John Alfred Lyell "Alf" Haeusler was born on 3rd February 1922, and was the only child of Louis and Ilma Haeusler. He lost his mother Ilma at the age of six and was raised by his father and his Aunt Nellie. He was a quiet lad with a limp, possibly caused by an illness early in life, later diagnosed as polymyositis. As a young boy, Alf was fascinated by electricity and radios. Like his father Louis, Alf had the ability to engineer and fabricate almost anything using humble materials, from mending the broken handle of a teapot, to making a toy xylophone, a homemade crystal radio set or a homemade drill. Alf attended Wodonga West School No.1058 until the eighth grade. Due to his medical condition, in order to avoid the two-mile walk to school, Alf travelled by pony, which was hired from another student, Tom Ardern for sixpence a week. The two boys remained lifelong friends. Tom Ardern died in Wodonga, Victoria on 10th January 1996 and Alf Haeusler died on 5th October 1997. The Haeusler Collection consisting of manuscripts, personal artefacts used by the Haeusler family and a set of glass negatives was bequeathed to the Wodonga & District Historical Society. It offers a unique visual snapshot of the domestic and social lives of the Haeusler family and local Wodonga community in the early 20th century.This photo is significant because it depicts an important aspect of the early life of Alf Haeusler of Wodonga.Framed black and white image of two boys on horseback on their way to school.haeusler family of wodonga, thomas ardern, alf haeusler

Sash was worn at all meetings except where the program made it in impractical.MGC009.1 Deputy Chief Ray gold Sash with gold fringed ends and "D.C.R." in satin stitch inside royal blue stem-stitched circle. 1st Degree circle, 2nd Degree star, 3rd Degree cross and crown gold metal symbols. MGC009.2 Deputy Chief Ray gold Sash with gold fringed ends and "D.C.R." in gold satin stitch on a royal blue appliqued ivy leaf. 2nd Degree star, 3rd Degree cross and gold metal crown above. This sash does not confirm to the standard outlined in the Methodist Girls' Comradeship Constitution. MGC009.3 Deputy Chief Ray gold Sash with gold fringed ends and "D.C.R." in blue satin stitch in a satin stitch ivy leaf. 1st Degree circle and crown metallic insignia. Felt. MGC009.4 Deputy Chief Ray gold Sash with gold fringed ends and "A.D.C.R." in teal blue satin stitch. 1st Degree circle and crown insignia. Felt. This sash does not confirm to the standard outlined in the Methodist Girls' Comradeship Constitution. MGC009.5 Deputy Chief Ray gold Sash with gold fringed ends and "DCR" in blue satin stitch. Satin. Crown insignia. This sash does not confirm to the standard outlined in the Methodist Girls' Comradeship Constitution. MGC009.6 Deputy Chief Ray gold sash with gold fringed ends and "DCR" in blue satin stitch. Felt. The sash has a gold satin Social badge [S] in a blue felt square under the DCR letters. methodist girls' comradship rays section

On front cover is: ''Community Arts Centre - Deputation Notes''. Within this stapled collection are the following: typed notes for presentation at a Public Meeting at Bendigo Municipal Offices (25/6/1975) re the ''establishment of a cultural centre in Bendigo''.J. Cannon with the names of six supportive speakers; handwritten Notes from Public Meeting 25th June 1975 (two pages); handwritten ''Notes from Public Meeting 36 June 75'' (meeting to hear address from Federal Department of Tourism and Recreation (with newspaper advertisements of meeting); Loddon Campaspe Regional Council for Social Development Interim Committee questionnaire for seminar on nine aspects - housing, educational facilities, medical and welfare services, municipal and other public services, transport and communication, conservation features, active and passive recreation, employment, shopping; handwritten notes for Public Meeting 25th June ; handwritten notes re the Plaza theatre being up for sale, letter to The Editor re the recent reported announcement by the City Council of its intention to seek Federal finance to assist in the purchase of the Plaze theatre; two-paged document (letter??) re the problems of keeping the Plaza theatre and, instead, promoting a ''fine modern facility'' of the Bendigo Arts Council (no named author); ; handwritten notes of Sub-committee - Arts Centre Building (Report - J. Cannon); handwritten notes from the ''Tours Officer'' for comments on the past year's activities; handwritten list of 30-40 local people with 'ticks'' for their (potential) interest and time??

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

This photograph was captured sometime between an estimated 1940s-1950s. It depicts the Beechworth Benevolent Asylum (later the Ovens and Murray Hospital for the Aged) which was built in 1862. It is located on an elevated site in Beechworth, Victoria because it was believed the height was beneficial to the health of the patients at the Benevolent. Later wings were added to the original building between 1867 and 1890. The building was constructed in an unusual Flemish Gothic Revival style which contrasts with the classical style of the Mayday Hills Hospital in close proximity to the Benevolent. The Hospital was designed in Italianate Revival architecture. The appearance of buildings like the Mayday Hills Hospital and the Ovens Benevolent Asylum are representative of the importance of Beechworth as a town shortly after the goldrush. During the 1850s and 1860s, administration buildings were erected alongside churches, shops and structures of justice. This marks a movement away from the "chaotic" structure of life on the goldfields and towards a more civilised and cultural lifestyle. This social phenomenon is also witnessed in Melbourne with the creation of buildings like the State Library and the University of Melbourne. The Beechworth Benevolent Asylum was renamed the Ovens Benevolent Home in 1935. The Asylum had been set up to provide accommodation and care for permanently injured gold miners, and for women and children who were penniless, homeless, or whose parents were guests of the state. In 1954 it was renamed as The Ovens and Murray Home (as pictured in this photograph). The purpose of this building was to provide a refuge for the poor and destitute, homeless older men, deserted women and children along with providing care for the mentally ill. These buildings were built at the government's expense and are of great historical and architectural significance.This photograph depicts the Ovens and Murray Home (previously the Ovens Benevolent Home) during the 1940s or 1950s. Since this building is of great historic and architectural significance, photographs like this are especially valuable in reconstructing the use history and any changes/additions to the building over a period of time. This building is important for what it can reveal about society in Beechworth and also architectural styles. This building is made in the Flemish Gothic Revival style which is quite unusual for the 1860s. It is important as an early example of a building constructed for a specific purpose, in the case of this particular building: caring for the aged/destitute. This building is important for research into the civic development of Beechworth as an early Gold Rush town located in Victoria's North-East. During this period, Beechworth was developing as the main center of administration in this region which made it a very influential and quickly developed town. Photographs like this one which depict a building during one period in history can reveal important information for the use and alterations of a building and for preferences in architectural style. It can also be studied for what it reveals about society in Beechworth and compared and contrasted to similar institutions across Australia and with additional photographs in the Burke Museum collection.Black and white rectangular photograph printed on gloss photographic paperObverse: OVENS & MURRAY HOME / Reverse: KODAK PAPER / 727 / J. Collins BMM 8689.1 /mayday hills, beechworth benevolent asylum, ovens benevolent home, asylum, refuge, poor and destitute, goldrush, flemish gothic revival, architecture

This photograph was captured sometime between an estimated 1940s-1950s. It depicts the Beechworth Benevolent Asylum (later the Ovens and Murray Hospital for the Aged) which was built in 1862. It is located on an elevated site in Beechworth, Victoria because it was believed the height was beneficial to the health of the patients at the Benevolent. Later wings were added to the original building between 1867 and 1890. The building was constructed in an unusual Flemish Gothic Revival style which contrasts with the classical style of the Mayday Hills Hospital in close proximity to the Benevolent. The Hospital was designed in Italianate Revival architecture. The appearance of buildings like the Mayday Hills Hospital and the Ovens Benevolent Asylum are representative of the importance of Beechworth as a town shortly after the goldrush. During the 1850s and 1860s, administration buildings were erected alongside churches, shops and structures of justice. This marks a movement away from the "chaotic" structure of life on the goldfields and towards a more civilised and cultural lifestyle. This social phenomenon is also witnessed in Melbourne with the creation of buildings like the State Library and the University of Melbourne. The Beechworth Benevolent Asylum was renamed the Ovens Benevolent Home in 1935. The Asylum had been set up to provide accommodation and care for permanently injured gold miners, and for women and children who were penniless, homeless, or whose parents were guests of the state. In 1954 it was renamed as The Ovens and Murray Home (as pictured in this photograph). The purpose of this building was to provide a refuge for the poor and destitute, homeless older men, deserted women and children along with providing care for the mentally ill. These buildings were built at the government's expense and are of great historical and architectural significance.This photograph depicts the Ovens and Murray Home (previously the Ovens Benevolent Home) during the 1940s or 1950s. Since this building is of great historic and architectural significance, photographs like this are especially valuable in reconstructing the use history and any changes/additions to the building over a period of time. This building is important for what it can reveal about society in Beechworth and also architectural styles. This building is made in the Flemish Gothic Revival style which is quite unusual for the 1860s. It is important as an early example of a building constructed for a specific purpose, in the case of this particular building: caring for the aged/destitute. This building is important for research into the civic development of Beechworth as an early Gold Rush town located in Victoria's North-East. During this period, Beechworth was developing as the main center of administration in this region which made it a very influential and quickly developed town. Photographs like this one which depict a building during one period in history can reveal important information for the use and alterations of a building and for preferences in architectural style. It can also be studied for what it reveals about society in Beechworth and compared and contrasted to similar institutions across Australia and with additional photographs in the Burke Museum collection.Black and white rectangular photograph printed on gloss photographic paperBack of photograph. Handwriting: "For John Beckingsale"mayday hills, beechworth benevolent asylum, ovens benevolent home, destitute, gold town, beechworth, victoria, north-east vic

The photograph is a copy of the original one, with the latter been captured in 1870. The man depicted is Doctor Thomas Thomson Dick, who was the first Medical Superintendent at Mayday Hills Hospital. He was born in Scotland in 1840 and he died in East Malvern in 1919. He obtained his degree of Doctor of Medicine from Melbourne University in 1864 and, later in his career, he became Inspector-General of the mentally ill. Dr Dick promoted the hospital`s self-sufficiency by engaging patients in various forms of work, such as clothing alterations and cultivation of the farm. He also introduced monthly balls, which could be attended by patients, staff and guests, and they were later replaced by concerts. The Mayday Hills Hospital was constructed between 1864 and 1867, with buildings created in a number of periods. It formally opened on 24 October 1867 and, along with the Ovens Hospital and the Benevolent Asylum, made Beechworth a prominent social welfare centre in Victoria. The need for an institution of this kind was arisen due to the increased number of people with mental disturbances (induced by the harsh living conditions on the goldfields) and the remoteness of the district from Melbourne. The site was chosen for its panoramic view of the countryside, the hilltop atmosphere and the native fauna, all contributing to the cure of patients.The Hospital was originally named the “Ovens Lunatic Asylum” but, during the centenary celebrations in 1967, the name was officially changed to “Mayday Hills Hospital”, showing the gradual shift in the perception and understanding of mental health conditions over the last decades. The Hospital lies on the traditional land of the Kulin Nation.This photograph is historically significant as it provides information about the staff served at the Mayday Hills Hospital when it first opened. It also contributes to the understanding of the district`s development and its importance to the course of Victoria`s history and adds valuable information about the changing approaches to the treatment of mental health conditions.Black and white rectangular photograph printed on paper.Obverse: (7)/ Reverse: 1997.2452/ Dr Dick/No(7) Pioneer Board/doctor thomas thomson dick, superintendent, mayday hills hospital, scotland, east malvern, doctor of medicine, melbourne university, inspector-general, clothing alterations, cultivation of the farm, self-sufficiency, balls, concerts, ovens hospital, benevolent asylum, beechworth, goldfields, kulin nation, panoramic view, mental health conditions

This "coffee" tin has by the "art deco" appearance its origins in the late 1950's to 1960's. This time period was one of accelerated growth both in the physical (housing) sense and the mental (new ideas and inventions) changes in "attitudes". These occurred more rapidly in cities but had its effects on the rural environment. The drinking of coffee was spurred on by easier distribution of imported food and drinks. Advertising by stronger radio links and then by television brought the variety of foods and drinks to semi isolated rural regions. The accessibility through greater information channels becoming available brought with it unbelievable ranges of goods and foodstuffs. Rural regions still relied on bulk supplies and relatively larger storage containers than those in cities. This "bulk" buying and storage "syndrome" was a lingering result of many years of "drought" periods when road transports met delays from flooded roadways in supplying population centres in the Kiewa Valley. The construction phases in building the SEC Vic Hydro electricity Scheme in the eastern sections of the Victorian Alps brought many changes to the quiet rural regions in the Kiewa Valley. Changes in population and social mores. The influx of a varied , mostly temporary, and "European flavoured cuisine" changes the "cuppa tea only" flavour to the have a "coffee break". The subliminal influence of the "American" films changed those children growing up in the post 1950s from the "English tea" to the "American coffee". This "Americanisation process has influenced not only rural Australia but also other areas throughout the world.This "insignificant" coffee tin is very significant as it demonstrates that the Kiewa Valley was becoming more accessible to reliable coffee supplies and general food items.The container was part of a "set" of containers that included tea, sugar,biscuits,flour, rice and other family condiments. This type of kitchen storage containers was brought about through changing patterns in tea and coffee useage and overall consumption. Household demands for faster "self help" cooking especially beveridges and the greater choice of kitchen "utensils" was brought on by easier access to products due to a lessening of the area's "isolation" by having a reliable (all weather) road system and an ever increasing population growth. The need for travelling goods/merchant supply caravans to service the area became a diminishing factor, as a result of the establishment of grocery stores in Tawonga and Mount Beauty in the supply of previously "hard to get" groceries. This transition was precipitated by the SEC Vic Hydro Scheme of the 1940's to 1960's which increased the valley's population level three fold.This cylindrical tin has a pull/push lid(for easy access to the contents). The container is labelled for "coffee" however it has no commercial manufacturer's label to establish that it was bought with coffee ingredients in it. The majority of the container's external surface has a "metallic" light blue colour with two sets of silver rings confining black (horizontal spotted) rectangles. "COFFEE" within an elongated spherical "art deco" four pointed banner of silver and black colouringkitchen containers, domestic food storage, bulk stocks of dried condiments

The Bowler hat, characterised by its dome-like crown, was invented in 1849 by a pair of hat-makers: brothers Thomas and William Bowler. They were commissioned by the famous London hat retailer “Lock & Co” to invent a close-fitting, low-crowned hat for their customer Mr. Edward Coke. It would be sturdy and not easily knocked or blown off the wearer’s head. The difference between a Bowler hat and a Derby hat is simply that Bowler hats are British, Derby hats are American. The Bowler / Derby hat was devised in London during a time when the top hat was the upper-class men’s hat of choice and the lower social class wore soft, cloth caps. However, the top hat was impractical and inconvenient for those on horseback as it easily toppled over and was easily damaged. Bowler hats were termed “stiff” hats– they were given a coat of shellac in the construction process and therefore never conformed to the shape of the wearers head. While very stiff, the hat is lined in a beautiful, soft silk to ensure comfort. The Bowler hat marked the first middle ground between formality and casual wear. c1900 The Derby hats were very popular for all classes in USA including criminals like Butch Cassidy & Sundance Kid and c1920 many fashionable women also wore them. In England and Commonwealth the Bowler hat remained popular throughout the 1800s and through the first half of the 1900s, being worn by everyone from politicians, actors, accountants, bankers, and the 'everyman' on the street.The family of Nance Blackman were early settlers in Moorabbin ShireA black felt Bowler hat with cream silk lining and black ribbon bandInside Crown & Band ; The Cobweb Felt / easiest/ fitting / extra light / Inside Band Best Quality / 6111hats, hatters, blackman nance, clothing, suits, fashion wear, bankers, actors, politicians, bowler hats, derby hats, top hats, social classes, moorabbin, cheltenham, bentleigh, brighton, market gardeners, pioneers, early settlers, bowler thomas, bowler william, lock & co. ltd. london, england, america, canada

This file contains 10 items about the history of Glen Huntly: 1/6 photocopied pages from ‘The History of St Kilda’ which relates to the place name Glen Huntly, and the Quarantine graves, date unknown. 2/2 photocopied pages from the ‘Sun Pictorial’ dated 13/4/1928 and 12/4/1928; relating to the state of the graves at Point Ormond and their re-internment to St Kilda Cemetery. 3/1 pen and ink sketch of graves at Point Ormond from the State Library Victoria. 4/3 pages taken from a website on the re-internment of graves and some social history as to the reason that the new emigrants were coming to Australia. The Article also has 7 photographs. 5/2 newspaper articles on the ‘Glen Huntly’ descendants forthcoming reunion being held on 21&22/4/1990. 6/1 article reprinted from newsletter no. 22 October 1983 on the barque ‘Glen Huntly’. Also details of passengers who died and the burial of 3 at Point Ormond. 7/1 handwritten document (unattributed) taken from ‘Migrant ships for South Australia 1836-1850’ by Ronald Parsons. 8/1 pamphlet commemorating the 150th anniversary of the ‘Glen Huntly’ arriving in Melbourne. It gives information about the ship, passengers, memorial in St Kilda Cemetery and upcoming descendants’ reunion. 9/1 program of commemoration events 21&22/4/1990. 10/1 piece of art work for a ‘Welcome to Glen Huntly’ sign, featuring a ship. Undated, unattributed and source unknown.‘glen huntly’, buchanan captain, fever ship, emigrants, cummins ann, st kilda cemetery, bowman mrs, caulfield, craig john, cameron miss, mcgonagle mrs, elsternwick, armstrong george, mathers james, the glen huntly pioneers memorial, jones alfred ramsey, st david’s uniting church (grange road), glen huntly, glen huntly road, lake street, glen huntly state school, glen huntly presbyterian church, south caulfield, mernda avenue, garden avenue, grange road, jenkin (boss) william, wattle avenue, chinese joss-house, smith a.w, glen huntly post office, foundation stones, king f.l, methodist church, trinity congregational church, greek orthodox church, salvation army temple, wanalta road, st anthony’s roman catholic church, st agnes’ anglican church, booran road, st david’s uniting church, el nido grove, manses, royal avenue, munster avenue, james street, rothschild street, neerim road, organs, peace memorial organ, railways, marara road, curraweena road, booran road, bambra road, rosstown railway, murray-ross william, leila road, murray-ross leila, ‘the grange’, north road, wild cherry road, ‘rosstown’, picture theatres, manchester grove, aerodrome, lord reserve, neville street, lyons street, morgan street, rosedale avenue, rifle clubs, glen huntly infant welfare centre, watson grove, rowlands drapery, drapers, bones plant nursery, nurseries, elsternwick railway station, railway stations, kooyong road, glen eira road, truganini road, rosstown sugar works, ross murray, street names, typhoid, diseases, death and dying

Small decorative bags containing dried lavender, rose petals and other fragrant flowers and leaves were used to add fragrance to linen and clothing. They were also used to repel insects and help preserve the textile pieces. Fragrant bags were used to freshen the air in rooms and even as a deodorant inside special pockets in ladies' undergarments. In the Words of donor, Betty Stone, … “These crocheted and embroidered articles cover a period of three generations- ie. Sarah (nee Chamberlain) Lees, Ann (nee Lees) Dale, and Daisy Elvena (nee Dale) Welsh. All three were accomplished needlewomen; also, both Sarah Lees (born 1844) and her daughter, Ann (b 1865) crocheted a wide variety of articles for use in their homes. A few examples of these items have survived the years.” It was a tradition for brides to have a 'glory box' containing linen and embroidered articles to take to their new home. Many of the items were made by Daisy, a skilled dressmaker. Daisy began her apprenticeship at two shillings and sixpence per week at Miss A. E. Emery's dressmaking establishment at 150-152 Liebig Street, Warrnambool. Considered to be the leading house of fashion in Warrnambool, Miss Emery employed about eight young women who worked long hours to sew elaborate gowns for clients, including wives of graziers who would attend the race carnivals and social functions in Warrnambool. (NOTE: For additional information please refer to my book Pioneer and Places- A History of Three Warrnambool Pioneering Families ie. Chamberlain, Dale and Lees families)This item is associated with the Warrnambool pioneer families of Chamberlain, Dale and Lees. These families are listed in the Pioneers' Register for Warrnambool Township and Shire, 1835-1900, published by A.I.G.S. Warrnambool Branch. The item is significant for its association with a ‘glory box’ or hope chest’, a tradition of single ladies making and collecting a range of linen and other domestic items in preparation for their future marriage. The item is a fine example of early 20th-century needlework and handmade domestic items.Lavender bag, white crocheted squares, back to back, with a border and a swan design incorporated in crochet. Part of the Chamberlain Dale Lees Collection.flagstaff hill, warrnambool, flagstaff hill maritime museum and village, great ocean road, chamberlain family, dale family, lees family, betty stone, warrnambool pioneer, warrnambool genealogy, wangoom, chamberlain dale lees collection, glory box, handmade, craft, manchester, linen, haberdashery, needlework, crochet, lavender bag, fragrant bag, insect repellant

Federation University Gippsland Campus was formerly a Monash University campus. The Auditorium was opened on 09 June 2009 by Professor David de Kretser AC, Governor of Victoria. Federation University Australia was established on 1 January 2014. Formerly known as the University of Ballarat, its enabling legislation was the University of Ballarat Amendment (Federation University Australia) Act 2013. On 1 January 2014, the University of Ballarat amalgamated with the Monash University Gippsland Campus to form Federation University Australia. The Gippsland Campus also had a long lineage dating back to 1928 with the establishment of the Yallourn Technical School which became a predecessor institution to the Gippsland College of Advanced Education formed in 1968. In 1990, it was renamed the Monash University College and in 1993 became the Gippsland Campus of Monash University. In 2016, Federation University Australia announced plans to take possession, over a two-year period, of Monash’s Berwick Campus in the south-east corridor of Melbourne. Federation University Australia, or FedUni, is headquartered in Ballarat and offers programs in Higher Education and Vocational Education and Training to regional Victoria and beyond. The University’s commitment to educational and social equity, teaching excellence, research distinction, environmental sustainability and regional capacity building has enabled it to develop in a way that draws on its proud heritage to inform its future. Its regional character sets a framework for the University’s priorities but does not constrain it from serving wider community interests, nationally and internationally. The name Federation University Australia was chosen to convey the scope and capacity of an expanded regional university with a federated network of campuses. Colour panoramic photograph of the Federation University Gippsland Campus Auditorum.churchill campus, gippsland campus, buildings, auditorium, david de kretser, richard larkins, helen bartlett

In 1910, Portland Knitting Company began in downtown Portland, Oregon, with a few hand-knitting machines above a tiny retail store. Little did founders Carl Jantzen, Roy and John Zehntbauer know that they would achieve both fame and controversy as swimwear pioneers. Producing a wool suit for a rowing team they began offering "bathing suits" in their catalog. Knit on sweater cuff machines, the suits became popular with swimmers. The demand increased for those "Jantzens" and the company name was changed in 1918 to Jantzen Knitting Mills. The suits were made of 100% pure virgin wool. Matching stockings and stocking cap completed the costume of the day. Early advertisements guaranteed the famous rib-stitch "gives that wonderful fit". c1930 Jantzen catalogs featured upcoming movie stars, including Loretta Young, Joan Blondell, Ginger Rogers, and Dick Powell. National magazines such as Esquire, the Saturday Evening Post, Life, and Colliers published advertisements illustrated by George Petty. 2010 Jantzen has achieved new levels of success this decade through social media, attracting thousands of fans around the world who share their own memories about their favorite Jantzen suits throughout the decades Early settlers and market gardeners established their families in Moorabbin Shire c1900 and after World War 1 soldiers were assisted to purchase land near the railway line. By 1930 the population had grown with new families who had other occupations - office workers in Melbourne, tradesmen, teachers, etc - and they raised their families in Bentleigh, McKinnon, Ormond, Moorabbin and Cheltenham.Early settlers and market gardeners established their families in Moorabbin Shire c1900 and after World War 1 soldiers were assisted to purchase land near the railway line. By 1930 the population had grown with new families who had other occupations - office workers in Melbourne, tradesmen, teachers, etc - and they raised their families in Bentleigh, McKinnon, Ormond, Moorabbin and Cheltenham. Clothing, men's swim costume wool, 'Jantzen' c1930 clothing, brighton, moorabbin, pioneers, market gardeners, early settlers, moorabbin shire, bentleigh, mckinnon, dairy farms, fruit orchards, swimwear

A visiting card, also known as a calling card, is a small paper card with one's name printed on it, and often bearing an artistic design. Visiting cards became an indispensable tool of etiquette, with sophisticated rules governing their use. The essential convention was that one person would not expect to see another person in his own home (unless invited or introduced) without first leaving his visiting card for the person at his home. Upon leaving the card, he would not expect to be admitted at first, but might receive a card at his own home in response. This would serve as a signal that a personal visit and meeting at home would be welcome. On the other hand, if no card were forthcoming, or if a card were sent in an envelope, a personal visit was thereby discouraged. As an adoption from French and English etiquette, visiting cards became common amongst the aristocracy of Europe, and also in the United States. The whole procedure depended upon there being servants to open the door and receive the cards and it was, therefore, confined to the social classes which employed servants. Some visiting cards included refined engraved ornaments, embossed lettering, and fantastic coats of arms. However, the standard form visiting card in the 19th century in the United Kingdom was a plain card with nothing more than the bearer's name on it. Sometimes the name of a gentlemen's club might be added, but addresses were not otherwise included. If a card was left with a turned corner it indicated that the card had been left in person rather than by a servant. Visiting cards were kept in highly decorated card cases.A timber calling card case, heavily carved with flowers, leaves and huts.craftwork, woodwork, visiting cards, early settlers, moorabbin, bentleigh, cheltenham, market gardeners

Wayne Alfred is a member of the Namgis Tribe of the Kwakwaka'wakw people. As a master carver he has an extremely high level of carving skill and knowledge about his peoples cultural objects, customs, tribal stories and legends. The Totem Poles of the North Pacific Coast in British Columbia and Alaska are traditionally carved out of red or yellow cedar, which has a spiritual and practical purpose. The wood was known for its durability, its resistance to rotting and the inner bark was utilised in ropemaking, clothing, hats, baskets and so forth. The Kwakitul People consider the cedar tree to be among the most sacred of all things provided by the Creator. They believed the Cedar tree to be the axis of the world and a pathway to the upper world. The wood is shaped using implements such as adzes, axes, chisels, carving knives, and chainsaws. Misinterpreted as Gods and idols to be worshipped, totems usually serve six purposes, such as a house pillar for support, a memorial or mortuary pole to commemorate (and house) the deceased, a potlatch pole (used for important traditional indigenous celebrations), a ridicule pole used to shame and a heraldic or family crest pole. Characters and symbols on these totem poles usually display family crests, history, wealth, social rank, inheritance, and privilege, as well as animalistic imagery derived from native animals and mythological creatures. Their sequence are indicative of past family events, ancestors, myths, and heraldic crests, with the bottom figure usually being the most prominent. In this work the 'thunderbird' is symbolic of power, strength and of ancestory. The Commonwealth Games Totem Pole was presented to the people of Nillumbik on behalf of the Canadian Government in recognition of Melbourne as the hosts of the Melbourne Commonwealth Games Team in 2006. Carved in cedar wood, this totem pole incorporates bold cuts and colours (such as red and green) offset by strong black. A relative degree of realism is used to depict the alligator located on the bottom of the pole, a man and a 'thunderbird'/eagle located on the top. With protuding element. No inscriptions. Bold cuts used to outline the characters and symbols as well as decorative and stylised features all over the pole. public art, kwakwaka'wakw, namgis, alfred, north pacific coast, british columbia, canada, totem pole, carved, commonwealth games, melbourne festival, cedar

The AFB were aware that accommodation options for blind people were limited and sought to open a hostel to assist with this.The first hostel opened in Lara Street, South Yarra but could not meet demand. In 1926, a suitable property 'Egremont' at 54 The Avenue, Windsor, came on the market. The price was £2650. Lack of funds to purchase seemed an insurmountable barrier. With assistance from the Trustees of the Edward Wilson Estate and the Felton Bequest a deposit of £650 was raised. In a huge step of faith the Committee took out a mortgage of £2000. The interest on the mortgage and its repayments weighed heavily on the Committee. The Avenue, as 'Egremont' was commonly termed, was also a seven roomed house. Mr Paterson and the Architect, Mr Parkes of Oakley and Parkes, immediately began planning an extension, fourteen single bedrooms were added. They were filled from the Waiting List. A Windsor Auxiliary was formed and worked to reduce the mortgage of £2000. An active programme of dances, card evenings, theatre nights and the like took place under the leadership of Mrs. Robertson. The Auxiliary also took an interest in the boarders, arranging entertainment and social activity. £1500. was still owed in 1930. Living side by side is no easy task for a group of people, and the Hostel meeting minute books are filled with stories of disputes over wireless sets, telephones, hot water bottles and wardrobes. In 1958, with rising costs and the growth of aged care centres, the Hostel was closed and the house sold to a succession of private buyers. In 2016 it still stands and has been refurbished as a guest house.B/W copy of newspaper photographThe hostel for blind women at 54 The Avenue, Windsor was established in 1926 to provide a place where sightless women may live together to their mutual advantage under proper and sympathetic supervision. The Windsor Hostel was sold in 1958. This building still stands today and has been refurbished.egremont, blind womens hostel, tilly aston

The Wodonga Historical Society Haeusler Collection provides invaluable insight into life in late nineteenth and early twentieth century north east Victoria. The collection comprises manuscripts, personal artefacts used by the Haeusler family on their farm in Wodonga, and a set of glass negatives which offer a unique visual snapshot of the domestic and social lives of the Haeusler family and local Wodonga community. The Haeusler family migrated from Prussia (Germany) to South Australia in the 1840s and 1850s, before purchasing 100 acres of Crown Land made available under the Victorian Lands Act 1862 (also known as ‘Duffy’s Land Act’) in 1866 in what is now Wodonga West. The Haeusler family were one of several German families to migrate from South Australia to Wodonga in the 1860s.| This sewing machine belonged to Isla Ilma Margaret Ernestine neeTasker, mother of Alfred Haeusler. Singer was first established as I. M. Singer & Co. in 1851 by Isaac Merritt Singer with New York lawyer Edward C. Clark. Best known for its sewing machines, it was renamed Singer Manufacturing Company in 1865, then the Singer Company in 1963. The Singer company began to market its machines internationally in 1855 and won first prize at the Paris world's fair that year. They had offices established in both Sydney and Melbourne by the mid-1960s. The company demonstrated the first workable electric sewing machine in 1910. Singer was also a marketing innovator and a pioneer in promoting the use of instalment payment plans, making their machines more affordable for many people. This item is from the Hauseler Collection which documents social life of early settlers in the Wodonga community.Singer "Coffin top" treadle sewing machine with extension table. The machine is mainly black and silver metal but is extensively decorated with coloured decals. The decorations on this machine features a pheasant design which also helps to date the machine as it was only used from 1890 to 1915. The sewing machine is set into a wooden table with and extension leaf and 6 drawers, 3 on either side. The frame and treadle mechanism are iron with a thin leather belt to drive the mechanism. The "coffin" shaped top sits over the machine to protect it when not in use and is easily removed. The extension leaf provides a larger working surface and folds down when not in use. The Singer logo attached to the front of the machine features a needle, shuttle and thread.On metal base plate: "PATENTED /DEC 5 -1882/ MARCH 20 - 1883/ AUG - 21 1888. Model no: L6485622 Along top of machine: "The Singer Manufacturing Co." Front right: Singer Company Logohaeusler family, wodonga pioneers, sewing machines, singer sewing macnine

The Wodonga Historical Society Haeusler Collection provides invaluable insight into life in late nineteenth and early twentieth century north east Victoria. The collection comprises manuscripts, personal artefacts used by the Haeusler family on their farm in Wodonga, and a set of glass negatives which offer a unique visual snapshot of the domestic and social lives of the Haeusler family and local Wodonga community. The Haeusler family migrated from Prussia (Germany) to South Australia in the 1840s and 1850s, before purchasing 100 acres of Crown Land made available under the Victorian Lands Act 1862 (also known as ‘Duffy’s Land Act’) in 1866 in what is now Wodonga West. The Haeusler family were one of several German families to migrate from South Australia to Wodonga in the 1860s. The textiles in the Haeusler collection belonged to Ilma Margaret Ernestine Haeusler (née Tasker), born in 1900 in Tallangatta. These textiles were handmade by Ilma between 1919 and 1928 for use in the family home during her marriage to Louis Alfred Haeusler (b.1878). Ilma died in childbirth in 1928, leaving one surviving son, John Alfred Lyell (b.1922). This textile is one of the many domestic objects in the Haeusler Collection that represent family and home life in early twentieth century Wodonga. In the nineteenth and early twentieth century prior to the mass production of clothing and textiles, needlework, alongside motherhood, was the defining work of women. Hand sewing and embroidery was central in the everyday lives and domestic roles of women. The item is handmade and unique, with well documented provenance. It forms part of a significant and representative historical collection which reflects the local history of Wodonga. It contributes to our understanding of domestic and family life in early twentieth century Wodonga, as well as providing interpretative capacity for themes including local history, social history, and women’s history.Hand made white cotton doily with hand stitched cotton fringe c.1919-1928textiles, sewing, handiwork, women's history, domestic, craft, family, wodonga, haeusler collection, haeusler

The Wodonga Historical Society Haeusler Collection provides invaluable insight into life in late nineteenth and early twentieth century north east Victoria. The collection comprises manuscripts, personal artefacts used by the Haeusler family on their farm in Wodonga, and a set of glass negatives which offer a unique visual snapshot of the domestic and social lives of the Haeusler family and local Wodonga community. The Haeusler family migrated from Prussia (Germany) to South Australia in the 1840s and 1850s, before purchasing 100 acres of Crown Land made available under the Victorian Lands Act 1862 (also known as ‘Duffy’s Land Act’) in 1866 in what is now Wodonga West. The Haeusler family were one of several German families to migrate from South Australia to Wodonga in the 1860s. The textiles in the Haeusler collection belonged to Ilma Margaret Ernestine Haeusler (née Tasker), born in 1900 in Tallangatta. These textiles were handmade by Ilma between 1919 and 1928 for use in the family home during her marriage to Louis Alfred Haeusler (b.1878). Ilma died in childbirth in 1928, leaving one surviving son, John Alfred Lyell (b.1922). This textile is one of the many domestic objects in the Haeusler Collection that represent family and home life in early twentieth century Wodonga. In the nineteenth and early twentieth century prior to the mass production of clothing and textiles, needlework, alongside motherhood, was the defining work of women. Hand sewing and embroidery was central in the everyday lives and domestic roles of women. The item is handmade and unique, with well documented provenance. It forms part of a significant and representative historical collection which reflects the local history of Wodonga. It contributes to our understanding of domestic and family life in early twentieth century Wodonga, as well as providing interpretative capacity for themes including local history, social history, and women’s history.Hand embroidered doily with floral design and word "CAKE" stitched around outer rim of fabric "CAKE"textiles, sewing, handiwork, women's history, domestic, craft

The Wodonga Historical Society collection comprises manuscripts, personal artefacts used by the Haeusler family on their farm in Wodonga, and a set of glass negatives which offer a unique visual snapshot of the domestic and social lives of the Haeusler family and local Wodonga community. The Haeusler family migrated from Prussia (Germany) to South Australia in the 1840s and 1850s, before purchasing 100 acres of Crown Land made available under the Victorian Lands Act 1862 (also known as ‘Duffy’s Land Act’) in 1866 in what is now Wodonga West. The Haeusler family were one of several German families to migrate from South Australia to Wodonga in the 1860s. The textiles in the Haeusler collection belonged to Ilma Margaret Ernestine Haeusler (née Tasker), born in 1900 in Tallangatta. These textiles were handmade by Ilma between 1919 and 1928 for use in the family home during her marriage to Louis Alfred Haeusler (b.1878). Ilma died in childbirth in 1928, leaving one surviving son, John Alfred Lyell (b.1922). This doily is one of several domestic objects in the Haeusler Collection that represent family and home life in early twentieth century Wodonga. It was made using the broderie anglaise needlework technique that incorporates embroidery, cutwork and needle lace. This technique originated in sixteenth century Europe and became popular in England in the nineteenth century. In the nineteenth and early twentieth century prior to the mass production of clothing and textiles, needlework, alongside motherhood, was the defining work of women. Hand sewing and embroidery was central in the everyday lives and domestic roles of women. The item is handmade and unique, with well documented provenance. It forms part of a significant and representative historical collection which reflects the local history of Wodonga. It contributes to our understanding of domestic and family life in early twentieth century Wodonga, as well as providing interpretative capacity for themes including local history, social history, and women’s history.A handmade white broderie anglaise doily c.1920sneedlework, textiles, sewing, handiwork, women's history, domestic, craft, family

The Wodonga Historical Society Haeusler Collection provides invaluable insight into life in late nineteenth and early twentieth century north east Victoria. The collection comprises manuscripts, personal artefacts used by the Haeusler family on their farm in Wodonga, and a set of glass negatives which offer a unique visual snapshot of the domestic and social lives of the Haeusler family and local Wodonga community. The Haeusler family migrated from Prussia (Germany) to South Australia in the 1840s and 1850s, before purchasing 100 acres of Crown Land made available under the Victorian Lands Act 1862 (also known as ‘Duffy’s Land Act’) in 1866 in what is now Wodonga West. The Haeusler family were one of several German families to migrate from South Australia to Wodonga in the 1860s. This digital image was produced from one of the glass negatives that form part of the collection, probably taken by Louis Haeusler (b.1887) with the photographic equipment in the Wodonga Historical Society Haeusler Collection. Parker Family - Samuel Skelton Parker, Jack Parker’s father, migrated to Australia from Ballymena, Country Antrim, Ireland in 1884. He married Bridget Cusack from County Clare in 1883. They had children William, James, Jack, Samuel and Rachel. After working on a station in northern NSW, they moved to Barnawartha and set up a butchery and later a bakery. In 1890 the family moved to Wodonga, buying a property in West Wodonga, which he called “Park Hall” after his home in Ireland. The property is now the location of the Wodonga Golf Club in Parkers Road, West Wodonga.This item is unique and has well documented provenance and a known owner. It forms part of a significant and representative historical collection which reflects the local history of Wodonga. It contributes to our understanding of domestic and family life in early twentieth century Wodonga, as well as providing interpretative capacity for themes including local history and social history.Digital image created from the Haeusler Glass negative collection. Jack Parker and his pony in the centre front of the image. Jack taught this pony to perform several tricks. The Parker family home and some outbuildings are visible in the background. This is a substantial brick house with corrugated iron roof.wodonga pioneers, haeusler family, glass negatives, dry plate photography, parker family wodonga

The Wodonga Historical Society Haeusler Collection provides invaluable insight into life in late nineteenth and early twentieth century north east Victoria. The collection comprises manuscripts, personal artefacts used by the Haeusler family on their farm in Wodonga, and a set of glass negatives which offer a unique visual snapshot of the domestic and social lives of the Haeusler family and local Wodonga community. The Haeusler family migrated from Prussia (Germany) to South Australia in the 1840s and 1850s, before purchasing 100 acres of Crown Land made available under the Victorian Lands Act 1862 (also known as ‘Duffy’s Land Act’) in 1866 in what is now Wodonga West. The Haeusler family were one of several German families to migrate from South Australia to Wodonga in the 1860s. This digital image was produced from one of the glass negatives that form part of the collection, probably taken by Louis Haeusler (b.1887) with the photographic equipment in the Wodonga Historical Society Haeusler Collection. Parker Family - Samuel Skelton Parker, Jack Parker’s father, migrated to Australia from Ballymena, Country Antrim, Ireland in 1884. He married Bridget Cusack from County Clare in 1883. They had children William, James, Jack, Samuel and Rachel. After working on a station in northern NSW, they moved to Barnawartha and set up a butchery and later a bakery. In 1890 the family moved to Wodonga, buying a property in West Wodonga, which he called “Park Hall” after his home in Ireland. The property is now the location of the Wodonga Golf Club in Parkers Road, West Wodonga.This item is unique and has well documented provenance and a known owner. It forms part of a significant and representative historical collection which reflects the local history of Wodonga. It contributes to our understanding of domestic and family life in early twentieth century Wodonga, as well as providing interpretative capacity for themes including local history and social history.Digital image created from the Haeusler Glass negative collection. Jack Parker sitting on his pony which is lying down on the ground. Jack taught this pony to perform several tricks. The Parker family home and some outbuildings are visible in the background. This is a substantial brick house with corrugated iron roof.wodonga pioneers, haeusler family, glass negatives, dry plate photography, parker family wodonga, horsemanship

The Wodonga Historical Society Haeusler Collection provides invaluable insight into life in late nineteenth and early twentieth century north east Victoria. The collection comprises manuscripts, personal artefacts used by the Haeusler family on their farm in Wodonga, and a set of glass negatives which offer a unique visual snapshot of the domestic and social lives of the Haeusler family and local Wodonga community. The Haeusler family migrated from Prussia (Germany) to South Australia in the 1840s and 1850s, before purchasing 100 acres of Crown Land made available under the Victorian Lands Act 1862 (also known as ‘Duffy’s Land Act’) in 1866 in what is now Wodonga West. The Haeusler family were one of several German families to migrate from South Australia to Wodonga in the 1860s. This digital image was produced from one of the glass negatives that form part of the collection, probably taken by Louis Haeusler (b.1887) with the photographic equipment in the Wodonga Historical Society Haeusler Collection. Parker Family - Samuel Skelton Parker, Jack Parker’s father, migrated to Australia from Ballymena, Country Antrim, Ireland in 1884. He married Bridget Cusack from County Clare in 1883. They had children William, James, Jack, Samuel and Rachel. After working on a station in northern NSW, they moved to Barnawartha and set up a butchery and later a bakery. In 1890 the family moved to Wodonga, buying a property in West Wodonga, which he called “Park Hall” after his home in Ireland. The property is now the location of the Wodonga Golf Club in Parkers Road, West Wodonga.This item is unique and has well documented provenance and a known owner. It forms part of a significant and representative historical collection which reflects the local history of Wodonga. It contributes to our understanding of domestic and family life in early twentieth century Wodonga, as well as providing interpretative capacity for themes including local history and social history.Digital image created from the Haeusler Glass negative collection. A man spreading hay with a rake in the foreground. A horse and cart loaded with hay is behind him.wodonga pioneers, haeusler family, glass negatives, dry plate photography, wodonga families, early farming

This is an example of Melbourne Legacy promotional material that was issued to inform the public on the work of Legacy. Some of the text includes sections on How is Legacy special?; Legacy and the young; Legacy and the Aged. "Legacy and the young. Legacy is committed to the nurturing of its young members, known as Junior Legatees. Legacy helps to make sure stye get the education their fathers would have wished for them and to ensure their families enjoy a normal lifestyle. In addition to the 3,000 Junior Legatees throughout Australia, Legacy also cares for the handicapped dependants of its "family". Recreational outings and educational programs are arranged on a monthly basis. These activities aim to develop self-dependence and once a year, a two-week holiday camp is held - a highlight of the year - and lifelong friendship are often made. / For all its young members, healthy outdoor activities are arranged, financial aid, counselling, tutoring and guidance are given to ensure they are able to make the most of the opportunities open to them. Legacy and the Aged. Nowadays, the Australian population has a large proportion of elderly. The majority of Legacy widows had husbands who served in the World Wars. And so Legacy's emphasis has shifted to the needs of the ageing widows. . . Legacy widows meet for a wide range of activities, including cards, crafts, indoor bowls and theatre excursions. . . This represents a valuable social network and complements the volunteer care given by Legatees." Was in a folder with marketing material from the 1990s to 2009, see items 01240 to 01258. The collection shows the types of marketing materials that were produced and the celebrities that were helping Legacy.An example of promotional material issued by Legacy in the 1990s. It was in a collection of marketing material from the 1990s to 2000s.Colour brochure promoting Legacy folded into 8 pages.legacy promotion, fundraising

The Daylesford Uniting Church (formerly Wesleyan /Methodist Church) was built in 1865, replacing an earlier Wesleyan Chapel built in 1861 which is still on site and known as the Sunday School (2024). The foundaton stone for the newer, current church was laid on 12 June 1865, designed by Architects Crouch and Wilson the structure was built in early English Gothic style. The first service was held in the new church on 10 December 1865. It is of interest for its brick broach spire, diapered brick façade and spacious interior with aisles separated from the nave by slender columns. The church organ was installed and built in 1888 by William Anderson and boasts an impressive 724 pipes, many of which are decorated with Christian symbols. This organ is a rare example of Anderson’s work and is his only instrument in Western Victoria. It is classified by the National Trust of Australia (Victoria) as being of state significance. The organ was renpvated in 1979-80 by Leighton Turner. It has 2 manuals, 14 speaking stops, 3 couplers, tracker action, Gt: 8.8 divided.8.4.4.2-2/3.2. Sw: 8.8.4.2.8. Ped: 16. In the 1880s the decline in mining led to the congregation considering ways to reduce debt. Rent was received from pew hire as well as organ concerts and annual fairs. By the end of the 19th century the church had settled into a pattern of steady parish life. The 1950s and 1960s were really the glory days of the church with an active Sunday School, tennis clubs and vibrant social activity as well as many worshippers at Sunday services. The final service was held at the church on 21 April 2024.A redbrick church on stone foundation in Daylesforddaylesford uniting church, daylesford methodist church, daylesford, john mitchell uniting church, daylesford wesleyan church, crouch and wilson, daylesford uniting sunday school

The Daylesford Uniting Church (formerly Wesleyan /Methodist Church) was built in 1865, replacing an earlier Wesleyan Chapel built in 1861 which is still on site and known as the Sunday School (2024). The foundaton stone for the newer, current church was laid on 12 June 1865, designed by Architects Crouch and Wilson the structure was built in early English Gothic style. The first service was held in the new church on 10 December 1865. It is of interest for its brick broach spire, diapered brick façade and spacious interior with aisles separated from the nave by slender columns. The church organ was installed and built in 1888 by William Anderson and boasts an impressive 724 pipes, many of which are decorated with Christian symbols. This organ is a rare example of Anderson’s work and is his only instrument in Western Victoria. It is classified by the National Trust of Australia (Victoria) as being of state significance. The organ was renpvated in 1979-80 by Leighton Turner. It has 2 manuals, 14 speaking stops, 3 couplers, tracker action, Gt: 8.8 divided.8.4.4.2-2/3.2. Sw: 8.8.4.2.8. Ped: 16. In the 1880s the decline in mining led to the congregation considering ways to reduce debt. Rent was received from pew hire as well as organ concerts and annual fairs. By the end of the 19th century the church had settled into a pattern of steady parish life. The 1950s and 1960s were really the glory days of the church with an active Sunday School, tennis clubs and vibrant social activity as well as many worshippers at Sunday services. The final service was held at the church on 21 April 2024.A marble baptisimal font in Daylesford Uniting Church.In loving memory of my dear husband The late Rev. T. Pollard James 28.9.41daylesford uniting church, daylesford methodist church, daylesford, john mitchell uniting church, daylesford wesleyan church, daylesford uniting sunday school, baptisimal font, t. pollard james

The Daylesford Uniting Church (formerly Wesleyan /Methodist Church) was built in 1865, replacing an earlier Wesleyan Chapel built in 1861 which is still on site and known as the Sunday School (2024). The foundaton stone for the newer, current church was laid on 12 June 1865, designed by Architects Crouch and Wilson the structure was built in early English Gothic style. The first service was held in the new church on 10 December 1865. It is of interest for its brick broach spire, diapered brick façade and spacious interior with aisles separated from the nave by slender columns. The church organ was installed and built in 1888 by William Anderson and boasts an impressive 724 pipes, many of which are decorated with Christian symbols. This organ is a rare example of Anderson’s work and is his only instrument in Western Victoria. It is classified by the National Trust of Australia (Victoria) as being of state significance. The organ was renpvated in 1979-80 by Leighton Turner. It has 2 manuals, 14 speaking stops, 3 couplers, tracker action, Gt: 8.8 divided.8.4.4.2-2/3.2. Sw: 8.8.4.2.8. Ped: 16. In the 1880s the decline in mining led to the congregation considering ways to reduce debt. Rent was received from pew hire as well as organ concerts and annual fairs. By the end of the 19th century the church had settled into a pattern of steady parish life. The 1950s and 1960s were really the glory days of the church with an active Sunday School, tennis clubs and vibrant social activity as well as many worshippers at Sunday services. The final service was held at the church on 21 April 2024.A redbrick church on stone foundation in Daylesforddaylesford uniting church, daylesford methodist church, daylesford, john mitchell uniting church, daylesford wesleyan church, crouch and wilson, daylesford uniting sunday school

The Daylesford Uniting Church (formerly Wesleyan /Methodist Church) was built in 1865, replacing an earlier Wesleyan Chapel built in 1861 which is still on site and known as the Sunday School (2024). The foundaton stone for the newer, current church was laid on 12 June 1865, designed by Architects Crouch and Wilson the structure was built in early English Gothic style. The first service was held in the new church on 10 December 1865. It is of interest for its brick broach spire, diapered brick façade and spacious interior with aisles separated from the nave by slender columns. The church organ was installed and built in 1888 by William Anderson and boasts an impressive 724 pipes, many of which are decorated with Christian symbols. This organ is a rare example of Anderson’s work and is his only instrument in Western Victoria. It is classified by the National Trust of Australia (Victoria) as being of state significance. The organ was renpvated in 1979-80 by Leighton Turner. It has 2 manuals, 14 speaking stops, 3 couplers, tracker action, Gt: 8.8 divided.8.4.4.2-2/3.2. Sw: 8.8.4.2.8. Ped: 16. In the 1880s the decline in mining led to the congregation considering ways to reduce debt. Rent was received from pew hire as well as organ concerts and annual fairs. By the end of the 19th century the church had settled into a pattern of steady parish life. The 1950s and 1960s were really the glory days of the church with an active Sunday School, tennis clubs and vibrant social activity as well as many worshippers at Sunday services. The final service was held at the church on 21 April 2024.A redbrick church on stone foundation in Daylesforddaylesford uniting church, daylesford methodist church, daylesford, john mitchell uniting church, daylesford wesleyan church, crouch and wilson, daylesford uniting sunday school