Brown leather bound with a press stud fastening. Gold text on the spine and gilt edged pages. non-fictionpresbyterian deaconess hilda elizabeth foster, deaconess hilda elizabeth foster

Joyce Edgcumbe was, at the time the Charter was issued, the MGC's State Superintendent and Charles Gallacher the Chief Director. The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured Charter with blue and gold print and handwritten informatiion.."TRARALGON NO 148 LINARIA" "2nd AUGUST 1946" "Joyce Edgcumbe" "Charles Gallacher".methodist girls' comradeship, traralgon no 148 linara, charles gallaher chief director, joyce edgcumbe sate superintendant

At the time the Charter was issued, Joan M Williams was Victoria's State Chief Ray and Barbara Brown was the State Superintendant". The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured Charter with blue and gold print and handwritten informatiion..E3094.2.2 "Traralgon Junior Rays Branch No 404 "Linaria"" "24th August 1966" :Joan M Williams State Chief Ray" " Barbara Brown"methodist girls' comradeship, methodist girls' comradeship rays' section, joan m williams state chief ray, barbara brown state supt., traralgon junior rays linaria branch no 404"

At the time the Charter was issued in 1960 Barbara Brown was Victoria's State Chief Ray and Dorothy Ward the State Superintendent and Graeme Speedy the Chief Director. The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured Charter with blue and gold print and handwritten information. The Charter has been mounted on card.methodist girls' comradeship, methodist girls' comradeship rays' section, chrysanthemum rays' branch west newport no 325, barbara brown state chief ray, dorothy wood state supt., graeme w speedy chief director

In 1961 when the Charter was issued Barbara Brown was the Victorian Chief Ray, Dorothy Wood the State Supt. and John W Goodluck the Chief Director. The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured Charter with blue and gold print and handwritten informatiion.."Fawkner No. 337 Red Tulip" "Barbara Brown State Chief Ray" "Dorothy Wood State Supt" "John W Goodluck Chief Director"methodist girls' comradeship, methodist girls' comradeship rays' section, methodist church of australasia, youth groups, barbara brown state chief ray, dorothy wood state supt., john w goodluck chief director

In 1963 when this Charter was issued S.P.Arthur was the Victorian Chief Ray, Margaret Nevitt the State Superintendent and John W Goodluck the Chief Director. The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured charter with blue and gold print and handwritten information.."SNOW MYRTLE BRANCH NO 369" " S.P.Arthur S.C.R." "Margaret Nevitt" "John W Goodluck"methodist girls' comradeship, methodist girls' comradeship rays' section, methodist church of australasia, snow myrtle branch no 369, john w goodluck chief director, s.p.arthur state chief ray, margaret nevitt state supt.

When this Charter was issued in 1958 J Green was the State Superintendent. The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured charter with blue and gold print and handwritten information.."Traveller's Joy Branch No 292" "J Green" "6th May 58"methodist girls' comradeship, methodist girls' comradeship rays' section, methodist church of australasia, j green state supt., traveller's joy branch no 292

In 1965 when the Charter was issued Norma E Pearce was the Victorian Chief Ray and Beverley J Lowe was the State Superintendent. The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured Charter with blue and gold print and handwritten information.."Box Hill Sunflower No 391" "Norma E Pearce STATE CHIEF RAY" "Beverley J Lowe" "Bruce R Rollins" methodist girls' comradeship, methodist girls' comradeship rays' section, methodist church of australasia, box hill sunflower no 391, norma e pearce state chief ray, beverley j lowe state supt., bruce r rollins chief director

The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured Charter with blue and gold print and handwritten information.."Ivy Leaf Branch No 396" "Beverley J Lowe" "Bruce Rollins"methodist girls' comradeship, methodist girls' comradeship rays' section, methodist church of australasia, ivy leaf branch no 396, beverley j lowe state supt., bruce rollins chief director

The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of Christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Cream coloured Charter with blue and gold print and handwritten informatiion.."Barkly St. Ballarat Rays Branch No. 197 "Cinararia"" " 4th Dec. 1950" methodist girls' comradeship, methodist girls' comradeship rays' section, methodist girls' comradeship barkly street ballarat, methodist girls' comradeship "cinararia" no 197"

The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Six cream coloured charters with blue and gold print and handwritten information. E3094.19.1 Fawkner No 337; E3094.19.2 Snow Myrtle No 369; E3094.19.3 Traveller's Joy No 292; E3094.19.4 Box Hill No 391; E3094.19.5 Ivy Leaf No 396 and E3094.19.6 West Newport No 325.E3094.19.1 "Fawkner No. 337 Red Tulip 3-5-61 Barbara Brown State Chief Ray Dorothy Waod John W Goodluck" "E3094.19.2 ""SNOW MYRTLE" BRANCH NO 369 12th march 63 S.P.Arhur S.C.R. Margaret Nevitt John W Goodluck" E3094.19.3 "Traveller's Joy Branch No 292 6th May 58 J Green" E3094.19.4 "Box Hill no.391 "Sunflower" 26th March 65 Norma E Pearce STATE CHIEF RAY Beverley J. Lowe" E3094.19.5 "Ivy Leaf Branch No. 396 26-4-65 Beverley J. Lowe Bruce Rollins" E3094.19.6 "Chrysantemum Rays' Branch Wes Newport No.325 24-5-60 Barbara Brown State Chief Ray Dorothy Wood Graeme W Speedy"methodist girls' comradeship, methodist girls' comradeship rays' section, charters, methodist church of australasia, youth groups, barbara brown state chief ray, graeme w speedy chief director, beverley j lowe state supt., bruce rollins chief director, ivy leaf branch no 396, chrysanthemum west newport no 325, norma e pearce state chief ray, sunflower box hill no 391, traveller's joy no 292, j green state supt., snow myrtle no 369, s p arthur state chief ray, margaret nevitt state supt., john w goodluck chief director, dorothy wood state supt., red tulip fawkner no 337

The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".MGC071.1 and MGC071.2: A pair of wooden, dark stained booked with a metal Methodist Girls' Comradeship badge on the front of each. "MGC"methodist girls' comradeship

The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Grey covered 12 page booklet. Methodist Girls' Comradeship Rays' Section Ritual and installation ceremony 1957.methodist girls' comradeship, methodist youth of australasia

Senior Awards: Green Degree of Service bar; Red Degree of Sacrifice bar; Local Court Silver Star; 10 year service badge; Camp Cooking and Management badge; Director or Leader badge; First Aid and Ambulance badge; Gymnastics and Athletics badge; Camping badge; Life Saving badge; Minstrel badge; Teacher badge. Regalia and Uniform Symbols: Gold General Court; High Court; Bishop; Past Commander; Commander; Deputy Commander; Dean; Chief Knight; Chancellor; Companion; Provost Marshall; Marshall; Entrance; Minstrel; Herald. Members Lapel Badges - three Junior Merit Badges: Physical; Social; Devotional; Educational; 2nd Class; 3rd Class; 4th Class.Methodist Order of Knights regalia and uniform symbols framed badge display. The teal blue frame is made from an old window frame with a glass front and plywood backing. It has twine for hanging on the back of the display."REGALIA & UNIFORM SYMBOLS"methodist order of knights

Hilda Elizabeth Foster (1890-1982) was commissioned as a Deaconess in 1914 giving a lifetime of service to the church particularly in the social care aspect of the Gospel. She was also a double certified nurse. Deaconess Hilda Foster began her work as a Deaconess in South Melbourne and then served for 13 years with the Presbyterian Sisterhood in North Fitzroy caring for unmarried mothers and their babies. In 1933 she was appointed Matron of the Presbyterian Girls' Home in Elsternwick where she worked for 15 years. She retired in 1948 when it was noted "In complete dedication matron has given herself to this care of souls". Deaconess Foster was awarded the British Empire Medal for her work in the Queen's birthday honours in 1981. Deaconess Foster was one of the first qualified Mother Christmasses in Australia. [Minutes of the Sixth Synod, Oct 1982]Black woollen long sleeved unlined shirt-waist dress with a side zip, three fabric covered button and two breast pockets. The dress has a collar and has two box pleats at the front and back. It has a white cotton lining at the neck.presbyterian deaconess, deaconess hilda elizabeth foster

The raincoat was worn by Hilda Elizabeth Foster, Presbyterian Deaconess. Hilda Elizabeth Foster (1890-1982) was commissioned as a Deaconess in 1914 giving a lifetime of service to the church particularly in the social care aspect of the Gospel. She was also a double certified nurse. Deaconess Hilda Foster began her work as a Deaconess in South Melbourne and then served for 13 years with the Presbyterian Sisterhood in North Fitzroy caring for unmarried mothers and their babies. In 1933 she was appointed Matron of the Presbyterian Girls' Home in Elsternwick where she worked for 15 years. She retired in 1948 when it was noted "In complete dedication matron has given herself to this care of souls". Deaconess Foster was awarded the British Empire Medal for her work in the Queen's birthday honours in 1981. Deaconess Foster was one of the first qualified Mother Christmasses in Australia. [Minutes of the Sixth Synod, Oct 1982] Black gabardine winter coat with a plaid lining, two side pockets and a buckled belt. Their is a label in the raincoat which advises re waterproofing."Dunlop waterproofs" "Reign in the rain" "65% Wool 35% Cotton"presbyterian deaconess, deaconess hilda elizabeth foster

The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest".Yellow covered 12 page booklet. Methodist Girls' Comradeship Rays' Section Ritual and installation ceremony 1960.In pencil on front cover: "G Morgan"methodist girls' comradeship, methodist youth of australasia

The Methodist Girls' Comradeship was formed in 1918 with the first Branch being in Bondi, NSW. There were three sections: Junior Rays, 8 - 11 years; Senior Rays, 11 - 15 years and Comrades, 15 years and over. The aims of the MGC was to "challenge young people with the saving power of Jesus Christ and provide avenues of christian service" and "to provide for the spiritual, social, physical and educational welfare of the members". The MGC's motto was "The Utmost for the Highest". A gavel was part of the MGC Branch equipment. Small wooden handmade gavel.methodist girls' comardeship

The overall objective of this report is to collate information about Aboriginal English in order to inform future staff training and resources for people working in the courts, including solicitors and magistrates. Features Radio National transcript from Lingua Franca program, and content by Diane Eades.tables, sample legal letters, pamphlets, information cardaustralia -- trials, litigation, etc. english language -- dialects -- australia. aboriginal australians -- social life and customs. law -- australia -- language -- handbooks, manuals, etc. aboriginal australians -- criminal justice system.

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

We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement

Built between 1882 and 1884 for the banker William Greenlaw and with interior decoration by the Paterson Brothers, Villa Alba is important to the state of Victoria for architectural, historic, social and aesthetic reasons. Its cultural significance results from the unrivalled quality of the late Victorian hand-painted decoration of its interiors. The Villa Alba Museum is committed to the collection, study and display of 19th century interior decorative finishes, and the components of 19th and 20th century interior decoration.The photograph is one of a series of views of the interior commissioned from the photographer Russell Winnell by the Board of Management of Villa Alba Museum in 2011.Decoration of painted services is original to 1884.villa alba museum, interior design - 19th century, drawing rooms - 19th century, paterson brothers - decorators - melbourne, russell winnell photography

The Rev. Ronald W Albiston 28/9/1919–16/08/2006 was educated at Melbourne Boys' High School, the Victorian Congregational College and the University of Melbourne. From a young age he held positions within the local church, was secretary of the East Kew Congregational Church at the age of 16, as well as superintendent of the Sunday School from the age of 15. Ron was supported during his life and ministry by his wife of 63 years, Dorothy. He was ordained at Northcote Congregational Church on 21 December 1942. His ministry was exercised in Northcote/Clifton Hill (1942–45), Yarrawonga and associated district (1945–50), Ballarat Dawson Street and "Zion" Sebastopol (1950–68), and Rockdale Congregational, Sydney, later Uniting (1968–83). Due to ill health, Ron retired on the 30th of April 1983. He was President of the Australian Council of Churches from 1971 to 1973, President of the Congregational Union of NSW from 1973 to 1975. As a member of the Joint Planning Committee he was involved in the development of the Uniting Church and inaugural Chairperson. Following union, he was a member and later Chairman of the Board of Social Responsibility. He was instrumental in founding the Mayflower Village for the Aged, the Rockdale Community Aid Service, and helped form the St George Community Conference.The Rev. Ronald W Albiston 28/9/1919–16/08/2006 was educated at Melbourne Boys' High School, the Victorian Congregational College and the University of Melbourne. From a young age he held positions within the local church, was secretary of the East Kew Congregational Church at the age of 16, as well as superintendent of the Sunday School from the age of 15. Ron was supported during his life and ministry by his wife of 63 years, Dorothy. He was ordained at Northcote Congregational Church on 21 December 1942. His ministry was exercised in Northcote/Clifton Hill (1942–45), Yarrawonga and associated district (1945–50), Ballarat Dawson Street and "Zion" Sebastopol (1950–68), and Rockdale Congregational, Sydney, later Uniting (1968–83). Due to ill health, Ron retired on the 30th of April 1983. He was President of the Australian Council of Churches from 1971 to 1973, President of the Congregational Union of NSW from 1973 to 1975. As a member of the Joint Planning Committee he was involved in the development of the Uniting Church and inaugural Chairperson. Following union, he was a member and later Chairman of the Board of Social Responsibility. He was instrumental in founding the Mayflower Village for the Aged, the Rockdale Community Aid Service, and helped form the St George Community Conference.The Rev. Ronald W Albiston 28/9/1919–16/08/2006 was educated at Melbourne Boys' High School, the Victorian Congregational College and the University of Melbourne. From a young age he held positions within the local church, was secretary of the East Kew Congregational Church at the age of 16, as well as superintendent of the Sunday School from the age of 15. Ron was supported during his life and ministry by his wife of 63 years, Dorothy. He was ordained at Northcote Congregational Church on 21 December 1942. His ministry was exercised in Northcote/Clifton Hill (1942–45), Yarrawonga and associated district (1945–50), Ballarat Dawson Street and "Zion" Sebastopol (1950–68), and Rockdale Congregational, Sydney, later Uniting (1968–83). Due to ill health, Ron retired on the 30th of April 1983. He was President of the Australian Council of Churches from 1971 to 1973, President of the Congregational Union of NSW from 1973 to 1975. As a member of the Joint Planning Committee he was involved in the development of the Uniting Church and inaugural Chairperson. Following union, he was a member and later Chairman of the Board of Social Responsibility. He was instrumental in founding the Mayflower Village for the Aged, the Rockdale Community Aid Service, and helped form the St George Community Conference.Informal B & W photo of the Rev. Ron Albiston. Albiston is standing, hands clasped behind back, smiling into the camera. He's dressed in a suit with clerical collar and waistcoat. The photo has been taken outdoors, possibly at a picnic."Rev. Ron Albiston"albiston, ron, congregational minister

Brian Leslie Howe, AO (born 23 January 1936), is an Australian former politician who served as the Deputy Prime Minister of Australia in the Labor government under prime ministers Bob Hawke and Paul Keating from 1991 to 1995. Howe was born in Melbourne. He spent his early childhood in the suburb of Malvern and was educated at Melbourne High School and the University of Melbourne. He later studied theology in Chicago (1967–69) and then returned to Australia. He served as a minister with the Methodist Church and the Uniting Church in various parts of Victoria – Morwell, Eltham and Fitzroy. Howe was elected to the House of Representatives in 1977 representing the northern Melbourne metropolitan electoral Division of Batman. He defeated the incumbent Horrie Garrick for Labor preselection in a hard-fought contest.[1] A member of the Socialist Left faction of the Labor Party, he was Minister for Defence Support in the government of Bob Hawke from 1983. In 1984 he became Minister for Social Security and carried out various radical reforms to Australia's welfare system.[2] Howe appeared to face significant opposition within his electorate in 1988, when up to 60 members of the Greek Westgarth branch of the ALP defected to join the Australian Democrats. One of the defectors, tram-conductor George Gogas, contested Batman as a Democrat candidate in 1990, but polled only 12.9 per cent of the vote.[3] After the 1990 election Howe was appointed to the post of Minister for Community Services and Health. When Paul Keating resigned from Cabinet in 1991, Howe succeeded him as Deputy Prime Minister. He became Minister for Health, Housing and Community Services in the Keating government in December 1991, dropping the health part of the portfolio in 1993. In June 1995 he resigned as Deputy Prime Minister and was succeeded by Kim Beazley. He did not stand for re-election at the 1996 election. Following his parliamentary career, Howe has been appointed as an Associate Professor for Melbourne University and continues to work with social policy and related fields. He is a member of the Church of All Nations in Carlton, and active in the Uniting Church. A full biography in his own words can be found in the Proceedings of the Uniting Church Historical Society, Synod of Victoria and Tasmania, Vol. 21, No. 1 for June 2014.Howe standing by a window in his office 1986.Identification of Howe.

Brian Leslie Howe, AO (born 23 January 1936), is an Australian former politician who served as the Deputy Prime Minister of Australia in the Labor government under prime ministers Bob Hawke and Paul Keating from 1991 to 1995. Howe was born in Melbourne. He spent his early childhood in the suburb of Malvern and was educated at Melbourne High School and the University of Melbourne. He later studied theology in Chicago (1967–69) and then returned to Australia. He served as a minister with the Methodist Church and the Uniting Church in various parts of Victoria – Morwell, Eltham and Fitzroy. Howe was elected to the House of Representatives in 1977 representing the northern Melbourne metropolitan electoral Division of Batman. He defeated the incumbent Horrie Garrick for Labor preselection in a hard-fought contest.[1] A member of the Socialist Left faction of the Labor Party, he was Minister for Defence Support in the government of Bob Hawke from 1983. In 1984 he became Minister for Social Security and carried out various radical reforms to Australia's welfare system.[2] Howe appeared to face significant opposition within his electorate in 1988, when up to 60 members of the Greek Westgarth branch of the ALP defected to join the Australian Democrats. One of the defectors, tram-conductor George Gogas, contested Batman as a Democrat candidate in 1990, but polled only 12.9 per cent of the vote.[3] After the 1990 election Howe was appointed to the post of Minister for Community Services and Health. When Paul Keating resigned from Cabinet in 1991, Howe succeeded him as Deputy Prime Minister. He became Minister for Health, Housing and Community Services in the Keating government in December 1991, dropping the health part of the portfolio in 1993. In June 1995 he resigned as Deputy Prime Minister and was succeeded by Kim Beazley. He did not stand for re-election at the 1996 election. Following his parliamentary career, Howe has been appointed as an Associate Professor for Melbourne University and continues to work with social policy and related fields. He is a member of the Church of All Nations in Carlton, and active in the Uniting Church. A full biography in his own words can be found in the Proceedings of the Uniting Church Historical Society, Synod of Victoria and Tasmania, Vol. 21, No. 1 for June 2014.Full-face, looking into the camera 1984 - part of an advertisement for Wesley Church's 126th anniversary 9/9/1984.Identification of Howe

Brian Leslie Howe, AO (born 23 January 1936), is an Australian former politician who served as the Deputy Prime Minister of Australia in the Labor government under prime ministers Bob Hawke and Paul Keating from 1991 to 1995. Howe was born in Melbourne. He spent his early childhood in the suburb of Malvern and was educated at Melbourne High School and the University of Melbourne. He later studied theology in Chicago (1967–69) and then returned to Australia. He served as a minister with the Methodist Church and the Uniting Church in various parts of Victoria – Morwell, Eltham and Fitzroy. Howe was elected to the House of Representatives in 1977 representing the northern Melbourne metropolitan electoral Division of Batman. He defeated the incumbent Horrie Garrick for Labor preselection in a hard-fought contest.[1] A member of the Socialist Left faction of the Labor Party, he was Minister for Defence Support in the government of Bob Hawke from 1983. In 1984 he became Minister for Social Security and carried out various radical reforms to Australia's welfare system.[2] Howe appeared to face significant opposition within his electorate in 1988, when up to 60 members of the Greek Westgarth branch of the ALP defected to join the Australian Democrats. One of the defectors, tram-conductor George Gogas, contested Batman as a Democrat candidate in 1990, but polled only 12.9 per cent of the vote.[3] After the 1990 election Howe was appointed to the post of Minister for Community Services and Health. When Paul Keating resigned from Cabinet in 1991, Howe succeeded him as Deputy Prime Minister. He became Minister for Health, Housing and Community Services in the Keating government in December 1991, dropping the health part of the portfolio in 1993. In June 1995 he resigned as Deputy Prime Minister and was succeeded by Kim Beazley. He did not stand for re-election at the 1996 election. Following his parliamentary career, Howe has been appointed as an Associate Professor for Melbourne University and continues to work with social policy and related fields. He is a member of the Church of All Nations in Carlton, and active in the Uniting Church. A full biography in his own words can be found in the Proceedings of the Uniting Church Historical Society, Synod of Victoria and Tasmania, Vol. 21, No. 1 for June 2014.Howe alighting from a car at Williamstown dockyards March 1985.Identification of Howe.

Brian Leslie Howe, AO (born 23 January 1936), is an Australian former politician who served as the Deputy Prime Minister of Australia in the Labor government under prime ministers Bob Hawke and Paul Keating from 1991 to 1995. Howe was born in Melbourne. He spent his early childhood in the suburb of Malvern and was educated at Melbourne High School and the University of Melbourne. He later studied theology in Chicago (1967–69) and then returned to Australia. He served as a minister with the Methodist Church and the Uniting Church in various parts of Victoria – Morwell, Eltham and Fitzroy. Howe was elected to the House of Representatives in 1977 representing the northern Melbourne metropolitan electoral Division of Batman. He defeated the incumbent Horrie Garrick for Labor preselection in a hard-fought contest.[1] A member of the Socialist Left faction of the Labor Party, he was Minister for Defence Support in the government of Bob Hawke from 1983. In 1984 he became Minister for Social Security and carried out various radical reforms to Australia's welfare system.[2] Howe appeared to face significant opposition within his electorate in 1988, when up to 60 members of the Greek Westgarth branch of the ALP defected to join the Australian Democrats. One of the defectors, tram-conductor George Gogas, contested Batman as a Democrat candidate in 1990, but polled only 12.9 per cent of the vote.[3] After the 1990 election Howe was appointed to the post of Minister for Community Services and Health. When Paul Keating resigned from Cabinet in 1991, Howe succeeded him as Deputy Prime Minister. He became Minister for Health, Housing and Community Services in the Keating government in December 1991, dropping the health part of the portfolio in 1993. In June 1995 he resigned as Deputy Prime Minister and was succeeded by Kim Beazley. He did not stand for re-election at the 1996 election. Following his parliamentary career, Howe has been appointed as an Associate Professor for Melbourne University and continues to work with social policy and related fields. He is a member of the Church of All Nations in Carlton, and active in the Uniting Church. A full biography in his own words can be found in the Proceedings of the Uniting Church Historical Society, Synod of Victoria and Tasmania, Vol. 21, No. 1 for June 2014.Howe at Williamstown dockyard with an exploded view of a frigate September 1984.Identification of Howe.rev brian leslie howe, deputy prime minister of australia

B006.1 associated with St George's PFA, St Kilda. Membership of the PFA was symbolised by the wearing of the badge. Badges were received by new members only at a special Badge Presentation Service. The letters "PFA" stand out clearly on the badge with the letter "F" the largest because Christian Fellowship is central - with God and and one another. Around the letters is a ring of blue. A ring is an emblem of love and blue traditionally stands for truth of loyalty. Behind the letters are a white St Andrew's cross. Around the edge of the badge are serrations which point outwards and symbolise the reaching out of the Fellowship to the world. The aim of the PFA was "to unite youth in the fellowship of service of the Kingdom of God." Its objectives were "to present to youth the Gospel of Jesus as good news for them, the community and mankind, and as a call to vigorous and faithful activity for Christ's Kingdom in collaboration with all who seek that Kingdom. to help them understanding of the life and teaching of Jesus Christ through study of the Bible and other sources of inspiration. To assist youth to grow to full and true maturity by helping to meet their spiritual needs in physical, mental and social realms. To unite the youth of the Presbyterian Church into a Fellowship of worship, study, recreation and service directed toward the achievement of these objectives." Source: "PFA Handbook", 1960.Seven Presbyterian Fellowship Association round blue and white enameled lapel badges. B006.1 PFA lapel sterling silver badge.PFApresbyterian fellowship association

The photograph depicts nine Ruyton Girls' School prefects and probationers in 1952. The four students standing in the back row are probationers, who have been identified from left to right as M. Hartshorn, C. Kent, J. Hodgson, and M. Morrison. The five students seated in the front row are prefects identified from left to right as E. Macdonald, V. Mummery, H. Cole (School Captain), S. Backhouse, and T. Abson. All of the prefects and probationers are dressed in full Ruyton uniform including knee-length check-print skirts, brown lace-up shoes, dark jumper, white collared button blouse with a tie, and wool blazer. The students are all looking straight at the camera and smiling. The image is an official school photograph taken by Clive Stuart Tompkins. The same photograph appears in the 1952 Ruytonian.The record holds strong historic significance as it provides insight into the history of student leadership at Ruyton Girls' School. Student leadership commenced in 1906 with the introduction of the prefect system. Prefects had numerous responsibilities—gate duty, grounds duty, classroom marking, assembly door watch, uniform monitoring, and even supervising student detention. In 1947, a dedicated Prefects Room was erected on the east side of the Ruyton Girls' School Assembly Room in Henty House. The prefects system was revised in 1968 with a new leadership structure: there would be a permanent School Captain, Vice Captain and School Sports Captain; six permanent prefects would be elected, and the rest of the Matriculation class would form committees. These included Library, Social Services, S.C.M., Editorial, and Music. In this way, it was thought "that each Matric girl would have a certain amount of responsibility." With this revised structure came a brand new Prefects' Study, located in a former classroom next to the Domestic Science building. Each prefect was allocated one book locker, one clothing locker, "a small share in the heater", plus a new shared lounge. The prefect system was updated again in 1974. All sixth formers would become prefects, or "school officials." This saw the sixth form divided into two halves: one group would be prefects for the first half of the year, then the second group would take the reigns in the latter half of the year. In October 2023, Ruyton announced a new collaborative leadership structure for captains, prefects and house leaders, which would see two students in each leadership role. The record's significance is further enhanced by its strong provenance, having been produced by Ruyton Girls' School and donated to the Archives by a familial connection.Black and white rectangular photograph printed on matte photographic paper.Obverse: C STUART TOMPKINS / CAMBERWELL / Reverse: Ruyton / Rawcey Ware (?) / Add to order / no 5488 / & make a / others / Ruyton / [illegible] /ruyton girls' school, ruyton, students, school, senior school, girls school, kew, melbourne, school uniform, prefects, photograph