Australian Army Garrison Guards at Dhurringile Internee German Internee Camp. (later POW camp for German Officers)Black and white photograph of 3 soldiers in front a tent. To left of photo open tent with floor.dhurringile garrison, army soldiers, australian pow camp guards

Front row right Dr Sturzenhofecker and child, Mrs Weiberle (Sarona Palestine), Mrs Dehnel (dressmaker, Austria), Mrs Vollmer (Palestine), Mrs Lippmann (Sarona Palestine), Mrs Kollat (Australia), Dr Reitmeair (Australia). Back row Mrs Wurster (Haifa Palestine), Mrs Kuebler (Sarona Palestine), Mrs Boerner (New Guinea Mission) and Mr Boerner (New Guinea Mission). Third row Dr Rubitschung (Jaffa Palestine).Black and white photograph. 12 adult school teachers, with a pre school boy standing in front right hand side, standing in front of an Army tin hut with double doors open. sturzenhofecker, weiberle, dehnel, vollmer, lippmann, kallat, reitmaeir, wurster, kuebler, boerner, rubitschung, camp 3 internees, camp teachers, camp schools

Colour slide in a mount. Australian-American Memorial, Canberra, ACT, c1953 (opened 1954). (Architect: Richard M Ure.)Made in Australia / Encircled 105F (Handwritten)caberra, slide, robin boyd

The Methodist Church Centre, whose Architects were Bates Smart & McCutheon and F. C. Armstrong, was opened and dedicated on Wednesday 20 September 1967.Folded order of service with dark blue text for the opening and dedication of the Methodist Church Centre 130-134 Little Collins Street, Melbourne.the methodist church centre melbourne

The United Protestant Church at Woomera was built at a cost of 10,000 pounds. It was opened on 14 October 1956 by the Governor General Sir Robert George. The church was dedicated by Chaplain General A. Brooke and Principal Air Chaplain R.C. Russell. B & W exterior view of the United Protestant Church at Woomera, South Australia.united protestant church, woomera, governor general sir robert george, chaplain general a. brooke, principal air chaplain r.c. russell

The United Protestant Church at Woomera was built at a cost of 10,000 pounds. It was opened on 14 October 1956 by the Governor General Sir Robert George. The church was dedicated by Chaplain General A. Brooke and Principal Air Chaplain R.C. Russell. B & W exterior view of the United Protestant Church at Woomera, South Australia during the opening ceremony held on October 14 1956united protestant church, woomera, governor general sir robert george, chaplain general a. brooke, principal air chaplain r.c. russell

The United Protestant Church at Woomera was built at a cost of 10,000 pounds. It was opened on 14 October 1956 by the Governor General Sir Robert George. The church was dedicated by Chaplain General A. Brooke and Principal Air Chaplain R.C. Russell. B & W photograph of defence forces officers standing in front of the United Protestant Church at Woomera, South Australia during the opening ceremony held on October 14 1956.united protestant church, woomera, governor general sir robert george, chaplain general a. brooke, principal air chaplain r.c. russell

The United Protestant Church at Woomera was built at a cost of 10,000 pounds. It was opened on 14 October 1956 by the Governor General Sir Robert George. The church was dedicated by Chaplain General A. Brooke and Principal Air Chaplain R.C. Russell. B & W photograph of a crowd standing outside the new United Protestant Church at Woomera, South Australia on opening day October 14 1956.united protestant church, woomera, governor general sir robert george, chaplain general a. brooke, principal air chaplain r.c. russell

Discussion of opportunities (or lack of opportunities) open to creative and talented Australians. Asserts main obstacles to promise and progress are conservatism and lack of vision.This appears to be a talk or a speechTypewritten, quarto, (carbon copy), 8 pages. Second copy has pages 3-5 missing. (Two copies)kingsley henderson, australian creativity, new architecture, colour, shapes, robin boyd, manuscript

Makes comparisons between Australian cities and American and European cities. Melbourne and Sydney are heading in the same direction as Los Angeles. A possible future the city containing entertainment and culture, with the suburbs having open space and gardens but with access to city life.Typewritten (c copy), quarto, 3 pagescity, cities, suburbs, melbourne, sydney, american cities, european cities, urban planners, robin boyd, manuscript

Boyd advocates that Canberra's proposed permanent Parliament House needs to be a vital symbol and suggests an open national competition should be used to select the architect.Original manuscript of an article published as 'Young Australia in Steel and Concrete', published in 'The Australian'.Typewritten (c copy), quarto, 5 pagescanberra, parliament house, national competition, robin boyd, manuscript, national capital

After the fire was distinguished and the flood subsided, on his way flying home, the Dogtor heard voices repeatedly on his radio "Calling Flying Dogtor". A sick voice asked for the Dogtor's help in the main street of Ghostville, the old mining town across Dry Gulch Gully, now a ghost town. He got to the abandoned address, 13 ("unlucky number") Spook Street. The Dogtor is about to open the door...The Flying Dogtor" series was broadcast on Australian Television Network (later becoming the Seven Network) between February and April 1964 (see item D254 for schedule).Typewritten, carbon copy, foolscap, 2 pagesPage 1: Left hand side has been amended and is attached with tape. Written corrections on right hand side.the flying dogtor, robin boyd, crawford productions, manuscript

The Dogtor knocked at 13 Spook Street and a faint voice said "Come in". Behind another door inside, came a faint child's voice "Help me" which led the Dogtor down a passageway. It was of course, Crafty Carson Carpetbag setting a booby trap to kill him by using a trick string and a huge stone. The Dogtor braced himself and pushed open the door...The Flying Dogtor" series was broadcast on Australian Television Network (later becoming the Seven Network) between February and April 1964 (see item D254 for schedule).Typewritten, carbon copy, foolscap, 2 pagesthe flying dogtor, robin boyd, crawford productions, manuscript

There was an enormous crash and Crafty thought he had finally squashed the Dogtor but he was not harmed when the great stone fell, using his stethoscope to open the door. Crafty was hiding behind a shed in the yard waiting for the dust to settle. The Dogtor used his teeth to catch Crafty by the end of his tail but Crafty twisted and escaped through an opening in the back fence. He slipped into an old mine shaft and planned his next trap for the Dogtor.The Flying Dogtor" series was broadcast on Australian Television Network (later becoming the Seven Network) between February and April 1964 (see item D254 for schedule).Typewritten, carbon copy, foolscap, 3 pagesthe flying dogtor, robin boyd, crawford productions, manuscript

A Small Homes Service has opened in South Australia. Robin Boyd who was the Director of Small Homes Service in Victoria came to the opening in Adelaide. This places this article between 1947 and 1953.walsh st library

This large presentation booklet was commissioned by The Australian Opera to mark the Company's first season in the Sydney Opera House. There is a forward by Mr Gough Whitlam, Prime Minister of Australia. The Sydney Opera House officially opened on 20th October 1973.

The bush children, exploring an old mansion, were chased by 'spooks' into a cellar. Beside the cellar, they found the room where Danny O'Canny, the famous bushranger, used to hide from the police 100 years ago. Meanwhile, the Dogtor was looking for the children and called at the front door of the mansion. When the door opened, an extraordinary show of ghostly apparitions greeted our hero, The Flying Dogtor.The Flying Dogtor" series was broadcast on Australian Television Network (later becoming the Seven Network) between February and April 1964 (see item D254 for schedule).Typewritten, carbon copy, foolscap, 2 pagesthe flying dogtor, robin boyd, crawford productions, manuscript

The Ruyton Reporter (formerly known as Ruyton Reports) captures the essential Ruyton Girls' School experience for the broader school community. It has been produced since 1986.The record has strong historic significance as it pertains to one of the oldest girls' school in Victoria, Australia. Ruyton was founded in 1878 in the Bulleen Road, Kew, home of newly widowed Mrs Charlotte Anderson (now High Street South). Thus, the record can be used as a reference example for research into Victorian school history. It also gives insight into the types of activities and events undertaken at Ruyton Girls' School during the period of its production. The record's significance is further enhanced by its exceptionally well-documented provenance, having remained the property of Ruyton Girls' School since its production.Colour publication printed on paper with staple binding. 12 pages.Front Page: THE R RUYTON / RECTE ET FIDE LITER / Reporter / AUTUMN EDITION 1993 / Yes, Dick Hamer / was a dab hand / at knitting in / 1922. But then, / so too was his / brother, Alan, / (who became / The Managing / Director of ICI / Australia). / PRE-PREP / PROVES / GREAT / SUCCESS / Yes, that's young Rupert, a future Premier / of Victoria, and his brother Alan at Little / Ruyton in 1922. Now Sir Rupert will / return to officially open the new 'Little / Ruyton' in May. Photograph courtesy of / The Herald-Sun. /ruyton girls' school, ruyton, school, students, newsletter, ruyton reports, ruyton news, kew, victoria, melbourne, girls school

Mawul Rom Project: Openness, obligation and reconciliation Morgan Brigg (Universtiy of Queensland) and Anke Tonnaer (University of Aarhus, Denmark) Aboriginal Australian initiatives to restore balanced relationships with White Australians have recently become part of reconciliation efforts. This paper provides a contextualised report on one such initiative, the Mawul Rom crosscultural mediation project. Viewing Mawul Rom as a diplomatic venture in the lineage of adjustment and earlier Rom rituals raises questions about receptiveness, individual responsibility and the role of Indigenous ceremony in reconciliation efforts. Yolngu ceremonial leaders successfully draw participants into relationship and personally commit them to the tasks of cross-cultural advocacy and reconciliation. But Mawul Rom must also negotiate a paradox because emphasis on the cultural difference of ceremony risks increasing the very social distance that the ritual attempts to confront. Managing this tension will be a key challenge if Mawul Rom is to become an effective diplomatic mechanism for cross-cultural conflict resolution and reconciliation. Living in two camps: the strategies Goldfields Aboriginal people use to manage in the customary economy and the mainstream economy at the same time Howard Sercombe (Strathclyde University, Glasgow) The economic sustainability of Aboriginal households has been a matter of public concern across a range of contexts. This research, conducted in the Eastern Goldfields of Western Australia, shows how economically successful Aboriginal persons manage ?dual economic engagement?, or involvement in the customary economy and the mainstream economy at the same time. The two economies sometimes reinforce each other but are more often in conflict, and management of conflicting obligations requires high degrees of skill and innovation. As well as creating financially sustainable households, the participants contributed significantly to the health of their extended families and communities. The research also shows that many Aboriginal people, no matter what their material and personal resources, are conscious of how fragile and unpredictable their economic lives can be, and that involvement in the customary economy is a kind of mutual insurance to guarantee survival if times get tough. Indigenous population data for evaluation and performance measurement: A cautionary note Gaminiratne Wijesekere (Dept. of Families, Housing, Community Services and Indigenous Affairs, Canberra) I outline the status of population census counts for Indigenous peoples, identifying information on Indigenous births and deaths, and internal migration estimates. I comment on the ?experimental? Indigenous population projections and question the rationale for having two sets of projections. Program managers and evaluators need to be mindful of limitations of the data when using these projections for monitoring, evaluating and measuring Indigenous programs. Reaching out to a younger generation using a 3D computer game for storytelling: Vincent Serico?s legacy Theodor G Wyeld (Flinders University, Adeliade) and Brett Leavy (CyberDreaming Australia) Sadly, Vincent Serico (1949?2008), artist, activist and humanist, recently passed away. Born in southern Queensland in Wakka Wakka/Kabi Kabi Country (Carnarvon Gorge region) in 1949, Vincent was a member of the Stolen Generations. He was separated from his family by White administration at four years of age. He grew up on the Cherbourg Aboriginal Reserve in the 1950s, when the policies of segregation and assimilation were at their peak. Only returning to his Country in his early forties, Vincent started painting his stories and the stories that had been passed on to him about the region. These paintings manifest Vincent?s sanctity for tradition, storytelling, language, spirit and beliefs. A team of researchers was honoured and fortunate to have worked closely with Vincent to develop a 3D simulation of his Country using a 3D computer game toolkit. Embedded in this simulation of his Country, in the locations that their stories speak to, are some of Vincent?s important contemporary art works. They are accompanied by a narration of Vincent?s oral history about the places, people and events depicted. Vincent was deeply concerned about members of the younger generation around him ?losing their way? in modern times. In a similar vein, Brett Leavy (Kooma) sees the 3D game engine as an opportunity to engage the younger generation in its own cultural heritage in an activity that capitalises on a common pastime. Vincent was an enthusiastic advocate of this approach. Working in consultation with Vincent and the research team, CyberDreaming developed a simulation of Vincent?s Country for young Aboriginal and non-Aboriginal persons from the Carnarvon Gorge region to explore Vincent?s life stories of the region. The use of Vincent?s contemporary paintings as storyboards provides a traditional medium for the local people to interactively re-engage with traditional values. Called Serico?s World, it represents a legacy to his life?s works, joys and regrets. Here we discuss the background to this project and Vincent?s contribution. A singular beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land RG Gunn (La Trobe University) and RL Whear (Jawoyn Association) Samples from a beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land were analysed for radiocarbon and dated to be about 150 years old. An underlying beeswax figure was found to be approximately 1100 years old. The Dreaming Being Namarrkon is well known throughout Arnhem Land, although his sphere of activity is concentrated around the northern half of the Arnhem Land plateau. Namarrkon is well represented in rock-paintings in this area and continues to be well represented in contemporary canvas-paintings by artists from the broader plateau region. We conclude that representations of Namarrkon in both painted and beeswax forms appear to be parallel manifestations of the late Holocene regionalisation of Arnhem Land. ?Missing the point? or ?what to believe ? the theory or the data?: Rationales for the production of Kimberley points Kim Akerman (Moonah) In a recent article, Rodney Harrison presented an interesting view on the role glass Kimberley points played in the lives of the Aborigines who made and used them. Harrison employed ethnographic and historical data to argue that glass Kimberley points were not part of the normal suite of post-contact artefacts used primarily for hunting and fighting or Indigenous exchange purposes, but primarily were created to service a non-Indigenous market for aesthetically pleasing artefacts. Harrison asserted that this market determined the form that these points took. A critical analysis of the data does not substantiate either of these claims. Here I do not deal with Harrison?s theoretical material or arguments; I focus on the ethnographic and historical material that he has either omitted or failed to appreciate in developing his thesis and which, in turn, renders it invalid. The intensity of raw material utilisation as an indication of occupational history in surface stone artefact assemblages from the Strathbogie Ranges, central Victoria Justin Ian Shiner (La Trobe University, Bundoora) Stone artefact assemblages are a major source of information on past human?landscape relationships throughout much of Australia. These relationships are not well understood in the Strathbogie Ranges of central Victoria, where few detailed analyses of stone artefact assemblages have been undertaken. The purpose of this paper is to redress this situation through the analysis of two surface stone artefact assemblages recorded in early 2000 during a wider investigation of the region?s potential for postgraduate archaeological fieldwork. Analysis of raw material utilisation is used to assess the characteristics of the occupational histories of two locations with similar landscape settings. The analysis indicates variability in the intensity of raw material use between the assemblages, which suggests subtle differences in the occupational history of each location. The results of this work provide a direction for future stone artefact studies within this poorly understood region.document reproductions, maps, b&w photographs, colour photographskimberley, mawul rom project, 3d computer game, storytelling, vincent serico, beeswax, namarrkon, artefact assemblages, strathbogie ranges, groote eylandt, budd billy ii

Darkness and a little light: ?Race? and sport in Australia Colin Tatz (AIATSIS & Australian National University) and Daryl Adair (University of Technology Sydney) Despite ?the wonderful and chaotic universe of clashing colors, temperaments and emotions, of brave deeds against odds seemingly insuperable?, sport is mixed with ?mean and shameful acts of pure skullduggery?, villainy, cowardice, depravity, rapaciousness and malice. Thus wrote celebrated American novelist Paul Gallico on the eve of the Second World War (Gallico 1938 [1988]:9-10). An acute enough observation about society in general, his farewell to sports writing also captures the ?clashing colors? in Australian sport. In this ?land of the fair go?, we look at the malice of racism in the arenas where, as custom might have it, one would least want or expect to find it. The history of the connection between sport, race and society - the long past, the recent past and the social present - is commonly dark and ugly but some light and decency are just becoming visible. Coming to terms: ?Race?, ethnicity, identity and Aboriginality in sport Colin Tatz (AIATSIS & Australian National University) Notions of genetic superiority have led to some of the world?s greatest human calamities. Just as social scientists thought that racial anthropology and biology had ended with the cataclysm of the Second World War, so some influential researchers and sports commentators have rekindled the pre-war debate about the muscular merits of ?races? in a new discipline that Nyborg (1994) calls the ?science of physicology?. The more recent realm of racial ?athletic genes?, especially within socially constructed black athletic communities, may intend no malice but this search for the keys to their success may well revive the old, discredited discourses. This critical commentary shows what can happen when some population geneticists and sports writers ignore history and when medical, biological and sporting doctrines deriving from ?race? are dislocated from any historical, geographic, cultural and social contexts. Understanding discourses about race, racism, ethnicity, otherness, identity and Aboriginality are essential if sense, or nonsense, is to be made of genetic/racial ?explanations? of sporting excellence. Between the two major wars boxing was, disproportionately, a Jewish sport; Kenyans and Ethiopians now ?own? middle- and long-distance running and Jamaicans the shorter events; South Koreans dominate women?s professional golf. This essay explores the various explanations put forward for such ?statistical domination?: genes, biochemistry, biomechanics, history, culture, social dynamics, the search for identity, alienation, need, chance, circumstances, and personal bent or aptitude. Traditional games of a timeless land: Play cultures in Aboriginal and Torres Strait Islander communities Ken Edwards (University of Southern Queensland) Sports history in Australia has focused almost entirely on modern, Eurocentric sports and has therefore largely ignored the multitude of unique pre- European games that are, or once were, played. The area of traditional games, especially those of Aboriginal and Torres Strait Islander peoples, is an important aspect of the cultural, social and historical experiences of Indigenous communities. These activities include customs of play that are normally not associated with European notions of competitive sport. Overall, this paper surveys research undertaken into traditional games among Indigenous Australians, as well as proposals for much needed further study in this area. Culture, ?race? and discrimination in the 1868 Aboriginal cricket tour of England David Sampson As a consequence of John Mulvaney?s important historical research, the Aboriginal cricket and performance tour of Britain in 1868 has in recent decades become established as perhaps the most famous of all public events in contact history involving Aborigines, white settlers and the British metropolis. Although recognition of its importance is welcome and significant, public commemorations of the tour have enveloped the tour in mythologies of cricket and nation. Such mythologies have obscured fundamental aspects of the tour that were inescapable racial and colonial realities of the Victorian era. This reappraisal of the tour explores the centrality of racial ideology, racial science and racial power imbalances that enabled, created and shaped the tour. By exploring beyond cricketing mythology, it restores the central importance of the spectacular performances of Aboriginal skills without which the tour would have been impossible. Such a reappraisal seeks to fully recognise the often trivialised non-cricketing expertise of all of the Aboriginal performers in 1868 for their achievement of pioneering their unique culture, skills and technologies to a mass international audience. Football, ?race? and resistance: The Darwin Football League, 1926?29 Matthew Stephen (Northern Territory Archive Service) Darwin was a diverse but deeply divided society in the early twentieth century. The Commonwealth Government introduced the Aboriginals Ordinance 1911 in the Northern Territory, instituting state surveillance, control and a racially segregated hierarchy of whites foremost, then Asians, ?Coloureds? (Aborigines and others of mixed descent) and, lastly, the so-called ?full-blood? Aborigines. Sport was important in scaffolding this stratification. Whites believed that sport was their private domain and strictly controlled non-white participation. Australian Rules football, established in Darwin from 1916, was the first sport in which ?Coloured? sportsmen challenged this domination. Football became a battleground for recognition, rights and identity for all groups. The ?Coloured? community embraced its team, Vesteys, which dominated the Northern Territory Football League (NTFL) in the 1920s. In 1926, amidst growing racial tension, the white-administered NTFL changed its constitution to exclude non-white players. In reaction, ?Coloured? and Chinese footballers formed their own competition - the Darwin Football League (DFL). The saga of that colour bar is an important chapter in Australia?s football history, yet it has faded from Darwin?s social memory and is almost unknown among historians. That picture - Nicky Winmar and the history of an image Matthew Klugman (Victoria University) and Gary Osmond (The University of Queensland) In April 1993 Australian Rules footballer Nicky Winmar responded to on-field racist abuse by lifting his jersey and pointing to his chest. The photographic image of that event is now famous as a response to racial abuse and has come to be seen as starting a movement against racism in football. The racial connotations in the image might seem a foregone conclusion: the power, appeal and dominant meaning of the photograph might appear to be self-evident. But neither the fame of the image nor its racial connotation was automatic. Through interviews with the photographers and analysis of the use of the image in the media, we explore how that picture came to be of such symbolic importance, and how it has remained something to be re-shown and emulated. Rather than analyse the image as a photograph or work of art, we uncover some of its early history and explore the debates that continue to swirl around its purpose and meaning. We also draw attention to the way the careful study of photographs might enhance the study of sport, race and racism. ?She?s not one of us?: Cathy Freeman and the place of Aboriginal people in Australian national culture Toni Bruce (University of Waikato) and Emma Wensing (Independent scholar) The Sydney 2000 Olympic Games generated a national media celebration of Aboriginal 400 metre runner Cathy Freeman. The construction of Freeman as the symbol of national reconciliation was evident in print and on television, the Internet and radio. In contrast to this celebration of Freeman, the letters to the editor sections of 11 major newspapers became sites for competing claims over what constitutes Australian identity and the place of Aboriginal people in national culture. We analyse this under-explored medium of opinion and discuss how the deep feelings evident in these letters, and the often vitriolic responses to them, illustrate some of the enduring racial tensions in Australian society. Sport, physical activity and urban Indigenous young people Alison Nelson (The University of Queensland) This paper challenges some of the commonly held assumptions and ?knowledges? about Indigenous young people and their engagement in physical activity. These include their ?natural? ability, and the use of sport as a panacea for health, education and behavioural issues. Data is presented from qualitative research undertaken with a group of 14 urban Indigenous young people with a view to ?speaking back? to these commentaries. This research draws on Critical Race Theory in order to make visible the taken-for-granted assumptions about Indigenous Australians made by the dominant white, Western culture. Multiple, shifting and complex identities were expressed in the young people?s articulation of the place and meaning of sport and physical activity in their lives. They both engaged in, and resisted, dominant Western discourses regarding representations of Indigenous people in sport. The paper gives voice to these young people in an attempt to disrupt and subvert hegemonic discourses. An unwanted corroboree: The politics of the New South Wales Aboriginal Rugby League Knockout Heidi Norman (University of Technology Sydney) The annual New South Wales Aboriginal Rugby League Knockout is so much more than a sporting event. Involving a high level of organisation, it is both a social and cultural coming together of diverse communities for a social and cultural experience considered ?bigger than Christmas?. As if the planning and logistics were not difficult enough, the rotating-venue Knockout has been beset, especially since the late 1980s and 1990s, by layers of opposition and open hostility based on ?race?: from country town newspapers, local town and shire councils, local business houses and, inevitably, the local police. A few towns have welcomed the event, seeing economic advantage and community good will for all. Commonly, the Aboriginal ?influx? of visitors and players - people perceived as ?strangers?, ?outsiders?, ?non-taxpayers? - provoked public fear about crime waves, violence and physical safety, requiring heavy policing. Without exception, these racist expectations were shown to be totally unfounded. Research report: Recent advances in digital audio recorder technology provide considerable advantages in terms of cost and portability for language workers.b&w photographs, colour photographs, tablessport and race, racism, cathy freeman, nicky winmar, rugby league, afl, athletics, cricket, digital audio recorders

Australian Policy Activism in Language and Literacy presents the dynamics of language and literacy policy activism in Australia by capturing accounts of many of those most deeply engaged in Australia?s distinctive practice of Language and Literacy policy-making and its effects. This book describes how policy texts came about. 1. From policy to anti-policy: how fear of language rights took policy-making out of community hands /? Joseph Lo Bianco 2. Australia's language /? Paul Brock 3. Politics, activism and processes of policy production: adult literacy in Australia /? Rosie Wickert 4. Although it wasn't broken, it certainly was fixed: interventions in the Australian Adult Migrant English Program 1991-1996 /? Helen Moore 5. Advocating the sustainability of linguistic diversity /? Michael Singh 6. The cost of literacy for some /? Anthea Taylor 7. (E)merging discourses at work: bringing together new and old ways to account for workplace literacy policy /? Geraldine Castleton 8. The melody changes but the dance goes on - tracking adult literacy education in Western Australia from 'learning for life' to 'lifelong learning': policy impacts on practice 1973-1999 /? Margaret McHugh, Jennifer Nevard and Anthea Taylor 9. Sleight of hand: job myths, literacy and social capital /? Ian Falk 10. National literacy benchmarks and the outstreaming of ESL learners /? Penny McKay 11. Open for business: the market, the state and adult literacy in Australia up to and beyond 2000 /? Peter Kell 12. Inventiveness and regression: interpreting/?translating and the vicissitudes of Australian language policy /? Uldis Ozolins 13. Deafness and sign language in government policy documents 1983-1990 /? Des Power 14. Imprisoned by a landmark narrative? Student/?teacher ratios and the making of policy /? Merilyn Childs 15. Ideologies, languages, policies: Australia's ambivalent relationship with learning to communicate in 'other' languages /? Angela Scarino and Leo Papademetre 16. Reconciled to what? Reconciliation and the Norther Territory's bilingual education program, 1973-1998 /? Christine Nicholls 17. Sing out that song: the textual activities of social technologies in an Aboriginal community /? Jack Frawley.language activism, linguistic diversity, adult literacy, education, sign language, reconciliation, esl programs

Robin Boyd was invited to be a judge on the AIA-Sunset Western Home Awards Program (see correspondence item D416). Robin and Patricia Boyd travelled to California in July 1965. They also visited Japan.Colour slide in a mount. Century Plaza Hotel under construction (opened 1966), Los Angeles, California, USA. (Architect: Minoru Yamasaki.)Made in Australia / 16 / JUL 65Mcalifornia, slide, robin boyd

Robin Boyd was invited to be a judge on the AIA-Sunset Western Home Awards Program (see correspondence item D416). Robin and Patricia Boyd travelled to California in July 1965. They also visited Japan.Colour slide in a mount. Century Plaza Hotel under construction (opened 1966), Los Angeles, California, USA. (Architect: Minoru Yamasaki.)Made in Australia / 17 / ----- / Encircled 17 (Handwritten)slide, robin boyd

Murrell is dressed in clerical collar and stock, with jacket and long trousers, standing next to open driver's side door of a truck."Padre Vic Murrell of AIM with Sturt Patrol Vehicle, November 1959."murrell, vic, australian inland mission

Macnab was the minister of St Michael's Uniting Church (formerly Collins Street Independent Church) from 1971 to 2016. Macnab was born to J. D. Macnab and Mary Anne Louisa Hughes on 21 June 1931. Macnab married his wife, Sheila, in 1958. They have three children, two daughters and a son. He was made a member of the Order of Australia for his contributions to psychotherapy and religion. Training and psychological work - Macnab holds a Doctor of Divinity degree from the University of Aberdeen. He has honorary doctorates from the University of Melbourne and RMIT in psychology and applied science. In 1961, Macnab opened the Cairnmillar Institute, a clinical psychological centre, the largest in Australia, which was for some time the largest training body for psychologists and counsellors in the country. He was its Executive Director. Macnab founded and is director of the Australian Foundation for Aftermath Reactions which provides trauma treatment and training. He is a Fellow of the Australian Psychological Society. Following a ministry at Prahran Presbyterian Church from 1961 to 1970, Macnab became minister of the then Collins Street Congregational Church, now known as "St Michael's on Collins", in 1971. The church became a congregation of the Uniting Church in Australia at its inception in 1977.The three head & shoulders photos show Macnab at three different periods in his life."Rev. Dr. Francis Macnab"macnab, francis, st. michael's uc, cairnmillar institute

Macnab was the minister of St Michael's Uniting Church (formerly Collins Street Independent Church) from 1971 to 2016. Macnab was born to J. D. Macnab and Mary Anne Louisa Hughes on 21 June 1931. Macnab married his wife, Sheila, in 1958. They have three children, two daughters and a son. He was made a member of the Order of Australia for his contributions to psychotherapy and religion. Training and psychological work - Macnab holds a Doctor of Divinity degree from the University of Aberdeen. He has honorary doctorates from the University of Melbourne and RMIT in psychology and applied science. In 1961, Macnab opened the Cairnmillar Institute, a clinical psychological centre, the largest in Australia, which was for some time the largest training body for psychologists and counsellors in the country. He was its Executive Director. Macnab founded and is director of the Australian Foundation for Aftermath Reactions which provides trauma treatment and training. He is a Fellow of the Australian Psychological Society. Following a ministry at Prahran Presbyterian Church from 1961 to 1970, Macnab became minister of the then Collins Street Congregational Church, now known as "St Michael's on Collins", in 1971. The church became a congregation of the Uniting Church in Australia at its inception in 1977.The three head & shoulders photos show Macnab at three different periods in his life."Rev. Dr Francis Macnab"macnab, francis, st. michael's uc, cairnmillar institute

Macnab was the minister of St Michael's Uniting Church (formerly Collins Street Independent Church) from 1971 to 2016. Macnab was born to J. D. Macnab and Mary Anne Louisa Hughes on 21 June 1931. Macnab married his wife, Sheila, in 1958. They have three children, two daughters and a son. He was made a member of the Order of Australia for his contributions to psychotherapy and religion. Training and psychological work - Macnab holds a Doctor of Divinity degree from the University of Aberdeen. He has honorary doctorates from the University of Melbourne and RMIT in psychology and applied science. In 1961, Macnab opened the Cairnmillar Institute, a clinical psychological centre, the largest in Australia, which was for some time the largest training body for psychologists and counsellors in the country. He was its Executive Director. Macnab founded and is director of the Australian Foundation for Aftermath Reactions which provides trauma treatment and training. He is a Fellow of the Australian Psychological Society. Following a ministry at Prahran Presbyterian Church from 1961 to 1970, Macnab became minister of the then Collins Street Congregational Church, now known as "St Michael's on Collins", in 1971. The church became a congregation of the Uniting Church in Australia at its inception in 1977.The three head & shoulders photos show Macnab at three different periods in his life."Rev. Dr Francis Macnab"macnab, francis, st. michael's uc, cairnmillar institute