Showing 1075 items
matching the world of life
-
Torquay and District Historical Society
salvaged timber pole
This pole was used in the construction of the first Torquay Lifesaving Club clubhouse in 1945. it was dug up by club members from the mouth of Spring Creek, where it had been laid as part of defence strategy during WW2. In the 1940s 'Tank Traps' were placed across low lying Victorian Beaches to stop potential invading Japanese forces. This pole was salvaged from the ashes of the fire which destroyed the first TLSC clubhouse in 1970.This wooden pole was used in the foundations of the first Torquay Surf Life saving Club club house. Timber pole associated with WW2 and Torquay SLSC, damaged by fire in 1970.torquay lifesaving club, 'tank traps', world war 11, local war defences -
Tatura Irrigation & Wartime Camps Museum
Book - Book - Biography, Memoirs of My Life During World War II, 1997
... Memoirs of My Life During World War II... Tatura the-murray Book - Biography Book Memoirs of My Life During ...Wartime memoirs of Werner Buschmann, a German Merchant Seaman, captured on the "Hohenfels" and brought to Australia for internment, later classified as a prisoner of war. Printed material in black plastic folder, comprising of 62 pages of A 4 size pages in clear plastic sleeves. mv hohenfels, german merchant seaman, ranji tiki, dhurringile pow camp, hohenfels, werner buschmann, ralf taeuber -
Tatura Irrigation & Wartime Camps Museum
Photographs, Sketches by Emil Wittenberg, c.1942 for sketches
The original sketches were used by the Tatura Museum for an exhibition c.1997, and were photographed before their return to Wittenberg's nephew, who verbally approved of the use of these copies for any purpose by the Society.23 15 x 10 cms photos of shetches of life as a "Dunera" internee at Hay and Tatura in silver glass fronted frame. Colour sketches of prisoners, their quarters, barracks, suggested coat of arms and banknotes.dunera, hay internment camp, camp 2 internment camp, tatura, internment camp money, internee coat of arms, internment camps, world war ii -
Tatura Irrigation & Wartime Camps Museum
Photographs, Wittenberg, Emil, the artist, The "Dunera" Story, c. 1942 for sketches
The original sketches were used by the Tatura Museum for an exhibition c.1997, and were photographed before their return to Wittenberg's nephew, who verbally approved of the use of these copies for any purpose by the Society.Four A4 photographs of colour sketches mounted in a timber frame with glass front. Photo of sketches displaying life on the "Dunera" barracks, bunks and toilet facilities in the internment camps.The "Dunera" Story, Sketches by Emil Wittenberg."dunera", hay internment camp, internment camps, tatura, camp 2, world war ii, emil wittenberg -
Tatura Irrigation & Wartime Camps Museum
Folio Wartimes Camps, Singapore Group, c.2000
Historic and personal memorabilia and recollections of those internees from their life in Singapore, their transportation on the "Queen Mary", and their time in Camp 3 Internment Camp, Tatura.Irreplaceable material and personal experiences of a group of internees from Singapore during World War 2. A number of these families were Jewish who had fled to Singapore from Germany and Austria.Black two ring folder containing printed matter and photos held in plastic sleeves. -
Tatura Irrigation & Wartime Camps Museum
Theatre Program, Internierungslager Tatura 1, 24/12.1940
Indicate life and interest of German male civilians who were held in internment during /world War 2. The names of several internees involved in the production are included. A unique document saved by the family for many years, and which illustrates the methods undertaken by the internees in order to improve their life while imprisoned. Also illustrates the help offered to the internee by the Australian Authorities, viz the use of office equipment to print the program, and the making available of movie films and musical instruments. Original paper program, printed on two sides.nil -
Tatura Irrigation & Wartime Camps Museum
Book, Dunera Lives. Volume 1 A Visual History, 2018
A remarkable, thoroughly researched and detailed record of "Dunera" internee artists with examples of their varied styles of water and colour paintings, sketches and cartoons. Vivid reminders of the whole experience of internment in Australia during World War 2 for these men. Launched at the Jewish Museum in St Kilda, Sunday July 8th and Monday July 9th at Readings Books in Melbourne.Visual history of camp life of the Dunera boysBlue soft cover, with front cover painting by Emil Wittenberg. Painted at Tatura on 23rd May 1941, depicts a group of Dunera internees behind barbed wire. B/W and colour photos, sketches, paintings and watercolour.To the memory of Amirah Inglis. A photograph of Kenneth Stanley Inglis, 7 October 1929 - 1 December 2017dunera boys -
Wangaratta RSL Sub Branch
Framed photocopy of Instrument of Surrender of Japanese Forces Singapore
The Instrument of Surrender signed at Singapore by Admiral Lord Louis Mountbatten for the Allies and General Itagaki for the Japanese. During his time as Supreme Allied Commander of the Southeast Asia Theatre, Lord Mountbatten's command oversaw the recapture of Burma. A personal high point was the receipt of the Japanese surrender in Singapore when British troops returned to the island to receive the formal surrender of Japanese forces in the region led by General Itagaki on 12 September 1945, codenamed Operation Tiderace. General Itagaki was convicted of war crimes and executed inn 1948.The surrender of Imperial Japan was announced on August 15 and formally signed on September 2, 1945, bringing the hostilities of World War II to a close.Following the war, Mountbatten was known to have largely shunned the Japanese for the rest of his life out of respect for his men killed during the war, and as per his will, Japan was not invited to send diplomatic representatives to his funeral in 1979,Black frame with silver insert with glass of a photocopy of the Instrument of Surrender of the Japanese Forces. Script is in black on white paper with a red square seal at the bottom left, mounted on cream board.Instrument of surrender of Japanese Forces under the command or control of the Supreme Commander, Japanese Expeditionary forces, southern regions within the operational theatre of the Supreme Allied Commander, South East Asia. Signed at Singapore at 0341 hours (G.M.T.) on 12 September, 1945.wwii, world war 2, imperial japanese forces, surrender, singapore, japanese army -
Wangaratta RSL Sub Branch
Framed Photo and Medals, Private J L Parker
Photograph and medals belonging to Private John Leonard PARKER VX56265 2/23 Battalion AIF Killed in Action on 24/11/1943 during WW2. Buried at Lae cemetery in New Guinea. The 2/23rd Infantry Battalion was raised at the Albury Showgrounds in New South Wales in August 1940, as part of the 26th Brigade. Initially the brigade belonged to the 7th Division but in early 1941 moved to the 9th Division. The battalion did its initial training in Albury before moving to Bonegilla, Victoria, before sailing for the Middle East in November. The 2/23rd left Alamein on 2 December and headed back to Gaza in Palestine, where it participated in the 9th Division parade on 22 December. The battalion left Palestine in the third week of January 1943 and reached Sydney at the end of February. Reorganised for jungle operations, on 4 September the 2/23rd participated in the division's amphibious landing at Red Beach, north west of Lae. Shortly before the landing occurred, the invasion fleet was attacked by six Japanese fighters and three bombers. Most of the Japanese bombs missed the Allied ships but one bomb hit the landing craft carrying the 2/23rd headquarters - killing the battalion commander and the ship's captain. The landing craft, however, made it to shore and the 2/23rd participated in the subsequent fighting around Lae, Finschhafen, and Sattelberg. After Sattelberg, the 2/23rd continued to move inland, capturing Masangkoo, Kuanko, and finally on 9 December, Wareo. Brown timber frame with dark blue background containing photograph of soldier, three round and three star shaped medals and document with coloured crest."This scroll commemorates Private J. L Parker Australian Military Forces held in honour as one who served King and Country in the world war of 1939-1945 and gave his life to save mankind from tyranny. May his sacrifice help to bring the peace and freedom for which he died."private john leonoard parker, 2/23rd battalion, ww2, new guinea -
Wangaratta RSL Sub Branch
Framed photograph, Jack McINTOSH
Image of Frederick James "Jack" McIntosh VX34544 who served with the 2/24th Infantry Battalion during the Second World War He was born on the 9th May 1905 at Beechworth. He joined the Wangaratta RSL Sub Branch in 1946. He was Vice President for 15 years and in 1963 attained Life Membership of the RSL McINTOSH joined the Wangaratta RSL Sub Branch in 1946. He was Vice President for 15 years. As Chairman of the Building Committee he was mainly responsible for many improvements to the clubrooms. In 1963 he was presented with his Life Membership Badge by Sir Charlies McKay, then President of the Victorian Branch.Timber framed photograph of male in suit.JACK McINTOSH enlisted in the 2/24th Inf. Battalion in 1943. Joined Wangaratta Sub-Branch in 1946. Jack was given his life membership in 1963 .2/24th battalion, jack mcintosh, life member, wangaratta rsl, ww2 -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2008
Mawul Rom Project: Openness, obligation and reconciliation Morgan Brigg (Universtiy of Queensland) and Anke Tonnaer (University of Aarhus, Denmark) Aboriginal Australian initiatives to restore balanced relationships with White Australians have recently become part of reconciliation efforts. This paper provides a contextualised report on one such initiative, the Mawul Rom crosscultural mediation project. Viewing Mawul Rom as a diplomatic venture in the lineage of adjustment and earlier Rom rituals raises questions about receptiveness, individual responsibility and the role of Indigenous ceremony in reconciliation efforts. Yolngu ceremonial leaders successfully draw participants into relationship and personally commit them to the tasks of cross-cultural advocacy and reconciliation. But Mawul Rom must also negotiate a paradox because emphasis on the cultural difference of ceremony risks increasing the very social distance that the ritual attempts to confront. Managing this tension will be a key challenge if Mawul Rom is to become an effective diplomatic mechanism for cross-cultural conflict resolution and reconciliation. Living in two camps: the strategies Goldfields Aboriginal people use to manage in the customary economy and the mainstream economy at the same time Howard Sercombe (Strathclyde University, Glasgow) The economic sustainability of Aboriginal households has been a matter of public concern across a range of contexts. This research, conducted in the Eastern Goldfields of Western Australia, shows how economically successful Aboriginal persons manage ?dual economic engagement?, or involvement in the customary economy and the mainstream economy at the same time. The two economies sometimes reinforce each other but are more often in conflict, and management of conflicting obligations requires high degrees of skill and innovation. As well as creating financially sustainable households, the participants contributed significantly to the health of their extended families and communities. The research also shows that many Aboriginal people, no matter what their material and personal resources, are conscious of how fragile and unpredictable their economic lives can be, and that involvement in the customary economy is a kind of mutual insurance to guarantee survival if times get tough. Indigenous population data for evaluation and performance measurement: A cautionary note Gaminiratne Wijesekere (Dept. of Families, Housing, Community Services and Indigenous Affairs, Canberra) I outline the status of population census counts for Indigenous peoples, identifying information on Indigenous births and deaths, and internal migration estimates. I comment on the ?experimental? Indigenous population projections and question the rationale for having two sets of projections. Program managers and evaluators need to be mindful of limitations of the data when using these projections for monitoring, evaluating and measuring Indigenous programs. Reaching out to a younger generation using a 3D computer game for storytelling: Vincent Serico?s legacy Theodor G Wyeld (Flinders University, Adeliade) and Brett Leavy (CyberDreaming Australia) Sadly, Vincent Serico (1949?2008), artist, activist and humanist, recently passed away. Born in southern Queensland in Wakka Wakka/Kabi Kabi Country (Carnarvon Gorge region) in 1949, Vincent was a member of the Stolen Generations. He was separated from his family by White administration at four years of age. He grew up on the Cherbourg Aboriginal Reserve in the 1950s, when the policies of segregation and assimilation were at their peak. Only returning to his Country in his early forties, Vincent started painting his stories and the stories that had been passed on to him about the region. These paintings manifest Vincent?s sanctity for tradition, storytelling, language, spirit and beliefs. A team of researchers was honoured and fortunate to have worked closely with Vincent to develop a 3D simulation of his Country using a 3D computer game toolkit. Embedded in this simulation of his Country, in the locations that their stories speak to, are some of Vincent?s important contemporary art works. They are accompanied by a narration of Vincent?s oral history about the places, people and events depicted. Vincent was deeply concerned about members of the younger generation around him ?losing their way? in modern times. In a similar vein, Brett Leavy (Kooma) sees the 3D game engine as an opportunity to engage the younger generation in its own cultural heritage in an activity that capitalises on a common pastime. Vincent was an enthusiastic advocate of this approach. Working in consultation with Vincent and the research team, CyberDreaming developed a simulation of Vincent?s Country for young Aboriginal and non-Aboriginal persons from the Carnarvon Gorge region to explore Vincent?s life stories of the region. The use of Vincent?s contemporary paintings as storyboards provides a traditional medium for the local people to interactively re-engage with traditional values. Called Serico?s World, it represents a legacy to his life?s works, joys and regrets. Here we discuss the background to this project and Vincent?s contribution. A singular beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land RG Gunn (La Trobe University) and RL Whear (Jawoyn Association) Samples from a beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land were analysed for radiocarbon and dated to be about 150 years old. An underlying beeswax figure was found to be approximately 1100 years old. The Dreaming Being Namarrkon is well known throughout Arnhem Land, although his sphere of activity is concentrated around the northern half of the Arnhem Land plateau. Namarrkon is well represented in rock-paintings in this area and continues to be well represented in contemporary canvas-paintings by artists from the broader plateau region. We conclude that representations of Namarrkon in both painted and beeswax forms appear to be parallel manifestations of the late Holocene regionalisation of Arnhem Land. ?Missing the point? or ?what to believe ? the theory or the data?: Rationales for the production of Kimberley points Kim Akerman (Moonah) In a recent article, Rodney Harrison presented an interesting view on the role glass Kimberley points played in the lives of the Aborigines who made and used them. Harrison employed ethnographic and historical data to argue that glass Kimberley points were not part of the normal suite of post-contact artefacts used primarily for hunting and fighting or Indigenous exchange purposes, but primarily were created to service a non-Indigenous market for aesthetically pleasing artefacts. Harrison asserted that this market determined the form that these points took. A critical analysis of the data does not substantiate either of these claims. Here I do not deal with Harrison?s theoretical material or arguments; I focus on the ethnographic and historical material that he has either omitted or failed to appreciate in developing his thesis and which, in turn, renders it invalid. The intensity of raw material utilisation as an indication of occupational history in surface stone artefact assemblages from the Strathbogie Ranges, central Victoria Justin Ian Shiner (La Trobe University, Bundoora) Stone artefact assemblages are a major source of information on past human?landscape relationships throughout much of Australia. These relationships are not well understood in the Strathbogie Ranges of central Victoria, where few detailed analyses of stone artefact assemblages have been undertaken. The purpose of this paper is to redress this situation through the analysis of two surface stone artefact assemblages recorded in early 2000 during a wider investigation of the region?s potential for postgraduate archaeological fieldwork. Analysis of raw material utilisation is used to assess the characteristics of the occupational histories of two locations with similar landscape settings. The analysis indicates variability in the intensity of raw material use between the assemblages, which suggests subtle differences in the occupational history of each location. The results of this work provide a direction for future stone artefact studies within this poorly understood region.document reproductions, maps, b&w photographs, colour photographskimberley, mawul rom project, 3d computer game, storytelling, vincent serico, beeswax, namarrkon, artefact assemblages, strathbogie ranges, groote eylandt, budd billy ii -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2013
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 -
Vision Australia
Administrative record - Text, 70th Annual Report 1965 Association for the Blind of Victoria, 1966
Articles in annual report includes: President's report, treasurer's report, Association for the blind balance sheet, life governors, Ballarat home report, Bendigo home report, Brighton home report, Blind citizens community centre, volunteers, auxiliaries, youth serves, facts about blindness. In this report, the three broad aims of the organisation (assist with readjustment, retain people in their own home, provide accommodation) is discussed with the need for more government support, the death of Hamish Mackenzie who was highly respected and represented Australia at the World Forum in August 1964, the visit by Sir Rohan and Lady Delacombe to the Ballarat home, opening of a hostel for 5 people at 25 New Street - at the rear of the Brighton Home, Granny Carson celebrated turning 102, approval for extension of Blind Citizens Community Centre is complete and building of the two storey building will finally progress at the end of the year, and the existing clubhouse modernised and painted.1 volume of text and black and white illustrationsassociation for the blind, h.m. lightfoot, hamish mackenzie, hubert opperman, sir rohan delacombe, granny carson, annual reports -
Duldig Studio museum + sculpture garden
Sculpture, Karl Duldig, Mask by Karl Duldig 1921, 1921
Karl Duldig carved this marble sculpture of a mask in the Vienna Kunstgewerbeschule (School of Applied Arts) in 1921. His teacher, Anton Hanak, the Professor of Sculpture at the School, encouraged him to carve directly into the stone. It was an accomplished work for the 19 year-old student and was selected by Hanak to represent the students of the School at the Deutschen Gewerbeschau (German Applied Art exhibition) in Munich in 1922, an early accolade for the young artist. The sculpture and another Kneeling Nude were reproduced in the journal Deustche Kunst and Dekoration in 1923-24 in an article on the Hanak-Klasse. In 2011 Mask was exhibited in the National Gallery of Victoria exhibition Vienna: Art and Design. The sculpture is one of ten substantial sculptures in marble and stone, and a larger group terracotta sculptures and masks, portrait busts and small stone sculptures created by Karl Duldig in Vienna that are held in the Museum collection. These art works are complemented by an archive of contemporary documents including letters, photographs, documents and ephemera. In 1938 Duldig’s Viennese sculptures were sent to Paris in 1938 for a proposed exhibition, and were hidden in Paris by Slawa Duldig’s sister Rella, throughout the Second World War, and arrived in Australia post-war over 5 decades. Karl Duldig was a student of the Kunstgewerbeschule from 1921 until 1925, and then attended the Akademie Der Bildenden Künste (Academy of Fine Arts) from 1929 until 1933. He was accepted into the Professor Josef Mullner’s “Meisterschule” at the Academy of Fine Arts from 1929 until 1933. His teacher at the Kunstgwerebeschule was Austria’s foremost contemporary sculptor Anton Hanak, and he was a formative influence on Duldig’s work. Hanak had been a member of Viennese Secession, and worked with Josef Hoffman on architectural commissions prior to the First World War. Hanak shared both his love of the expressive quality of materials and a humanist vision with his students. Various writers have written about Duldig’s interest in masks. His interest may have been stimulated by his classical education, the Greek and Roman antiquities in the Kunsthistoriches Museum in Vienna, or the ethnological collections in Vienna’s Museum of Ethnology (now known as the Weltmuseum). The mask was a motif explored by expressionist and cubist artists whose work was exhibited at the Vienna Secession. Duldig would have been familiar with the psychological investigations of the neurologist and founder of psychoanalysis Sigmund Freud, who established his practice in Vienna. In the Duldig Studio library, Duldig’s keen interest in the arts of a myriad of visual cultures is apparent. Of particular note are two well-thumbed copies Rudolf Utzinger’s, Masken, published by Ernst Wasmuth in Berlin in 1923, depicting masks from around the world. It is likely that a multitude of influences were at play. Slawa Duldig also worked with this motif, and also carved a smaller mask in Salzburg marble as well as a remarkable mask in clay, and these are held in the collection. Ann Carew 2016The Mask has national and international aesthetic significance. It is one of the earliest works by Karl Duldig in the Studio collection, and is a subject that he would continue to explore throughout his working life. The sculpture demonstrates a high degree of technical skill and mastery at an early age. It is evidence of Duldig’s engagement with the art of his peers during this period – the mask is a motif that inspired contemporary expressionist and cubist artists. It also demonstrates his interests in portraiture, human psychology, and the creation of identity and transformation of personalities. The Mask also provides an important link to the studio practice in the Vienna Kunstgwerbeschule, the teaching of Anton Hanak, and the program of international art exhibitions in Europe during the period. It is also of historical significance: the story of its survival and eventual recovery provides a counterpoint to the story of the Nazis’ confiscation of art during the Second World War. Ann Carew 2016Carving in Salzburg Marble. Holes for eyes and mouth cut through the block. Highly polished finish at front contrasting with rough finish at back and stylised curled hair. Marble base separate (75 x 275 x 198, wt 9000) and added later by artist. Karl Duldig 1921 incised on back -
Duldig Studio museum + sculpture garden
Photograph, Slawa and her sister Rella, Vienna, c.1938
This photograph of Slawa and her sister was taken a few months before Slawa and baby Eva left Vienna, in December 1938. They joined Karl in Switzerland. After leaving Europe, she did not see her sister again for 30 years – years which are documented in the many letters held by the Studio, sent over this time. In 1968 Slawa and Rella met one more time in Paris.This photograph documents the important relationship between Slawa Horowitz-Duldig and her sister Rella Horowitz, later Laisne. Rella assisted Slawa in the process of developing her invention of the modern foldable umbrella, and hid the family's artworks and furniture, designed by Slawa and the firm of Sigmund Jaray, in her apartment in Paris during the Second World War. It is of historical significance as it documents life in Vienna prior to the Second World War. -
Duldig Studio museum + sculpture garden
Photograph, Karl Duldig, Slawa and her sister Rella, Paris, 1968
This photograph was taken by Karl Duldig when he and Slawa visited Slawa's sister Rella Laisne in Paris in 1968. They went to Paris as part of a world trip on the occasion of the unveiling of Karl's sculptural monument, Dawn, at the Maccabiah Village, Ram Gat, Israel. Commissioned by Hakoah and World Maccabi Union his monument commemorates the sportsmen and women of Hakoah Sports Club who were among the victims in the Holocaust. Karl had played for Hakoah in his youth. This is one of a large collection of photographs taken by sculptor Karl Duldig, documenting his art, life and family. The collection is of historical and aesthetic significance as a personal record of the work, cultural and social milieu of an Austro- Australian sculptor and his family from the early to late 20th century. it is also a record and representative of the experience of those people who came to Australia at this time, displaced by the upheavals of the Second World War. -
National Wool Museum
Tool - Water Pump, c.1960
A windmill may be considered one of the most iconic sights of Australian Farming life. A pump like this rest at the heart of all such windmills, turning wind energy into water for farmers both here in Australia and worldwide alike. The water windmills access is referred to as an aquifer, an underground layer of water trapped in rocks but accessible with use of water wells and windmills. Australia is home to an underground aquifer known as the Great Artesian Basin. It is the largest and deepest aquifer in the world. Stretching over 1,700,000 square kilometres, the Basin underlies nearly a quarter of the continent including most of Queensland, the south- east corner of the Northern Territory, the north-east part of South Australia and the northern part of New South Wales. The basin is 3,000 metres deep in places and is estimated to contain 64,900 cubic kilometres of groundwater. To try and give this number context, a megalitre is a million litres. The Great Artesian Basin contains 65,000 million megalitres of water. This would be enough to cover all the land on the planet in almost half a metre of water.Lift style piston pump typical of an Australian farm connected to a multi-bladed windmill. Bronze cylindrical construction coming up from removable wood base. Rotating lever is above outlet pipe which would send water to the storage tank.windmill, australian farming, great artesian basin, aquifer -
National Wool Museum
Print, Chris McClelland, Shearing the Rams – Tuppal Station, 210
Chris was invited to be artist in resident for the historic re-enactment of “Shearing the Rams” at the North Tuppal Station woolshed held on the 4th and 5th June 2010. The celebration attracted record crowds to witness the shearing of the station rams by 72 blade shearers. Over a single weekend in 2010, thousands of people queued for hours to see a piece of Australian history recreated at North Tuppal Station near Tocumwal, NSW. In 1900, Francis Faulkner invested a staggering £4000 to extend his shearing shed on Tuppal Station, making it the biggest in the country. Over the next decade more than three million sheep trod its pine boards and were shorn in its 72 stands. After years of drought and the Great Depression, the property fell into disrepair and the station was split up. When North Tuppal Station was sold to the Atkinson family in 1928, just five of the 72 stands were in operation. In 2010, Sport Shear Australia approached the Atkinson family about holding an event in the historic shearing shed to raise money for a team of Australian shearers to go to the world shearing title in Wales. An army of volunteers restored the T-shaped shed and yards and organised a weekend of events. Over two days, 6,000 sheep were shorn and all 72 stands of the restored North Tuppal shed were brought back to life. A total of 117 shearers shared the boards with 90 wool handlers who skirted 19 fleeces every minute. For a period on each day of this historic weekend, the machines were then silenced, and 72 shearers picked up their old blade shears to recreate past shearing methods. “When they fired up and got the blades out there was deathly silence on the board - you could hear a pin drop because normal shearing you have all the machines and it is quite noisy. Here you could just hear the click, like in the song Click Go the Shears Boys. People had tears in their eyes. It was quite an emotional thing to see that and very proud to be here.” George Falkiner, grandson of Francis FalkinerColoured framed print of shearing scene in the Tuppal station, Ferrrier’s wool press on the left-hand side and station on the top. Print in framed in a light-coloured wooden frame with white coloured matte.Under artwork - In 1891 Tuppal Station, a sum of 176,000 acres threshold, was bought by Mr Fiane Sadlies Falkines, Under the management of his eldest son F.B.S. Falkines, the 72 stand woolshed was build in 1900 and powered by a 16 horsepower steam engine. Sheep were pure Boonoke blood and the average numbers of sheep shorn over nineteen years to 1909 was 152,780. Around 7200 sheep could be shorn daily. The largest clip totalled 3326 baled of greasy and scoured wool and was sold in London. Bottom right corner - Chris McClelland 181/720 Shearing The Rams – Tuppal Station -
National Wool Museum
Book, With a Passport and Two Eyes
"With a Passport and Two Eyes" by V.C. Buckley, c.1930. An account of the authors travels around the world, including an extensive chapter on Australia, with references to the Western District, farming, country life, city life, retail stores and wool.farming sheep stations, farming, sheep stations -
Hepburn Shire Council Art and Heritage Collection
Medal, 1951 Commemorative Plaque, 1951
Medal commemorating the Centenary of Government of Victoria and the Discovery of Gold, commissioned by the Victorian Government and gifted to the Shire of Glenlyon. Designed by Andor Mészáros and minted by K.G. Luke, Melbourne, 1951. 1951 marked the centenary of Victoria's separation from the colony of New South Wales. As part of the celebrations, the Victorian Government commissioned this medal from Andor Meszaros. Drawing on his classical background, Mészáros developed the imagery for 'Equality and Justice through Freedom'. The man holding the torch represents equality; the blindfolded woman holding a sword is the symbol of justice, and both are mounted on a horse that has broken its shackles. Features on the reverse a design of a banksia and bottlebrush. There was another version of this medal which depicted a pair of gold prospectors on the reverse.This medal was presented to the Shire of Glenlyon in 1951. For over half a century, sculptors Andor (1900-1973) and Michael (1945- ) Meszaros have created medals that reflect the high points of life in Australia. From major awards and portraits of eminent Australians to artwork celebrating popular culture and the natural world, these objects illuminate our culture and history. Grounded in a centuries-old European art tradition, the medals create connections across disciplines and link such diverse subjects as scientific advances, religious themes, sport, the performing arts and motherhood. Through their public and private commissions and their personal artworks, the Meszaros sculptors have defined the modern Australian medal.Bronze medal with images and text insetObverse Description: Horse bounding left, broken shackles on foreleg, carrying woman holding sword and man holding torch; around, EQUALITY AND JUSTICE THROUGH FREEDOM Artist's name behind horse's tail: A MESZAROS Reverse Description: Stake supporting plant; above, CENTENARY OF GOVERNMENT OF VICTORIA 1851 - 1951; inscribed, Presented to / the Shire of / Glenlyon / 1951 Artist's initials to left of stakeglenlyon, hepburn shire, centenary of government, centenary of gold discovery, history of victoria, victorian governement, meszaros, kg luke, commemorative, commemorative plaque, centenary 1951 -
Uniting Church Archives - Synod of Victoria
Photograph, Brian Dixon, Undated
Brian James Dixon (born 20/05/1936) is a former Australian rules footballer and Victorian politician. Dixon played 252 VFL games for Melbourne between 1954 and 1968, playing mostly on the wing. He had a stellar football career, playing in five premierships, winning Melbourne's best and fairest in 1960, while in 1961 he was selected in the All-Australian team and he also won the Tassie Medal for his performances at the 1961 Brisbane Carnival. In 2000 he was named in Melbourne's Team of the Century. Despite still playing football for Melbourne, he entered parliament in 1964, as the member for the now abolished seat of St Kilda, representing the Liberal Party. Being from the moderate wing of the party he clashed with then Premier Henry Bolte, especially over the hanging of Ronald Ryan which Dixon strongly opposed.[1] After Rupert Hamer took over as Liberal Party leader and Premier, Dixon was promoted to the ministry. He variously served in several portfolios including youth, sport and recreation, housing and Aboriginal affairs. His most remembered achievement was introducing the iconic Life. Be in it. program.[2] In 1979 Dixon won St Kilda by an extremely narrow margin, which crucially gave the Hamer Liberal government a majority of one seat in the Legislative Assembly and meant that the Liberal Party did not need to form a Coalition with the National Party with whom relations were traditionally poor in Victoria. However, in 1982 Dixon was defeated as the Liberals lost government after 27 years in office. After his defeat, Dixon has worked predominantly in sports administration and he currently runs public speaking seminars. Brian currently travels the world representing TAFISA and ASFAA. He is also president of AFL South Africa and takes a keen interest in other countries playing Australian rules football.[3]B & W photograph of Brian Dixon in profile.dixon, brian, football, victorian parliament -
Uniting Church Archives - Synod of Victoria
Photograph, Rev. Anderson Douglas Dargaville, Pre-1977
The Reverend Doug Dargaville, Anglican clergyman and former General Secretary of the Victorian Council of Churches from 1966 – 1982, and again for a time in 1995, passed away on 19 March 2013. "The death of Rev. Doug Dargaville at Bacchus Marsh in Victoria, Australia has been announced, and his funeral is to take place on March 28th. Doug was one of the great pioneers of the ecumenical and interfaith movements, especially in his role as executive secretary of the Victorian Council of Churches from 1966 to 1982. Perhaps more than anyone else, he laid the foundations for the organizational structure of the ecumenical movement here in Victoria and across Australia. A small man with a big vision, he brought his inclusive Anglican spirituality to the tasks at hand. With his retirement to the country town of Bacchus Marsh outside Melbourne with his beloved Lucy, his life’s work was not yet complete. He devoted three years of his life during the 2000s to being the general secretary of Religions for Peace Australia, and was always a strong supporter of the interfaith movement, not least during the Parliament of the World’s Religions, held in Melbourne in December, 2009. He was an efficient and prudent administrator, never seeking the limelight yet everything was done with an ironic and disarming humor and a certain impish and whole-hearted spirit. He was, in every sense of the word, a good man whose life was completely devoted to overcoming barriers and forging unity between the different churches and different faith traditions. We pray that he will find rest and eternal peace with the God whom he served so well and so faithfully for so long." Professor Des Cahill, Chair, Religions for Peace Australia.B & W photograph of Rev Anderson Douglas Dargaville discussing ecumenical material with another man.dargaville, douglas, victorian council of churches -
Uniting Church Archives - Synod of Victoria
Photograph, Undated c.1970s
Mrs Jean Yule O.A.M. was editor of the "Women in the Church" column of the Australian Presbyterian Life newspaper 1960 - 1975. Member of the Presbyterian Church Freedom from Hunger Victorian committee. President of the Presbyterian Women's Association (P.W.A.) 1966 - 1969. Representative to the East Asian Christian Conference. Presbyterian Church Elder; field officer World Christian Action 1974.B & W gloss, waist length photograph of Mrs Jean Yule.mrs jean yule, presbyterian, presbyterian life, freedom from hunger, p.w.a., writer -
Uniting Church Archives - Synod of Victoria
photograph, May 10th or 11th 1935
Kagawa, Toyohiko (1888-1960) Japanese evangelist and social movement leader Kagawa was born in Kobe to Kame and Junichi Kagawa. In lonely years following the death of his parents at age four, he met Harry W. Myers and Charles A. Logan, missionaries of the (Southern) Presbyterian Church, U.S., and was baptized by Myers on February 14, 1904, at the Tokushima church. He pursued theological study at Meiji Gakuin in Tokyo and Kobe Theological Seminary. During his student days in Kobe he moved into the Shinkawa slum to serve the physical and spiritual needs of some 7,500 people. Between August 1914 and May 1917 Kagawa studied in the United States at Princeton Theological Seminary and then became involved in labor and peasants movements in Japan and in organizing religious programs, with the Jesus Band of Kobe as the base of his work. In 1921 Kagawa organized the Friends of Jesus. This Franciscan-like band of young people strove for spiritual discipline, compassion for the poor, and an evangelical life of witness. When Tokyo suffered a massive earthquake in 1923, he shifted the main emphasis of his work to that city. He promoted economic cooperatives in Japan and peace and social reform programs before and after World War II. Kagawa was a prolific writer. Most of his writings are collected in the twenty-four volume Kagawa Toyohiko Zenshu (The work of Kagawa Toyohiko) (1964). His theological focus was on the redemptive love of God, manifest in the life of Jesus Christ, to whom people can commit themselves through a mystical experience of faith and intellectual creativity. Kagawa was known more as a Christian social reformer than as a religious leader both in and out of Japan, but he was fundamentally an evangelist throughout his life. Robert M. Fukada, “Kagawa, Toyohiko” in Biographical Dictionary of Christian Missions, ed. Gerald H. Anderson (New York: Macmillan Reference USA, 1998), 350. This article is reprinted from Biographical Dictionary of Christian Missions, Macmillan Reference USA, copyright © 1998 Gerald H. Anderson, by permission of Macmillan Reference USA, New York, NY. All rights reserved. B & W informal photograph of the Rev. H.C. Matthew and Toyohiko Kagawa standing in front of the door to Captain Cook's Cottage in the Fitzroy Gardens, Melbourne. "Melbourne May 19th or 11th 1935. H.C. Matthew & Toyohiko Kagawa standing by the cottage recently removed to Australia & re-erected in Melbourne Botanical Gardens in which Captain Cook was born."toyohiko kagawa, h.c. matthews, captain cook's cottage, friends of jesus, christian missions. -
Uniting Church Archives - Synod of Victoria
Badge - Lapel badge, Presbyterian Fellowship Association
B006.1 associated with St George's PFA, St Kilda. Membership of the PFA was symbolised by the wearing of the badge. Badges were received by new members only at a special Badge Presentation Service. The letters "PFA" stand out clearly on the badge with the letter "F" the largest because Christian Fellowship is central - with God and and one another. Around the letters is a ring of blue. A ring is an emblem of love and blue traditionally stands for truth of loyalty. Behind the letters are a white St Andrew's cross. Around the edge of the badge are serrations which point outwards and symbolise the reaching out of the Fellowship to the world. The aim of the PFA was "to unite youth in the fellowship of service of the Kingdom of God." Its objectives were "to present to youth the Gospel of Jesus as good news for them, the community and mankind, and as a call to vigorous and faithful activity for Christ's Kingdom in collaboration with all who seek that Kingdom. to help them understanding of the life and teaching of Jesus Christ through study of the Bible and other sources of inspiration. To assist youth to grow to full and true maturity by helping to meet their spiritual needs in physical, mental and social realms. To unite the youth of the Presbyterian Church into a Fellowship of worship, study, recreation and service directed toward the achievement of these objectives." Source: "PFA Handbook", 1960.Seven Presbyterian Fellowship Association round blue and white enameled lapel badges. B006.1 PFA lapel sterling silver badge.PFApresbyterian fellowship association -
Wangaratta RSL Sub Branch
Envelope Art
Sent to Mrs M MacDonald "Monald" 32 Grey Street Wangaratta Victoria Australia from V129537 ACI Gilbert A V Group 436 RAAF Flinders Island during World War 2 Victoria's 2/24th Infantry Battalion was raised in Wangaratta in July 1940. They were welcomed with open arms by the local community as they rapidly built up their numbers. The people of Wangaratta adopted the Battalion and they became known as "Wangaratta's Own" because of the time the battalion spent in the town during its formative period prior to deployment overseas. Many of the soldiers maintained life long friendships with the people of Wangaratta. Even though the Battation was disbanded in 1946 members and their families return each year, in November, for a commemorative service at the 2/24th Battalion Memorial Wall at the Wangaratta Cemetery.Cream paper envelope with coloured drawing of path leading to three mountains.top left corner - Air Mail/ACF in red star right top corner - postage stamp left side - AIF censor stamp right side - Mrs M Mac Donald "Monald" 32 Grey Street Wangaratta Victoria Australia rear - V129537 ACI Gilbert A V Group 436 RAAF Flinders Islandenvelope art, ww2, aci gilbert a v -
Wangaratta RSL Sub Branch
Envelope Art
Sent to Mrs McDonald "Monald" 32 Grey Street Wangaratta from a soldier during second world warVictoria's 2/24th Infantry Battalion was raised in Wangaratta in July 1940. They were welcomed with open arms by the local community as they rapidly built up their numbers. The people of Wangaratta adopted the Battalion and they became known as "Wangaratta's Own" because of the time the battalion spent in the town during its formative period prior to deployment overseas. Many of the soldiers maintained life long friendships with the people of Wangaratta. Even though the Battation was disbanded in 1946 members and their families return each year, in November, for a commemorative service at the 2/24th Battalion Memorial Wall at the Wangaratta Cemetery.Cream paper envelope with hand drawing of palm tree and thatched hut with stick figure in centre.Top left - AIR MAIL Top right - postage stamp Middle - AIF Censor stamp Right side Mrs M McDonald "Monald" 32 Grey Street Wangaratta Victoria Australiaww2, envelope art -
Wangaratta RSL Sub Branch
Envelope Art
Sent to Mrs McDonald "Monald" 32 Grey Street Wangaratta from soldier during second world warVictoria's 2/24th Infantry Battalion was raised in Wangaratta in July 1940. They were welcomed with open arms by the local community as they rapidly built up their numbers. The people of Wangaratta adopted the Battalion and they became known as "Wangaratta's Own" because of the time the battalion spent in the town during its formative period prior to deployment overseas. Many of the soldiers maintained life long friendships with the people of Wangaratta. Even though the Battation was disbanded in 1946 members and their families return each year, in November, for a commemorative service at the 2/24th Battalion Memorial Wall at the Wangaratta Cemetery.Cream paper envelope with coloured drawing of small boat and three huts on stilts in water with palm trees and two mountains in background.Top left - AIR MAIL Top right - postage stamp Right side Mrs M acDonald "Monald" 32 Grey Street Wangaratta Victoria Australiaww2, envelope art -
Wangaratta RSL Sub Branch
Envelope Art
Sent to Mrs MacDonald "Monald" 32 Grey Street Wangaratta by soldier during second world war.Victoria's 2/24th Infantry Battalion was raised in Wangaratta in July 1940. They were welcomed with open arms by the local community as they rapidly built up their numbers. The people of Wangaratta adopted the Battalion and they became known as "Wangaratta's Own" because of the time the battalion spent in the town during its formative period prior to deployment overseas. Many of the soldiers maintained life long friendships with the people of Wangaratta. Even though the Battation was disbanded in 1946 members and their families return each year, in November, for a commemorative service at the 2/24th Battalion Memorial Wall at the Wangaratta Cemetery.Cream paper envelope with hand drawn scroll with stick figure either side Top left - AIR MAIL Top right - postage stamp Left side - AIF Censor stamp Right side Mrs M MacDonald "Monald" 32 Grey Street Wangaratta Victoria Australiaww2, envelope art -
Wangaratta RSL Sub Branch
Envelope Art
Sent to Mrs MacDonald "Monald" 32 Grey Street Wangaratta by soldier during second world war.Victoria's 2/24th Infantry Battalion was raised in Wangaratta in July 1940. They were welcomed with open arms by the local community as they rapidly built up their numbers. The people of Wangaratta adopted the Battalion and they became known as "Wangaratta's Own" because of the time the battalion spent in the town during its formative period prior to deployment overseas. Many of the soldiers maintained life long friendships with the people of Wangaratta. Even though the Battation was disbanded in 1946 members and their families return each year, in November, for a commemorative service at the 2/24th Battalion Memorial Wall at the Wangaratta Cemetery.Cream paper envelope with hand drawing of rope around bomb with yellow strip and pilot on top. Red cross top left cornerTop left - AIR MAIL Top right - postage stamp Top centre - AIF Censor stamp Right side Mrs M MacDonald "Monald" 32 Grey Street Wangaratta Victoria Australia Bottom left side - "OK Joe Were over Toyko" Rear - 129537 ACI Gilbert A V Group 436 Flinders Island Tasmania ww2, envelope art