Various first aid materials contained in a khaki plastic kit tied with a single brown shoelace.D6545-66-019-9800first aid, kit

Khaki timber first aid box, featuring red cross on top and two sides. Canvas and rope handles.Red crosses on top and two sides. Qty 80 ON ITE UZE WEA R P, GN-7-1-7-6777 N319mfirst aid box

Photograph of a soldier with backpack and rifle walking through waist deep mud. A second soldier watches on from an APCMy Collection. copyright Leon Pavichphotograph, mud, armoured personnel carrier

James Mallett Bennett AFM and Bar MSM was born in St Kilda in 1894 and died in Weybridge, near London England, on 13 April 1922, in an aeroplane accident. Killed in the same accident was renowned aviator Sir Ross Macpherson Smith, KBE, MC & Bar, DFC & Two Bars. They were test-flying a Vikers Viking Amphibian aircraft which spun into the ground from 1000 feet (305 m), killing them both. Bennett was a long-serving crew member for Ross, as a mechanic, and had accompanied him on the first aeroplane flight from Egypt to India in December 1918, and from England to Australia in November-December 1919. He and Ross were mourned as national heroes and their bodies were brought back to Australia. Bennett was buried in St Kilda cemetery on 19 June 1922 after a lying-in-state at Queen's Hall, Parliament House. An obelisk in his honour was unveiled at St Kilda on 26 April 1927. The photograph was taken during a St Kilda Historical Society tour of St Kilda cemetery on 26 November 1978. Colour Polaroid photographBus trip 26/11/78 Bennetts Grave SKHS 00760. The inscription on the headstones reads: Erected by his parents in loving memory of Lieut James Mallett Bennett AFM and Bar MSM late Australian Flying Corp AIF. Born St Kilda 1894, passed to a higher life, 13th April 1922, at Weybridge England, result of an aeroplane accident, accompanied Late Capt Sir Ross Smith KBE on first aeroplane flight Egypt to India Dec 1918. Also first aeroplane flight England to Australia Nov-Dec 1919.st kilda, st kilda cemetery, lt james mallett bennett, aviators, graves

Card to record contributions to the J. L. Williams Memorial Scholarship fund. The fund was established in the memory of Jack Williams, who was a teacher at the St Kilda School on Brighton Road for 24 years. Contributions were sought towards raising about 350 pounds to establish a perpetual scholarship awarded annually to a pupil of the school. Jack Williams is also remembered through the J. L. Williams Medal, first issued in 1931 by the Australian State/Secondary Schools' National Football Council (now awarded by School Sport Australia), in recognition of his efforts to establish what is now known as the School Sport Australia Championship. The award is given to the best and fairest footballer in the Championship.Cream coloured card printed in black on both sides and folded, with a photo of late Mr J. L. Williams on the front page.Stamped card no. 49j. l. williams, jack williams, st kilda schools

The Museum was first considered in 1963 when it was felt that Victorian narrow gauge railway history was quickly being destroyed by progress. Originally it was planned to only cater for two locomotives and some rolling stock associated with the Moe and Walhalla Railway. Construction of the site commenced on Labour Day Weekend in March 1964, the area was then fenced. The first exhibit arrived soon after and companies with locomotives and other railway features offered items to the Museum. When interesting exhibits from the "Steam Era " were known to be coming available,discussions were held with the owners in an attempt to obtain the item for preservation. In 1965 an Umbrella style shed was built and by May, the first locomotive ex Erica State Saw Mill (CLIMAX) had arrived. The Museum was opened to the public in November 1970 but was officially opened by His Excellency the Governor of Victoria, Sir Rohan Delacombe on Saturday 7th April 1973.Historic - Puffing Billy Museum Entry SignPuffing Billy Museum Entry Sign Rectangular hand painted sign in use from 1970.Puffing Billy Museum This is one of the Volunteer activities of The Puffing Billy Preservation Society Preserving part of our National Heritage Proud to Help Preserve Australia's Heritage puffing billy, menzies creek, sir rohan delacombe, narrow gauge, steam

D21 - Diesel Mechanical locomotive Date built - 1968 Original owner - TGR Original gauge - 1067mm Withdrawn - 1983 Built to 3'6" gauge in 1968 by the Tasmanian Government Railways and numbered V12, ownership of this Diesel Mechanical locomotive was transferred to Australian National Railways (Tas.) in 1978. It was withdrawn and sold to the E.T.R.B. in 1983 1968 - D21 ex-Tasmanian Government Railways (TGR) V class No.12, built by the TGR Launceston Workshops in 1968 to a design of Vulcan-Drewry (England). Tasmanian Government Railways V class The V class were the first diesel locomotives operated by the Tasmanian Government Railways (TGR) with four delivered by the Vulcan Foundry in 1948 to a design by the Drewry Car Co. They were a narrow gauge version of the British Rail Class 04. In 1951 a fellow two were delivered followed by another two in 1955. Between 1959 and 1968 the TGR built a further four at its Launceston Workshops. Two identical locomotives were purchased by the Mount Lyell Mining and Railway Company in 1953. When it closed in 1963, 2405 was sold to the Emu Bay Railway as number 22, while 2406 went to the TGR as V13. All the TGR units were withdrawn between 1983 and 1987 while the Emu Bay unit remained in service until 2000. Ten have been preserved: V1 by the Bellarine Peninsula Railway, Victoria V2 by the Don River Railway V4 by the Hotham Valley Railway, Western Australia V5 by the Hotham Valley Railway, Western Australia V7 by the Derwent Valley Railway V8 by the Bellarine Peninsula Railway, Victoria V9 by the West Coast Wilderness Railway V12 by the Puffing Billy Railway, Victoria (regauged to 760 mm gauge and numbered D21) V13 by the Zig Zag Railway, New South Wales, sold to the West Coast Wilderness Railway, renumbered D2 22 by the West Coast Wilderness Railway, renumbered D1 Tasmanian Government Railways V class Manufacturer Vulcan Foundry Tasmanian Government Railways Entered service 1948 Number built 14 Number preserved 10 Fleet numbers TGR: V1-V13 Emu Bay: 22 Power: 152kW (204hp) or 114kW (153hp) Motor: Gardner 8L3 (V) or Gardner 6L3 (VA) Wheel Arrangement: - C - Weight: 25.6t Allowable load on 1:40 grade: 170t Length over headstocks: 6.8m (22ft 6in) Introduced: 1948 Built By: Vulcan Foundry, England; TGR Workshops, Launceston; Using parts supplied by Drewry Car Co (UK) Number Preserved: 10 Number In Service: 0 Total Number Built: 14Historic - Tasmanian Government Railways - Diesel Mechanical locomotive - V12 / Puffing Billy Railway Diesel Mechanical locomotive D21D21 - Diesel Mechanical locomotive made of steel D21diesel mechanical locomotive, puffing billy, d21, v12 diesel mechanical locomotive, d21 diesel mechanical locomotive, tasmanian government railways

Leigh Howard was the first Geelong Cycling Club member to achieve these national results at Junior level.Very significant. If we had a Hall of Fame, Leigh Howard would stand at the top.Color photograph of a cyclist on a cycle. The cyclist is competing in a track race. It is mounted on a white background and is framed in a brown wooden frame."Leigh Howard/Under 15/Junior Nationals2003/500m Time Trial Gold Junior Aust. Record 36.65/200 Flyer Gold Junior Aust. Record 12.292/Sprints Gold/Pursuit Silver/leigh howard; junior nationals; 2003; 500m time trial; sprints; pursuit silver;

Thesis by Lucilla Lentini, "Australian Nazis: An evaluation of National Socialist support amongst Tatura's first 42 internees before, during and after World War II". Thesis for Postgraduate Diploma in Arts, School of Historical Studies, Faculty of Arts, The University of Melbourne.Thesis, 52 x A4 pages (56 inclusive). Bound in plastic. tatura, bahlsen, fritz alfred, boelter, reinhold, bruelle, wilhelm, dehnel, werner, fent, otto carl, froelich, gustav karl, grasle, kuno hans, hahn, fridolin, haslinger, franz joseph, hemerich, otto, hempel, walter erwin, herbst, otto albert wilhelm, kiessling, walter paul, klenk, karl friedrick, kuldschun, lewandowski, siegfried, luckemeyer, wilhelm ludwig, maltz, otto paul, mayer, gustav adolph, meister, gottlieb friedrick, muffler, karl, pecher, johans, rammstedt, otto joseph, renz, hans, reutter, paul, ritter, konrad, werner kurt, rohling, adolph, schauer, willi, schoeller, ralph, schultz, rudolf, schwarz, strothe, christian, suchting, hans johannes, thierfelder, kurt oswald, utermohle, herbert, ventur, erich august, weber, fritz, weiss, karl friedrich, wildermuth, emil otto, zachen, friederick, documents, reports

This depiction of Perseus in marble, was Presented by James Chapman in 1885 to the National Gallery of Victoria. It was de-accessioned and transferred to Ballarat in 1943 where it joined other Victorian-era statues acquired in the 1880s and later. It was located outside the first Ballarat Library in Camp Street and moved to an indoor location at the Ballarat Botanical Gardens in 2013 due to ongoing vandalism.The artwork is of historic and aesthetic significance to the people of BallaratWhite marble statue, standing naked male with small wings on helmet.Perseusperseus

Badge received by Dorothy Kiely in 2012 on the 70th anniversary of the Australian Women's Land Army. The Australian Women’s Land Army (AWLA) was formed during the Second World War to combat rising labour shortages in the farming sector. From December 1941, when Japan entered the war, the nation’s need to build up its armed forces was placed above the needs of other industries. Agricultural labour was steadily diverted to the armed services and war industry To meet the shortfall in rural labour, State and private women’s land organisations were organised, modelled on those established in Great Britain during the First and Second World Wars. A national body was formed on 27 July 1942 under the jurisdiction of the Director General of Manpower. While policy was devised by the Commonwealth Government, the organisation of the AWLA remained State-based. An extensive recruiting campaign was undertaken for new members. Most members of the existing land armies were later incorporated into the AWLA as well. Black box containing gold star shaped badge with red crown above Australian coat of arms Badge:-Australian Women's Land Army 70th Anniversary 2012 Box:- top in gold lettering 70th Anniversary of the Australian Women's Land Armyawla, ww2, dorothy kiely

A field ration, combat ration or ration pack is a canned or pre-packaged meal, easily prepared and eaten, transported by military troops on the battlefield. They are distinguished from regular military rations by virtue of being designed for minimal preparation in the field, using canned, pre-cooked or freeze-dried foods, powdered beverage mixes and concentrated food bars, as well as for long shelf life.Most armies in the world today now field some form of pre-packaged combat ration, suitably tailored to meet national or ethnic tastes.AMF Emergency Ration Pack ContainerOn front: To open pull ring this way. Retain portion for handling contents when cooked. Gadden container On back: AMF Emergency Ration. To be consumed only when no other rations of any kind are procurable. Consumption of this ration must be reported at first opportunity. Instructions for use are printed under cover of container and also on paper slip within can. Gadden container.ration, container, food, ring pull, emergency

From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH071.1 and ETH071.2: Mid nineteenth century woven palm fans with red coloured bamboo handles.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH072.1 and ETH072.2: Mid nineteenth century woven palm fans with handles.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH073.1 dark brown wild tamarind seed necklace and ETH073.2 bracelet.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesMid nineteenth century wooden comb from Pacific Islands.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesMid nineteenth century cylindrical woven carry bag with a lid attached and a platted handle. The bag has a brown pattern within the weaving at the top and bottom.rev james watkin, pioneer wesleyan missionary

McKay discusses in first two documents questions about what is a house and what do residents want from a city at large. In the last he discusses national housing policy and how it has evolved since 1944.Original manuscript of an ideas for other chapters (written by Ian McKay, Hugh Stretton and John Mant) in "Living and Partly Living", Nelson, Sydney 1971. In the book, Ian McKay authored "The House", Hugh Stretton authored "The City" and John Mant authored "National Housing Policy".Typewritten Typewritten (p’ copy) Typewritten (p’ copy), quarto, 1 page, 1 page, 3 pagesnational housing policy, commonwealth housing commission report 1944, commonwealth state housing agreement 1956, ian mckay, manuscript

This summaries the key points of the recently held National Architectural Convention, the first of its kind to be held in Australia, which brought many visiting architects.Typewritten, foolscap, 3 pagesSeveral small ink correctionsarchitecture melbourne; national architecture convention; century of architecture; building industry productivity; city plan for melbourne; australian style; school of architecture melbourne university; international students, robin boyd, manuscript

SoftcoverPost-it Note marking mention of Robin Boyd's Role in the National Trust, p.11walsh st library

la trobe cottage, c.j. la trobe, victorian history, walsh st library

SoftcoverFlyer of 'Rodney Pople: First One Man Show in Melbourne"national gallery of victoria, painting, sidney nolan, richard haese, jan minchin , walsh st library

1. Rock-art of the Western Desert and Pilbara: Pigment dates provide new perspectives on the role of art in the Australian arid zone Jo McDonald (Australian National University) and Peter Veth (Australian National University) Systematic analysis of engraved and painted art from the Western Desert and Pilbara has allowed us to develop a spatial model for discernable style provinces. Clear chains of stylistic connection can be demonstrated from the Pilbara coast to the desert interior with distinct and stylistically unique rock-art bodies. Graphic systems appear to link people over short, as well as vast, distances, and some of these style networks appear to have operated for very long periods of time. What are the social dynamics that could produce unique style provinces, as well as shared graphic vocabularies, over 1000 kilometres? Here we consider language boundaries within and between style provinces, and report on the first dates for pigment rock-art from the Australian arid zone and reflect on how these dates from the recent past help address questions of stylistic variability through space and time. 2. Painting and repainting in the west Kimberley Sue O?Connor, Anthony Barham (Australian National University) and Donny Woolagoodja (Mowanjum Community, Derby) We take a fresh look at the practice of repainting, or retouching, rockart, with particular reference to the Kimberley region of Western Australia. We discuss the practice of repainting in the context of the debate arising from the 1987 Ngarinyin Cultural Continuity Project, which involved the repainting of rock-shelters in the Gibb River region of the western Kimberley. The ?repainting debate? is reviewed here in the context of contemporary art production in west Kimberley Indigenous communities, such as Mowanjum. At Mowanjum the past two decades have witnessed an artistic explosion in the form of paintings on canvas and board that incorporate Wandjina and other images inspired by those traditionally depicted on panels in rock-shelters. Wandjina also represents the key motif around which community desires to return to Country are articulated, around which Country is curated and maintained, and through which the younger generations now engage with their traditional lands and reach out to wider international communities. We suggest that painting in the new media represents a continuation or transference of traditional practice. Stories about the travels, battles and engagements of Wandjina and other Dreaming events are now retold and experienced in the communities with reference to the paintings, an activity that is central to maintaining and reinvigorating connection between identity and place. The transposition of painting activity from sites within Country to the new ?out-of-Country? settlements represents a social counterbalance to the social dislocation that arose from separation from traditional places and forced geographic moves out-of-Country to government and mission settlements in the twentieth century. 3. Port Keats painting: Revolution and continuity Graeme K Ward (AIATSIS) and Mark Crocombe (Thamarrurr Regional Council) The role of the poet and collector of ?mythologies?, Roland Robinson, in prompting the production of commercial bark-painting at Port Keats (Wadeye), appears to have been accepted uncritically - though not usually acknowledged - by collectors and curators. Here we attempt to trace the history of painting in the Daly?Fitzmaurice region to contextualise Robinson?s contribution, and to evaluate it from both the perspective of available literature and of accounts of contemporary painters and Traditional Owners in the Port Keats area. It is possible that the intervention that Robinson might have considered revolutionary was more likely a continuation of previously well established cultural practice, the commercial development of which was both an Indigenous ?adjustment? to changing socio-cultural circumstances, and a quiet statement of maintenance of identity by strong individuals adapting and attempting to continue their cultural traditions. 4. Negotiating form in Kuninjku bark-paintings Luke Taylor (AIATSIS) Here I examine social processes involved in the manipulation of painted forms of bark-paintings among Kuninjku artists living near Maningrida in Arnhem Land. Young artists are taught to paint through apprenticeships that involve exchange of skills in producing form within extended family groups. Through apprenticeship processes we can also see how personal innovations are shared among family and become more regionally located. Lately there have been moves by senior artists to establish separate out-stations and to train their wives and daughters to paint. At a stylistic level the art now creates a greater sense of family autonomy and yet the subjects link the artists back in to much broader social networks. 5. Making art and making culture in far western New South Wales Lorraine Gibson This contribution is based on my ethnographic fieldwork. It concerns the intertwining aspects of the two concepts of art and culture and shows how Aboriginal people in Wilcannia in far western New South Wales draw on these concepts to assert and create a distinctive cultural identity for themselves. Focusing largely on the work of one particular artist, I demonstrate the ways in which culture (as this is considered) is affectively experienced and articulated as something that one ?comes into contact with? through the practice of art-making. I discuss the social and cultural role that art-making, and art talk play in considering, mediating and resolving issues to do with cultural subjectivity, authority and identity. I propose that in thinking about the content of the art and in making the art, past and present matters of interest, of difficulty and of pleasure are remembered, considered, resolved and mediated. Culture (as this is considered by Wilcannia Aboriginal people) is also made anew; it comes about through the practice of artmaking and in displaying and talking about the art work. Culture as an objectified, tangible entity is moreover writ large and made visible through art in ways that are valued by artists and other community members. The intersections between Aboriginal peoples, anthropologists, museum collections and published literature, and the network of relations between, are also shown to have interesting synergies that play themselves out in the production of art and culture. 6. Black on White: Or varying shades of grey? Indigenous Australian photo-media artists and the ?making of? Aboriginality Marianne Riphagen (Radboud University, The Netherlands) In 2005 the Centre for Contemporary Photography in Melbourne presented the Indigenous photo-media exhibition Black on White. Promising to explore Indigenous perspectives on non-Aboriginality, its catalogue set forth two questions: how do Aboriginal artists see the people and culture that surrounds them? Do they see non-Aboriginal Australians as other? However, art works produced for this exhibition rejected curatorial constructions of Black and White, instead presenting viewers with more complex and ambivalent notions of Aboriginality and non-Aboriginality. This paper revisits the Black on White exhibition as an intercultural event and argues that Indigenous art practitioners, because of their participation in a process to signify what it means to be Aboriginal, have developed new forms of Aboriginality. 7. Culture production Rembarrnga way: Innovation and tradition in Lena Yarinkura?s and Bob Burruwal?s metal sculptures Christiane Keller (University of Westerna Australia) Contemporary Indigenous artists are challenged to produce art for sale and at the same time to protect their cultural heritage. Here I investigate how Rembarrnga sculptors extend already established sculptural practices and the role innovation plays within these developments, and I analyse how Rembarrnga artists imprint their cultural and social values on sculptures made in an essentially Western medium, that of metal-casting. The metal sculptures made by Lena Yarinkura and her husband Bob Burruwal, two prolific Rembarrnga artists from north-central Arnhem Land, can be seen as an extension of their earlier sculptural work. In the development of metal sculptures, the artists shifted their artistic practice in two ways: they transformed sculptural forms from an earlier ceremonial context and from earlier functional fibre objects. Using Fred Myers?s concept of culture production, I investigate Rembarrnga ways of culture-making. 8. 'How did we do anything without it?': Indigenous art and craft micro-enterprise use and perception of new media technology.maps, colour photographs, b&w photographswest kimberley, rock art, kuninjku, photo media, lena yarinkura, bob burruwal, new media technology

Introduction - Jim Fingleton - Outlines history and problem aspects to do with the formulation of the Native Title Act 1993 and subsidiary /? consultative bodies (eg National Native Title Tribunal and Regulations; Native Title Implementation Task Force); Note: Talks &? discussion papers annotated separately by author/?title/?workshop title; SESSION GROUP DISCUSSIONS ONLY annotated here; First Session: Claims - Matters raised in discussion - timing; restraining orders; requirement for claim acceptance; researching claims; disputes; representative bodies; native title /? compensation claims; Second Session: Hearings - "Main matters raised in discussion" - 1.gender issue in hearings; 2.subjective /? objective tests of native title; 3.use of maps; 4.practice directions; 5. mediation; 6. what precision is needed to prove ownership; Third Session: Determinations - "Matters raised in discussion" - 1.what is a community; 2.the legal process for proof of communal title(i-iv); Fourth Session: New Management Regimes - Main matters raised in discussion - 1. need for new development models; 2. need for new administrative models; 3. is self-sufficiency a realistic goal; 4. actve/?passive income; 5. direct funding of Indigenous bodies; 6. towards self-government; Fifth Session: New Management Decisions - Main matters raised in discussion - 1. different models for money management; 2. local government laws and native title; 3. restrictions on the enjoyment of native title rights; 4. need for flexibility in investigating native title; Sixth Session: Conclusions and Recommendations - Papers as requested; discussion; Main New Matters raised by panel in discussion - 1. recommendations from the Aboriginal caucus; 2. requirements for an application; 3. issues for funding; 4. role of representative bodies; 5. double dipping; 6. role of AIATSIS; 7. trustees or agents; 8. land management issues; Annexes: annotated separately under author /? title.tablesnative title, land tenure

Language - Preservation and use. Language - Social function. [Maori: New Zealand Latin]. Language planning. [Language planning in a trans-national speech community]. [The way of the drum - when earth becomes heart] [The need for an ecological cultural community] Community language management. [Methods of madness: The Tuscarora Language Committee] [Daghida: Cold Lake First Nation works towards Dene language revitalization] [The Jicarilla Apache language summer day camp] [Report on the workshop "World of Inukitut"]. Arizona. New Mexico. Oklahoma. Adult education. Women's literacy. [Teaching reading with puppets] [Assessing Lakota language teaching issues on the Cheyenne River Reservation] [Incorporating traditional Nehiyaw/Plains Cree education in the university] [Collecting texts in Crao and Portuguese for teaching] [Early vocabularies and dictionary development: A cautionary note] [The process of spelling standardization of Innu-Aimun (Montagnais)] Pidgin. Creole. [Ojibway hockey CD-ROM in the making] [The use of multimedia and the arts in language revitalization, maintenance and development: The case of the Balsas Nahuas of Guerreo, Mexico] [The languages of Indigenous Peoples in Chukotka and the media] [Meeting of the Inukitut and Yupik family of languages on May 12, 2000]B&w photographs, diagrams,international language forum, community based practice, language research, conference papers, language policy, language and whole community development, literacy development, media, educational advances, canada, united states, new zealand, zimbabwe, mexico, russia, caribbean, inui, yupik

In 1945 the Reverend Harry Griffiths, who worked for the Methodist Inland Mission in Alice Springs, saw the need for a boarding facility for children of families living in remote areas in Central Australia who needed access to schools. He and his wife established Griffiths House, on a site in the town centre, and for many years it became home for students from all over the Outback, including many young Aboriginal people. In the late 1950's the Rev Fred McKay, successor to the Rev John Flynn as Superintendent of the Australian Inland Mission, lobbied the United Church in the Northern Territory to build and expand on this important start. Together the Presbyterian, Methodist and Congregational churches embarked on a missionary venture to develop St Philip's College - a new, larger residential hostel which would one day become a full boarding school. An ideal site - 22 acres of bush at the junction of the Charles and Todd Rivers and backing on to the Telegraph Station National Park - was secured and after six years of planning, construction began in 1964. Fred McKay led the legendary work parties comprised of volunteers from all over Australia who travelled to Alice Springs, paying their own way and volunteering their expertise, time and labour, to turn a dream into a reality. This fantastic tradition continues today, with work parties arriving each mid-year holiday. On 13 February 1965 the first boarders moved in to St Philip's College. For the first 24 years, therefore, St Philip's College operated as a residential hostel only. The College’s ninth Headmaster, Mr Christopher Tudor, arrived in 1986. He and the Council Chairman, Mrs Jan Heaslip, judged that the time was right to complete the original plan to turn St Philip’s College into a fully fledged independent boarding/day school, serving not only “bush” families, but also the growing population of Alice Springs. The then College Council embraced the idea and three years of frantic, determined preparation and planning commenced, culminating in an extensive $2 million building program in 1988. To this day there continues to be further development with the new landscaping underway near The Minnamurra Hall, Reception and Rivergum Cafe, plus the recent completion of the Science & Food Technology building and the new Rivergum Cafe.Head & Shoulders of Chris Eldridgest. philip's college, tudor, chris, eldridge, chris

In 1945 the Reverend Harry Griffiths, who worked for the Methodist Inland Mission in Alice Springs, saw the need for a boarding facility for children of families living in remote areas in Central Australia who needed access to schools. He and his wife established Griffiths House, on a site in the town centre, and for many years it became home for students from all over the Outback, including many young Aboriginal people. In the late 1950's the Rev Fred McKay, successor to the Rev John Flynn as Superintendent of the Australian Inland Mission, lobbied the United Church in the Northern Territory to build and expand on this important start. Together the Presbyterian, Methodist and Congregational churches embarked on a missionary venture to develop St Philip's College - a new, larger residential hostel which would one day become a full boarding school. An ideal site - 22 acres of bush at the junction of the Charles and Todd Rivers and backing on to the Telegraph Station National Park - was secured and after six years of planning, construction began in 1964. Fred McKay led the legendary work parties comprised of volunteers from all over Australia who travelled to Alice Springs, paying their own way and volunteering their expertise, time and labour, to turn a dream into a reality. This fantastic tradition continues today, with work parties arriving each mid-year holiday. On 13 February 1965 the first boarders moved in to St Philip's College. For the first 24 years, therefore, St Philip's College operated as a residential hostel only. The College’s ninth Headmaster, Mr Christopher Tudor, arrived in 1986. He and the Council Chairman, Mrs Jan Heaslip, judged that the time was right to complete the original plan to turn St Philip’s College into a fully fledged independent boarding/day school, serving not only “bush” families, but also the growing population of Alice Springs. The then College Council embraced the idea and three years of frantic, determined preparation and planning commenced, culminating in an extensive $2 million building program in 1988. To this day there continues to be further development with the new landscaping underway near The Minnamurra Hall, Reception and Rivergum Cafe, plus the recent completion of the Science & Food Technology building and the new Rivergum Cafe.Head & Shoulders of Chris Tudor.st. philip's college, tudor, chris, eldridge, chris

In 1945 the Reverend Harry Griffiths, who worked for the Methodist Inland Mission in Alice Springs, saw the need for a boarding facility for children of families living in remote areas in Central Australia who needed access to schools. He and his wife established Griffiths House, on a site in the town centre, and for many years it became home for students from all over the Outback, including many young Aboriginal people. In the late 1950's the Rev Fred McKay, successor to the Rev John Flynn as Superintendent of the Australian Inland Mission, lobbied the United Church in the Northern Territory to build and expand on this important start. Together the Presbyterian, Methodist and Congregational churches embarked on a missionary venture to develop St Philip's College - a new, larger residential hostel which would one day become a full boarding school. An ideal site - 22 acres of bush at the junction of the Charles and Todd Rivers and backing on to the Telegraph Station National Park - was secured and after six years of planning, construction began in 1964. Fred McKay led the legendary work parties comprised of volunteers from all over Australia who travelled to Alice Springs, paying their own way and volunteering their expertise, time and labour, to turn a dream into a reality. This fantastic tradition continues today, with work parties arriving each mid-year holiday. On 13 February 1965 the first boarders moved in to St Philip's College. For the first 24 years, therefore, St Philip's College operated as a residential hostel only. The College’s ninth Headmaster, Mr Christopher Tudor, arrived in 1986. He and the Council Chairman, Mrs Jan Heaslip, judged that the time was right to complete the original plan to turn St Philip’s College into a fully fledged independent boarding/day school, serving not only “bush” families, but also the growing population of Alice Springs. The then College Council embraced the idea and three years of frantic, determined preparation and planning commenced, culminating in an extensive $2 million building program in 1988. To this day there continues to be further development with the new landscaping underway near The Minnamurra Hall, Reception and Rivergum Cafe, plus the recent completion of the Science & Food Technology building and the new Rivergum Cafe.Tudor and Eldridge in conversation with the College in the background.st. philip's college, tudor, chris, eldridge, chris