Transcription of G. A. Robinson?s journals for the period 01/01/1839 - 30/09/1840. Includes some reproductions of sketches, and some wordlists of Aboriginal languages and Aboriginal personal and place names.maps, document reproductions, b&w illustrations, word listsgeorge augustus robinson, port phillip, colonisation

Transcription of G. A. Robinson?s journals for the period of May to August 1841. Contains numerous references to Aboriginal social organisation, personal name lists and clan grouping. Reproductions of Robinson?s sketches. Edited with an introduction by Gary Presland.maps, b&w illustrationsgeorge augustus robinson

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

The photo is reproduced in C&N along with the report from the 1984 Victorian Synod meeting. Harris is not mentioned personally, but there is a two paragraph statement saying that the Synod overwhelmingly endorsed the proposed mandate and structure for the Uniting Aboriginal & Islander Christian Congress.Standing at a lectern speaking, dressed in a suit."Charles Harris, Charismatic & fervour & liberation theology."harris, charles, aboriginal and islander christian congress

This wooden shield was used in hand to hand fighting between Jaara people and other tribes and with European settlers. It was made for personal use by one warrior and would have been passed on to his next nearest male kin. If it did not fit them, it would have been placed with the body of the warrior.This shied was gifted to Uncle Brien Nelson when he was working in Portland. This wooden fighting shield is undecorated and fashioned for use in either the left or right hand. It is elongated finishing in points at the top and bottom. It is carved from a single piece of wood and has a handle carved into the back. The shield has some minor striations on the front which may have been produced during fighting

The Golden Point - Mt Pleasant Progress Association was established on Wednesday 6 April 1983. Membership was open to any person or organisation in the area generally bounded by Bridge mall and Skipton Street, Elsworth Street and main Road. annual family or organisation membership was $2.00. Mara Gluyas served as secretary of the Golden Point - Mt Pleasant Progress Association from 1983 to 1994. Ian McKinnon was the President from 1983 to 1992. Kerry Daniels was the President in 1994.A small white cardboard box with purple lid of A4 documents relating to the establishment of the Golden Point - Mt Pleasant Progress Association. The documents include the original constitution and minutes. Topics include: Pearce's Park; removal of elms, names and addresses of members, Sovereign Hill realignment; Sovereign Hill Lookout; membership form; Golden Point Historic Mines Direction Indicator; Ballarat Observatory; Nerrina Tip; Yarrowee Creek; Mine Capping (Sovereign Mine); tree planting (Sovereign Hill Lookout); Magpie Street Park; Hill Street; Yarrowee Flora Park; Barkly Street; South Street Bluestone Gutter; Ballarat Goldfields; Eastern baths site; Grant Street; Flooding; Aboriginal Advancement League; Sunnyside Woollen Mill; Chinese Garden; Golden Point Primary School closure; Ballarat West Goldfields; Sovereign Hill Land Title and Management Revision; Wainwright; Street; Llanberris; Yuille's Station Parkgolden point, mount pleasant, mt pleasant, ian mckinnno, mara gluyas, peter hiscock, frank williams, geoff howard, leigh gillett, sovereign hill, kerry daniels, norm strange; graeme kent; george netherway; keith rash; ian mckinnon, albert graham, bryan crebbin, jim humphreys. wid radbourn, heath martin, janet dore, alex mills park

The Church Men's Society was a part of the Church of Christ in Peel Street, Ballarat. In 1958 the President was C. Thomas, and S.C. McBride was Secretary. The Aborigines Advancement League (also known as the Aboriginal Advancement League) claims to be the oldest Aboriginal organisation in Australia. It is primarily concerned with Aboriginal welfare issues and the preservation of Aboriginal culture and heritage, and is based in Melbourne. The League was established in 1957 as a response to an enquiry by retired magistrate, Charles McLean, into the circumstances of Aboriginal Victorians. McLean was critical of conditions in the Lake Tyers and Framlingham Aboriginal Reserves. McLean recommended that persons of mixed Aboriginal and European descent be removed from the reserves. The people of Lake Tyers objected to this, and the League was formed out of their campaign. The new League drew from two already existing organisations, the Australian Aborigines League, established 1934 and the Save the Aborigines Committee, which had been established in 1955 as a response to the Warburton Ranges crisis. Founding President of the League was Gordon Bryant, with Doris Blackburn as Deputy President, Stan Davey as Secretary and Douglas Nicholls as Field Officer. Early activities included lobbying for a referendum to change the Australian constitution to allow the Federal government to legislate on Aboriginal affairs, and an establishing a legal defence fund for Albert Namatjira, after he was charged with supplying liquor to an Aboriginal ward.[1] By 1967 it had moved to being fully controlled by Aboriginal people with Bill Onus as the first Aboriginal President.Typed letter on Church Men's Society (C.M.S.) letterhead. The letter concerns a film 'showing the tragic condition of aborigines in Central Western Australia ...' The C.M.S. (Ballarat) planned to hold a public meeting in Ballarat at which Pastor Doug Nicholls, M.B.E. will speak and screen the film. doug nicholls, c. thomas, aborigines, ballarat town hall, stan davey, s.c. mcbride

World surfing champion Kelly Slater won a record 4th Bells Beach Surfing Contest in April 2010. He promptly donated his Bell trophy to the Aboriginal people of Geelong and the Surf Coast in appreciation of their support over the years.National and international significance from a sporting and cultural reconciliation perspective. Only two surfers have won 4 Bells contests. Slater's donation of his 4th Bell to the local Indigenous community is a rare act of reconciliation and personal generosity.Feature newspaper article by Kyle Pollard in the Geeelong Advertiser on 6th May 2010. Includes colour photograph of Kelly Slater being 'painted up' by Aboriginal dancer at Bells Beach.bells beach, kelly slater, reconciliation, 2010 rip curl pro, wathaurong aboriginal cooperative, bells trophy

This is a book by Vanda Savill giving information on the Lake Condah Aboriginal settlement, its inhabitants and its immediate neighbouring settlers. Lake Condah Mission settlement in Western Victoria was established in 1867. Vanda Savill (1913-2005) with her husband ran a dairy farm and the Bower Birds Nest Museum and History Centre at Heywood. She was passionate about keeping alive the local people’s personal histories and for 20 years, in the 1970s, 80s and 90s, she wrote and published many books on the areas around Heywood. This book is of interest as it gives information on the history of Lake Condah Aboriginal Settlement and the neighbouring settlers in this area. It is also of interest because of the author’s warm and conversational writing style. This is a soft cover book of 164 pages. It has a red cover with black and white images on the front cover of a church and a hand holding a pen. It has been stapled. There are many black and white sketches, illustrations and photographs in the book. The text has been handwritten in cursive script and then printed. lake condah aboriginal settlement, history of western victoria, vanda savill, warrnambool, history

Eight people are photographed for the opening of the Koorie Education Centre. Each person has ochre on their faces. The four men plat didgeridoos and the women hold clap sticks. koorie education centre, aboriginal education centre, didgeridoo, clap sticks

The Woolshed of Lake Boloke Station, 1894. The woolshed was built by Robert Patterson but at this time was owned by the Moffat family. Identified persons in the photograph are Neil Graham, Dave Sago (with beard, seated centre) and Bill Pitkethly. "Boloke" is a local aboriginal word meaning 'lake'.lake boloke station, woolshed, patterson, moffat, graham, sago, pitkethly