Leather bound bible with gilt text on the spine and gilt edged pages. The dedication page has a small newspaper cutting stuck at the bottom of the page. rev t s b woodfull

This new church built on 6 Clarkmount Road Sassafras was opened on 30th January, 1937 by Moderator Right-Rev. A Irving Davidson, M.A. It replaced the Log Cabin Presbyterian Church which erected in 1925 as a memorial to G H Derry, the first Chairman of the Recreation Reserve. The new church was built with donations from Mr and Mrs Thomas Kennon.Silver commemorative key with dedication engraved on both sides."THOMAS KENNON MEMORIAL CHURCH OPENED 30th January 1937" "Presented by Scarborough, Robertson & Love to MRS KENNON"thomas kennon memorial church, sassafras

Boyd muses over Melbourne and its "schizophrenic or split-urbanity", exploring the contrasts that make its character. Poses question "Why don't I live in Sydney?", weighing the "humility" of Melbourne versus the arrogance of Sydney. Every creative movement of importance in Australia in the twentieth century had its origins in Melbourne, therefore Melbourne, Boyd argues, is the moral capital of Australia.Original manuscript of an article published in "The Australian", 04.03.1969. This is the first of a series of three articles about Melbourne published on consecutive days (see D023 and D024).Typewritten carbon copy, quarto, 8 pagesPencil annotationsmelbourne, collins street, alexandra avenue, george miles, boomerang, robin boyd, manuscript

Hardcover w/Dust JacketBlue ballpoint handwritten inscription, first page: 'Patricia and John, / To keep home in your minds - / Much love, / Mary / September 1989' Printed cardboard flyer c. DL size with full colour print on one side and black and white printed text on the back. Flyer for Sotheby's 'Fine Australian Paintings' viewing held in Melbourne 26th November 1990. Printed adhesive mailing label affixed addressed to 'Mr John Davies / 290 Walsh Street / SOUTH YARRA / VIC / 3141'. Full colour image of painting on front: William Blamire Young, "The Prima Donna Awaits Her Cue", 81.5 x 41cm, Estimate $36,000|40,000australian biography, australian women, jill conway, smith college, australian history, walsh st library

Hardcover w/ Dust JacketBlack ballpoint pen inscription on first page: 'To dear John - / All my love - / P. / 1985' Printed Christmas card loose insert, from the Governor-General and Lady Stephen, signed, dated Christmas 1986 Hand drawn (by a child?) Christmas card affixed with sticky tape to inside front cover. Front with a reindeer drawing and 'HAPPY CHRISTMAS TRISH'. Inside card inscription: 'LOVE FROM / RUPERT / AMY / BEN / ROBYN and / PENLEIGH'walsh st library

Softcoverbritish architecture, architecture great britain, description and travel, walsh st library

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

Rosalie Rayment originally trained and worked as an Occupational Therapist. Following completion of studies in Theology she worked for 11 years with the Church in Thailand. Rosalie was ordained in 1988. Fred Vanclay B.D., Dip AgS. ordained 1964 in the Presbyterian Church. Served: Queensland 1961 - 1975; Victoria 1976 - 1985 Vermont - Parkmore; Northern Territory Tennant-Barkly Patrol 1985 - 1993. Died in 2016. Adapted from the eulogy given by his son, Jerry Vanclay One of Fred’s first placements as a minister was in Mackay, North Queensland. Mackay was a wonderful place for Fred, his wife Donna and their young family. They all loved the beaches and the bush, and the children completed a significant part of their schooling there. Whilst posted in Mackay, Fred and Donna enjoyed long road trips in their modest HR Holden sedan, with the family, to Uluru, to Broome via the Borroloola Track, and down the Birdsville Track to the Flinders ranges; along the way, developing the bushcraft that would stand them in good stead later in the Tennant-Barkly Patrol. After many years in ministry in Mackay, then in Vermont, Victoria, Fred and Donna were called to the Tennant-Barkly Patrol in the Northern Territory, where he served for eight years, probably Fred’s most satisfying years. All Fred’s parishes were welcoming and rewarding, but Fred said on more than one occasion that he had a special love for the Patrol. He felt that in an urban congregation, he ministered mainly to those who came to Church, but in the Patrol he ministered to everyone, and especially to those in need. Fred loved to get involved with the day-to-day activities of his people, to develop a deeper relationship and greater understanding. Some remarked that when Fred helped, everything took longer, but they loved him and his assistance nonetheless. Fred was proud to follow in the footsteps of his predecessor Padre Fred McKay, and sometimes joked that he was “Fred the 2nd”, not Fred McKay, but “Fred from Mackay”. During his last few weeks in hospital, Fred liked to reminisce on his time in the Patrol. He joked about how he surprised the selection panel with his knowledge of bush tracks and outstations – knowledge that he had gained on those long road trips from Mackay. He reflected that many aspects of his life were good preparation for his time in the Patrol. After their Patrol, Fred and Donna retired to Mt Waverley, in Melbourne, but they were both restless in retirement, and undertook supply ministries in Wedderburn, Kerang and North Cairns, and made several long journeys into the interior and into their beloved Patrol [in Tennant Creek] – as well as frequent visits to their eight grandchildren and two great-grandchildren, and occasional trips to Europe to reunite with distant family. They never tired of ministering and adventuring, but as age and infirmity progressively clipped their wings, they travelled more in spirit and less by car. Despite the many celebrations that he blessed – baptisms, marriages, and funerals – Fred never sought the limelight, and I think he would be surprised by our gathering today. I can almost hear him saying “Don’t make a fuss; just say a heartfelt prayer together”. – Jerry Vanclay Informal B & W gloss photo of Rev. Fred Vanclay, his wife Donna, Rosalie Rayment (later ordained) and one other unidentified person.

Born 26 June 1865 at Manchester, England Husband of Mrs. Edith Ann Maria GAULT Of 'The Inglenook', Sea Parade, Cheltenham, Vic. Aged 50 years Enlisted 01 July 1915 for Continuous Service Embarked 16 July 1915 per 'HMAT Demosthenes' from Melbourne, Vic ​Pay rate of 19s 0d after embarkation Embarked 29 March 1916 per 'RMS Orontes' from Melbourne, Vic. Served in Egypt and on the Western Front Returned to Australia 01 November 1919 Awarded OBE Death of Rev. J. A. Gault The Rev. J. A. Gault, a Methodist minister, who was widely known to Australian soldiers as Padre Gault, died yesterday after a long illness. One of the best-loved padres in the AIF, Mr. Gault served for four years with the Australians, at first in Egypt and later in France and England. After the war, he continued to show great interest in returned soldiers and work in training camps. When he retired in February, 1934, Mr. Gault had been in the ministry for 40 years. Bom at Manchester. England on June 10, 1865 he came to Australia when aged three years in the sailing-ship Antiope. He was educated at Gold street State school and later at Wesley College. After his appointment as a minister, he served the church in many circuits in Tasmania and Victoria. Before the war he was superintendent of the Methodist Mission at Collingwood,and after his return from overseas he occupied important positions, including those of superintendent minister in the Brunswick, Port Melbourne, and Yarra street, Geelong, circuits. His last charge was at Camberwell. After ill-health caused him to retire, he lived at Mentone. He has left a widow, a son, and two daughters. Dr. Edward Gault. of Collins street, is a brother, and there are two sisters in New Zealand. The funeral will leave Mr. Gault's home In Sea parade, Mentone, tomorrow, at 2p.m., for the Methodist Church, Mentone. It will then proceed to the Springvale Crematorium. W. D. Rose and Son. Cheltenham, are making the arrangemnts. R.S.L. Tribute "Returned soldiers will learn of the death of Padre Gault with deep regret," said the president of the Returned Soldiers' League (Mr. G. W. Holland) lastnight. "He was revered by the AIF. for his unfailing sympathy, understanding, and comradeship." - from the Melbourne Argus 02 Feb 1938 "REV. J. A. GAULT. BELOVED A.I.F."PADRE." Death After A Long Illness. After a long Illness, the death occurred at his home at Mentone yesterday afternoon, of Rev. James Archibald ("Padre") Gault, one of the best known and beloved Methodist chaplains to the A.I.F. at Galllpoli and in France. Sorrow at the "padre's" demise, at the age of 72 years, will be shared not only by the thousands to whom he rendered, both spiritual and temporal comfort during the war, but, also by a host of friends won during a long and. fruitful, ministry at many centres in the State, and as chaplain at military camps after the war. He retired from the ministry three years ago, and had suffered Ill-health from that time. Deceased entered the Methodist ministry in 1894, and was ordained four years later. After a successful year as conference evangelist. he was stationed at Mansfield, then at Richmond. Following a ministry at Richmond he was transferred to Tasmania, where for twelve years he exercised his ministry at Mt Lyell Launceston, Penguin and Hobart. Returning to Victoria, Mr. Gault was stationed at St. Kilda, and when the war broke out he was associated with the Colllngwood Mission. He left on active service as a chaplain with the first troops, and was ' present ' throughout the Galllpoli campaign. Later he was with the forces In France, and remained on active service until the last of the troops were demobilised to 1920. He was affectionately known as "padre"after the war to the thousands of soldiers who had learned to regard him as guide, philosopher and friend In the trenches. He was noted always for the good cheer he invariably brought to the troops, and his famous "stunts" among the men were subsequently recorded by him in his publication, "The Stunt Book." For services rendered he was made a member of the Order of the British Empire. On his return to Australia In 1920 he was stationed at Brunswick for three years, and then followed ministries at Port Melbourne, Spring-road, Malvern and finally at Camberwell. A deeply spiritual man, he brought a rare devotion to his ministry, and was beloved by his congregations and ministerial brethren alike. He shunned the limelight, and was one of the most retiring men in conference affairs. The deceased is survived by a widow, two daughters and, one, son. Dr. Edward L. Gaul is a brother." - from the Melbourne Age 02 Feb 1938 B & W waist length studio portrait of the Rev. James Archibald Gault dressed in uniform as Chaplain to the A.I.F. Mounted on grey card.Padre J.A. Gault OBE

Associated with Ebbie Snow WW1 Chiltern resident. Sent to him from Aunty Bell and Gertie. Associated with Chiltern Resident Ebbie Snow WW1 soldier. Sent to him by his relatives with wishes for a safe journey home again. Small pocket Holy Bible containing the old and new testaments, Oxford, printed at the University Press London. Black leather over cover upon hard cardboard front and back. Internal pages are soft parchment. The book spine has "Holy Bible" and Oxford annotated upon it. Spine contains the wording Holy Bible (top) and Oxford (bottom). Blank cover and back. Internal first page contains title contents and publication details. The front cover has ink handwriting detailing the following : "To Ebbie with best love and wishes and may god bless and guide you safe home from Auntie Bell and Gertie". Note - Ebbie refers to Ebbie Snow. ww1 ebbie snow, holy bible old and new testaments, ebbie snow - aunty belle and gertie

Second issue of poetry magazine Overland founded by Stephen Murray-Smith in 1954. Overland – Australia’s only radical literary magazine – has been showcasing brilliant and progressive fiction, poetry, nonfiction and art since 1954. The magazine has published some of Australia’s most iconic writers, and continues to give space to underrepresented voices and brand-new literary talent every single day. In Overland’s very first edition in 1954, Stephen Murray-Smith noted that the magazine would ‘publish poetry and short stories, articles and criticism by new and by established writers. It will aim high … [but] will make a special point of developing writing talent in people of diverse backgrounds. We ask of our readers, however inexpert, that they write for us; that they share our love of living, our optimism, our belief in the traditional dream of a better Australia.’ (from Overland website) overland, dr h.v.evatt, vance palmer, hugh anderson, laurence collinson, jack lindsay

"Father Julian Tenison Woods met Adam Lindsay Gordon in 1857 on one of his first trips out from Penola riding from station to station across his huge, scattered parish. At that time Gordon was a horse-breaker on a station near Guichen Bay. The two shared a love of poetry and the classics and often rode together reciting to each other. They seemed to find in each other a kindred spirit based on literary enjoyment and entertainment. Woods lent Gordon books from his collection." From this website:https://www.sosj.org.au/jtw-man-of-words-5/ pamela l. walker

Karl Duldig carved this marble sculpture of a mask in the Vienna Kunstgewerbeschule (School of Applied Arts) in 1921. His teacher, Anton Hanak, the Professor of Sculpture at the School, encouraged him to carve directly into the stone. It was an accomplished work for the 19 year-old student and was selected by Hanak to represent the students of the School at the Deutschen Gewerbeschau (German Applied Art exhibition) in Munich in 1922, an early accolade for the young artist. The sculpture and another Kneeling Nude were reproduced in the journal Deustche Kunst and Dekoration in 1923-24 in an article on the Hanak-Klasse. In 2011 Mask was exhibited in the National Gallery of Victoria exhibition Vienna: Art and Design. The sculpture is one of ten substantial sculptures in marble and stone, and a larger group terracotta sculptures and masks, portrait busts and small stone sculptures created by Karl Duldig in Vienna that are held in the Museum collection. These art works are complemented by an archive of contemporary documents including letters, photographs, documents and ephemera. In 1938 Duldig’s Viennese sculptures were sent to Paris in 1938 for a proposed exhibition, and were hidden in Paris by Slawa Duldig’s sister Rella, throughout the Second World War, and arrived in Australia post-war over 5 decades. Karl Duldig was a student of the Kunstgewerbeschule from 1921 until 1925, and then attended the Akademie Der Bildenden Künste (Academy of Fine Arts) from 1929 until 1933. He was accepted into the Professor Josef Mullner’s “Meisterschule” at the Academy of Fine Arts from 1929 until 1933. His teacher at the Kunstgwerebeschule was Austria’s foremost contemporary sculptor Anton Hanak, and he was a formative influence on Duldig’s work. Hanak had been a member of Viennese Secession, and worked with Josef Hoffman on architectural commissions prior to the First World War. Hanak shared both his love of the expressive quality of materials and a humanist vision with his students. Various writers have written about Duldig’s interest in masks. His interest may have been stimulated by his classical education, the Greek and Roman antiquities in the Kunsthistoriches Museum in Vienna, or the ethnological collections in Vienna’s Museum of Ethnology (now known as the Weltmuseum). The mask was a motif explored by expressionist and cubist artists whose work was exhibited at the Vienna Secession. Duldig would have been familiar with the psychological investigations of the neurologist and founder of psychoanalysis Sigmund Freud, who established his practice in Vienna. In the Duldig Studio library, Duldig’s keen interest in the arts of a myriad of visual cultures is apparent. Of particular note are two well-thumbed copies Rudolf Utzinger’s, Masken, published by Ernst Wasmuth in Berlin in 1923, depicting masks from around the world. It is likely that a multitude of influences were at play. Slawa Duldig also worked with this motif, and also carved a smaller mask in Salzburg marble as well as a remarkable mask in clay, and these are held in the collection. Ann Carew 2016The Mask has national and international aesthetic significance. It is one of the earliest works by Karl Duldig in the Studio collection, and is a subject that he would continue to explore throughout his working life. The sculpture demonstrates a high degree of technical skill and mastery at an early age. It is evidence of Duldig’s engagement with the art of his peers during this period – the mask is a motif that inspired contemporary expressionist and cubist artists. It also demonstrates his interests in portraiture, human psychology, and the creation of identity and transformation of personalities. The Mask also provides an important link to the studio practice in the Vienna Kunstgwerbeschule, the teaching of Anton Hanak, and the program of international art exhibitions in Europe during the period. It is also of historical significance: the story of its survival and eventual recovery provides a counterpoint to the story of the Nazis’ confiscation of art during the Second World War. Ann Carew 2016Carving in Salzburg Marble. Holes for eyes and mouth cut through the block. Highly polished finish at front contrasting with rough finish at back and stylised curled hair. Marble base separate (75 x 275 x 198, wt 9000) and added later by artist. Karl Duldig 1921 incised on back

Williams' use of the dog and poem was inspired by a print by the late Barbara Hanrahan (an artist friend) in which a women was holding a cat accompanied by a dog and in which words from a William Blake poem were included / After her mother died Williams made a work of her mother with the dog, holding the cat and using the same words in the Hanrahan print / The dog is a family pet; Dolcie, that Williams fell in love with / The dog as a symbol has been used in fifteenth and sixteenth century painting to represent fidelity in marriage / The use of the dog is also a contradiction to the themes in this work by Williams / Williams found that many of her women friends were having emotional and romantic difficulties, suffering from the same malady again and again, feeling rejected, destroyed and having unfulfilled desires / The female figure standing on her hands is not seeing things realistically / The figure is head over heels, vulnerable, with her skirt around her head revealing more than normal / The text enhances the meaning of the work and draws the viewer into experiencing the foolishness of love, demanding the viewer travel around and around to read it / Overall the dog provides structure to the work and a reliable object on which all else balances / Balance has been one of the recurring or repetitive themes within William's work / It references the physicality of clay, the difficulties in creating balance with the clay and balance in the work / Williams' work is about form rather than colour / Sometimes she uses a coloured clay like a pale terracotta / Williams likes the flatness of the surface in relationship to the marks of the text / She describes herself as a Minimalist, paring down the form to the bare essentials. 'In Love' was a finalist in the 1997 Nillumbik Art Award held at the Eltham Community and Reception Centre, Pitt Street, Eltham. A ceramic sculpture made of white stoneware clay (coated with a wash of gesso) of a girl doing a hand stand on the back of a dog (retriever?) / Her face/head is partially covered by her skirt which has come down / Her skirt is inscribed in the round with the poem "The Lady's First Song" (1938) by W.B. Yeats (see inscriptions and markings) / The dog is looking straight ahead and upwards towards the sky and his tail is pointing straight out. The dog is covered with cross-hatch incised lines to give the illusion of fur and texture / Hand written inscription of W.B. Yeats poem "The Lady's First Song" (1938) on girl's skirt / I turn round / Like a dumb beast in a show. / Neither know what I am / Nor where I go, / My language beaten / Into one name; / I am in love / And that is my shame. / What hurts the soul / My soul adores, / No better than a beast / Upon all fours.williams / yeats / love / ceramic / stoneware / dog

Alan Marshall was an author of more than fifteen books, and lived much of his life in Eltham. He became a central figure in the area's arts community of writers, artists, sculptors, film makers, actors and musicians. He is shown stroking a book to his heart, perched on a crutch, which references his disability (contracted polio when he was young), and his status as one of Australia's most successful and loved authors. His most famous book, 'I Can Jump Puddles' is based on his life story and the obstacles he faced as a child in trying to overcome his disability. Marcus Skipper submitted the idea for the work to the first 'Art in Public Places' Awards in 1990. The selectors at the time recommended that the work would be more suitably placed near the Eltham Library. It was commissioned and installed for the new Eltham Library, which was designed by Greg Burgess in 1994. It was partially funded by the then Shire of Eltham's Art Development Fund (Eltham Arts Council) and the rest donated by the artist Marcus Skipper. This work has significance for its reference to two well known names associated with Eltham and its history. The sculpture is a realistic statue of the famous Australian author Alan Marshall who wrote "I Can Jump Puddles". He lived and worked in the Shire. The artist Marcus Skipper represents a highly recognised family of artists associated with Monsalvat. The sculpture 'Alan marshall' has been classified as of regional significance by the National Trust of Australia. A realistic depiction (almost life size) of Alan Marshall cast in bronze with green patination. Dressed in a jumper and slacks, Marshall is shown perched on a crutch, holding a book to his heart, gesturing to his audience to come and listen to his words. alan marshall, bronze, skipper, i can jump puddles, eltham library, novalist, ekphrasis2017, figure, public art

Helen Ludeman, resident of Nullawarre, loved her golf and died far too young. her family donated the trophy and established the tournament in her memory. The tournament was first held in 1998.Significant as the plaque lists the date, name and club for the winners of each year. Irregularly shaped timber board with individual nameplates engraved with the winners names, and a faded photo of Helen Ludeman in the middle.Main plaque engraved with W.G.P. Helen Ludeman Memorial (Invitation) Stableford Pairs.stableford golf, peterborough, peterborough golf club, helen ludeman

This flag was used by Rosbercon Girls Grammar School, which operated in Brighton from 1906 until 1941. The school was established in 1906 by the Tisdall family. The Tisdalls were a family of educators: Irish-born Henry Thomas Normanton Tisdall and his wife Lucy taught for many years at the Walhalla State School in Gippsland, along with Lucy's sisters Alice and Clara Weekes. Three of the Tisdall daughters, Ethel, Constance and Theodosia (Theo) followed their mother and aunts into the teaching profession. Constance in particular considered education her true calling and harboured a dream of one day being principal of her own school. After Henry's death in 1905, faced with financial uncertainty and several unmarried daughters to support, Lucy Tisdall decided to take a risk. She sold the family's Toorak home and, together with her sister Alice, leased 'Ashburnham', a large Victorian villa at 106 North Road, Brighton. The plan was to open a private school, with Ethel and Constance as co-principals and Lucy, Alice and Theo teaching and managing the household affairs. This came as a "joyful surprise" to Constance, who was only informed of the plan after it had been finalised. The school was named Rosbercon after Henry's home village in County Wexford, Ireland. The crest, designed by son Bert Tisdall around 1910, featured a crowned letter 'A' above the motto "amor vincit omnia" ("love conquers all"), both inspired by a verse in Geoffrey Chaucer's "The Prioress's Tale": "about her arm she bore/A paire of bedes gauded all in grene,/And theron heng a broche of gold full shene,/On which there was first writ a crowned 'A',/And after, Amor Vincit Omnia." It was a motto Constance held close to her heart, embodying her values as a teacher. Reflecting in 1961, she wrote, "In a school without punishments, a school with love and understanding between teacher and pupil - with a love of teaching on one side, and a desire to learn on the other, love would indeed conquer all." The school's opening day in 1906 proved less than auspicious, with no pupils arriving at all. The women persisted and by the end of the first week, five students had been enrolled. From here, the school grew steadily in size. A new schoolroom designed by architect Harold Desbrowe-Annear was built in the house's orchard to accommodate the increasing numbers, but by 1911 the Tisdalls began looking for larger premises. They leased the nearby property 'Hazeldean' at 124 North Road and, during the 1912 school holidays, the Desbrowe-Annear schoolroom was raised onto a lorry drawn by sixteen horses and moved down the road to what would become Rosbercon's new home. In 1923, Constance instituted a modified version of the Dalton Plan, an education model based on individualised learning. Girls in senior years were encouraged to work more independently, making regular use of the reference library and working to a monthly assignment schedule. The school performed well academically and in competitive sport, but over time was eclipsed by the nearby Firbank Church of England Girls' Grammar School (established 1909), whose institutional backing provided it with access to wider resources and facilities than those of the small family-run Rosbercon. At the end of 1933, Ethel and Theo retired and Constance became principal of St Anne's Church of England Girls' Grammar School (now Gippsland Grammar) in Sale. Rosbercon was sold to Miss Iris Hay, who served as principal from 1934 until the school's closure in 1941. Following her own retirement in 1947, Constance Tisdall settled in Erica Avenue, East Malvern, in a house named 'Rosbercon' after her former school. She continued teaching English literature, mostly to migrants, and enjoyed regular visits from former students. Well into the late 1960s, old Rosbercon girls continued a tradition of coming together for an annual reunion on the first Saturday in November, on which day Constance would fly the school flag at her home.Large navy blue flag with horizontal maroon stripe at top and bottom, and school crest in centre. Stylised maroon "A" topped with yellow crown. Yellow scroll below with motto in navy blue letters: "AMOR.VINCIT.OMNIA".flag, school flag, rosbercon girls grammar school

Slovenians love to play soccer and the first team was established in 1956 to play at the Boxing Day picnic at Wandin EastBlack and white photograph. From left to right: Marijan Persic, Martin Sustaric, Marijan Krajnc, Vlado, Anton Serek, Tone Sercer, Ivan Mihelj, Darko Hribernik, Damian Jovanovic, unknown, Marinac, Valter Jelenic, slovenian soccer team, slovenian club melbourne, sport

WARM was a community textile art project that saw over 250 knitters come together to create a beautiful collage tapestry. Made entirely from wool, the artwork contains more than 1000 individual hand knitted sections. The project takes aim at global warming, it highlights both the causes and solutions for us to create a sustainable and safe climate for future generations. Lisa Kendal, the co-creator of the project, said “One of the problems in the world is that we have forgotten how to warm ourselves with wool. We have become too dependent on fossil fuels (for heating)”. This is the key idea surrounding the project. WARM began as two large scale images created by Lars Stenberg. The first image is a landscape scarred by coal mining. The second image is the same landscape only many decades later. Regeneration and regrowth have taken over the landscape and hidden the past coal mine completely. In its place is a beautiful landscape including trees, native flowers, a lake, lots of greenery and wind turbines. From March to the end of August in 2016, knitters worked hard to create the over one thousand pieces that came together to form the final tapestry. The pieces were all designed by Fibre Artist Georgie Nicolson of Tikki Knitting Designs, who converted the second image of the healed landscape into patterns for the 250 plus knitters to follow. These patterns included unusual designs such as gum leaves, trees, native flowers and even the wind turbines. During several days of installation, the knitted pieces were stitched together by Lars Stenberg over a picture of the first image of the operational coal mine. They worked to create the second image of the renewed landscape; like an enormous collage. The WARM project was donated to the National Wool Museum in 2021. It was a much-loved hanging within the Ballarat Hospital for many years before coming to the museum. More information about the project can be found on the following website. http://www.seam.org.au/warm The tapestry is made from 1000+ hand knitted sections stitched together to make an image. In the foreground of this image is a large gum tree that stretches from the bottom left to the top right corner. The trunk of this tree follows the left edge of the tapestry, with foliage from the gum tree spanning its top border. The bottom third of the tapestry is predominantly green grass with yellow, pink and red flowers providing sporadic colour. The middle third encompasses a lake, with orange colours surrounding the banks of the water as opposed to the green grasses of the bottom third. To the right of the lake are wind turbines. The top third of the tapestry is blue sky with white clouds. It also contains the previously described gum tree leaves. Each piece of the tapestry is 100% wool and was hand knitted and stitched together. The Tapestry is accompanied by an oil painting on canvas. It is a painting that matches the tapestry and served as a template for the final tapestry. Finally, the tapestry is accompanied by another pointing on wood board. This final panting is of a coal mine. This is the setting before regeneration and regrowth have reclaimed this site, which is the theme captured in the final tapestry. In the foreground of the coal mine painting is the same gum tree described in the tapestry; however, it is grey and sickle with only 4 leaves visible at the top border, compared to the numerous leaves in the tapestry. Also in the foreground is a broken barb wire fence adding to the unwelcoming nature of the site. The colour scheme of this image is of dark greys and browns. A coal fired power plant can be seen in the final third of the image with four chimneys emitting plumes of smoke into the sky. In front of this power plant is the spiral shape of a coal mine, burrowing deep into the earth’s crust. Inside of the coal mine 3 yellow trucks are seen mining and transporting coal to the top of the mine.warm, community textile tapestry, knitting, community artwork, global warming

Till CollectionTHE TILL COLLECTION SIGNIFICANCE STATEMENT|The significance of the Alwyn Till Collection is that Alwyn was born in Mitcham in 1921. He attended Mitcham Primary School and Box Hill Boys High School. He served his Community mainly through his activities within the Christ Church Anglican Church Mitcham. He joined the Royal Australian Airforce in World War II in September 1939. He trained as a Pilot in Australia and Canada, was posted to England and saw action in Europe. He was shot down over France and rescued by and then joined the French Resistance and while fighting with them was fatally shot. A Baron fighting with him wrote to his mother to inform her of his death.|Alwyn's parents were Evaleen Victoria Till (nee Maggs) and Sydney Norman Till who first lived in Creek Road Mitcham, before moving to 573 Whitehorse Road Mitcham. His father served in World War I where his eyesight was damaged and he was taught by the then Blind Institute in suitcase making of which we have two examples in this collection. He died in 1931. Alwyn took over responsibility for his mother and sister Alison. We can understand how devastated his mother and sister would have been at the news of Alwyn's feeling that he must serve his country in World War 11.|His letters home were so precious to them that they carefully kept all his correspondence, notices of death and condolences from friends. After Alison's death in 2007 her relation Joan Walker transcribed each of Alwyn's letters home into two bound volumes. The executors, Joan Walker and Anne Drew deposited the original letters with the Whitehorse Historical Society. Due to their significance as historical documents of one serviceman's complete correspondence with his family the Whitehorse Historical Society Committee after consultation with the donors deposited the original letters with the State Library of Victoria. The Whitehorse Historical Society retains the copies.|Alison and her mother kept many family memorabilia and personal items which make up this significant collection as they show how people lived, worked and served in the local community and municipality.|This collection represents the love and devotion of the women to their families during the course of two world wars. The father was disabled as a result of World War 1 and died an early death and a son who thereafter took on the responsibility as head of the family at an early age. This young handsome charismatic son served his community in peace time and gave his life in World War 11. This mother and sister were devoted to his memory.Blue covered book 'Arithmetic for Grade V1' First Edition - Victorian Reader.Alwyn Tillbooks, school/educational

Old Register Book says this is a first editionSoft cover book with May Gibbs' drawing of wattle babies on frontTo Daisy/From Tossie/With lovebooks, children's

Black and white postcard photograph of a view of Rutherglen with paddocks in the foreground.Card addressed to "Mr J Ryan, The Hospital, Wangaratta" Message: "Dear Jim, Just a few lines to let you know I am sending some oysters by first train tomorrow so you can send to the Stn. for them. I hope you will like them and trust you are getting better, you must look after yourself, and not get bad again, you owe me a letter, do you get the papers. Best love to you from all, Marie" Postmarked February 24, 1908.lake king, rutherglen, jim ryan

Edward Stone Parker was the protector of Aborigines at the Mount Franklin Aboriginal Protectorate.Mary Cook Parker (Cooke) and Edward Stone Parker Gravestone at Franklinford Cemetery. Mary Parker died on 11 Oct 1842, aged 35 years. Edward Stone Parker was born in 1802 and died on 25 April 1865. "Sacred to the memory of Edward Stone Parker, Protector of Aborigines. A pioneer of 1838. Died 25th April 1865. Aged 63 years. Als his first wife Mary Cooke Parker. Died 11th Oct 1842. Aged 35 years. Blessed are the dead which die in the Lord." "Also his second wife Hannah Parker aged 75 years. Also her father Leonard Edwards. Died 14th Jan 1843 aged 63 years." "Emilie Sarah Parker Wife of George Alfred 29th June 1949, aged 82 years" "Also his eldest son Edward Stone Parker died 23rd November 1847. Aged 18 years also his seventh son Edward Leonard Parker Died 9th Nov 1900. aged 49 years." "And his ninth son George Alfred, :ate Rector Christ Church Daylesford loved husband of E.S. Parker, B.1858 D. 1916." "Also Charles George Bright Parker Vicar of All Saints, St Kilda. Beloved only son of the above, Loved husband of K.H. Parker, B. 1897 D. 1938."frankinford cemetery, edward stone parker, mary cooke parker, protector of aboriginies, mount franklin aboriginal protectorate, hannah parker, leonard edwards, emilie sarah parker, george alfred parker, charles george bright parker

non-fiction1960s, 1970s, 2010s, cookbook

This object relates to Herbert Swain Greening. He was born on 1/01/1891 in Ballarat, Victoria. Herbert Swain served in the AIF (3292) enlisting on 13/07/1915 in Ballarat, Victoria before being discharged from duties with the 5 Battalion as a Army Non-Commissioned Private on 15/02/1918, being determined medically unfit for service. Herbert Swain sustained a gunshot wound to his wrist during service. Herbert Swain Greening's next of kin is Mrs. M. Greening - Mother. Herbert Greening was awarded the 1914-1915 Star, British War Medal, Victory Medal.Pocket New Testament with navy ribbon bookmark attached to top of spine, pages edged in gold, in canvas pouch with metal press stud. Interior inscriptions include lists of places where Private Greening traveled on service as well as a personal message. Pouch - "3292 Pte H S Greening. B Coy 5th Battn" Testament - Front & back - List of towns/cities & dates; Names, service numbers & addresses Inscription - "To my dearest brother Charlie, as a loving keepsake from Nellie. Knowing that whenever you look at it you will think of those who love you and who will always be thinking of you. God grant you good health and a safe return. Your loving sister, Nellie"first world war, world war one, the great war, 1914 - 1918, literature, ballarat rsl, ballarat