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8th/13th Victorian Mounted Rifles Regimental Collection
Photograph, 1940 circa
Lieutenant colonel Colin John Chisholm of Khancoban Station, Corryong, Victoria commanded 8th LH August 1940 - July 1942. The 8th Light Horse Regiment AIF was raised at Broadmeadows Victoria in September 1914 under the command of Lieutenant Colonel Alexander White and formed part of the 3rd Light Horse Brigade. The regiment served at Gallipoli where in a courageous but ill-fated charge at the Nek on 7 August 1915 it suffered horrendous casualties including Lieutenant Colonel White. Rebuilt in Egypt under the command of Lieutenant Colonel Leslie Maygar VC the regiment went on the serve throughout the Middle East Campaign. Colonel Maygar died of wounds at Beersheba when the regiment was attacked by enemy aircraft while waiting to follow up the successful charge of the 4th LH Brigade on 30 October 1917. The 8th Light Horse AIF was disbanded in 1919, but soon after re-raised as the 8th (Indi) Light Horse in the Citizen Military Forces, superseding 16th (Indi) Light Horse. It had its headquarters at Benalla with sub-units throughout the Upper Murray and Northeast Victoria. In December 1941, the regiment converted from horse to mechanised, initially as 8th Reconnaissance Battalion then in July 1942 it became 8th Cavalry Regiment and served in Northern Territory. As Japanese threat to the mainland declined the regiment was disbanded.Colour photograph of two men holding flag. Former Farrier Sergeant Merv Harris at left. Flag was made by Mrs. Chisholm, wife of Commanding Officer of 8th Cavalry Regiment, Colonel Chisholm. Flag was donated to 8/13 VMR Museum 10 December 1989. -
8th/13th Victorian Mounted Rifles Regimental Collection
Document
The 8th Light Horse (Indi) Regiment superseded the 16th Light Horse in 1919. It had its headquarters at Benalla with sub-units throughout the Upper Murray and Northeast Victoria. In December 1941, the regiment converted from horse to mechanised, initially as 8th Reconnaissance Battalion then in July 1942 it became 8th Cavalry Regiment and served in Northern Territory. As Japanese threat to the mainland declined the regiment was disbanded.Well researched notes with references on history of Regiment.Five page collection of notes on history of 8th Light Horse Regiment8th light horse regiment, history -
8th/13th Victorian Mounted Rifles Regimental Collection
Document
The 8th Light Horse (Indi) Regiment superseded the 16th Light Horse in 1919. It had its headquarters at Benalla with sub-units throughout the Upper Murray and Northeast Victoria. In December 1941, the regiment converted from horse to mechanised, initially as 8th Reconnaissance Battalion then in July 1942 it became 8th Cavalry Regiment and served in Northern Territory. As Japanese threat to the mainland declined the regiment was disbanded.Rare letter from Padre to all ranks of 8th Cavalry RegimentPrinted letter from former 8th Cavalry Regiment Padre Leslie Cula to all ranks upon his departure in May 1944In ink manuscript top left hand corner " present address " 2/7th AGH AIF " -
8th/13th Victorian Mounted Rifles Regimental Collection
Flag - Guidon 8th, 1980 circa
A guidon is the regimental banner or flag carried by a regiment of light cavalry or light horse. The 8th light Horse (Indi) Regiment was presented with the guidon circa 1927. The actual date is not certain. The guidon carries the battle honours accorded to the regiment for service in the South African War (1899-1902), World War One (!914-1918) and World War Two (1939-1945). The guidon passed into the custody of the 8th/13th Victorian Mounted Rifles Regiment when it was raised on 1 May 1948. At Federation, the Victorian Mounted Rifles companies in North East Victoria were reorganised into the 8th Light Horse Regiment. In 1912 the regiment was renumbered 16th Light Horse. The 8th Light Horse Regiment AIF was raised at Broadmeadows Victoria in September 1914 under the command of Lieutenant Colonel Alexander White and formed part of the 3rd Light Horse Brigade. The regiment served at Gallipoli where in a courageous but ill-fated charge at the Nek on 7 August 1915 it suffered horrendous casualties including Lieutenant Colonel White. Rebuilt in Egypt under the command of Lieutenant Colonel Leslie Maygar VC the regiment went on the serve throughout the Middle East Campaign. Colonel Maygar died of wounds at Beersheba when the regiment was attacked by enemy aircraft while waiting to follow up the successful charge of the 4th LH Brigade on 30 October 1917. The 8th Light Horse AIF was disbanded in 1919, but soon after re-raised as the 8th (Indi) Light Horse in the Citizen Military Forces, superseding 16th (Indi) Light Horse. It had its headquarters at Benalla with sub-units throughout the Upper Murray and Northeast Victoria. In December 1941, the regiment converted from horse to mechanised, initially as 8th Reconnaissance Battalion then in July 1942 it became 8th Cavalry Regiment and served in Northern Territory. As Japanese threat to the mainland declined the regiment was disbanded. In 1948, the 8th Light Horse was linked with 13th and 20th Regiments to form the 8/13 Victorian Mounted Rifles in the Citizen Military Forces. Guidon of the 8th Light Horse Regiment. Maroon corded cotton double thickness fabric with gold metal thread fringe, gold embroidered regimental number in Roman numerals, regimental badge and battle honours; colour patch below badge. Braided corded with tassels.Battle honours: "South Africa 1899-1902, Sari Bair, Maghdaba-Rafah, Jerusalem, Megiddo, Damascus, Defence of ANZAC, Rumani, Gaza-Beersheba, Jordan (Es Salt), Sharon, South West Pacific 1943-1944"guidon, 8th light horse, battle honours -
Tatura Irrigation & Wartime Camps Museum
Photograph, Northern Entry to Tatura
Shows picture of the northern entrance to Tatura. Undera Road. Colour photograph showing the northern entry to Tatura. Sign on right and water wheel. Photograph stuck onto piece of white cardboard. tatura victoria, water wheel, undera road tatura -
Tatura Irrigation & Wartime Camps Museum
Photograph, Northern Entry to Tatura
Shows picture of the northern entrance to Tatura. Undera Road. Colour photograph showing the northern entry to Tatura. Sign on right and water wheel. Photograph stuck onto piece of white cardboard. tatura victoria, water wheel, undera road tatura -
Koorie Heritage Trust
Journal - Serials, Aboriginal History Inc, Aboriginal History - Volume 32. 2008, 2008
A series of articles by leading writers on Aboriginal History.217 P. fac. ill. notes; footnotes; refs. photographs.A series of articles by leading writers on Aboriginal History.aboriginal australians -- periodicals. | ethnology -- australia -- periodicals. | aboriginal circus performers, australia. | honorary correspondence scheme. victoria 1860-1868 and 1869-1904 | andrew porteus honorary correspondent, northern wathaurung, reports - mt. emu tribe. | edward stone parker - protector loddon aboriginal station. | dja dja wurrung, loddon protectorate. | aboriginal oral histories - childhood and playlore australian childhood folklore collection, museum victoria. -
Koorie Heritage Trust
Book, Burbank, Victoria Katherine, Fighting women : anger and aggression in Aboriginal Australia, 1994
xvi, 250 p. : 24 cm.women, aboriginal australian -- northern territory -- arnhem land -- social conditions. | women -- northern territory -- arnhem land -- psychology. | aggressiveness -- northern territory -- arnhem land. | sex role -- northern territory -- arnhem land. | interpersonal relations. | feminist criticism -- northern territory -- arnhem land. -
Koorie Heritage Trust
Pamphlet, ATSIC Publications, Aboriginal Australia : Aboriginal people of... [series], 1990
... . The booklets are on Victoria, Tasmania, Northern Territory and South ...The booklets are on Victoria, Tasmania, Northern Territory and South Australia.4 booklets.The booklets are on Victoria, Tasmania, Northern Territory and South Australia.atsi: 1. indigenous peoples -- aboriginal peoples. i. council for aboriginal reconciliation. ii. aboriginal and torres strait islander commission. -
Koorie Heritage Trust
Book, Aboriginal Services Unit: Northern Metropolitan College of TAFE, Victorian Aboriginal Community Meeting, December 4th : Royal Commission into Aboriginal Deaths in Custody : implementation and monitoring, 1991
General Directions:1/ Considerations of the families whose relations have died in custody is of paramount importance.2/ The issue of justice/ retribution/ compensation is an on-going concern which has not been adequately addressed by the Royal Commission.3/ Ongoing consultations about implementing and monitoring the recommendations need to recognise Koorie meeting styles.The Meeting Overwhelmingly Endorsed These Statements.62 p. : 30 cm. General Directions:1/ Considerations of the families whose relations have died in custody is of paramount importance.2/ The issue of justice/ retribution/ compensation is an on-going concern which has not been adequately addressed by the Royal Commission.3/ Ongoing consultations about implementing and monitoring the recommendations need to recognise Koorie meeting styles.The Meeting Overwhelmingly Endorsed These Statements.australia. | royal commission into aboriginal deaths in custody. | aboriginal australians -- victoria. -
National Wool Museum
Photograph
Depicts a northern view of the Victorian Woollen Mill. This was the first woollen mill in Victoria and was producing cloth by 1868. It became defunct and was purchased by Godfrey Hirst and his partners in 1899, who renamed it Excelsior Mill No. 2. In 1966 McKendrick Consolidated Industries Ltd purchased Godfrey Hirst Ltd to operate a carpet manufacturing concern and this photo was taken at the time of the takeover.Proof IAN HAWTHORNE / PHOTOGRAPHER / Commercial, Portrait, Wedding, Colour Processor / Upstairs, 140 Moorabool St., Geelong Ph. 98096textile mills, godfrey hirst and co. pty ltd, victorian woollen mill, excelsior mill no. 2 -
Victorian Aboriginal Corporation for Languages
Audio CD, Laura Brearley et al, Gulpa ngawal : Indigenous deep listening, 2009
Introduction: In the Ngungikurungkurr language of the Daly River in the Northern Territory, the word for "Deep Listening" is 'Dadirri' (Ungunmurr, 2009) and in the Yorta Yorta language of the Murray River in Victoria, it is 'Gulpa Ngawal'. The closest we can get to describing it in English is deep and respectful listening which builds community. Deep listening draws on many senses beyond what is simply heard. It can take place in silence. Deep listening can be applied as a way of being together, as a research methodology and as a way of making a difference.CDsilcar, rmit, monash, koorie heritage trust, yorta yorta, taungurung, gunnai, gippsland, gunditjmara, richard frankland, deep listening, woolum bellum, education, art, music, indigenous research, sista girl productions -
Victorian Aboriginal Corporation for Languages
Book, Harold Koch, Aboriginal placenames : naming and re-naming the Australian landscape, 2009
... of Aboriginal microtoponymy in western and central Victoria: case... of Aboriginal microtoponymy in western and central Victoria: case ..."Aboriginal approaches to the naming of places across Australia differ radically from the official introduced Anglo-Australian system. However, many of these earlier names have been incorporated into contemporary nomenclature, with considerable reinterpretations of their function and form. Recently, state jurisdictions have encouraged the adoption of a greater number of Indigenous names, sometimes alongside the accepted Anglo-Australian terms, around Sydney Harbour, for example. In some cases, the use of an introduced name, such as Gove, has been contested by local Indigenous people." "The 19 studies brought together in this book present an overview of current issues involving Indigenous placenames across the whole of Australia, drawing on the disciplines of geography, linguistics, history, and anthropology. They include meticulous studies of historical records, and perspectives stemming from contemporary Indigenous communities. The book includes a wealth of documentary information on some 400 specific placenames, including those of Sydney Harbour, the Blue Mountains, Canberra, western Victoria, the Lake Eyre district, the Victoria River District, and southwestern Cape York Peninsula." -- Publisher description. Contents: Introduction: Old and new aspects of Indigenous place-naming /? Harold Koch and Luise Hercus NSW &? ACT: 1. Aboriginal placenames around Port Jackson and Botany Bay, New South Wales, Australia: sources and uncertainties /? Val Attenbrow 2. Reinstating Aboriginal placenames around Port Jackson and Botany Bay /? Jakelin Troy and Michael Walsh 3. The recognition of Aboriginal placenames in New South Wales /? Greg Windsor 4. New insights into Gundungurra place naming /? Jim Smith 5. The methodology of reconstructing Indigenous placenames: Australian Capital Territory and south-eastern New South Wales /? Harold Koch Victoria: 6. Toponymic books and the representation of Indigenous identities /? Laura Kostanski 7. Reviving old Indigenous names for new purposes /? Laura Kostanski and Ian D. Clark 8. Reconstruction of Aboriginal microtoponymy in western and central Victoria: case studies from Tower Hill, the Hopkins River, and Lake Boga /? Ian Clark South Australia &? Central Australia: 'Aboriginal names of places in southern South Australia': placenames in the Norman B.Tindale collection of papers /? Paul Monaghan 10. Why Mulligan is not just another Irish name: Lake Callabonna, South Australia /? J.C. McEntee 11. Murkarra, a landscape nearly forgotten: the Arabana country of the noxious insects, north and northwest of Lake Eyre /? Luise Hercus 12. Some area names in the far north-east of South Australia /? Luise Hercus 13. Placenames of central Australia: European records and recent experience /? Richard Kimber Northern Australia: 14. Naming Bardi places /? Claire Bowern 15. Dog-people: the meaning of a north Kimberley story /? Mark Clendon 16. 'Where the spear sticks up': the variety of locatives in placenames in the Victoria River District, Northern Territory /? Patrick McConvell 17. 'This place already has a name' /? Melanie Wilkinson, Dr R. Marika and Nancy M. Williams 18. Manankurra: what's in a name? placenames and emotional geographies /? John J. Bradley and Amanda Kearney 19. Kurtjar placenames /? Paul Black.Maps, b&w photographs, tables, word listsaustralian placenames, sociolinguistics, linguistics, anthropology, sydney harbour placenames, blue mountains placenames, canberra placenames, western victoria placenames, lake eyre placenames, victoria river district placenames, cape york peninsula placenames -
Victorian Aboriginal Corporation for Languages
Book, Judi Cooper, Needs survey of community languages 1996 : report : March 1998, 1998
Report of Needs Survey of Community Languages, including, Methodology, Victoria, NSW, Queensland, Torres Strait Islanders, Western Australia, Northern Territory and summary. -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2009
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 -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2009
Social Engineering and Indigenous Settlement: Policy and demography in remote Australia John Taylor In recent years neo-liberals have argued that government support for remote Aboriginal communities contributes to social pathology and that unhindered market engagement involving labour mobility provides the only solution. This has raised questions about the viability of remote Aboriginal settlements. While the extreme view is to withdraw services altogether, at the very least selective migration should be encouraged. Since the analytical tools are available, one test of the integrity of such ideas is to consider their likely demographic consequences. Accordingly, this paper provides empirically based speculation about the possible implications for Aboriginal population distribution and demographic composition in remote areas had the advice of neo-liberal commentators and initial labour market reforms of the Northern Territory Emergency Response been fully implemented. The scenarios presented are heuristic only but they reveal a potential for substantial demographic and social upheaval. Aspects of the semantics of intellectual subjectivity in Dalabon (south-western Arnhem Land) Ma�a Ponsonnet This paper explores the semantics of subjectivity (views, intentions, the self as a social construct etc.) in Dalabon, a severely endangered language of northern Australia, and in Kriol, the local creole. Considering the status of Dalabon and the importance of Kriol in the region, Dalabon cannot be observed in its original context, as the traditional methods of linguistic anthropology tend to recommend. This paper seeks to rely on this very parameter, reclaiming linguistic work and research as a legitimate conversational context. Analyses are thus based on metalinguistic statements - among which are translations in Kriol. Far from seeking to separate Dalabon from Kriol, I use interactions between them as an analytical tool. The paper concentrates on three Dalabon words: men-no (intentions, views, thoughts), kodj-no (head) and kodj-kulu-no (brain). None of these words strictly matches the concept expressed by the English word mind. On the one hand, men-no is akin to consciousness but is not treated as a container nor as a processor; on the other, kodj-no and kodj-kulu-no are treated respectively as container and processor, but they are clearly physical body parts, while what English speakers usually call the mind is essentially distinct from the body. Interestingly, the body part kodj-no (head) also represents the individual as a social construct - while the Western self does not match physical attributes. Besides, men-no can also translate as idea, but it can never be abstracted from subjectivity - while in English, potential objectivity is a crucial feature of ideas. Hence the semantics of subjectivity in Dalabon does not reproduce classic Western conceptual articulations. I show that these specificities persist in the local creole. Health, death and Indigenous Australians in the coronial system Belinda Carpenter and Gordon Tait This paper details research conducted in Queensland during the first year of operation of the new Coroners Act 2003. Information was gathered from all completed investigations between December 2003 and December 2004 across five categories of death: accidental, suicide, natural, medical and homicide. It was found that 25 percent of the total number of Indigenous deaths recorded in 2004 were reported to, and investigated by, the Coroner, in comparison to 9.4 percent of non-Indigenous deaths. Moreover, Indigenous people were found to be over-represented in each category of death, except in death in a medical setting, where they were absent. This paper discusses these findings in detail, following the insights gained from the work of Tatz (1999, 2001, 2005) and Morrissey (2003). It also discusses a further outcome of this situation - the over-representation of Indigenous people in figures for full internal autopsy. Finding your voice: Placing and sourcing an Aboriginal health organisation?s published and grey literature Clive Rosewarne It is widely recognised that Aboriginal perspectives need to be represented in historical narratives. Sourcing this material may be difficult if Aboriginal people and their organisations do not publish in formats that are widely distributed and readily accessible to library collections and research studies. Based on a search for material about a 30-year-old Aboriginal health organisation, this paper aims to (1) identify factors that influenced the distribution of written material authored by the organisation; (2) consider the implications for Aboriginal people who wish to have their viewpoints widely available to researchers; and (3) assess the implications for research practice. As part of researching an organisational history for the Central Australian Aboriginal Congress, seven national and regional collections were searched for Congress?s published and unpublished written material. It was found that, in common with other Aboriginal organisations, most written material was produced as grey literature. The study indicates that for Aboriginal people and their organisations? voices to be heard, and their views to be accessible in library collections, they need to have an active program to distribute their written material. It also highlights the need for researchers to be exhaustive in their searches, and to be aware of the limitations within collections when sourcing Aboriginal perspectives. Radiocarbon dates from the Top End: A cultural chronology for the Northern Territory coastal plains Sally Brockwell , Patrick Faulkner, Patricia Bourke, Anne Clarke, Christine Crassweller, Daryl Guse, Betty Meehan, and Robin Sim The coastal plains of northern Australia are relatively recent formations that have undergone dynamic evolution through the mid to late Holocene. The development and use of these landscapes across the Northern Territory have been widely investigated by both archaeologists and geomorphologists. Over the past 15 years, a number of research and consultancy projects have focused on the archaeology of these coastal plains, from the Reynolds River in the west to the southern coast of the Gulf of Carpentaria in the east. More than 300 radiocarbon dates are now available and these have enabled us to provide a more detailed interpretation of the pattern of human settlement. In addition to this growing body of evidence, new palaeoclimatic data that is relevant to these northern Australian contexts is becoming available. This paper provides a synthesis of the archaeological evidence, integrates it within the available palaeo-environmental frameworks and characterises the cultural chronology of human settlement of the Northern Territory coastal plains over the past 10 000 years. Ladjiladji language area: A reconstruction Ian Clark and Edward Ryan In this reconsideration of the Ladjiladji language area in northwest Victoria, we contend that while Tindale?s classical reconstruction of this language identified a fundamental error in Smyth?s earlier cartographic representation, he incorrectly corrected that error. We review what is known about Ladjiladji and through a careful analysis demonstrate not only the errors in both Smyth and Tindale but also proffer a fundamental reconstruction grounded in the primary sources.ladjiladji, social engineering, dalabon, indigenous health, coronial system, radiocarbon dating -
Victorian Aboriginal Corporation for Languages
Book, Laura Brearley et al, Gulpa ngawal : Indigenous deep listening, 2010
Introduction: In the Ngungikurungkurr language of the Daly River in the Northern Territory, the word for "Deep Listening" is 'Dadirri' (Ungunmurr, 2009) and in the Yorta Yorta language of the Murray River in Victoria, it is 'Gulpa Ngawal'. The closest we can get to describing it in English is deep and respectful listening which builds community. Deep listening draws on many senses beyond what is simply heard. It can take place in silence. Deep listening can be applied as a way of being together, as a research methodology and as a way of making a difference.colour illustrations, colour photographsyorta yorta, taungurung, gunnai, gippsland, gunditjmara, richard frankland, deep listening, woolum bellum, education, art, music, indigenous research, sista girl productions -
National Wool Museum
Ribbon
Awarded at Agricultural show.THE GREAT NORTHERN SHOW - ROCHESTER 1963agricultural shows, rochester, victoria -
National Wool Museum
Ribbon
Awarded at Agricultural show.THE GREAT NORTHERN SHOW - ROCHESTER 1964agricultural shows, rochester, victoria -
National Wool Museum
Ribbon
Awarded at Agricultural show.THE GREAT NORTHERN SHOW - ROCHESTER 1964agricultural shows, rochester, victoria -
National Wool Museum
Ribbon
Awarded at Agricultural show.THE GREAT NORTHERN SHOW - ROCHESTER 1964 Best MALE BANTAMagricultural shows, rochester, victoria -
National Wool Museum
Ribbon
Awarded at Agricultural show.THE GREAT NORTHERN SHOW - ROCHESTER Best FEMALE UTILITYagricultural shows, rochester, victoria -
National Wool Museum
Ribbon
Awarded at Agricultural show.THE GREAT NORTHERN SHOW - ROCHESTER 1963 Champion BANTAM FEMALEagricultural shows, rochester, victoria -
National Wool Museum
Ribbon
Awarded at Agricultural show.THE GREAT NORTHERN SHOW - ROCHESTER 1963 Champion BIRD OF SHOWagricultural shows, rochester, victoria -
National Wool Museum
Ribbon
Awarded at Agricultural show.THE GREAT NORTHERN SHOW - ROCHESTER 1963 Champion LIGHT STANDARD FEMALEagricultural shows, rochester, victoria -
Brighton Historical Society
Bodice, circa 1900
This bodice belonged to Mary Crombie, an early Victorian dentist, who lived in Brighton while she was studying at the Australian College of Dentistry in the mid-1900s, and later returned to the area in her retirement from 1949-1971. Mary Margaret Crombie (1884-1971) was born at Coan Downs Station near Walgett, northern New South Wales, where her father Henry was station manager. After Henry’s untimely death in 1895, Mary and her mother loved for a few years with family members in St Kilda, before moving into a cottage of their own, ‘Rosewood’, at 42 Asling Street, Brighton around 1899. From here, Mary attended Oberwyl Ladies College in St Kilda and later the Australian College of Dentistry, one of only a few women to study dental surgery at the time. She was apprenticed to Ada Tovell (1865-1932), one of Victoria’s first female dentists, who had her own practice in Collins Street. Mary graduated in 1907 and the following year moved with he mother to Yarram in South Gippsland, where she took over the running of a practice owned by Sale dentist Charles Trood, eventually purchasing it from him in 1915. Speaking to a Brighton newspaper in 1961, Mary said she believed that she was the first woman to start a dental practice in Gippsland. For some locals, this took a little getting used to: “Many were amazed, and had some misgivings, when they found that the local dentist was a woman,” she said. “I always remember a huge farmer (he was about 6 ft. 4 in.), who had fortified himself at the local hotel to face the ordeal of visiting the dentist. He almost turned and ran when he saw me. … He was still more amazed when I pulled out his tooth without undue trouble.” The farmer was the best advertisement she could have asked for, telling everybody about the diminutive lady dentist who had calmly extracted his tooth. Mary practiced in Yarram until her retirement in 1949. After selling her practice she returned to Brighton, where she spent the last two decades of her life residing at 25 Oak Grove. Following her death in 1971, her relatives in Brighton donated a number of items from her home to BHS.Black satin bodice, boned, with black faceted glass buttons down the front. High collar. Both collar and cuffs are edged with a black net ruffle. Two rows of seven black crochet-covered buttons at each cuff, fastening with loops. Stray brown threads poking through fabric around the collar, shoulders and back indicate that these areas may originally have featured lace embellishments.mary crombie, 1900s -
Uniting Church Archives - Synod of Victoria
Photograph, Rev. Djiniyini Gondarra, 1986
Rev Dr Djiniyini Gondarra OAM, was born in Milingimbi, eastern Arnhemland in 1945. He was educated at Milingimbi Mission School and pursued his theological education as a youth leader and Sunday School teacher through the Methodist Church, before attending college in Brisbane. In 1969 he trained as a Minister in Papua New Guinea and the Solomon Islands under the Uniting Church, before returning to Arnhemland to minister his own people at the Galiwin’ku parish, firstly as a lay pastor (1971-1972) and then as a Minister from 1976-1982. In 1983-84, Rev Djiniyini worked as a Lecturer in Theology at Nungalinya College, Darwin. He was honoured with a Diploma of Theology (Honorary) from there in 1984, and in 1991 received a Cultural Doctorate in Literature (Honorary) from the World University, Roundtable, Arizona USA. Rev Djiniyini was awarded the Order of Australia Medal (OAM) in 1995. As well as being the Chairman of ALPA since 1993, Rev Djiniyini is currently the Director of Duduy’ngu Pty Ltd, which provides consultancy and cross-cultural services. He is also Director of Yirrkala Business Enterprises. Over the years, Rev Djiniyini has served on many committees and councils including: Member of the Steering Committee of the Australian Indigenous Cultural Network (1998-2001), CEO of Aboriginal Resource and Development Services Inc (1998-2001), CEO of the Northern Regional Council of the Uniting Aboriginal and Islander Christian Congress (1998-2001), Director of Reconciliation Australia Limited (2000-2001), Member of Council for Aboriginal Reconciliation (1998-2000), Chairman of Uniting Aboriginal and Islander Christian Congress (1995-2000 & 1990-1993), Member of Central Committee of the World Council of Churches (1991-1994), Moderator of Northern Synod, Uniting Church in Australia (1985-1987), Secretary of newly formed Aboriginal Presbytery, Northern Synod, Uniting Church in Australia (1985), and Vice-President of Uniting Aboriginal and Islander Christian Congress Uniting Church in Australia (1983-1987). Rev Dr Djiniyini Gondarra OAM has also been extensively published, and his works include: • Information Papers (co authored), Aboriginal Resource and Development Services: • Confusion Between Cultures (1998) • MHead & Shoulders of Djiniyini Gondarra facing right of picture."Rev. Djiniyini Gondarra 1986. Moderator Northern Synod and Vice President of Uniting Aboriginal and Islander Christian Conference."gondarra, djiniyini, uaicc, northern synod uca -
Uniting Church Archives - Synod of Victoria
Photograph, Rev. Keith & Allison Pither, 1967
Keith Pither was born at Shepparton in 1914 and grew up on a farm. Attended Otira Methodist Home Mission Training College from 1936 and by 1939 was a probation minister at Burnie (Tas.). Enlisted in the army 1939 and served in the Middle East and Northern Australia. In 1943 he was ordained in the field as a chaplain and later served in New Guinea. Married Allison (Alison?) Brown in 1945 and they had four children, Brian, Rhonda, Andrew and Howard. Completed his studies at Melbourne University 1946. Placements were Red Cliffs, Carlton Methodist Mission, Benalla, Portland, Sandringham and Ivanhoe. Died 19/6/2008.The Pithers are holding a knife about to cut an anniversary cake."Rev. K. M. Pither and Mrs Allison Pither 1967"pither, keith, red cliffs, carlton methodist mission, benalla, portland, sandringham, ivanhoe -
Uniting Church Archives - Synod of Victoria
Photograph, Rev. Djiniyini Gondara, 06/1984
Rev. Djiniyini Gondarra 1986. Moderator Northern Synod and Vice President of Uniting Aboriginal and Islander Christian Conference.Head and shoulders portrait."Rev. Djiniyini Gondara, Vice President of Uniting Aboriginal and Islander Christian Congress"gondarra, djiniyini, uniting aboriginal & islander christian congress -
Uniting Church Archives - Synod of Victoria
Photograph, Rev. Djiniyini Gondara, 06/1984
Rev. Djiniyini Gondarra 1986. Moderator Northern Synod and Vice President of Uniting Aboriginal and Islander Christian Conference.Head and shoulders portrait."Rev. Djiniyini Gondara, Vice President of Uniting Aboriginal and Islander Christian Congress"gondarra, djiniyini, uniting aboriginal & islander christian congress