non-fictionBetween 1947 and 1971 about 309,000 people arrived in Australia through the Bonegilla Reception and Training Centre in Northeast Victoria. Bonegilla was the largest and longest serving migration reception centre. It usually accommodated about 3,000 people but did hold up to 7,000 at one stage. It was a young person's place. Few of the adults were aged over 35 years old. This study analyses how Australia tried to meet the challenges involved in supporting young adults, teenagers and children. It also examines how those who were young remember their experiences at Bonegilla.bonegilla, immigrant experiences, young immigrants postwar

non-fictionA full-colour catalogue to support the Sharing Bonegilla Stories exhibition at the Albury LibraryMuseum which was curated by Bridget Guthrie in 2009. The exhibition drew from a successful earlier Belongings partnership with the Centre. The catalogue tries to make sense of people’s different memories of, and responses to, Bonegilla.bonegilla, migrant experiences, immigration victoria

non-fictionAn illustrated account of the experiences of people who migrated to Australia from Holland in the 1950s and 60s and passed through the Bonegilla Reception Centre before settling in their new land. Presents reminiscences from the people involved about their journey to Australia, conditions in Bonegilla and their impressions of life in Australia. Published as an accompanying volume to the exhibition 'Where Waters Meet'bonegilla, dutch migration, bonegilla reception centre

non-fictionThis is one of many publications by Bruce Pennay which focus on and analyse the policies and experiences of migrants at the Bonegilla Reception and Training Centre. In this latest item, he arranged picture collages (40 in all) and invited readers to see and consider how Bonegilla, Australia’s largest and longest-lasting postwar migrant accommodation centre, was perceived and represented by government, by the contemporary press, and by resident staff, migrants and refugees.bonegilla reception and training centre, bonegilla, postwar migration, migration australia

non-fictionThis publication includes three lectures given for the 50th Anniversary Reunion Festival of the Bonegilla Migrant Reception and Training Centre which was held from 26th September to 5th October, 1997. The lectures were :- first Lecture - Bonegilla : interface of old and new Australia by Richard Broome, second Lecture - The Michael Joseph Savage Memorial lecture; The unlucky country : the death of Australia by Phillip Adams and third Lecture - Citizens and ghettos : multiculturalism in Australia by Graeme Duncan.bonegilla, bonegilla 50th anniversary, multiculturalism australia, migration australia, immigration policy

Several German families arrived in Wodonga, usually via South Australia, in the late 1850 and 1860s. Some of the earliest settlers to arrive were the Haeusler, Schlink, Trudewind, Pfeiffer and Klinge families. Many of them had left from Prussia and Bavaria to escape religious persecution. They all became actively involved in the community and made outstanding and lasting contributions to the development of the town. In the years 1868-69 more settlers arrived from South Australia and other parts of Victoria. Among the names were Heckendorf, Mueller, Zeinert and Schubert. These families were instrumental in lobbying for the establishment of the St. John's Lutheran Church in Wodonga, the foundation stone being laid in 1874. By the 1890s to the early 1900s many other Germany names were added to the local community including Muller, Lange, Pumpa, Greschke, Lobbe, Posselt, Kreuger, Schuster, Pertzel, Star, Draper, Mueller, Semmler, Thiele, Terlich, Wegener, Schreiber and Draper. Germans continued to arrive in the area until 1914. In the great post-war migration that started through Bonegilla in December 1947, Germans were among the tens of thousands who arrived. Most of the migrants who settled in Wodonga at this time were born in Germany. According to the 2016 Census, Wodonga still has a larger percentage of people with German ancestry than most other rural communities in Victoria. The German Austrian Australian Club, Wodonga was originally formed in 1960 by immigrants to Australia, to provide a meeting place for refugees and immigrants from Europe. Oktoberfest has become a world-wide occasion for all people to share in the celebration of Bavarian traditions. The Wodonga Hospital approached the Club and asked for their involvement in holding an Oktoberfest to raise funds for the Hospital. These Fests took 11 months to organize and ended up raising over $27,000.00 for the Hospital. A large number of families of German origin have arrived in the Wodonga area from as early as the 1850s. They have made valuable and lasting contributions to the area in a range of fields including agriculture, local government, businesses, retail and medical services. Their contributions are recognised in several street names in Wodonga. A white china beer stein bearing the blue logo of the Wodonga 1979 Oktoberfest. Logo includes an image of a woman in German national costume.Above the image "WODONGA" Underneath the image "OKTOBERFEST 1979"wodonga, oktoberfest, german immigrants

non-fictionAn overview of the Bonegilla Migrant Reception Centre and Heritage Museumbonegilla migrant reception centre, immigrants australia, post-war immigration

non-fictionThe story of the Himan, Catrinaru and Eitler Family from Romania to Austria to Australia. From before 1913 to 2013. The author and her family were some of the thousands of migrants who lived at Bonegilla Migrant Reception and Training Centre after World War II.migration post ww11, bonegilla, bonegilla reception centre, migrant experience in australia

Woodlands Dairy Co manager testimonial, handwritten letter on pale blue paper. On top Rh corner ' The Rise, Tennyson Avenue, Scarborough' letter signed by A. Winson, supporting Mr. F. Pattison ( Patterson ) application for a supported passage to Western Australia.fred pattison, assisted passage, western australia, migration

History of the PribislawThe two timbers on display are salvaged from the wreck of the ship 'Pribislaw' which transported the Ziebell family and the other Westgarthtown settlers from Germany to Australia. The model of the 'Pribislaw' was handmade by Geoffrey Borrack, a Ziebell family descendantFree-standing display board containing diorama in centre of shipwrecked Pribislaw. Information given of the ship itself. Attached to the bottom are 2 wooden sections of the Pribislaw ship with brass nails. Wooden sections have been fitted to a wood stand for display purposes.As per photomaritime technology, ship relics, information, board, drawings, documents, pribislaw, 1849, 1850, german migration, ship

Thomas Buzza (1833-1904) was a Cornish born miner who came to Bendigo in 1853. He bought the BAckCreek sawmill (1861-1865). He had several other sawmilling enterprises and later operated a hay and corn produce store. He also built and operated paddle-steamers in the Murray Darling system. He left Myers Flat in 1893 and died in Goolwa, SA in 1904. He had married Emily Rainsdon (1852-1926) in 1867.Printed family history spiral bound with perspex cover. Contents page - no index. Contains family trees, summary of Thomas Buzza and his migration from Cornwall, details of descendants of Thomas Buzza, photographs, maps and images of birth, death and marriage certificates.Darren McFarlanegenealogy, family, cornish, buzza, bendigo, eaglehawk

These captivating pieces are part of a series called "FOOD / FLESH / FAME," a collaborative effort between Melbourne-based Thai artists Bundit Puangthong and Vipoo Srivilasa. Drawing from Buddhist teachings, the series explores the three elements of attachment: Food (consumption), Flesh (sex), and Fame (power). Although these elements are known to cause suffering, they remain persistently alluring, a paradox that the artists intend to explore further in the future. In creating these pieces, Vipoo Srivilasa initiated the process by sculpting three figures with bare surfaces. Bundit Puangthong then added his artistic touch by painting each sculpture. The artists' conceptual visions harmonized perfectly, especially considering their shared commitment to Buddhist principles, which frequently inspire their respective artistic practices. After Bundit completed his painting, Vipoo enlivened the pieces by adding eyes to the figures. He also embellished the works with pom-poms, lending them a softness that makes them appear both approachable and innocent, despite the weightiness of their themes. Each sculpture embodies a specific teaching from Buddhism: "FOOD" depicts a durian, the king of fruits, painted by Bundit Puangthong. He notes, "Despite its pungent aroma, many people still love to eat it."Donated the by the artists

In creating these pieces, Vipoo Srivilasa initiated the process by sculpting three figures with bare surfaces. Bundit Puangthong then added his artistic touch by painting each sculpture. The artists' conceptual visions harmonized perfectly, especially considering their shared commitment to Buddhist principles, which frequently inspire their respective artistic practices. After Bundit completed his painting, Vipoo enlivened the pieces by adding eyes to the figures. He also embellished the works with pom-poms, lending them a softness that makes them appear both approachable and innocent, despite the weightiness of their themes. Each sculpture embodies a specific teaching from Buddhism: "FLESH" features a golden umbrella, serving as a metaphor for sex.