Out the front of the Ely St fire station (next door to OPSM as shown in the right of the photo). photo .1: Heinz Baytayla (left), Peter Graham (hosing), (the other 2 people are unknown) are washing fire hoses, the trailer pump and its hard suction hoses (long 'pipes' at feet of Heinz) after a fire - probably a grass fire as the tanker is in the background and they are in short sleeves. photo .2: Heinz Baytayla, S/officer Farmer, Peter Graham.2 black and white photographs washing hoses and trailer pump.cleaning up S/S S/ Farmerheinz baytayla, peter graham, farmer, ely st

Members from left to right are: Brian Humphries, 3 Black and white photographs of 6 people undergoing HAZMAT training.hazmat

color photgraphs of house fire in Spink Ave. .1 - 3 people of roof. The firefighter on the left is Brendan Collier, the middle firefighter is Jim Read .2 smoke and fire damage to roof tiles .3 charred roof beams and tile ruble on ceiling3 color photgraphs of house fire in Spink Ave.1, .2, .3 - House Fire Spink Ave 15/9/84fire, house, 1984

Home is a collection of birdhouses on floating islands using the iconic form of the human house - a pitched roof, square walls, windows and doors. This minimal form is often drawn by children; a dolls house, a cubby house, a letter-box or a chook house. Home creates a safe refuge for birds with the plants acting as a water filtration system. The exposed roots draw out pollutants, such as nitrogen, phosphorous and toxic metals, which have entered the waterway through urban run-off. The result is a beautiful sculptural experience and a healthier water system for all to enjoy. The artwork was funded by The City of Ballarat and The Victorian State Government.The work is of aesthetic significance to the people of BallaratHome is a collection of birdhouses on floating islands home, chris mether, studio mether, public art, ballarat, delecombe, wetlands

This whimsical sculpture high on the wall in a narrow lane uses woven wire patterns to lift the view beyond and to the sky. The artwork is of aesthetic significance to the people of BallaratWire sculpture attached to wallOUTROSPECTIVE/ Artist: Bridget Hellier/ This work is inspired by it's setting. Walking through a shopping mall it is easy to become immersed in consumerism and material things. I have tried to create a link between the urban and the natural world. Walking through the area I couldn't find many references to nature. The organic shapes that "grow" out of the wall to attempt to serve as a reference - reminding us of what once was./ Officially opened by Cr Des Hudson 7 December 2011./ Commissioned by the Public Art Advisory Committee on behalf of the City of Ballarat./ City of Ballarat logooutrospective, bridget hellier

“The artwork speaks to the historical architecture of this area, while exploring the idea of changing understanding of space. Space is bent, bulged and repeated, in this painting, like a mirror maze. In this way, it will inspire playfulness, curiosity and thought, by transforming the way we observe, move through and engage with public space”Artist George Goodnow has installed their artwork on the Annex Wall in Alfred Deakin Place from 30th November 2021 - 1 November 2022. George is a multidisciplinary artist and curator currently living in Naarm (Melbourne). Their work for the Annexe Wall will feature a fictional architectural arrangement of the Police Lane site. George utilises painting (designed through hand-drawn and digital processes) to adjust existing architecture, illuminating how spaces reflect, orientate and hold bodies. Recent work explores feelings of disorientation, binaries and queerness within suburban and urban landscapes. painted wall

Personal reflection of apartment tower developments in San Francisco - Golden Gateway Centre and Ghirardelli Square. A critique of their urban planning, particularly treatment of the ground plane and landscaping.Handwritten, quarto, 3 pages.apartment towers, urban planning, san francisco, golden gateway centre, ghirardelli square, robin boyd, manuscript

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

Pt 1 History and contexts: 1. Australian Aboriginal and Torres Strait Islander mental health: an overview 2. A history of psychology in Aboriginal and Torres Strait Islander mental health 3. The social, cultural and historical context of Aboriginal and Torres Strait Islander Australians 4. The policy context of Aboriginal and Torres Strait Islander mental health Pt 2 Issues of Aboriginal and Torres Strait Islander mental health and wellbeing: 5. Mental illness in Aboriginal and Torres Strait Islander peoples 6. Social determinants of Aboriginal and Torres Strait Islander social and emotional wellbeing 7. Preventing suicide among Indigenous Australians 8. Anxiety and Aboriginal and Torres Strait Islander young people 9. Substance misuse and mental health among Aboriginal Australians 10. Trauma, transgenerational transfer and effects on community wellbeing 11. Indigenous family violence: pathways forward Pt 3 Mental health practice: 12. Working as a culturally competent mental health practitioner 13. Communication and engagement: urban diversity 14. Issues in mental health assessment with Indigenous Australians 15. Reviewing psychiatric assessment in remote Aboriginal communities 16. Promoting perinatal mental health wellness in Aboriginal and Torres Strait Islander communities Pt 4 Working with specific groups: models, programs and services: 17. Ngarlu: a cultural and spiritual strengthening model 18. Principled engagement: Gelganyem youth and community well being program 19. Dealing with loss, grief and trauma: seven phases to healing 20. The Marumali program: an Aboriginal model of healing 21. Mental health programs and services.colour photographs, tablesmental health

Jack Buckskin is a man whose mission is to sculpt a new urban Aboriginal language and culture, and through that bring hope back to his people. Broadcast on ABC1 Television on 13 October, 2013DVDkaurna, south australia, language activism

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.

North Kew, now divided between Kew and Kew East, bordered the Yarra River. As such, it was a region subject to flooding in the Yarra Valley. Development beyond this point (ie Kellett Grove) was limited by the City of Kew's planning regulations. Prior to urban development, the area since European settlement and the first land sales in the district in the 1840s, had been used for dairy farming. Small sepia snapshot taken from the river ramp of a house at 8 Kellett Grove, in what was then known as North Kew. The point of view is from a backyard looking towards Fairfield. Beyond the fence line are two almost submerged houses. A number of people are in a motor driven boat midstream. Fairfield at this period, (ie 1934) was noted for its limited river side development. Verso: 2/12/34 / TAKEN FROM OUR RAMPyarra river -- north kew, floods -- yarra valley, floods -- north kew, floods -- 1929, floods -- 1934, natural disasters -- kew

The Kew Historical Society collection includes almost 100 subdivision plans pertaining to suburbs of the City of Melbourne. Most of these are of Kew, Kew East or Studley Park, although a smaller number are plans of Camberwell, Deepdene, Balwyn and Hawthorn. It is believed that the majority of the plans were gifted to the Society by persons connected with the real estate firm - J. R. Mathers and McMillan, 136 Cotham Road, Kew. The Plans in the collection are rarely in pristine form, being working plans on which the agent would write notes and record lots sold and the prices of these. The subdivision plans are historically significant examples of the growth of urban Melbourne from the beginning of the 20th Century up until the 1980s. A number of the plans are double-sided and often include a photograph on the reverse. A number of the latter are by noted photographers such as J.E. Barnes.The Mount Ida Estate was a subdivision of fifty-two residential allotments bordering Tooronga Road, Leura Grove, Constance Street, and Mount Ida Avenue in Hawthorn East. The report of the sale of the Estate in The Argus (21 September) claimed that over 1,000 people attended the auction and that all allotments were sold on the day. On the other side of Constance Street, the plan identifies the ‘Eastern Recreation Reserve’ (now Anderson Park).subdivision plans - hawthorn

Jubilee Reunion 12/12/1936 School No. 2778 established 1886 at first using a Recreation Hall in Albany Crescent near the corner of Windsor Crescent, Surrey Hills. Surrey Hills was first subdivided into urban blocks in 1883 when the train line to Lilydale was opened. Previously the children of local farmers walked to Balwyn school or to a small school in St. Brigids Church which was on the northeast corner of the present Riversdale Road, and Warrigal Road Church. This photo is at Surrey school via Chatham School archives.Photo of a group of past scholars attending a Jubilee Social on 12 December 1936.On front of photo: Old scholars reunion Jubilee Social Surrey Hills No 2778 / 12.12.361936, clothing and dress, people by circumstance, schools, surrey hills state school, festivals and celebrations

A 64 page volume including text, black and white and colour images and maps.Rivers play an essential part in the life and wealth of our society. They are also the most striking feature of the landscape, contributing much to the beauty of rural and urban surroundings as well as to the recreation, peace and happiness of our people. This report includes historical colour and black and white photos and maps. It aimed to give an accurate account of the condition of the rivers of Victoria. It was produced by the Standing Consultative Committee on River Improvement.rivers in victoria, conservation victoria, water supply victoria

This aerial photograph of South Road and Nepean Highway, Moorabbin shows the area where houses and shops on the south side of the Nepean Highway have demolished for the widening of the highway. The pressures of rapid urban development in Moorabbin and beyond, especially to the south of Moorabbin caused bottlenecks and delays, especially at the South Road and Nepean Highway intersection, hence the scheme to widen Nepean Highway.The pressures of rapid urban development in terms of people, housing construction, industrial development and commercial activity, in Moorabbin and beyond, especially to the south would put pressure on road infrastructure in the region. In the early 1980s, a major road expansion of the Nepean Highway was implemented to increase capacity on this major thoroughfare for vehicle commuters. Car use had also increased with commuters from the increasingly populous southern suburbs travelling to their place of work in the Melbourne CBD.Colour photograph of an aerial view of South Road and Nepean Highway, Moorabbin. The image shows houses on the south side of the Nepean Highway that have demolished for widening of road. It features housing and commercial buildings looking north towards Cummins Road.Handwritten blue ink: 82 - 5452 - 11 Handwritten red ink: 112% Handwritten black ink: Ch. 7nepean highway, south road, moorabbin, roads, transport, infrastructure

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

Tony Albert’s 2022 solo exhibition at Sullivan+Strumpf, Remark, continues the artist’s investigation into the imagery and identification of appropriated Indigenous Australian iconography in domestic decoration and design. Incorporating fabric from his extensive collection of ‘Aboriginalia’, Remark sees Albert expand on his acclaimed Conversations with Margaret Preston series dimensionality, critically engaging with the fabric in his own right. Like the fabric of Australian society, the appropriated Indigenous imagery printed on souvenir tea towels intertwines in a complicated web of national identity. These are not images by Aboriginal people and our voices and autonomy continued to be silenced through the object’s inauthenticity. As a country we must reconcile with these objects’ very existence. They are painful reiterations of a violent and oppressive history, but we also cannot hide or destroy them because they are an important societal record that should not be forgotten. As an artist this juxtaposition and tension fascinates me. Tony Albert’s multidisciplinary practice investigates contemporary legacies of colonialism, prompting audiences to contemplate the human condition. Drawing on both personal and collective histories, Albert explores the ways in which optimism can be utilised to overcome adversity. His work poses important questions such as how do we remember, give justice to, and rewrite complex and traumatic histories. Albert’s technique and imagery are distinctly contemporary, displacing traditional Australian Aboriginal aesthetics with an urban conceptuality. Appropriating textual references from sources as diverse as popular music, film, fiction, and art history, Albert plays with the tension arising from the visibility, and in-turn, the invisibility of Aboriginal People across the news media, literature, and the visual world. australian first nations art, colonialisation

Invasion places an imaginative eye in Australian colonial history and turns around the dominant view, taking alien creatures into iconic London-based cityscapes, with white urban residents their victims. Cook's images express the shock that enveloped the Australian continent when European people appeared on Aboriginal shores. Aboriginals as aliens, sci-fi scaled animals - featherless birds, super sized grubs, giant lizards, possums on ufo's, laser shooting fembots, and clouds of rainbow lorikeets - arrive into urban London, the 'mother' country, and wreak havoc. Within the broad narrative are mini narratives that speak to the past, historical references that tease out and reverse the racist practices imposed on Aboriginals. The drama of such an event heightened with the use of vintage-inspired B-grade horror movie aesthetic - an ironic 'spoofy' edge.australian first nations art, photography, colonialisation, sci-fi

Invasion places an imaginative eye in Australian colonial history and turns around the dominant view, taking alien creatures into iconic London-based cityscapes, with white urban residents their victims. Cook's images express the shock that enveloped the Australian continent when European people appeared on Aboriginal shores. Aboriginals as aliens, sci-fi scaled animals - featherless birds, super sized grubs, giant lizards, possums on ufo's, laser shooting fembots, and clouds of rainbow lorikeets - arrive into urban London, the 'mother' country, and wreak havoc. Within the broad narrative are mini narratives that speak to the past, historical references that tease out and reverse the racist practices imposed on Aboriginals. The drama of such an event heightened with the use of vintage-inspired B-grade horror movie aesthetic - an ironic 'spoofy' edge.australian first nations art, photography, colonialisation, sci-fi

This old apple tree situated beside the Plenty River Trail at Greensborough has been associated with Melbourne Founder John Batman. The concrete block is inscribed with the date 1841, when the tree was thought to have been planted. Known as Batman's Tree, this apple tree is on the bank of the Plenty River near Leischa Court, Greensborough. It is said that Melbourne Founder John Batman may have planted the tree and later signed his treaty here with the Aboriginal people. It still bears fruit and its recorded on the National Trust's Register of Significant Trees, as the oldest apple tree in Victoria. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p7This 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, greensborough, john batman tree, plenty river trail

The original house was built around 1850 was one of Kangaroo Ground's earliest homes, part of which remains today. Built by Scottish farmer Andrew Harkness who acquired the property in 1849 at the top of the hill with magnificent panoramic views as far as Kinglake, the same year he married Sarah Oswin. The property was known as Garden Hill from at least 1865. Andrew and Sarah had four sons and five daughters. Harkness was a founder of the Kangaroo Ground School and one of the first to suggest establishing the Eltham District Road Board (1858-71) of which he was a member, the pre-cursor to the Shire of Eltham (1871-1994). He was also a Trustee of the Kangaroo Ground Cemetery. His daughter Fanny married farmer Alexander White who purchased the property in 1893. Alexander White died in 1906 and ownership transferred to Fanny White. Son, Robert White was a Councillor of the Shire of Eltham at the time the Shire acquired two acres of land on the adjacent property from the Mess brothers for the creation of the Shire of Eltham Memorial Park (1921) in which the Shire of Eltham War Memoirial tower was erected (1926). Fanny White donated a small section of land from the Garden Hill property to facilitate entry access to the park. The White family sold the property to Sir Herbert Gepp in 1925. Covered under Heritage Overlay, Nillumbik Planning Scheme. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p29This 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, kangaroo ground

Situated in King Street, Eltham, Alistair Knox built his home and office in 1962-1963 with mud-bricks made from the local soil and recycled materials blending the house with bush around it. Knox popularised the Eltham earth building movement, begun by Montsalvat founder, Justus Jorgensen. Alistair Knox (1912-1986) was also an Eltham Shire Councillor 1971-1975 and Shire President in 1975. He established the inaugural Eltham Community Festival in 1975. Covered under Heritage Overlay, Nillumbik Planning Scheme. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p145This 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, alistair and margot knox house, alistair knox design, mudbrick construction, eltham, king street