Knitted orange, purple, white, yellow, red and black poppies mounted on two attached canvas panels. Orange - troops, Purple - animals, White - nurses, Yellow - indigenous, Red - previous wars and black - dogsPresented to NVVA by Phillip Island Patchworkers Inc and Friends 2016. In memory of those who lost their lives.poppy, orange, poppies

Green yearbook with a yellow rectangle on the cover, and black and white images of students, as well as the indigenous Australian symbols for comet and sun. Black text above and below these images reads GERONIMO Wangaratta Technical School Album 1989GERONIMO Wangaratta Technical School Album 1989

The photograph was taken in 1989 when the children in grades 4 an 5 attended a school camp at Gundiwindi, which is in the Yarra Valley on the border of Wandin and Nth. Silvan. At the camp the children were acquainted with the skills used by the local indigenous people. The children the photograph attempted to construct a bark shelter along the lines of those build by the local indigenous people. While the children from Bulla Primary School attended the camp at Gundiwindi they were introduced to skills used by local indigenous people.A coloured non- digital photograph of three children sitting at the entrance of a primitive bark shelter. The immediate surrounding area has been cleared but native woodland is growing beyond the fence line. school camps, gundiwindi, bulla primary school, indigenous culture

These three rocks were given to KVHS on the understanding that they were Indigenous rocks used as tools.No knowledge of their origins.These rocks have been stored in the Kiewa Valley on the understanding that they are Indigenous tools. It is not known where they came from.1. Dark grey rock with smooth surfaces and ridges with one flat side. Size of an adult's hand 2. Grey rock with smooth surfaces and ridges with one flat side. Smaller than no. 1 3.Narrow dark grey rock with beige section on rounded side. One flat side and a sharp pointed end.rocks, aboriginal tools, kiewa valley

Nillumbik Shire is known for its natural vegetation. This text encourages locals to plant indigenous plants in their gardens.A guide to indigenous vegetation in the Nillumbik Shire.56 pages, illus. (some col.). Cover has yelloe flowers in band on orange background with shire logo.nillumbik shire council, environmental and cultural planning section, chris delaney, indigenous plants, native gardens

"Wrath of the Myndie" is a fictional account of the coming of white settlers to the Yarra Valley and their impact on the indigenous Wurundjeri people. 369p., illus. Paperback.Signed on title page by author "Mick Woiwod 2014"the last cry, mick woiwod, wurundjeri, yarra valley

8 year old Taj designed footy socks to be worn in the Northern Football League's Indigenous round.News clipping, black text, colour image.st marys football club, greensborough, st marys parish greensborough

Oral tradition suggests that this pig came from Papua/New Guinea and was probably in the old Warrnambool Museum which was situated in the Mechanics Institute Building and closed in the 1960s (site of Warrnambool Library today). Illustrations have been found of similar carved pigs originating from the Sepik River area (Tambanum Village) of Papua/New Guinea and of similar items collected early in the 20th century. It is known that the old Museum had a considerable collection of South Sea Islands material but those items appear to have been mainly collected from the Fiji area. If the possible provenance of this item (Papua/New Guinea and old Museum) can be proved then it is a significant item as an example of an indigenous carving which may be more than 60 years old. The pig is very important in Papua/New Guinea as a source of food and a barter/currency item. Otherwise, with provenance not established, the item is useful for displayA brown coloured pig carved out of wood with several cracks on rear and front leg. White coloured incisions on snout, back and ears in patterns reminiscent of Pacific Island indigenous carvings. One ear broken and mended and the other with the top piece missing. Incised with patterns as described abovewarrnambool, old warrnambool museum, papua/new guinea culture

Mick Woiwod died 26 August 2020. He wrote 24 books, focusing on the Yarra Valley and Victoria's indigenous history1 p. colourmick woiwod

non-fictionA new open space park has been established at 14 - 16 Scott Grove, Burwoodscott grove reserve, scott grove burwood no 14 -16, playgrounds

23 page supplement to the Ballarat Courier. Contents include key moments over 120 yeas, 120 years of Christian Brothers, The Curriculum, Old Collegians, Boarding, Indigenous Program, Social Justice, Music, arts, football, rowing, sports success, developing leaders.st patrick's college ballarat, christian brothers, peter m. casey, bill wilding, p.g. nangle, t.f. kearney, k.j. buckley, l.b. collins, r.s. stewart, william t. o'malley, william j. wilding, dougolass evin zoch, drew carey, steve moneghetti, gerald fitzgerald, steve bracks, drew petrie, gerard fitzgerald, george pell, danny frawley, paul bongiorno, geoff torney, anthony edwards

'Whose Ethics?':Codifying and enacting ethics in research settings Bringing ethics up to date? A review of the AIATSIS ethical guidelines Michael Davis (Independent Academic) A revision of the AIATSIS Guidelines for Ethical Research in Indigenous Studies was carried out during 2009-10. The purpose of the revision was to bring the Guidelines up to date in light of a range of critical developments that have occurred in Indigenous rights, research and knowledge management since the previous version of the Guidelines was released in 2000. In this paper I present an outline of these developments, and briefly discuss the review process. I argue that the review, and the developments that it responded to, have highlighted that ethical research needs to be thought about more as a type of behaviour and practice between engaged participants, and less as an institutionalised, document-focused and prescriptive approach. The arrogance of ethnography: Managing anthropological research knowledge Sarah Holcombe (ANU) The ethnographic method is a core feature of anthropological practice. This locally intensive research enables insight into local praxis and culturally relative practices that would otherwise not be possible. Indeed, empathetic engagement is only possible in this close and intimate encounter. However, this paper argues that this method can also provide the practitioner with a false sense of his or her own knowing and expertise and, indeed, with arrogance. And the boundaries between the anthropologist as knowledge sink - cultural translator and interpreter - and the knowledge of the local knowledge owners can become opaque. Globalisation and the knowledge ?commons?, exemplified by Google, also highlight the increasing complexities in this area of the governance and ownership of knowledge. Our stronghold of working in remote areas and/or with marginalised groups places us at the forefront of negotiating the multiple new technological knowledge spaces that are opening up in the form of Indigenous websites and knowledge centres in these areas. Anthropology is not immune from the increasing awareness of the limitations and risks of the intellectual property regime for protecting or managing Indigenous knowledge. The relevance of the Declaration on the Rights of Indigenous Peoples in opening up a ?rights-based? discourse, especially in the area of knowledge ownership, brings these issues to the fore. For anthropology to remain relevant, we have to engage locally with these global discourses. This paper begins to traverse some of this ground. Protocols: Devices for translating moralities, controlling knowledge and defining actors in Indigenous research, and critical ethical reflection Margaret Raven (Institute for Sustainability and Technology Policy (ISTP), Murdoch University) Protocols are devices that act to assist with ethical research behaviour in Indigenous research contexts. Protocols also attempt to play a mediating role in the power and control inherent in research. While the development of bureaucratically derived protocols is on the increase, critiques and review of protocols have been undertaken in an ad hoc manner and in the absence of an overarching ethical framework or standard. Additionally, actors implicated in research networks are seldom theorised. This paper sketches out a typology of research characters and the different moral positioning that each of them plays in the research game. It argues that by understanding the ways actors enact research protocols we are better able to understand what protocols are, and how they seek to build ethical research practices. Ethics and research: Dilemmas raised in managing research collections of Aboriginal and Torres Strait Islander materials Grace Koch (AIATSIS) This paper examines some of the ethical dilemmas for the proper management of research collections of Indigenous cultural materials, concentrating upon the use of such material for Native Title purposes. It refers directly to a number of points in the draft of the revised AIATSIS Guidelines for Ethical Research in Indigenous Studies and draws upon both actual and hypothetical examples of issues that may arise when requests are made for Indigenous material. Specific concerns about ethical practices in collecting data and the subsequent control of access to both the data itself and to published works based upon it are raised within the context of several types of collections, including those held by AIATSIS and by Native Title Representative Bodies. Ethics or social justice? Heritage and the politics of recognition Laurajane Smith (ANU) Nancy Fraser?s model of the politics of recognition is used to examine how ethical practices are interconnected with wider struggles for recognition and social justice. This paper focuses on the concept of 'heritage' and the way it is often uncritically linked to 'identity' to illustrate how expert knowledge can become implicated in struggles for recognition. The consequences of this for ethical practice and for rethinking the role of expertise, professional discourses and disciplinary identity are discussed. The ethics of teaching from country Michael Christie (CDU), with the assistance of Yi?iya Guyula, Kathy Gotha and Dh�?gal Gurruwiwi The 'Teaching from Country' program provided the opportunity and the funding for Yol?u (north-east Arnhem Land Aboriginal) knowledge authorities to participate actively in the academic teaching of their languages and cultures from their remote homeland centres using new digital technologies. As two knowledge systems and their practices came to work together, so too did two divergent epistemologies and metaphysics, and challenges to our understandings of our ethical behaviour. This paper uses an examination of the philosophical and pedagogical work of the Yol?u Elders and their students to reflect upon ethical teaching and research in postcolonial knowledge practices. Closing the gaps in and through Indigenous health research: Guidelines, processes and practices Pat Dudgeon (UWA), Kerrie Kelly (Australian Indigenous Psychologists Association) and Roz Walker (UWA) Research in Aboriginal contexts remains a vexed issue given the ongoing inequities and injustices in Indigenous health. It is widely accepted that good research providing a sound evidence base is critical to closing the gap in Aboriginal health and wellbeing outcomes. However, key contemporary research issues still remain regarding how that research is prioritised, carried out, disseminated and translated so that Aboriginal people are the main beneficiaries of the research in every sense. It is widely acknowledged that, historically, research on Indigenous groups by non-Indigenous researchers has benefited the careers and reputations of researchers, often with little benefit and considerably more harm for Indigenous peoples in Australia and internationally. This paper argues that genuine collaborative and equal partnerships in Indigenous health research are critical to enable Aboriginal and Torres Islander people to determine the solutions to close the gap on many contemporary health issues. It suggests that greater recognition of research methodologies, such as community participatory action research, is necessary to ensure that Aboriginal people have control of, or significant input into, determining the Indigenous health research agenda at all levels. This can occur at a national level, such as through the National Health and Medical Research Council (NHMRC) Road Map on Indigenous research priorities (RAWG 2002), and at a local level through the development of structural mechanisms and processes, including research ethics committees? research protocols to hold researchers accountable to the NHMRC ethical guidelines and values which recognise Indigenous culture in all aspects of research. Researching on Ngarrindjeri Ruwe/Ruwar: Methodologies for positive transformation Steve Hemming (Flinders University) , Daryle Rigney (Flinders University) and Shaun Berg (Berg Lawyers) Ngarrindjeri engagement with cultural and natural resource management over the past decade provides a useful case study for examining the relationship between research, colonialism and improved Indigenous wellbeing. The Ngarrindjeri nation is located in south-eastern Australia, a ?white? space framed by Aboriginalist myths of cultural extinction recycled through burgeoning heritage, Native Title, natural resource management ?industries?. Research is a central element of this network of intrusive interests and colonising practices. Government management regimes such as natural resource management draw upon the research and business sectors to form complex alliances to access funds to support their research, monitoring, policy development, management and on-ground works programs. We argue that understanding the political and ethical location of research in this contemporary management landscape is crucial to any assessment of the potential positive contribution of research to 'Bridging the Gap' or improving Indigenous wellbeing. Recognition that research conducted on Ngarrindjeri Ruwe/Ruwar (country/body/spirit) has impacts on Ngarrindjeri and that Ngarrindjeri have a right and responsibility to care for their lands and waters are important platforms for any just or ethical research. Ngarrindjeri have linked these rights and responsibilities to long-term community development focused on Ngarrindjeri capacity building and shifts in Ngarrindjeri power in programs designed to research and manage Ngarrindjeri Ruwe/Ruwar. Research agreements that protect Ngarrindjeri interests, including cultural knowledge and intellectual property, are crucial elements in these shifts in power. A preliminary review of ethics resources, with particular focus on those available online from Indigenous organisations in WA, NT and Qld Sarah Holcombe (ANU) and Natalia Gould (La Trobe University) In light of a growing interest in Indigenous knowledge, this preliminary review maps the forms and contents of some existing resources and processes currently available and under development in the Northern Territory, Queensland and Western Australia, along with those enacted through several cross-jurisdictional initiatives. A significant majority of ethics resources have been developed in response to a growing interest in the application of Indigenous knowledge in land and natural resource management. The aim of these resources is to ?manage? (i.e. protect and maintain) Indigenous knowledge by ensuring ethical engagement with the knowledge holders. Case studies are drawn on from each jurisdiction to illustrate both the diversity and commonality in the approach to managing this intercultural engagement. Such resources include protocols, guidelines, memorandums of understanding, research agreements and strategic plans. In conducting this review we encourage greater awareness of the range of approaches in practice and under development today, while emphasising that systematic, localised processes for establishing these mechanisms is of fundamental importance to ensuring equitable collaboration. Likewise, making available a range of ethics tools and resources also enables the sharing of the local and regional initiatives in this very dynamic area of Indigenous knowledge rights.b&w photographs, colour photographsngarrindjeri, ethics, ethnography, indigenous research, social justice, indigenous health

This CD is the tenth in a series of prison broadcast productions delivered by 3CR. It includes interviews, songs, poems and messages from Indigenous inmates at Port Phillip Prison, Fulham Correctional Centre, Barwon Prison, Marngoneet Correctional Centre, Loddon Prison and the Dame Phyllis Frost Centre.CDsocial justice, victorian prisons, naidoc, broadcasting, radio, 3cr, rehabilitation, dame phyllis frost centre, port phillip prison, fulham correctional centre, barwon prison, loddon prison, marngoneet correctional centre

'Mungo Moon' by Don Barrett is the first sculpture erected on the Churchill Art and Culture Pathway. It was officially unveiled by Professor David Battersby on 15 April 2015 From Churchill & District News 16 October 2014 The Churchill Art and Culture Walking Pathway will have its official public opening on Saturday October 18, with a walk finishing at Federation University Australia’s Switchback Gallery at the Federation University Gippsland Campus. ... An important link on the newly developed pathway was recently completed with a path south of the FedUni Student West Residences. The path now allows walkers to turn off the Eel Hole Creek path before reaching Glendonald Estate and to follow a picturesque, tree lined walkway to join up with the footpath on the Eastern side of Northways Road. From there the footpath joins into Federation University’s network of walking paths that proceeds past the Switchback Art Gallery, down through the pine plantation and along Lake Kretlow and the Churchill Golf Course. Project Manager Mike Answerth, said the opening of the West Residences section of the path means there is now only one short link to complete. “We’re now very close to realising the project’s objective to join up all these walking paths to provide a continuous pathway that encompasses town, campus and parkland. The next stage of the project will be the completion of Latrobe City’s East West Link and the enhancement of the walking path with artistic and cultural features.” said Mr. Answerth. Head of Federation University Australia Gippsland Campus, Dr Harry Ballis, said the project had been made possible through the contributions of the five former Gippsland Education Precinct (GEP) partners. “The Art and Culture Pathway represents another important step in joining the Churchill township and the university campus as a physical and social entity,” Dr Ballis said. “This was an initiative of the GEP and it is pleasing to see it coming to fruition.” The path now reaches as far as the golf driving range but plans are already under way to connect with the Mathison Park board walk and pathway, which surrounds Lake Hyland in Churchill. When the loop is completed, residents and visitors will have an approximately 5km circular walking path which links up the Churchill town centre, Federation University Australia and Mathison Park. There are already art features along this route, including primary schools’ Bug Blitz totems near the Kurnai College school crossing, native vegetation and history panels near the Hare Homestead in Mathison Park, and outdoor sculptures in the pine trees near the Federation University Switchback Gallery. contemporaryA large sculpture in five pieces set in an external location. It is part of the Churchill Art and Culture Walking Pathway. Don Barrett’s work is mainly in concrete with added coloured oxides to portray the feeling of the Australian landscape. Barrett focuses on concepts of Australia’s short history and indigenous history. churchill art and culture pathway, barrett, don barrett, gippsland campus, federation university, churchill, sculpture

The North East Catchment Management Authority presents Indigenous knowledge and practices on film by way of a DVD allowing it to be played on a screen such as a computer or linked to a TV screen.Indigenous knowledge and practices presented by film on a DVDDVD with title in red texta on silver side of DVD. Stored in hard, clear plastic containerRed Texta printed -' 3 x NECMA / Films / for / KVHSindigenous australians, north east catchment management authority, dvd film

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the Melbourne University Old Physics Building.university of melbourne, old physics building

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the Melbourne University Old Physics Building.university of melbourne, old physics building

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the flagstones at the Melbourne University Old Physics Building.university of melbourne, old physics building, flagstones

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the Melbourne University Old Physics Building.university of melbourne, old physics building

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the windows of the Melbourne University Old Physics Building.university of melbourne, old physics building

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the windows of the Melbourne University Old Physics Building.A plaque on the wall of this building states: In April, 1856 stonemasons woking on this building downed tools, marched to the city and inaugrated a movement which win the Eight Hour Day for building workers in Victoria. The victory became an international landmark in the history of the labour movement. university of melbourne, old law building, eight hour day, stonemasons

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the windows of the Melbourne University Old Physics Building.A plaque on the wall of this building states: In April, 1856 stonemasons woking on this building downed tools, marched to the city and inaugrated a movement which win the Eight Hour Day for building workers in Victoria. The victory became an international landmark in the history of the labour movement. university of melbourne, old law building, eight hour day, stonemasons

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the windows of the Melbourne University Old Physics Building.A plaque on the wall of this building states: In April, 1856 stonemasons woking on this building downed tools, marched to the city and inaugrated a movement which win the Eight Hour Day for building workers in Victoria. The victory became an international landmark in the history of the labour movement. university of melbourne, old law building, eight hour day, stonemasons

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the windows of the Melbourne University Old Physics Building.A plaque on the wall of this building states: In April, 1856 stonemasons woking on this building downed tools, marched to the city and inaugrated a movement which win the Eight Hour Day for building workers in Victoria. The victory became an international landmark in the history of the labour movement. Another plaque reads: This, the original building of the University was built of Tasmanian freestone between 1854 and 1857 to the design of F.M. White, architect. It was for many years the University's administrative centre, library, lecture rooms, and professorial residences. The east and west wings were extended in 1930 to the design of J.S. Gawler. In 1969, the quadrangle was completed by the addition of the southern wing which contains the council chamber, designed by R.E. Featherstone. university of melbourne, old law building, eight hour day, stonemasons, tasmanian freestone, f.m. white, j.s. gawler, r.e. featherstone

Melbourne University Old Physics Building (1889) was designed by Reed, Henderson and Smart. It later house the Univesity's Centre for Indigenous Education and a conference centre (2010).Colour photograph of the windows of the Melbourne University Old Physics Building.A plaque on the wall of this building states: In April, 1856 stonemasons woking on this building downed tools, marched to the city and inaugrated a movement which win the Eight Hour Day for building workers in Victoria. The victory became an international landmark in the history of the labour movement. Another plaque reads: This, the original building of the University was built of Tasmanian freestone between 1854 and 1857 to the design of F.M. White, architect. It was for many years the University's administrative centre, library, lecture rooms, and professorial residences. The east and west wings were extended in 1930 to the design of J.S. Gawler. In 1969, the quadrangle was completed by the addition of the southern wing which contains the council chamber, designed by R.E. Featherstone. A third plaque states: These cloisters, commenced in 1853 and extended in 1930 nd 1969 were completed in 1981 through the generosity of the late Edward Stevens, a member of Council from 1926 until 1939. The work was also supported by the Wilson Trust and Sir Wilfred Brookes.university of melbourne, old law building, eight hour day, stonemasons, tasmanian freestone, cloisters, edward stevens, wilson trust, wildred brookes