Published for 150 years of Melbourne Trinity Lutheran Church, 1853-2003, not only as a source of reference and awareness about its own background but also as an incentive and motivation for continued active engagement of a large membershipCharcoal grey to beige at the top, of a hard cardboard cover book. Cover depicts Melbourne 1887 and title in black text. Back cover depicts "The Sower" window donated in 2004. 2 copiesPresented to Tatura & District historical Society In. with the compliments of Trinity Lutheran Church of Melbourne.luthern church, melbourne, mees hd, steiniger d, steiniger h, rechner p, camps, tatura, ww2, lutheran church, books, history, local

Prof.Dr. Paul Sauer presents a comprehensive history of the Temple Society based on 10 years of intensive research work in various archives and during personal visits to Israel and AustraliaOrange hard cover book with black and white text with photo of church and congregation on the front cover and text on the backTo the Tatura and District Historical Society with compliments from the Temple Society. Signed by the President. August 1991"the holy land called", sauer p, palestine group, camp 3, tatura, ww2 camp 3, books, history, local

Photos and descriptions of historical buildings Chelsea District Historical Society is fortunate to have many photos that have been donated and collated over the last fifty years. In the early years our beachside suburb was popular with groups and families. Camping & holidaying in guest houses or privately rented houses. This book includes photographs of local people, beaches, churches, clubs, sports, hotels, railways, industry, hospitals and halls, and many other pictures of local scenes. A unique history of the District of Chelsea. Photographs show the beginnings and how the Chelsea district was developed. Various Sporting clubs and groups, businesses, buildings, streets and early European settlers and others. Large soft cover book A pictorial history of early Chelsea & District first printed 2007aspendale, carrum, bonbeach, edithvale, chelsea

Trench Art is the name given to objects manufactured by both soldiers and civilians from shell casings, bullets, shrapnel and miscellaneous battlefield debris, and is predominantly associated with World War I (1914 – 18). The most common material used for trench art are brass shell casings, which, once decorated, can be utilised as vases. Often items will bear an inscription such as the name of a French village or theatre of war and engraved decoration or embossing. There is no known history in relation to this vase.Large brass shell casing with decorative engraving.Engraved - Les Halles D'Ypres 1914-19 with engraving of building possibly town hall or church . Several symbols, numbers and letters imprinted on base of casing. brass shell casing, trench art, world war one, first world war, wwi, ww1, ypres, flanders, vase

This book with a foreward by Ivan W Alcorn, Governor-General, and an introduction by W K Hocking was prepared by the General Court of Australasia of the Methodist Order of Knights. It has the following chapters: I. Brief history of the order II. Objects, control and organisation III. How to establish a court IV. Order of meeting for Pages' Court V. Merit badge tests VI. Badge presentation service VII. Service of Dedication for Officers VIII. Bibliography The Methodist Order of Knights was the official youth organisation of the Methodist Church of Australasia. It originated in Hurstville, NSW, on the 4th October 1914 by the then Mr and later Rev Alex Bray. Alex Bray was a Sunday School teacher and spoke to his class of the Knights of the Round Table. In 1917 the Order of Knights was officially recognised by the Sunday School Dept of the NSW Methodist Conference. Courts spread thoroughout Australia. In 1927 the High Court of NSW called for designs for a badge and in 1929 the General Conference of the Methodist Church of Australasia recognised the Order as an approved Organisation. In 1938 the Senior Section was organised into Degrees of Sincerity, Service and Sacrifice; the Junior Section into Pages' Degree with advancement to Esquire. In 1954 the Junior Section was reorganised into two groups: Pages 8 to 11 years and Esquires 12 to 15 years. The Knight's Motto: "Live Pure, Speak True, Right Wrong, Follow Christ the King, else wherefore born?" Courts of the Order: General Conference Department of the Christian Education - General Court - Provincial High Court - District Court - Local Court - Senior Court - Intermediate Court - Junior Court . Regalia: All members of the Intermediate and Senior Courts wore regalia consisting of a cloth shield superimposed by a cross of light and dark blue ribbons, and supported by a cloth collar. Esquire and Degree of Sincerity regalia: White collar and white shield. Degree of Service regalia: Green collar and shield. Degree of Sacrifice: Scarlet collar and shield. District Court regalia: Blue collar and gold shield. High Court regalia: Gold collar and purple sheild. General Court regalia: Purple collar and shield. Officers of the local courts wore their symbols as part of their regalia. MOK 239.1 46 page handbook' The cover has the Methodist Order of Knights symbol, 1957. MOK 239.2 has the W.F.Davies D.R.C. written on the top right of the cover. methodist order of knights, ivan w alcorn, w k hocking

Four-fold paper pamphlet which is light blue on one side and white on the inside. The print is blue. There is a MOK symbol on the front and five black and white photographs on the inside.. non-fictionThe pamphlet explains the MOK Degrees and ages, a brief history of the order, its aims, what the MOK can offer boys, dress uniform requirements, Court activities and details of how to join the organisation.methodist order of knights province of queensland

W E Herring and his wife arrived in Brighton in 1887 to live in Roslyn Street. They had both been active members of the Fitzroy Street, St Kilda church choir. In 1937 Mr Herring recalled church life in the 1880s and 1890s. Houses were scarce and to reach the Wesleyan Methodist Church in Were Street, Brighton Beach a creek which had no bridge had “to be crossed – in winter, with the help of a hurricane lamp – and it was no uncommon thing for the preacher, if he were a stranger, to arrive late and breathless, or not at all.” In 1907 permission was given to form a tennis club at Were Street and Mr Herring was its first president. He was also the Were street Methodist Sunday School Superintendent, the Were street Methodist church organist and a member of the church’s Trust. “The Sunday School had a fine set of teachers. The rows of well-drilled and disciplined young life that filled the platform on Sunday School anniversaries, and sang their songs under the baton of Mr Herring, constituted a promise that was amply fulfilled as the years rolled on.”* *”Fifty years ago : a little history of Were Street Methodist Church” : Issued in commemoration of its Jubilee by Members of the Trust 1887 – 1937. To celebrate Queen Victoria's Diamond Jubilee Mr Herring composed an anthem. The Brighton Southern Cross, Saturday 26 June 1897, page 2 reported: "The diamond jubilee has been instrumental in evoking some local musical talent. Mr W. E. Herring, organist of the Were-street Wesleyan Church, not being able to find any anthem specially suitable to the jubilee services, set his musical genius to work and composed an original piece. The words are selected from the 72nd Psalm. The music is a very tuneful and well harmonised theme, which does credit to the composer's skill and taste. The anthem was rendered twice on Jubilee Sunday at the Were street Church." Stained wood turned music baton.w e herring, were street methodist sunday school superintendent, music baton, were street wesleyan methodist church

The Gipps Street Wesleyan Methodist Church of 1874 and the adjoining school hall, were built in the Collingwood Flat area - one of the municipality's poorest areas. In 1903, the Collingwood Methodist Mission was established with its headquarters in the Gipps Street Church. Six Methodist Missions were created in inner Melbourne. Three churches were operated by the Collingwood Mission. They were: Sackville Street Collingwood, Elizabeth Street, North Richmond (demolished), and Gipps Street Collingwood (demolished). The Mission operated until approximately 1930. The Wesleyan Church and School in Sackville St. Collingwood was built in 1886 and used as a church for 65 years. It was also part of the Collingwood Methodist Mission before being converted to an industrial/commercial complex. The church was auctioned on 3 March 1984.The cutting gives information about the history of the Church at 25 Sackville St. Collingwood prior to its auction sale on 3 March 1984gipps st. methodist church, les gorrie, collingwood mission, sackville street church, wesleyan

First Class Test is set for MOK Esquires aged 14 and 15 years old. Testing for the Educational Merit badge included Kims Test; outlining the principals of local government; writing an account of the history of the Order and reading one book from a selection of biographies and "general" [Methodist Church of Australasia Methodist Order of Knights Commanders' Handbook, 1957, pg 28)Four round embroidered 1st Class Educational Methodist Order of Knights merit badge. The badges are dark purple with gold embroidery of an oil lamp.methodist order of knights

The back of the form has The Knight's Law, The Knight's Pledge and A Brief History. The Methodist Order of Knights was the official youth organisation of the Methodist Church of Australasia. It originated in Hurstville, NSW, on the 4th October 1914 by the then Mr and later Rev Alex Bray. Alex Bray was a Sunday School teacher and spoke to his class of the Knights of the Round Table. In 1917 the Order of Knights was officially recognised by the Sunday School Dept of the NSW Methodist Conference. Courts spread thoroughout Australia. In 1927 the High Court of NSW called for designs for a badge and in 1929 the General Conference of the Methodist Church of Australasia recognised the Order as an approved Organisation. In 1938 the Senior Section was organised into Degrees of Sincerity, Service and Sacrifice; the Junior Section into Pages' Degree with advancement to Esquire. In 1954 the Junior Section was reorganised into two groups: Pages 8 to 11 years and Esquires 12 to 15 years. The Knight's Motto: "Live Pure, Speak True, Right Wrong, Follow Christ the King, else wherefore born?" Courts of the Order: General Conference Department of the Christian Education - General Court - Provincial High Court - District Court - Local Court - Senior Court - Intermediate Court - Junior Court . Regalia: All members of the Intermediate and Senior Courts wore regalia consisting of a cloth shield superimposed by a cross of light and dark blue ribbons, and supported by a cloth collar. Esquire and Degree of Sincerity regalia: White collar and white shield. Degree of Service regalia: Green collar and shield. Degree of Sacrifice: Scarlet collar and shield. District Court regalia: Blue collar and gold shield. High Court regalia: Gold collar and purple sheild. General Court regalia: Purple collar and shield. Officers of the local courts wore their symbols as part of their regalia.Blank forms in two sizes: E3112.32.1 (FOUR forms) and E3112.32 (five forms). Methodist Church of Australasia Methodist Order of Knights: Proposition forms. "This form, duly completed and signed by the Candidate, his Proposer and Seconder, must be handed by the Page Companion to the Page Commander before the names of the Candidate proceeds to the vote. It shall be the responsibility of the Proposer to see that the completed from reaches the Page Companion in ample time." E3112.32.1 is commercially printed and E3112.32.2 is typed and duplicated.methodist order of knights

Kathleen Elizabeth Fitzpatrick, nee Pitt (1905-1990) was an historian, born Omeo Victoria. A Catholic, she studied in Melbourne and Oxford, and was Professor of History at Sydney University. (See Australian Dictionary of Biography for full details.)B & W photograph of Professor Kathleen Fitzpatrick seated at a desk.kathleen fitzpatrick, historian, melbourne university, oxford university, sydney university

Boyd discusses exemplar cases of historical preservation, and many lost opportunities. The task of preserving Australia's historic relics is left to volunteers and amateurs, with notable exception of Nunawading, unlike almost every other countries In other countries, the Government recognises its responsibility and Boyd presents examples. He suggests a model that Australia could follow.Original manuscript of an article published in "The Australian", 23.10.1965Typewritten (c copy), quarto, 9 pagesst matthew's church, francis greenway, robe, ormerod cottages, robe customs house, avoca lodge, andrew hayward newell, preservation, conservation, robin boyd, manuscript

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