The discovery in a Melbourne park (opposite the Osborne Peninsula, North Warrandyte) of an enigmatic Aboriginal stone tool led writer Jenny Brown on a fascinating journey that connected her with expert anthropologists, archeologists, Indigenous elders and knowledge holders to discover what it was. The stone tool invited many interpretations and spun off just as many amazing stories and experiences. It also afforded Jenny the appropriate canvass to tell of her own time-warping encounters with the extraordinary "otherness" of Aboriginal Australia, and with an especially marvelous character, the late Elder of the Yuin Tribe of southern NSW, Guboo Ted Thomas.193 pages : illustrations (chiefly colour), maps, portraits ; 30 cmindigenous history, aboriginal artefacts, warrandyte

The Nunawading Council produced commemorative First Day Covers showing First Day of issue stamp during the years 1981-1992Three First Day Covers, each bearing 33 cent stamp, reproduction of painting of 'Australia Day 1986: An Aboriginal Perspective'. Postmarked 'First Day of Issue 24 Jan 1986 Nunawading Vic 3131' At left of envelope, logo and depiction of shearer shearing sheep; also 'Australia Day Family Festival' and '26th January 1986, Civic Centre, Nunawading'. Envelopes numbered 119, 120, 268Municipal Offices Nunawading Vic 3131philately, date stamps, civic mementoes, souvenirs

Draft articles for RHSV (Bendigo) Newsletter, May 1972. 1. ''Golden Square Methodist Church'' by Lydia Chancellor - memories of church services, Sunday School and Bible classes. Mention of (Minister?) Mr Robert Saunders. Also - Rev B W Heath; Mr Crump, Rev Henry Worrall; reference to Jubilee of church in 1923. 2. Article submitted by Mrs E M Checcucci re the 'White Works' (clothing factory making underwear at the top of Wattle Street) - visited by Prince of Wales in 1920; 3. Handwritten and typewritten version of ''Extracts from the 'Sandhurst Library Almanac 1858', published by P M Sparkes, Bookseller and Stationer (four doors from Shamrock Hotel). Names listed of officers of the 40th Foot (Captain's detachment); Location of two cemeteries; Municipal Council of 1858 - Chairman and councillors and meeting times and place; Police Department - names listed of officers of department, Sandhurst Municipality, 'The District' and Eaglehawk Township (names for the last being only on the handwritten copy); 4. Article (w Perry) ''Australian Aboriginals on the Bendigo Gold Field’’ reference to ''King Charlie'' and finding of gold by him (reference to this in the Bendigo Advertiser 1856 & 1857). The gold purchased by a Mr Bannerman; 5. Article on introduction of gas in Bendigo (by I Hendry). Ref to ''Spotlight'' article in Advertiser of Oct 13, 1950. Mention of Mr Dondy (first user of gas in Bendigo); early use and price of gar; poor gas pressure in Eaglehawk; 6. Handwritten article submitted by John O'C Hattam re 'Indian Hawkers in Bendigo': with request to members to join him in further researching this interesting project; mention of accommodation in Hopetoun Street in terrace houses of the same design as Specimen Cottage (''now occupied by ' Glover??? Mills - but referred to in printed Newsletter of April/May 1972 as ''a site occupied by a clothing factory''); mention of hawkers by name - Rajah Singh, Mahonett Betth, Mahonett Shang, Rajah Bouth, Mahoety Bux, Abdul Rahman (last hawker)document, names of bendigo pioneers, bendigo advertiser

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

Lin ONUS (1948-1996) Lin Onus was integral to the recognition of Aboriginal art in the contemporary Australian art landscape. His work expresses the dynamism of living culture; Onus was a prominent figure in renegotiating the history of colonial and Aboriginal Australian. An early influence of this dedication was his father, who was the founder of the Aboriginal Advancement League in Victoria and a maker of artefacts. As a young boy Onus was subsequently exposed to visiting Aboriginal artists and assisted his father in decorating artefacts. His painting Barmah Forest won the Aboriginal Heritage Award in 1994; Onus also received a Member of the Order of Australia “for service to the arts as a painter and sculptor and the other promotion of Aboriginal artists and their work.” (https://www.portjacksonpress.com.au/artists/lin-onus)Unframed colour screenprint with a limited edition of 60.lin onus, frogs, aboriginal, screenprint, printmaking, gippsland campus, print council australia

xxi, 283 p. : ill., facsims., map, ports. ; 23 cm. Includes index and bibliographical references: p. 264-273.non-fiction'I'm your half-brother and I'm here to stay. This is my home.' With these words Wilmot Abraham sought refuge with his white relations. 'Did you ever read your history?': Mrs. Mary Clarke remembers p. 1 'An old hand': Jim Cain p. 12 'I'm your half-brother, and I'm here to stay': Wilmot Abraham p. 36 The Three Pompeys The Written Record p. 48 Banjo Clarke's Stories p. 62 'Why did they take them away?': Lizzie and Henry McCrae p. 74 In Defence of Framlingham: Collin Hood p. 79 Double Dispossession: King David p. 107 James Dawson's Informants p. 137 'Why are we kept prisoners here?': Ernest and Maggie Mobourne p. 148 'The old ones, they wouldn't tell us nothing': Mrs. Connie Hart's memories p. 181 'Breaking the cycle is the hard thing to do': Geoff Rose, a stolen child p. 200 Epilogue: James Dawson, Camperdown George and the Obelisk p. 220 The Hood Family p. 238 The Mobourne Letters p. 241 Abbreviations p. 252 Notes p. 252 Bibliography p. 264 Index p. 274 western district (vic.) -- colonization., aboriginal australians -- victoria -- western district -- history., aboriginal australians -- victoria -- western district -- interviews, race relations - racial discrimination., child welfare - child / parent separation - stolen generations., history - biographies - indigenous., book

"Aboriginal approaches to the naming of places across Australia differ radically from the official introduced Anglo-Australian system. However, many of these earlier names have been incorporated into contemporary nomenclature, with considerable reinterpretations of their function and form. Recently, state jurisdictions have encouraged the adoption of a greater number of Indigenous names, sometimes alongside the accepted Anglo-Australian terms, around Sydney Harbour, for example. In some cases, the use of an introduced name, such as Gove, has been contested by local Indigenous people." "The 19 studies brought together in this book present an overview of current issues involving Indigenous placenames across the whole of Australia, drawing on the disciplines of geography, linguistics, history, and anthropology. They include meticulous studies of historical records, and perspectives stemming from contemporary Indigenous communities. The book includes a wealth of documentary information on some 400 specific placenames, including those of Sydney Harbour, the Blue Mountains, Canberra, western Victoria, the Lake Eyre district, the Victoria River District, and southwestern Cape York Peninsula." -- Publisher description. Contents: Introduction: Old and new aspects of Indigenous place-naming /? Harold Koch and Luise Hercus NSW &? ACT: 1. Aboriginal placenames around Port Jackson and Botany Bay, New South Wales, Australia: sources and uncertainties /? Val Attenbrow 2. Reinstating Aboriginal placenames around Port Jackson and Botany Bay /? Jakelin Troy and Michael Walsh 3. The recognition of Aboriginal placenames in New South Wales /? Greg Windsor 4. New insights into Gundungurra place naming /? Jim Smith 5. The methodology of reconstructing Indigenous placenames: Australian Capital Territory and south-eastern New South Wales /? Harold Koch Victoria: 6. Toponymic books and the representation of Indigenous identities /? Laura Kostanski 7. Reviving old Indigenous names for new purposes /? Laura Kostanski and Ian D. Clark 8. Reconstruction of Aboriginal microtoponymy in western and central Victoria: case studies from Tower Hill, the Hopkins River, and Lake Boga /? Ian Clark South Australia &? Central Australia: 'Aboriginal names of places in southern South Australia': placenames in the Norman B.Tindale collection of papers /? Paul Monaghan 10. Why Mulligan is not just another Irish name: Lake Callabonna, South Australia /? J.C. McEntee 11. Murkarra, a landscape nearly forgotten: the Arabana country of the noxious insects, north and northwest of Lake Eyre /? Luise Hercus 12. Some area names in the far north-east of South Australia /? Luise Hercus 13. Placenames of central Australia: European records and recent experience /? Richard Kimber Northern Australia: 14. Naming Bardi places /? Claire Bowern 15. Dog-people: the meaning of a north Kimberley story /? Mark Clendon 16. 'Where the spear sticks up': the variety of locatives in placenames in the Victoria River District, Northern Territory /? Patrick McConvell 17. 'This place already has a name' /? Melanie Wilkinson, Dr R. Marika and Nancy M. Williams 18. Manankurra: what's in a name? placenames and emotional geographies /? John J. Bradley and Amanda Kearney 19. Kurtjar placenames /? Paul Black.Maps, b&w photographs, tables, word listsaustralian placenames, sociolinguistics, linguistics, anthropology, sydney harbour placenames, blue mountains placenames, canberra placenames, western victoria placenames, lake eyre placenames, victoria river district placenames, cape york peninsula placenames

On the 14th of October 2023, Australians were asked to vote on a proposal to change the wording in the constitution 'To recognise the First Peoples of Australia by establishing an Aboriginal and Torres Strait Islander Voice.’ Only 39.9 per cent of legal votes were in favour of this change, and there was not a majority in any of the six Australian States (there was a majority, however, in the Australian Capital Territory). On the 26th June, 2023 Councillors with the The City of Greater Bendigo discussed their position on The Voice to Parliament and decided to support the Yes campaign while pledging to provide information on both sides of the debate to residents. Cr Margaret O’Rourke introduced the motion and spoke at length about the importance for Council to adopt the recommendation. “Recognising the Aboriginal and Torres Strait Islander voice in the constitution ensures that Indigenous Australians have a direct and meaningful role in shaping policies and laws that impact them'. Several Councillors voiced their concern over whether the City could formally support one side of the debate, while seeking to provide neutral information saying that it did not pass the commonsense test. These badges were collected at an event at Rosalind Park on the 27th of September, 2023 attended by Linda Burney, Minister for Indigenous Australians who addressed the crowd.Large badges with YES printed in centre. city of greater bendigo reconcilliation, dja dja wurrung

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

Lin ONUS (1948-1996) Language: Wiradjuri / Yorta Yorta Lin Onus played a pivotal role in the recognition of Aboriginal art as an expression of a contemporary and dynamic living culture. Prior to his premature death at just 47 years of age he was a prominent, strident, yet non-confrontational agent in renegotiating the history of colonial and Aboriginal Australia. His father, Bill Onus, was the founder of the Aboriginal Advancement League in Victoria and a prominent maker of artefacts in Melbourne. As a young Koori growing up, Lin lived in a cultural environment that included exposure to visiting Aboriginal artists, including Albert Namatjira. He began his artistic life assisting his father in decorating artifacts, went on to develop skills working with metal and painting with air brush as a panel beater; and by 1974 he was painting watercolors and photo-realist landscapes. In the 1970's he completed a set of paintings on the first Aboriginal guerrilla fighter Mosquito, which holds pride of place on the walls of the Advancement League in Melbourne, to this day. Lin Onus was a largely self-taught artist. Particularly important in his development was his visits to Garmedi (Arnhem Land) starting in 1986. Jack Wunuwun, the Yolngu artist, introduced him into the Murrungun-Djinang clan and gave him permission to use some of traditional images in his paintings. His cultural education on the Aboriginal side was also provided by visits to Cummeragunja with his father, and stories told by his uncle Aaron Briggs, known as 'the old man of the forest' who gave him his Koori name - Burrinja, meaning 'star'. They would sit on the banks of the Murray River within view of the Barmah Forest, Lin's spiritual home, the subject of many of his later paintings and his final resting place. Lin's father had been of the Yorta Yorta people from the Barmah Forest country, and Lin also used images from this area in his paintings. The images in his works include haunting photorealist portrayals of the Barmah red gum forests of his father's ancestral country, and the use of rarrk cross-hatching-based based painting style that he learned (and was given permission to use when in Arnhemland). His painting Barmah Forest won Canberra's national Aboriginal Heritage Award in 1994. (http://www.cooeeart.com.au/aboriginal_artist/lin_onus/A, accessed 18 May 2015) This item is part of the Federation University Art Collection. The Art Collection features over 1000 works and was listed as a 'Ballarat Treasure' in 2007.Framed limited edition silkscreen.Signed 'Onus' lower right (posthumously by Tiriki Onus) Edition 68/80art, artwork, lin onus, onus, printmaking, screenprint, aboriginal, dreaming, frogs, available

In Australia, precious opal is found in Cretaceous age sandstones and mudstones. These sedimentary rocks were deeply weathered and this weathering released silica into the groundwater.Australia is the only part of the world where opalised animal and plant fossils have been found. Opal artefacts several thousands of years old have been discovered in East Africa. As early as 250 BC the Romans prized opals, thought to have come from mines in Eastern Europe, the ancient world's main source of opals. There are many aboriginal dreamtime stories that feature opal. Australian opals discovered during the late 1800's found little favour with European markets but their commercial value increased in the 1900's and in 1932 Australia took over as the major producer of opals in the world and remains the largest producer to this day. Opal is found around the world (Brazil, Mexico, Honduras and the western US) however Australia produces 95% of the world's precious opal and it is our official national gemstone. Opal was first mined commercially at Listowel Downs in Queensland in 1875 and later at White Cliffs in NSW. Today, Coober Pedy (SA) is the main producer of white opal, though in recent years this field has expanded and all types of opals are found. Other centres in SA include Andamooka and Mintabe. Lightning Ridge (NSW) is renowned for black opal and formerly White Cliffs was a large producer of high quality opal. Boulder opals (opals in concretionary ironstone) are mined in Queensland from numerous localities in a zone extending from the Eulo and Cunnamulla district in the south and northwest for a distance of over 700 km to Kynuna in the north. The towns of Quilpie, Yowah and Winton are the main opal mining and wholesale centres. Opals are considered gemstones and have been used in jewellery for thousands of years.Throughout much of history, opals were actually believed to be good luck. The Romans thought that opals were one of the luckiest gemstones and a symbol of hope. In the Middle Ages, opals were believed to be bestowed with all the positive properties of coloured gemstones due to its rainbow-like play of colour. Finally, there is a superstition that you should not wear an opal unless it is your birthstone otherwise misfortune will befall you. This, of course, is far-fetched, but the notion could have been promoted in the late 19th and early 20th Centuries by diamond traders who were trying to increase sales of diamonds and deter people from buying opals. Possibly related to this is the thought that you should set opal jewellery with diamonds as their powers of good fortune will override any negativity held by the opal. The great majority of opal does not show play of colour and is called common opal or potch however this is not the case with a precious opal. Opal is a precious gemstone, like rubies, emeralds or diamonds. Opal is rare, and it is expensive to prospect and mine for.Silica is one of the most common minerals on the planet, but precious opal is very rare – far more rare than diamonds. Precious opal is rare because the natural processes that create it rarely occur.Most (at least 95%) of the opal found by miners is common opal without gem colour. In Australia we call it potch. It can be white, grey, black or amber coloured. Even when a miner finds gem-coloured opal, most of it can’t be cut into gemstones because it’s too thin, or sandy. This specimen is part of a larger collection of geological and mineral specimens collected from around Australia (and some parts of the world) and donated to the Burke Museum between 1868-1880. A large percentage of these specimens were collected in Victoria as part of the Geological Survey of Victoria that begun in 1852 (in response to the Gold Rush) to study and map the geology of Victoria. Collecting geological specimens was an important part of mapping and understanding the scientific makeup of the earth. Many of these specimens were sent to research and collecting organisations across Australia, including the Burke Museum, to educate and encourage further study.It is not known where this opal originated, except that it is probably from Victoria, as it has been recorded from many localities in the State. Common Opal is formed from silica-rich water circulating through rocks near the Earth’s surface. It consists of minute spheres of silica arranged in different ways. In common opal, the spheres are of different sizes and randomly arranged, unlike in precious opal where the spheres are of similar size and uniformly arranged in three dimensions. These differences account for common opal generally being translucent to opaque and without the play of colours, or opalescence, displayed by precious opal. Common opal is found in many localities and different geological environments throughout Australia and the world. Precious opal requires special conditions to form and is much less common. Australia produces most to the world’s precious opal. burke museum, beechworth, indigo shire, beechworth museum, geological, geological specimen, precious opal, opal, brazil, mexico, honduras, queensland, coober pedy, gemstones, jewellery, play-of-colour, light blue

This specimen was recovered from Moonambel, Donkey Hill, Victoria. Established in the early 1860's, Moonambel is a small town in the Pyrenees region of the Australian state of Victoria. In the 1850s the location of Moonambel was part of the ‘Mountain Creek’ pastoral run, but in 1860 reports began to appear of a gold-rush at McKinnon’s ‘Mountain Creek’ station. By 1861, a township had developed on the diggings site, and on 21 October 1861 the “municipal district of Moonambel, on Mountain Creek” was proclaimed. The name 'Moonambel' is believed to be an aboriginal word meaning 'hollow in the hills'. Slate is a stone with a fine grain that is noted for its persistent strength and ability to naturally split into slabs. It forms under low temperatures and is most often created from clay. Pyrite is a crystallising compound that occurs naturally in grey and blue-black slate that is colloquially referred to as slate-rust as it resembles regular rust. This specimen is part of a larger collection of geological and mineral specimens collected from around Australia (and some parts of the world) and donated to the Burke Museum between 1868-1880. A large percentage of these specimens were collected in Victoria as part of the Geological Survey of Victoria that begun in 1852 (in response to the Gold Rush) to study and map the geology of Victoria. Collecting geological specimens was an important part of mapping and understanding the scientific makeup of the earth. Many of these specimens were sent to research and collecting organisations across Australia, including the Burke Museum, to educate and encourage further study.Pyrite is iron sulphide (also known as “fool's gold”) which is commonly found in slates.Existing label: 53 /moonambel, slate, pyrite, burke museum, beechworth, indigo shire, beechworth museum, geological, geological specimen, mineralogy, victoria

Specific historical and contextual information pertaining to this object is unknown. There are no hallmarks or documentation to indicate provenance or historical significance. This coin purse appears to have a covering made of mother of pearl. Evidence of interest from over 20,000 years ago mark Aboriginal groups in Australia as some of the first people to value the power and beauty of pearlshell, while evidence of Australian pearlshell being taken across the sea to other countries dates back as early as the 1500s. The 1850s-60s saw the beginnings of the Australian pearling industry. Following the popularisation of plastic for items such as buttons the pearlshell market waned in the mid-twentieth century but was soon after began to re-forge in Australia with a new industry of cultured pearl farms. Most of Australian's pearling industry was initially located in Western Australia and off the Torres Strait Islands. The Australian War Memorial notes on their website that many tokens made from mother of pearl were sent home to loved ones throughout World Wars One and Two from the Middle East, England, the South West Pacific, Australia and elsewhere, but that unfortunately provenance such as the manufacture and sale of many of these items is not recorded.The social history objects held in the Burke Museum's collection help to tell the stories of Beechworth's past by showing the social, cultural, and economic aspects of the town's history.A small rectangular purse with silver edging and half clasp, covered in white and cream coloured shell (mother of pearl?)A01154burke museum, social history, accessories, mother of pearl, nacre, australian industry

This item is a useful reference tool on the history of Indigenous People in East Gippsland and the Orbost district. A manilla folder with typed pages. On the cover is a label, "History of Aboriginal People of East Gippsland". On the inside cover is a letter addressed to the librarian at the Shire of Orbost Library. The letter is clipped to the inside of the folder.on front cover - a stamp -"Orbost Historical Society"aboriginal australians, gippsland aboriginal history, kurnai, brabawooloong peoples, tatungooloong peoples, krowathunkooloong peoples

These items were on display in the Slab Hut (Orbost Visitor Information Centre).These items are examples of pre-decimal Australian currency and British coins no longer in use.Three decimal notes and nine coins. There are two $2 notes and one $1 note in a plastic sleeve. The nine coins are separate in small white cardboard frames with black print descriptive labelling. 2366.1 is an Australian $1 note with the queen's head, coat of arms and Aboriginal art. 2366.2 and .3 are $2 notes with John McArthur and sheep and William Farrer with wheat. There are seven coins dating from 1853 - 1897 with the head of Queen Victoria on them. There are two coins, 1902 and 1910 with the head of Edward V11 on them.currency bank-notes-australian-decimal coin-british

Adolphus Peter Elkin (1891-1979), professor of anthropology was president of the Association for the Protection of Native Races and vice-president of the N.S.W. Aborigines Welfare Board from 1940. He wrote numerous articles, reports and books with detailed descriptions of the aboriginal way of life.This book was one of the few authoritative works on the subject of Australian Aborigines published before the second world war. It is of interest because Elkin was one of the very few white Australians who was prepared to speak for the Aboriginal people. A dark blue cloth-covered book. The Australian Aborigines: How to Understand Them. Written by A.P. Elkin, Univ. of Sydney. 4th edition.australian-aborigines elkin-a.p. anthropology

A manuscript book with a pink cover. A History of the Aboriginal People of East Gippsland by Kym Thompson. It is a report for the Land Conservation Council, Victoria, 1985. Contains archaeological research, history of white invasion and matters related to the preservation of sites of significance in the area. 284pp.book australian-aborigines land-conservation-council thompson-kym

These eggs could be ostrich eggs from an ostrich farm which operated just out of Marlo. It is likely that they were donated by Kate and Richard Earle who ran the enterprise. Emu and ostrich eggs are perfect for decorating, painting or carving. Emu egg shells have multiple layers ranging from an inner white layer through to the dark green outer layer. The contents must be removed through a small hole (either tool drilled or poked with a needle). After the yolk has been blown out (scrambling the yolk first by poking with a needle will make it easier to remove), the egg needs to be washed through and left to drain dry. It can then be painted, carved, etched or decorated. Emu decorating is a traditional Aboriginal art. The carving of emu eggs by Indigenous and non-Indigenous people was popular in the late 19th century but production declined in the 20th century, partly due to the protection of eggs through legislation. This has been overturned in recent years with the development of commercial emu farms. In the period between the two world wars particularly, with the production of other Aboriginal artefacts for an outside market, the carving of emu eggs provided an important source of income for Aboriginal people in many parts of Australia. It was a widespread practice in the south-east and it was not unusual for Aboriginal people to decorate their own homes with carved eggs and other items created by themselves or community members, serving to affirm an Indigenous identity within the domestic environment. (ref National Gallery of Australia)This item is significant for its uniqueness and aesthetic appeal.Two painted eggs on stands. 1907.1 is painted black and has white emus or ostriches painted on it. 1907.2 is painted white and has black emus or ostriches painted on it. Both stands are wooden with brass pedestals. The eggs are possibly ostrich eggs.handcraft emu-egg ornament ostrich-egg

Emu eggs are perfect for decorating, painting or carving. Emu egg shells have multiple layers ranging from an inner white layer through to the dark green outer layer. The contents must be removed through a small hole (either tool drilled or poked with a needle). After the yolk has been blown out (scrambling the yolk first by poking with a needle will make it easier to remove), the egg needs to be washed through and left to drain dry. It can then be painted, carved, etched or decorated. Emu decorating is a traditional Aboriginal art. The carving of emu eggs by Indigenous and non-Indigenous people was popular in the late 19th century but production declined in the 20th century, partly due to the protection of eggs through legislation. This has been overturned in recent years with the development of commercial emu farms. In the period between the two world wars particularly, with the production of other Aboriginal artefacts for an outside market, the carving of emu eggs provided an important source of income for Aboriginal people in many parts of Australia. It was a widespread practice in the south-east and it was not unusual for Aboriginal people to decorate their own homes with carved eggs and other items created by themselves or community members, serving to affirm an Indigenous identity within the domestic environment. (ref National Gallery of Australia)This item is significant for its uniqueness and its aesthetic appeal.An emu egg which has been painted white and decorated with glued on cord/thread to make a pattern of flowers and leaves.emu-egg ornament handcraft

Co-author Simon Flagg from the Koorie Records Unit, Public Record Office Victoria, did most of the research for the book. Rita Watkins, a descendent of Percy and Lucy, provided photographs and family stories for the book. "As well as brief chapter introductions, the book contains transcripts of the letters to, from and about the Pepper Family. Among various aspects of the family's life, the letters show Lucy Pepper's long battle with tuberculosis and her request to live with other family members on a mission. But she was denied this natural wish because 'half-caste' Aboriginal people were excluded from the missions." -co-author Simon Flagg from the Koorie Records Unit, Public Record Office Victoria,This book, with its transcripts of original letters, is an invaluable historical resource for university and school students on Aboriginal history in Victoria and what happened on Aboriginal reserves. A book titled "Footprints", which portrays the struggles of Lucy and Percy Pepper in the first half of the twentieth century. It was published jointly by the National Archives of Australia and Public Record Office Victoria, both of which hold original records of the family's correspondence with bureaucracy over the years. The book was authored by Simon Flagg and Dr Sebastian Gurciullo. The cover has a dark brown background with black footprints printed over it. They are both bare foot and shoe prints. It has a b /w photograph of a family posed for the camera. Across the top is the title FOOTPRINTS printed in pale yellow. At the bottom of the photo in pale yellow script is "the journey of Lucy and Percy Pepper". At the foot of the front cover is " An Aboriginal Family's struggle for survival". pepper-family aboriginal-history

The white woman of Gippsland, or the captive woman of Gippsland, was supposedly a European woman rumoured to have been held against her will by Aboriginal people in the Gippsland region of Australia in the 1840s. Liam Patrick Davison (29 July 1957 – 17 July 2014) was an Australian novelist and reviewer. He was born in Melbourne, where, until 2007, he taught creative writing at the Chisholm Institute in Frankston. Davison and his wife Frankie, a teacher at Toorak College, were both killed on 17 July 2014 aboard Malaysia Airlines Flight 17 This, his third novel, was shortlisted for both The Age Book of the Year and the Victorian Premier’s Awards.This is a useful research tool on the history of indigenous and settler relationships in early Gippsland.A book titled "The White Woman" by Liam Davison. It is the story of the search for the lost white woman in Gippsland, Victoria, 1846. The cover has a black and white picture of forest with the title in white print.Bottom left corner - orange sticker Orbost Secondary Collegedavison-liam aboriginal-history

The Batman Deed is sometimes called the Batman Treaty, the Dutigullar Deed, the Dutigullar Treaty or the Melbourne Deed. The deeds had been drafted by JT Gellibrand, a leading lawyer in the colony. Batman's Treaty was a document signed on 6 June 1835 by John Batman, an Australian grazier, businessman and explorer, and a group of Wurundjeri elders, for the purchase of land around Port Phillip, near the present site of the city of Melbourne. The document came to be known as Batman's Treaty and is considered significant as it was the first and only documented time when Europeans negotiated their presence and occupation of Aboriginal lands directly with the traditional owners. The so-called treaty was implicitly declared void on 26 August 1835 by the Governor of New South Wales, Richard Bourke. The original Batman Deed is of enormous significance to the history of the European settlement of Victoria. Framed print of the Batman Deed, dated 1835. This is a printed copy of the Batman Deed, made in 1966 from the 'original' by the State Library of Victoria. The frame is wood. The document consists of handwritten text in black ink with eight signatures in the lower right hand side and three signatures in the lower left hand corner. It has been signed by John Batman beneath the eight signatures.document batman-deed melbourne

Parrying shields have long been used within Aboriginal communities not only for protection, but as a symbolic implement used in rituals. Aboriginal men using very basic tools made them. They were designed to be mainly used in battle but were also used in ceremonies. Many shields have traditional designs or fluting on them whilst others are just smooth. The necessary tools and equipment for hunting, fishing and warfare were one of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This is a good example of a wooden Indigenous artefact from Eastern Australia.An Aboriginal shield of roughly carved wood. Has a square shaped hollowed out hand grip.

The lil-lil is a type of club which was made and used only in eastern Australia. It was a dangerous weapon when used in battle.The necessary tools and equipment for hunting, fishing and warfare were some of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This lil lil club is an example of a wooden weapon used by the Indigenous people of Eastern Australia.A handmade wooden lil-lil club with a long handle and axehead shaped club at one end. Intricately carved with a turtle on one side of the club head and a wild dog on the other.hunting fishing challenge-stick aboriginal

A returning Boomerang is one that comes back to you when you throw it. These were used for hunting smaller creatures such as birds, but more so for sport. This type of boomerang has a simple curved shape and is much lighter than a non-returning boomerang. returning Boomerangs were only developed in the last 200 years.The necessary tools and equipment for hunting, fishing and warfare were one of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This returning boomerang is an example of a wooden tool used by the Indigenous people of Eastern Australia.A very old hand-made wooden returning boomerang that is black in colour. Very dinted.boomerang aboriginal hunting

Boomeramgs were necessary tools and equipment for hunting, fishing and warfare, and were one of the very few items that Aboriginals carried with them from place to place. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. The necessary tools and equipment for hunting, fishing and warfare were one of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This item may be a more modern tourist souvenir.Single piece of wood with fluted upper concave surface, decorated with incised images of a kangaroo in the left quadrant, bullrushes in the central quadrant and two emus in the right quadrant.boomerang, hunting, aboriginal warfare, central australian, arnhem land

A coolamon is an Indigenous Australian carrying vessel. It is a multi-purpose shallow vessel, or dish with curved sides, ranging in length from 30–70 cm, and similar in shape to a canoe. Coolamons or pitchis were traditionally used by Aboriginal women to carry water, fruits, nuts, as well as to cradle babies. The necessary tools and equipment for hunting, fishing and warfare were one of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This container is an example of an implement used by the early Indigenous people of Eastern Australia.A large shallow elongated hand-made wooden receptacle used by Australian aborigines as a container for food and drink or for carrying babies.pitchi coolamon aboriginal container

A coolamon or pichi is an Indigenous Australian carrying vessel. It is a multi-purpose shallow vessel, or dish with curved sides, ranging in length from 30–70 cm, and similar in shape to a canoe. Coolamons or pichis were traditionally used by Aboriginal women to carry water, fruits, nuts, as well as to cradle babies. A shallow hand-made wooden dish used for carrying food, water and sometimes small babies. It is decorated on outside with burnt incisions.pitchi coolamon aboriginal container

Inspected by Joanna Freslov, archaeologist 2.6.2008. Ground-edged axes first appeared in south-eastern Australia about 4,000 years ago and were used either with handles or hand-held. Stone tools were used for a variety of purposes, in ways similar to those of steel knives, axes, hammers and chisels. Ground-edge tools are made from fracture-resistant stone, such as basalt. This is able to withstand repeated impact making it suitable for use in objects such as stone axes. The stone was quarried, and then roughly shaped into a tool blank with blows from a hammerstone. The edges were then sharpened and refined by grinding the tool against a coarse, gritty rock. The necessary tools and equipment for hunting, fishing and warfare were one of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This item is an example of a stone tool used by the early Indigenous people of Eastern australia.A handmade stone Aboriginal axe head.axe-head aboriginal tool stone-artefact

Inspected by Joanna Freslov, archaeologist 2.6.2008. -unusual axe head. Ground-edge tools are made from fracture-resistant stone, such as basalt. This axe would able to withstand repeated impact. The stone would have been dug or found and then roughly shaped into a tool blank with blows from a hammerstone. The edges were then sharpened and refined by grinding the tool against a coarse, gritty rock. Ground-edge tools could be held in the hand, or fashioned to be fixed onto a haft or handle.The necessary tools and equipment for hunting, fishing and warfare were one of the very few items that Aboriginals carried with them from place to place. Most were used for a multiplicity of purposes. Because many were made from raw natural materials, such as wood, generally only partial remains are found today. This stone axe head is an example of a ground-edge tool used by the early Indigenous people in Eastern Australia.A handmade stone Aboriginal axe head.aboriginal tool aboriginal stone-artefact