Darkness and a little light: ?Race? and sport in Australia Colin Tatz (AIATSIS & Australian National University) and Daryl Adair (University of Technology Sydney) Despite ?the wonderful and chaotic universe of clashing colors, temperaments and emotions, of brave deeds against odds seemingly insuperable?, sport is mixed with ?mean and shameful acts of pure skullduggery?, villainy, cowardice, depravity, rapaciousness and malice. Thus wrote celebrated American novelist Paul Gallico on the eve of the Second World War (Gallico 1938 [1988]:9-10). An acute enough observation about society in general, his farewell to sports writing also captures the ?clashing colors? in Australian sport. In this ?land of the fair go?, we look at the malice of racism in the arenas where, as custom might have it, one would least want or expect to find it. The history of the connection between sport, race and society - the long past, the recent past and the social present - is commonly dark and ugly but some light and decency are just becoming visible. Coming to terms: ?Race?, ethnicity, identity and Aboriginality in sport Colin Tatz (AIATSIS & Australian National University) Notions of genetic superiority have led to some of the world?s greatest human calamities. Just as social scientists thought that racial anthropology and biology had ended with the cataclysm of the Second World War, so some influential researchers and sports commentators have rekindled the pre-war debate about the muscular merits of ?races? in a new discipline that Nyborg (1994) calls the ?science of physicology?. The more recent realm of racial ?athletic genes?, especially within socially constructed black athletic communities, may intend no malice but this search for the keys to their success may well revive the old, discredited discourses. This critical commentary shows what can happen when some population geneticists and sports writers ignore history and when medical, biological and sporting doctrines deriving from ?race? are dislocated from any historical, geographic, cultural and social contexts. Understanding discourses about race, racism, ethnicity, otherness, identity and Aboriginality are essential if sense, or nonsense, is to be made of genetic/racial ?explanations? of sporting excellence. Between the two major wars boxing was, disproportionately, a Jewish sport; Kenyans and Ethiopians now ?own? middle- and long-distance running and Jamaicans the shorter events; South Koreans dominate women?s professional golf. This essay explores the various explanations put forward for such ?statistical domination?: genes, biochemistry, biomechanics, history, culture, social dynamics, the search for identity, alienation, need, chance, circumstances, and personal bent or aptitude. Traditional games of a timeless land: Play cultures in Aboriginal and Torres Strait Islander communities Ken Edwards (University of Southern Queensland) Sports history in Australia has focused almost entirely on modern, Eurocentric sports and has therefore largely ignored the multitude of unique pre- European games that are, or once were, played. The area of traditional games, especially those of Aboriginal and Torres Strait Islander peoples, is an important aspect of the cultural, social and historical experiences of Indigenous communities. These activities include customs of play that are normally not associated with European notions of competitive sport. Overall, this paper surveys research undertaken into traditional games among Indigenous Australians, as well as proposals for much needed further study in this area. Culture, ?race? and discrimination in the 1868 Aboriginal cricket tour of England David Sampson As a consequence of John Mulvaney?s important historical research, the Aboriginal cricket and performance tour of Britain in 1868 has in recent decades become established as perhaps the most famous of all public events in contact history involving Aborigines, white settlers and the British metropolis. Although recognition of its importance is welcome and significant, public commemorations of the tour have enveloped the tour in mythologies of cricket and nation. Such mythologies have obscured fundamental aspects of the tour that were inescapable racial and colonial realities of the Victorian era. This reappraisal of the tour explores the centrality of racial ideology, racial science and racial power imbalances that enabled, created and shaped the tour. By exploring beyond cricketing mythology, it restores the central importance of the spectacular performances of Aboriginal skills without which the tour would have been impossible. Such a reappraisal seeks to fully recognise the often trivialised non-cricketing expertise of all of the Aboriginal performers in 1868 for their achievement of pioneering their unique culture, skills and technologies to a mass international audience. Football, ?race? and resistance: The Darwin Football League, 1926?29 Matthew Stephen (Northern Territory Archive Service) Darwin was a diverse but deeply divided society in the early twentieth century. The Commonwealth Government introduced the Aboriginals Ordinance 1911 in the Northern Territory, instituting state surveillance, control and a racially segregated hierarchy of whites foremost, then Asians, ?Coloureds? (Aborigines and others of mixed descent) and, lastly, the so-called ?full-blood? Aborigines. Sport was important in scaffolding this stratification. Whites believed that sport was their private domain and strictly controlled non-white participation. Australian Rules football, established in Darwin from 1916, was the first sport in which ?Coloured? sportsmen challenged this domination. Football became a battleground for recognition, rights and identity for all groups. The ?Coloured? community embraced its team, Vesteys, which dominated the Northern Territory Football League (NTFL) in the 1920s. In 1926, amidst growing racial tension, the white-administered NTFL changed its constitution to exclude non-white players. In reaction, ?Coloured? and Chinese footballers formed their own competition - the Darwin Football League (DFL). The saga of that colour bar is an important chapter in Australia?s football history, yet it has faded from Darwin?s social memory and is almost unknown among historians. That picture - Nicky Winmar and the history of an image Matthew Klugman (Victoria University) and Gary Osmond (The University of Queensland) In April 1993 Australian Rules footballer Nicky Winmar responded to on-field racist abuse by lifting his jersey and pointing to his chest. The photographic image of that event is now famous as a response to racial abuse and has come to be seen as starting a movement against racism in football. The racial connotations in the image might seem a foregone conclusion: the power, appeal and dominant meaning of the photograph might appear to be self-evident. But neither the fame of the image nor its racial connotation was automatic. Through interviews with the photographers and analysis of the use of the image in the media, we explore how that picture came to be of such symbolic importance, and how it has remained something to be re-shown and emulated. Rather than analyse the image as a photograph or work of art, we uncover some of its early history and explore the debates that continue to swirl around its purpose and meaning. We also draw attention to the way the careful study of photographs might enhance the study of sport, race and racism. ?She?s not one of us?: Cathy Freeman and the place of Aboriginal people in Australian national culture Toni Bruce (University of Waikato) and Emma Wensing (Independent scholar) The Sydney 2000 Olympic Games generated a national media celebration of Aboriginal 400 metre runner Cathy Freeman. The construction of Freeman as the symbol of national reconciliation was evident in print and on television, the Internet and radio. In contrast to this celebration of Freeman, the letters to the editor sections of 11 major newspapers became sites for competing claims over what constitutes Australian identity and the place of Aboriginal people in national culture. We analyse this under-explored medium of opinion and discuss how the deep feelings evident in these letters, and the often vitriolic responses to them, illustrate some of the enduring racial tensions in Australian society. Sport, physical activity and urban Indigenous young people Alison Nelson (The University of Queensland) This paper challenges some of the commonly held assumptions and ?knowledges? about Indigenous young people and their engagement in physical activity. These include their ?natural? ability, and the use of sport as a panacea for health, education and behavioural issues. Data is presented from qualitative research undertaken with a group of 14 urban Indigenous young people with a view to ?speaking back? to these commentaries. This research draws on Critical Race Theory in order to make visible the taken-for-granted assumptions about Indigenous Australians made by the dominant white, Western culture. Multiple, shifting and complex identities were expressed in the young people?s articulation of the place and meaning of sport and physical activity in their lives. They both engaged in, and resisted, dominant Western discourses regarding representations of Indigenous people in sport. The paper gives voice to these young people in an attempt to disrupt and subvert hegemonic discourses. An unwanted corroboree: The politics of the New South Wales Aboriginal Rugby League Knockout Heidi Norman (University of Technology Sydney) The annual New South Wales Aboriginal Rugby League Knockout is so much more than a sporting event. Involving a high level of organisation, it is both a social and cultural coming together of diverse communities for a social and cultural experience considered ?bigger than Christmas?. As if the planning and logistics were not difficult enough, the rotating-venue Knockout has been beset, especially since the late 1980s and 1990s, by layers of opposition and open hostility based on ?race?: from country town newspapers, local town and shire councils, local business houses and, inevitably, the local police. A few towns have welcomed the event, seeing economic advantage and community good will for all. Commonly, the Aboriginal ?influx? of visitors and players - people perceived as ?strangers?, ?outsiders?, ?non-taxpayers? - provoked public fear about crime waves, violence and physical safety, requiring heavy policing. Without exception, these racist expectations were shown to be totally unfounded. Research report: Recent advances in digital audio recorder technology provide considerable advantages in terms of cost and portability for language workers.b&w photographs, colour photographs, tablessport and race, racism, cathy freeman, nicky winmar, rugby league, afl, athletics, cricket, digital audio recorders

The Wiener Werkstätte (Viennese workshops) established by Josef Hoffman and Kolomon Moser in 1903 are today celebrated for their work in promoting the involvement of artists, designers and craftspeople in the manufacture of home furnishings; however Sigmund Járay’s firm was also an important, although today lesser-known, Viennese manufacturer of Kunstmöbel (art furniture). An Austro-Hungarian designer of Jewish descent, Sigmund Járay (1838-1908) established his Kunstmöbelfabrik (art furniture factory) in Vienna in the 1870s in partnership with his brother Sándro Járay (1845-1916), a sculptor. The firm with its team of cabinet makers, modellers, sculptors, upholsterers, painters and gilders, manufactured bespoke furnishings and decorated interiors for public and private clients, including the Imperial court. Such was the prominence of the work of this factory, that in 1899 one of the first purchases of the newly formed Austrian Museum of Applied art was a suite of furniture designed by Sigmund Járay for a married worker. In commissioning the furniture, Slawa was adopting the custom of Viennese couples to furnish their homes with bespoke furniture from the interior design firms that flourished in early 20th century in Vienna. Comparative material is held in the National Gallery of Victoria collection; a suite of furniture by Josef Hoffman commissioned by the Gallia family in 1912; and a suite of furniture by Adolf Loos commissioned by the Langer family in 1903. Ann Carew 2016The bedroom suite is aesthetically significant for the quality of its craftsmanship and design. It is a significant example of domestic interior design in Vienna during the 1930s. The bedroom suite is intact, and has been preserved in its entirety – double bed and side tables, wardrobe and linen press, stool and day bed. It has the potential to be displayed in situ in the place where it was last in use. It is of historical significance. Many Jewish families had all their possessions lost or destroyed during the war years. The story of the furniture’s journey from Austria to Australia is relevant to the study of the experience of émigré families during the Holocaust, and the importance of return of their property. It is rare, as it and the furniture in the living and dining room, are the only known examples in Australia of furniture manufactured by the firm of Sigmund Jàray. The provenance of the furniture is excellent, and is demonstrated by photographs taken in Vienna; correspondence with the donor’s sister, Rella; and the quotation from Sigmund Járay Kunstmöbelfabrik. It is in excellent condition. Ann Carew 2016Bedroom suite consisting of a double bed, two side tables, an upholstered stool and upholstered day bed, and a wardrobe and linen press. Made of Maple and Rosewood. Designed by the firm of Sigmund Jaray with Slawa Horowitz-Duldig.

This blanket was owned by the Rosenberg family from the late 1950s onwards. It was the donor Denise’s blanket. Born May 1958, her late mother Elfie kept it safe for many decades after Denise had outgrown it. Elfie returned the blanket to Denise 20 years ago, in its current near new condition. Jacques Rosenberg and Elfie née Naparstek, Denise’s parents, met in Melbourne in the Summer of 1950. They both survived being young and Jewish in Europe during the Second World War. Jacques grew up in France and Elfie in Germany, she was a child of the Kindertransport. They married in 1952 and by 1958 had a son and two daughters. Denise, the youngest daughter, donated the blanket on behalf of the Rosenberg family to the National Wool Museum in 2021. The Kindertransport was a program designed to facilitate the immigration of Jewish children from Nazi Germany before the outbreak of the Second World War. The United Kingdom took in nearly 10,000 predominantly Jewish children from Germany, Austria, Czechoslovakia and Poland. The children were placed in British foster homes, hostels, schools and farms. Tragically, these children were often the only members of their families to survive the tragedies that were to unfold in Europe. Fortunately, Elfie’s parents did survive World War Two by sneaking out of Germany and into the south of France. After Elfie and her sister Serry were Kindertransported, they met up with Salma and Risla Naparstek in Paris in 1947 before migrating to Australia. This blanket originates from the Eagley Mill. They manufactured woollen, worsted and knitwear products from their mill located in Collingwood. Part of Foy & Gibson, the mill had frontages measuring almost two miles within the area bounded by Little Oxford, Wellington, Stanley and Peel Streets in Collingwood. This was the largest manufacturing plant for wool in the Southern Hemisphere at the time. It was also one of the oldest. The first machines for knitting men’s socks were installed in 1896. The site ultimately went into receivership while under new ownership in 1968 and is now high-end real estate. More information about the Mill can be read via Unimelb digitised collection. https://digitised-collections.unimelb.edu.au/bitstream/handle/11343/21262/269411_UDS2010852-85.pdf?sequence=18&isAllowed=y 38”x45” (965 x 1145mm) cream wool blanket. The blanket has white stitching around its edge. Embroidered in the centre of the blanket is a koala eating leaves with accompanying flowers on either side of the marsupial. In the bottom right corner of the blanket a small square label from the Eagley Mills is stitched. This label includes the images of a Sphinx head, a pyramid and a baby’s crib.Eagley / ALL / WOOL / 38”x45” / AWARDED THE CERTIFICATE OF / THE ROYAL INSTITUTE OF / PUBLIC HEALTH & HYGIENE LONDONkindertransport, eagley mill, blanket

Colour photographs of the exterior of the Ballarat Synagogue.ballarat synagogue, jewish, star of david, architecture, religion

Completed in December 1910 as a steam passenger ship she was requisitioned as a troop transport for the Australian Expeditionary Force (AEF) in 1914. She was returned to the owner in 1920 only to be requisitioned again in 1940 by the Admiralty for use as a troopship. After the war, the Ascanius brought Jewish emigrants from Marseilles to Haifa and was sold to Italy and renamed San Giovannino for Cia de Nav. Florencia (A. Motosi), Genoa in 1949. B Smythe An oil painting of the SS AscaniusAscaniusss ascanius, troop transport, aef, wwi, wwii, migrant ship

A history of the Schneider family that evolved from Fr. Geoffrey Schneider's forthcoming 100th birthday.A history of the Schneider family that evolved from Fr. Geoffrey Schneider's forthcoming 100th birthday.(fr) (mr) geoffrey schneider, (fr) (mr) victor schneider, (ms) kristin schneider, valonia motors, canterbury road, surrey hills, (miss) marjorie magdalen bowen, (miss) doris kathleen bowen, (mr) victor bowen, (mr) matthew bowen, (miss) matilda schneider, (mr) archibald cleary, genealogy

This dress was worn by Nancy Kirsner (nee Rosenhain, b. 1906) and her older sister Mona (b. 1903) as children in England. Nancy Bertha Rosenhain was born in Worchestershire to German-Australian metallurgist Walter Rosenhain and Australian Louisa Rosenhain (nee Monash). Louisa was the sister of Sir John Monash; the couple met through a synagogue in Melbourne before settling in England. Nancy travelled to Melbourne in 1929 and was married to Marcus Kirsner on 24 July 1932. Nancy and Marcus lived together at 3 Baroona Court in Brighton.White cotton piqué dress. Square neck. Skirt gathered at waist. Broderie anglais trim around neck and sleeves. Hand-embroidered cornelli work on sleeves, bodice, and skirt. Small frill on skirt. Three self-covered buttons at back.children's clothing, 1900s, nancy bertha rosenhain, mona henrietta rosenhain, jewish diaspora

This swimsuit belonged to Brighton local Joyce Fuller, nee Harries (1920-2018), who wore it at Dendy Beach in the 1950s. Ada of California was a Melbourne swimwear company founded in the early 1950s by Brighton locals Ada and Toni Murkies. Born in Poland in 1922, Ada was 17 when the Second World War reached her doorstep. She and her family were torn from their home by Soviet soldiers and sent to a brutal labour camp in Siberia as part of a series of mass deportations. In order to escape the horrific conditions of the camp, Ada and her sister Barbara joined the Soviet-backed Polish Army. During her time in the military she became close with a handsome young Jewish officer, Lieutenant Antoni Murkies, who later became her husband. After the war Toni was awarded 15 medals including the highest Polish military honour, the Virtuti Militari. Ada was awarded 10 medals, including the Order of the Cross of Grunwald. Emigrating to Australia as postwar refugees in 1948, Ada and Toni arrived in Melbourne with little to their name. Working initially in garment factories and building their connections, by the mid-1950s the couple were able to start a company of their own, with Ada designing the garments and Toni managing the business. Within ten years, Ada of California swimwear was being sold in department stores throughout Australia, and the Murkies family were able to build a permanent home of their own in Brighton. By the early 1980s they had acquired several other major labels, including Watersun. Visiting Brighton Historical Society in 2019, Ada recalled this particular swimsuit style to be a popular one, particularly with older women, as the cinched waist and pleated modesty skirt suited many body types. This was important to her, as she wanted women of all ages and sizes to look and feel good in her swimwear, and she devoted much time and attention to the fit and finish of the garments. When the company began introducing padded bras, such as the one in this swimsuit, Ada insisted on using lacy floral lining and a small ribbon rosette in the centre gore, to give women a sense of quality, femininity and care in construction.Blue one-piece swimsuit with waist tie and short finely pleated overskirt. Sleeveless with thin elasticised straps. Inbuilt padded underwire bra with label and pale pink ribbon rosette on centre gore. Fastens with back zip.Label: "Ada / OF CALIFORNIA / 38"swimwear, brighton, dendy street beach, ada of california, ada murkies, toni murkies, joyce fuller, joyce harries

Association for the Blind board member Hubert Opperman in his role as the Australian Minister for Immigration, visited the new Day Centre of the Jewish Blind Society at Stamford Hill, London. He discusses handwork with Mr Lew Dobrin and an instructress Mrs K. Amaral.B/W photograph of Hubert Opperman looking at a wicker basket made by a blind man.hubert opperman, association for the blind, jewish blind society

Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the RVIB tin could be used gathering coins at events such as Carols by Candlelight, White Cane day or other special marketing days.1 metal coin collection tin with handle and paper wrapYour Donation Supports the Work of The Royal Victorian Institute for the Blind RVIB lighthouse logo 557 St Kilda Road, Melbourne, Telephone 9529 3544royal victorian institute for the blind, equipment

Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the 3RPH tin could be used gathering coins at events such as outside broadcasts or other special marketing days.1 metal coin collection tin with handle and paper wrap1170 Radio 3RPH For the print handicapped A service of the Association for the Blindassociation for the blind, 3rph radio station

Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the older Blind Babies tin has been wrapped with a modern RVIB wrapper, which could be used at Carols by Candlelight, White Cane day or other special marketing days.1 metal coin collection tin with paper wrapWrapper: Your Donation Supports the Work of the Royal Victorian Institute for the Blind RVIB lighthouse logo 557 St Kilda Road, Melbourne, Telephone 9577 3341 Old label Front: For the Blind Babies Children and Adults of the Royal Victorian Institute for the Blind 557 St Kilda Road, Prahran Side: As a thanksgiving for sight! (Drawing of a man holding his hand to his eyes as a blast occurs in front of him, pushing small objects towards his body) It might hit You or Me! Side: As a thanksgiving for sight! (Elaine Leahy facing towards the RVIB gates). The gates of the Institute are always open to welcome all eligible blind babies, children and adults who seek, and never fail to receive, its aid.royal victorian institute for the blind, fundraising

Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the Blind Babies tin could have be used at Carols by Candlelight, White Cane day or other special marketing days.3 metal coin collection tin with paper wrapFront: For the Blind Babies Children and Adults of the Royal Victorian Institute for the Blind 557 St Kilda Road, Prahran Side: As a thanksgiving for sight! (Drawing of a man holding his hand to his eyes as a blast occurs in front of him, pushing small objects towards his body) It might hit You or Me! Side: As a thanksgiving for sight! (Elaine Leahy facing towards the RVIB gates). The gates of the Institute are always open to welcome all eligible blind babies, children and adults who seek, and never fail to receive, its aid.royal victorian institute for the blind, fundraising

Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the Vision Australia tin could be used gathering coins at events such as Carols by Candlelight or other special marketing days.1 metal coin collection tin with paper wrapPaper wrapper around tin: Help me to break down the barriers and achieve greater heights Vision Australia blindness and low vision services Paper on top of tin: Thank you for your support Vision Australia blindness and low vision servicesvision australia, fundraising

Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. These boxes were designed to be reused, with a pop out section in the base.2 x metal coin collection tins with printed sidesFront: The Royal Victorian Institute for the Blind St Kilda Road The only Institute in Victoria for teaching blind adults trades & professions educating & maintaining blind children & babies (Lighthouse with words radiating out from light) Modern cottage homes Pensions - after care & sick fund Prevention of blindness lectures, etc. Free wireless radio for needy cases Boat shed & club house Professions & trades Blind babies nursery Wireless sets Social club Happiness for the blind every day & night Musical education Higher education Domestic science classes for blind women & girls A free education Maintenance of blind children The Lighthouse! As a thanksgiving for sight Please place a coin in this box and help to keep the Beacon Light flashing for the Institute's Blind Adults, Babies and Children Side: (Picture of two girls playing with dolls house) Our blind babies and pupils will probably spend 70 years in our Royal Victorian Institute for the Blind St Kilda Road As a thanksgiving for sight please help make their years very happy ones by placing a coin in this box! Reverse front: (Drawing of a man holding his hand to his eyes as a blast occurs in front of him, pushing small objects towards his body.) It might hit You or Me! Please! Will You? As a thanksgiving for the sight you and your dear ones possess, please place a coin in this box to assist the Royal Victorian Institute for the Blind, St Kilda Road, and its Blind Adults, Children and Babies! Reverse side: (picture of workshop at RVIB) One of our many spacious workshops provided by public subscription! The Royal Victorian Institute for the Blind is faced with the problem of employing and otherwise assisting its blind workers. It gives them charitable allowances in addition to their earnings, amounting to approximately 15,000 (pounds) every year, to enable them to support their wives and families! No profits can therefore be made! This 15,000 (pounds) is distributed because the great handicap of blindness prevents blind persons from earning as much as their more fortunate sighted fellows. Please! Ask Storekeepers for our Baskets, Mats, Brooms, etc. And as a thanksgiving for Your Sight place a coin in this box for our blind adults, children and babies! Embossed on the top of the box is Royal Victorian Institute for the Blindfundraising, royal victorian institute for the blind

Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the boxes were placed in a semi-permanent location, such as a shop counter or bar, for people to donate money. Periodically it would be emptied by a collector, who either unlocked the padlock that was usually attached or replaced it with a new box.2 wooden boxes with paper label, perspex or glass,metal hinges and locking mechanism.Blind Babies, Children & Adults Royal Victorian Institute for the Blind Phone 51 1381 All services provided by the RVIB are free - thanks to your helproyal victorian institute for the blind, fundraising

Coin collections have a long and varied history. Coins were often collected in churches in a box located near the entrance/exit, and later via a collection plate that was passed amongst the congregation Funds were used to repair the church or feed the poorest of the parish. The donation of coins is and was considered part of religious life and mentioned in Christian, Jewish and Islamic texts. With the need and expansion of charitable works occurring outside religious life, charity boxes began to spread into hospitals, orphanages and asylums. The need for non-fixed boxes grew with the rise in charities and their activities outside a fixed building. Collection boxes could be large (and therefore hard to move) or could be held by individuals acting as collection agents, working at a specific location, moving between dwellings or at events. In this example, the boxes were placed in a semi-permanent location, such as a shop counter or bar, for people to donate money. Periodically it would be emptied by a collector, who either unlocked the padlock that was usually attached or replaced it with a new box.2 wooden boxes with paper label, perspex or glass,metal hinges and locking mechanism.Blind Babies, Children & Adults Royal Victorian Institute for the Blind Phone 51 1381 All services provided by the RVIB are free - thanks to your helproyal victorian institute for the blind, fundraising

458 page PDF - contains bookmarked table of contentsnon-fictionThe Second Australian Jewish Almanac was published in Melbourne in 1942 to mark the 30 Year Jubilee of the Kadimah. Edited by a collective of Hertz Bergner, Pinchas Goldhar, Bonem Warshawski, Hirsch Munz it provides a unique survey of the views and concerns of Jewish immigrants in Australia. The Almanac contains short fiction and non-fiction pieces including histories of Jewish communities in Australia, political commentary and poetry. Digitisation of the Almanacs was funded by Martin Munz in honour of his parents Hirsch & Estera Munz.jewish immigrants, yiddish melbourne, melekh ravitsh, pinchas goldhar, hirsch munz, hertz bergner, bonem warshawski, j. giligitch, dr. m. lazarson, chaim rosenstein, dr. j. h. gentili, a. yonavitch, brian fitzpatrick, isaac horowitz, y. n. steinberg, aron patkin, dr d. berger, yiddish literature

463 page PDF - contains bookmarked table of contentsnon-fictionThe Third Australian-Jewish Almanac was published in Melbourne in 1967 to mark the 55th Anniversary of the Kadimah. Edited by the Cultural Committee of the Kadimah it provides a unique survey of the views and concerns of Jewish immigrants in Australia. The Almanac contains short fiction and non-fiction pieces including sections on the Kadimah, Jewish Life in Australia, How Others See Us, Essays and Stories, Poems and Drama. The Almanac also includes a section in honour of those lost in the Holocaust and greetings to the Kadimah on the occassion of the 55th Anniversary. Digitisation of the Almanacs was funded by Martin Munz in honour of his parents Hirsch & Estera Munz.jewish immigrants, yiddish melbourne, hirsch munz, yiddish literature, l. friedman, chaim rosenstein, dovid herman theatre, sender burstin, a. zimmerman, a. troy, shmuel bennet, hertz bergner, chaim shoshkas, jacob pat, melekh ravitsh, mendel mann, dr. berl frimer, abraham zukiert, moishe ajzenbud, y. m. levin, j. honig, yitzchak wiener, sheva glass-wiener, y. kirsh, m. balberyszski, y. orbach, ben zion patkin

p. 210.non-fictionThis book is a result of a journey of discovery between centuries and continents, across inner and outer landscapes. Jewish historical experience has become mainstream Australian literature.arnold zable, bialystok (poland) - social life and customs