the carpet and the lewis masonic, mason, lodge, james street

Index, bib, p.123.non-fictionThe author has traced the origins and development of Scottish country dancing from the ritual of medieval days through the French influence of Mary Queen of Scots and the elegant assemblies of 18th century Edinburgh to the highly respected conservation work of the Royal Scottish Country Dance Society.scotland - country dancing, scotland - history

The boot consisted of a complete man's black leather work-boot resting on the ground sub-floor surface (Layers A-B) in front of the fireplace. Although the uppers had folded inwards and hardened, the fabric was in generally good condition. The newspaper consisted of a single folded sheet, comprising the front and rear pages of 'The Age' (January 2nd, 1872), which was crumpled together with a contemporary theatrical flyer. As the items were removed prior to inspection, a direct association between these items cannot be made, though it is possible that the crumpled newspaper had been originally been inside the boot. The boot is significant based on its connection to the construction of the former Royal Mint building and its potential in demonstrating a ritual building practice. Leather boot - Black leather men's ankle-high boot. The leather is dry and desiccated leading to hardening. There is a layer of dirt and mud over all surfaces. Most of the sole has been lost. Nails revealed in this area are corroding, the heal remains and is well attached - there has been a pronounced shrinkage of the leather of the heal. The lace is missing from the boot. buildings, history, architecture, former royal mint, historic building