Bunjil’s Cave Aborigional Rock shelter. Black Ranges Stawell.Black and white photograph of a cave with rock painting on back of cave.Bungils' Cave, Black Ranges.stawell aboriginal

Born: Carlton, Victoria, Australia 1917; Lived and worked: England 1953-1992; Died: London, Middlesex, England 1992Post WarGift of the Friends of the Benalla Art Gallery, 2005 Black and white photogaph of makeshift horse arena. Unframed in archival folder.Recto: Not signed, not dated, not titledphotograph, fence, hill, rural, arid, tree, building, figures, fence, bush, child, woman, rock painting, paddock

A set of 18 colour postcards from the National Museum of Australia in Canberra showing various items and objects relating to Australia's history, manufacturing and culture. (see list under references)wool press, cobb & co, ben chifley, mutoscope, austral wash machine, herman house & co, australia 2, heidelberg unemployed bureau, sunlight soap, waterside worker's union, boomerang, spirit figures, dugout canoe, ayer's rock, bark painting, delaunay belville car, phar lap's heart

This is a photo of the indigenous art at Bunjil's Cave.The photo shows rock art in a small cave. The art consists of a large human like figure which seems to be seated cross legged, and two small animals to the right.painting, rock art

In 1988 the students from Grades 4 -6 had a sleep-over at Bulla Primary School. The purpose of the sleep-over was to organise the children in construction sign from white painted rocks on the hillside overlooking the school. The sign was 'BULLA' and was clearly visible from the approaching road into the Bulla township. The sign was demolished after the school was closed and the property sold.The project gave the children an experience in working together and constructing something worth while.A non-digital coloured photograph of two girls sitting on a bare hillside. One is holding large white rock and the other girl is painting a rock.painted sign, bulla, bulla township, bulla primary school, sleepovers

A display at the Wildflower Show.The photo shows a stage display with a tent, fireplace with billy hanging on a tripod and a dummy dressed as a camper. There is a man wearing jeans, a jumper, gum-boots and a beanie posing with the dummy. A large painting of rock banded peaks forms the backdrop of the stage. "85 9 27" photo date on lower right side of photo.events, wildflower show

This painting is one of a pair of large paintings by W. Langley-Taylor in our collection. Currently, no further information has been found about the artist but research is ongoing. The subjects of these paintings are seascapes of notable areas of the coast on each side of Port Phillip Bay, south of Melbourne, Victoria. The subject of this painting is Cape Schanck, Victoria, which is on the east side of Port Phillip Bay. It includes the Cape Schanck Lighthouse and its Flagstaff. The Cape Schanck Lighthouse was built in 1859 and is the second of Victoria’s coastal lights. It is 21 metres tall and made from limestone. Unusually, its stairway is made from stone rather than wrought iron. Gilded tours are available to explain its use and significance to visitors. The lighthouse keepers at Cape Schanck kept records of the ships that sailed past them along Bass Strait; ship’s names, direction, time and date and so on. The details would also be passed on to shipping agencies, Harbour Masters and newspapers, which published Arrivals and Departures into and out of shipping ports such as Port Phillip Bay and the Port of Melbourne. INSCRIPTIONS “Mrs M Irby” (and on the Eagle Rock, Warrnambool, painting “980/Regency”) The inscription “Mrs M Irby” is on the back of both paintings but the significance of the inscription has not yet been discovered. Perhaps she was connected with the ship or shipping company “Irby”. A ship named “Irby”, built in Merseyside, Liverpool in 1881 by R & J Evans, Birkenhead. It was a four-masted iron ship built for the White Star Line. Henry Wilson Hewitt bought her in 1882, then later she was owned by Chadwick & Pritchard. In 1888 she was registered under the Irby Ship Co. Ltd. (trading as J. Joyce) in Liverpool. In 1912 Galgate Co. Ltd owned her. She traded between London, England and Australia, and is recorded as being in Melbourne and Hobart. In 1919 the Irby was destroyed by a mine when on her way to England. Or perhaps her name and the inscription in pencil “980/Regency” on the Eagle Rock Warrnambool, painting could be a delivery address for the paintings, perhaps an apartment in a hotel. NOTE: The artist’s spelling of the title “Cape Schank, Vic.” is incorrect. The location in this painting is named Cape Schanck. This painting is geographically significant for its depiction of Victoria’s coastal scenery. It is also significant as one of a pair of seascapes depicting sites on either side of Port Phillip Bay. Historically, the painting is significant as an example of the late nineteenth- and early twentieth-century methods and materials used in frame construction.Oil on board, in a dark-stained wooden frame, portrait format. The composition depicts a seascape with cliffs, a lighthouse and a flagstaff, birds in flight, waves breaking against rocks, and a blue sky with clouds. The title is painted at the lower left. The work is signed at lower right by the Victorian artist W. Langley-Taylor. A handwritten inscription in red crayon or heavy red pencil appears on the reverse. The board is fixed within the timber frame by small dark metal tacks. Metal eyes secure the hanging wire to the frame. Small round nail heads are visible around the frame, and both the board and the wood exhibit colour change. The handwritten inscription runs vertically along the lower left edge of the board. The wire hangs in a shallow curve, and the mitred corners are reinforced with staples. The board shows some damage. The discolouration visible on both the board and frame may indicate the former presence of a backing paper, once attached to the reverse with tape and tacks.Painted on front “W.LANGLEY-TAYLOR.” and “CAPE SCHANK, VIC.” [NOTE: correct spelling is Schanck] Handwritten on back “Mrs. M. Irby” flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, painting, oil painting, cape schanck painting, w. langley-taylor, wall decoration, seascape of victoria's coast, art, mrs m irby, victoria's coast, pair of paintings

Paddy Fordham Wainburranga (1932-2006) Area: Arnhem Land Country: Bamdibu (Bumdubu) near Bulman Station As a child, Paddy grew up in Maningrida an Aboriginal community on the top end of the Northern Territory. He started working as a boy around cattle yards, which finally led him to working as a stockman for 20 years. Before this, he spent much of his time hunting and learning culture and customs from his father and uncles. He could remember being taken to a sacred location where he was told many Dreamtime stories of how customs came to be and why Aboriginal people practice them. Paddy was part of the movement for equal rights for all Aborigines, actively involved in claiming Bumdibu as his traditional land for his clan. He resided over this land as Jungai (caretaker, policeman). Paddy was taught to paint by his father but did not begin to paint seriously until the early 1970s. He was also recognized as a story teller, bark painter, sculpture, dancer, singer and musician. He was familiar with Central Arnhem Land rock and bark painting traditions; however he developed an idiosyncratic style which fused the figurative schema of western Arnhem Land with the narrative capacities of the north-east producing dense pictorial paintings divided into sequential segments. A suite of seven limited edition prints using the sugar lift aquatint technique. .1) Yalk Yalk Woman Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 .2) Walga Walga Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 .3) Nammooroddoo Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 Nammooroddoo Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 .3) Nammooroddoo Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 .4) Mun Gruk Gruk Woman Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 .5 Mun Gruk Gruk Man Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 .6) Mun Gruk Gruk Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 .7) Lightning Man Sugar Lift Aquatint Plate 75.0cm (H) x 49.0cm (W) Paper 1110cm (H) x 76.0cm (W) 2003 Edition: 73/100 Donated through the Australian Government Cultural Gifts Programme by Katherine N. Littlewood, 2014artist, artwork, paddy fordham wainburranga, paddy fordham, wainburranga, printmaking, aboriginal, indigenous, churchill, dreaming

Hetti Perkins introduces this collection of reproductions of of Western Arnhem Land bark paintings, rock art, woven fibre art and wooden sculpture that was exhibited by the Art Gallery of NSW in 2004, emphasising the cultural foundations of the Kuninjku artists, their beliefs, artistic conventions and innovations. The book includes interviews with traditional rock and bark artists (including some language), and essays describing the connection of the people to the land, their spiritual beliefs and their art. There are also reproductions of works on paper and woven forms and an essay on the role of women in producing these art forms. An essay by Professor Jon Altmann is entitled "Brokering Kuninjku Art: Artists, Institutions and the Market. A chronolgy details the history of aboriginal art in the area, there are biographies of the artists whose works were included in the exhibition, a list of the works themselves, a glossary of place names, art terms, aboriginal, linguistic and anthropological terms, and a select bibliography. The list of contributors includes, as well as the two mentioned above, Dr Murray Garde, Apolline Kohen, Steven Miller, Cara Pinchbeck and Dr Luke Taylor.Colour photographs

Mawul Rom Project: Openness, obligation and reconciliation Morgan Brigg (Universtiy of Queensland) and Anke Tonnaer (University of Aarhus, Denmark) Aboriginal Australian initiatives to restore balanced relationships with White Australians have recently become part of reconciliation efforts. This paper provides a contextualised report on one such initiative, the Mawul Rom crosscultural mediation project. Viewing Mawul Rom as a diplomatic venture in the lineage of adjustment and earlier Rom rituals raises questions about receptiveness, individual responsibility and the role of Indigenous ceremony in reconciliation efforts. Yolngu ceremonial leaders successfully draw participants into relationship and personally commit them to the tasks of cross-cultural advocacy and reconciliation. But Mawul Rom must also negotiate a paradox because emphasis on the cultural difference of ceremony risks increasing the very social distance that the ritual attempts to confront. Managing this tension will be a key challenge if Mawul Rom is to become an effective diplomatic mechanism for cross-cultural conflict resolution and reconciliation. Living in two camps: the strategies Goldfields Aboriginal people use to manage in the customary economy and the mainstream economy at the same time Howard Sercombe (Strathclyde University, Glasgow) The economic sustainability of Aboriginal households has been a matter of public concern across a range of contexts. This research, conducted in the Eastern Goldfields of Western Australia, shows how economically successful Aboriginal persons manage ?dual economic engagement?, or involvement in the customary economy and the mainstream economy at the same time. The two economies sometimes reinforce each other but are more often in conflict, and management of conflicting obligations requires high degrees of skill and innovation. As well as creating financially sustainable households, the participants contributed significantly to the health of their extended families and communities. The research also shows that many Aboriginal people, no matter what their material and personal resources, are conscious of how fragile and unpredictable their economic lives can be, and that involvement in the customary economy is a kind of mutual insurance to guarantee survival if times get tough. Indigenous population data for evaluation and performance measurement: A cautionary note Gaminiratne Wijesekere (Dept. of Families, Housing, Community Services and Indigenous Affairs, Canberra) I outline the status of population census counts for Indigenous peoples, identifying information on Indigenous births and deaths, and internal migration estimates. I comment on the ?experimental? Indigenous population projections and question the rationale for having two sets of projections. Program managers and evaluators need to be mindful of limitations of the data when using these projections for monitoring, evaluating and measuring Indigenous programs. Reaching out to a younger generation using a 3D computer game for storytelling: Vincent Serico?s legacy Theodor G Wyeld (Flinders University, Adeliade) and Brett Leavy (CyberDreaming Australia) Sadly, Vincent Serico (1949?2008), artist, activist and humanist, recently passed away. Born in southern Queensland in Wakka Wakka/Kabi Kabi Country (Carnarvon Gorge region) in 1949, Vincent was a member of the Stolen Generations. He was separated from his family by White administration at four years of age. He grew up on the Cherbourg Aboriginal Reserve in the 1950s, when the policies of segregation and assimilation were at their peak. Only returning to his Country in his early forties, Vincent started painting his stories and the stories that had been passed on to him about the region. These paintings manifest Vincent?s sanctity for tradition, storytelling, language, spirit and beliefs. A team of researchers was honoured and fortunate to have worked closely with Vincent to develop a 3D simulation of his Country using a 3D computer game toolkit. Embedded in this simulation of his Country, in the locations that their stories speak to, are some of Vincent?s important contemporary art works. They are accompanied by a narration of Vincent?s oral history about the places, people and events depicted. Vincent was deeply concerned about members of the younger generation around him ?losing their way? in modern times. In a similar vein, Brett Leavy (Kooma) sees the 3D game engine as an opportunity to engage the younger generation in its own cultural heritage in an activity that capitalises on a common pastime. Vincent was an enthusiastic advocate of this approach. Working in consultation with Vincent and the research team, CyberDreaming developed a simulation of Vincent?s Country for young Aboriginal and non-Aboriginal persons from the Carnarvon Gorge region to explore Vincent?s life stories of the region. The use of Vincent?s contemporary paintings as storyboards provides a traditional medium for the local people to interactively re-engage with traditional values. Called Serico?s World, it represents a legacy to his life?s works, joys and regrets. Here we discuss the background to this project and Vincent?s contribution. A singular beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land RG Gunn (La Trobe University) and RL Whear (Jawoyn Association) Samples from a beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land were analysed for radiocarbon and dated to be about 150 years old. An underlying beeswax figure was found to be approximately 1100 years old. The Dreaming Being Namarrkon is well known throughout Arnhem Land, although his sphere of activity is concentrated around the northern half of the Arnhem Land plateau. Namarrkon is well represented in rock-paintings in this area and continues to be well represented in contemporary canvas-paintings by artists from the broader plateau region. We conclude that representations of Namarrkon in both painted and beeswax forms appear to be parallel manifestations of the late Holocene regionalisation of Arnhem Land. ?Missing the point? or ?what to believe ? the theory or the data?: Rationales for the production of Kimberley points Kim Akerman (Moonah) In a recent article, Rodney Harrison presented an interesting view on the role glass Kimberley points played in the lives of the Aborigines who made and used them. Harrison employed ethnographic and historical data to argue that glass Kimberley points were not part of the normal suite of post-contact artefacts used primarily for hunting and fighting or Indigenous exchange purposes, but primarily were created to service a non-Indigenous market for aesthetically pleasing artefacts. Harrison asserted that this market determined the form that these points took. A critical analysis of the data does not substantiate either of these claims. Here I do not deal with Harrison?s theoretical material or arguments; I focus on the ethnographic and historical material that he has either omitted or failed to appreciate in developing his thesis and which, in turn, renders it invalid. The intensity of raw material utilisation as an indication of occupational history in surface stone artefact assemblages from the Strathbogie Ranges, central Victoria Justin Ian Shiner (La Trobe University, Bundoora) Stone artefact assemblages are a major source of information on past human?landscape relationships throughout much of Australia. These relationships are not well understood in the Strathbogie Ranges of central Victoria, where few detailed analyses of stone artefact assemblages have been undertaken. The purpose of this paper is to redress this situation through the analysis of two surface stone artefact assemblages recorded in early 2000 during a wider investigation of the region?s potential for postgraduate archaeological fieldwork. Analysis of raw material utilisation is used to assess the characteristics of the occupational histories of two locations with similar landscape settings. The analysis indicates variability in the intensity of raw material use between the assemblages, which suggests subtle differences in the occupational history of each location. The results of this work provide a direction for future stone artefact studies within this poorly understood region.document reproductions, maps, b&w photographs, colour photographskimberley, mawul rom project, 3d computer game, storytelling, vincent serico, beeswax, namarrkon, artefact assemblages, strathbogie ranges, groote eylandt, budd billy ii

We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement

Looks at the Aboriginal community from the time of white contact, across many parts of Victoria. Chap.1; Melbourne - early missions, camp of Native Police, corroboree trees, canoe trees, grave &? headstone of Derrimut; quarries at Keilor, excavation sites at Green Gully &? Keilor; quarry at Mt. William, notes on inheritance of quarries Coranderrk settlement - Barraks grave, notes on his life; Chap.2; Geelong - Yawangi group of the Wothowurong tribe, camping grounds in area quarries; Notes on William Buckley, Gellibrand (a notable Aboriginal), graves in the Western Cemetery; Chap.3; Colac - war between Colac &? Geelong tribes; Mission at Birregurra, reason for failure of Buntingdale Mission; brass plate to Coc-coc-coine; reserve at Elliminyt, native ovens, camp sites, initiation site &? ritual; quarry sites, axegrinding factory, rock pecking &? engraving; dried hand &? 3 Aboriginal skulls found; Chap.4; The south-west coast - middens, camp sites notes on Framlingham Stn., fish traps at Tyrendarra; Chap.5; The far west - massacres of Aborigines near Casterton; camp sites, oven mounds; the first cricket team formed; Aboriginal cemetery; Chap.6; Hamilton - camps; Mount Rouse Station, axegrinding grooves at Nareeb Nareeb, shelters described, fish traps, massacre at Lake Condah; mission; canoes; Chap.7; Camperdown - legend about Lake Bullen Merri; obelisk erected in memory of Aborigines of district especially chief Wombeetch Puyuun; Jarcoort tribe; fish weirs, camps, intertribal fights between Booluc-burrers, Jarcoorts &? Ellengermote groups; bartering place at Mount Noorat; articles traded, legend of Flat-Top Hill; Chap.8; Ballarat - camp at Lake Wendouree; White Stone Lagoon; legends concerning Mt. Buninyong &? waterfalls at Lal-lal; camp sites; pygmy-type implements near Meredith, quarry at Glue Pot Rocks near Durdidwarrah; brass plate of King Billy; Chap.9; Ararat - Tjapwurong territory; camp sites, quarries, shield &? canoe trees; Bunyip belief at Lake Buninjon of Muk-jarawaint &? Pirtkopen-noot tribes, gives legend; stone implements; mill stones; fish weirs; stone arrangement near Lake Wongan; ground drawing of a bunyip, paintings in rock shelter near Mt. Langi Ghiran; Chap.10; Maryborough - camps, oven mounds, rock wells, stone arrangement at Carisbrook; camp sites at Mt. Franklin; Chap.11; Charlton - belief in Mindye (snake); canoe trees, ovens, camp sites, water holes, rock wells, stone implements; method of rainmaking; Chap.12; Horsham-Stawell, The Wimmera - Wotjobaluk land; camps, fish traps at Toolondo; Black Range cave paintings, Flat Rock shelters (detailed account of these paintings); Bunjils Cave; Chap.13; Horsham-Stawell, The Mallee - camp sites, implements; Ebenezer Mission, Willie Wimmera taken to England by Rev. Chase to become a missionary, died in England; Chap.14; The Murray River, Mildura Swan Hill - Battle of the Rufus; ceremonial ground, Lake Gol Gol, canoe &? shield trees; stone implements; camp sites, fire place arrangements; fish traps; oven mounds; Chap.15; The Murray River, Swan Hill-Echuca - legend about Lake Boga; camps, oven mounds, the Cohuna skull, Kow Swamp, method of burial; Chap.16; Shepparton ovens; brass plates of King Paddy of Kotupna &? King Tattambo of Mulka Stn., native well, camps; Chap.17; Wangaratta -camps, quarry, rock holes, the Faithful massacre; grinding rocks at Earlston; Chap.18; The High Plains - Ya-itma-thang; camps, Bogong moth feasts, native paths for trade &? intertribal fights, articles traded; painted shelters; Koetong Ck. Valley, near Mt. Pilot &? near Barwidgee Ck.; Chap.19; Dandenong - water holes, list of 8 holes in Beaumaris - Black Rock area; camps, middens, stone implements (microliths), legend of Angels Cave, stone axes, Native Police Force, Narre Narre Warren Station, legend about rocks on Bald Hill, kangaroo totemic site; Chap.20; Wonthaggi- Yarram - natives visit Phillip Is., murder of William Cook and Yankee by five Tasmanians (listed as Bon Small Boy, Jack Napoleon Timninaparewa, Fanny Waterpoordeyer, Matilda Nattopolenimma and Truganini) near Cape Patterson, men; camp sites, middens, legend of White Rock; Chap.21; Sale - Bairnsdale, The Lakes Country middens, camps; legend at Wulrunjeri; story of a white woman supposedly living with with the Tutangolung tribe, efforts made to prove story; canoe trees; Chap.22; Sale-Bairnsdale, The Inland Braiakolung tribe, camps, implements, canoe &? shield trees; Ramahyuck Mission, grinding rocks, fights with Omeo tribe; native tracks, death through enemy magic - procedure, belief in ghosts; Chap.23; Lakes Entrance and the Country to the east - Kroatungolung people, legend of Kalimna Valley; camps, stones of Nargun, bunyip, devils at Lake Tyers, excavation at Buchan, carbon dates; middens, ochre at Cape Conrad, stone fish-hook file at Thurra River; note on Bidwel tribe; Each chapter gives historical details, early contacts, relationships with settlers; Aboriginal place names and detailed description of sites and geographical features.b&w photographs, b&w illustrations, colour illustrationsgeelong, colac, hamilton, camperdown, ballarat, ararat, maryborough, charlton, horsham, stawell, murray river, shepparton, wangaratta, dandenong, wonthaggi, yarram, sale, bairnsdale, lakes entrance

Vassilieff dynamited rock from his own property to build his house. Stonygrad is reminiscent of a grotto and in parts, of a sculpture. Covered under Heritage Overlay, Nillumbik Planning Scheme. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p135 Stonygrad, the home built by Expressionist painter and sculptor Danila Vassilieff, is reminiscent of a grotto and in parts, of a sculpture. Vassilieff, who amongst others influenced painter Sydney Nolan and Albert Tucker, was a member of the artists group the Angry Penguins. He was also a highly regarded art teacher at the nearby Koornong Experimental School and taught at Eltham High School. Art critic Robert Hughes described Vassilieff’s painting as ‘lyrical without social commentary’, and said Vassilieff was ‘the most oddly neglected artist in recent Australian History’. Vassilieff, who was born in 1897 in Russia, had an unusually adventurous life before he settled in Warrandyte. The 12th of 18 children, he lived on a farm in the Don Basin. Vassilieff trained with the Imperial Military Academy at St Petersburg and fought in World War One as an officer in the White Russian Army against the communists. In 1920 he was captured, then escaped from prison, stole a horse and rode bareback 150 miles to the Black Sea, helped at first by Tartar freebooters. He then travelled to India, Shanghai and arrived in Queensland as a refugee in 1923 where he began painting. He and his wife Anisia bought a sugar farm near Ingram, and later he constructed railway lines at Mataranka, in the Northern Territory.4 In 1929 Vassilieff went to Brazil for formal art training from former fellow-officer Dmitri Ismailovich, but he soon left to travel up the Amazon River. He then worked as a sidewalk artist in the West Indies and travelled for two years in England, France and Spain. In 1937 he arrived in Melbourne where he lived until his death in 1958. His first major Australian series was the Carlton streetscapes and from 1951 he sculpted in local hard limestone. Vassilieff rejected all dogma and regarded religious subjects as suitable only for decorative arts. In 1944 he helped defeat a communist attempt to take over the Contemporary Art Society. For a short time, from around 1955, Vassilieff taught at various Victorian schools. The Angry Penguins painted mainly between 1937 and 1947, and included Arthur Boyd, Albert Tucker, Sidney Nolan and Joy Hester. The group formed as they felt isolated from European thought and art (including Surrealism) from which their work was derived. They were also angry at what they considered to be the complacency and insularity of their society. They maintained Australians at first were scarcely aware of the threats of the Wall Street Crash and Hitler and were little interested in the Spanish Civil War. The Angry Penguins also objected to the White Australia Policy. Hughes said although most of the Melbourne Expressionists in the 1940s were unskilled and their work crude in style, they helped jolt Australian painting from its pastoral complacency. Their style influenced nearly every painting produced by significant figurative artists in Melbourne in the 1950s such as Charles Blackman. From 1939 Vassilieff built Stonygrad, mainly with local stone. The house stands at the end of a private road surrounded by trees with the quiet occasionally broken by the sounds of bellbirds. To build his house Vassilieff dynamited rock and cut trees from his own property. The original section of the three-level house is of irregular-shaped pieces of solid stone, exposed inside like the exterior. Vassilieff later built sections with timber and brick. Inside is rustic and cave-like, and several rooms are linked by arched openings with no doors. One undulating wall was carved out of rock from which two sculptured heads protrude. Several ceilings are of rough-hewn logs and the built-in table and bookcase are rough, as is a timber ladder leading to a bedroom. Not for the elderly or unsteady! Yet the general impression in the muted light is beautiful, with artistic originality.This collection of almost 130 photos about places and people within the Shire of Nillumbik, an urban and rural municipality in Melbourne's north, contributes to an understanding of the history of the Shire. Published in 2008 immediately prior to the Black Saturday bushfires of February 7, 2009, it documents sites that were impacted, and in some cases destroyed by the fires. It includes photographs taken especially for the publication, creating a unique time capsule representing the Shire in the early 21st century. It remains the most recent comprehenesive publication devoted to the Shire's history connecting local residents to the past. nillumbik now and then (marshall-king) collection, danila vassilieff, hamilton road, north warrandyte, stonygrad

This is a photo of a painting by Nicholas Chevalier (1828-1902). The painting is "Mt Abrupt, Grampians", circa 1864, oil on canvas, 46.0 x 61.0 cm (held in a private collection, London).This is a photo of a painting. It shows a stylised view of a mountain with a further peak behind it. The front of the peaks have high, rock cliffs. In the foreground there is an aboriginal camp, including a shelter with two people sitting in it, two people and two dogs sitting outside on the grass and a camp fire between them and the hut.painting, landscape

Alice McGREGOR Born: 1908; unknown parents. Possibly adopted by the Salter family? Electoral Roll 1936: Highland Terrace Kangaroo Flat. Alice Mary Salter and William Robert Salter living together; presumed to be sister and brother. William Robert Salter was killed in a MVA in Bendigo in 1937 aged 26. In Victoria in 1938, Alice Mary Salter married James Thomas McGregor (born Victoria 1917, died Victoria 1983, buried Fawkner Cemetery) Lived: 1968; 22 Wade Street Golden Square Alice McGregor Died: 1999 aged 91 at Anne Caudle Centre, Bendigo Buried: Kangaroo Flat Cemetery See additional research. Postcard Album of Alice McGregor contained 86 post cards.Postcard Album of Alice McGregor contained 86 post cards. See 1400. Colour painting of a rural scene of 2 cows beside the Yarra at West Warburton. Addressed to Miss H G Shatford, Black Rock, Via Sandringham, Victoria Sender J G D, Emu Park, W East Dated 25 Oct 1906 postcard, collector, alice mcgregor

Alice McGREGOR Born: 1908; unknown parents. Possibly adopted by the Salter family? Electoral Roll 1936: Highland Terrace Kangaroo Flat. Alice Mary Salter and William Robert Salter living together; presumed to be sister and brother. William Robert Salter was killed in a MVA in Bendigo in 1937 aged 26. In Victoria in 1938, Alice Mary Salter married James Thomas McGregor (born Victoria 1917, died Victoria 1983, buried Fawkner Cemetery) Lived: 1968; 22 Wade Street Golden Square Alice McGregor Died: 1999 aged 91 at Anne Caudle Centre, Bendigo Buried: Kangaroo Flat Cemetery See additional research. Postcard Album of Alice McGregor contained 86 post cards.Postcard Album of Alice McGregor containing 86 post cards. See 1400. Colour painting of 'The Shambles, York.' Addressed to Mrs Shatford, The Anchorage, Beach Road, Black Rock Sender Miss L. Kirkpatrick, Hulford End, Chelmsford, Essex, England Dated 5.7.05 postcard, collector, alice mcgregor

Robert Ulmann was born in Zurich, Switzerland, where he studied sculpture and painting, exhibiting annually with the National Art Society of Switzerland and in Paris, Munich and Stockholm. He migrated to Canada in 1956 and became a Canadian citizen. After working on the restoration of sculpture on the west wing of the Parliament Buildings Ottawa, he took up a Government appointment as one of six artist advisers to the Eskimos, initiating handicraft and sculpture programs in isolated settlements across the Central Arctic. He arrived in Australia with his Australian wife, Helen, in 1969, after two adventurous years backpacking and sketching through the United States, Central and South America and the South Pacific. From 1970 to 1972 he was employed by the Northern Territory Administration as a manual arts instructor to the aboriginal people of Docker River, a remote settlement west of Ayers Rock. A series of drawings from this period was exhibited by the Department of the Interior in Canberra, Sydney and Adelaide. Robert Ulmann’s paintings and prints of wildlife from Australia and overseas fill a beautiful studio overlooking the famous Logans Beach whale nursery at Warrnambool in the Western District of Victoria. His previous studio and home, together with 13 years of field sketches and his best work collected together for two books were destroyed by the Ash Wednesday fires at Naringal in 1983. Rob exhibited in Sydney, Melbourne, Adelaide and Perth as well as in the Regional Galleries of Warrnambool, Ballarat, Portland and Horsham, and, among numerous prizes, he won the award for watercolour at six of the annual exhibitions of the Wildlife Art Society of Australasia, between 1978 and 1983. Although his principal interest was in drawing and painting, he retained a fascination with sculpture. His works range from two stone fountains with figures commissioned by the City of Zurich, while he was still a student, to a 4 ½ ton sculpture in bluestone commissioned in 1977 as a memorial to Sir Fletcher Jones., a five metre representation of whale tails in steel, and a life-size bronze of St. John of God commissioned for a private hospital.Image of a goat beginning to rise from a seated position, possible struggling out of mud. Painted in yellow and brown tones, with blue shadows. Earth colours form a rough ground area surrounding the goat. A brown wash provides a cursory background behind the goat's head. Dark cream matt surrounds image. Gold painted wooden frame, with glass.Front: Robert Ulmann (lower centre, paint) Back: (no inscriptions)

Large oil painting depicting a nude female figure sitting on an outcrop of rock which is located in a body of water. The figure is facing towards the right of the image, with one foot almost touching the surface of the water. The painting is set in a black wooden frame.

ayers rock

Commemorates the war in Vietnam.Helicopter - Huey - Picture (Pastel on Board) in brown timber frame with olive green mat. Harris, Jan P.O.Box 332 Black Rock 3193helicopter - huey, vietnam, solider

Charles Douglas Richardson, A Cornish rock c.1885, oil on canvas, 39.5 x 49.5 cm. Bayside City Council Art and Heritage Collection. Donated by the artist, 1931.oil on canvaslandscape, cornwell, rocks, painting, england, charles douglas richardson, c douglas richardson, cd richardson

This work depicts the coast at Black Rock. Figures in early 20th century outfits are dotted on the oxide rocky outcrops in the foreground and beyond the water the hazy Red Bluff cliff dominates the coast.Impressionismoil on canvasbeach, coast, figures, jessie traill, red bluff, bayside, black rock, bathers, port phillip bay, bay, water

Word of mouth (Half Moon Bay) 2018 is a two-panel work which is the largest painting the artist has made to date. It is a colourful and fun, light-hearted scene of an imaginative party that the artist would love to attend at Half Moon Bay in Black Rock. Depicted in the work are over 30 figures, including international tourists, family and friends of McHaffie as well as famous identities such as musicians David Bowie and Solange Knowles, and fashion designer Karl Lagerfeld. McHaffie’s DJ friend Lucreccia Quintanilla has set up a DJ deck and speakers on the beach while the party goers are wading in the shallow waters, dancing on the cliff and mingling on the beach in what appears to be an idyllic summer’s day in Bayside.oil on linen (diptych)painting, beach, half moon bay, black rock, bayside, coast, party, rob mchaffie, dj, dance, musician, karl lagerfeld, david bowie, solange knowles, lucreccia quintanilla, port phillip bay, word of mouth, mooji, jon campbell, tourists, family, friends, cliff, rocks, water

elizabeth prior, boats, sailing, bay, water, half moon bay, black rock, bayside

boats, bay, water, half moon bay, black rock, bayside, john trebilco, aerial, houses, streets, coast, beaumaris, beach road

Born: Melbourne, Victoria, Australia 1855; Died: 1917Heidelberg SchoolLedger Gift, 1980Landscape with house, golden hills and trees. Painted bronze gesso frame.Recto: Signed “F McCubbin” in brown paint in l.r.c of composition; Not dated; Not titledlandscape, rock, house, australian art