TAN COLOURED COVER WITH GOLD LETTERING. 304 PAGES. CONTAINS PHOTOS INFORMATION ABOUT VICTORIAN MEN WHO ENLISTED, MEN WHO FELL, MEN WHO RETURNED AS WELL AS ORGANISATIONS AND SCHOOLS THAT ASSISTED IN THE WAR EFFORT. PRESENTED TO CAMPBELLTOWN SCHOOL.non-fictionINFORMATION ABOUT VICTORIAN MEN WHO ENLISTED, MEN WHO FELL, MEN WHO RETURNED AS WELL AS ORGANISATIONS AND SCHOOLS THAT ASSISTED IN THE WAR EFFORT.the great war 1914-1919, education department of victoria

Newspaper clipping from The Courier, Ballarat, 10/12/1970 about the retention of the tramline in Wendouree Parade as a tourist attraction has been urged by the Brown Hill Progress Association. Notes suggested times of operation, depot could be a mechanical transport museum and intended to approach local Members of Parliament and various organisations as well.In pencil in top right hand corner '10/12/70'trams, tramways, brown hill progress association, museum establishment, tram preservation

Set of two A4 sheets photocopied, of Hansard, Questions on Notice, Victorian Legislative Assembly, dated 20 November 1979, pages 4722 and 4723, giving details of funding to major tourist projects. This followed a question from Mr. S. Cathie to Mr Hamer as Minister for State Development Decentralization and Tourism. Answer in table form giving details of funding from 1974 to 1979 financial years. Notes the Ballarat Historic Tramway had received funding of $29522.93 in 1978-79. Has been underlined in red ink. Lists many other organisations as well. Two sheets stapled in the top left hand corner.trams, tramways, btps, funding, tourism

The State Revenue Office (SRO) is a $5 million world-class purpose built revenue collection facility employing over 200 people. SRO relocated 40% of its operations from Melbourne to the Ballarat Technology Park, creating more than 180 employment opportunities for skilled people from the region. The Ballarat facility houses the majority of the SRO's operations capability and utilises state-of-the-art technology. The BTP was selected to host the SRO after a feasibility study revealed that Ballarat was an ideal regional centre to support this important government function. The BTP enables the SRO to be in close proximity to an existing cluster of technology based enterprises and organisations, as well as education, training and research opportunities presented to SRO staff at the nearby Federation University. Three coloured photographs of people on the site of State Revenue Office, Ballarat Technology Park. The man being interviewed is Premier John Brumby. Geoff Howard MP and University of Ballarat Vice Chancellor Kerry Cox stand to his right. Two hundred State Revenue Office (SRO) workers were shifted to Ballarat from Melbourne in 2001 in a government initiative to create regional growth and cost savings.ballarat technology centre, john brumby, kerry cox, geoff howard, university of ballarat, state revenue office

Melbourne Water inherited many of its water assets, such as reservoirs from its predecessor the Melbourne Metropolitan Board of Works (MMBW). They have served the organisation well and have long been celebrated for both their natural beauty and engineering ingenuity. In the nineteenth century Victoria’s fundamental need for water infrastructure went beyond merely functional solutions and reflected the English ideal of the romance and beauty that was embodied in expanses of water. The MMBW further enhanced this notion by incorporating beauty and function in to the Classical and Italianate designs of its infrastructure such as pumping houses and reservoir outlet towers. The reservoir gardens and picnic areas were landscaped with ornamental stonework, exotic trees, decorative flower beds, fern glades pools and rose gardens. All features of the water supply system became widely celebrated as beauty spots that continue to be very popular to this day with tourists and locals alike. This souvenir is a product of that flourishing tourist trade. These water supply sites continue to enhance Melbourne’s charm and liveability and are now recognised as places of cultural and historic significance. This souvenir item has been curated by Melbourne Water as it represents an important historical aspect of the organisation by demonstrating the popularity of its water asset sites as recreational places and tourist attractions, and although these sites are functional parts of the water supply system, they were also designed to be enjoyed by the public both aesthetically and recreationally. Clear glass flower shaped 'depression ware' confectionery bowl, with photographic image of Maroondah Reservoir outlet tower on basemelbourne metropolitan board of works, mmbw, maroondah reservoir, melbourne water, scenic view, souvenir, glass bowl

Melbourne Water inherited many of its water assets, such as reservoirs from its predecessor the Melbourne Metropolitan Board of Works (MMBW). They have served the organisation well and have long been celebrated for both their natural beauty and engineering ingenuity. In the nineteenth century Victoria’s fundamental need for water infrastructure went beyond merely functional solutions and reflected the English ideal of the romance and beauty that was embodied in expanses of water. The MMBW further enhanced this notion by incorporating beauty and function in to the Classical and Italianate designs of its infrastructure such as pumping houses and reservoir outlet towers. The reservoir gardens and picnic areas were landscaped with ornamental stonework, exotic trees, decorative flower beds, fern glads pools and rose gardens. All features of the water supply system became widely celebrated as beauty spots that continue to be very popular to this day with tourists and locals alike. This souvenir is a product of that flourishing tourist trade. These water supply sites continue to enhance Melbourne’s charm and liveability and are now recognised as places of cultural and historic significance. This souvenir item has been curated by Melbourne Water as it represents an important historical aspect of the organisation by demonstrating the popularity of its water asset sites as recreational places and tourist attractions, and although these sites are functional parts of the water supply system, they were also designed to be enjoyed by the public both aesthetically and recreationally. Blue enamel and metal lapel pin/brooch depicting Maroondah Reservoir and outlet tower. Oval shaped with words 'Maroondah Dam' at the top and a ribbon banner containing 'Healesville' at the bottom. Maroondah Dam. Healesvillemelbourne metropolitan board of works, mmbw, maroondah reservoir, melbourne water, scenic view, souvenir, lapel pin, brooch

Melbourne Water inherited many of its water assets, such as reservoirs from its predecessor the Melbourne Metropolitan Board of Works (MMBW). They have served the organisation well and have long been celebrated for both their natural beauty and engineering ingenuity. In the nineteenth century Victoria’s fundamental need for water infrastructure went beyond merely functional solutions and reflected the English ideal of the romance and beauty that was embodied in expanses of water. The MMBW further enhanced this notion by incorporating beauty and function in to the Classical and Italianate designs of its infrastructure such as pumping houses and reservoir outlet towers. The reservoir gardens and picnic areas were landscaped with ornamental stonework, exotic trees, decorative flower beds, fern glads pools and rose gardens. All features of the water supply system became widely celebrated as beauty spots that continue to be very popular to this day with tourists and locals alike. This souvenir is a product of that flourishing tourist trade. These water supply sites continue to enhance Melbourne’s charm and liveability and are now recognised as places of cultural and historic significance This souvenir item has been curated by Melbourne Water as it represents an important historical aspect of the organisation by demonstrating the popularity of its water asset sites as recreational places and tourist attractions, and although these sites are functional parts of the water supply system, they were also designed to be enjoyed by the public both aesthetically and recreationally. Tea caddy spoon with clock face engraved showing 4pm on round spoon, tea pot shaped handle with enamel scenic view badge saying 'Healesville' ( depicting Maroondah Reservoir outlet tower). Tea caddy spoon box labelled 'Fine Silverware by Stokes'Stokes and Sons Stokes & Sons logo (Star with S and boomerang) EG. No. 15733melbourne metropolitan board of works, mmbw, maroondah reservoir, melbourne water, scenic view, souvenir, tea caddy spoon

Silver plaque with black writing mounted on board inside black frame, and silver plaque with black writing. Both list the companies that financially supported the Newcastle office for Vision Australia (formerly the Royal Blind Society of New South Wales). The first plaque reads: Vision Australia Blindness and low vision services Vision Australia is proudly supported in the Hunter by: Ian Paul Prime Television Hunter Readymixed Concrete Pty Ltd Port Waratah Coal Services Limited Blue Illusion - Hamilton Newcastle Permanent Building Society Australian Hotels Association Sandalyn Wilderness Estate AmpControl Colleen Praniess Lidbury Retirement & Financial Services Passmores Business College Maitland Black & White Committee Belmont 16ft Sailing Club Cessnock Supporters Club The Boulevard on Beaumont Sydney Junction Hotel Gallipoli Legion Club VDB Chartered Accountants Salvation Army - McIntosh Trust The second plaque reads: Royal Blind Society vision to share This Client Service Centre was made possible thanks to generous support from Ian Paul as well as the following organisations Prime Television Newcastle Knights Hunter Water Western Suburbs (Newcastle) Leagues Club Management Advisors Corporation Drayton Building & Construction The Plan Centre Hunter Land2 images of plaques displayed at the Newcastle officeVision Australia Blindness and low vision services Vision Australia is proudly supported in the Hunter by: Ian Paul Prime Television Hunter Readymixed Concrete Pty Ltd Port Waratah Coal Services Limited Blue Illusion - Hamilton Newcastle Permanent Building Society Australian Hotels Association Sandalyn Wilderness Estate AmpControl Colleen Praniess Lidbury Retirement & Financial Services Passmores Business College Maitland Black & White Committee Belmont 16ft Sailing Club Cessnock Supporters Club The Boulevard on Beaumont Sydney Junction Hotel Gallipoli Legion Club VDB Chartered Accountants Salvation Army - McIntosh Trust Royal Blind Society vision to share This Client Service Centre was made possible thanks to generous support from Ian Paul as well as the following organisations Prime Television Newcastle Knights Hunter Water Western Suburbs (Newcastle) Leagues Club Management Advisors Corporation Drayton Building & Construction The Plan Centre Hunter Landvision australia, royal blind society of nsw, plaques

1. Musical and linguistic perspectives on Aboriginal song Allan Marett and Linda Barwick Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 2. Iwaidja Jurtbirrk songs: Bringing language and music together Linda Barwick (University of Sydney), Bruce Birch and Nicholas Evans (University of Melbourne) Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 3. Morrdjdjanjno ngan-marnbom story nakka, ?songs that turn me into a story teller?: The morrdjdjanjno of western Arnhem Land Murray Garde (University of Melbourne) Morrdjdjanjno is the name of a song genre from the Arnhem Land plateau in the Top End of the Northern Territory and this paper is a first description of this previously undocumented song tradition. Morrdjdjanjno are songs owned neither by individuals or clans, but are handed down as ?open domain? songs with some singers having knowledge of certain songs unknown to others. Many morrdjdjanjno were once performed as part of animal increase rituals and each song is associated with a particular animal species, especially macropods. Sung only by men, they can be accompanied by clap sticks alone or both clap sticks and didjeridu. First investigations reveal that the song texts are not in everyday speech but include, among other things, totemic referential terms for animals which are exclusive to morrdjdjanjno. Translations from song language into ordinary register speech can often be ?worked up? when the song texts are discussed in their cultural and performance context. The transmission of these songs is severely endangered at present as there are only two known singers remaining both of whom are elderly. 4. Sung and spoken: An analysis of two different versions of a Kun-barlang love song Isabel O?Keeffe (nee Bickerdike) (University of Melbourne) In examining a sung version and a spoken version of a Kun-barlang love song text recorded by Alice Moyle in 1962, I outline the context and overall structure of the song, then provide a detailed comparative analysis of the two versions. I draw some preliminary conclusions about the nature of Kun-barlang song language, particularly in relation to the rhythmic setting of words in song texts and the use of vocables as structural markers. 5. Simplifying musical practice in order to enhance local identity: Rhythmic modes in the Walakandha wangga (Wadeye, Northern Territory) Allan Marett (University of Sydney) Around 1982, senior performers of the Walakandha wangga, a repertory of song and dance from the northern Australian community of Wadeye (Port Keats), made a conscious decision to simplify their complex musical and dance practice in order to strengthen the articulation of a group identity in ceremonial performance. Recordings from the period 1972?82 attest to a rich diversity of rhythmic modes, each of which was associated with a different style of dance. By the mid-1980s, however, this complexity had been significantly reduced. I trace the origin of the original complexity, explore the reasons why this was subsequently reduced, and trace the resultant changes in musical practice. 6. ?Too long, that wangga?: Analysing wangga texts over time Lysbeth Ford (University of Sydney) For the past forty or so years, Daly region song-men have joined with musicologists and linguists to document their wangga songs. This work has revealed a corpus of more than one hundred wangga songs composed in five language varieties Within this corpus are a few wangga texts recorded with their prose versions. I compare sung and spoken texts in an attempt to show not only what makes wangga texts consistently different from prose texts, but also how the most recent wangga texts differ from those composed some forty years ago. 7. Flesh with country: Juxtaposition and minimal contrast in the construction and melodic treatment of jadmi song texts Sally Treloyn (University of Sydney) For some time researchers of Centralian-style songs have found that compositional and performance practices that guide the construction and musical treatment of song texts have a broader social function. Most recently, Barwick has identified an ?aesthetics of parataxis or juxtaposition? in the design of Warumungu song texts and musical organisation (as well as visual arts and dances), that mirrors social values (such as the skin system) and forms 'inductive space' in which relationships between distinct classes of being, places, and groups of persons are established. Here I set out how juxtaposition and minimal contrast in the construction and melodic treatment of jadmi-type junba texts from the north and north-central Kimberley region similarly create 'inductive space' within which living performers, ancestral beings, and the country to which they are attached, are drawn into dynamic, contiguous relationships. 8. The poetics of central Australian Aboriginal song Myfany Turpin (University of Sydney) An often cited feature of traditional songs from Central Australia (CA songs) is the obfuscation of meaning. This arises partly from the difficulties of translation and partly from the difficulties in identifying words in song. The latter is the subject of this paper, where I argue it is a by-product of adhering to the requirements of a highly structured art form. Drawing upon a set of songs from the Arandic language group, I describe the CA song as having three independent obligatory components (text, rhythm and melody) and specify how text is set to rhythm within a rhythmic and a phonological constraint. I show how syllable counting, for the purposes of text setting, reflects a feature of the Arandic sound system. The resultant rhythmic text is then set to melody while adhering to a pattern of text alliteration. 9. Budutthun ratja wiyinymirri: Formal flexibility in the Yol?u manikay tradition and the challenge of recording a complete repertoire Aaron Corn (University of Sydney) with Neparr? a Gumbula (University of Sydney) Among the Yol?u (people) of north-eastern Arnhem Land, manikay (song) series serve as records of sacred relationships between humans, country and ancestors. Their formal structures constitute the overarching order of all ceremonial actions, and their lyrics comprise sacred esoteric lexicons held nowhere else in the Yol?u languages. A consummate knowledge of manikay and its interpenetrability with ancestors, country, and parallel canons of sacred y�ku (names), bu?gul (dances) and miny'tji (designs) is an essential prerequisite to traditional leadership in Yol?u society. Drawing on our recordings of the Baripuy manikay series from 2004 and 2005, we explore the aesthetics and functions of formal flexibility in the manikay tradition. We examine the individuation of lyrical realisations among singers, and the role of rhythmic modes in articulating between luku (root) and bu?gul'mirri (ceremonial) components of repertoire. Our findings will contribute significantly to intercultural understandings of manikay theory and aesthetics, and the centrality of manikay to Yol?u intellectual traditions. 10. Australian Aboriginal song language: So many questions, so little to work with Michael Walsh Review of the questions related to the analysis of Aboriginal song language; requirements for morpheme glossing, component package, interpretations, prose and song text comparison, separation of Indigenous and ethnographic explanations, candour about collection methods, limitations and interpretative origins.maps, colour photographs, tablesyolgnu, wadeye, music and culture

This round, stained glass window, titled "Christ Showing the Helmsman the Way", was also referred to as the Sanctuary Window or Memorial window. It was installed in the St Nicholas Seamen's Church at 139 Nelson Place, Williamstown, Victoria, inside the chapel above the altar. This memorial window has significance as a part of Victoria's War Heritage and is listed on the Victorian Heritage Database. The window and subsequent plaque were donated to St Nicholas Seamen’s Church as a memorial to the members of the Merchant Navy whose lives were lost in the Second World War, 1939-1945. The donor was the Williamstown Lightkeepers Auxiliary, an independent ladies' association working with the Williamstown Missions to Seamen (the Missions to Seamen organisation was re-named the Mission to Seafarers in the year 2000). The window was officially dedicated on December 14, 1947, by Geelong's Anglican Bishop, Rt. Rev. J.D. McKie. In the early months of 1948, a bronze plaque was also placed in the chapel above the altar. It recognises the lost souls of the Merchant Navy during World War 2, as well as the donor of the window, the Williamstown Lightkeepers Auxiliary. The inscription impressed on the rectangular bronze plaque, 20.4 x 10.2cm, is as follows: “IN MEMORY OF THE MEMBERS OF THE MERCHANT NAVY WHO WERE LOST IN THE SECOND WORLD WAR 1939-1945 FAITHFUL UNTO DEATH. THE WINDOW ABOVE THE ALTAR WAS ERECTED BY THE WILLIAMSTOWN LIGHTKEEPERS AUXILIARY 1947.” The Williamstown St Nicholas Seamen’s Church ceased operation in 1966. In 1979, the Victoria Missions to Seamen donated this round, stained glass window and the memorial plaque to Flagstaff Hill Maritime Village, along with many other items and furnishings. These items have been used to simulate the Williamstown Mission and Chapel as much as possible. The round space that formerly displayed the window can still be seen at the back of the old St Nicholas Seamen’s Church, previously the ES&A bank, in Williamstown. THE MISSIONS TO SEAMEN (Brief History): - The Missions to Seamen was an Anglican charity in Great Britain that has served the world's seafarers since 1856. Its symbol is a Flying Angel, inspired by a Bible verse. Today, there are centres in over 200 ports worldwide where seamen of all backgrounds are offered a warm welcome and provided with a wide range of facilities. In Victoria, the organisation began in Williamstown in 1857 as a Sailors’ Church, also known as ‘Bethel’ or the ‘Floating Church’ in an old hulk floating in Hobson’s Bay, Port of Melbourne. It soon became part of the Missions to Seamen, Victoria. In 2000, the organisation, now named Mission to Seafarers, still operated locally in Melbourne, Portland, Geelong and Hastings. The Ladies’ Harbour Lights Guild was formed in 1906 to support the Missions to Seamen in Melbourne and other centres, such as Williamstown. Two of the most significant ladies of the Guild were founder Ethel Augusta Godfrey and foundation member Alice Sibthorpe Tracy (who established a branch of the Guild in Warrnambool in 1920). The Guild continued its work until the 1960s. In 1943, a former Williamstown bank was purchased for the Missions to Seamen Club. The chapel was named St Nicholas’ Seamen’s Church and was supported by the Ladies’ Harbour Lights Guild, the Williamstown Lightkeepers’ Auxiliary and the League of Soldiers’ and Sailors’ Friends. It ceased operation in 1966. A Missions to Seamen Chapel and Recreation Room was a significant feature of ports during the late 1800s and 1900s. It seemed appropriate for Flagstaff Hill to include such a representation within the new Maritime Village, and the Melbourne Board of Management of Missions to Seamen Victoria gave its permission on 21st May 1979 for the entire furnishings of the Williamstown chapel to be transferred to Flagstaff Hill. The St Nicholas Seamen’s Church was officially opened on October 11, 1981, and resembles the Williamstown chapel. This stained glass window is historically significant for its connection to the St Nicholas Mission to Seamen's Church in Williamstown, established in 1857 to cater for the physical, social, and spiritual needs of seafarers. It was donated to the Mission by the Lightkeepers Auxiliary (Ladies Harbour Lights Guild, which was formed in 1905). The Missions to Seamen organisation had its origins in Bristol, England, when a Seamen's Mission was formed in 1837. The first Australian branch was started in 1856 by the Rev. Kerr Johnston, a Church of England clergyman, and operated from a hulk moored in Hobson’s Bay. Later, the Mission occupied buildings in Williamstown and Port Melbourne. The connection of this window, the Mission to Seamen and the Ladies Harbour Lights Guild highlights the strong community awareness of the life of people at sea, their dangers and hardships, and their need for physical, financial, spiritual and moral support. This memorial window is significant as a part of Victoria's War Heritage and is listed on the Victorian Heritage Database, Heritage Number 196973.Window, stained glass, circular, with reinforcing bars. The window represents Christ showing the helmsman the way. It shows a man in blue knitted jumper holding onto a ship's wheel, looking over his right shoulder. Behind him stands a man in a white robe, pointing to his right and looking to his left, his left hand gesturing to pause. The background has various shapes and patterns of blue glass, bordered by two arcs; the outer one is white, the inner one is red. This beautiful window is in our St Nicholas Seamen's Church Collection and was brought to Warrnambool from the original St Nicholas Seamen’s Church in Williamstown. flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, mission to seamen williamstown, st nicholas seaman’s church williamstown, missions to seamen victoria, mission to seafarers, lightkeepers auxiliary, ladies harbour light guild, 139 nelson place williamstown, religion, religious service, sailors rest, bethel sailors’ church, bethel floating church, e. s. & a. bank williamstown, christ directing a sailor, christ showing the helmsman the way, quartermaster’s hand on the wheel, stained glass window, church window, religious window, sanctuary window, memorial window, war memorial window, victorian war heritage inventory, victorian heritage database, merchant navy ww2, 1939-1945, anglican church, bishop mckie, mrs musther, brooks robinson & co, flying angel club, williamstown lightkeepers' auxiliary, ladies' harbour lights guild, commemorative window

This photograph records the interior of St Nicholas Seamen's Church at 139 Nelson Place, Williamstown, Victoria, which was purchased and furnished around 1943. The furniture and furnishings are now part of the St. Nicholas Seamen's Church collection. HISTORY of the Missions to Seamen: - DETAILED HISTORY of the Missions to Seamen: - The Missions to Seamen is an Anglican (Church of England) charity that has served the world’s seafarers since 1856. It was inspired by the work of Rev. John Ashley, who, 20 years earlier, had pioneered a ministry to seafarers in the Bristol Channel in Great Britain. When Ashley retired, others continued the work, founding the Missions to Seamen. It adopted a Flying Angel as its symbol, inspired by a verse from the Bible in Revelation 14. Today, over 200 world ports have Missions to Seamen centres and chaplains. A Missions to Seamen’s Club warmly welcomes sailors of all colours, creeds and races and provides a wide range of facilities. The Missions to Seamen organisation changed its name to the Mission to Seafarers in 2000, continuing to include Missions to Seamen clubs in Victoria’s cities of Melbourne, Portland, Geelong and Hastings. Flagstaff Hill’s St Nicholas’ Seamen’s Church is named after its namesake from Williamstown, Victoria, which began in 1857. Bishop Perry opened the first Sailors’ Church there, known as ‘Bethel’, on an old hulk floating in Hobson’s Bay, Port of Melbourne. In 1860, a Sailors’ Rest started operating from rented premises in Williamstown. In 1878, the Sailors’ Church moved into an old Wesleyan chapel in Ann Street. By the end of that year, they managed to purchase the building, which they had already refurbished. In 1883, they affiliated with the Victorian Seamen’s Mission. A few years later, in 1906, the building had to be demolished because it was no longer safe. While they raised funds for a new building, the Sailors’ Rest temporarily moved to premises in front of Customs House in Nelson Place. Around this time, in 1906, the Ladies Harbour Lights Guild was formed in Australia to support and raise funds for the Mission to Seamen organisation in Melbourne. Two of the most significant ladies of the Guild were founding members Ethel Godfrey and Alice Sibthorpe. During the Mission's time at Siddeley Street, Melbourne, the activities of the Guild raised funds for the Mission to Seamen's Chapel at their new, and still current, premises in Flinders Street, Melbourne, opened in 1917. The Guild continued its important work until the 1960s. In 1908, the Williamstown Mission had enough money to purchase the former Mascotte skating rink on Thompson Street, Williamstown. In August of that year, they were inaugurated into the Victorian Missions to Seamen. They continued at that venue for a few decades. In 1943, the former ES&A Bank building at 139 Nelson Place, Williamstown, was purchased to become the new Mission to Seamen’s Club. On May 6th, 1944, it was officially opened, described as a ‘distinctive little building’. Funds had previously been raised for the building and furnishing of the chapel at the rear. The chapel was named St Nicholas’ Seamen’s Church, after St Nicholas, fourth-century bishop and patron saint of sailors. Services were held on Wednesdays and Sundays. The church was supported by the Williamstown Lightkeepers’ Auxiliary, newly founded by Mrs Ethel Margaret Musther in 1943, as well as the Harbour Lights Guild and the League of Soldiers’ and Sailors’ Friends. The Williamstown Mission to Seamen’s Church operated until 1966, when large international ships no longer used the Port of Williamstown. The Commonwealth Government then leased the premises. In the formative years of Flagstaff Hill Maritime Village, the Advisory Board decided to include a Missions to Seamen Chapel and Recreation Room in its village. The Missions organisation was a significant feature of ports during the late 1800s and early 1900s, the period that the Village represents. They often erected Missions to house social and worshipful activities for seamen. Flagstaff Hill’s curator, Mr Ken Marshman, approached the Melbourne Board of Management of Missions to Seamen regarding the Williamstown branch. Consequently, the Board permitted the furnishings of the Williamstown chapel to be transferred to Flagstaff Hill Maritime Village. A provision of the transfer was that the Victoria Missions to Seamen be recognised, that the items would remain as a collection, and that the chapel would be called St Nicholas Seamen’s Church and conduct Divine services. The donation was approved on 21st May 1979. Flagstaff Hill's St. Nicholas Seamen's Church: - The idea behind Flagstaff Hill’s Missions to Seamen’s Church was partly driven by the offer of Stained Glass Memorial Windows that originated from the Warrnambool and District Base Hospital, which was undergoing multi-storey expansion in the late 1960s and early 1970s. The hospital’s Manager/Secretary was eager to see the historic window installed in a suitable place. The church, or chapel, was designed by a local architectural draftsman in collaboration with the Flagstaff Hill Planning Board and was constructed by Mr Leon Habel. The designers hoped that the church would be used for formal worship such as weddings, funerals, and multi-denominational special services like war commemorations. The design is inspired by the ‘Missions to Seamen’ buildings in Portland and the Port of Melbourne. The furniture and furnishings were placed as accurately as possible according to photographs of the Williamstown St Nicholas Seamen’s Church and with assistance from local clergy. The Recreation Room was furnished and arranged on advice from experienced members of the Missions to Seamen organisation. A framed document in the building recognises the donor of the furnishings, Victoria Missions to Seamen, and includes the names of some original donors and their donated item/s. The building’s design incorporates local features such as Warrnambool sandstone, which was no longer commercially available but was procured from demolished buildings and uniformly cut to use as a veneer over the stronger Mt. Gambier stone. Also, traditional green American roofing slate was used, sourced from the 1908 local shipwreck “Falls of Halladale” by Flagstaff Hill volunteer divers. The bell tower includes a bell believed to be from a local shipwreck. Additional furnishings were acquired locally, along with several items donated by Warrnambool residents. Light fittings in both rooms were assembled to simulate 19th-century gas light fittings. The stained-glass window at the back of the church is a memorial to Dr Connell, a well-respected member of the Warrnambool community. It was originally installed in 1928 in the main building of Warrnambool Hospital. The St Nicholas’ Seamen’s Church at Flagstaff Hill was officially opened by His Worship the Mayor, Cr. John Lindsay, on Sunday, 11th October 1981. The event included a service of thanksgiving conducted by the Warrnambool Ministers Fraternal. Since then, the Chapel has been the historic venue for many weddings. This photograph is significant through its association with the St Nicholas' Mission to Seamen Church in Williamstown, Melbourne, established in 1857. The building in the photograph is the former English, Scottish and Australian Bank (ES&A bank), also known as the Mission to Seamen. It is listed on the Victorian Heritage Database for having local historic and aesthetic interest. Photograph of St Nicholas Seamen's Church, Williamstown. Sepia photograph. The photograph shows the inside of the Chapel of Mission to Seamen, including organ, pews and other furniture and furnishings. There is a circular stained glass window high on the back wall depicting a sailor at the helm of a ship and a man standing behind him and pointing the way - "Christ Showing The Helmsman The Way". A Sanctuary Light is suspended from the ceiling. The Sanctuary chars are visible. This shows the St Nicholas Seamen's Church in Williamstown, the furnishings and furniture of which is now part of the St Nicholas Seamen's Church Collection’.flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, st nicholas mission to seamen's church williamstown, mission to seamen williamstown, mission to seamen victoria, st nicholas mission to seamen, chapel window, christ showing the helmsman the way, stained glass window, st nicholas seamen's church, religion, religious service, sailor's rest, ladies harbour light guild

Print of an original oil painting created in 1874 (these numbers are in the top left corner) by artist Gabriel Max ("Gab Max" is in the top right corner) and reproduced by Kodak. The reproduction was likely made for the Mission to Seamen from the early 1906 to the 1960s to hang in its chapel. The publisher Reinthal & Newman, New York, was in business between 1906 and 1928. The company originally published postcards, but from 1920, it published prints of art from original works of famous and not-so-well-known artists. The published items were distributed by the House of Art, NY, which continued into the 1950s. The print was donated by the Williamstown Lightkeepers' Auxiliary to become part of the original furnishings of St Nicholas Seamen's Church, Williamstown, Victoria. The church was operated by the Mission to Seamen organisation. THE MISSIONS TO SEAMEN (Brief History): - The Missions to Seamen was an Anglican charity in Great Britain that has served the world's seafarers since 1856. Its symbol is a Flying Angel, inspired by a Bible verse. Today, there are centres in over 200 ports worldwide where seamen of all backgrounds are offered a warm welcome and provided with a wide range of facilities. In Victoria, the organisation began in Williamstown in 1857 as a Sailors’ Church, also known as ‘Bethel’ or the ‘Floating Church’ in an old hulk floating in Hobson’s Bay, Port of Melbourne. It soon became part of the Missions to Seamen, Victoria. In 2000, the organisation, now named Mission to Seafarers, still operated locally in Melbourne, Portland, Geelong and Hastings. The Ladies’ Harbour Lights Guild was formed in 1906 to support the Missions to Seamen in Melbourne and other centres, such as Williamstown. Two of the most significant ladies of the Guild were founder Ethel Augusta Godfrey and foundation member Alice Sibthorpe Tracy (who established a branch of the Guild in Warrnambool in 1920). The Guild continued its work until the 1960s. In 1943, a former Williamstown bank was purchased for the Missions to Seamen Club. The chapel was named St Nicholas’ Seamen’s Church and was supported by the Ladies’ Harbour Lights Guild, the Williamstown Lightkeepers’ Auxiliary and the League of Soldiers’ and Sailors’ Friends. It ceased operation in 1966. A Missions to Seamen Chapel and Recreation Room was a significant feature of ports during the late 1800s and 1900s. It seemed appropriate for Flagstaff Hill to include such a representation within the new Maritime Village, and the Melbourne Board of Management of Missions to Seamen Victoria gave its permission on 21st May 1979 for the entire furnishings of the Williamstown chapel to be transferred to Flagstaff Hill. The St Nicholas Seamen’s Church was officially opened on October 11, 1981, and resembles the Williamstown chapel. The print is significant because of its association with the Mission to Seamen in Williamstown, Victoria, and the Williamstown Lightkeepers' Auxiliary. This organisation had strong connections to the colonisation of Victoria by people travelling and arriving by sea. The picture is also significant as a representation of 19th-century religious art by Gabriel Cornelius von Max.Print of an oil painting representing Jesus Christ, closed eyes, tear on cheek, with a crown of thorns, titled “Jesus Christus”, produced in 1874 by 19th-century artist Gabriel Cornelius von Max (GAB MAX). Print on paper; black and grey drawing on beige canvas-look background with image of fixing pins in each corner, edges look like torn fabric. Published by Reinthal & Newman, New York. Print is behind glass, mounted in a heavy wooden frame that is painted dark brown. The reverse has numbers on a small white label. The base of the reverse has two small holes, each with indentations from something round. The backing board has indentations from nails no longer there. There are remnants of the original hanging wire, but this has been replaced. Part of the St Nicholas Seamen's Church Collection.FRONT: Top left :1874” Top right “GAB MAX” [Gabriel Cornelius von Max] Handwritten script under the picture “Jesus Christus”. Printed bottom left on front “A33 © REINTHAL & NEWMAN PUBS. N.Y.” REVERSE: “162” written in black felt pen on white label. Pencilled on reverse "11 3/8 x 9 1/4" and "Kodak" and other indecipherable markings.flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, christian art, picture of jesus christ, jesus christus, photographic print of jesus christ, missions to seamen victoria, mission to seafarers, flying angel’s club, religious worship, reinthal & newman new york, jesus christ with crown of thorns, religion, religious service, sailors rest, bethel sailors’ church, bethel floating church, ladies harbour light guild, harbor lights guild, joy club for fighters, ladies lightkeepers’ auxiliary, st nicholas mission to seamen church williamstown, mission to seamen williamstown, st nicholas seamen’s church flagstaff hill, 139 nelson place williamstown, print, religious print, jesus christ, 1874, 19th century artist, gabriel cornelius von max, gab max, gabriel max, reinthal & newman, oil painting, st nicholas seamen's church, a33 © reinthal & newman pubs. n.y., kodak, house of art, williamstown lighthouse keepers' auxiliary, flagstaff hill maritime museum and village, maritime museum, maritime village, shipwreck coast, great ocean road, worship service, st nicholas seamen’s church, williamstown, st nicholas missions to seamen’s church williamstown, missions to seamen, st nicholas missions to seamen’s church flagstaff hill, anglican church, church furnishings, religious furnishings

Dendrites are deposits of black minerals, typically manganese oxides that precipitated from water seeping through fractures in fine-grain rocks like a sandstone or limestone. Dendrites are much less regular than plant fossils and lacks vein structures. The manganese cryztallizes through the process called 'supercooling'. Some samples of dendrites occur in volcanic rocks in the Lilydale district, east of Melbourne. Sandstones are made of tiny sand grains that may have been deposited in the sea and later formed together. Most sandstones are made of quartz which are chemically-resistant minerals. This particular specimen was donated by Alfred Selwyn in 1868 as part of the Geological Survey of Victoria. It is connected to the original 1875 catalogue on Geological Specimen with number 189 'Quartz Crystals_Quartz Crystals (two are polished)'Dendrites on sandstones This specimen is an important contribution to the geological history of Victoria, as well as its links to the 1868 Geological Survey of Victoria. This specimen is part of larger collection of significant geological specimens in the Burke Museum that was collected from around the world between 1868-1880. A large percentage of these specimens were collection as part of the Geological Survey of Victoria 1852-1974. The Geological Survey of Victoria was an organisation founded in response to the Victorian gold rush to explore the geological and mineral resources and to record a detailed map of the state. It was headed by British geologist, Alfred Richard Cecil Selwyn (1824-1902), who was responsible for issuing over 60 geological maps during his 17 years as director. These maps were all hand-drawn and coloured and became the benchmark for accuracy for geological mapping. 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. A hand-sized slice of light brown sandstone with dendrites formed from crystallized manganese oxide.Existing label: Not sure what / 'Slica dondrites' / means. / Sample is sandstone and original label / identifies it as from / the Grampians near Stawell. / C. Willman / 15/4/21 Other label: [illegible] / stone [ illegible] / from Grampians Stawell / 1894 /geological specimen, geology, geology collection, burke museum, beechworth, dendrites, sandstones, quartz, lilydale district, geological survey of victoria, grampians, victoria rocks, minerals, rocks, manganese oxides, alfred selwyn

This image appears to show nurses at what is now the Mayday Hills Mental Asylum arriving for work in approximately 1900. These individuals are part of a long history of nursing in Beechworth. Three medical or social welfare facilities opened in the mid-1800s as part of a push by the township to become a regional centre for Government services. These were the Ovens District Hospital (opened in 1857), the Ovens Benevolent Asylum (opened in 1863), and the Beechworth Mental Hospital (opened in 1867 and renamed Mayday Hills Hospital at Centenary celebrations in 1967). It was recognised that the unsettled living conditions, poverty and relative isolation of the Goldfields environment could produce 'mental disturbances' which required local treatment facilities as services in Melbourne were too far away. Carole Woods' publication 'A Titan's Field' describes activities undertaken by patients at Beechworth Mental Hospital as including monthly balls and occasional concerts as well as work to make the facility self-supporting such as farm work and making clothes. She mentions a report in 1870 that the approximately 300 patients were clean and neat with 'no-one in restraint or seclusion' but that by 1905 the organisation had 623 patients which placed strain on building infrastructure such as heating and water supplies, leading to high turnover of nurses and other issues. A program of building works to extend and improve facilities followed over subsequent decades. Lantern slides, sometimes called 'magic lantern' slides, are glass plates on which an image has been secured for the purpose of projection. Glass slides were etched or hand-painted for this purpose from the Eighteenth Century but the process became more popular and accessible to the public with the development of photographic-emulsion slides used with a 'Magic Lantern' device in the mid-Nineteenth Century. Photographic lantern slides comprise a double-negative emulsion layer (forming a positive image) between thin glass plates that are bound together. A number of processes existed to form and bind the emulsion layer to the base plate, including the albumen, wet plate collodion, gelatine dry plate and Woodburytype techniques. Lantern slides and magic lantern technologies are seen as foundational precursors to the development of modern photography and film-making techniques This glass slide is significant because it provides insight into Beechworth's social and medical amenities in the early Twentieth Century, around the time of Australia's Federation into one nation. It is also an example of an early photographic and film-making technology in use in regional Victoria in the time period.Thin translucent sheet of glass with a rectangular image printed on the front and framed in a black backing. It is held together by metals strips to secure the edges of the slide.Obverse: i /burke museum, beechworth, lantern slide, slide, glass slide, plate, burke museum collection, photograph, monochrome, magic lantern, indigo shire, north-east victoria, nineteenth century, 1900s, twentieth century, emulsion slides, nursing, nurses, mental hospitals, lunatic asylums, asylums, social services, social welfare, insane asylums, mental health, infrastructure

This image appears to show nurses at what is now the Mayday Hills Mental Asylum in approximately 1900. These individuals are part of a long history of nursing in Beechworth. Three medical or social welfare facilities opened in the mid-1800s as part of a push by the township to become a regional centre for Government services. These were the Ovens District Hospital (opened in 1857), the Ovens Benevolent Asylum (opened in 1863), and the Beechworth Mental Hospital (opened in 1867 and renamed Mayday Hills Hospital at Centenary celebrations in 1967). It was recognised that the unsettled living conditions, poverty and relative isolation of the Goldfields environment could produce 'mental disturbances' which required local treatment facilities as services in Melbourne were too far away. Carole Woods' publication 'A Titan's Field' describes activities undertaken by patients at Beechworth Mental Hospital as including monthly balls and occasional concerts as well as work to make the facility self-supporting such as farm work and making clothes. She mentions a report in 1870 that the approximately 300 patients were clean and neat with 'no-one in restraint or seclusion' but that by 1905 the organisation had 623 patients which placed strain on building infrastructure such as heating and water supplies, leading to high turnover of nurses and other issues. A program of building works to extend and improve facilities followed over subsequent decades. Lantern slides, sometimes called 'magic lantern' slides, are glass plates on which an image has been secured for the purpose of projection. Glass slides were etched or hand-painted for this purpose from the Eighteenth Century but the process became more popular and accessible to the public with the development of photographic-emulsion slides used with a 'Magic Lantern' device in the mid-Nineteenth Century. Photographic lantern slides comprise a double-negative emulsion layer (forming a positive image) between thin glass plates that are bound together. A number of processes existed to form and bind the emulsion layer to the base plate, including the albumen, wet plate collodion, gelatine dry plate and Woodburytype techniques. Lantern slides and magic lantern technologies are seen as foundational precursors to the development of modern photography and film-making techniques.This glass slide is significant because it provides insight into Beechworth's social and medical amenities in the early Twentieth Century, around the time of Australia's Federation into one nation. It is also an example of an early photographic and film-making technology in use in regional Victoria in the time period.Thin translucent sheet of glass with a circular image printed on the front and framed in a black backing. It is held together by metals strips to secure the edges of the slide.burke museum, beechworth, lantern slide, slide, glass slide, plate, burke museum collection, photograph, monochrome, magic lantern, indigo shire, north-east victoria, nineteenth century, 1900s, twentieth century, emulsion slides, nursing, nurses, mental hospitals, lunatic asylums, asylums, social services, social welfare, insane asylums, mental health, infrastructure

Victorian Seamen's MissionChronologicalannual-report, victoria-missions-to-seamen, victorian-seamens-mission, melbourne-missions-to-seamen, port-melbourne-seamens-institute, williamstown-sailors-rest, 1906, financial reports, members, rules for members, war memorial fund, administrative document-annual reportannual-report, victoria-missions-to-seamen, victorian-seamens-mission, melbourne-missions-to-seamen, port-melbourne-seamens-institute, williamstown-sailors-rest, 1906, financial reports, members, rules for members, war memorial fund, administrative document-annual report

The report was produced by and distributed to members, containing reports from the Committee, Chaplain, the Ladies Harbours Lights Guild, as well as a list of subscriptions and rules for the 1910 period. This copy is the first to feature images of all three main Mission venues established in Port Phillip pre WW1.Annual reports were published by the Mission to Seamen each year, and included reports from all seamen's missions and organisations in Victoria, as well as associated groups, such as the Ladies Harbour Lights Guild. These reports provide documentation of the activities conducted by the Mission, as well recording the people involved.written in pencil: MTS0235 (Front cover)1910, annual report, victorian seamen's mission, williamstown, sailors' rest, port melbourne, siddeley street, central institute, seamen's institute, mission to seafarers, melbourne, administrative document-annual report

Charity organisation, Ladies' Harbour Lights Guild, was formed within The Missions to Seamen Institute to provide a home away from home, for visiting seamen. The booklet reviews the object of the mission and in particular the role of the Ladies Harbour Light Guild which is to ensure the moral and spiritual well-being of sailors through social events, arranging and attending picnics for the men on public holidays, presiding at the Sunday teas, making gloves, woollies and other comforts and helping to collect and distribute literature (books, papers, etc) .This paper flyer holds historical significance at a local level because it illustrates the Ladies' Harbour Lights Guild involvement in the Mission to Seafarers. The Ladies' Harbour Lights Guild grew to become a significant charity in Melbourne raising large amounts of money which helped to establish the current MTS building, supporting seafarers. Small booklet, Written in Blue 8 pages, back to front. The cover has a photo of the MtSV building next to the words " The Victorian Missions to Seamen" and at the bottom the title reads "OBJECT OF THE MISSION: moral and spiritual well-being of our Sailors."missions to seamen institute, ladies' harbour lights guild, mission to seafarers, seamen's mission, lhlg, chapel, flinders street, sir thomas david gibson carmichael (1859–1926)

Charity organisation, Ladies' Harbour Lights Guild, was formed within The Missions to Seamen Institute to provide a home away from home, for visiting seamen. This paper illustrates the rules for branch secretaries as well as the membership types at the bottom. This paper holds historical significance at a local level because it illustrates the Ladies' Harbour Lights' Guild organization and membership types that were essential to for the success of the charity. The Ladies' Harbour Lights Guild grew to become a significant charity in Melbourne raising large amounts of money which helped to establish the current MTS building, supporting seafarers as well as attending social events.Cream colour document with typed text in blue ink about the rules for Branch secretaries and written inscriptionWritten in black ink 'Blue card' next to '1. Honorary Members' and 'White card' next to '2. Working Members' and 'Red card' next to '3. School Members'. missions to seamen institute, williamstown, port melbourne, ladies' harbour lights guild, lhlg, branches, rules, secretaries, seamen's mission, mission to seafarers, flinders street, australian wharf, honorary members, working members, school members, knights of the guild

Charity organisation, Ladies' Harbour Lights Guild, was formed within The Missions to Seamen Institute to provide a home away from home, for visiting seamen. These cards illustrate the rules for different type of Members and the suggested Intercession. These cards hold historical significance at a local level because it illustrates the membership types of the Ladies' Harbour Lights' Guild organization and how each member (according to membership) contributed to charity. The Ladies' Harbour Lights Guild grew to become a significant charity in Melbourne raising large amounts of money which helped to establish the current MTS building, supporting seafarers as well as attending social events. Small bright pink membership card typed in blue ink. Font is for the name of the member and her branch. On the back rules and the suggested Intercession.missions to seamen institute, williamstown, port melbourne, rules for members, ladies' harbour lights guild, australian wharf, school branches, membership

This photograph is part of a donated sub-collection relating to the history of the Ladies Harbour Lights Guild. This photograph is of Lillie Duncan in her early adulthood, presumably taken in the 1920s based on the fact that she was born in 1897.This is a photograph of social and historic significance, being part of a sub-collection of material that provides a snapshot of the type of individuals involved in the Ladies Harbour Lights Guild and the activities carried out by that organisation. This photograph was used for the poster of the exhibition, My Little Melbourne Girl in 2015.Small black and white photograph of Lillie Duncan sitting in a wicker chair in a garden, in front of a hedge with a large tree in the background.On reverse "LILLIE DUNCAN" is written in pencil as well as "5-109" At the base of the photograph there is a black line at an angle which slightly crosses over the image ladies harbour lights guild, lillie duncan, lhlg, my little melbourne girl

The photograph shows five seated individuals dining at Marios' restaurant in Carlton, Melbourne. The ladies are wearing finery and corsages which suggests that this may have been a post-marriage celebration following the wedding of Lillie and James Morgan. Their marriage certificate records the date as 26th of April, 1969.This is a photograph of social and historic significance, being part of a sub-collection of material that provides a snapshot of the type of individuals involved in the Ladies Harbour Lights Guild and the activities carried out by that organisation. The image is also an insight into fashions of the time as well as into the relationship between Lillie and James.A professional photograph of Lillie Morgan (nee Duncan) and husband James Morgan dining at Marios' restaurant in Melbourne with three unidentified friends. The printed image is professionally mounted in a Marios' display folder.The front of the display folder reads "Greetings from Marios' Continental Restaurant Melbourne - Australia" Insignia of the restaurant is printed beneath the photograph and the photographer's name 'Renouf' is printed alongside. On the reverse "Fully air-conditioned" and "Photography by Renouf of Marios'" is printed in red ink. There is also a sketch in blue biro of a cat and a horse and rider.lillie duncan, lillie morgan, james morgan, marios', 1960s

This photograph is part of a donated sub-collection relating to the history of the Ladies Harbour Lights Guild and Olive Hall (nee Duncan) who was a member. Olive Duncan was Lillie Duncan young sister. Here she stands next to her husband, David Hall, and her father, David Hood Duncan.This is a photograph of social and historic significance, being part of a sub-collection of material that provides a snapshot of the type of individuals involved in the LHLG and the activities carried out by that organisation. It is also an insight into Olive Hall's (nee Duncan's) personal life as well as the fashion of the period.Small black and white photograph of two men, Henry Hall and David Hood Duncan, and one woman, Olive Hall (nee Duncan) standing in front of a motor car in a bush setting.On the reverse of the photograph in biro is written "Harry Hall and Olive and David Hood Duncan" The marking F 597 is also printed ladies harbour lights guild, olive duncan, olive hall, 20th century, lillie duncan, harry hall, david hood duncan, lhlg, seamen mission

Charity organisation, Ladies' Harbour Lights Guild, was formed within The Missions to Seamen Institute to provide a home away from home, for visiting seamen. These cards illustrate the rules for different type of Members and the suggested Intercession. These cards hold historical significance at a local level because it illustrates the membership types of the Ladies' Harbour Lights' Guild organization and how each member (according to membership) contributed to charity. The Ladies' Harbour Lights Guild grew to become a significant charity in Melbourne raising large amounts of money which helped to establish the current MTS building, supporting seafarers as well as attending social events. Small creamy colour membership card typed in blue ink. Font is for the name of the member and her branch. On the back rules and the suggested Intercession.missions to seamen institute, williamstown, port melbourne, rules for members, ladies' harbour lights guild, australian wharf, school branches, membership

The Victoria Missions to SeamenChronologicalannual-report, victoria-missions-to-seamen, victorian-seamens-mission, melbourne-missions-to-seamen, port-melbourne-seamens-institute, williamstown-sailors-rest, 1906, financial reports, members, rules for members, war memorial fund, administrative document-annual report, staff, eventsannual-report, victoria-missions-to-seamen, victorian-seamens-mission, melbourne-missions-to-seamen, port-melbourne-seamens-institute, williamstown-sailors-rest, 1906, financial reports, members, rules for members, war memorial fund, administrative document-annual report, staff, events

Two black and white photographs of the tourist information board which is at the entrance to Marysville. The Marysville Tourist and Progress Association were responsible for the building of this structure. It contains maps and information for attractions in and around the local area as well as information pertaining to local clubs and organisations.Two black and white photographs of the tourist information board which is at the entrance to Marysville. The Marysville Tourist and Progress Association were responsible for the building of this structure. It contains maps and information for attractions in and around the local area as well as information pertaining to local clubs and organisations.marysville, victoria, marysville tourist and progress association, tourism information, tourism