HMAS ARUNTA was commissioned in 1942 and was a destroyer. Part of the collection of "William Anthony Theodore DSM". Refer cat No. 7926P for service details.Navy blue triangular pennants with imagery and writing primarily is gold on one side. 1. Picture of an aboriginal elder squatting down on a gold shield. Above shield is a crown and below is R.A.N. on a ribbon and name of ship to right. 2. Picture of an aboriginal elder squatting down on a gold shield. Above shield is a crown and below is R.A.N. on a ribbon and name of ship to right, also included is listed, in white, all the areas of conflict in which it served. Both have two loose straps at end.Inscribed H.M.A.S. ARUNTA on both. On 9511.2 is also listed in white, all the zones served during WW2.hmas arunta, pennants, william anthony theodore dsm

Ian Hunter, an aboriginal elder, has criticised a proposal by Darebin Council to replace the name Batman Park with that of an aboriginal man.Small newspaper clipping, black and white text.darebin council, john batman, treaty of melbourne, batmans treaty

Jim Poulter's research indicates that the accepted account of Batman's Treaty with aboriginal elders regarding purchase of the land of Melbourne is not true. He claims the Treaty was signed in Greensborough.Newspaper clipping, text and images. Date written in black ink: "Feb 2017"john batman, batmans treaty

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

Prue Forster believes this to be the bottle given to her by 'Auntie' Maud Pepper, for Frank Forster's collection. Prue met her when she was working for the Aboriginal Health Service (1980-1993). 'Auntie' Maud Pepper was living in Preston at the time but had come from the Western District. The bottle was her own and she told Prue how fine material was used over the mouthpiece instead of a rubber teat. 'Auntie' Maud Pepper was a founder of ACES (the Aboriginal Elders Residence & Convalescent Home.) Additional sensitive notes on file.Glass boat-shaped feeding bottle with one end flattened and a spout at the other. There is a larger opening with a lip on the top surface. There is a small chip on the flattened end.infant feeding, infant care

The dual-naming of the Wimmera Library took place in November 2019, and includes a name in local Wergaia language. The Horsham Campus is now known as “Werrunangity larr Wimmerata” (pronounced: Wherroon narn kitch – larr – wimmerartar) meaning “a quiet place in the Wimmera.” The official naming took place in the presence of Professor Helen Bartlett (Vice Chancellor who was joined by Aunty Jennifer Beer, Uncle Rob Fry, Geoff Lord (Horsham Campus Director) , Sue Owen (Library Director), Jasmine Graham (Manager of the Aboriginal Education Centre), Keith Caldwell (Facilities), Katrina Beer and artist Tanisha Lovett. This naming was the result of extensive teamwork and community consultation between local Aboriginal Elders, land councils, our Aboriginal Education Centre, as well as library and campus leadership. It is just one of the ways in which we are progressing our University’s Reconciliation Action Plan. Federation University librarians stand new artwork and signs for Werrunangita larr Wimmeratawerrunangita larr wimmerata, horsham campus, library, librarians, ann jardine, women

66 page booklet titled The Local Heroes real people, real lives, real stories… Front cover is off white at the top and patterned yellow shades at the bottom with the title in the centre, City of Greater Bendigo above. Background to the Local Heroes Project, drafted by Dr Gan Che ng PhD. MA. Inside the front cover. Photos, names of Students, Principal and Teachers of Bendigo South East College Team, Catholic College Bendigo Team, Eaglehawk Secondary College Team, Girton Grammar School Team and Weeroona College Bendigo team are in the front of the book. There is information about the project. Photo and information about Simmon Pang - Project Initiator/Photographer. Foreword by The Hon. Martin Dixon MP - Minister for Education Victoria with photo and Foreword - Cr Lisa Ruffell - Mayor of the City of Greater Bendigo. The following pages have a short synopsis and photo of Barry Ackerman - Expert in the Rubber Industry & Twice Mayor, Joanne Baker - Founder of Righteous Pups Australia, Linda Beilharz OAM - Intrepid Adventurer, Valerie Broad OAM - Founder & Artistic Director of Youth Choir, Paul Chapman - Co-Founder of The Australian Turntable Company, Susanne Clarke - Passionate about Community Engagement, Patrick (Pat) James Connolly - Bendigo Amateur Boxing Club Coach, Robert Jackson (Cookie) Cook - Founder of Horizon House, Geoff Curnow - Farmer & Community Volunteer, Merna Curnow - Farmer & Agricultural Consultant, Jenny Dawson - Accounting & Banking, Laura Dusseljee - Choir Director & Music Teacher, Ian Maxwell Dyett JP - Life Dedicated to Volunteering, Donald James Erskine - Founder of Industrial Conveying Australia, James Victor Evans - Teacher, Historian & Actor, Rod Fyffe - Champion of Arts & Culture, Richard Guy OAM - banker & Philatelist, Edwin Richard (Dick) Hazeldene OAM - Chicken Farmer to Poultry Entrepreneur, Robert (Rob) Hunt AM - Head of Bendigo Adelaide Bank and Founder of Community Banking Model, Russell Goldfield Jack AM - Founder of Golden Dragon Museum, Jack Kelly - Teacher Sharing Experience, Ian George Mansbridge - Farmer, Accountant & Banker, Ken Marchingo - Instigator of Haven; Home Safe, Elizabeth (Beth) McKerlie OAM - Dedicated to Scouting, Gordon McKern OAM - Founder of McKern Steel, Sharelle McMahon - Netballer Extraordinaire, Lola Mary Miller AM BEM - Teacher of Health & Physical Education, Julie Millowick - Accomplished Photographer, Educator & Artist, Dennis Reginald O'Hoy - Academic & Historian, Margaret O'Rourke - A Champion for Connected Communities, Karen Quinlan - Director of Bendigo Art Gallery, Jonathan William Ridnell - Broadcaster, Leon Maxwell Scott OAM - Business Entrepreneur & Rotary Volunteer, Margot Elizabeth Spalding - Co-founder of Jimmy Possum Designer Furniture, Wendy Diane Stavrianos - Painter, Sculptor & Installation Artist, Jack Taylor OAM JP - An Eaglehawk Legend, Wes Vine - School Principal & Vigneron, Lynn Warren - Aboriginal Elder, Raymond James Wild - A Plumber's Story, Diana Williams - Founder of Fernwood Fitness and John Wolseley - International Artist. The back cover also has small photos and the names of people mentioned.ian dyett collection - the local heroes, city of greater bendigo, dr gan che ng, la trobe ubiversity bendigo, bendigo south east college, catholic college bendigo, eaglehawk secondary college, girton grammar school, weeroona college bendigo, simmon pang, the hon martin dixon mp, cr lisa ruffell, bendigo art gallery, city of greater bendigo, the capital - bendigo's performing arts centre, la trobe university australia, catholic kiocese of sandhirst, haven home safe, the hotel shamrock bendigo, hazendene's, bendigo & district aboriginal co-operative, mr baillieu myer ac, bendigo advertiser, australian broadcasting corporation, bendigo chinese association inc - lion team, wannik dance academy dancers, bendigo forever young choir, bendigo youth choir

The Batman Deed is sometimes called the Batman Treaty, the Dutigullar Deed, the Dutigullar Treaty or the Melbourne Deed. The deeds had been drafted by JT Gellibrand, a leading lawyer in the colony. Batman's Treaty was a document signed on 6 June 1835 by John Batman, an Australian grazier, businessman and explorer, and a group of Wurundjeri elders, for the purchase of land around Port Phillip, near the present site of the city of Melbourne. The document came to be known as Batman's Treaty and is considered significant as it was the first and only documented time when Europeans negotiated their presence and occupation of Aboriginal lands directly with the traditional owners. The so-called treaty was implicitly declared void on 26 August 1835 by the Governor of New South Wales, Richard Bourke. The original Batman Deed is of enormous significance to the history of the European settlement of Victoria. Framed print of the Batman Deed, dated 1835. This is a printed copy of the Batman Deed, made in 1966 from the 'original' by the State Library of Victoria. The frame is wood. The document consists of handwritten text in black ink with eight signatures in the lower right hand side and three signatures in the lower left hand corner. It has been signed by John Batman beneath the eight signatures.document batman-deed melbourne

Two bronze commemorative plaques on rocks, unveiled by Wurundjeri Tribe Council Elders, mark two eastern boundaries of the former Warrandyte Aboriginal Reserve on the north and south sides of the Yarra. This project was initiated by Nillumbik Reconciliation Group in close association with Reconciliation Manningham and the Wurundjeri Tribe Council, as a means of commemorating the last great corroboree of the Kulin Nation which was held at Pound Bend in March 1852. This plaque is on the Nillumbuk side of the Yarra, accessed via The Boulevard, North Warrandyte. The plaque is set on a rock approximately 50 metres before the turning circle at the end of The Boulevard. Plaque : Warrandyte Aboriginal Reserve This commemorative rock marks an eastern boundary of the former Warrandyte Aboriginal Reserve established in 1852. Centred on Pound Bend, it covered 1,908 acres on both sides of the Yarra River (Birrarung). That same year saw the last great gathering of the Kulin nation here in Wurundjeri country which was celebrated over two weeks with traditional performance and games. For a few years longer the reserve intermittently served as a ration station.With gold having been discovered at Warrandyte, the Wurundjeri were moved on again but ultimately secured a permanent home at Coranderrk, Healesville. A second commemorative plaque and rock is located on the opposite bank of the Yarra and its confluence with Stony Creek. Melway ref : 23 C 9 Unveiled by Wurundjeri Elder, Uncle Bill Nicholson on 23rd March 2013 Funded by the Robert Bridgford Indigenous Trust (Nillumbik Community Fund) with assistance from Manningham City Council Small Grants Program Ref: Monument Autralia https://monumentaustralia.org.au/themes/culture/indigenous/display/99680-warrandyte-aboriginal-reserve-fay bridge collection, 2016-11-07, aboriginal reserve, north warrandyte, plaques, warrandyte aboriginal reserve

Front cover has a photograph of the Patterson family c.1904. Back cover has the blurb of the book and information about the authors of the book.non-fictionOn Taungurung Land: Sharing History and Culture is the first monograph to examine how the Taungurung Nation of central Victoria negotiated with protectors and pastoralists to retain possession of their own country for as long as possible.taungurung nation, elder uncle roy patterson, jennifer jones, acheron aboriginal station, mohican aboriginal station, central victoria, history, white settlement

This stone Grinder or pounder was used as part of an indigenous grinding food preparation method, by the original inhabitants of the Kiewa Valley and its region. In conjunction with its grinding stone was used not only to grind seeds and but also to dig up eatable roots and leaves and served with the regions Bogong moth. This method of food preparation has survived in its basic form for centuries and is still used by master chiefs in modern eateries. This item has been registered with Aboriginal Affairs in Wangaratta, Victoria. Dhudhuroa elder Alan Murray has examined this tool, in Feb 2015, and said it was also used for sharpening axe heads as well as pounding food items. This item has a very significant historical and social aspect to it. Firstly it demonstrates the division of labour within a indigenous tribe. It was an era when the female had a definitive role within the family and the broader social indigenous tribal group of, gathering and preparing non animal(hunted) food. Hunted food was the domain of the initiated males of the tribe.Secondly it demonstrates the ability to fashion implements from raw materials(rock) into effective tools for the purpose of preparing a meal for human consumption. This was in an era where inter family and intra family participation in an indigenous tribal social protective environment was at a very high level. The Kiewa Valley/Mount Bogong region was an area where annual "get together" indigenous tribes for feasting, bartering and settling of disputes highlighting the importance of a regional gathering. Grooved stone, carved to a cylindrical shape with a relative pointed end tip one side (grinding or pounding end) and a rough other end (holding end} Made from Rhyolite stoneThere is a worn grove in the top side due to this tool being used for axe sharpening. indigenous, aboriginal, stone grinding, meal preparation, natural environment, pounding stone

A hunter uses this tool to throw a spear in front of a fleeing animal, skillfully intercepting it so that it is speared on the run. The size of the groove and spear holder indicate this woomera was made for light weight hunting spears not for warfare. Elders and young warriors carried these with them and each man made his own to suite his strength and body size. They were used when the need and opportunity for fresh meat arose. Woomeras were used by men.This is the only Jaara woomera in the collection and is a significant tool used in the on going search for food. It is a mens tool.This woomera is undecorated. At the broad end there is a small hook like protrusion which holds the spear in place before throwing. The narrow end has a tapered waist with bulb to assist grip and a shallow groove to help guide the spear. The overall shape is an elongated hollowed single piece of timber.There are no inscriptions, the wood is strong with a prominent grain pattern.wood, jaara, tool, woomera, throwing stick, mens business, hunting

Boomerangs of this sort were used for up close hunting with short throws and clubbing. This contemporary piece illustrates some fine art work. This piece was commissioned by Uncle Brien Nelson, Jaara Elder to preserve and pass on Jaara culture.This boomerang is in the form usually used for clubbing prey up close rather than long flight or returning. It has a gentle arc about 3 cm deep over its 49 cm length.This piece is beautifully decorated with a traditional Jaara design incorporating a blue tongue lizard motive.boomerang, decorated, jaara, close up hunting, blue tongue lizard

Wadawurrung elder Bryan Powell and Peter Lovett conduct a smoking ceremony at Federation University Mount Helen Campus on the occasion of the commencement of Vice Chancellor Professor Helen Bartlett. smoking ceremony, cherry ballart, helen bartlett, bryan powell, peter lovett, wadawurrung, vice chancellor, aboriginal, aborigines, paul henwood, george fong, sam henson, barbara webb, kelly haseloff, geoff lord

Churchill Island has a significant photograph collection dating from the nineteenth century. Moonah trees can be seen growing in various spots around Churchill Island. They are a type of Melaleuca and can live for up to 300 to 400 years. Moonah trees were of special significance to the Bunurong people, the local aboriginal tribe, who called Churchill Island Moonar'mia. The Bunurong people also have a special legend which relates to the Moonah Tree. The legend is that there was a boy and girl who had fallen in love and wished to spend each moment in each other’s embrace, this resulted in them neglecting their family duties. The lovers still continued to disappear to be alone, so the tribal elders banished them from their village. The moonah tree trunks are the reminder of the lovers in their tightly entwined embrace twisting around each other. A statue representing this legend can be seen at the entrance to the Churchill Island Visitor Centre.Black and white photograph of group of moonah trees by the shoreline.Catalogue number written in pencil on reverse. On reverse in pencil 'FROM ALBUM 10, page 59'churchill island, moonah, tree, melaleuca

In 1860 the Wurundjeri Elder, Wonga, petitioned the Victorian Parliament for a piece of land in his people’s own country where he could establish a settlement. The land later named Coranderrk was granted. When Wonga died in 1875 his nephew William Barak, known by settlers as ‘King William, last chief of the Yarra Yarra tribe’, became the leader, the Ngurungaeta. William Barak believed strongly in justice for his people, and time and again made the arduous walk to Melbourne to petition to Parliament and to Queen Victoria for his people. ‘Freedom for our lifetime’, he said. The community at Coranderrk welcomed Aboriginal people displaced from other parts of Victoria; they established an economically self-sufficient settlement by growing and marketing hops. Barak negotiated with the Victorian Government officials as they made promises and broke promises. They finally promised to export the whole of a hop harvest of one year. The people worked around the clock to fill the contract; the Government pocketed the proceeds. The community never recovered. Barak died in 1903— a broken-hearted man. (from http://www.sosj.org.au/_uploads/_cknw/files/Corenderrk.pdf) Artist William Barak is buried in this cemetery.Photographs of graves in grass and bushland. It is the Corenderrk Cemetery, and is associated with the former Corenderrk Aboriginal Reserve.corenderrk, wurundjeri, barak, aborigines, aboriginal, cemetery, grave, barak, jemima dunolly

Kamilaroi artist Reko Rennie’s vision is an inclusive environment where people can sit and peacefully reflect on, mourn and acknowledge the deep trauma of the past, as well as connect with the ongoing strength and resilience of the Aboriginal community and support the process of healing. 'Remember Me' symbolises community resilience, identity and family. Positioned in a ceremonial ring, the seating and spears create a circle of gathering and remembrance within the park. In a contemporary and historical sense, the spear is an emblematic statement about struggle and adversity, and it is also an expression of identity and connection to land and culture.The 'Stolen Generations Marker, Remember Me', reflects the community’s wish to create a permanent tribute to the Stolen Generations and their families; a place of reflection and respectful commemoration. Integral to this is the surrounding garden with plants local to the area that have been re-introduced into the setting. Sited at the historically important Meeting Place in the heart of Aboriginal Fitzroy, the artwork honours not only the story of this place, but of all Aboriginal people who were taken away. This project was guided by the Stolen Generations Marker Steering Group and realised by Yarra City Council in partnership with the Victorian Government. Most importantly, it has received widespread grassroots community support. It was officially launched on the 20th anniversary of National Sorry Day (26 May 2018), which acknowledges the impact of the policies spanning more than 150 years of forcible removal of Aboriginal and Torres Strait Islander children from their families. On 26 May 1997 the landmark 'Bringing Them Home' report was tabled in Federal Parliament. The report was the result of a national inquiry that investigated the forced removal of Indigenous children from their families. This was a pivotal moment for many Stolen Generations. It was the first time the stories of forced removal were formally acknowledged by the Government and a recognition that these actions were inhumane. The impacts have been lifelong and intergenerational. A collection of bronze spears and a coolamon with accompanying seating, lighting and landscaping positioned in a ceremonial ring.stolen generations, fitzroy

'Hepburn Pool is a forgotten treasure which many visitors to Hepburn Springs would never be aware of. The owners of the Bellinzona Grange hotel explained that it was once the hotel pool and was built in the 1930's. You can find it behind this hotel, downhill at a street called The Pool Way. Steps and a ramp continue down to the pool itself and the secluded park around it. It was built into Spring Creek and became a competition pool for state swimming championships. A concrete weir separates a shallow children's pool from the main pool. You can still see the numbers of each lane painted on the walls at the deep end. There are plenty of seats and a barbeque area. A sign says this is a sacred aboriginal spot and you can certainly feel something magical about the place. I wouldn't suggest swimming in the former pool, it looks rather murky now.' Review of Hepburn Pool by 'Jolyon67' on 'Tripadvisor', 3 June 2015'The Bunji: The Bunjil sculpture emerged from discussions with local indigneous Elders, as a dreamtime totem to the Sacred Pool at Hepburn Springs. The original idea was to create the 3 totems of the area...the Bunjil, The Crow and The Bat. Russell applied for, a council grant of $3,000 to design, create and install the Bunjil Sculpture to overlook the pool and reflect its powerful image in the water.' Information provided by Russell Petherbridge, December 2015Large scale steel sculpture depicting 'Bunjil', the dreamtime totem of the Hepburn Pool, an eagle in flight.art, public art, sculpture, installation art, aboriginal art, site specific art, hepburn shire, hepburn shire public art collection, russell petherbridge, bunjil, hepburn, hepburn pool, aboriginal significance, steel sculpture

'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

In August 2013, Kiwa Digital, in conjunction with the Victorian Aboriginal Corporation for Languages brought the KIWA SLAM™ to the Ngulu (Language) Class of Healesville High school. Under the guidance of Aunty Joy Murphy, our Wurundjeri elder, nineteen years 7, 8 & 9 students undertook an intensive two days of Dreamtime story telling, culminating in four dreamtime stories told through striking artwork and narrated in the students' own voices. (cover notes)vacl, healesville high school, creation stories, dreamtime, storytelling, education, digital resources, storybook app

John Bradley's compelling account of three decades living with the Yanyuwa people of the Gulf of Carpentaria and of how the elders revealed to him the ancient songlines of their Dreaming.maps, b&w illustrations, b&w photographsyanyuwa, carpentaria

Robert Mate Mate (Gapingaru), an initiated elder of the Woorabinda_Berigada tribe of Central Queensland has researched the stories on the CD Rom in conjunction with Gordon Patston, an experienced astronomer. The stories from Arnhem Land to Tasmania give a fascinating insight into this rich area of Aboriginal culture and shed new light on Australia?s skies.CDastronomy, dreamtime stories, folklore, stars