The swamp was named after John (Jock) Winter. John Winter (Jock) was born in Berwickshire, Scotland. He married Janet Margaret Irving the daughter of Robert Irving, advocate, Bonshaw, Dumfries, Scotland. Winter died in Ballarat in 1875 and was buried at the Ballaarat Old Cemetery. He took up the run Bonshaw from 1841; Leigh River Buninyong 1842-46; Junction, Delatite, March 1851 to September 1862; with sons: Carag Carag and Corop, April 1857 to September 1872; Colbinabbin and Stewart’s Plains, April 1857 to December 1872; St Germains February 1867 to March 1871. (The name became Winter-Irving in 1890). Mr John Winter, who died on August 22 at the age of 72, was a man of some note it the mining community of Ballarat. He was a self-made man, and one of our oldest colonists, it being over a quarter of a century age since he took up county about Ballarat and settled at Bonshaw. He died very rich. It is calculated that if he had retained an interest in all his runs, his income must have been not less than £10,000 or £50,000 a year. Some eight or ten years ago he sold his Bonshaw pre-emption to the Bonshaw Gold mining Company for £20,000, and a few years later the ground belonging now to Winter's Freehold Company brought him £50,000 more, the payment being made at the requisition of the deceased in sovereigns. In these relations Mr. Winter has been closely identified with the mining industry at Ballarat. The deceased was a native of Lauder, in Berwickshire, and landed in Victoria several years before the gold discovery. BHS were commissioned by Ballarat Environment Network for a project on Winter's Swamp and Skipton Common. Winter's Swamp was part of Ballarat West Common. The principle task of this project was the delivery of a report outlining the history of European settlement in the Skipton and Cardigan/Ballarat districts as pertinent to the use of and impact on the natural environment of the two reserves Skipton Common and Winter Swamp. The report was delivered in digital form only. The report, upon completion, was presented to the Network’s Committee in order to discuss the project. The report identified and described the uses of Skipton Common and Winter Swamp, and their impacts. In particular, this report examined farming/grazing (official and informal), mining, vegetation removal (including the removal of woodlands for timber, grasslands for pasture improvement) & use of riparian areas for access to water and timber removal. Recording the more benign and environmentally friendly uses such as picnicking, community activities, nature walks and the roles of organisations such as Field Naturalists’ and Bird Observers’ clubs, school and scout/guide groups will be relevant in helping to depict overall community attitudes towards the reserves; e.g.: has the Common generally been viewed as little more than a grazing paddock and fire hazard; has Winter Swamp always been the unknown natural asset that seems to have been its lot for at least the past 40 years? In this regard, the more contemporary history of actions surrounding the use and management of the reserves is of particular interest, in view of the extant evidence at both reserves; e.g. the actions of the Shire of Ballarat in the 1980s in establishing Winter Swamp as something of a competitor to Lake Wendouree but with a more environmental bent (although almost none of the plants used are indigenous species, but that is part of the story); the trotting track constructed on Skipton Common in the 1960s following representations to Premier Henry Bolte and the cropping of the western section of the Common to raise funds for the town’s new swimming pool, the fertilizing of the land putting an end to the native grassland vegetation. There are obviously multiple sources of information to source in preparing the report, however sources that the contractor is specifically requested to consult are the Skipton Historical Society, the former Skipton Common managers (specifically Graeme Pett), the Cardigan Windermere Landcare Group and the Learmonth Historical Society (believed to hold many of the former Shire of Ballarat’s records pertaining to the Council’s role as the Committee of Management for both Winter Swamp and the Ballarat West Town Common – Winter Swamp was split between 2 separate Crown Land tenures). The contractor is also encouraged but not required to utilise community newsletters, such as the Skipton Community Newsletter, to publicise and seek information about the project. Skipton Historical Society (Mary Bradshaw) contacted on Thursday 12 June 2.30pm. Mary lived on a farm out of Skipton but is currently living in the township. She remembers walking along the creek of the Common especially in spring and autumn in bare feet and that it was a very pretty place. There were a few snakes around the waterway in summer. People put cows and a couple of horses on the commonage to graze. Graeme Pett has always lived close to the Common and would know a lot about it. Other possible contacts would be Nicole Petress, Secretary of the Progress Association, and the Corangamite Council, Camperdown. Mary can’t remember any photos in the Skipton Historical Society that pertain to the Common. Digital photos of Winter's swamp surrounds, later known as Mullawullah.winter, winter's swamp surrounds, winter's swap, john winter, ballarat environmental network, ballarat, mullawullah

F.G.Barnard, writing in 1910, recorded that Ernest Ingle opened a boys' school in a private house in Cotham Road, Kew, in 1872. The school was later moved to larger premises in Charles Street, where suitable school rooms were added. Ingle's career was cut short by a fatal attack of typhoid fever in 1875. The school then passed into the hands of Mr. J. Henning Thompson. Under Thompson's management the school speedily became a strong rival to the neighbouring Hawthorn Grammar School. Barnard also lists in his Jubilee History of Kew, that Dr N.C. Vance [winner of the trophy for the 440 yards running event] was a notable alumnus of Kew High School. It is assumed that N.C. Vance was the son of Rev G.O. Vance who was appointed vicar of Holy Trinity Church, Kew, in 1870. This is a tangible memento of the first Kew High School, awarded to a pupil eight years after the school's establishment. The trophy is historically interesting as it was presented to N.C. Vance by Ann Bon, a notable Kew resident and a supporter of Indigenous People in Victoria, particularly William Barak and his family.Silver plated trophy in the form of a cup on a pedestal with two arms, each surmounted with pine cones. The trophy has a range of design features including convex and concave decorated surfaces created by repoussé (i.e.hammering). Specific decorative aspects include scrolling at the top of the cup and floral sprays at front and the rear of the trophy. There is a single inscription identifying the school, the event, the winner and the identity of the person presenting the trophy. The metal used in the cup section of the trophy is heavier and thicker than that used in the rest of the trophy.There are no compositional or maker marks on the trophy.Inscribed: "Kew High School / Old Boys Cup / Presented by / Mrs John Bon / Won by / N Vance 1880"dr n vance, kew high school -- kew (vic.), private schools -- kew (vic.), sports trophies -- kew (vic.), n.c. vance

This work forms part of the collection assembled by the historian Dorothy Rogers, that was donated to the Kew Historical Society by her son John Rogers in 2015. The manuscripts, photographs, maps, and documents were sourced by her from both family and local collections or produced as references for her print publications. Many were directly used by Rogers in writing ‘Lovely Old Homes of Kew’ (1961) and 'A History of Kew' (1973), or the numerous articles on local history that she produced for suburban newspapers. Most of the photographs in the collection include detailed annotations in her hand. The Rogers Collection provides a comprehensive insight into the working habits of a historian in the 1960s and 1970s. Together it forms the largest privately-donated collection within the archives of the Kew Historical Society.On the Miller Estate, Myrtle Hill, an immense red gum became known as the 'Canoe Tree' because of the scar in its trunk which was believed to have been caused by the local Indigenous inhabitants of Kew in creating a canoe. Dorothy Rogers (A History of Kew, 1973) records that "the tree, with increasing age became a safety risk, and was at first lopped, but when the land was subdivided some years ago it was removed all together. In Bowyer Avenue, which bears a family name of the Millers, a memorial has been erected which commemorates the tree." There is no date given for its removal.canoe tree, myrtle hill, dorothy rogers, bowyer avenue (kew), first peoples

This work forms part of the collection assembled by the historian Dorothy Rogers, that was donated to the Kew Historical Society by her son John Rogers in 2015. The manuscripts, photographs, maps, and documents were sourced by her from both family and local collections or produced as references for her print publications. Many were directly used by Rogers in writing ‘Lovely Old Homes of Kew’ (1961) and 'A History of Kew' (1973), or the numerous articles on local history that she produced for suburban newspapers. Most of the photographs in the collection include detailed annotations in her hand. The Rogers Collection provides a comprehensive insight into the working habits of a historian in the 1960s and 1970s. Together it forms the largest privately-donated collection within the archives of the Kew Historical Society.Melbourne before history began. The text of five radio programmes presented by Edmund Gill on the prehistory of the Melbourne regionindigenous australians (vic), australian broadcasting commission, first peoples

The photograph was taken in 1989 when the children in grades 4 an 5 attended a school camp at Gundiwindi, which is in the Yarra Valley on the border of Wandin and Nth. Silvan. At the camp the children were acquainted with the skills used by the local indigenous people. The children the photograph attempted to construct a bark shelter along the lines of those build by the local indigenous people. While the children from Bulla Primary School attended the camp at Gundiwindi they were introduced to skills used by local indigenous people.A coloured non- digital photograph of three children sitting at the entrance of a primitive bark shelter. The immediate surrounding area has been cleared but native woodland is growing beyond the fence line. school camps, gundiwindi, bulla primary school, indigenous culture

The photograph was taken in 1989 when students in Grades 4 and 5 from Bulla Primary School attended a school camp at Gundiwindi Camp. The camp is in the Yarra Valley area on the border of North Wandin and Silvan. At the camp the children were learning bush survival skills, which were practised by the local indigenous people.The emphasis on the camp at Gundiwindi was bush survival and skills used by indigenous people.A non-digital coloured photograph of four children in a bushland setting attempting to build a camp fire in the cleared area. the forested area is behind the group.school camps, gundiwindi, bulla primary school, indigenous culture

These works are a display of my frustration of hour our family were lucky we were not beheaded, scalped, taken away and impaled as a warning to others not to enter farming lands, which had been traditional lands of the Nganyaywana country. The word 'Policy' represents the White Australia Policy, the word "Lost' stands for those lost including hundreds of family members, 'Jobs' asks why Aboriginal people can only find employment if through Aboriginal positions and policies. The number 3 symbolises myself and my siblings, red is for bloodshed, blue is for secrets and black the family history. Patrice MUTHAYMILES MAHONEY OAM Anewan/Nganyaywan/Dunghutti country. Patrice Mahoney is a printmaker, sculptor, weaver, drawer and painter. Her work challenges mainstream and Aboriginal Australians and is profoundly influenced by space, place and country, taking inspiration from nature, environment and looking forward to a time when she can return to her family's traditional country to make work. In 2012 the artist completed a Bachelor of Visual and Media Arts at Monash University’s Churchill campus (from 2014 Federation University's Churchill Campus). The Victorian Indigenous Art Awards 2014 were exhibited and judged at the Art Gallery of Ballarat.This unique edition triptych involves the techniques of intaglio copper plate, pigment, soft ground, open bite, aquatint, spit-bite, stamping, relief, drawing and burnishing on paper. It was awarded the 2014 Victorian Indigenous Art Awards Federation University Acquisitive Award for for work by a Victorian regional artist. Text, colour, metaphor and Aboriginal symbolism are important components of her work. This work expresses the artist's frustration with unjust situations experienced by traditional owners of Nganyaywana country. The word 'Policy' refers to White Australia Policy, 'Lost' the hundreds of lost family members, and 'Jobs' highlights the difficulty of Aboriginal peple obtaining work, especially outside Aboriginal positions and policy. The number 3 symbolises Patrice Mahoney's siblings, with black used to denote family history. The violently splattered red represents bloodshed, with the blue washing across the work obscuring details and representing secrets. The Selection Panel of the 2014 Victorian Indigenous Art Awards made the following comments on the work: 'The selection panel for the Federation University Acquisitive Award for 2014 were highly impressed by this work and applauded the vigorous use of symbolism and metaphor in a well scripted visual composition. The poignancy of connectedness to the past, memory, place and country is palpable and enhanced by the suggestive employment of text and minimal colour. A provocative and evocative work of art!artist, artwork, patrice mahoney, aboriginal, victorian indigenous awards, jobs, culture, printmaking, drawing, policies, lost, victorian indigenous art awards, available, alumni

23.0 x 14.0cms, 938 pp. b/w illust dust jacketnon-fictionArgues that Australia's Indigenous people discovered the land, adapted it and mastered its climates, seasons & reserves.habitation - nomadism., demography - palaeodemography - aboriginal settlement of australia., reproduction - infanticide., feuds and warfare., hunting, gathering and fishing., food - plants., trade and exchange - trade routes., australiens (aborign̈es), aborigines, australian -- social life and customs., aboriginal australians -- social life and customs -- northern territory., aboriginal australians -- history., aboriginal australians -- culture -- history., aboriginal australians -- civilization -- history., aboriginal australians -- economic conditions -- history., aboriginal australians -- social life and customs., human ecology -- australia., aboriginal australians., aborigines., australiens (aborigènes), australien., australia -- history., lake mungo /​ walls of china (willandra sw nsw si54-08), tasmania (tas), australia - aborigines, book

Yhonnie SCARCE (1973- ) Born Woomera, South Australia Language group: Kokatha, Southern desert region and Nukunu, Spencer region Yhonnie Scarce works predominantly in glass. She majored in glass withing a Bachelor of Visual Arts (Honours) course at the South Australian School of Art, Adelaide, and holds a Master of Fine Arts from Monash University. One of the first contemporary Australian artists to explore the political and aesthetic power of glass, Scarce describes her work as ‘politically motivated and emotionally driven’. Scarce’s work often references the on-going effects of colonisation on Aboriginal people, In particular her research focus has explored the impact of the removal and relocation of Aboriginal people from their homelands and the forcible removal of Aboriginal children from their families. (https://thisisnofantasy.com/artist/yhonnie-scarce/, accessed 10 September 2018)Artist's Statement 'The More Bones the Better', 2016 Yhonnie Scarce was born in Woomera, SA and belongs to the Kokatha and Nukunu peoples. Scarce embraces a non traditional approach to glass blowing using glass as more than a mere material, acting as a lens and a mirror, Scarce reflects and exposes the tragedies of Australia’s colonisation. She applies the technical rigours of traditional glass blowing techniques in an innovative and unconventional manner. In particular Scarce uses glass to explore the lives and histories of Aboriginal Australians. Hand blown glass is shaped, engraved, painted and smashed to create indigenous fruits and vegetables such as bush bananas, bush plums and long yams symbolic of her peoples culture and traditions. With their elongated, torso-like shapes, they even evoke human bodies. Akin to a gatherer of bush food Scarce creates glass-gatherings of the persecuted. The repetition of brittle ambiguous bodies collected for experimentation and examination conjures the relentless impact of colonisation and the litany of abuses suffered by Aboriginal people. Within her research Scarce encountered a variety of ethnographic studies examining the use of scientific interventions amongst Indigenous cultures. These include Government sanctioned illegal drug testing of children in orphanages and other dubious medical practices amongst indigenous prison inmates. This work metaphorically looks at these situations and poses questions of what might have gone on in such a laboratory. The judge of the 2017 Guirguis New Art Prize (GNAP), Simon Maidment, Senior Curator, Contemporary Art, National Gallery of Victoria said; “The winning work by Yhonnie Scarce captures the sensitivity to materials she displays throughout her artistic practice. The blown and shattered glass elements are a delicate contrast to the shocking and little discussed histories of Aboriginal exploitation and abuse in the name of science in Australia. Engaging this topic, this work is haunting, in the same way those lived and documented experiences continue to haunt the collective unconscious of this country. Yhonnie Scarce’s work, The More Bones the Better 2016, I believe makes an important contribution to the Collection of Federation University Australia and will engage and move diverse audiences with its technical accomplishment, beauty and message. Yhonnie Scarce was born in Woomera SA and belongs to the Kokatha and Nukunu peoples. Scarce embraces a non-traditional approach to glass blowing using her medium as more than a mere material. Applying the technical rigours of traditional glass blowing in an innovative and unconventional manner, Scarce’s glass objects act as a lens and a mirror to reflect and expose the tragedies of Australia’s colonisation and, in particular, explore the lives and histories of Aboriginal Australians. Hand-blown glass is shaped, engraved, painted and smashed to represent indigenous fruits and vegetables such as bush bananas, bush plums and long yams, symbolic of Scarce’s people’s culture and traditions. While these elongated shapes on the one hand represent fruit and vegetables, gathered and grouped as in the gathering of bush food, Scarce’s torso-like bodies and forms are glass ‘gatherings’ representative of the gathering of people. Here, the many brittle bodies act as a metaphor for the collection, experimentation and examinations undertaken by government authorities on Aboriginal communities researched by Scarce. Exposing a variety of ethnographic studies, examining the use of scientific interventions on Indigenous cultures, Scarce also revealed Government sanctioned illegal drug testing of children in orphanages and other dubious medical practices undertaken on indigenous prison inmates. Scarce’s gatherings also reflect the impact of colonisation and the relentless conjuring and litany of abuses suffered by Aboriginal people. The More Bones the Better metaphorically looks at these situations and poses questions of what was undertaken and investigated in these laboratories. guirguis new art prize, yhonnie scarce, glass, aboriginal

p.190.fictionCharged with the task of engaging with the indigenous peoples of Nigeria during the colonial period, Sanders takes a no-nonsense approach that, though it may offend the sensibilities of current-day readers, is unquestionably effective. Offering readers an action-packed glimpse into a period of history that is often overlooked. Sanders of the River should be on the must-read list of every action-adventure junkie. england - fiction, african fiction

The interviews were recorded in 2000 by Bronwen Gray and Alan Young for the production of Unreserved, Stories from Truganina Explosives Reserve, animated stories from past residents, workers and interested people of the Reserve (subject to copyright 2004). As the then President of the Inner West Branch of the National Trust, Hugh was unaware of the Truganina Explosives Reserve until contacted by Nessie Hardy about the proposed sale of the site by the State Government. He was struck by the industrial, environment and indigenous significance of the site A primary source of information on memories of the Truganina Explosives Reserve and Altona,VictoriaDigital copy of original cassette recorded in 2000 and digitised in 2018nessie hardy, cheetham salt works, migratory birds, explosives reserve, explosives, point gellibrand, national trust, tin fence, sand ridges, altona skipper butterfly, middens, aboriginal occupation, judy hindle

In 1918 Stanley Savige had a role in saving about 50,000 Assyrian refugees in Persia (modern day Iraq). Some of those saved enlisted in the British Army and became the RAF Levies, the only indigenous RAF force so honoured. This document outlines some of their history. It was collected by Legatee Rogers when he was researching Stan Savige after unveiling a bronze bust of Savige in Morwell. Source of the document is unknown. Document was from a folder of documents donated to the archive by Legatee Bill Rogers that related to his time as President (March 2006 - March 2008).A record of Legacy founder Stanley Savige being revered by the Australian Assyrian community.Print out x 5 pages about the Assyrian Levies.stan savige, assyrians, levies

non-fictionThis book relates the history of Albury to what readers can see around them and also focuses on special areas. It was the first history of Albury to explain in detail about the indigenous occupants of the area. It also examines sport, military history, the role of German, Lebanese and other non-English people and the National Growth Centre project up to 1991. The book also seeks to present Albury to the wider world by looking at a range of topics including its role in Federation, its vital wartime role and aviation history. and key figures who have played a role in making Albury what it is today.albury heritage, albury history

non-fictionMining the Collection was an Arts NSW funded project in which nine community members and four artists were invited to discover and select works from Albury City's seven cultural collections. The collections were Indigenous Collection, Textile Collection, Social History Objects Collection, Social History Collection (paper based), Photography Collection, Works on paper Collection (Drysdale, drawings) and the Painting Collection. The community members selected individual pieces for the artists to respond to in their chosen medium. All four artists – Arthur Wicks, Ponch Hawkes, Treahna Hamm and Frank Burgers – have a connection with the region and a national profile. The artists' responses to the individual works chosen for them and the range of works selected became an exhibition that introduced visitors to the collection and to the contemporary artworks it inspired. This is a publication to accompany that exhibition. albury art gallery and museum, museum collection albury, exhibitions albury

This book briefly covers the period from the indigenous tribes who lived in the valley well before English settlers arrived. It documents the transformation of the area from a pristine valley environment to one that has been gradually over 200 years to a more commercial rural/industrial landscaped valley. The book details the first pioneers and their descendants, along with the changes to their environment.kiewa river valley, pioneers victoria, kiewa valley social life and cusstoms

non-fictionA history of the Shire of Tallangatta published by Keith Swan for the Tallangatta Shire Council. Traces the history of this area of northeast Victoria from its indigenous people to conflicts with European settlers and its development by pastoralists.dhuduroa / dhudhuruwa people, customs and traditions, history tallangatta

non-fictionA great local history of the Wodonga area. Starts with discussion of the Aboriginal inhabitants of the region and early contacts with European explorers and settlers. Explains the establishing of a customs post with its twin city Albury on the other side of the Murray River. The town grew subsequent to the opening of the first bridge across the Murray in 1860. Originally named Wodonga, its name was changed to Belvoir then later back to Wodonga.victoria. wodonga, settlers wodonga, indigenous australians wodonga

non-fictionA history of settlement on and around the Upper Murray River, covering the period of 1835 to 1845, including "A short account of over two hundred runs 1835 to 1880". An excellent source of information on the colonial settlement of the Murray River. Detailed information of the first white settlers and the challenges they faced. Interesting account of conflict between settlers and indigenous population. Many indigenous words and their meaning recorded.upper murray district, settlement victoria, colonial settlement, pastoral industry victoria

Spiral boundnon-fictionA history of Baranduda in Northeast Victoria. Baranduda is a rural area and, since the 1970s, a rural and residential locality formed under the authority of the Albury Wodonga Development Corporation. It is near the junction of Yackandandah Road and the Kiewa Valley Highway, 10 km south-east of Wodonga. This publication traces the history of the area from its earliest know indigenous inhabitants, through the days of the earlier establishment of pastoral runs to more recent developments.baranduda, pioneers victoria, huon family, wodonga pioneers

British born artist John Wolseley relocated to Australia in 1976, where he travelled extensively through the outback mainly recording the natural history of remote north Australia in large, minutely detailed paintings. Since 2009, he has travelled to Darwin annually to continue his exploration of the Top End, visiting Arnhem Land and Daly River to work with Indigenous artists to research and capture the detail and essence of particular landscapes. His works reflect how landscape can be thought of as fields of energy in which plant forms move or dance with rhythmic life. After The Fire - Leaf Surge represents the vibrant regrowth of new foliage emerging from a landscape recently ravaged by fire.

Jenna Lee dissects and reconstructs colonial 'Indigenous dictionaries' and embeds the works with new cultural meaning. Long obsessed with the duality of the destructive and healing properties that fire can yield, this element has been applied to the paper in the forms of burning and mark-making. In Without Us, Lee uses charcoal to conceal the text on the page, viewing this process as a ritualistic act of reclaiming and honouring Indigenous heritage while challenging the oppressive legacies of colonialism. Lee explains in Art Guide (2022), ‘These books in particular [used to create the proposed works] are Aboriginal language dictionaries—but there’s no such thing as “Aboriginal language”. There are hundreds of languages. The dictionary just presents words, with no reference to where they came from. It was specifically published by collating compendiums from the 1920s, 30s and 40s, with the purpose to give [non-Indigenous] people pleasant sounding Aboriginal words to name children, houses and boats. And yet the first things that were taken from us was our language, children, land and water. And the reason our words were so widely written down was because [white Australians] were trying to eradicate us. They thought we were going extinct. The deeper you get into it, the darker it gets. But the purpose of my work is to take those horrible things and cast them as something beautiful.’Framed artwork

merri-bek public art collection

The discovery of gold in Smyth's Creek in 1854 and subsequent gold rush to the Caledonia diggings led to the establishment of Queenstown (present day St Andrews). The first recorded burial was July 31st, 1861 and it was officially declared a Cemetery Reserve in 1866. Many graves are unmarked and unrecorded including many Chinese and other itinerant miners. The cemetery was closed for new burials in 1851. The last recorded burial was in 1981 in an existing family grave. In Loving memory of David Band Died 30th Decr. 1862, aged 51 years. John Cork Knell Died 11th April 1867, aged 42 years. Eliza Smith Died 20th Jany. 1874, aged 3 1/2 years. William Band Died 20th Feby. 1883, aged 51 years. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p73 The discovery of gold at Smyth’s Creek* in 1854 brought 3000 people to the area in search of their fortunes.1 However in the harsh conditions many miners and their families died young, and were buried in unmarked graves. Their stories died with them but by 1861, the first burial was recorded at the Queenstown Cemetery – that of William Dalrymple aged 65 – although the cemetery was only officially declared a reserve in 1866. Even before this in 1856, a double burial had been recorded for the twin baby daughters of George Harrison at Market Square, the miners’ settlement – presumably where the cemetery is today. In 1951 the Queenstown Cemetery at 70 Smiths Gully Road, Smiths Gully, closed for burials. However the last burial in a family plot, that of Grace Evelyn Smith, occurred in 1981. Today only 55 headstones remain, but more than 380 burials are recorded. Remnant bushland dominates the cemetery where many graves are merely mounds and others have been damaged by vandalism and the neglect of time. Bushfire in 1962 destroyed the picket fencing, grave markers and cypress boundary planted in the early 1900s. The box/stringybark woodland in the 1.7 hectare Cemetery Reserve is regrowth from then and the indigenous and heritage vegetation is protected. Thanks to the volunteer Cemetery Trust and Friends & Relations of Queenstown Cemetery, the cemetery is maintained, stories recorded and the burial index corrected and expanded.2 Close by the cemetery on the site of today’s Peter Franke Picnic and Nature Reserve stood Market Square, the Caledonia Diggings village of tents and stores, the forerunner of Queenstown, now St Andrews. Many of the Caledonia Diggings miners were Chinese, many of whom, with itinerant prospectors, were buried in unmarked graves. Histories are being recorded of other immigrants, mainly English and German, who settled after the gold rush, some of whose descendants fought and died in the two world wars. Names on many headstones are also recorded on the district’s roads, reserves and war memorials such as Motschall, Joyce, Howard and Coutie. The oldest surviving tombstone is that of Scot, David Band who died in 1862 at 51 years. His oldest daughter Elizabeth, with husband John Knell, owned the Queenstown Hotel and the post office. Child-rearing in a colonial gold town was often tragically difficult, as demonstrated in the first 20 years, when 41% of the 34 burials recorded were children. Settlers endured harsh conditions graphically illustrated with the deaths of Annie Joyce at 30 years and of her family. Annie was married to gold miner Walter Joyce. Their third child Walter, born in 1886, died in March 1887. Eight months later Annie died of breast cancer. Walter died in 1909, aged 53, of miner’s phthisic caused by stone dust destroying his lungs. It was so hard to make a living that burials were usually held from 2.30 pm to allow mourners to work a day before paying their last respects.3 Most burials before 1890 were recorded as Anglicans, as the only church on the Caledonia Diggings was the Church of St Andrew, until 1897, when the Primitive Methodist Church came to Panton Hill. Generally miners came to better themselves, but some, like Grace Hopkinson (nee Milward), born in England in 1828, came from a well-off and educated family. According to family legend Grace emigrated with husband William, to live in a tent, but had kept her personally embossed sterling silver cutlery service. Amid the tough environment were some successes like that reported in The Evelyn Observer April/May 1901 of miner William Hopkinson who was buried at the cemetery in 1912 aged 81. The Observer stated that Hopkinson ‘recently dropped across another find in his claim at One Tree Hill’. The lump of gold found this time weighed more than half a kilo. Mr Hopkinson referred to it as ‘another little speck’. *Today’s Smiths GullyThis collection of almost 130 photos about places and people within the Shire of Nillumbik, an urban and rural municipality in Melbourne's north, contributes to an understanding of the history of the Shire. Published in 2008 immediately prior to the Black Saturday bushfires of February 7, 2009, it documents sites that were impacted, and in some cases destroyed by the fires. It includes photographs taken especially for the publication, creating a unique time capsule representing the Shire in the early 21st century. It remains the most recent comprehenesive publication devoted to the Shire's history connecting local residents to the past. nillumbik now and then (marshall-king) collection, david band, eliza smith, gravestones, john cork knell, queenstown cemetery, smiths gully road, st andrews, william band