The Merry Country Dance, a description and social history of colonial and old time dance and music, published by the Bush dance and music club of Bendigo and district with black & white photographs and illustrations.Peter Ellisperforming arts, elocution, bush dancing, dance, music, musical instruments.

Annual Ball, City Hall Bendigo, a/ Royal Historical (Bendigo Branch) Souvenir Programme Victorian Ball, City Hall Bendigo, Friday, 24th July, 1970. Dance programme. b/ Royal Historical (Bendigo Branch) 1881-1981 ''Alexandra'' Centenary, Costume Dinner Ball. Programme. City Hall, Saturday, 4th July, 1981. Wedderburn Old Time Orchestra, Programme, Master of Ceremonies: Mr Peter Ellis.Cambridge Pressevent, social, annual ball bhs, annual ball, city hall bendigo, a/ royal historical (bendigo branch) souvenir programme victorian ball, city hall bendigo, friday, 24th july, 1970. dance programme. b/ royal historical (bendigo branch) 1881-1981 ''alexandra'' centenary, costume dinner ball. programme. city hall, saturday, 4th july, 1981. wedderburn old time orchestra, master of ceremonies: mr peter ellis.

Used in Port Melbourne Town HallTapering vertical polished wood frame (easel shape) made to hold wooden strips on which was written the names of the dances in the order in which they were to be performed. Hinged support at rear held board upright.arts and entertainment, social activities, port melbourne town hall

.01- card/invitation (no 229) for the Grand Final Night Dinner Dance. PMFC 1976 Aylsbury Court, Brighton. Sunday 10 September. Autograph page filled .02 - PMFC Grand Final Night Dinner dance 1977 at the Royal Ballroom, Sunday 25 September. Ticket no 827 issued by J SAWTELL, Social Secretary .03 - More autographs on card, probably from the 1976 dinner.sport - australian rules football, social activities, port melbourne football club, pmfc, j sawtell

Ithaca House, the home of the Ithacan Philanthropic Society, is located at 329 - 335 Elizabeth Street. The site was purchased in the mid 1950s to build the club rooms. The money for the venture was raised by the issue of non-redeemable 10 and 50 pound debentures to members. Nicholas Sofarnos, a young Ithacan architecture graduate, designed the building. Construction was completed in 1958. Up until 2020 Yamaha were long standing ground floor tenants. Prior to the building of Ithaca House, from 1917 up until 1958, the club rooms were located on the top floor of Michael's Building on the corner of Lonsdale and Elizabeth Streets. The Ithacan Philanthropic Society has been a focal point initially for expatriate Ithacans and as the years have passed it holds many happy memories for Australian born Ithacans through the generations.A coloured photograph of a three storey grey building in a city street with two cars being driven along the road. The Yamaha Motor Bicycle company occupies the ground floor, and in the adjacent building Honda motorbikes are sold. There are curtained windows across the width of the second floor and signage on the top floor windows indicates this level is used for social events such as receptions and dances.

The first official dance was held on April 23 1918, two years after the establishment of the Ithacan Philanthropic Society. The celebration depicted may have been a New Years Eve function. New Year's Eve celebrations were a very popular event through to the 1990s. Dances were popular social events for the Ithacan community and an opportunity for Ithacans to socialise and enjoy Greek music and dancing. A mounted sepia photograph of a crowd of people gathered for a celebration in a dance hall which has balloons hanging from the decorative ceiling.

Invitation card. On the front picture of several couples dancing, printing in green and white. Underneath in black: Bendigo Institute of Technology Centenary Graduation Ball; Saturday, June 20, 8pm to 1am. Double. O n the back: table 4 in blue pen and the number 57 printed.event, social, graduation ball

Part of the social history of the Stanley community and the life of children in rural AustraliaBlack and white photograph A group of 12 girls in white frocks with fansstanley children girls leisure dancing

Alma Quon played the drums/piano in the all-girl band the Joy Belles and was its major instigator and leader. It is believed that the band played contemporary western popular music, possibly a jazz/swing style. It was basically a dance band and they played at many Young Chinese League functions. This drum is believed to have been used during the 1950s.This drum is significant for its links to the all-girl band 'Alma Quon & the Joy Belle', a girl band during the 1950s and the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Drum with mother of pearl laminex shell, stainless steel fittings and skin membrane.Painted on one side "Alma Quon & The Joy Belles" and on the other "Alma Quon".young chinese league, alma quon, girl bands, drums, music

The Wangaratta Tin Kan Band, a significant part of local folklore, was formed mainly for the purpose of raining funds for the district hospital. The original drum was a discarded carbine tin, hence the band's name Tin Kan Band. The band was formed in 1914 by Syn Emery and was active until 1935. Music was important in this era for public and social functions. The instruments played were tin whistles, mouth organs, accordions, banjos, violins, guitars, drums, wash boards and anything that would make a musical sound; they often made their own instruments such as one string fiddles. Each band member had their own distinctive costume. The band members were mostly business men and shop owners who used their talents to entertain at public functions. They organized sports meetings, dances, concerts and anything that would help the hospital financially and in the depression of the 1930's; they were the mainstay that helped keep the hospital going. Very significant in local public and social functions and a part of local folk lore.The Wangaratta Tin Kan Band, a significant part of local folklore, was formed mainly for the purpose of raising funds for the district hospital. The original drum was a discarded carbine tin, hence the band's name Tin Kan Band. The band was formed in 1914 and was active until 1935. Music was important in this era for public and social functions. The instruments played were tin whistles, mouth organs, accordions, banjos, violins, guitars, drums, wash boards and anything that would make a musical sound; they often made their own instruments such as one string fiddles. Each band member had their own distinctive costume. The band members were mostly business men and shop owners who used their talents to entertain at public functions. They organized sports meetings, dances, concerts and anything that would help the hospital financially and in the depression of the 1930's; they were the mainstay that helped keep the hospital going. tin kan band syn emery music

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

Australian Policy Activism in Language and Literacy presents the dynamics of language and literacy policy activism in Australia by capturing accounts of many of those most deeply engaged in Australia?s distinctive practice of Language and Literacy policy-making and its effects. This book describes how policy texts came about. 1. From policy to anti-policy: how fear of language rights took policy-making out of community hands /? Joseph Lo Bianco 2. Australia's language /? Paul Brock 3. Politics, activism and processes of policy production: adult literacy in Australia /? Rosie Wickert 4. Although it wasn't broken, it certainly was fixed: interventions in the Australian Adult Migrant English Program 1991-1996 /? Helen Moore 5. Advocating the sustainability of linguistic diversity /? Michael Singh 6. The cost of literacy for some /? Anthea Taylor 7. (E)merging discourses at work: bringing together new and old ways to account for workplace literacy policy /? Geraldine Castleton 8. The melody changes but the dance goes on - tracking adult literacy education in Western Australia from 'learning for life' to 'lifelong learning': policy impacts on practice 1973-1999 /? Margaret McHugh, Jennifer Nevard and Anthea Taylor 9. Sleight of hand: job myths, literacy and social capital /? Ian Falk 10. National literacy benchmarks and the outstreaming of ESL learners /? Penny McKay 11. Open for business: the market, the state and adult literacy in Australia up to and beyond 2000 /? Peter Kell 12. Inventiveness and regression: interpreting/?translating and the vicissitudes of Australian language policy /? Uldis Ozolins 13. Deafness and sign language in government policy documents 1983-1990 /? Des Power 14. Imprisoned by a landmark narrative? Student/?teacher ratios and the making of policy /? Merilyn Childs 15. Ideologies, languages, policies: Australia's ambivalent relationship with learning to communicate in 'other' languages /? Angela Scarino and Leo Papademetre 16. Reconciled to what? Reconciliation and the Norther Territory's bilingual education program, 1973-1998 /? Christine Nicholls 17. Sing out that song: the textual activities of social technologies in an Aboriginal community /? Jack Frawley.language activism, linguistic diversity, adult literacy, education, sign language, reconciliation, esl programs

This flyer in Turkish was printed by the Turkish Islamic Society to advertise an event celebrating the 51st anniversary of the establishment of the Turkish republic. The program for the evening included patriotic songs, poems and traditional music and dance as well as a 3 act play entitled 'Yetis Kemal'. This type of event was regularly held by the Turkish Islamic Society in the early years of the settlement of the Turkish community in Melbourne. This flyer is of social significance and demonstrates a stage of settlement of Melbourne's Turkish community.One page flyer, printed on cream paper in black.migration, turkey, islam

Dress worn by Kathy in 1965 to a ballroom dancing championship. Made by her mother, Muriel. In 2000 the dress was worn by daughter, Meg for her year 7 formal.New scarf and gloves worn by Meg. Brooch worn with the dress in 1965.The dress spans three generations. Ballroom dancing was an important social activity at the timeOff the shoulder full length sheath sleeveless dress of more velvet shot with blue lurex. Worn with black chiffon scarf fixed with diamete bow-shaped brooch on shoulder. Shoulder length black stretch satin gloves with original packet. Four items make up the outfit Gloves: Dents one size made in Hong Kongsewing

Whilst female residents were not permitted at International House until 1972, the House hosted several formal events with invited guests, such as Dinner Dances held in April and July of 1960. Pictured here, Andrew Deacon was an Arts student and the first co-editor of the student magazine, Satadal, in 1959, and initiated International House's 'Waste Paper Basket Club', at which tutors and guests presented papers on global affairs. He went on to tutor English at the House in 1960. Sam Dimmick was Warden at International House from 1960 to 1970. This photograph comes from an 'Album of Student Activities 1960', compiled and presented to International House by Soedjadi Satrosoegito & Richard Shiell.social events, sam dimmick

This photograph may have been taken at one of International House's 'Dinner Dances', in May and July of 1960. Bandjarnahor was a resident from Indonesia. This photograph comes from an 'Album of Student Activities 1960', compiled and presented to International House by Soedjadi Satrosoegito & Richard Shiell.dance, social events

The people labelled as pictured include Sammy Wu (1), Teong Eu, Nick Kanaris, Dr Suri, Roger Egglestone, and Tay Soo Lay (2) Warden Sam Dimmick (3), and John Morrish (6). The identities of the women are unknown, and they were likely guests invited to International House's regular dinner dances and events. In 1960, the Council suggested that women students of the University could be made non-resident members of the House, and began discussing plans for housing women, which did not eventuate until 1972. Students clearly enjoyed the opportunity for female company, requesting that visiting hours be extended for women in 1960, a request that was designed by the Council.social events, women

The building is the Bulla Community Centre, which replaced an older hall that was situated in the Bulla Sports Ground precinct in Greene Street. Over the years many community activities have been staged within the precinct such as district school sports, local dances and community social group functions.A black and white photograph of a brick building with large windows and a return verandah.bulla community centre, bulla township

The people were attending the annual Fireman's Ball which was one of the popular events held in Sunbury. Dances and formal balls and other community social events were popular in many towns throughout the country.A black and white photograph of a group of people in fancy dress assembled in a large hall. fireman's ball, sunbury, memorial hall

This photo show some Junior Legacy girls on stage for an Annual Demonstrations at the Melbourne Town Hall. Throughout the year Melbourne Legacy provided classes for Junior Legatees such as dancing, gymnastics and eurythmics, the Demonstration was an annual event to showcase their skills. Melbourne Legacy conducted Annual Demonstrations / Parades from 1928 through to the late 1970's, usually held at Melbourne Town Hall or Olympic Pool Stadium. The beautiful costumes were made by members of the Junior Legacy Mothers' Club and the Melbourne Legacy Wives' Association. Whilst the cost to Legacy was very small, the quality of the work produced was truly professional.This photograph is of historical and social significance as it serves as photographic evidence of the work that the Legacy Wives' Association and Junior Legacy Mothers' Club produced over the years.Black and white photo of a group of women doing a dance performance on stage. Stamped "This photograph is compliments of the / Ministry of Tourism / Government of Victoria / please acknowledge Photo: Michael Cheshire" in grey ink on reverse.junior legatee, annual demonstration, dancing, girls' classes

Junior Legatees Judy Bishop (on the left) and Jeanine Shinners (nee Hunt) dressed for an Annual Demonstration performance. They were taught by Miss E. Domec-Carre and went on to become soloists and then assistants at Girls' Classes. Jeanine later became an active Legatee with SE Group. This photo provides just one example of the beautiful costumes worn by Junior Legacy girls for Legacy's Annual Demonstrations at the Melbourne Town Hall. Throughout the year Melbourne Legacy provided classes for Junior Legatees such as dancing, gymnastics and eurythmics, the Demonstration was an annual event to showcase their skills. Melbourne Legacy conducted Annual Demonstrations / Parades from 1928 through to the late 1970's, usually held at Melbourne Town Hall or Olympic Pool Stadium. The beautiful costumes were made by members of the Junior Legacy Mothers' Club and the Melbourne Legacy Wives' Association. Whilst the cost to Legacy was very small, the quality of the work produced was truly professional.This photograph is of historical and social significance as it serves as photographic evidence of the work that the Legacy Wives' Association and Junior Legacy Mothers' Club produced over the years.Black and white photo of Judith Bishop and Janine Hunt standing side-by-side wearing very elaborate floor-length dresses.junior legatee, annual demonstration, costumes