These metal identity tags were worn by RAAF personal during WWIIFlight Sergeant Dorizzi enlisted in the RAAF in May 1944 until his discharge in December 1945 and was a member of 12 Squadron.Round metal Identity Tag with hole in top for attachment.Fluting around edge and engraved.DORRIZZI.W.E. 442160, RAAF, R.C.

The achievements of Australian servicemen and women have played a central role in shaping Australia's national identity. But while we rightly commemorate the sacrifices of Australians in war, we have ignored those who returned to Australia and their struggles to reintegrate in Australian society. veterans - australia, vietnamese conflict, 1961-1975 - veterans - australia, world war, 1939-1945 - veterans - australia

Abdul-Rahman describes his practice as exploring a sense of identity that emerges from cultural heritage that is both Muslim and seventh generation Australian.Bronze sculpture of a young man boxing his own reflection. The sculpture, Big Jihad explores the meaning of "the greater jihad", which in Islam is the internal struggle with one's Nafs (the ego or commanding self). Abdullah describes this concept as the recognition of one's humanity forming the basis of their relationship to Islam. sculpture, bronze, jihad, ego

The 1973-1979 Newspaper articles and race results provide information on well known cycling identities in the Geelong area, some of whom achieved Australian and World championships in this sport. The newspaper article shown is of Ken Evans - a Herald Sun Tour winner in 1972 and is shown in the photograph winning a sprint at the Melbourne to Warrnambool Road Race in 1973.Newspaper articles provide a great insight into the numerous competitions and esteem in which cycling events we held in the Geelong region.Newspaper Articles, GWCC Cycling Race Records and Results 1973-1979ken evans; herald sun tour; melbourne to warrnambool road race;

The 1977-1982 Newspaper articles and race results provide information on well known cycling identities in the Geelong area, some of whom achieved Australian and World championships in this sport. Also included are minutes of meetings and correspondence 1978-1985.Well known racing identities of the time and Geelong Cycling Club members - Don Wilson - who won the Australian national road race title in 1975 and 1977. He also competed in the individual road race and the team time trial events at the 1968 Summer Olympics in Mexico, and the Sun Tour during this period.Wilson won and set the fastest time in the amateur Goulburn to Sydney Classic in 1967 run in reverse direction from Milperra to Goulburn. and John Trevorrow - won the Australian national road race title in 1978, 1979 and 1980. He was also 3 time Sun Tour winner in 1975, 1977 and 1979.Newspaper articles and hard backed books with handwritten minutes and correspondence and race results for the period 1977-1982.

Mauve and Pink cover with a painting of a large brown lace up boot. The book title is depicted on a wrought iron sign. non-fictionBerlin, 2010: A deathbed promise launches Kathy Giuliano on a quest for the truth about her family during World War II. Alone, she travels to Berlin in search of an enigmatic octogenarian who holds the keys to the past. The only clues to his identity and whereabouts and are a black-and-white photograph and an outdated address in Reinickendorf. England, 1938: After fleeing Nazi Germany for the safety of England, a teenage boy is captured when Churchill gives the order to 'collar the lot'. One of 2,000 prisoners on the hell-ship Dunera, he is sent to Australia. At the 'family camp', he makes footwear and forms life-long friendships. Eight years later, what does he find when he returns to Berlin? Victoria, 1943: With the Japanese at Australia's doorstep, a mother and daughter are arrested at their cane farm in far north Queensland and sent 'down south'. Their crime? Teaching the Italian language to school-children. The internment camp at Tatura changes everything. The secrets they share must be kept for the rest of their lives.ww2 italians, internment, tatura, queensland, debbie terranova, berlin

Brown vinyl wallet containing various papers including identity card, receipt for 60 pounds deposit for 1929 Dodge dated 23/12/1947, Ministry of Food vouchers, postcard, newspaper cutting, black and white photograph of two young boys with a bicycle - handwritten on rear from Mrs T A Karnatz Tawonga Roadside Wodonga Victoria Australia to Private Thomas Karnatz Prisoner of War No 139745 ARB KDO 7001 Stalag 11B Germany. Item belonged to Thomas Allan Karnatz VX 48290 2/24 Battalion - born 16/7/1916. Enlisted Albury 22/7/1940 - Caulfield 8/8/1940 aged 24 years 17/10/1940 posted from 2/23 to 2/24 Battalion. Embarked 16/11/1940 and disembarked Middle East 17/12/1940. Reported missing in action on 6/5/1941 and officially prisoner of war on 8/7/1941. 26/4/1945 arrived UK recovered POWBrown vinyl wallet containing assorted military and personal papersInside printed in gold lettering - Good wishes from the Australian Red Cross Societyww2, pow, 2/24 battalion, t a karnatz, tobruk

Boyd explores the evolution of Australia's architecture and the constant search for an 'Australian' style of architecture. Influences includes the isolation of Australia, natural resources that would require experimentation in order to make it buildable, and most importantly the imports and exports of foreign material that increased the building boom. Comparisons of Australian's architecture landscape to USA and Sweden in his commentary aims to reflect Australia's dilemma to search for an architectural identity.Original manuscript published as 'Architecture in Australia’ in Texas Quarterly Vol. 5, No 2, Summer 1962, pp 61-76.Typewritten (p/copy), quarto, 11 (+title page) pagesrobert haddon, harold desbrowe annear, 'antipodean isolation', sweden, california, housing, australian architecture, natural resources, building boom, american architecture, robin boyd, manuscript

1. Musical and linguistic perspectives on Aboriginal song Allan Marett and Linda Barwick Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 2. Iwaidja Jurtbirrk songs: Bringing language and music together Linda Barwick (University of Sydney), Bruce Birch and Nicholas Evans (University of Melbourne) Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 3. Morrdjdjanjno ngan-marnbom story nakka, ?songs that turn me into a story teller?: The morrdjdjanjno of western Arnhem Land Murray Garde (University of Melbourne) Morrdjdjanjno is the name of a song genre from the Arnhem Land plateau in the Top End of the Northern Territory and this paper is a first description of this previously undocumented song tradition. Morrdjdjanjno are songs owned neither by individuals or clans, but are handed down as ?open domain? songs with some singers having knowledge of certain songs unknown to others. Many morrdjdjanjno were once performed as part of animal increase rituals and each song is associated with a particular animal species, especially macropods. Sung only by men, they can be accompanied by clap sticks alone or both clap sticks and didjeridu. First investigations reveal that the song texts are not in everyday speech but include, among other things, totemic referential terms for animals which are exclusive to morrdjdjanjno. Translations from song language into ordinary register speech can often be ?worked up? when the song texts are discussed in their cultural and performance context. The transmission of these songs is severely endangered at present as there are only two known singers remaining both of whom are elderly. 4. Sung and spoken: An analysis of two different versions of a Kun-barlang love song Isabel O?Keeffe (nee Bickerdike) (University of Melbourne) In examining a sung version and a spoken version of a Kun-barlang love song text recorded by Alice Moyle in 1962, I outline the context and overall structure of the song, then provide a detailed comparative analysis of the two versions. I draw some preliminary conclusions about the nature of Kun-barlang song language, particularly in relation to the rhythmic setting of words in song texts and the use of vocables as structural markers. 5. Simplifying musical practice in order to enhance local identity: Rhythmic modes in the Walakandha wangga (Wadeye, Northern Territory) Allan Marett (University of Sydney) Around 1982, senior performers of the Walakandha wangga, a repertory of song and dance from the northern Australian community of Wadeye (Port Keats), made a conscious decision to simplify their complex musical and dance practice in order to strengthen the articulation of a group identity in ceremonial performance. Recordings from the period 1972?82 attest to a rich diversity of rhythmic modes, each of which was associated with a different style of dance. By the mid-1980s, however, this complexity had been significantly reduced. I trace the origin of the original complexity, explore the reasons why this was subsequently reduced, and trace the resultant changes in musical practice. 6. ?Too long, that wangga?: Analysing wangga texts over time Lysbeth Ford (University of Sydney) For the past forty or so years, Daly region song-men have joined with musicologists and linguists to document their wangga songs. This work has revealed a corpus of more than one hundred wangga songs composed in five language varieties Within this corpus are a few wangga texts recorded with their prose versions. I compare sung and spoken texts in an attempt to show not only what makes wangga texts consistently different from prose texts, but also how the most recent wangga texts differ from those composed some forty years ago. 7. Flesh with country: Juxtaposition and minimal contrast in the construction and melodic treatment of jadmi song texts Sally Treloyn (University of Sydney) For some time researchers of Centralian-style songs have found that compositional and performance practices that guide the construction and musical treatment of song texts have a broader social function. Most recently, Barwick has identified an ?aesthetics of parataxis or juxtaposition? in the design of Warumungu song texts and musical organisation (as well as visual arts and dances), that mirrors social values (such as the skin system) and forms 'inductive space' in which relationships between distinct classes of being, places, and groups of persons are established. Here I set out how juxtaposition and minimal contrast in the construction and melodic treatment of jadmi-type junba texts from the north and north-central Kimberley region similarly create 'inductive space' within which living performers, ancestral beings, and the country to which they are attached, are drawn into dynamic, contiguous relationships. 8. The poetics of central Australian Aboriginal song Myfany Turpin (University of Sydney) An often cited feature of traditional songs from Central Australia (CA songs) is the obfuscation of meaning. This arises partly from the difficulties of translation and partly from the difficulties in identifying words in song. The latter is the subject of this paper, where I argue it is a by-product of adhering to the requirements of a highly structured art form. Drawing upon a set of songs from the Arandic language group, I describe the CA song as having three independent obligatory components (text, rhythm and melody) and specify how text is set to rhythm within a rhythmic and a phonological constraint. I show how syllable counting, for the purposes of text setting, reflects a feature of the Arandic sound system. The resultant rhythmic text is then set to melody while adhering to a pattern of text alliteration. 9. Budutthun ratja wiyinymirri: Formal flexibility in the Yol?u manikay tradition and the challenge of recording a complete repertoire Aaron Corn (University of Sydney) with Neparr? a Gumbula (University of Sydney) Among the Yol?u (people) of north-eastern Arnhem Land, manikay (song) series serve as records of sacred relationships between humans, country and ancestors. Their formal structures constitute the overarching order of all ceremonial actions, and their lyrics comprise sacred esoteric lexicons held nowhere else in the Yol?u languages. A consummate knowledge of manikay and its interpenetrability with ancestors, country, and parallel canons of sacred y�ku (names), bu?gul (dances) and miny'tji (designs) is an essential prerequisite to traditional leadership in Yol?u society. Drawing on our recordings of the Baripuy manikay series from 2004 and 2005, we explore the aesthetics and functions of formal flexibility in the manikay tradition. We examine the individuation of lyrical realisations among singers, and the role of rhythmic modes in articulating between luku (root) and bu?gul'mirri (ceremonial) components of repertoire. Our findings will contribute significantly to intercultural understandings of manikay theory and aesthetics, and the centrality of manikay to Yol?u intellectual traditions. 10. Australian Aboriginal song language: So many questions, so little to work with Michael Walsh Review of the questions related to the analysis of Aboriginal song language; requirements for morpheme glossing, component package, interpretations, prose and song text comparison, separation of Indigenous and ethnographic explanations, candour about collection methods, limitations and interpretative origins.maps, colour photographs, tablesyolgnu, wadeye, music and culture

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

The Little Red Yellow Black Book is an accessible and highly illustrated pocket-sized guide. It's an invaluable introduction to Australia's rich Aboriginal and Torres Strait Islander histories and culture. It takes a non-chronological approach and is written from an Indigenous viewpoint. The themes that emerge are the importance of identity, and adaptation and continuity. If you want to read stories the media don't tell you, mini-essays on famous as well as everyday individuals and organisations will provide insights into a range of Australian Indigenous experiences.maps, b&w photographs, colour photographsindigenous history, culture, art, sport, health, education, employment, reconciliation, resistance, governance

This book contains a selection of anecdotes collected through the Deadly Ways to Learn project, which was conducted jointly by the Education Department of Western Australia, the Catholic Education Office of Western Australia and the Association of Independent Schools of Western Australia during 1998 and 1999.colour photographs, CDeducation, storytelling, western australia, literacy, bidialectical instruction

"Aboriginal approaches to the naming of places across Australia differ radically from the official introduced Anglo-Australian system. However, many of these earlier names have been incorporated into contemporary nomenclature, with considerable reinterpretations of their function and form. Recently, state jurisdictions have encouraged the adoption of a greater number of Indigenous names, sometimes alongside the accepted Anglo-Australian terms, around Sydney Harbour, for example. In some cases, the use of an introduced name, such as Gove, has been contested by local Indigenous people." "The 19 studies brought together in this book present an overview of current issues involving Indigenous placenames across the whole of Australia, drawing on the disciplines of geography, linguistics, history, and anthropology. They include meticulous studies of historical records, and perspectives stemming from contemporary Indigenous communities. The book includes a wealth of documentary information on some 400 specific placenames, including those of Sydney Harbour, the Blue Mountains, Canberra, western Victoria, the Lake Eyre district, the Victoria River District, and southwestern Cape York Peninsula." -- Publisher description. Contents: Introduction: Old and new aspects of Indigenous place-naming /? Harold Koch and Luise Hercus NSW &? ACT: 1. Aboriginal placenames around Port Jackson and Botany Bay, New South Wales, Australia: sources and uncertainties /? Val Attenbrow 2. Reinstating Aboriginal placenames around Port Jackson and Botany Bay /? Jakelin Troy and Michael Walsh 3. The recognition of Aboriginal placenames in New South Wales /? Greg Windsor 4. New insights into Gundungurra place naming /? Jim Smith 5. The methodology of reconstructing Indigenous placenames: Australian Capital Territory and south-eastern New South Wales /? Harold Koch Victoria: 6. Toponymic books and the representation of Indigenous identities /? Laura Kostanski 7. Reviving old Indigenous names for new purposes /? Laura Kostanski and Ian D. Clark 8. Reconstruction of Aboriginal microtoponymy in western and central Victoria: case studies from Tower Hill, the Hopkins River, and Lake Boga /? Ian Clark South Australia &? Central Australia: 'Aboriginal names of places in southern South Australia': placenames in the Norman B.Tindale collection of papers /? Paul Monaghan 10. Why Mulligan is not just another Irish name: Lake Callabonna, South Australia /? J.C. McEntee 11. Murkarra, a landscape nearly forgotten: the Arabana country of the noxious insects, north and northwest of Lake Eyre /? Luise Hercus 12. Some area names in the far north-east of South Australia /? Luise Hercus 13. Placenames of central Australia: European records and recent experience /? Richard Kimber Northern Australia: 14. Naming Bardi places /? Claire Bowern 15. Dog-people: the meaning of a north Kimberley story /? Mark Clendon 16. 'Where the spear sticks up': the variety of locatives in placenames in the Victoria River District, Northern Territory /? Patrick McConvell 17. 'This place already has a name' /? Melanie Wilkinson, Dr R. Marika and Nancy M. Williams 18. Manankurra: what's in a name? placenames and emotional geographies /? John J. Bradley and Amanda Kearney 19. Kurtjar placenames /? Paul Black.Maps, b&w photographs, tables, word listsaustralian placenames, sociolinguistics, linguistics, anthropology, sydney harbour placenames, blue mountains placenames, canberra placenames, western victoria placenames, lake eyre placenames, victoria river district placenames, cape york peninsula placenames

Report from VIYAC by young Indigenous Victorians telling of Culture, Identity and Racism.b&w illustrationsmonero, gubbi gubbi, gunditjmara, yorta yorta, murri, koorie, youth, aboriginal australians, attitudes, culture, identity, racism, public opinion, victoria

Story of an early settler (circa 1920) at Peterborough. Includes the story of the author's Great Grandfather John Brumby.Dairy farmer plus references to his family's migration to Australia. References to other local identities.Plastic bound 179 page self published book with Table of Contents and Index of Names.ian jarvis, peterborough 3270, peterborough settlers, john brumby peterborough

Refer also https://en.wikipedia.org/wiki/52nd_Battalion_(Australia)Rectangular framed Certificate. Salute to the Gippsland Regiment. ---------------------------------------------------------------------------------------------------------------------------------------- In Shield in top half of certificate-: Defending Australia with rising sun badge then In commemoration of: No 52 surrounded by wreath with inscription on bottom Always Ready Gippsland Regiment 52nd Infantry Battalion (The Gippsland Regiment) "Always Ready" 1921-1930 1936-1942 Circle with white top half and light blue bottom half. -------------------------------------------------------------------------------------------------------------------------------- Under the Shield-: History of the 52nd Battalion. Tracing the ancestry going back to the "Gippsland Battalion of the Victorian Rangers, the Militia (CMF) 52nd Battalion was raised from the 2nd Bn/5th Australian Infantry Regiment (HQ Dandenong) as part of an overhaul of Australia's defences in 1920-21 that saw the reintroduction of compulsory military service. To afford it a proud identity ,the new battalion was assigned the same number as the 52nd/1st AIF which had performed with distinction in France ( Somme, Pozieres, Bullicort, Messine and Ypes to name just some). In addition the new battalion also inherited the Kings and Regimental Colours which, as part of the 52nd Bn/1st AIF's lineage including battle honours earned by 2nd Bn, Tasmanian Infantry Regiment in the Boer War, 1899-1902, and the same circular colour patch, horizontally bisected with white over blue halves. Later the 52nd officially received its regional title, "The Gippsland Regiment" and its motto "Always Ready". Digger prevailing during WW2 it was nicknamed "The Gippsland Bushrangers". The 52nd formed part of the 10th Infantry Brigade, 3rd Militia (CMF) Division. With the reversion to voluntary citizen forces in1930,declining numbers forced an amalgamation with the 37th Bn to become 37th/52nd Bn. Then in mid 1936, an expansion and modernisation of the CMF, including the conversation of the Light Horse to motorised, allowed both battalions to separate and for the 52nd to expand into East Gippsland. In 1938, 52nd Bn was granted linkage with the "Queens Own Cameron Highlanders" and permission to use its Regimental March- "March of the Cameron Men'. When Japan entered the war in December 1941,the Australian Military Forces were fully mobilized, (part time to full time) for the defence of homeland Australia. While training at various locations in central Victoria, the militia became for many, a stepping stone into the AIF and other services, as well as a training unit for new conscripts. As part of our national defence preparations, in mid 1942 the 52 Bn relocated to Queensland as part of the 3rd Division, replacing the AIF 7th Div on the so called "Brisbane Line". However as the threat of invasion lifted, a restructure of army units saw the disbandment of the 10th Brigade and hence the 52nd in September 1942 and the revival of the 37th/52nd Battalion. The 52nds colours were returned to Melbourne, eventually being placed in the Shrine of Remembrance for safe keeping. ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- At bottom of the certificate- We thank the Berwick and Dandenong volunteers for their dedication and self sacrifice during the period 1921- 1942 in defence of our nation. (Signed) D W Shields President Dandenong RSL Sub Branch L Lucas President Berwick RSL Sub Branch Presented by the Dandenong and Berwick RSL Sub Branches November 2009.