The Fire Bell The first constituted meeting to form a Wangaratta volunteer Fire Brigade took place on 16th May 1876 at the Council Club Hotel Murphy Street Wangaratta. In June 1876 Council agreed to provide a Fire Bell at a cost of 10 pounds. In 1895 the bell was erected in Ford Street at the purpose built Fire Station that was later to become the Wangaratta Historical Society Museum. The bell can be seen in place in the Old Fire Station photo 000001.

Illustrated with nore than 300 full-colour and duotone photographs and maps, this history covers th entire Vietnam War from the first entrance of U.S. places to the prisoners of war.united states. air force - history - vietnam war, 1961-1975, vietnam war, 1961-1975 - aerial operations, american

The first civic welcome and ceremony of presentations was held on 4 December 1918. This second welcome and presentation, to a further group of returned soldiers of St. Kilda, was arranged to take place earlier than 14 May 1919 but had to be postponed because of restrictions on the holding of public meetings during the influenza epidemic. Cream coloured card, printed in red, blue and brown, folded. Paper insert, printed in brown and stapled to cover, contains details of the program for the evening and names of those presented. Back cover has 1914 sepia photograph of 14th Battalion. 14th battalion aif, wwi, citizens welcome to anzacs, st kilda patriotic committee

Notice of a meeting of citizens, convened by the Mayor of St Kilda, to raise funds for the widow and child of the late Albert Jacka, former St Kilda Councillor (from 1929) and Mayor (1930). The meeting was held in the St Kilda Town Hall on 25 January 1932. Albert Jacka had collapsed on 14 December 1931 after a council meeting and was admitted to Caulfield Military Hospital. He died on 17 January 1932 at the age of 39. Albert Jacka is most well-known for his military service in WWI, having received the Victoria Cross medal for his actions during the Gallipoli campaign and two more decorations for his bravery on the Western Front. He received a hero's welcome on his return to Melbourne in January 1920 and an estimated 50,000 people turned up to watch his funeral procession to St Kilda Cemetery, where he was buried with full military honours. On 29 January, the appeal committee, chaired by Brigadier-General Brand, decided to call for donations to the Albert Jacka Fund by 29 February. The Fund had two objectives: 'In the first instance, the erection of a simple, suitable and inexpensive memorial stone over the grave of the dead hero, and secondly the placing of the residue of the fund in the hands of trustees for the benefit of his widow and child.'White paper, discoloured with age, printed in blue on one side.albert jacka, city of st kilda, jacka appeal

Portable Compound Engine - Marshall & Son's. Builders Number 48317 Built by Marshall Sons & Co., Ltd., Gainsborough, England (Builder’s Number 48317 of approximately 1908/1909), to the order of Robison Brothers, Engineers, South Melbourne. It was used for operating a pump to supply irrigation water at Robinvale in Northern Victoria. Robison Bros & Co. P/L was founded by James McFarlane Robison and his brothers in 1854, initially as plumbers and coppersmiths, the firm expanded into general engineering, boiler-making and brass, iron and steel founders and became one of Melbourne's most important engineering firms. They constructed railway bridges, gold mining equipment, railway locomotives, pumping stations, brewing vessels, abattoir machinery, amongst much else and including the first turnstiles at the Melbourne Cricket Ground. A portable engine is either a steam engine or an internal combustion engine, that remains in one place while operating (providing power to machinery), and can be easily moved from one work site to another. Mounted on wheels or sometimes skids, it is required to be towed between work sites.Historic - Industrial Portable Compound Engine - steam engine - Marshall & Son's. Marshall & Son's Portable Compound Engine - Builders Number 48317 made of steel Marshall & Son's. Builders Number 48317puffing billy, state rivers and water supply commission of victoria, portable compound engine - marshall & son's., portable compound engine, marshall sons & co., ltd., robison bros & co. p/l

Station Sign - Yea Yea Station Opened 16 November 1883 Closed 8 November 1978 Yea is a former railway station in Yea, Victoria, Australia. The tracks have been removed and the reserve has been turned into The Yea Railway Park consisting of the historic railway station and eleven acres of parkland. It has a picnic shelter, barbecue, toilets, playground, skatepark, walking track, community reserve and includes Rotary Park. The station building houses Blackthorn Textiles (a privately run craft shop). Also on the site are the former goods sheds which are available for hire for varied functions. The Yea Country Market is held in the park on the first Saturday of each month and local artists hold an exhibition and sale in the goods sheds each Easter. The site is listed on the Victorian Heritage Register ref: https://en.wikipedia.org/wiki/Yea_railway_station photo at http://vhd.heritagecouncil.vic.gov.au/vhd-images/places/000/078/092.jpg Historic - Victorian Railways Station sign used at Yea StationStation Sign - Yea Metal rectangle Station Name Sign with white enamel back ground and black lettersYeapuffing billy, station sign, yea station

During prestige, long distance train journeys some carriages had air-conditioning, and the majority of passengers had to brave unheated carriages. To offer some comfort during the winter months, the non-air-conditioned carriages were provided with footwarmers. These were metal containers roughly 100 mm thick and 300 mm wide, and about 750 mm long, which were filled with salt crystals (concentrated crystalline hydrated sodium acetate). The footwarmers were covered by sleeves of thick canvas, and two footwarmers were usually placed in each compartment of non-air-conditioned carriages. To activate the chemicals, the footwarmers were heated almost to boiling point. This was done by removing the canvas sleeves and placing the footwarmers in a large bath of very hot water. After they had been heated, they were removed from the bath and the sleeves refitted. They were then ready to be placed in the carriages. The McLaren patent foot warmer was used on railways in New South Wales, Queensland, Victoria and South Australia as well as South Africa and New Zealand. It was during the 1901 royal visit by the Duke and Duchess of Cornwall that these foot warmers were first used in New Zealand in the royal carriage. Before railway carriage heating was introduced, McLaren patent foot warmers were placed on the floor of New South Wales government railway carriages from 1891 to provide a little passenger comfort. The rectangular steel container worked a bit like a hot water bottle but instead of water contained six and a half kilograms of loosely-packed salt crystals, (concentrated crystalline hydrated sodium acetate). This was permanently sealed inside the container with a soldered cap. After the foot warmer was heated in vat of boiling water for about one and a quarter hours the crystals became a hot liquid. (The melting point for sodium acetate is 58 degrees). There was a whole infrastructure of special furnaces set up at stations for the daily heating of foot warmers. By 1914 the Victorian railways had 4,000 foot warmers in service and by 1935 there were 33 furnaces at principal stations to heat them. After about 10 hours the container was picked up by the handle and given a good vertical shake which helped the cooled liquid reform into a solid mass of hot crystals. Staff or sometimes passengers shook them en route when the foot warmers began to get cold. However, as they were heavy this was only possible by fit and agile passengers. At the end of the journey the containers were boiled again for reuse on the next trip. Sodium acetate railway foot warmers were introduced in Victoria in 1889, Adelaide to Melbourne express in 1899. "Shaking up" on this service took place at Murray Bridge and Stawell on the tip to Melbourne and at Ballarat and Serviceton on the trip to Adelaide. The use of foot warmers began to decline in New South Wales from the 1930s with the first trial of carriage air-conditioning in 1936, steam heating from 1948 ad LP gas heating from 1961. By the early 1960s the main services using foot warmers were the overnight mail trains. info from : http://www.powerhousemuseum.com/collection/database/?irn=67564#ixzz4UBNzVf6t Under Creative Commons License: Attribution Non-Commercial There was a whole infrastructure set up at stations for the daily heating of foot warmers in special furnaces. In Victoria alone in 1935 there were 33 heating works.Historic - Victorian Railways - Carriage Heater - Foot warmerA rectangular-shaped stainless steel casing with a welded seam down the back and welded ends. There is a handle at one end for carrying and shaking. Inside the foot warmer are two baffle plates and three trays to contain the sodium acetate. There was a cast-iron ball in each internal compartment. puffing billy, victorian railways, carriage haeter, foot warmer, passenger comfort, station furnace, railway ephemera, early heating methods

Milne, Helen Eliza Ranks Held: Sister, Staff Nurse DOB: 1888 Birth Place: Carlton, Victoria, Australia DOD: 19 April 1961 Final Rank: Sister Unit: Australian Army Nursing Service Places: Carlton, Springvale First World War, 1914-18world war one, first world war, wwi, australian army nursing service, nurses, sisters, nursing, care, women, el dorado, eldorado

This is Australia’s first monument to the famous Scottish poet Robert Burns and his dog. It was carved from marble in Italy by sculptor John Udny and is inscribed with quotes from the writer himself and features beautiful patterned tiles at its base. This sculpture tells us much of Ballarat’s Scottish history by placing their most revered poet and ballardier of Auld Lang Syne at the corner of Lydiard and Sturt Streets. The local design was carried out by artist John Undy in Carrara marble and placed with this scene. The proud figure of Burns faces west and is accompanied by his collie dog with a book purposely hanging in his hand and a pencil in the other as his constant companions. Burns is mounted on a plinth engraved with some beautiful Burn’s poetry and surrounded by art deco styled tiling and a cast iron palisade. The statue is of aesthetic and historical significance to the people of BallaratCarved marble statue of Scottish poet Robert Burns and his dogIncludes panels with poems and writings by Robert Burns. Plaque reads - Designed by Thomas Thompson Ballarat Sculptured by John Undy, Carrara, Italy.robert burns, scottish poet

Murrup Laarr translates as 'Ancestral Stones' in Wadawurrung. This artwork by Dr Deanne Gilson is located in the North Gardens Indigenous Sculpture Park. The park is a significant project for the City of Ballarat and features works by Aboriginal and Torres Strait Islander artists, celebrating the richness and diversity of culture and telling important cultural stories. Dr Deanne Gilson is a Wadawarrung Traditional Custodian and established artist. She installed the first artwork commissioned by the City of Ballarat for the Sculpture Park in early 2019. Murrup Laarr is a contemporary artwork consisting of a traditionally-built stone hut in the middle of a circle of basalt standing stones, marked with ceramic plates reflecting the stories and symbols of dreaming, memory, ceremony.The artwork is of aesthetic and cultural, social and spiritual significance to the people of Ballarat and to Wadawurrung peopleA traditional hut made from river stone and stacked rocks, with the hut surrounded by large basalt rocks with plaques featuring unique designs on stoneware plates imbedded into them. Murrup Laarr (Ancestral Stones), 2019 / By Deanne Gilson / Wadawurrung people have always used stones to mark places of ceremony and important business. The stones are the holders of memory and knowledge, Country and Spirit. They mark the cosmos and seasons. They follow the sun, marking the summer and winter solstice, important dates for planting and harvesting and telling stories of past, present and future. / The stones are alive and still present. Murrup Laar has been created using local basalt stones to tell Wadawurrung stories of dreaming, memory and ceremony. / “Creating Murrup Laarr (Ancestral Stones) at this time has placed Aboriginal people and practices back on Country and created a place to tell our stories. I am very honoured to have had this opportunity. An Aboriginal stone circle existed in Ballarat pre-colonisation; by putting back what was lost throughout colonisation I pay homage to my ancestors, past, present and emerging”/ – Deanne Gilson, March 2019 murrup laarr, wadawurrung

Old uncle is standing on the mountainside watching over the modern-day empires built on Aboriginal land shaking his head, saying: “they are doing it again, every empire has a rise and fall”. It’s something that has never been learnt over time. — Josh Muir Josh Muir’s work, Roots, was the first temporary artwork to be installed on the Gallery Annex Wall on the approach to Alfred Deakin Place, Police Lane in Ballarat Central. The space is an important site to host this work given that Alfred Deakin Place is commonly used as a place of discussion, engagement, protest and performance.Temporary artwork - printed vinyl application to concrete wallnoneelder, aboriginal and torres strait islander

Robin Boyd developed a close friendship with the founder of the Bauhaus in Weimar Germany, Walter Gropius, who had moved to the USA in the 1930s. Through this connection, Boyd was invited to be the Massachusetts Institute of Technology (MIT) Bemis Professor at the School in the North American academic year 1956-7. Robin and Patricia Boyd, with their youngest daughter Suzy, were based in Cambridge, Massachusetts for the year. Boyd gave some lectures at MIT and he was also invited to give lectures at many other universities, allowing him to travel widely within the USA, especially on the East Coast. This gave him the opportunity to meet architects like Frank Lloyd Wright, Eero Saarinen, Paul Rudolph and many others, and visit the offices of Skidmore, Owings and Merrill, and places like Taliesin and the General Motors Technical Center Detroit. On the way home, the Boyds visited London, Berlin, Paris and Le Corbusier’s Ronchamp Chapel in France.Colour slide in a mount. Uptown Manhattan, New York, New York, USAMade in USA / 9 / UPTOWN MANHAT (Handwritten) / CORRECT (Handwritten) / Encircled 1(Handwritten) / Encircled 100F (Handwritten) / FIRST SLIDE OF "C" , UPSIDE DOWN (Handwritten)mit bemis professorship, mit, robin boyd, slide

The bible belonged to Hilda Elizabeth Foster, Presbyterian Deaconess. Hilda Elizabeth Foster (1890-1982) was commissioned as a Deaconess in 1914 giving a lifetime of service to the church particularly in the social care aspect of the Gospel. She was also a double certified nurse. Deaconess Hilda Foster began her work as a Deaconess in South Melbourne and then served for 13 years with the Presbyterian Sisterhood in North Fitzroy caring for unmarried mothers and their babies. In 1933 she was appointed Matron of the Presbyterian Girls' Home in Elsternwick where she worked for 15 years. She retired in 1948 when it was noted "In complete dedication matron has given herself to this care of souls". Deaconess Foster was awarded the British Empire Medal for her work in the Queen's birthday honours in 1981. Deaconess Foster was one of the first qualified Mother Christmasses in Australia. [Minutes of the Sixth Synod, Oct 1982]Dark red leather bound book embossed with gold "Holy Bible" lettering on the cover and spine. The bible has black end papers and gilt edging to its pages. The Holy Bible containing the old and new testaments. Translated out of the original tongues; and with the former translated diligently compared and revised" By His Majesty's Special Command. Appointed to be read in churches.non-fiction"Hilda Elizabeth Foster Presbyterian Training Institute 34 Ferrars Place, Albert Park 1912" "Proverbs 3.6"hilda e foster, presbyterian deaconess hilda elizabeth foster

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

Looks at the Aboriginal community from the time of white contact, across many parts of Victoria. Chap.1; Melbourne - early missions, camp of Native Police, corroboree trees, canoe trees, grave &? headstone of Derrimut; quarries at Keilor, excavation sites at Green Gully &? Keilor; quarry at Mt. William, notes on inheritance of quarries Coranderrk settlement - Barraks grave, notes on his life; Chap.2; Geelong - Yawangi group of the Wothowurong tribe, camping grounds in area quarries; Notes on William Buckley, Gellibrand (a notable Aboriginal), graves in the Western Cemetery; Chap.3; Colac - war between Colac &? Geelong tribes; Mission at Birregurra, reason for failure of Buntingdale Mission; brass plate to Coc-coc-coine; reserve at Elliminyt, native ovens, camp sites, initiation site &? ritual; quarry sites, axegrinding factory, rock pecking &? engraving; dried hand &? 3 Aboriginal skulls found; Chap.4; The south-west coast - middens, camp sites notes on Framlingham Stn., fish traps at Tyrendarra; Chap.5; The far west - massacres of Aborigines near Casterton; camp sites, oven mounds; the first cricket team formed; Aboriginal cemetery; Chap.6; Hamilton - camps; Mount Rouse Station, axegrinding grooves at Nareeb Nareeb, shelters described, fish traps, massacre at Lake Condah; mission; canoes; Chap.7; Camperdown - legend about Lake Bullen Merri; obelisk erected in memory of Aborigines of district especially chief Wombeetch Puyuun; Jarcoort tribe; fish weirs, camps, intertribal fights between Booluc-burrers, Jarcoorts &? Ellengermote groups; bartering place at Mount Noorat; articles traded, legend of Flat-Top Hill; Chap.8; Ballarat - camp at Lake Wendouree; White Stone Lagoon; legends concerning Mt. Buninyong &? waterfalls at Lal-lal; camp sites; pygmy-type implements near Meredith, quarry at Glue Pot Rocks near Durdidwarrah; brass plate of King Billy; Chap.9; Ararat - Tjapwurong territory; camp sites, quarries, shield &? canoe trees; Bunyip belief at Lake Buninjon of Muk-jarawaint &? Pirtkopen-noot tribes, gives legend; stone implements; mill stones; fish weirs; stone arrangement near Lake Wongan; ground drawing of a bunyip, paintings in rock shelter near Mt. Langi Ghiran; Chap.10; Maryborough - camps, oven mounds, rock wells, stone arrangement at Carisbrook; camp sites at Mt. Franklin; Chap.11; Charlton - belief in Mindye (snake); canoe trees, ovens, camp sites, water holes, rock wells, stone implements; method of rainmaking; Chap.12; Horsham-Stawell, The Wimmera - Wotjobaluk land; camps, fish traps at Toolondo; Black Range cave paintings, Flat Rock shelters (detailed account of these paintings); Bunjils Cave; Chap.13; Horsham-Stawell, The Mallee - camp sites, implements; Ebenezer Mission, Willie Wimmera taken to England by Rev. Chase to become a missionary, died in England; Chap.14; The Murray River, Mildura Swan Hill - Battle of the Rufus; ceremonial ground, Lake Gol Gol, canoe &? shield trees; stone implements; camp sites, fire place arrangements; fish traps; oven mounds; Chap.15; The Murray River, Swan Hill-Echuca - legend about Lake Boga; camps, oven mounds, the Cohuna skull, Kow Swamp, method of burial; Chap.16; Shepparton ovens; brass plates of King Paddy of Kotupna &? King Tattambo of Mulka Stn., native well, camps; Chap.17; Wangaratta -camps, quarry, rock holes, the Faithful massacre; grinding rocks at Earlston; Chap.18; The High Plains - Ya-itma-thang; camps, Bogong moth feasts, native paths for trade &? intertribal fights, articles traded; painted shelters; Koetong Ck. Valley, near Mt. Pilot &? near Barwidgee Ck.; Chap.19; Dandenong - water holes, list of 8 holes in Beaumaris - Black Rock area; camps, middens, stone implements (microliths), legend of Angels Cave, stone axes, Native Police Force, Narre Narre Warren Station, legend about rocks on Bald Hill, kangaroo totemic site; Chap.20; Wonthaggi- Yarram - natives visit Phillip Is., murder of William Cook and Yankee by five Tasmanians (listed as Bon Small Boy, Jack Napoleon Timninaparewa, Fanny Waterpoordeyer, Matilda Nattopolenimma and Truganini) near Cape Patterson, men; camp sites, middens, legend of White Rock; Chap.21; Sale - Bairnsdale, The Lakes Country middens, camps; legend at Wulrunjeri; story of a white woman supposedly living with with the Tutangolung tribe, efforts made to prove story; canoe trees; Chap.22; Sale-Bairnsdale, The Inland Braiakolung tribe, camps, implements, canoe &? shield trees; Ramahyuck Mission, grinding rocks, fights with Omeo tribe; native tracks, death through enemy magic - procedure, belief in ghosts; Chap.23; Lakes Entrance and the Country to the east - Kroatungolung people, legend of Kalimna Valley; camps, stones of Nargun, bunyip, devils at Lake Tyers, excavation at Buchan, carbon dates; middens, ochre at Cape Conrad, stone fish-hook file at Thurra River; note on Bidwel tribe; Each chapter gives historical details, early contacts, relationships with settlers; Aboriginal place names and detailed description of sites and geographical features.b&w photographs, b&w illustrations, colour illustrationsgeelong, colac, hamilton, camperdown, ballarat, ararat, maryborough, charlton, horsham, stawell, murray river, shepparton, wangaratta, dandenong, wonthaggi, yarram, sale, bairnsdale, lakes entrance

A first attempt to make a complete collection of all recorded Aboriginal names of towns, shores, homesteads, rivers, swamps, mountains and other natural features of south-east Australia. Gives meanings.word listsvocabulary, word lists, south east australian languages

The Flora and Fauna Names Project is an initiative of the Victorian Aboriginal Corporation for Languages and the Victorian Biodiversity Strategy. The researcher has examined material from the archives of the Department of Natural Resources and Environment (NRE), the State Library of Victoria, the Victorian Public Records Office and the Australian Archives Office. This first stage of the project focussed on the NRE archives, in particular the field notebooks of the earliest surveyors and their maps although other NRE resources, libraries and public records were accessed. A total of 3028 words were found of which a significant proportion have previously been unknown to linguists. It appears that the place names and word lists in early surveyors notebooks, the 1858 surveyors responses to the Surveyor General and an extensive Wiradjuri wordlist by James Baylis have not yet been widely used or published. Fifteen percent of these 3028 words describe flora and fauna and six percent describe habitat. Of particular interest is the evidence provided by these lists of the existence of fauna in the mid nineteenth century in regions where it is now extinct. For example, magpie geese, eastern quolls, bustards and pademelons were assigned names in the Jardwadjali language area of the upper Glenelg and Wimmera Rivers. The outcomes of this project may help to assist in ascertaining the distribution of flora and fauna assets in Victoria.maps, b&w photographs, colour photographs, illustrations, word listswiradjuri, jardwadjali, glenelg river, wimmera river

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

The Rev. Peter D. Blackwood was ordained in 1977 and his first placement was at Burwood Heights. He has had several placements, including as Presbytery Minister and Associate General Secretary of the Synod. He is now retired. This picture was taken after a church protest in Warrnambool. "Members of the Warrnabool UC walked home from church on Sunday 28 September, in a protest against Sunday racing. The 150-strong congregation left cars parked outside the church, which coincidentally blocked all car spots outside the local TAB. The vehicles were left parked throughout the afternoon, creating an inconvenience for punters wanting to place a quick bet. UC minister, the Rev. Peter Blackwood said the congregation decided on this form of protest after the TAB had ignored objections from the UC that the TAB be open on Sundays…"B & W photograph of Peter Blackwood standing with arms folded, by the door to a TAB at Warrnambool.C&N identificationblackwood, peter d., warrnambool protest, tab on sundays

Rosalie Rayment originally trained and worked as an Occupational Therapist. Following completion of studies in Theology she worked for 11 years with the Church in Thailand. Rosalie was ordained in 1988. Fred Vanclay B.D., Dip AgS. ordained 1964 in the Presbyterian Church. Served: Queensland 1961 - 1975; Victoria 1976 - 1985 Vermont - Parkmore; Northern Territory Tennant-Barkly Patrol 1985 - 1993. Died in 2016. Adapted from the eulogy given by his son, Jerry Vanclay One of Fred’s first placements as a minister was in Mackay, North Queensland. Mackay was a wonderful place for Fred, his wife Donna and their young family. They all loved the beaches and the bush, and the children completed a significant part of their schooling there. Whilst posted in Mackay, Fred and Donna enjoyed long road trips in their modest HR Holden sedan, with the family, to Uluru, to Broome via the Borroloola Track, and down the Birdsville Track to the Flinders ranges; along the way, developing the bushcraft that would stand them in good stead later in the Tennant-Barkly Patrol. After many years in ministry in Mackay, then in Vermont, Victoria, Fred and Donna were called to the Tennant-Barkly Patrol in the Northern Territory, where he served for eight years, probably Fred’s most satisfying years. All Fred’s parishes were welcoming and rewarding, but Fred said on more than one occasion that he had a special love for the Patrol. He felt that in an urban congregation, he ministered mainly to those who came to Church, but in the Patrol he ministered to everyone, and especially to those in need. Fred loved to get involved with the day-to-day activities of his people, to develop a deeper relationship and greater understanding. Some remarked that when Fred helped, everything took longer, but they loved him and his assistance nonetheless. Fred was proud to follow in the footsteps of his predecessor Padre Fred McKay, and sometimes joked that he was “Fred the 2nd”, not Fred McKay, but “Fred from Mackay”. During his last few weeks in hospital, Fred liked to reminisce on his time in the Patrol. He joked about how he surprised the selection panel with his knowledge of bush tracks and outstations – knowledge that he had gained on those long road trips from Mackay. He reflected that many aspects of his life were good preparation for his time in the Patrol. After their Patrol, Fred and Donna retired to Mt Waverley, in Melbourne, but they were both restless in retirement, and undertook supply ministries in Wedderburn, Kerang and North Cairns, and made several long journeys into the interior and into their beloved Patrol [in Tennant Creek] – as well as frequent visits to their eight grandchildren and two great-grandchildren, and occasional trips to Europe to reunite with distant family. They never tired of ministering and adventuring, but as age and infirmity progressively clipped their wings, they travelled more in spirit and less by car. Despite the many celebrations that he blessed – baptisms, marriages, and funerals – Fred never sought the limelight, and I think he would be surprised by our gathering today. I can almost hear him saying “Don’t make a fuss; just say a heartfelt prayer together”. – Jerry Vanclay Informal B & W gloss photo of Rev. Fred Vanclay, his wife Donna, Rosalie Rayment (later ordained) and one other unidentified person.

In 1823 the membership of the Primitive Methodist church in the UK was 33,000. Forty years later, in 1863, membership had grown to half a million making it the third largest religious group after Anglican and Wesleyan Methodist. Primitive Methodism came to Australia in 1840. Source: https://www.movements.net/blog/2016/02/08/lessons-from-the-primitive-methodists-dave-price.htmlCH019.1 - Primitive Methodist white commemorative plate with grey, green, brown and gold illustrations and text. Images: Top: "First camp meeting, held at Mow Cop, May 31 1907". Right side: "Jubilee Chapel, Tunstall". Left side: "Memorial Chapel Mow Cop". Bottom:" Clowes Memorial Chapel, Burslem". Centre: "Hugh Bourne. Born April 3rd 1772. Died Oct 11th 1852" "William Cowes Born march 12th 1780 Died March 2nd 1858". The is text around the rim of the plate: "The little clouds increasing still which first arose upon Mow Hill" "The Centenary Camp Meeting was celebrated at Mow Cop on May 26th & 27th 1907". The back of the plate gives church statistics: "Truly What Hath God Wrought. Chapels & Preaching places 4,905. Ministers 1,153. Local Preachers 16,209. Church Members 210,173. Congregational ... 607,682. Sunday Schools 4,209. Teachers 61,275. Scholars 477,114. Value of Property 4,958,978 pounds. CH019.2 - Same as CH019.1 in white, blue and gold. CH019.3 - Same as CH019.1 with more gold and colour. The wording around the rim is the same but differently placed."1807 PRIMITIVE METHODIST CENTENARY 1907"primitive methodist, primitive methodist jubliee chapel tunstall, mow cop, bourne, hugh, clowes, william

A meeting was held on 18th August 1947 at the East Sunshine Community Hall with the aim of forming a motor cycle club. The name BRAYBROOK MOTOR CYCLE CLUB was decided upon "as it would cater for riders and non-riding members in all surrounding districts". The first President was Don Minahan with Bert Watson as Secretary. They had been members of the Auto Cycle Union whose members became dissatisfied with the prize money awarded, so the Victorian Motorcycle Association (VMCA) was formed. The President of the VMCA (Mr. A. Clarke) attended the meeting on 3rd September 1947 which was held in the Hall behind the Sunshine Theatre. This became the regular meeting place. The new Braybrook Club affiliated with the VMCA joining clubs from Altona, Coburg, Essendon, Newport and Preston. Membership mostly came from recreational motor bike riders looking for more structured competitive riding experience and enjoyment. The club conducted its events on Sunday afternoons and as sport at that time was not permitted on Sundays, they overcame that obstacle by seeking a silver coin donation (pointing out that "two bob" was expected). The events were mainly dirt scrambles over open land which today is known as "off road". The favourite sites were Sunshine's ample open spaces such as Glengala Road and McIntyre Road, as well as Arundell Road (Keilor) and Laverton. For track racing experience the club formed a very basic dirt track on the open land in Glengala Road west of the original Sunshine Golf Club, which was very popular on Sunday afternoons for both riders and spectators. In the early 1950's Motorbike and Sidecar races were also witnessed on some Sundays, on a track near the corner of McIntyre and Furlong Roads, North Sunshine. During 1950 the Braybrook members voted in favour of allowing the Sunshine Club to amalgamate with them and form the BRAYBROOK AND DISTRICT MOTORCYCLE CLUB. The merger took place at the meeting on 10th July 1950 when office bearers were elected. The club disbanded in the mid 1960's due to the massive residential development occurring in the Sunshine district, and so activities were merged with the Newport Club. The above information is mainly compiled from Sunshine Advocate articles published on 29/8/47, 12/9/47, and 30/6/50, and from written details supplied by Mr. J. N. Willaton. Further details or corrections from interested readers are welcome.The Braybrook and District Motorcycle Club has not existed in its own right for several decades. The sticker depicting the club crest serves as a historical reminder that the club was once part of the local recreational scene.Dark blue, silver, and clear plastic sticker on right hand top corner of glass plate that previously was a side window of a car. Sticker has been left on the glass in case removal may damage it. BRAYBROOK AND DISTRICT MOTORCYCLE CLUB.Braybrook and District Motorcycle Clubmotorcycle club, sticker, club sticker, braybrook and district motorcycle club, braybrook

This hat was worn by Martin Balsarini. Martin was a First World War veteran of the AIF Light Horse. He fought in the battle of Bersheeba. It is thought that Martin assembled this hat from various pieces to wear after the war on his property in Chiltern Valley. The hat is composed of different elements, including badges from various times and places and a set of emu feathers. chiltern, light horse, wwi, aif, martin balsarini