This vest was probably used in both China and Australia during the 1940s as a procession garment. It is linked to the Young Chinese League.This vest is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Cream sleeveless jacket with broad navy border along armhold, body and hem. A thin navy borader with thin red piping inside of it encircles the collar. A circular panel is appliqued on the front and back. The panel contains bright blue and red piping. The Chinese character, 勇, in the centre of the panel means 'brave' or 'strong' and is usually associated with soldiers.young chinese league, processions, melbourne, victoria, china

This vest was probably used in both China and Australia during the 1940s as a procession garment. It is linked to the Young Chinese League.This vest is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Sleeveless jacket in cream and red silk with red circular panel in centre, containing black, velvet Chinese characters that read 'brave' or 'strong'. A red border runs around the sides with a curled design running underneath the circular panel. Three buttonholes at back of garment bear the same design. There is water damage (red staining) around the sleeve and at the bottom right hand corner.The Chinese character, 勇, in the centre of the panel means 'brave' or 'strong' and is usually associated with soldiers.young chinese league, processions, melbourne, victoria, china

This hat was probably used in both China and Australia during the 1940s as a procession garment. It is linked to the Young Chinese League.This hat is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.A red, purple and blue silk, six paneled hat embroidered with gold braid and adorned with mirrors. Tip of hat has red, silk bobble sewn into place. Each panel is embroidered with gold and orange thread. Among the threads are eight circles of metal around one central, circle. There is a blue band around the bottom and a ribbon tie attached to one panel and it is lined with pale blue cotton fabric.There is a black stamp of a Chinese character on the inside of the hat.young chinese league, processions, melbourne, victoria, china

This mask was obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions.This mask is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.A costume mask of a male character. He has a silver headdress with pink, green and yellow decorations. He has black horns, a black face with pink cheeks, red lips and markings on his forehead, nose and chin. The eyes has been cut out for the wearer to see out of. There is a strap that runs behinds the mask.young chinese league, melbourne, victoria, australia, processions, masks

This vest was probably used in both China and Australia during the 1940s as a procession garment. It is linked to the Young Chinese League.This vest is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Child's apricot coloured tunic with blue, floral embroidered border. Circular panel with red Chinese characters adorn the front and back and the tunic itself buttons up on right-hand side. Garment has a square neck and is lined with red striped panel.Chinese characters in the centre circle read: '軍' and above this in smaller characters '御林'. The large character means 'soldier'. The smaller characters may refer to the rank of the soldiersyoung chinese league, processions, melbourne, victoria, china

This helmet was obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions. This is part of a 'fish warrior' costume.This helmet is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Black and gold papier mache helmet with knob on top and black satin rectangle attached behind.young chinese league, melbourne, victoria, australia, processions, helmets

This upper garment was obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions. This is part of a 'fish warrior' costume.This upper garment is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Upper garment with fish scale decoration in gold with blue trim and a smallstainless steel/chrome half spheres attached to the chest. The sleeves have decorated cuffs and small shoulder 'wings'.young chinese league, melbourne, victoria, australia, processions, costumes

This decorative overskirt was obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions. This is part of a 'fish warrior' costume.This decorative overskirt is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Decorative overskirt in three leaf-shaped panels decorated in gold scales with blue trim.young chinese league, melbourne, victoria, australia, processions, costume

This costume tail was obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions. This is part of a 'fish warrior' costume.This costume tail is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.'Fish' tail that is attached around the waist decorated with gold scales with a blue trim.young chinese league, melbourne, victoria, australia, processions, costumes

These trousers were obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions. These are part of a 'fish warrior' costume.These trousers are significant for their links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Pale blue satin/silk trousers with elastic waist and ankles.young chinese league, melbourne, victoria, australia, processions, helmets

This boot was obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions. It is part of a 'fish warrior' costume.This boot is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Black boots with white, platform/wedge styrofoam sole, lined with starched interfacing and cardboardyoung chinese league, melbourne, victoria, australia, processions, costumes, boots

This headscarf was obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions. It is part of a 'fish warrior' costume.This headscarf is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Light blue satin headscarf or kerchief.young chinese league, melbourne, victoria, australia, processions, costumes

This belt was obtained by Charles Quon, probably from Hong Kong, and used by the Young Chinese League in their processions. It is part of a 'fish warrior' costume.This belt is significant for its links to the Chinese Young League. The League was formally established on 4 October 1932 to to promote free social intercourse and goodwill among its members and their mutual improvement. Membership was open to all persons, with one or both parents or grandparents born in China. Wives of Chinese members were permitted as members with the same privileges. It was a significant social organisation for Chinese-Australians in Melbourne in the mid to late twentieth century.Blue and gold belt with eleven studs running along the centre line.young chinese league, melbourne, victoria, australia, processions, costumes, belts

Booklet contains photographs of: THH the Duke and Duchess of Cornwall and York; Earl of Hopetoun, Governor General, and Countess; Commonwealth Ministry; The Royal Party at Government House Melbourne; TRH the Duke and Duchess Landing at St Kilda Pier; The Mayor of Melbourne Welcoming His Royal Highness at the entrance to the City; Procession Passing down Bourke Street; Presentation of War Medals to Victorian Soldiers; The Duke of York and his Staff; St Kilda and Prahran Arch; City Arch; Procession passing Princes Bridge; Opening Ceremony at First Federal Parliament; Citizens' Arch; Queen Victoria Arch; Royal Yacht Ophir; Warships Gromoboi (Russian) and Brooklyn (USA); German Arch; Chinese Arch; State School Fete at Exhibition Building; The University Commencement; Group of Fijian Constabulary; Laying Foundation Stone, Soldiers' Memorial Ballarat; Visit to South Star Gold Mine, Ballarat; Illuminations at Princes Bridge and Flinders Street Station; Illuminations at Parliament House and Treasury; Illuminations at Town Hall and City ArchGold coloured paper cover embossed and tied with gold thread. Contains 16 pages of cream coloured paper printed in black, some with blue decorative margins.Handwritten inscription on title page: 'For the Boy from Grandfather in memory of a very happy time we spent together May 1901'duke and duchess of cornwall and york, royal visits, 1901, opening of parliament, federation arch, st kilda and prahran arch, city arch, german arch, chinese arch

Open Monument is a contemporary artwork acknowledging the history of Chinese people in Ballarat. The Chinese diaspora was global and many Chinese people came to Ballarat and the Victorian Goldfields. The work details some of the personal Chinese family memories of Ballarat from the goldrush forward. The 33 marble laser-etched panels include found images and texts mounted on a modernist metal architectural feature holding back a grassed hill landscape. Within the side walkway of gravel and composite stone is an etched of local activities relating to the Chinese community achievements that can be added to by the community.Open Monument is of aesthetic and historical significance to the people of BallaratArchitectural artwork consisting of large marble panels on a corten steel frame imbedded into a grassed mount.Inscription on plaque: Open Monument 無極紀念碑 ​/ Artist: John Young ​/ Officially Launched by Mr Yumin Song / Chinese Consul-General to Victoria​ / 6th September 2015​ / Open Monument unearths stories of the Chinese diaspora in Ballarat, a name which means/ “resting place” to the traditional custodians - the Wadawurrung and Dja Dja Wurrung people.​/ The monument comprises of two artworks: Transculture, a granite-panelled work, evoking stories of alternative worldviews, / modernity, leisure and toil. Whilst Timeline traces the major contributions of the Chinese community in Ballarat, every decade / from the 1850s until the present. The timeline then folds out to 2170, anticipating imaginary future contributions.​ / The monument is open to future interpretations of this history. ​/ I thank you for visiting and acknowledging the contributions and memories that meant so much to / those who have gone before us./ - John Young Zerunge​ / Patron: Mr Henry Thai OAM JP​ / President of Ballarat Chinese ​/ Community Association Inc​ / The following generous donors to this project are acknowledged with gratitude​/ City of Ballarat​ Sovereign Hill Museum Association Inc.​ Ballarat Chinese Community Association Inc.​ Mr Henry Thai OAM JP & Mrs Sandra Thai ​ Mrs Shirley Doon & Family in memory of Harry Doon​ Chinese Masonic Association Inc.​ Mr Mean Te and Mrs Meng Khun​ Mr Jack Nguyen MA JP & Mrs My Tang​ Mr Tony and Mrs Elise Yu​ Mr Chang Zhen Zhen & Family​ Australian Lian Jiang Association​ The Federation of Chinese Associations Vic​ The Leesoon Family​ Mr Stephen K.F Ng OAM JP​ Dr Che Sam Lo MD phD JP OAM​ Elderly Chinese Home Inc.​ The Federation of Chinese Org from VN Cambodian and Lao Association of Vic. Inc.​ Bright Moon Buddhist Society​ Nam Pon Soon Club House​ See-Yup Society​ Mr Peter Chong Wai Lo​ Mr Qing Song Lin​ Mr Binh Quoc Mao & Mrs Thuy Cam Thai​ Mr Alexander Mao​ Mr Yuet Lung Kwok JP​ Mr Tai The Tran​ Mr Phillip K. L. Tran​ Mr William K. L. Tran​ Mr Quang Khon Tran JP​ Mr Kouy Taing​ Mrs Kieng Hor Lou​ Mr Bill Chang Piu Au​ Mr Maurice Kwok Leong ​ Mrs Eunice J. Leong​ Mr Vi Minh Tran JP​ Mr Frank Cheng​ Mr David Cheng​ Mr William Thai​ Mr Lizhen Lin​ Mr Phillip Richard Thai​ Mr Hoan Ping Kow​ Mrs Xao Nhu Kow​ Mr Huy Thai​ Mr Yun Kuen Lo​ Mr Chiu Yip & Mrs Yuan Han Cho​ Mrs Jacqueline Louise Thai Greenwood​ Mr Joe Hap Chi Chao & Mrs Rosana Wei Ning Chao​ Charity & Multi Art Association of Victoria Inc.​ Mr Billy Cai​ Miss Nikki Cai​ Miss Su-Ling & Miss Lily Mays-Doon​ Mr Anthony Doon​ Mr H J Moy & Family​ Chinese Australian Cultural Society Ballarat Inc​ open monument chinese, chinese history ballarat goldfields, china, ballarat, goldfields, john young, chinese, mining, multicultural, immigration, tong way, goon, joss house, embroidery, billy butterfly, chinese market gardens, red lion hotel, ah soon, mayor of main road, chinese herbalist, yee lee, james hong, cheok cheong hong, john ah loo, wathawurrung, robe, lowe kong meng, louis ah mouy, tongway, gallipoli, william lung

This mug was reproduced by courtesy of the Methodist Missionary Society and the Epworth Press. Round cream china mug with brown images and text and gold edging."REV JOHN WESLEY FOUNDER OF THE METHODIST CHURCH BORN AT EPWORTH LINCOLNSHIRE, JUNE 17TH 1703 BI-CENTENARY OF HIS CONVERSION, MAY 24TH, 1936" "THE FIRE AT EPWORTH RECTORY" On base: "TASMANIAN CELEBRATIONS"rev john wesley, epworth rectory

Chan-Young Choi, minister, religious organization administrator. Ordained to ministry Presbyterian Church Korea, 1952. Chaplain Republic of Korea Army, 1952-1955. Missionary to Thailand Presbyterian Church Korea, 1955-1970. General secretary Bible Societies in Thailand, Bangkok, 1962-1970. Distribution secretary American Bible Society, 1971-1974. Consultant marketing Asia Pacific region United Bible Societies, Manila, 1974-1977, coordinator marketing, 1977-1978, regional secretary Hong Kong, since 1978. Chairman Printing Limited company of United Bible Societies, Hong Kong, since 1987. Vice chairman Amity Printing Limited company, Nanping, Republic of China, since 1987. Missionary to Thailand Presbyterian Church Korea, 1955-1970. General secretary Bible Societies in Thailand, Bangkok, 1962-1970. Distribution secretary American Bible Society, 1971-1974. Consultant marketing Asia Pacific region United Bible Societies, Manila, 1974-1977, coordinator marketing, 1977-1978, regional secretary Hong Kong, since 1978. Chairman Printing Limited company of United Bible Societies, Hong Kong, since 1987. Vice chairman Amity Printing Limited company, Nanping, Republic of China, since 1987. Fraternal delegate Christian Church of Asia., Hong Kong, 1991, others. Speaker, lecturer various professional meetings. Principal Korean school for Korean children, Bangkok, 1962-1966. [https://prabook.com/web/chan-young.choi/203634] Head and shoulders portrait of Rev. Chan Young Choi, who is dressed in suit and tie.Spectator 12/5/1976 p.8presbyterian minister chan-young choi, presbyterian church korea

Darkness and a little light: ?Race? and sport in Australia Colin Tatz (AIATSIS & Australian National University) and Daryl Adair (University of Technology Sydney) Despite ?the wonderful and chaotic universe of clashing colors, temperaments and emotions, of brave deeds against odds seemingly insuperable?, sport is mixed with ?mean and shameful acts of pure skullduggery?, villainy, cowardice, depravity, rapaciousness and malice. Thus wrote celebrated American novelist Paul Gallico on the eve of the Second World War (Gallico 1938 [1988]:9-10). An acute enough observation about society in general, his farewell to sports writing also captures the ?clashing colors? in Australian sport. In this ?land of the fair go?, we look at the malice of racism in the arenas where, as custom might have it, one would least want or expect to find it. The history of the connection between sport, race and society - the long past, the recent past and the social present - is commonly dark and ugly but some light and decency are just becoming visible. Coming to terms: ?Race?, ethnicity, identity and Aboriginality in sport Colin Tatz (AIATSIS & Australian National University) Notions of genetic superiority have led to some of the world?s greatest human calamities. Just as social scientists thought that racial anthropology and biology had ended with the cataclysm of the Second World War, so some influential researchers and sports commentators have rekindled the pre-war debate about the muscular merits of ?races? in a new discipline that Nyborg (1994) calls the ?science of physicology?. The more recent realm of racial ?athletic genes?, especially within socially constructed black athletic communities, may intend no malice but this search for the keys to their success may well revive the old, discredited discourses. This critical commentary shows what can happen when some population geneticists and sports writers ignore history and when medical, biological and sporting doctrines deriving from ?race? are dislocated from any historical, geographic, cultural and social contexts. Understanding discourses about race, racism, ethnicity, otherness, identity and Aboriginality are essential if sense, or nonsense, is to be made of genetic/racial ?explanations? of sporting excellence. Between the two major wars boxing was, disproportionately, a Jewish sport; Kenyans and Ethiopians now ?own? middle- and long-distance running and Jamaicans the shorter events; South Koreans dominate women?s professional golf. This essay explores the various explanations put forward for such ?statistical domination?: genes, biochemistry, biomechanics, history, culture, social dynamics, the search for identity, alienation, need, chance, circumstances, and personal bent or aptitude. Traditional games of a timeless land: Play cultures in Aboriginal and Torres Strait Islander communities Ken Edwards (University of Southern Queensland) Sports history in Australia has focused almost entirely on modern, Eurocentric sports and has therefore largely ignored the multitude of unique pre- European games that are, or once were, played. The area of traditional games, especially those of Aboriginal and Torres Strait Islander peoples, is an important aspect of the cultural, social and historical experiences of Indigenous communities. These activities include customs of play that are normally not associated with European notions of competitive sport. Overall, this paper surveys research undertaken into traditional games among Indigenous Australians, as well as proposals for much needed further study in this area. Culture, ?race? and discrimination in the 1868 Aboriginal cricket tour of England David Sampson As a consequence of John Mulvaney?s important historical research, the Aboriginal cricket and performance tour of Britain in 1868 has in recent decades become established as perhaps the most famous of all public events in contact history involving Aborigines, white settlers and the British metropolis. Although recognition of its importance is welcome and significant, public commemorations of the tour have enveloped the tour in mythologies of cricket and nation. Such mythologies have obscured fundamental aspects of the tour that were inescapable racial and colonial realities of the Victorian era. This reappraisal of the tour explores the centrality of racial ideology, racial science and racial power imbalances that enabled, created and shaped the tour. By exploring beyond cricketing mythology, it restores the central importance of the spectacular performances of Aboriginal skills without which the tour would have been impossible. Such a reappraisal seeks to fully recognise the often trivialised non-cricketing expertise of all of the Aboriginal performers in 1868 for their achievement of pioneering their unique culture, skills and technologies to a mass international audience. Football, ?race? and resistance: The Darwin Football League, 1926?29 Matthew Stephen (Northern Territory Archive Service) Darwin was a diverse but deeply divided society in the early twentieth century. The Commonwealth Government introduced the Aboriginals Ordinance 1911 in the Northern Territory, instituting state surveillance, control and a racially segregated hierarchy of whites foremost, then Asians, ?Coloureds? (Aborigines and others of mixed descent) and, lastly, the so-called ?full-blood? Aborigines. Sport was important in scaffolding this stratification. Whites believed that sport was their private domain and strictly controlled non-white participation. Australian Rules football, established in Darwin from 1916, was the first sport in which ?Coloured? sportsmen challenged this domination. Football became a battleground for recognition, rights and identity for all groups. The ?Coloured? community embraced its team, Vesteys, which dominated the Northern Territory Football League (NTFL) in the 1920s. In 1926, amidst growing racial tension, the white-administered NTFL changed its constitution to exclude non-white players. In reaction, ?Coloured? and Chinese footballers formed their own competition - the Darwin Football League (DFL). The saga of that colour bar is an important chapter in Australia?s football history, yet it has faded from Darwin?s social memory and is almost unknown among historians. That picture - Nicky Winmar and the history of an image Matthew Klugman (Victoria University) and Gary Osmond (The University of Queensland) In April 1993 Australian Rules footballer Nicky Winmar responded to on-field racist abuse by lifting his jersey and pointing to his chest. The photographic image of that event is now famous as a response to racial abuse and has come to be seen as starting a movement against racism in football. The racial connotations in the image might seem a foregone conclusion: the power, appeal and dominant meaning of the photograph might appear to be self-evident. But neither the fame of the image nor its racial connotation was automatic. Through interviews with the photographers and analysis of the use of the image in the media, we explore how that picture came to be of such symbolic importance, and how it has remained something to be re-shown and emulated. Rather than analyse the image as a photograph or work of art, we uncover some of its early history and explore the debates that continue to swirl around its purpose and meaning. We also draw attention to the way the careful study of photographs might enhance the study of sport, race and racism. ?She?s not one of us?: Cathy Freeman and the place of Aboriginal people in Australian national culture Toni Bruce (University of Waikato) and Emma Wensing (Independent scholar) The Sydney 2000 Olympic Games generated a national media celebration of Aboriginal 400 metre runner Cathy Freeman. The construction of Freeman as the symbol of national reconciliation was evident in print and on television, the Internet and radio. In contrast to this celebration of Freeman, the letters to the editor sections of 11 major newspapers became sites for competing claims over what constitutes Australian identity and the place of Aboriginal people in national culture. We analyse this under-explored medium of opinion and discuss how the deep feelings evident in these letters, and the often vitriolic responses to them, illustrate some of the enduring racial tensions in Australian society. Sport, physical activity and urban Indigenous young people Alison Nelson (The University of Queensland) This paper challenges some of the commonly held assumptions and ?knowledges? about Indigenous young people and their engagement in physical activity. These include their ?natural? ability, and the use of sport as a panacea for health, education and behavioural issues. Data is presented from qualitative research undertaken with a group of 14 urban Indigenous young people with a view to ?speaking back? to these commentaries. This research draws on Critical Race Theory in order to make visible the taken-for-granted assumptions about Indigenous Australians made by the dominant white, Western culture. Multiple, shifting and complex identities were expressed in the young people?s articulation of the place and meaning of sport and physical activity in their lives. They both engaged in, and resisted, dominant Western discourses regarding representations of Indigenous people in sport. The paper gives voice to these young people in an attempt to disrupt and subvert hegemonic discourses. An unwanted corroboree: The politics of the New South Wales Aboriginal Rugby League Knockout Heidi Norman (University of Technology Sydney) The annual New South Wales Aboriginal Rugby League Knockout is so much more than a sporting event. Involving a high level of organisation, it is both a social and cultural coming together of diverse communities for a social and cultural experience considered ?bigger than Christmas?. As if the planning and logistics were not difficult enough, the rotating-venue Knockout has been beset, especially since the late 1980s and 1990s, by layers of opposition and open hostility based on ?race?: from country town newspapers, local town and shire councils, local business houses and, inevitably, the local police. A few towns have welcomed the event, seeing economic advantage and community good will for all. Commonly, the Aboriginal ?influx? of visitors and players - people perceived as ?strangers?, ?outsiders?, ?non-taxpayers? - provoked public fear about crime waves, violence and physical safety, requiring heavy policing. Without exception, these racist expectations were shown to be totally unfounded. Research report: Recent advances in digital audio recorder technology provide considerable advantages in terms of cost and portability for language workers.b&w photographs, colour photographs, tablessport and race, racism, cathy freeman, nicky winmar, rugby league, afl, athletics, cricket, digital audio recorders

Born In Singapore of Chinese Parentage and raised as a Buddhist. As a teenager he joined a gangster group that stole chickens. Whilst at school Ang participated in a 3 day special program on Christ, at the end of which Alan give his life to Jesus Christ. In 1961 he joined the Bible society where he became Scripture Distribution Secretary for the Bible Society for Singapore, Malaysia, and Brunei. B & W head and shoulders portrait of Rev. Alan Ang.ang, rev. alan; singapore; bible society; scripture distribution secretary for singapore, malaysia, brunei.

Born Worcester, UK, 21/10/1863. Died Manly NSW 10/10/1945. Ordained 14/9/1887 in Worcester Angel Street church. Ministry: LMS Amoy (China) 1887–1913, Oxford Street Collingwood, Lennox St Richmond, LMS Apia (Western Samoa) 1919–1922, Hampton, Castlemaine, Lawson NSW.B & W waist length studio portrait of the Rev Frank Purcell Joseland. The postcard format photograph is mounted on cream card."The Rev F.P. Joseland 1924 - 1927". Verso: "To Bob Mouat with best wishes and heartfelt greetings for his birthday, Nov. 16th 1925, from his Pastor, Frank P. Joseland. Avondale St. Hampton".rev frank purcell joseland, hampton congregational church, minister

China plate with a raised floral border some of which are coloured. Transfer print of John Wesley in centre with text.'Rev. J. Wesley A.M.'wesley, john

Cream china plate with sepia transfer print. Image of Wesley Church Colac.'Wesley Church Colac'wesley church colac, wesley, john

Octagonal cream china commemorative plaque with 6 labelled transfer print images and text on border and a central image of John Wesley. Border images: Wesley's teapot; He, being dead, yet speaketh; Wesley's chair; First head-quarters of Methodist; A brand from the burning; John Wesley. Born 17 June, 1703 Died, March 2, 1994.; "The world is my parish". wesley, john

Chalmers Free Church was in Harrington Street, Hobart and was demolished in 1955. The burning bush is the emblem of the Church of Scotland. Nec Tamen Consumebatur translates to 'it was not however consumed'.White china saucer with blue rim and burning bush transfer print.Chalmers Free Church. Nec Tamen Consumebaturpresbyterian, chalmers' free church, burning bush

www.myprimitivemethodists.org.ukWhite china with gold trim and green transfer prints and text. Teapot, registration number 13.1, has a serpent like spout. Teapot lid, registration number 13.2. Saucer, registration number 13.3. Plate, registration number 13.4.Teapot front: 'Primitive Methodist Jubliee Chapel Tunstall'; teapot back and teapot lid: 'William Clowes' 'Hugh Bourne'. primitive methodist, primitive methodist jubliee chapel tunstall

White china crockery with gold rim and grey/black transfer print of headquarters. 4 plates, registration numbers 12.3, 12.4, 12.5 & 12.6; cup, registration number 12.1 and saucer, registration number 12.2.'The Carlton Methodist Mission Headquarters'carlton methodist mission headquarters, wesleyan methodist

White china plates with royal blue rim and text. 2 x dinner plates (18.1 & 18.2); 2 x bread and butter plates (18.3 & 18.4)'Ascot Vale Presbyterian Sabbath School'ascot vale prebyterian sabbath school