Else Oertel and her daughter Else-Lore were interned in Camp 3A from 1940. Her husband was not interned as he was on a business trip to Germany when war broke out. The doll, named Karl by Else-Lore, was hand-carved by internee Alfons Koenig. Friedel Dehnel "Tante Fiffi" made the authentic Bavarian clothes. Friedel, wife of Walter Dehnel, arrived as a young woman from Austria, working in the Victorian snowfields as a chef and was a champion skier. She then became a dressmaker for Melbourne society and insisted that she be interned to be with her husband. She made costumes for the internment camp plays and took over her husband's duties as a cook for Camp A when he was locked up for "insubordination". She was deported with her husband back to Germany after the war and cared for her orphaned nephews and nieces in Garmisch-Partenkirchen. Body, head, arms and legs carved from wood. Blue eyes, yellow hair, pink lips and skin all hand painted. Wearing a grey crochet hat with orange feather and grey crochet jacket with two metal buttons. Jacket and hat have green trim. Grey felt shorts with leather braces and green trim. White shirt and tan color tie. White socks and brown leather sandals.doll, alfons koenig, camp 3, internee, oertel family, else oertel, friedel dehnel, else-lore hukins, dressmaker, costumes, plays, chef

Book brought from Jaffa, Palestine in 1941 by the Drescher family, internees at Camp 3, Tatura.Soft red coloured card covered book with black and white comic like illustrations. Cover shows man sitting on a swing with a young boy holding a Winnie the pooh toy. Title in German Gothic script.Peter Dreschercamp 3, children's books, peter drescher, german internees in camp 3

Names included on cloth: Colliver, Whelpdale, E. Williams, Ms Lynch, Slender, Dowell, Corrigan, McDonald, Hutchinson, Loveden, Young, Hogan, Maher, Reilly, Fraser and Fahey.Square cotton tablecloth embroidered in blue silk, crocheted around edges. Fancy worked blue birds holding cards with local family names from reserve, south of Tatura,1920's - 1930's.local craftwork, cotton tablecloth, colliver, whelpdale, e williams, lynch, slender, dowell, corrigan, mcdonald, hutchinson, loveden, young, hogan, maher, reilly, fraser, fahey

A family group of the three families. Templer Society. Back row (left to right): Fritz Bulach, Annelise Bulach, Eleonore Ehnis, Hermann Beilharz, Friedhelm Bulach, Irene Beilharz, Friedrich Froschle. Front row: Gunda Froschle, Ernstine Beilharz, Rudiger Froschle, Heinz Bulach and Anne Bulach.Black and white photograph of the Froschle, Beilharz and Bulach family. 3 men in suits and hats, 3 teenage girls and young boy standing, 3 wives seated and one young boy and youngest seated on mothers lap in front of washing line and hut.the number 213 on stand left hand front internee children, camp 3, froschle family, bulach family, templer society, fritz bulach, annelise bulach, eleonore ehnis, hermann beilharz, fridhelm bulach, irene beilharz, friedrich froschle, gunda froschle, ernstine beilharz, rudiger froschle, heinz bulach, anne bulach

The families are: Back row (left to right): Karl Koop, Maria Koop, Ursula and Dr Kurt Lederle. Front row (sitting): Kurt Kazenwadel, Hildegard with baby Heinz, Anneliese and Fritz Kazenwadel.Black and white photograph of 4 people standing, 5 seated including 3 young (one very young) toddler in front of a floral bordered path in front of a hut. the number 754 centre front on the lawn.the number 754 internee children, camp 3, templer society, karl koop, maria koop, ursula lederle, dr kurt lederle, kurt kazenwadel, hildegard kazenwadel, heinz kazenwadel, fritz kazenwadel, anneliese kazenwadel

Hand operated sewing machine made in Germany in the late nineteenth century. Mrs Weiss, a young Templer Lutheran living in Palestine, owned it and took it with her to Heluan, Egypt, where Germans in this region were interned during WWI. Her permission to take it was dependent on her sharing the machine with other internees. When the Templers in Palestine were interned in WWII, the sewing machine accompained Mrs Weiss and her family to Tatura in 1941 on the condition that other imternees would also use it. After the war it was taken to South Australia where its use by Mrs Weiss continued until they replaced it with an electric machine.Wooden case/cover for hand operated sewing machine. Has silver metal collapsible carrying handle and metal keyhole. Has Decorative inlay border on top and around handle. Metal hand operated table top sewing machine, painted black with gold decorative pattern. Hinged to a wooden base. Drawer built into base with sliding panel for holding accessories.Kayser, Johannes Weiss, Christine Weiss.sewing machine case, kayser, tatura internment camps, templer, palestine

Helga Griffin, daughter of Austrian engineer father and German mother. Interned aged 6 years and sent to Australia with her parents and young brother. Five years interned in Camp 3 near Rushworth, then released to Melbourne. Helga vividly describes her early childhood in Persia. The mixed emotions of her whole family during the internment experience and postwar, trying to adjust to a new country, new culture, new language. Very evocative memories of wartime dislocation.Blue/green front soft cover, red and white printing, white back cover and spine, black printing.With my very best wishes to the Tatura museum and the sterling work of the volunteers that contribute to its valuable presence. Helga 26.5.06ww2 camp 3, books, autobiography, helga griffin, helga griffin (girschik)

Open Monument is a contemporary artwork acknowledging the history of Chinese people in Ballarat. The Chinese diaspora was global and many Chinese people came to Ballarat and the Victorian Goldfields. The work details some of the personal Chinese family memories of Ballarat from the goldrush forward. The 33 marble laser-etched panels include found images and texts mounted on a modernist metal architectural feature holding back a grassed hill landscape. Within the side walkway of gravel and composite stone is an etched of local activities relating to the Chinese community achievements that can be added to by the community.Open Monument is of aesthetic and historical significance to the people of BallaratArchitectural artwork consisting of large marble panels on a corten steel frame imbedded into a grassed mount.Inscription on plaque: Open Monument 無極紀念碑 ​/ Artist: John Young ​/ Officially Launched by Mr Yumin Song / Chinese Consul-General to Victoria​ / 6th September 2015​ / Open Monument unearths stories of the Chinese diaspora in Ballarat, a name which means/ “resting place” to the traditional custodians - the Wadawurrung and Dja Dja Wurrung people.​/ The monument comprises of two artworks: Transculture, a granite-panelled work, evoking stories of alternative worldviews, / modernity, leisure and toil. Whilst Timeline traces the major contributions of the Chinese community in Ballarat, every decade / from the 1850s until the present. The timeline then folds out to 2170, anticipating imaginary future contributions.​ / The monument is open to future interpretations of this history. ​/ I thank you for visiting and acknowledging the contributions and memories that meant so much to / those who have gone before us./ - John Young Zerunge​ / Patron: Mr Henry Thai OAM JP​ / President of Ballarat Chinese ​/ Community Association Inc​ / The following generous donors to this project are acknowledged with gratitude​/ City of Ballarat​ Sovereign Hill Museum Association Inc.​ Ballarat Chinese Community Association Inc.​ Mr Henry Thai OAM JP & Mrs Sandra Thai ​ Mrs Shirley Doon & Family in memory of Harry Doon​ Chinese Masonic Association Inc.​ Mr Mean Te and Mrs Meng Khun​ Mr Jack Nguyen MA JP & Mrs My Tang​ Mr Tony and Mrs Elise Yu​ Mr Chang Zhen Zhen & Family​ Australian Lian Jiang Association​ The Federation of Chinese Associations Vic​ The Leesoon Family​ Mr Stephen K.F Ng OAM JP​ Dr Che Sam Lo MD phD JP OAM​ Elderly Chinese Home Inc.​ The Federation of Chinese Org from VN Cambodian and Lao Association of Vic. Inc.​ Bright Moon Buddhist Society​ Nam Pon Soon Club House​ See-Yup Society​ Mr Peter Chong Wai Lo​ Mr Qing Song Lin​ Mr Binh Quoc Mao & Mrs Thuy Cam Thai​ Mr Alexander Mao​ Mr Yuet Lung Kwok JP​ Mr Tai The Tran​ Mr Phillip K. L. Tran​ Mr William K. L. Tran​ Mr Quang Khon Tran JP​ Mr Kouy Taing​ Mrs Kieng Hor Lou​ Mr Bill Chang Piu Au​ Mr Maurice Kwok Leong ​ Mrs Eunice J. Leong​ Mr Vi Minh Tran JP​ Mr Frank Cheng​ Mr David Cheng​ Mr William Thai​ Mr Lizhen Lin​ Mr Phillip Richard Thai​ Mr Hoan Ping Kow​ Mrs Xao Nhu Kow​ Mr Huy Thai​ Mr Yun Kuen Lo​ Mr Chiu Yip & Mrs Yuan Han Cho​ Mrs Jacqueline Louise Thai Greenwood​ Mr Joe Hap Chi Chao & Mrs Rosana Wei Ning Chao​ Charity & Multi Art Association of Victoria Inc.​ Mr Billy Cai​ Miss Nikki Cai​ Miss Su-Ling & Miss Lily Mays-Doon​ Mr Anthony Doon​ Mr H J Moy & Family​ Chinese Australian Cultural Society Ballarat Inc​ open monument chinese, chinese history ballarat goldfields, china, ballarat, goldfields, john young, chinese, mining, multicultural, immigration, tong way, goon, joss house, embroidery, billy butterfly, chinese market gardens, red lion hotel, ah soon, mayor of main road, chinese herbalist, yee lee, james hong, cheok cheong hong, john ah loo, wathawurrung, robe, lowe kong meng, louis ah mouy, tongway, gallipoli, william lung

From the album of WWI soldier William West (1268) of the 29 Infantry Battalion, 5th Pioneers Battalion. This collection of postcards, photographs and clippings were sent between William and his family and loved ones during the years he was on active service. See also 207 and 220. Colour postcard with drawing of a young male/female couple sitting on a rock next to the water. Handwritten message on back.Front: "Just on the point at St Kilda"album, photo album, newspaper clippings, postcard, wwi, 1916, st kilda, st kilda esplanade, st kilda beach

From the album of WWI soldier William West (1268) of the 29 Infantry Battalion, 5th Pioneers Battalion. This collection of postcards, photographs and clippings were sent between William and his family and loved ones during the years he was on active service. See also 207 and 220. Colour postcard (portrait orientation) with image of a young girl reading a book beneath a round window adorned by pink roses and above a birthday greeting. Handwritten message on back.album, photo album, newspaper clippings, postcard, wwi, 1917, birthday, birthday card

This photograph depicts two young Japanese women demonstrating traditional Japanese cultural practice whilst living at Tatura Internment and Wartime Camps during the Second World War.A black and white photograph featuring two young Japanese women in traditional costume.tatura, japanese family camp, japanese, japanese internees, internment, rushworth, goulburn valley, kimono

Norman in the photo is possibly the Rev. N.G. Smith in South Australia, 1914-1960.Sepia portrait photo of the interior of the second Warrnambool Methodist Church with two young men and one woman who is seated.Family of H.H. Smith, right to left: Victor, Norman and Daisywarrnambool; methodist church; h.h. smith; rev. n.g. smith; victor smith; daisy smith

In 1938, Robin Boyd's grandfather Arthur Merric Boyd offered Robin his first commission, a studio for Robin's first cousin Arthur Boyd on the family property at Murrumbeena. This painting by Arthur Boyd was part of Ralph Madder’s estate and inherited by his daughter, Patricia, Robin Boyd's wife. Ralph Madder (1892 - 1986) was Arthur Boyd’s uncle and employed the young Arthur in his calcimine paint factory and bought the occasional painting to help the young artist. This painting dates from a later time when Arthur was living with, and looking after, his aged grandfather Arthur Merric at Rosebud (see the book “The Boyds” by Brenda Niall pages 188-9). “Wheat fields behind Rosebud” did not come to 290 Walsh Street until after Ralph Madder’s death in 1986. Note: Robin Boyd's uncle Merric Boyd (1888-1959) married Patricia’s aunt Doris Gough. This means that Arthur Boyd was a first cousin to both Robin Boyd and Patricia Madder. Landscape in gold wooden frameA.M.B Boyd 1938 on lower right hand sidearthur boyd, arthur merric boyd, robin boyd, walsh st artwork, ohm2022, ohm2022_1

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

Pt 1 History and contexts: 1. Australian Aboriginal and Torres Strait Islander mental health: an overview 2. A history of psychology in Aboriginal and Torres Strait Islander mental health 3. The social, cultural and historical context of Aboriginal and Torres Strait Islander Australians 4. The policy context of Aboriginal and Torres Strait Islander mental health Pt 2 Issues of Aboriginal and Torres Strait Islander mental health and wellbeing: 5. Mental illness in Aboriginal and Torres Strait Islander peoples 6. Social determinants of Aboriginal and Torres Strait Islander social and emotional wellbeing 7. Preventing suicide among Indigenous Australians 8. Anxiety and Aboriginal and Torres Strait Islander young people 9. Substance misuse and mental health among Aboriginal Australians 10. Trauma, transgenerational transfer and effects on community wellbeing 11. Indigenous family violence: pathways forward Pt 3 Mental health practice: 12. Working as a culturally competent mental health practitioner 13. Communication and engagement: urban diversity 14. Issues in mental health assessment with Indigenous Australians 15. Reviewing psychiatric assessment in remote Aboriginal communities 16. Promoting perinatal mental health wellness in Aboriginal and Torres Strait Islander communities Pt 4 Working with specific groups: models, programs and services: 17. Ngarlu: a cultural and spiritual strengthening model 18. Principled engagement: Gelganyem youth and community well being program 19. Dealing with loss, grief and trauma: seven phases to healing 20. The Marumali program: an Aboriginal model of healing 21. Mental health programs and services.colour photographs, tablesmental health

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

Benjamin Danks was b. 1853 England, ordained 1878, and died 1921 in Rookwood, NSW. DANKS, Benjamin (1853-1921) Michael Horsburgh, DANKS, BENJAMIN (b. Wednesbury, England, 12 Feb 1853; d. Sydney, NSW, 12 April 1921). Methodist missionary in New Britain and missionary administrator. Benjamin Danks migrated to Vic with his family when a young child. He entered the Wesleyan Methodist ministry in 1878 and was sent with his wife, Emma, daughter of John and Elizabeth Watsford, to join the Rev George Brown in the newly established missionary venture on the Duke of York group in New Britain, where he remained for nine years. An opponent of 'blackbirding', the traffic in indentured island labour for the Australian sugar cane industry, he warned local inhabitants not to go aboard any vessel recruiting labour for distant places, much to the displeasure of the labour traders. In 1880 he participated in the rescue of the survivors of the ill-fated settlement established by the Marquis de Rays. In 1907 he succeeded George Brown as the general secretary of Foreign Missions for the Methodist Church of Australasia and was president of the NSW Conference in 1908. He retired in 1918 and died in 1921 after a long illness attributed to the privations of his missionary career. Danks was highly regarded as a linguist and published the first book in the Tolai language of New Britain. He was a strong supporter of state legislation to control social evils, and to ensure pure food and drugs. He was an ardent temperance advocate. George Brown, An Autobiography (London, 1908); New South Wales Methodist Conference, Souvenir of the Presidency of the Rev. Benjamin Danks (Sydney, 1909); Wallace Deane (ed), In Wild New Britain (Sydney, 1933); Neville Threlfall, One Hundred Years in the Islands (Rabaul, 1975). MICHAEL HORSBURGH Electronic Version © Southern Cross College, 2004. Content © Evangelical History Association of Australia and the author, 2004.Sepia oval portrait photo of a younger man with wiry beard and moustache, dressed as clergyman.danks, benjamin, new britain

Benjamin Danks was b. 1853 England, ordained 1878, and died 1921 in Rookwood, NSW. DANKS, Benjamin (1853-1921) Michael Horsburgh DANKS, BENJAMIN (b. Wednesbury, England, 12 Feb 1853; d. Sydney, NSW, 12 April 1921). Methodist missionary in New Britain and missionary administrator. Benjamin Danks migrated to Vic with his family when a young child. He entered the Wesleyan Methodist ministry in 1878 and was sent with his wife, Emma, daughter of John and Elizabeth Watsford, to join the Rev George Brown in the newly established missionary venture on the Duke of York group in New Britain, where he remained for nine years. An opponent of 'blackbirding', the traffic in indentured island labour for the Australian sugar cane industry, he warned local inhabitants not to go aboard any vessel recruiting labour for distant places, much to the displeasure of the labour traders. In 1880 he participated in the rescue of the survivors of the ill-fated settlement established by the Marquis de Rays. In 1907 he succeeded George Brown as the general secretary of Foreign Missions for the Methodist Church of Australasia and was president of the NSW Conference in 1908. He retired in 1918 and died in 1921 after a long illness attributed to the privations of his missionary career. Danks was highly regarded as a linguist and published the first book in the Tolai language of New Britain. He was a strong supporter of state legislation to control social evils, and to ensure pure food and drugs. He was an ardent temperance advocate. George Brown, An Autobiography (London, 1908); New South Wales Methodist Conference, Souvenir of the Presidency of the Rev. Benjamin Danks (Sydney, 1909); Wallace Deane (ed), In Wild New Britain (Sydney, 1933); Neville Threlfall, One Hundred Years in the Islands (Rabaul, 1975). MICHAEL HORSBURGH Electronic Version © Southern Cross College, 2004. Content © Evangelical History Association of Australia and the author, 2004.Engraving of Rev. Benjamin Danks based on the portrait."Rev. B. Danks. Late of New Guinea, Foreign Mission Secretary, Melbourne."danks, benjamin, new britain

Benjamin Danks was b. 1853 England, ordained 1878, and died 1921 in Rookwood, NSW. DANKS, Benjamin (1853-1921) Michael Horsburgh, DANKS, BENJAMIN (b. Wednesbury, England, 12 Feb 1853; d. Sydney, NSW, 12 April 1921). Methodist missionary in New Britain and missionary administrator. Benjamin Danks migrated to Vic with his family when a young child. He entered the Wesleyan Methodist ministry in 1878 and was sent with his wife, Emma, daughter of John and Elizabeth Watsford, to join the Rev George Brown in the newly established missionary venture on the Duke of York group in New Britain, where he remained for nine years. An opponent of 'blackbirding', the traffic in indentured island labour for the Australian sugar cane industry, he warned local inhabitants not to go aboard any vessel recruiting labour for distant places, much to the displeasure of the labour traders. In 1880 he participated in the rescue of the survivors of the ill-fated settlement established by the Marquis de Rays. In 1907 he succeeded George Brown as the general secretary of Foreign Missions for the Methodist Church of Australasia and was president of the NSW Conference in 1908. He retired in 1918 and died in 1921 after a long illness attributed to the privations of his missionary career. Danks was highly regarded as a linguist and published the first book in the Tolai language of New Britain. He was a strong supporter of state legislation to control social evils, and to ensure pure food and drugs. He was an ardent temperance advocate. George Brown, An Autobiography (London, 1908); New South Wales Methodist Conference, Souvenir of the Presidency of the Rev. Benjamin Danks (Sydney, 1909); Wallace Deane (ed), In Wild New Britain (Sydney, 1933); Neville Threlfall, One Hundred Years in the Islands (Rabaul, 1975). MICHAEL HORSBURGH Electronic Version © Southern Cross College, 2004. Content © Evangelical History Association of Australia and the author, 2004.Photocopy of page from a book (A4 size) with pictures of Danks and Mrs. Danks and a map showing New Britain and New Ireland and the mission stations of the New Britain district of the Wesleyan Methodist Mission and the sites of the Free Colony of New France.danks, benjamin, new britain

Reverend James Noble MacKenzie was born on 08/01/1865 on the Isle of Ewe and died on 02/07/2956. He arrived in Victoria in 1894. He served in Santo and Korea. He is notable for his work among lepers. Moderator of the Presbyterian Church of Victoria in 1939. He authored two books. B&W full length printed image of Reverend Mackenzie with Mrs. Mackenize and four children." Rev J N & Mrs Mackenzie and Family". Photo for "Young People's Mission Bands of Presbyterian Church of Victoria 27th Annual Report 1930.mackenzie, james noble, rev., presbyterian, minister, moderator, young people's mission bands

James Watkin (1805–86), Pioneer Missionary. James Watkin was born in Manchester in 1805. While still young he felt the call to preach and in 1830 was accepted as a candidate for the Wesleyan Ministry. In the same year he married Hannah Entwistle and 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; Watkin faced alone the danger of tribal warfare, but the experience left him depressed and exhausted. On his removal with his family to Sydney in September 1837 he prayed for a return home to England. Instead, when John Jones offered a free passage for a missionary appointed to Waikouaiti, where Jones had a whaling station, Watkin was selected for the post and arrived there in May 1840. Here he established the first mission station in the South Island. Watkin found the whaling settlement of Waikouaiti a centre of violence, licentiousness, and drunken depravity. Thoroughly disliking the corrupted Maoris and convinced that they were doomed to extinction, and disgusted by the brutality and vices of his fellow Europeans, Watkin laboured without hope, in the bitterness of exile and with deepening depression and distress. In spite of an abhorrence for his situation he 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. In November 1840 Watkin was greatly disturbed by Bishop Pompallier's visit to Otago. When, however, this was followed by Anglican intrusion – for Bishop Selwyn visited Otago in January 1844 – Watkin thought of withdrawing his own Maori teachers and abandoning the field. Never reconciled to his position at Waikouaiti, Watkin was relieved by Charles Creed and in June 1844 he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, 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. 'WATKIN, James', from An Encyclopaedia of New Zealand, edited by A. H. McLintock, originally published in 1966. Te Ara - the Encyclopedia of New Zealand URL: http://www.TeAra.govt.nz/en/1966/watkin-james (accessed 30 Apr 2018) B & W engraving from a photograph of the Rev. James Watkin.Revd. James Watkin, Australia Engraved by J. Cochran from a Photograph.

The Eadie family were early settlers and entrepreneurs in Sunbury. The family properties in the town included Ben Eadie and Dunblane.A black and white photograph of a young man sitting on a bamboo and wicker chair. He has a moustache and is wearing a dark suit with a white shirt and bow tie and a spray of flowers in his lapel.eadie, peter (jnr), ben eadie, dunblane, george evans collection

Back row from L- R: Rachael Barr, George Duncan, Margaret Grant, James Burnside. Middle row from L-R: George Duncan, John Duncan, Marion Duncan nee Burnside. Front row from L-R: Helen Davenport and Lilian Duncan. The photograph was taken outside 'Glencoe' at Diggers Rest with the family dog included,.A photo of the Duncan family posed in the garden of their house with a backdrop of the verandah. The group comprised of an elderly gentleman, a middle-aged man, a middle-aged woman, 2 young women, 2 young men and 2 girls. The dress is consistent with fashion of the late 19th century. People identified as: back row (L to R): Racheal Barr, George Duncan, Margaret Grant, James Burnside. Middle row: George Duncan, John Duncan, Marion Duncan (nee Burnside). Front row: Helen Davenport, Lillian Duncan. Taken outside Glencoe - with the dog! The photo is mounted on a grey cardboard matt. There are pin holes centre top and bottom and an area with residual sticking tape stain.printed on face: "Matson and Frazer 264 Little Collins Street," Handwritten on face: "Mr Duncan and family"barr, racheal, duncan, george, grant, margaret, burnside, james, john, marion, davenport, helen, lillian, glencoe, eric boardman collection, matson and frazer, 1900s, george evans collection

Eric Boardman CollectionThe Fanning family posed in a garden setting. There is a man, a woman, a young man, a young woman & 3 small girls. The dress is consistent with a date of the late 19th century. The photo is mounted on a grey cardboard matt. The matt is foxed and has pin holes top & bottom.eric boardman collection, matson and frazer, photographers, fanning family, george evans collection

The Heffernan family posed outside their home. The house is a classical weatherboard surrounded by verandah. The surrounding area is very bare. The family group is comprised of a bearded gentleman, a woman, 1 young man with a bike, 3 boys and 2 young women.The photo is mounted on a grey cardboard matt. It is foxed and has 2 pin holes centre top and an area of residual staining from sticking tape centre top.Matson and Frazer HEFFERNAN FAMILY 264 Lt Collins St Heaves House High School On back: Eric Boardmaneric boardman collection, heffernan family, houses, racecourse road, macedon street, sunbury, heaves house, high school, george evans collection