Alan Marshall AM, (2 May 1902 – 21 January 1984) was an Australian writer, story teller, humanist and social documenter. Personal correspondence between Gwenda Sanderson and Alan Marshall, dated between 1979 and 1983. There are 21 letters in all, the last 3 of which were dictated from the Hurlingham Nursing Home in Brighton. Background information for the letters (daugher Merrilyn Sanderson 10 October 2025): My mother, Gwenda Sanderson ( nee White ) grew up in the western district and knew Alan Marshall's sister. Gwenda was an aspiring author, and reached out to Alan for support and advice regarding her writing. Alan proved to be a generous and inspiring mentor and as you will see, they established a rapport. In 1966 Gwenda moved from Mortlake to Montmorency (quite a culture shock!) and around 1983 she and her husband, Stan moved to Diamond Creek. Letters: 1. Alan Marshall to Gwenda Sanderson, 15 August 1979 2. Alan Marshall to Gwenda Sanderson, 22 August 1979 3. Alan Marshall to Gwenda Sanderson, 28 August 1979 4. Alan Marshall to Gwenda Sanderson, 7 September 1979 5. Alan Marshall to Gwenda Sanderson, 19 September 1979 6. Alan Marshall to Gwenda Sanderson, 11 October 1979 7. Alan Marshall to Gwenda Sanderson, 18 October 1979 8. Alan Marshall to Gwenda Sanderson, 1 November 1979 9. Alan Marshall to Gwenda Sanderson, 10 January 1980 10. Alan Marshall to Gwenda Sanderson, 24 January 1980 11. Alan Marshall to Gwenda Sanderson, 15 February 1980 12. Gwen Hardisty on behalf of Alan Marshall to Gwenda Sanderson, 27 May 1980 13. Alan Marshall to Gwenda Sanderson, 17 June 1980 14. Alan Marshall to Gwenda Sanderson, 29 July 1980 15. Alan Marshall to Gwenda Sanderson, 4 August 1980 16. Alan Marshall to Gwenda Sanderson, 22 August 1980 17. Alan Marshall to Gwenda Sanderson, 5 February 1981 18. Alan Marshall to Gwenda Sanderson, 5 August 1981 19. Gwen Hardisty on behalf of Alan Marshall to Gwenda Sanderson, 11 May 1982 20. Alan Marshall to Gwenda Sanderson, 27 Octopber 1982 21. Alan Marshall to Gwenda Sanderson, 21 February 1983 alan marshall, gwenda sanderson, gurrawilla, elsie louise mcconnell, black rock (vic.), korny kenna, folk tales, australian folk tales, davie carson, tommy stratton, neil black, black emily, noorat, purnim encampment, pompey austin, aboriginal characters, john manifold, john hooker, collins publishers, eltham history, alan marshall (pioneers and painters), james bonwick, mount shadwell, mount noorat, john smith, blacksmith, mary turner-shaw, on mount emu creek (book), wooiwyrite, western district victoria, merrilyn sanderson, mortlake, the land (poem), collected verse (book), austin family, hammers over the anvil (book), eeyeuk, dennis family, peg dennis, noorat church, jim smith, miss dennis, mrs polly, mrs angus gillies, mental health, frank smith, country life (english paper), field (english paper), peter mcleod, bill beechey, angus gillies, mag dennis, east driscoll, camperdown, bill white, alec irvine, jack irvine, staughton's stable, cumming family, jallalabad, miss baird, private catholic school, jack peoples, shaw's, weatherley, miss ann gordon, ballangeich, writer, author, sun (newspaper), william collins (aust.) ltd, chatsworth homestead, russia, i can jump puddles (book), nat gould, race horses, ethell dell, gertrude page, geoffrey farnell, east driscoll (story), shamrock smith, the catholic ball (story), lance skuthorpe, the blood of johnny meagher (story), winter-irving, sarah midgeley, richard skilbeck, miss edith (story), sun competition, mandeville hall, hampden council, alan marshall commemorative plaque noorat, russian theatrical troupe, noorat show, eliza sturgess, sam johnson the baker, elsie johnson, crupper, martingale, a.j. black, shaw women, miss laura, squatter, duke of edinburgh, royal family, 'texas' green, member for kalgoorlie, duke of gloucestor, the girl in pink, prince of wales, may creedie (story), mrs scott of mortlake, smouldering fires (book), lindsay russell, mary murray of our valley (book), the fellowship of australian writers, jim hamilton, journey to aboriginal victoria (book), mary gilmore, peter mcallum institute, may creedie (book), gwen hardisty, heart attack, bulletin (magazine), stephenson, gloria swanson, jennifer marshall, daniel (grandson), cathy (daughter), sandringham hospithal, east brighton nursing home, alan marshall writes alone (review)

Comprises twenty-three extracts from the Minutes of Evidence of the Coranderrk Inquiry, accompanied by an analysis of the historical text and context. The book relies strongly on primary-source materials and accurately references historical analysis from scholarly and Aboriginal perspectives. This book is derived from a verbatim-theatre performance in which professional actors portrayed the witnesses who gave evidence before the 1881 Coranderrk Inquiry.; Inscriptions and Markings: illustrations, photographs, facsimiles, maps, portraits About the book One of the first sustained campaigns for justice, land rights and self-determination in colonial Australia was undertaken by the Aboriginal people of Coranderrk reserve in central Victoria. Despite having created an award-winning farm they were targeted for removal to make way for white settlement. As skilled communicators and negotiators, they lobbied the government, in alliance with their white supporters, and succeeded in triggering a Parliamentary Inquiry in 1881. Coranderrk – We Will Show The Country derives from a unique verbatim-theatre performance where professional actors brought to life the witnesses who gave evidence before the 1881 Parliamentary Coranderrk Inquiry. Rescued from dusty archives, and including renowned Wurundjeri leader, William Barak, those witnesses continue to speak to contemporary audiences. Here, their powerful petitioning can be read alongside that of their non-Aboriginal allies, and those who would move them off their land. The book features a concise and accessible history of the Coranderrk Aboriginal Station and of the events that led to the appointment of the 1881 Parliamentary Coranderrk Inquiry. The book also contains a special edition of the verbatim script which has been annotated and referenced so as to provide a blueprint of how the original minutes of evidence from the 1881 Parliamentary Coranderrk Inquiry were adapted into a theatre script. Each scene of the play has also been introduced with a short biography of each character and a discussion of the key themes raised in their testimony. Supplementing the verbatim script of the performance, the book includes a range of historical images and stills from the ILBIJERRI Theatre Company’s production. Coranderrk – We Will Show The Country celebrates the spirit of collaboration between black and white in pursuit of justice, and offers an engaging way to learn about our past – and to think about our future. Coranderrk - We Will Show The Country. (2023, October 19). Retrieved from http://www.minutesofevidence.com.au/education/coranderrk-we-will-show-the-country-book/Ex Yarra Plenty Regional Library copyaboriginal australians, coranderrk, first nations people, healesville, indigenous history, performance, play

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

This history of the Victorian town of St. Andrews (formerly Queenstown) and its surroundings was written to celebrate the 140th anniversary of St Andrews Primary School. Describes the displacement of the Aboriginal inhabitants of the area, European settlement and the Gold Rushes and the Caledonia diggings. Discusses establishment of the school, church and cemetery and various other notable events. The school in 1998 and speculations on the future by primary school pupils. Contents: Introduction The First People Mining- What a rush! The School The Church Queenstown Cemetery The Hotels The Police Paddocks The Families Queenstown in the early twentieth century The Queenstown Bush Fire Brigade The 1st Queenstown Scout troop Queenstown, the 1940s and 1950s The Characters Odds and Sods St Andrews - The Present Times The Future St Andres Primary School in 1998This book is significant in that it documents the history of the St Andrews community from the indigenous presence through its foundation during the Victorian Gold Rush through to local bushfires and predictions of the future by local primary schools students in 1998. It remains the only significant secondary source publication written specifically on this rural community.Reprint edition with index 158 p. : ill., ports ; indexEx Eltham College copy Bendigo bank donation label inside cover Title page with stampings for D.D. Davey Senior Library Rear page date due slip st andrews, queenstown

This history of the Victorian town of St. Andrews (formerly Queenstown) and its surroundings was written to celebrate the 140th anniversary of St Andrews Primary School. Describes the displacement of the Aboriginal inhabitants of the area, European settlement and the Gold Rushes and the Caledonia diggings. Discusses establishment of the school, church and cemetery and various other notable events. The school in 1998 and speculations on the future by primary school pupils. Contents: Introduction The First People Mining- What a rush! The School The Church Queenstown Cemetery The Hotels The Police Paddocks The Families Queenstown in the early twentieth century The Queenstown Bush Fire Brigade The 1st Queenstown Scout troop Queenstown, the 1940s and 1950s The Characters Odds and Sods St Andrews - The Present Times The Future St Andres Primary School in 1998This book is significant in that it documents the history of the St Andrews community from the indigenous presence through its foundation during the Victorian Gold Rush through to local bushfires and predictions of the future by local primary schools students in 1998. It remains the only significant secondary source publication written specifically on this rural community.158 p. : ill., ports ISBN 0646353756st andrews, queenstown

p.192.World War II fiction set in New Guinea; characters include Aboriginal soldier. new guinea campaigh, bougainville campaign

Black & White studio portrait photograph. Bearded moustached male aged approx mid fifty. Head & Shoulders. Jacket & Vest. Printed on front. 7 Collins St East, J W Lindts Melbourne. Extensive Reverse Printing include. From J W Lindt's Studio above lithograph view of Melbourne. Special Publications. 'Album of Australian Aboriginals', Characteristic Australian Forest Scenery, Genre, Pictures of Bush Characters, Men of Mark and distinguished Visitors to Victoria. Gold, Silver & Bronze Medals and Diplomas. Awarded at Philadelphia, Paris, Sydney, Brisbane, Sandhurst.J W Lindt's Studiophotograph, person, male

Royal Princess Theatre - A Sequel to Marjorie in Wonderland. Saturday, 1st September 1917. Australian Children's Pantomime. Price of Programme, One Penny. Matinee Performance. In aid of 'Fruit & Vegetables Fund For Our Soldiers In The Trenches.' Produced by Miss Girlie Mackay and Miss Norma Moorhead. Musical Director: Mr. Stanley Upton. Stage Manager: Mr. J Dunphy. Lighting Effects: Mr. W Wenborn. Hon. Sec.: Mr. Norman Howell. Inside cover Synopsis of Pantomime. The First act is Marjorie's Dream of Fairyland. The curtain rises showing Marjorie asleep in cot from which Brownies entice her away. The curtain is. . . . Sale of Sweets supervised by Miss Nita E Weller and Assistants Rose by Mrs. A T Mackay. Dresses designed and made by Mrs. McQuie, Misses Lena Weller, Norma Moorhead, Girlie Mackay, assisted by Mrs. Ralph Ross, Mrs. Robert Mackay, and the Misses May Germann, Carola Iser and Hilda Meurer. Programme. Songs sung throughout Performance. Overture-'Marjorie in Wonderland; Specially arranged by Mr. Upton. Overture Synopsis-This is descriptive of Marjorie's Dream of Fairyland; at first mystic and subdued, tending to convey the impression of the mysterious movements of the Spirits of the Night intermingled with the occasional calls of birds, a vision of Elfland; from that the music develops in an expression of the coming of morn, and the stirring of forest nature into the active life of day, with the distant sounds of the anvil and of bells; and as the day wears on, the chiming of the hours again denote the approach of eventide, the melody throughout being that of the song 'Marjorie Sunbeam.' Instrumental Soloists are Messrs. J Collins & H M Hall. Act 1. 'Moonstruck' Myrtle Glanville. 2 Moonboat, by the Fairies. 3 'Fairy Revel' by the Bunnies. 4 'Bunnies Adventure' by the Bunnies.5 'Catching Birds' by the Goblins. 7 'Fairyland' Ruthie Murphy. Act 2. 1 'Fairy Song'. 2 'Kookaburra Mel Wearne. 3 'Marjorie Sunbeam' the Brownies. 4 'Kangaroo' the brownies. 5 'Autumn Winds' 6 'As I went o'er the Paddocks' Jean Walker. 7 'Sea Serpent' Jim Walker & Jim Long. 8 Swing Song, The Playmates. 9 'Belle Bird' Jean & Jim Walker. 10 'Baby Bear' Stella Coghlan. 11 'Coo-ee' Myrtle Glanville & Marie Hamilton. 12 Butterfly Dance Sheila Shannon.13 'The Mushroom Affair' Ruthie Murphy & Jim Nabbs. 14 'Corroboree' by the Aboriginals. 15 'The Boomerang' Ken McQuie. 16 Chorus-Wattle. 17 'In Two's & Three's' Brownies & Goblins. 18 'Bull Frog & Coon Stella Cook & Sid Whitelaw. 19 In a Fairy Boat' Rose Murphy. 20 Chorus-'Good Night'. _God Bless Our Splendid Men_ Cast of Characters: Jean Walker, Myrtle Glanville, Marie Hamilton, Thelma Thomas, Stella Coghlan, Jim Long, Jim Walker, Enid Webster, Lily Brown, Una Grelis, Biddie Bulley, Ellie Colcough, Dorothy Fullerton, Maud Clark, Una Leggo, Sheila Shannon, Ken Skewes, Jack Long, Bruce Barnier, Roger Horbury, Douglas Pain, Tom Henderson, Ruthie Murphy, Jim Nabbs, Tom Green, Douglas McQuie, Mel Wearne, Laurence Skewes, Sid Whitelaw, Ken Moore, Alma Jorgenson, Geoff Schultz, Doris Reed, Nancy Cahill, Hugh Long, Edna Spencer, Don Walker, Jack Schultz, Ken McQuie, Jack Weddell, Berni and Allan Monaghan, Reg Trevean, Stella Cook, Joyce Ross, Margaret Long, Olive Thomas, Margaret Macqie, Rose Murphy, Molly Robertson, Lorna Weddell, Minnie Harley, Jean Moran, Merle Nagel, Decima Hotorf, Myra Greasley, Vera Arundel, Joyce Long, Elma Jordan, Gwen Morley, Emmie Arthur, Lorna Parker, Ziska Ross, Ena Wright, Mary Rymer, Cecil Gleeson, Thelma Cairns, Dorothy Batchelder, Maudie Ferguson, Marion Henderson, Lorna Cattran, Alice Murphy, Essie Whitelaw, Eileen Coghlin, Thelma Ross, Jean Miller, Mavis Tozer, Monnie Fattorini, Vivian Reed, Lily O'Connor, Alice Evans, Jean Barlow (Names of parts were included). Columbine Ballet: Alma Day, Kathleen Smithwick, Margery Greaves, Wilma Martin, Roma Cook, Dot Cravino, Alma Reardon, Jean Cairns.Cambridge Press, Print.program, theatre, royal princess theatre

Federation University Australia was established on 1 January 2014. Formerly known as the University of Ballarat, its enabling legislation was the University of Ballarat Amendment (Federation University Australia) Act 2013. Although formally created as a University in 1994, the University of Ballarat has a lineage back to 1870 with the establishment of the School of Mines Ballarat, making it the third institution of higher learning to be established in Australia and the first to be established in regional Australia. On 1 January 1994, Ballarat University College became the University of Ballarat and in 1998 the University merged with three TAFE Institutes to become a dual sector institution with multiple campuses. On 1 January 2014, the University of Ballarat amalgamated with the Monash University Gippsland Campus to form Federation University Australia. The Gippsland Campus also had a long lineage dating back to 1928 with the establishment of the Yallourn Technical School which became a predecessor institution to the Gippsland College of Advanced Education formed in 1968. In 1990, it was renamed the Monash University College and in 1993 became the Gippsland Campus of Monash University. In 2016, Federation University Australia announced plans to take possession, over a two-year period, of Monash’s Berwick Campus in the south-east corridor of Melbourne. Federation University Australia, or FedUni, is headquartered in Ballarat and offers programs in Higher Education and Vocational Education and Training to regional Victoria and beyond. The University’s commitment to educational and social equity, teaching excellence, research distinction, environmental sustainability and regional capacity building has enabled it to develop in a way that draws on its proud heritage to inform its future. Its regional character sets a framework for the University’s priorities but does not constrain it from serving wider community interests, nationally and internationally. The name Federation University Australia was chosen to convey the scope and capacity of an expanded regional university with a federated network of campuses.A number of sheets of Aboriginal Education Centre letterhead. university of ballarat, university of ballarat aboriginal education centre, letterhead, aboriginal education centre

Federation University Australia was established on 1 January 2014. Formerly known as the University of Ballarat, its enabling legislation was the University of Ballarat Amendment (Federation University Australia) Act 2013. Although formally created as a University in 1994, the University of Ballarat has a lineage back to 1870 with the establishment of the School of Mines Ballarat, making it the third institution of higher learning to be established in Australia and the first to be established in regional Australia. On 1 January 1994, Ballarat University College became the University of Ballarat and in 1998 the University merged with three TAFE Institutes to become a dual sector institution with multiple campuses. On 1 January 2014, the University of Ballarat amalgamated with the Monash University Gippsland Campus to form Federation University Australia. The Gippsland Campus also had a long lineage dating back to 1928 with the establishment of the Yallourn Technical School which became a predecessor institution to the Gippsland College of Advanced Education formed in 1968. In 1990, it was renamed the Monash University College and in 1993 became the Gippsland Campus of Monash University. In 2016, Federation University Australia announced plans to take possession, over a two-year period, of Monash’s Berwick Campus in the south-east corridor of Melbourne. Federation University Australia, or FedUni, is headquartered in Ballarat and offers programs in Higher Education and Vocational Education and Training to regional Victoria and beyond. The University’s commitment to educational and social equity, teaching excellence, research distinction, environmental sustainability and regional capacity building has enabled it to develop in a way that draws on its proud heritage to inform its future. Its regional character sets a framework for the University’s priorities but does not constrain it from serving wider community interests, nationally and internationally. The name Federation University Australia was chosen to convey the scope and capacity of an expanded regional university with a federated network of campuses.A 4 bi-folded brochure outlining the role of the University of Ballarat Aboriginal Education Centre, entrance policy, and Reconciliation Statement. university of ballarat, university of ballarat aboriginal education centre, logo, statement of reconciliation, shirley morgan, aboriginal education centre

Published: The Age, Sat 14 October 1933 Published title: A Royal Portrait Published caption: "Seen at his studio, Alphington, Mr. W. B. Mclnnes's portrait of the Duke of York, which he painted recently on commission from the trustees of the Castlemaine Gallery, at St. John’s Wood, London, impresses as a vital record of one whose natural habitat is a palace, and whose place in life is one of near relationship to the throne of England. The Duke is painted in the uniform of the admiral of the fleet, a highly ornate vesture entailing much elaboration of gold and numerous medals, in dealing with which the artist has not failed to centre his attention on the head, and has succeeded in producing what is undoubtedly a soundly painted portrait and a good likeness. During the five fittings Mr. Mclnnes, apart from the ordinary social amenities, found his Royal sitter little inclined to talk, though he spoke feelingly of his trip to Australia and the pleasure it had given him: but with the Duchess the tendency to be sociable was much more clearly pronounced. She took, and expressed, a keen interest in the social and political matters of the day with a special concern for the supremacy of England and Australia in all questions relating to sport, such as cricket, tennis and golf. She spoke well of her portrait painted by Quinn, and regretted that she would not see the two hung side by side at the Castlemaine Gallery." Description: An unframed painting of a standing, middle-aged man dressed in the uniform of a Royal Navy admiral of the Fleet with medals, sash, ornate belt, cuffs and epaulettes. His left hand rests on the handle of a sword in its scabbard and his bicorn hat and white gloves are on a table beside him. To his right is a globe of the world showing Australia. Research by project volunteer, Fiona Collyer: In 1933, Castlemaine Art Gallery trustees commissioned artist W.B. McInnes (1889-1939) to paint a portrait of Prince Albert, Duke of York as a companion piece to the portrait of his wife, the Duchess of York, that the gallery had commissioned Australian official war artist James Quinn (1869-1951) to paint in 1930. During the First World War, the Duchess’s childhood home, Glamis Castle in Scotland was used as a makeshift military hospital and convalescence home for wounded soldiers. Many servicemen from the Castlemaine area recuperated there and had fond memories of the kindness of the teenage Lady Elizabeth Bowes-Lyon (1900-2002, later Duchess of York) who spent the war years running errands and aiding in the welfare and morale of the patients. In 1927, the Duke and Duchess of York (later King George VI and Queen Elizabeth) came to Australia to formally open the newly built Parliament House in Canberra and to tour the country. While visiting Victoria in April, they embarked on a whistle-stop train journey to Bendigo, stopping at Kyneton for ten minutes and Castlemaine for 15 minutes. At Kyneton, an excited crowd of 10,000 people welcomed the couple with “three cheers and three cheers for Baby Betty” before the Duchess was presented with a bouquet of locally grown roses and the Duke a bound album of photographs of noted beauty spots of the district. Next the Royal Couple stopped at Castlemaine to the cheers of 15,000 people. There the couple were presented with a basket of prime quality Harcourt apples and a pair of cot blankets, manufactured at Castlemaine Woollen Mills, a birthday gift for baby Princess Betty. The Duchess recognised Colonel W.E. James, of the Seventh Battalion, who had convalesced at Glamis Castle in 1917, and they chatted before the train departed, while the Duke shook hands with returned soldiers. Last stop was the town of Bendigo which was colourfully decorated with bunting and flags, arches and flowers. 3000 pigeons were released on their arrival and the liberated birds circled overhead for several minutes as if to welcome the Royal Couple. A crowd of 50,000 cheering people lined the streets in bright sunshine as the couple drove by. From an arch over Hargreaves Street, pretty girls showered the pair with rose petals. The Duke was presented with a gold nugget and an album, handsomely bound in morocco, of a history of the Bendigo mining industry, while the Duchess received a bouquet of prize winning white chrysanthemums. After 75 minutes in Bendigo they journeyed back to Melbourne for a State reception. While the couple were in Melbourne, the Duke often played lawn tennis at the Government House courts with three times Grand Slam champion Norman Brookes, who declared that while he considered the Duke a second class player whose serve lacked sting, he had a fine backhand and with time and practice he could become a first class player. The federal Parliament had previously been situated in Melbourne, but Canberra was chosen as the location for Australia’s capital as a compromise between fierce rival states, Victoria and NSW. It is written in the Constitution that the federal capital would be in “the State of NSW... distant not less than one hundred miles from Sydney.” The word Canberra is thought to derive from the local Ngunnawal word “Kanbarra” meaning “meeting place”. The Provisional Parliament House was a large, white, three storey building facetiously dubbed “The Wedding Cake”, plonked down in a bare, former sheep paddock. It was decorated for the event with Union Jacks and Australian red ensign flags. On 9 May, the day of the opening, the expectant crowd assembled in front of the building. Only two of the spectators were Aboriginal. One was Jimmy Clements (1847-1927, aka Nangar or Yangar, but popularly known as “King Billy”), accompanied by his three dogs. (The title “King” or “Queen” was often given by white settlers to Aborigines who were seen as allies and could maintain good relations between First Nations groups and the colonists. Some were given inscribed brass breastplates or gorgets to wear.) Jimmy was an excellent horse breaker and expert tracker for the police. He was also the nephew of “Queen” Nellie Hamilton (1842-1897) of the Canberra-Queanbeyan region, home of the Ngambri and Ngunnawal people. Nellie was the oldest surviving full-blooded Aboriginal woman in the district. The other was George John Noble (1840s-1928, aka Ooloogan, also “Marvellous” due to his regular use of the word). Both were initiated Wiradjuri walamira elders: “clever men” believed to have the ability to heal physical and spiritual ailments. They were also travelling showmen, skilled at boomerang and spear throwing and often performed at country agricultural shows and football matches. They had walked barefoot for three days from the Brungle Mission, near Gundagai. 11 May 1927, The Argus reported that “King Billy... claims sovereign rights to the Federal Territory” which the National Archives of Australia describes as “possibly the first recorded instance of Aboriginal protest at Parliament House in Canberra.” 10 May 1927, The Argus reported on Jimmy Clements: “During the wait great interest was taken in the appearance near the east stand of an aborigine, a member of the Gundagai tribe, and a well known character in the district. He was very old and grey and ruggedly picturesque. He was determined to go his own way in spite of the arguments of two inspectors and one sergeant of police. Immediately and instinctively the crowd in the stands rallied to his side. There were choruses of advice and encouragement for him to do as he pleased. A well-known clergyman stood up and called out that the aborigine had a better right than any man present to a place on the steps of the House of Parliament and in the Senate during the ceremony. The old man’s persistence and the sympathy of the crowd won him an excellent position and also a shower of small change that must have amounted to 30/ or 40/ [shillings].” At 10.30 am, Australia’s eighth Prime Minister, Mr Stanley Bruce (1923-1929) welcomed the Royal couple onto the crimson carpeted portico. Unfortunately, Dame Nellie Melba’s rendition of “God Save the King” and the greater part of the Duke’s reply was drowned out by the roar of squadrons of aeroplanes circling overhead. A brief religious service followed, conducted by leaders of the Methodist, Presbyterian and Anglican churches. Interestingly, there was no Roman Catholic representation at the ceremony even though around one quarter of Australians were Catholic at the time. The Duke unlocked the front doors with a golden key, then unveiled a statue of his father King George V by sculptor Sir Bertram Mackennal in the King’s Hall. Then the official party, Senators, members of the House of Representatives and invited guests entered the Senate chamber where the Duke read a message from the King, establishing Canberra as the seat of the Federal Government, watched on by Australia’s elite. The conclusion of the ceremony was announced by a gay fanfare of trumpets from the entrance of Parliament House and a 21 gun salute and answered by cheers from the crowd. The dignitaries then feasted on a luncheon of turtle soup, poached schnapper, fillets of beef, roast chicken and ham, straw potatoes, green peas, Canberra Pudding (a pudding made with dripping, dried fruit and jam), fruit, ices, coffee and cheese. They toasted the King with non-alcoholic fruit punch as the Federal Capital Territory (later ACT) was a “dry” area and no speeches were made. The diary entry that day of Ethel Baird, Lady Stonehaven, the wife of the Governor-General, is brief and to the point: “To P.H. & waited for Yorks. Ceremony went off without a hitch. Ghastly Banquet Lunch.” Later that day, the Duke mounted a coal black mare, police horse Number 303 which had been hastily re-named “Black Bess” for the occasion, to receive the final salute from the assembled troops and returned soldiers dressed in mufti. The RAAF squadron were flying overhead in “V” formations when suddenly, one of the planes, piloted by Flying Officer Francis Charles Ewen, left the formation, nose-diving 900 metres from Parliament House and landing behind the Y.W.C.A. refreshment marquee. Francis, aged only 28, tragically died of his wounds later that day. The Federal Capital Commission contracted Sargent’s Pies of Sydney to supply 5000 meals for the event. They supplied pies, sausage rolls, scones and sandwiches with the agreed price of 3 shillings a head. Only 1200 meals were served and the uneaten remainder dumped, with the Commission bearing the cost of the unsold food. An estimated crowd of 20,000 attended the opening, far fewer than the expected 100,000. Many visitors travelled long distances, bringing their own hampers of food and camping in tents as there was very limited accommodation available. Thousands of people around Australia listened to the ceremony broadcast on the wireless, with receiving sets installed in schools, public halls and workplaces and it was also filmed for posterity. The next morning, the Royal couple, along with Prime Minister Bruce and Mrs Bruce held an informal public reception on the steps of Parliament House where early settlers, residents and visitors to Canberra filed past them. The Press widely reported Jimmy Clements’ encounter with the Duke and Duchess. The Sun-Pictorial reported 11 May 1927: "MET THE DUKE. ABORIGINE KING HE APPROVED Sugarbag: Sports Suit. John Clements, otherwise King Billy, a full blooded aborigine king, aged 86, was among the 2000 who filed past the Duke and the Duchess at the public reception at Canberra to day. “How you likem Duke and Duchess Billy?” he was asked afterwards. “I think they are both very nice.” he replied in good English. King Billy was a very bedraggled figure, with tangled locks and a beard which almost hid his wrinkled and black face. He wore an old sports suit and carried a sugarbag. Passing the Duke and Duchess he turned full towards them. The crowd cheered, and the Duke and Duchess smiled. The Duke was particularly amused.” The Canberra Times reported 13 May 1927: "A REAL AUSTRALIAN. A quaint but pathetic figure stood in broad relief in the queue of ranks at the reception. Where his dusky forbears have gathered in native ceremonial for centuries past, a lone representative of a fast vanishing race saluted visiting Royalty. Despite the grotesque garb and untamed mane the aborigine comported himself not without dignity. With his three faithful dogs, he made an immediate target for a battery of cameras.” "The Argus reported 11 May 1927: "...an ancient aborigine who calls himself King Billy and who claims sovereign rights to the federal Territory walked slowly forward alone and saluted the Duke and Duchess. They cheerily acknowledged his greeting. The old aborigine, with his long, matted beard and nondescript clothing, is a popular identity of Canberra, and must be one of the most extraordinary figures who has received a Royal salute.” The Sun (Sydney) reported 10 May 1927: “Suddenly, in the midst of the forest of green and white colored hats of women, appeared a head with a shaggy leonine mane and a patriarchal beard. Jacky, the aboriginal, an identity of the district, who is also known as the King of Canberra, had arrived to testify to his loyalty. He saluted the Duke with an excellent dash, and shambled past with his faithful sheep dog aide-de-camp at his heels. The Duke and Duchess were highly amused at this quaint figure moving along with a sort of bodyguard of shrieking young boys and girls.” The Sydney Morning Herald 11 May 1927 mistook Jimmy for his friend “Marvellous”: “...the appearance of an aged aboriginal widely known in the district as “Marvellous, the uncrowned king of Queanbeyan." His beaming black countenance was almost hidden beneath a shock of hair and beard. Bare-footed and carrying a sugar bag in one hand and a tiny Australian flag in the other, he at first mistook a policeman at the foot of the steps for the Duke. To his great embarrassment and to the vast amusement of the onlookers, the policeman became the object of a hearty salutation. However, "Marvellous" was quickly shepherded back to a position in the procession and as he passed along brought his hand up to an approved military salute for the benefit of their Royal Highnesses. The Duke returned it with a special wave.” The Labor Daily 11 May 1927 irreverently reported on the scene: "People March Past. Some 400 people, old identities of Canberra marched past. They were mostly aged ladies with memories faithfully preserving the traditions of other days and curtsied reverently. The younger generations, who speedily joined the procession, behaved differently however. Surely it was the most motley collection that ever passed before Royalty. Men without collars jostled others well dressed. Fat women, young women, children of all heights and ages were there. The oldest inhabitants, in the persons of the abo, "Marbly", and his companion were present. The poor old fellows evidently were keen to get closer to the Duke than the procession dared go, but they were overawed by the stern glances of military men.” The Canberra Times reported 13 May 1927: "...and towards the end of the procession, a full-blooded aboriginal, bareheaded and barefooted, and carrying an old swag on his back, made a picturesque figure as he several times saluted the Royal couple, his old eyes beaming inexpressible delight.” The Register reported 11 May 1927: "PUBLIC MARCH PAST. Old “Jacky”, an aboriginal identity of the district, who has been following the proceedings of the various ceremonies with apparently great interest, appeared in the march past. He halted in front of the steps and raised his hand to his shaggy grey locks in an attempt at a salute. Smiling, the Duke returned the salute, and the Duchess bestowed a charming smile on the figure of mingled pathos and comedy.” Tweed Daily reported 12 May 1927: “King Billy” WAS THERE. Appropriately enough, the inevitable “King Billy” with his refreshing impression of possum and gum-leaves, was present at the dedication of the Federal capital at Canberra. Bare-footed, in a dingy old suit and battered felt hat, he wandered on to the empty stand after the illustrious assemblage had passed into Parliament House. A desolate figure in all that he stood for, he proved, an amiable representative of the dispossessed race. He cheerfully waved a Union Jack for the camera man, and grinned into the very eye of a movie man’s camera without flinching.” Footage of Jimmy filmed that day features in the film “The Birth Of White Australia” produced in 1928 and shows him enthusiastically waving a small Union Jack flag in front of Parliament House with his three dogs at his feet. The caption reads " "King Billy" calls for cheers for the son of the great white King across the seas. “Mine tinkit that pfellers father budgeree King liket me” supposedly says Jimmy." Jimmy told the Daily Telegraph, 13 May 1927 “I have opened your Parliament House on my own ground, now you can go and look at it." Jimmy died on 28 August 1927, aged 80. The Herald newspaper on 30 August 1927, published an illustration depicting Jimmy’s dog standing on his grave, his customary chimney pot hat leaning on his headstone. The caption reads: “The Dead King — His Only Mourner. Drawn by Will Dyson (King Billy, last of the Canberra aborigines, lived just long enough to see the Duke of York open Australia’s capital on the site where his tribe once roamed. He died in the Queanbeyan Hospital yesterday morning.)” A letter published in the Sydney Morning Herald, 19 September 1927 reported: "Old King Billy... Sir, ...I would like to mention... the passing away of one, if not the last remaining aboriginal chieftains. He may be called “Old King Billy,” and his death occurred here in Queanbeyan a few weeks ago. The removal of this well-known black has left another big gap in all that remains distinctively Australian in character. He was one of the last remaining tribe of the Monaro district, and one of the most predominant personalities throughout the Commonwealth. ...he had lived through 80 years all told. He was on many occasions sought by artists for his splendid physique and personality as a model, and many a journey he has had to make to Sydney on that account. A more striking and pronounced type could not be found. ...A very fine cast in lifelike form is to be seen in the Australian Museum, Sydney ...his last important appearance in public was at the Commonwealth celebrations at Canberra, to which territory he partly belonged. ...we have no aborigine statue chiselled to the memory of their race, a more fitting and lasting memorial could not be undertaken than to have one modelled from this fine figure and erected to the memory of his race at Canberra... It would be a fitting adornment if planted with the Australian gumtrees for any avenue or garden. [King Billy] ...a very intelligent fellow, responding readily to kindness and common sense. Hoping yet to see a befitting testimonial and a lasting memorial to a race that is rapidly and I may say, unfortunately, disappearing, I am etc., SYDNEY R.OAKLEY, Queanbeyan." The “lifelike form” referred to by the correspondent was a sculpture that Jimmy Clements had posed for: “The Wunderlich Aboriginal Group” for The Australian Museum in Sydney. In 1925, Mr Ernest Wunderlich, director of Wunderlich Limited, manufacturer of building materials and President of the Board of Trustees at The Australian Museum, commissioned renowned sculptor George Rayner Hoff (sculptor of the Anzac Memorial in Hyde Park, Sydney, National War Memorial in Adelaide, and “Lion” the original Holden Motor Company car emblem) to sculpt a life sized Aboriginal family group diorama as a gift to the Museum. There was much concern at this time that the Aboriginal population and especially the “full blooded” were fading into oblivion so fast that they may soon become extinct. Three “full blooded” Aborigines were chosen for models. An article in The Australian Museum magazine, July/September 1926 about The Wunderlich Aboriginal Group explained “...it will not be many years before the aborigine, in New South Wales and Victoria at least, will be an entity of the past. Every year sees a shrinkage in their number, and the coastal tribes that once roamed the Sydney district are, unfortunately, no longer with us. ...the man, who is hurling a boomerang, is Yangar, or “Jimmy Clements,” son of Gayan-Bleuet-Galoom, the late “King of Orange,” western New South Wales. “Jimmy” is an old man, but well preserved. He has a very retentive memory and recollects the various tribal customs and initiation ceremonies, but regarding these he is extremely reticent and will not communicate his “honoured secrets.” The female figure is “Nellie Walker,” a daughter of Geri-Bungel, and a native of Bombala, Monaro district, southern New South Wales. The boy is Harold Marsh, aged nine years, who was born at Kinchela, Macleay River, northern New South Wales. He is now living at the Brewarrina settlement... In the selection of aborigines great care had to be taken to ensure that the individuals were pure bloods, and to the Aborigines’ Protection Board and the Police Department of this State thanks are due for the valuable assistance rendered by them.” Ngarigo woman, Nellie Bungil Walker (1867-1932) had five children, two died as babies and her remaining children were taken from her. She worked as a domestic and was living at La Perouse Aboriginal Community, Sydney at the time of her sculpture’s creation. In the years after the sculpture was made, Nellie and Rayner remained friends. Yaegl boy Harold “Harry” Marsh was from the Kinchela Aboriginal Training Home for boys near Kempsey, (1924-1970), an agricultural training institution under the jurisdiction of the Aboriginal Protection Board to house Aboriginal boys forcibly removed from their families “in the interest of the moral or physical welfare” of the boys. The boys at Kinchela were aged 5-15 years old and referred to as numbers, not names and any connection to Aboriginal culture or language was forbidden. Brutal and cruel physical punishment and sexual assaults were rampant. Survivors recall being flogged and chained naked to a huge Morton Bay fig tree overnight or “sent down the line” where every boy was ordered to punch the “wrong doer” as hard as possible for fear that they would be next. The Kinchela children are acknowledged as part of the Stolen Generation. In 1925, Rayner Hoff created a terracotta bust “Harry Marsh” which is in the collection of the Art Gallery of New South Wales. The figures of the trio were modelled in clay before being cast in plaster and hand-coloured by Museum artist Miss Ethel A. King. The finished figures were completed with wigs and fur pelts and with Jimmy hurling a boomerang and Nellie holding a dilly-bag. They were placed in a glass cabinet in the Australian Ethnology Gallery. The subjects were not named. The Sydney Morning Herald 1 July 1926 critiqued the sculptures. "A GROUP OF STATUARY. MUSEUM’S ACQUISITION. Artistically the group is very fine, for the sculptor has caught his subjects in attitudes that reveal all the stalwart athletic lines of their bodies... The man, who is depicted as about 60 years of age, is bearded, immense, and savagely primitive-is throwing a boomerang, and beside him a boy, aged about 11 years is following beneath a shading hand, the flight of birds at which the hunter aims. Behind them, patient, obedient, stand(s) the woman waiting with her dilly bag to gather the spoils.” In 1996, Nellie’s daughter, Victoria Kempsey née Walker, happened to visit The Australian Museum and saw the sculpture of her mother, displayed semi-naked in a glass cabinet, alongside glass cabinets of taxidermied animals. She had last seen her mother 62 years previously when Nellie was dying from tuberculosis. Greatly distressed, Victoria wrote to the Museum requesting that they remove the sculpture, which they did. In 2023, a documentary was produced called “Her Name Is Nanny Nellie” which follows the journey of Nellie Walker’s great-granddaughter Auntie Irene Ridgeway discovering Nellie’s story, honouring her life and restoring her sculpture. Irene told Refinery29 Australia that “It was about reclaiming her life, reclaiming her history and who she really was as a real person. She was not a naked and unnamed lady standing in a museum. It's giving them back their families, they weren't just there to be looked at as flora and fauna or as 'natives'." The documentary was written and directed by Irene’s son Daniel King and premiered at the 2023 Adelaide Film Festival and broadcast on NITV. The restored sculpture of Nellie, dressed in 1920s style clothing was displayed at The Australian Museum, Sydney in The Bayala Nura Gallery in 2023. Irene wanted Nellie to be depicted in the way she actually was when she posed for the sculpture in 1925. The other two sculptures were not displayed due to ongoing conversations with family members and the fragility of the sculptures. It is anticipated that they may be displayed in the future. Melbourne born William Beckwith (Bill) McInnes (1889-1939) studied drawing at National Gallery School in Melbourne from the age of 14 under the tuition of artist Frederick McCubbin before succeeding his former teacher as Master of Drawing at the School from 1916-1934. He was acting Director of the NGV and Head of the National Gallery School from 1934. In 1927, Bill and official war artist H. Septimus Power were commissioned to paint the opening of the new federal Parliament House in Canberra. Septimus painted the general scene of the arrival of the Royal entourage in front of Parliament House, while Bill depicted the ceremony inside the Senate chamber. Bill was widely acclaimed for his landscapes and lauded as the heir to great Australian landscape artist Arthur Streeton. He won the Archibald Prize seven times (including the inaugural, a portrait of architect Desbrowe Annear) which made him a highly sought after portrait painter and he earned kudos for his commission to paint the Duke of York. During the breaks in painting the portrait, the pair chatted and Bill was surprised by the Duke’s wide knowledge of Australian affairs. The Duke was particularly interested to hear how the rabbit crisis was being handled. Bill’s work is held in major Australian galleries including the NGV, which has 12 of his paintings in their collection. Bill was married to fellow artist Violet McInnes and they lived at “The Poplars” in Alphington with their six children. Violet painted still life of flowers and portraits. In 1941, she entered her portrait of fellow artist Sybil Craig into the Archibald Prize and in 1945 Violet was appointed an official war artist. Defending his traditional style Bill said “...we in Australia have not been bitten by Cubism or Futurism or other of the “isms”...and I am glad of it”. References: THE DUCHESS OF YORK. (1931, December 7). The Argus (Melbourne, Vic. : 1848 - 1957), p. 8. Retrieved April 3, 2025, from http://nla.gov.au/nla.news-article4427568 WAR NURSE (1930, March 11). The Sun (Sydney, NSW : 1910 - 1954), p. 1. Retrieved April 3, 2025, from http://nla.gov.au/nla.news-article223714728 The Royal Visit. (1927, April 29). The Age (Melbourne, Vic. : 1854 - 1954), p. 9. Retrieved April 4, 2025, from http://nla.gov.au/nla.news-article205813465 Canberra. (1927, April 30). Advocate (Burnie, Tas. : 1890 - 1954), p. 5. Retrieved January 10, 2025, from http://nla.gov.au/nla.news-article68233606 Australian Dictionary of Biography, Nangar, https://adb.anu.edu.au/biography/nangar-33736 Australian Dictionary of Biography, Jimmy Clements, https://en.wikipedia.org/wiki/Jimmy_Clements Wikipedia, George John Noble, https://en.wikipedia.org/wiki/George_John_Noble PARLIAMENT AT CANBERRA. (1927, May 14). The Australasian (Melbourne, Vic. : 1864 - 1946), p. 37 (METROPOLITAN EDITION). Retrieved December 25, 2024, from http://nla.gov.au/nla.news-article140733921 CANBERRA CEREMONY (1927, May 10). The Argus (Melbourne, Vic. : 1848 - 1957), p. 19. Retrieved November 3, 2024, from http://nla.gov.au/nla.news-article3853643 CANBERRA. (1927, May 11). The Argus (Melbourne, Vic. : 1848 - 1957), p. 20. Retrieved November 24, 2024, from http://nla.gov.au/nla.news-article3853897 THE FINAL SCENES (1927, May 11). The Labor Daily (Sydney, NSW : 1924 - 1938), p. 5. Retrieved January 10, 2025, from http://nla.gov.au/nla.news-article236614453 TWIN SONS (1927, May 10). The Sun (Sydney, NSW : 1910 - 1954), p. 11. Retrieved April 4, 2025, from http://nla.gov.au/nla.news-article223616143 National Archives of Australia, Aboriginal [Jimmy Clements, a Wiradjuri elder] on steps of Parliament House (King Billy), https://recordsearch.naa.gov.au/SearchNRetrieve/Interface/ViewImage.aspx?B=3050026 Sydney Morning Herald, The chant of Jimmy Clements: I’ll do the honours on my ground, thanks, https://www.smh.com.au/national/the-chant-of-jimmy-clements-i-ll-do-the-honours-on-my-ground-thanks-20241023-p5kkt5.html MET THE DUKE (1927, May 11). The Sun News-Pictorial (Melbourne, Vic. : 1922 - 1954; 1956), p. 14. Retrieved November 3, 2024, from http://nla.gov.au/nla.news-article275177101 PUBLIC MARCH PAST. (1927, May 11). The Register (Adelaide, SA : 1901 - 1929), p. 11. Retrieved April 2, 2025, from http://nla.gov.au/nla.news-article54271512 A REAL AUSTRALIAN (1927, May 13). The Canberra Times (ACT : 1926 - 1995), p. 12. Retrieved December 18, 2024, from http://nla.gov.au/nla.news-article1213124 THE PEOPLE'S DAY (1927, May 13). The Canberra Times (ACT : 1926 - 1995), p. 3. Retrieved April 3, 2025, from http://nla.gov.au/nla.news-article1213105 KING BILLY" WAS THERE. (1927, May 12). Tweed Daily (Murwillumbah, NSW : 1914 - 1949), p. 2. Retrieved November 27, 2024, from http://nla.gov.au/nla.news-article190193273 A BUSY DAY. (1927, May 11). The Sydney Morning Herald (NSW : 1842 - 1954), p. 15. Retrieved November 3, 2024, from http://nla.gov.au/nla.news-article16374845 Nothing Wrong With Canberra Opening, Says "King Billy" (1927, May 13). The Daily Telegraph (Sydney, NSW : 1883 - 1930), p. 2. Retrieved November 3, 2024, from http://nla.gov.au/nla.news-article245750627 THIS IS MARVELLOUS! (1927, May 11). The Sun News-Pictorial (Melbourne, Vic. : 1922 - 1954; 1956), p. 16. Retrieved December 9, 2024, from http://nla.gov.au/nla.news-article275177155 Mildenhall's Canberra, Royal Visit, May 1927. Canberra citizens passing the Royal Party on the front steps of Parliament House at the Civic Reception 1927 [photograph], https://mildenhall.moadoph.gov.au/rephoto/62 Australian Dictionary of Biography, 1927 - Jimmy Clements, John Noble, and the Opening of Parliament House, https://adb.anu.edu.au/the-quest-for-indigenous-recognition/jimmy-clements YouTube, The Birth of White Australia (1928), amateurish racism on the big screen [Jimmy Clements at 11.12 minutes in], https://www.youtube.com/watch?v=OByX4iPsTgo YouTube, We Were Just Little Boys, https://m.youtube.com/watch?v=u4Hw9d91k2E WASTE AT CANBERRA. (1927, May 20). The South Eastern Times (Millicent, SA : 1906 - 1954), p. 1. Retrieved April 4, 2025, from http://nla.gov.au/nla.news-article200058308 YouTube, Museum of Australian Democracy at Old Parliament House, Whispers in the Corridors-An Aboriginal Presence, https://www.youtube.com/watch?v=fwifXP61M5Y History Snoop, Air Fatality in Canberra Scars an Historic Day in Australia, https://www.historysnoop.com/air-fatality-in-canberra/ YouTube, NFSA Films, The Opening Of Canberra, Australia's Capital City, https://www.youtube.com/watch?v=pOA8llA0iE0 Pauline Conolly, Pudding & Pies at Parliament House, https://paulineconolly.com/2022/pudding-and-pies-at-parliament-house/ THE MENU (1927, May 5). The Sun (Sydney, NSW : 1910 - 1954), p. 13 (FINAL EXTRA). Retrieved April 2, 2025, from http://nla.gov.au/nla.news-article223623278 PROMISING (1927, May 7). The Sun (Sydney, NSW : 1910 - 1954), p. 2. Retrieved December 15, 2024, from http://nla.gov.au/nla.news-article223616208 The Dead King -- His Only Mourner (1927, August 30). The Herald (Melbourne, Vic. : 1861 - 1954), p. 6. Retrieved November 3, 2024, from http://nla.gov.au/nla.news-article244196114 The VOICE of the CITY (1927, August 31). The Daily Telegraph (Sydney, NSW : 1883 - 1930), p. 4. Retrieved December 26, 2024, from http://nla.gov.au/nla.news-article246406061 THE LAST OF HIS TRIBE. (1927, September 2). Bairnsdale Advertiser and Tambo and Omeo Chronicle (Vic. : 1882 - 1946), p. 6. Retrieved December 24, 2024, from http://nla.gov.au/nla.news-article269318935 GONE WEST. (1927, September 17). The Irwin Index (Mingenew, WA : 1926 - 1956), p. 1. Retrieved December 23, 2024, from http://nla.gov.au/nla.news-article251554113 King Billy Dead. (1927, September 10). The Port Macquarie News and Hastings River Advocate (NSW : 1882 - 1950), p. 5. Retrieved December 1, 2024, from http://nla.gov.au/nla.news-article112534982 DEATH OF KING BILLY OF CANBERRA. (1927, September 16). Huon Times (Franklin, Tas. : 1910 - 1933), p. 5. Retrieved December 23, 2024, from http://nla.gov.au/nla.news-article136428435 OLD KING BILLY. (1927, September 19). The Sydney Morning Herald (NSW : 1842 - 1954), p. 5. Retrieved November 19, 2024, from http://nla.gov.au/nla.news-article16404722 "Marvellous" is Dead. (1928, March 30). The Gundagai Times and Tumut, Adelong and Murrumbidgee District Advertiser (NSW : 1868 - 1931), p. 2. Retrieved December 8, 2024, from http://nla.gov.au/nla.news-article122748136 LAST OF LACHLAN RIVER TRIBE (1926, May 3). Evening News (Sydney, NSW : 1869 - 1931), p. 7. Retrieved December 18, 2024, from http://nla.gov.au/nla.news-article117289515 Coal Strike Effects (1926, June 11). The Daily Telegraph (Sydney, NSW : 1883 - 1930), p. 14. Retrieved November 30, 2024, from http://nla.gov.au/nla.news-article245759732 SBS On Demand, Her name is Nanny Nellie, https://www.sbs.com.au/ondemand/movie/her-name-is-nanny-nellie/2300137539512 The Australian Museum Magazine, Vol. 2, No. 11, July-Sept 1926, The Wunderlich Aboriginal Group, https://shorturl.at/uViTe ABC News, King Billy and Marvellous were not invited to the 1927 opening of Parliament House — but that didn't stop their fight for sovereignty, https://shorturl.at/HGpjC Museum of Australian Democracy at Old Parliament House, The thieving diva: behind the scenes of the opening ceremony at Parliament House, https://www.moadoph.gov.au/explore/stories/heritage/the-thieving-diva-behind-the-scenes-of-the-opening-ceremony-at-parliament Refinery29, Beyond a museum glass case: one First Nations woman's quest to reclaim her ancestors' story, https://www.refinery29.com/en-au/my-name-is-nelly-documentary-irene-ridgeway-interview Sydney Morning Herald, Why it took 100 years to restore the dignity of Nanny Nellie, https://www.smh.com.au/national/why-it-took-100-years-to-restore-the-dignity-of-nanny-nellie-20230719-p5dpjo.html Australian Museum, Meeting Nanny Nellie, https://australian.museum/publications/explore_summer2024/nanny-nellie/ ABORIGINES. (1926, July 1). The Sydney Morning Herald (NSW : 1842 - 1954), p. 14. Retrieved November 29, 2024, from http://nla.gov.au/nla.news-article16302447 Wikipedia, Kinchela Aboriginal Boys Training Home, https://en.wikipedia.org/wiki/Kinchela_Aboriginal_Boys%27_Training_Home Art Gallery NSW, Harry Marsh by Rayner Hoff, https://www.artgallery.nsw.gov.au/collection/works/59.2000/ Art Gallery of South Australia, Lion (produced for the Holden Motor Company) by Rayner Hoff, https://www.agsa.sa.gov.au/collection-publications/collection/works/lion-produced-for-the-holden-motor-company/27253/ Wikipedia, William Beckwith McInnes, https://en.wikipedia.org/wiki/William_Beckwith_McInnes DUKE OF YORK PORTRAIT UNIVEILED IN CASTLEMAINE GALLERY (1933, December 4). The Sun News-Pictorial (Melbourne, Vic. : 1922 - 1954; 1956), p. 18. Retrieved April 4, 2025, from http://nla.gov.au/nla.news-article276125581 Castlemaine Art Museum, Portrait of His Royal Majesty the Duke of York, https://collection.castlemaineartmuseum.org.au/objects/181/portrait-of-his-royal-majesty-the-duke-of-yorkPhotographer notations on slide: "Portrait of Duke of York by W.B. McInnes 1933 B4".1930-1939, aboriginal culture, royal visits, openings (events), sculpture, land rights, museums, museum displays

Braybrook was originally part of the former Shire of Braybrook and later the City of Sunshine. However, in 1994, Victoria underwent council amalgamations, which resulted in Braybrook being incorporated into the City of Maribyrnong. The suburb of Braybrook continues to attract considerable attention from the residents of City of Brimbank, particularly its historical features, the old buildings and distinctive streetscapes that characterise the area.To capture the essence of Braybrook in 2021, a series of photographs were taken. These images document a range of buildings, street scenes, and other notable points of interest throughout the suburb, providing a visual record of its unique character.5580.01 - Ashley St - Former 3LO - AWA Frequency changing building 2021 Photo 01.JPG 5580.02 - Ashley St 65- 67 Braybrook - Central West Shopping Centre 2021 Photo 02.JPG 5580.03 - Ashley St 185 - 195 Braybrook - Former National Springs 2021 Photo 01.JPG 5580.04 - Ballarat Rd 226 Braybrook - Ashley Hotel Ballarat Rd 2021 Photo 01.JPG 5580.05 - Ballarat Rd 234 Braybrook 2021 Photo 01.JPG 5580.06 - Ballarat Rd 234 Braybrook 2021 Photo 02.JPG 5580.07 - Ballarat Rd 244 - 246 Braybrook 2021 Photo 01.JPG 5580.08 - Ballarat Rd 256 Braybrook - ETA Factory Facade 2021 Photo 02.JPG 5580.09 - Ballarat Rd 256 Braybrook - ETA Factory Facade 2021 Photo 04.JPG 5580.10 - Ballarat Rd 261 Braybrook - La Porchetta 2021 Photo 01.JPG 5580.11 - Ballarat Rd 272 Braybrook - Former Holden Car Dealership 2021 Photo 01.JPG 5580.12 - Ballarat Rd 282 Braybrook 2021 Photo 02.JPG 5580.13 - Ballarat Rd 286 - 288 Braybrook 2021 Photo 01.JPG 5580.14 - Ballarat Rd 288 - 290 Braybrook 2021 Photo 01.JPG 5580.15 - Ballarat Rd 290 - 292 Braybrook 2021 Photo 01.JPG 5580.16 - Ballarat Rd 306 - 308 Braybrook 2021 Photo 01.JPG 5580.17 - Ballarat Rd 353 Braybrook - Braybrook Hotel 2021 Photo 01.JPG 5580.18 - Ballarat Rd 353 Braybrook - Braybrook Hotel 2021 Photo 02.JPG 5580.19 - Ballarat Rd 353 Braybrook - Braybrook Hotel 2021 Photo 03.JPG 5580.20 - Ballarat Rd 353 Braybrook - Braybrook Hotel Blue Stone Bar Sign 2021 Photo 01.JPG 5580.21 - Beachley St 23 - 33 Braybrook - Shops 2021 Photo 01.JPG 5580.22 - Beachley St 23 - 33 Braybrook - Shops 2021 Photo 02.JPG 5580.23 - Braybrook Commons Community Gardens Skinner Reserve 2021 Photo 01.JPG 5580.24 - Cranwell St 40 Braybrook - Klipspringer 2021 Photo 02.JPG 5580.25 - Darnley St 83 Braybrook 2021 Photo 01.JPG 5580.26 - Duke St 144 Braybrook 2021 Photo 01.JPG 5580.27 - Evans St 1 Braybrook - Harkrome Quality Electroplaters 2021 Photo 01.JPG 5580.28 - Evans St 9 Braybrook 2021 Photo 01.JPG 5580.29 - Gilbert St 8 Braybrrok - Steeden Engineering Co Pty Ltd 2021 Photo 01.JPG 5580.30 - Hampden St Factory Demolishment 2021 Photo 01.JPG 5580.31 - Kent St Braybrook - Sunshine VRI Bowling Club 2021 Photo 01.JPG 5580.32 - Kent St Braybrook - Sunshine VRI Bowling Club 2021 Photo 02.JPG 5580.33 - Kent St Braybrook - Sunshine VRI Bowling Club 2021 Photo 03.JPG 5580.34 - Lily st Braybrook - RecWest 2021 Photo 01.JPG 5580.35 - Maribyrnong River Temple to Temple Trail Sign 2021 Photo 01.JPG 5580.36 - Maribyrnong River Braybrook 2021 Photo 01.JPG 5580.37 - Marj Laffin Scoreboard Kinder Smith Reserve Lily St Braybrook 2021 Photo 01.JPG 5580.38 - Myalla St 40 Braybrook - Salvation Army Hall 2021 Photo 01.JPG 5580.39 - Myalla St 40 Braybrook - Salvation Army Hall 2021 Photo 02.JPG 5580.40 - Quang Minh Buddhist Temple Burke St Braybrook 2021 Photo 01.JPG 5580.41 - Quang Minh Buddhist Temple Gardens Braybrook 2021 Photo 04.JPG 5580.42 - Ramon Vila Pavilion Kinder Smith Reserve Lily St Braybrook 2021 Photo 01.JPG 5580.43 - Solomon Ford Maribyrnong River 2021 Photo 01.JPG 5580.44 - South Rd 204 Braybrook - Caroline Chisholm College Braybrook 2021 Photo 01.JPG 5580.45 - South Rd 204 Braybrook - Caroline Chisholm College Quinn Auditorium Braybrook 2021 Photo 01.JPG 5580.46 - William Barak Sign Duke St Reserve Braybrook 2021 Photo 01.JPG ballarat road, ashley street, beachkey street, cranwell street, darnley street, duke street, evans street, gilbert street, hampden street, kent street, lily street, maribyrnong river, myalla street, south road, 3lo radio transmitter, central west shopping centre, national springs, ashley hotel, eta factory, la porchetta, braybrook hotel, klipspringer, harkrome, steeden engineering, sunshine vri bowling club, recwest, kinder smith reserve, marj laffin, salvation army hall, quang minh buddhist temple, burke street, ramon vila pavilion, solomon ford, caroline chisholm college, william barak, aboriginal, aborigine, first nation, braybrook

Braybrook was originally part of the former Shire of Braybrook and later the City of Sunshine. However, in 1994, Victoria underwent council amalgamations, which resulted in Braybrook being incorporated into the City of Maribyrnong. The suburb of Braybrook continues to attract considerable attention from the residents of City of Brimbank, particularly its historical features, the old buildings and distinctive streetscapes that characterise the area.To capture the essence of Braybrook in 2022, a series of photographs were taken. These images document a range of buildings, street scenes, and other notable points of interest throughout the suburb, providing a visual record of its unique character.5581.01 - Ashley St 75 Braybrook 2022 Photo 01.JPG 5581.02 - Ashley St 75A Braybrook 2022 Photo 01.JPG 5581.03 - Ashley St 87 Braybrook 2022 Photo 01.JPG 5581.04 - Bank St 7 Braybrook 2022 Photo 01.JPG 5581.05 - Bank St Braybrook 2022 Photo 01.JPG 5581.06 - Breen St - Former Invicta Mills Factory 2022 Photo 01.JPG 5581.07 - Breen St - Former Invicta Mills Factory 2022 Photo 04.JPG 5581.08 - Breen St - Former Invicta Mills Factory 2022 Photo 05.JPG 5581.09 - Melon St - Former Invicta Mills Factory 2022 Photo 01.JPG 5581.10 - Maribyrnong River Flooding Cranwell Park 2022 Photo 03.JPG 5581.11 - Maribyrnong River Flooding Cranwell Park 2022 Photo 06.JPG 5581.12 - Maribyrnong River Flooding Cranwell Park 2022 Photo 01.JPG 5581.13 - Maribyrnong River Flooding Cranwell Park 2022 Photo 15.JPG 5581.14 - Crothers St 2 Braybrook 2022 Photo 01.JPG 5581.15 - Rutland St Braybrook 2022 Photo 01.JPG 5581.16 - Scotland St 8 Braybrook 2022 Photo 01.JPG 5581.17 - South Rd - Former Invicta Mills Factory 2022 Photo 02.JPG 5581.18 - South Rd 4 Braybrook - ESP Machinery 2022 Photo 01.JPG 5581.19 - South Rd 14 - 28 Braybrook - ESP Machinery 2022 Photo 02.JPG 5581.20 - South Rd 12 Braybrook 2022 Photo 01.JPG 5581.21 - South Rd 14 - 28 Braybrook - ESP Machinery 2022 Photo 01.JPG 5581.22 - William Barak Sign Duke St Reserve Braybrook 2022 Photo 01.JPG ashley street, bank street, breen street, melon street, maribyrnong river, cothers street, rutland street, scotland street, south road, braybrook, william barak, aboriginal, aborigine, first nation, invictra mills, cranwell park, esp machinery

Old uncle is standing on the mountainside watching over the modern-day empires built on Aboriginal land shaking his head, saying: “they are doing it again, every empire has a rise and fall”. It’s something that has never been learnt over time. — Josh Muir Josh Muir’s work, Roots, was the first temporary artwork to be installed on the Gallery Annex Wall on the approach to Alfred Deakin Place, Police Lane in Ballarat Central. The space is an important site to host this work given that Alfred Deakin Place is commonly used as a place of discussion, engagement, protest and performance.Temporary artwork - printed vinyl application to concrete wallnoneelder, aboriginal and torres strait islander

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

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

In October 2000, Council invited three artists from the region (Deborah Halpern, Matcham Skipper, Tony Trembath) to submit designs for a sculpture / public art work for the Eltham Town Square. The commission was paid for by supermarket giant Safeway (Woolies) as part of its supermarket permit, which required them to contribute to beautification work in the Town Square.This is the first of three parts. The 'Spirit of Nillumbik' is a celebration of the artistic spirit of Eltham and surrounding communities. Each area is identified through the flora and fauna represented in the panels. The work honours the many creative artists and architects, past and present, who have built homes and shaped lives and livelihoods with their unique creative spirit. Halpern describes her work as a public expression of their individual and collective visions. Halpern acknowledges these contributions to our hand-made history and the influence they have on the character and identity of Eltham and Nillumbik. Five picture and six woven balustrades each made out of welded steel / organic wrought iron and coated with wax. Imagery (flora - plants, landscapes and fauna - animals, birds, reptiles, insects) are all based on the local environment. There is also a relevant aboriginal presence amongst each of the panels. Each panel represents the different areas that make up the Shire. 'Water' for Warrandyte, 'Kangaroos' for Christmas Hills, 'Cockatoos and 'Valley Creek Flats' for Hurstbridge, 'Wombats', 'Bluetongues' and 'Possums' for St. Andrews/Kinglake, 'Orchids' for Panton Hill, 'Cows' and 'Grapevines' for the Kangaroo Gound Hill landmark. N/Apublic art, nillumbik, fauna, flora, wrought iron, balustrade, halpern, laurence, kangaroo, eltham town square, spirit, warrandyte, christmas hills, kangaroo ground, hurstbridge, kinglake, panton hill, water, valley creek flats, cockatoos