Ward Brothers (George and Samuel) registered a company (Australian Sewing Machines Limited Pty Ltd) with the head office address in Errol St, North Melbourne, and Prahan. The earliest newspaper advertisement for this company was in 1897. Around this time the Ward Brothers first imported sewing machines from England and Wertheim placed their decal on them and mounted them in their own Australian made cabinets. David Ward later imported machines from Beisolt & Locke in Germany and registered name  A.N.A. (All Native Australian), his shop was in Collingwood Melbourne. Some of these machines had Ward Brothers decals on them as well. The three brothers sold under the same name as Ward Brothers. The early Ward Brothers logo had a map of Australia with a picture of all three brothers on it. In 1911 all three of the Ward Brothers decided to share a stall in the yearly Melbourne exhibition. The A.N.A was the machine that got rave reviews. It was at this time that the Australian Sewing Machine Company Pty Ltd decided to add the A.N.A logo to their logo to cash in on the new found celebrity status that the A.N.A has gained. To cut a long story short. David Ward took his brothers to court to prevent this from happening. This was a long drawn out affair that took quite a few years. The settlement was decided out of court and nothing was disclosed of the deal that was made. David seemed to have left the scene, then the remaining Ward Brothers and A.N.A. combined and then became “Wardana”. There are many Ward Brothers sewing machines in displays, they originated from Japan, England, America, and Germany. It seems that where ever they got the best deal for sewing machines or parts is the direction they went. This is where the Bendigo sewing machine company came into the picture. All imported sewing machines into Australia drew a government tax. Bendigo Cording's Traction Company was given proposed two-pound tariff protection that gave the company a significant price advantage for its machines. As a result, the Ward Brothers purchased a huge number of Bendigo shares to get cheaper machines for their sewing machine cabinets. Ward Brothers then placed one of their company officials on the Board of “Bendigo Sewing Machines Limited” and the rest is history. Ward Brothers had shops Australian wide and in most of the major country towns. History for “Bendigo Sewing Machines Limited”     Cordings Traction Company owners (H. Keck MLC, W. Wallace, and W. Ewing) operated their business out of the former W. Webb & Co. building in Queen St. Bendigo. Around 1923-1924 they decided to switch from traction engines to manufacturing sewing machines. The actual date is not known but that year's financial report made note of both Cordings and Bendigo Sewing Machines Limited. The switch was made with the government of the day agreeing to a tariff of two pounds per head for every machine head made completely in Australia. The change from traction engines to sewing machines went well. Government representatives visited the factory in Bendigo to inspect and ensure that the sewing machines were Australian made as a result they agreed on granting the two-pound tariff to the company. After the first 12 months, they built 30, the following 12 months the company had produced 1500 machines probably due to the involvement of the Ward brothers. However, the government proposed a new condition to the tariff agreement which was that the company must produce 20% of Australia's requirements for sewing machines. In 1924 after having had produced 1500 machines resulting in reaching their financial limit for tariff support. According to the government, the requirement was 15,000 machines for the next year had to be produced to qualify for the tariff. The company had already reached its production limit and unfortunately folded. There were several attempts to regain government assistance to save this new industry but it was to no avail. Even a promise to open another factory in Sydney was offered but unfortunately wasn't accepted. An item fabricated in Australia from a majority of imported parts from either Germany, America or England giving a snapshot into the early manufacturing industries that were operating at the time of Federation. Sewing machine, treadle, in timber cabinet. Branded Ward Bros, A.N.A., Australian Sewing Machine Coy. Decorative carved timber cabinet, hinged, fold-out laminated timber top and five drawers; two small on each side with handles and one long, shallow, between side drawers without handle. Thread is on bobbin in a rocket shuttle (both in good condition) plus spare empty shuttle (rusty). Brass ‘Half Yard’ ruler inlaid across front, measuring scale in inches and centimetres. Two metal shuttle cover plates (or throat plate / slide plate); front one is impressed with a gauge for needle and thread. Gold trim and decals on flatbed and machine front and back, serial number under shuttle cover, brand on decals and on round metal plate on back of machine. Front right of machine has a bobbin winder. Treadle belt shows signs of wear and laminate on timber machine cover is peeling slightly.Decal coat of arms on right front of machine: kangaroo on left, man with broad-brim hat, holding pick-axe on right, in centre, top “SEWING MACHINE / THE / A. N. A.” then below it, the rising sun, then below that is state of Victoria shield with the Southern Cross constellation. Wheat sheaves around edge on left and flowering plant on right. Gold ribbon banner at bottom with script “WARD BROS.“ Decal of map of Australia on flatbed of machine. States and capital cities are marked and named (no northern territory), portrait of two men. In centre of map are interwoven letters “A. N. A.” and written in script “WARD BROS.” Decal across front of machine body has large, decorated gold lettering “A. N. A.” Decal across the top of machine “THE AUSTRALIAN SEWING MACHINE COY. PTY. Ltd.” Steel shuttle cover at front has an impressed gage listing cotton and needle sizes and number of stitches. Brass disc on back of machine “A. N. A.” in centre. Brass ruler across front of machine has carved or pressed words in the timber. In centre “INCHES” above ruler and “CENTIMETRES” below ruler, and on right above ruler is “HALF YARD” Decal across back of machine’s body “A.N. A. / MADE IN U.S.A.” Stamped into metal under shuttle cover is “219415” (2 and 5 are partially there, first 1 could instead be a 7) flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, ward bros., australian sewing machine co., a.n.a., treadle sewing machine, rocket shuttle sewing machine, home industry, clothing, wardana, australian sewing machine company, all native australian, dressmaking, clothing manufacturer

Noisy Miners are native to Australia and can be found on the East Coast. Noisy Miners live in northern Queensland and all along the eastern coast to South Australia and Tasmania. Noisy Miners are found in woodlands and open forests. They have also become well adapted to suburban situations and are a common sight in parks and gardens. The Noisy Miner feeds on nectar, fruits and insects. Very occasionally they will eat small reptiles and amphibians. Food is either taken from trees or on the ground. In keeping with its highly social nature, the Noisy Miner usually feeds in large groups. The Noisy miner specimen is mounted accurately. This specimen is part of a collection of almost 200 animal specimens that were originally acquired as skins from various institutions across Australia, including the Australian Museum in Sydney and the National Museum of Victoria (known as Museums Victoria since 1983), as well as individuals such as amateur anthropologist Reynell Eveleigh Johns between 1860-1880. These skins were then mounted by members of the Burke Museum Committee and put-on display in the formal space of the Museum’s original exhibition hall where they continue to be on display. This display of taxidermy mounts initially served to instruct visitors to the Burke Museum of the natural world around them, today it serves as an insight into the collecting habits of the 19th century.This specimen is part of a significant and rare taxidermy mount collection in the Burke Museum. This collection is scientifically and culturally important for reminding us of how science continues to shape our understanding of the modern world. They demonstrate a capacity to hold evidence of how Australia’s fauna history existed in the past and are potentially important for future environmental research. This collection continues to be on display in the Museum and has become a key part to interpreting the collecting habits of the 19th century.The Noisy Miner is identified by its mostly grey body and black crown and cheeks. The bill is yellow, as are the legs and the naked skin behind the eye. The name is well suited as the common calls are uttered repeatedly by the members of the colony .Despite their moderate size, Noisy Miners aggressively attack larger birds such as hawks and kookaburras. These attacks may be so vigorous that most other birds are excluded from an area occupied by Noisy Miners.Swing tag: 65a. Garrulous Honey-Eater / See Catalogue, page 19 /taxidermy mount, taxidermy, animalia, burke museum, beechworth, australian museum, skin, reynell eveleigh johns, bird, australian birds, noisy miner, garrulous honeyeater, yellow beak, honeyeater, east coast

This specimen is a native copper specimen that is metallic. Copper is typically found in the earth's crust and is often found alongside other metals such as gold, zinc, lead and silver which all belong to the same group which is the Copper/Gold group. Copper is most commonly formed from large masses of molten lava rock which has solidified in the earth's crust and over time though different sizes and speeds of crystal growth has turned into large amounts of copper, stored in porphyry copper deposits. Copper has a distinctive colour, yet can sometime appear blue and greenish which is often caused by oxidisation or a mixture of copper and other metals. This specific specimen was recovered from Moonta, South Australia. The Moonta Mining Company was established in 1861, after a Shepard in the area noticed traces of copper. This lead to a rush in the copper mining industry which was relatively young in Australia at the time, making Moonta Mining Company one of the richest in Australia. By the 1860's, South Australia had been nicknamed the "Copper Kingdom" due to its vast amount of Large copper mines and resources. As of 2016, Australia was the second largest producer of Copper internationally, following behind Chile in first place. This copper specimen is significant historically and scientifically as it is such an important metal commonly used throughout the world in various ways. Copper is an invaluable recourse used in daily life, used in most electrical appliances as it is a great conductor of heat and electricity, as well as being soft and malleable, making it easy to bend and mould into delicate sheets and wires. Copper does not corrode and is therefore used in the production of water pipes among countless other significant necessities that are often overlooked in our society. Historically, Copper holds great significance as it was the first metal used by humans. It was discovered roughly 9000 years ago and was utilised by the Neolithic Man who learnt that heating the metal made it more malleable, thus tools and utensils were made which were far superior to the previous stone tools used by humans. This history and its connection to the current and ongoing relationship between humans and copper must be preserved and highlighted as it is integral to the history of all humankind. A small, palm-sized solid native copper mineral specimen with shades of browns, black and rustic tones throughout the specimen.NATIVE (metalic) COPPER / Locality: Moonta, South Australiabeechworth, burke museum, geological specimen, native specimen, geological, mineral, mineralogy, indigo shire, beechworth museum, copper, copper ore

This photograph was donated by the Bread and Cheese Club, Melbourne but it is not know to what group or institution it was originally given. It is a copy of a well-known photograph of John Feltham Archibald, taken about 1910 when he was obsessed with all things French and was known at the time as Jules Francois Archibald. John Archibald (1856-1919) was born at Kildare near Geelong (so is not a native of the Warrnambool district) but he lived for some time in Warrnambool with his family. He began his working life with the Warrnambool Examiner newspaper and its successor, the Warrnambool Standard before going to Melbourne. In N.S.W. in 1880, he established with John Haynes, the Sydney Bulletin , a journal that became the most influential one of its day, promoting nationalism and fostering Australian writers and poets. He left legacies to establish the Archibald Prize for artists and the Archibald Fountain in Sydney. This photograph of John Archibald is of some interest though it is a widely-known one and is not original. It is kept because John Archibald, a national figure in Australian History of some importance, spent his school years in Warrnambool in the 1860s and 70s where his father was a local policeman. He went to Henry Kemmis’ Warrnambool Grammar School and wrote about his time here in later years, He also commenced his career as a journalist with the Warrnambool Examiner newspaper and later the Warrnambool Standard newspaper before going to Melbourne. This is a black and white photograph of John Archibald, mounted on cardboard. It has been taken out of its original frame and the typed card with the original frame has been removed and attached to the back of the photograph.The typed card reads: ‘J.F.Archibald, A Native of Warrnambool District. Founder of the ‘Bulletin’ School of Australian Literature, Presented by the Bread and Cheese Club, Melbourne’ (note that this contains inaccurate information in that John Archibald was not a native of the Warrnambool district)warrnambool, archibald family, j f archibald, john archibald, john feltham archibald

The sulphur crested cockatoo (scientific name Cacatua galerita) is a large white parrot with dark grey-black bill, a distinctive sulphur-yellow crest and a yellow wash on the underside of the wings. Sexes are similar, although the female can be separated at close range by its red-brown eye (darker brown in the male). Sulphur-crested Cockatoos are found in a variety of timbered habitats and are common around human settlements. The birds stay in the same area all year round. (http://www.birdsinbackyards.net/species/Cacatua-galerita, accessed 12/06/2014)Two Sulphur-crested cockatoos on the window ledge of the Geoffrey Blainey Research Centre at Federation University Australia. Numerous birds visit 'dance' along the window ledge including cockatiels, Magpie Larks, Crows and Rosellas.federation university australia, geoffrey blainey research centre, cockatoo, birds, native birds, sulphur-crested cockatoo

Herbert Trangmar ALLAN, refer Cat No 2755.4 for his extensive service records and awards. .3) Taken during his appointment to Headquarters of the Command & Staff School, 2nd Military District. .7) Col H T ALLAN former commander of the Pacific Islands Regiment. .10) See newspaper articles 3046.52 & 3046.53 a., b., c. .11) - .14) See newspaper articles 3046.52 & 3046.53 a., b., c. .16) The flap staff was donated by the Royal Papua & New Guinea Constabulary. See newspaper articles 3046.52 & 3046.53 a., b., c. Th photos are of various sizes with an average as per the size field. .1) Black & white full length photo of Capt Herbert T ALLAN, 17th Battalion, in Australian Army uniform from WWI, location unknown. .2) Black & white studio portrait of Herbert T ALLAN in suit & tie. Photo is mounted on cream card with a khaki border. Photo is secured in a cream card folder. .3) Black & white photo of a group of Australian Army Officers in uniform. Front row seated, rear / middle rows standing. Herbert T ALLAN seated front row 2nd from right. Headquarters of Command & Staff School in background. .4) Black & white photo of a battalion of soldiers marching down a street with sloped rifles & fixed bayonets. Battalion led by an Officer most likely to be Herbert T ALLAN. Solder on horseback in foreground. Civilian observers line the street. .5) Black & white photo of an Australian Army Officer, most likely Herbert T ALLAN, standing in front of a tent in New Guinea. .6) Black & white photo of Col Herbert T ALLAN seated, taken in New Guinea. .7) Black & white photo of Col H T ALLAN talking to 3 New Guinea natives who are possibly former members of the Pacific Islands Regiment. .8) Black & white photo of Col H T ALLAN & his New Guinean driver in an Australian Base Command jeep. .9) Black & white photo of New Guinean spectators at the opening of the Rabaul Ex-Servicemen's Club. .10) Black & white photo of Col Herbert T ALLAN with a group of PNG Ex-Servicemen. All are wearing medals. To the immediate left of Col Herbert T ALLAN is Raymond Martin, Club President. On wall behind is a rifle donated by Capt R CLAMMER of Rabaul Police. .11) Black & white photo of a presentation table to the Rabaul Ex-Servicemen, by the New Britain Boy Scouts. Club President, Raymond Martin is receiving the table with Colonel Herbert T ALLAN looking on. .12) Black & white photo of Rabaul Ex-Servicemen's Club President, Raymond Martin making a speech at the Club's opening with Colonel Herbert T ALLAN, a Naval Officer & a group looking on. Group is in front of PNG Rabaul Branch of Native Ex-Servicemen's Association building. .13) Black & white photo of the parade of PNG Ex-Servicemen, Boy Scouts & spectators at the opening of the Rabaul Ex-Servicemen's Club. .14) Black & white photo of Colonel Herbert T ALLAN inspecting a parade of PNG Ex-Servicemen at the opening of the Rabaul Ex-Servicemen's Club. .15) Black & white photo of the official party at the opening of the Papua & New Guinea Rabaul Branch Native Ex-Servicemen's Club. .16) Black & white photo of Colonel Herbert T ALLAN raising the Australian flag in front of a parade of PNG Ex-Servicemen, Boy Scouts & spectators at the opening of the Rabaul Ex-Servicemen's Club. .1) Handwritten on back: Armistice Day Nov 11th 1918. Hence the smile. .2) Printed on folder front: Portrait study by Howard Harris. Handwritten on back: Blue Allan. .3) On front: Handwritten 'X' below H T ALLAN. On back: Stamp of S J Hood photographer detailing order No 1. .5) Handwritten in pencil on back: Return to I Marsh Woolgoolga. .6) Stamped in blue ink on back: Photograph No MH 75552 Supplied by Military History Section (SD?) General? LHQ For official purpose ONLY NOT TO BE PUBLISHED .7) Stamped in blue ink on back: Photograph No MH 75553 Supplied by Military History Section (SD?) General? LHQ For official purpose ONLY NOT TO BE PUBLISHED Handwritten in pencil on back: Return to I Marsh Woolgoolga. .8) Stamped in blue ink on back: Photograph No MH 75556 Supplied by Military History Section (SD?) General? LHQ For official purpose ONLY NOT TO BE PUBLISHED photographs, articles, pacific, new guinea

Percy Richards taught Architecture and Building Construction at The Ballarat Art School - a division of Ballarat School of Mines from 1918-1921. He was responsible for the design of a number of buildings in the district. This item is the "Specification of work required to be done and materiaals required for construction of the new A.N.A. Building at the corner of Sturt, Albert and Lewis Streets, Ballarat. Prepared by and to the satisfaction of P.S. Richards, A.R.V.I.A. Architect and subject to the General Conditions of Contract." "BALLARAT CITY A.N.A. BALLARAT, Wednesday — The Ballarat City branch, A.N.A., which was formed nearly 50 years ago, ranks fourth on the association records, but several of the members were prominent in establishing the association in Melbourne a year or two earlier. On the past half-year's operations the total funds increased by £1558/18/3 to £29.389/11/11. The membership now totals 949. The committee recommended that as the property at the corner of Sturt and Albert Streets, which had been intended as the site of a new hall, had been sold, steps should he taken to remodel the present hall, and bring It up to date. The report was adopted." (The Herald, 18 June 1924)Fourteen detailed drawings showing the specifications for each section of the new A.N.A. building for Ballarat. A 24 page document submitted to the Public Health Department, Victoria, received 15 January 1918 and a 3 page document related to Reinforced Concrete Particulars. All contained in a labelled black metal cylinder.A.N.A.4. PLANS painted on side and lid. Signature of P.S. Richards.ana, australian natives' association, architecture, percy richards, building specifications, ballarat, technical art school ballarat, materials, construction, p.s. richards, percival selwyn richards

The Album was compiled by Nancy McHaffie late 1990's, with the assistance of Edith Jeffery's, with her book "Garden of Memories" and extensive knowledge of Phillip Island. The Cemetery lies back from the road and is surrounded by Manna Gums, rare Peppermint Gums, Blackwoods and other native trees. In all 25 acres of land were set aside as Crown Land in the land settlement of 1868. There are 6.2 acres of wetlands near the cemetery entrance.466-23: Joseph Richardson came to Australia in 1837 from Liverpool, England. Sarah Arbuckle and her two sisters arrived in 1850. Sarah and Joseph were married when gold was discovered in Victoria. They went to the diggings and had some success. Joseph bought land on Phillip Island when it was open to freehold selection in 1868. The family moved to Phillip Island shortly afterwards, to a house they built on a hill west of Cowes. They called their home "Everton" after a Liverpool suburb. The house still stands in Church Street, known as "Tallawalla". 466-24: The McIlwraith family came from Melton, Victoria to Heath Hill, Rhyll in 1869. They played an important part in the early history of Phillip Island. James was a foundation member of the Trust, John and Alan played their part in the local scene. John was President and Alan Secretary of the Cemetery Trust for many years.phillip island cemetery, nancy mchaffie, edith jeffery

The Album was compiled by Nancy McHaffie late 1990's, with the assistance of Edith Jeffery's, with her book "Garden of Memories" and extensive knowledge of Phillip Island. The Cemetery lies back from the road and is surrounded by Manna Gums, rare Peppermint Gums, Blackwoods and other native trees. In all 25 acres of land were set aside as Crown Land in the land settlement of 1868. There are 6.2 acres of wetlands near the cemetery entrance.466-44: Captain Johan Jansson. Capatain Jansson was born in 1862 and came to Australia on the ship "Nosstaljee" in 1886. In 1887 he came to the Island and started work with Captain Lock. He bought land at Rhyll in 1891 and built a house two years later, now known as Jansson's Cottage. Johan married Evelyn Power.. a daughter of Captain Powell. He purchased the ketch "Swan" and later :Stephen" in 1914. They took chicory, seaweed, hay and other farm produce to Melbourne, returning with general cargo. Captain Jansson died in 1928 aged 66 years. 466-45: Evelyn Jansson. Evelyn was the daughter of Captain Powell. She married Johan Jansson on her 18th birthday. She died 1971 aged 95 years. Their daughter Mavis is buried with Evelyn - died 1971 aged 72 years.phillip island cemetery, johan jansson, evelyn jansson, mavis jansson, nancy mchaffie, edith jeffery

The Album was compiled by Nancy McHaffie late 1990's, with the assistance of Edith Jeffery's, with her book "Garden of Memories" and extensive knowledge of Phillip Island. The Cemetery lies back from the road and is surrounded by Manna Gums, rare Peppermint Gums, Blackwoods and other native trees. In all 25 acres of land were set aside as Crown Land in the land settlement of 1868. There are 6.2 acres of wetlands near the cemetery entrance.FANNY LAGAL (nee THOMPSON): Fanny arrived in Australia in the early 1920s. After her husband died she arrived on Phillip Island. She worked at "Summerland House" and later at the "Isle of Wight Hotel". She took great pride in keeping the altar linen and generally looking after the Anglican Church. Those who knew her said she was a gracious lady with a great sense of humour. Fanny went to a nursing home at Frankston where she resided until she died in February 1980, aged 90. Friends arranged for her to be buried at the Cemetery.phillip island cemetery, fanny lagal nee thompson, nancy mchaffie, edith jeffery

Charles Edward Fulford, Ltd Leeds, England. The company founded in Australia in 1897 produced patent medicines, manufacturing products including Bile Beans and Zam-Buk ointment. Charles concocted ‘Bile Beans for Biliousness’, supposedly from a secret native recipe discovered by an eminent scientist – all a myth! Phenomenal sales were achieved through door-to-door leafleting, free gifts, and blanket advertising in the popular press, featuring emotive personal stories of miraculous, life-changing cures, presented as news items. The Company was first established in the UK in 1899 after achieving success in Australia. Charles’ brother Frank Harris Fulford, and entrepreneur, came from Canada to Leeds in 1902 to manage the British division of Charles's manufacturing business, C. E. Fulford Limited The company had to face damaging adverse publicity in 1905 when the judge in a case over the Bile Beans name declared that the business was founded on ‘fraud, impudence and advertisement’. But it survived, indeed flourished, expanding internationally. His other ‘secret’ remedy, Zambuk ointment was claimed to soothe and heal every kind of skin condition, an essential standby for all good mothers and wives. Both products lasted into the 1980s, after various company take-overs; interestingly, Zambuk has recently been revived. 1906 Charles Fulford, only 36, died at his home in Australia, apparently from exhaustion. He left a fortune, including a huge bequest to Dr Barnardo’s charity for homeless boys in London. A small round tin with a lift off lid containing 'Zam-Buk' antiseptic ointmentLid : CONTAINS / NO LARD & NO OTHER / ANIMAL OIL OR FAT / Zam-Buk' / FOR / Cuts/ Bruises, Burns / ..........UNEQUALLED FOR SPORTSMEN / "RUB IT IN "/ AS AN / EMBROCATION. Base :DIRECTIONS ................/ HEALING, SOOTHING, ANTISEPTIC. Around Lid : Zam-Buk Made in Australia by C.E.FULFORD (Australasia) Ltd SYDNEY / Incorporated in England / CONTENTS 5/8 OZ.pharmacy, medicines, early settlers, market gardeners, moorabbin, bentleigh, cheltenham, c.e.fulford pty ltd, ointments, zam-buk ointment, sydney, melbourne, fulford frank harris, antiseptic, leeds england,

This book was written before the "preservation of Australian Flora and Fauna" movement became a household edict. The book covers all the "known" marsupials of the time and coloured prints are provided where required to show physical and other distinguishing features. Time and extensive searches of hard to reach places in Australia has uncovered a greater range of marsupials than presented in this book. Rural Australia (1940s) had not been as developed and altered as the 1980s onward. This book was used in Primary schools as reference material. Although rural school children would have come across many "real life" encounters with some of the mammals referred to, the diversity and range of mammals presented in this book is quite extensive. Most "city" born children would have only seen the mammals presented in this book at animal zoos in the larger cities.This book details the Australian wide range of mammals, and not just those which school children in the Kiewa Valley could meet "face to face". However the rural based pupils would find the chapters and coloured prints more "real" than city located students because they are living day to day in the Australian bush, home to all the various mammals and marsupials presented in this book.This green coloured hard covered book has 178 double sided printed pages and twenty five plate detailing the appearances of native mammals. The first two pages are frayed and all pages show colouration (yellow) of age. The book has a clear plastic cover as protection placed at a later dateOn the spine "FURRED ANIMALS OF AUSTRALIA" and underneath "BROUGHTON" and at the bottom "ANGUS & ROBERTSON"australian mammals and marsupials, nature books, australia wild life

Historical document detailing the significance of beautification and pride taken by all who worked and studied at Bogong School 4590This item represents a period in school and social development when the community covered the beautification of school facilities without State involvement. A period in time when public resources could only cover city and larger townships Buff coloured cardboard certificateThis is to certify that the Bogong School 4590 was awarded a water colour as the A.N.A. prize for the most improved school gardening and grounds in the Beechworth Inspectorial District for 1944 signed J. Parker General Secretarybogong school 4590, gardening awards, beechworth inspectorial

Sign reads as follows, "Wombolano Park restoration. Objective - to restore the park as an example of natural landscape. Implementation - Remove all alien plants, construct trails, fence restoration areas, replant areas with Australian natives, maintain for public enjoyment. A 5 year project undertaken by the Ringwood City Council and the Wombolano Park Committee of Management".

This bottle was found in the pine plantation in Orbost. Comstock’s Morses Indian Root Pills were first manufactured by the American firm in the mid-1850’s but their popularity peaked in Australia in the 1920’s. Indian root is likely Wahoo (Euonymus atropurpureus), a common herb in Native American medicine used as a laxative. One of the most popular patent medicines, Dr. Morse’s Indian Root Pills was almost identical to the hundreds of other cure-alls, or at least claimed to cure the most common ailments of the day. It was advertised as a specific cure for most blood, stomach and liver diseases. The manufacturers claimed that the pills would "absolutely remove all dyspepsia, giddiness, headache, and are most useful in female disorders." (ref. Hagley Museum)This item is an example of a commonly used 'over-the-counter" medicine.A rectangular, brown glass bottle with neck for cork sealing.Morses Indian Root Pills Dose 2 to 4. W. H. Comstockmorses -indian-root-pills bottle medicine health

'King Billy' of Ballarat is also known as Frank Wilson, after the surname of an owner of Ercildoun Estate. He was buried in a Wesleyan burial plot at the Ballaarat Old Cemetery on 26 September 1896. The Anglican burial ceremony was organised by the community who thought 'King Billy' to be the last of his tribe. The Ballarat Star of 25 September 1896 stated: that Billy and his subjects 'once virtually owned all the land comprised of the City of Ballarat and its immediate surroundings 'so 'it can be considered only fair that six feet of ground should not be denied for his burial' The Australian Natives Association and the Australian Historical Records Society (later Ballarat Historical Society) took a major role in the burial of Frank Wilson. "As public interest and compassion grew, noteworthy citizens of Ballarat and two key Christian denominations appeared to jostle for pre-eminence in the ritual to follow. Whilst the 'venerable Archdeacon Mercer' from the Anglican Church took the funeral service, the cemetery trustees arranged that the body was placed in 'a central site in the Wesleyan section of the cemetery'. Frank was recorded as a Roman Catholic. The coffin was carried to the grave by several Methodists, including Justice of the Peace, Glenny, and Member of the Legislative Assembly, Kirton, as well as Old Colonists' and noted citizens. (https://www.academia.edu/3246304/2001_Remembering_King_Billy_Journal_of_Australian_Colonial_History_vol_3_2_61-80) Three Images relating to King Billy of Ballarat as illustrated in the Evening Echo Historical Edition 1904. * Image of a group of Aboriginal people. They are most most probably Wathaurung (Wadawurrung) . The picture includes ten standing males, two holding a boomerangs. Six females sit on the ground in front, three hold hats. A seated child wears a hat. * The burial of King Billy in the Ballaarat New Cemetery, 26 September 1896. * King Billy's Grave in the Ballaarat New Cemetery. wathaurung, wada wurrung, wathaurong, king billy, aborigines, aboriginal, frank wilson, mercer, ballaarat new cemetery, glenny, burial, mullawullah

The sulphur crested cockatoo (scientific name Cacatua galerita) is a large white parrot with dark grey-black bill, a distinctive sulphur-yellow crest and a yellow wash on the underside of the wings. Sexes are similar, although the female can be separated at close range by its red-brown eye (darker brown in the male). Sulphur-crested Cockatoos are found in a variety of timbered habitats and are common around human settlements. The birds stay in the same area all year round. (http://www.birdsinbackyards.net/species/Cacatua-galerita, accessed 12/06/2014)Two Sulphur-crested cockatoos on the window ledge of the Geoffrey Blainey Research Centre at Federation University Australia. Numerous birds visit 'dance' along the window ledge including cockatiels, Magpie Larks, Crows and Rosellas.federation university australia, geoffrey blainey research centre, cockatoo, birds, native birds, sulphur-crested cockatoo

This photograph is from the Max Harris Collection held by the Ballaraat Mechanics' Institute. Please contact BMI for all print and usage inquiries. ballarat, ana, building, camp st, 1960s

George Brunning was born in Suffolk, England, on 2 October 1830 and settled in St Kilda in June, 1852. He was a gardener and became part-proprietor and manager of Rule's Nursery in Richmond before establishing the first nursery of his own in 1861. Following his death on 5 June 1893, his sons continued the business. An article published in Punch in 1907 observed 'Nearly all the flowers grown in and around Melbourne, indeed, throughout Victoria, which are not native to Australia, had their origins in the nurseries of George Brunning and Sons. The statement is a large one to make, but it is literally true.'Single page black and white photocopy of advertisement from an unidentified publication for G Brunning & SonG Brunning & Son, St Kilda Nurseries, Near Melbourne, Beg to announce they have the Largest and Most Extensive Nursery Stock in the Australian Colonies. Ten acres of our ground are under cultivation with Flowers and Shrubs, upwards of two acres being covered with pot grown plants. We are the biggest Importers of new florists flowers in the Southern Hemisphere, always adding to our Stock all the Novelties as they appear in Europe. Our nurseries are particularly noted for the fine collections of roses, show, fancy and zone pelargoniums, fuchsias, picots, carnations, and other leading Plants, Shrubs, etc. In addition, we cultivate extensively the best and most popular kinds of fruit trees, of sorts suitable for private gardens, or for market purposes. Priced Catalogues are published annually in May, and will be forwarded gratis on application to G Brunning & Son, St Kilda Nurseries, Near Melbourne. Visitors to Melbourne are respectfully invited to inspect our Nurseries.g brunning and son, plant nurseries victoria, st kilda, 19th century

Ex-president's Certificate from the Australian Natives' Association with details of recipient's details in central circle - an Australian emblem on the top - female figure on one side of circle holding flag in one hand and male figure on other side / symbolising bushman? Smaller circle underneath encloses star with map of Australia in centre and six state emblems in points. Scenes either side depict native Australian first fleet and Canberra Parliament House. All decorated with wattle and in a wooden frame.Certificate reads: Branch No 311 / EX PRESIDENT'S / CERTIFICATE / This is to certify that / J.W. Read / occupied the position of President of / this branch from 20.11.45 / to 25.2.47 / faded signature of President / faded signature of Secretary. australian natives' association, j.w. read

'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

Detailed descriptions of Australian native birds at all life stages, including their calls and range of habitat.Maps, colour illustrations, colour photographsbirds, australia, identification

Encyclopedia style entries for 27 plants with standard scientific description plus description, science and stories in Yankunytjatjara with translations. Includes general and linguistic introduction, and extensive glossaries of botanical names, plant parts, processes etc, all Yankunytjatjara and English (and Latin as appropriate)B&w illustrations, colour illustrations, word listsclimate, landforms, vegetation, vegetable food (mai), fruits, seeds, roots, greens, galls, fungi, nectars, sweet secretions, gums, medicinal plants (punu ngangkari), language, stories, plant use, trees, shrubs, subshrubs, grasses, vines, succulents, mistletoes, plant parts, habitat, plant processing, yankunytjatjara, central australia

Rev Dr Djiniyini Gondarra OAM, was born in Milingimbi, eastern Arnhemland in 1945. He was educated at Milingimbi Mission School and pursued his theological education as a youth leader and Sunday School teacher through the Methodist Church, before attending college in Brisbane. In 1969 he trained as a Minister in Papua New Guinea and the Solomon Islands under the Uniting Church, before returning to Arnhemland to minister his own people at the Galiwin’ku parish, firstly as a lay pastor (1971-1972) and then as a Minister from 1976-1982. In 1983-84, Rev Djiniyini worked as a Lecturer in Theology at Nungalinya College, Darwin. He was honoured with a Diploma of Theology (Honorary) from there in 1984, and in 1991 received a Cultural Doctorate in Literature (Honorary) from the World University, Roundtable, Arizona USA. Rev Djiniyini was awarded the Order of Australia Medal (OAM) in 1995. As well as being the Chairman of ALPA since 1993, Rev Djiniyini is currently the Director of Duduy’ngu Pty Ltd, which provides consultancy and cross-cultural services. He is also Director of Yirrkala Business Enterprises. Over the years, Rev Djiniyini has served on many committees and councils including: Member of the Steering Committee of the Australian Indigenous Cultural Network (1998-2001), CEO of Aboriginal Resource and Development Services Inc (1998-2001), CEO of the Northern Regional Council of the Uniting Aboriginal and Islander Christian Congress (1998-2001), Director of Reconciliation Australia Limited (2000-2001), Member of Council for Aboriginal Reconciliation (1998-2000), Chairman of Uniting Aboriginal and Islander Christian Congress (1995-2000 & 1990-1993), Member of Central Committee of the World Council of Churches (1991-1994), Moderator of Northern Synod, Uniting Church in Australia (1985-1987), Secretary of newly formed Aboriginal Presbytery, Northern Synod, Uniting Church in Australia (1985), and Vice-President of Uniting Aboriginal and Islander Christian Congress Uniting Church in Australia (1983-1987). Rev Dr Djiniyini Gondarra OAM has also been extensively published, and his works include: • Information Papers (co authored), Aboriginal Resource and Development Services: • Confusion Between Cultures (1998) • MHead & Shoulders of Djiniyini Gondarra facing right of picture."Rev. Djiniyini Gondarra 1986. Moderator Northern Synod and Vice President of Uniting Aboriginal and Islander Christian Conference."gondarra, djiniyini, uaicc, northern synod uca

"LARGE GATHERINGNG AT - CROSSLEY DEDICATION AND OPENING SERVICES. SERMON BY DR. MANNIX. Yesterday was an important and historic day for the Roman Catholic community of Crossley and Koroit, in as much as it will be always associated in the memories of all con cerned with the opening of the new St. Brigid's Church, Crossley. This building is far above the average standard of sacred edifices in country towns, and is certainly superior to any ercted in this district outside the churches in the two larger centres - Warrnambool and Koroit. The style of architecture chosen is a free treatment of the Romanesque, which is something quite original in the Western District. This noble style, from which, with its near re lative the Byzantine, spring the great Gothic school of architecture, is characterised by a special charm of its own, one of its chief features being graceful and sweeping circular curves in roof, window heads and in the ar rangenent of the ground plan. The building is of brick finished off with true Romanesqiue pillared pinnacles in concrete and plaster, the brick and concrete producing a pleasing contrast. The main characteristic of the front is a large rose window filled with Romlanesque circular tracery, and below a bold porch and entrance. The two sides are pierced with long circular-headed windows between graceful buttresses and the wall line is pleasingly broken by the projecting bays of the confessionals and also by the vestries. The main building is 80 feet by 30 feet' and the Sanctuary is spacious and semi-circular in shape, and lighted by three windows. The interior of the church is most artistic. The ceiling is semi-circular and of fibrous plaster in ornate designs. All the windows are lead lighted, throwing a rich and mellow harmony of' color throughout the interior and the white wails, mouldings, architraves and other fibrous plaster decorations: are further relieved by the rich coloring: in the stations of.the Cross arrranged around the nave. The central window of the Sanctuary contains a splendidly executed stained glass representation of St. Brigid. At.the western end is a room gallery. The altar is a choice piece of Gothic woodwork, in light, soft coloring, and there are two altars on either side of the Sanctuary in oak, and above whlch are very fine colored figures of Christ; and the Madonna. On either side of the altar are life-size figures of angels holding high brass candalabra. The whole of the furnishings of the church are on a sumptuous scale, and the edifice reflects credit on all concerned. The church can seat nearly 500 people. The architect was Mr. A. A. Fritsch. of Melbourne, and the contractors Messrs F. and E. Deagne, of North Fitzroy. The contract price for the building was £5,500. THE OPENING SERVICE. After the cereimony of solemnly blesssing the church was performed by His Lordship the Bishop of the Diocese, Dr. Higgins, assisted by His Grace the Coadjutor Archbishop of Melbourne. Dr. Mannix, the great gatheiring from all parts of the district entered the church, which was soon completely filled. The members of the H.A.C.B.S. attended wearing their green and gold regalia, and acted as a 'guard of honor' to the Co-adjlutor Arclhbishop and Bishop. Mass was celebrated by the Rev. Father Phelan, of Koroit, and a feature of the solemn service was the singing of a choir which consisted of picked voices from St. Carthage's choir, with friends from Warrnam bool and assisted by some of the mem bers of the Koroit choir, with Miss Logan as organist and Mr. Arthur H. Renwick as conductor. They rendered the music in splendid style throghonut. The "Kyrie," "Gloria." "Agnus Dei' and Dona Nobis" were from Farmer's Mass in B flat, and the "Credo" and "Sanctus" from Webbe's Mass in G. The soloists in the Mass were Mrs. Ryan, the Misses McEntee. Miss Katie O'Brien. and Messrs. J. M. Crowley, W. J. Callaghan; B. McEntee and W. Mahony. The chorus sang with great precision, special attention being paid to at tack. At the offertory Mrs. Dan Ryan gave a beautiful rendering of Gounod's "Ava Maria." After the Elevation that fine duet "Tantum Ergo." by Rossi, was sung by Messrs. Crowley and Renwick in an artistic manner, their fine voices blending splendidly. During the collection, Mr. Renwick sang with much feeling that devotional solo, "Lead Thou Me On,", after which Mr Crowley gave .an ex cellent rendering of Weissi's "0 Salu taris Hostia;" and the choir sang several hymns." It might here be mentioned that at the request of Fa ther Kerin, the same choir will repeat the music.at the Koroit Church on Sunday next, on the occasion of the ceremnly of laying the foundation stone of the cormpletion of the church. Dr. Mannix preachled the sermon for the occasion, taking his text from St. Luke first 11 verses. He re viewed the Gospel story of Christ preaching to the multitude from a boat on Lake Gennesaret and the miraculous draught of fish. The obedi ence of the poor fishermen in casting their nets at Christ's bidding was richly rewarded, and the miraculous occurrence was a striking example of what was to happen when Christ established His Church and built it up on those twelve apostles. When they came to think of it, nothing so re markable and marvellous had happened before or since in the history of mankind. The world at that time was for the most part a Pagan world steeped in iniquity and sin. The chosen people of God had God's re velation, but they worshipped with their lips and not with their hearts. When Christ was to establish His Church upon earth and leave an or gantisation that would continue His work, did He select learned men, powerful men, rich men, or a time that would seem propituous? No. He selected twelve poor, igorant simple fishermen, without money, power, learning or anything calculated to enable them to do anything striking in the world's history. The success of the first morning after pentecost was not confined to those first days when the plentitude of the Holy Ghost sat upon the .Apostles, but it continued age after age until the whole world was brought within the sphere of ac tion of the Church. Greece, Rome Europe Asia and America, and now Australia had been brought into the net. This must be a consolation to them all as well as it was to him (the preacher), when they remembered that they came from a land which of all others had been faithful to the Gospel of Jesus Christ. It was a consolation to them that in that great work that had been accomplished in bringing men into the meshes of the Church, and bringing them to God the nation to which they belontged had taken so great a part. Their religion flourished in England, Scotland, America and Australia. Surely it was due to the sons of St. Patrick, the sons and daughters of Ireland to find consolation in these great facts might It might seem hard that so many had to leave their native-land for England, Scotland, America and Australia. But if hard it was the means of keeping the Catholic faith living in England and Scotland. If to-day the Irish Catholics and Catholics of Irish de scent were taken out of the English and Scotch population there would be little left of the true Church of God. It seemed hard to emigrate to distant lands, but the result had been the new magnificent church in the United States, the flourishing churches in Canada and South Africa. Those Irish emigrants were a cornparatively small band. Perhaps they had not the learning of other nations. Certainly they had not the wealth and it did not fall to their lot to have the power of the sword, but God was with them, and the faith they took from Ireland flourished in those distant lands. In this fair land of Australia they had a glorious herit age handed down from the pioneer Irish Catholics, who came to this fair Austral land. There was a time when those who were opposed to God and God's Church,thought that Australia should be a wholly Protestant land. They had lived to see whether God or His enemies were the stronger. They had lived to see that those who in distant days would have stamped out the Catholic religion in Australia, had not prevailed. Their names had been forgotten because of their persecution of the Catholic Church, and they had lived - to see the glorious success that now, in every part of the Common wealth, rested upon the Catholic Church in Australia. Might God bless that Church and those Irish people, and the people of Irish descent, who had built it up. In that locality, and there was no place in.the Common wealth where the Catholic Church was held in higher esteem, the people would always be faithful to God and His Church. That beautiful building, and all it signified in loyalty and faithfulness, was a credit and a consolation to the Bishop and people of the diocese, to the architect who had done his work so artistically and skil fully. to the priests and the zealous administration of the parish. There was surely hope and inspiration in that day's celebration, that as time went on the Catholic faith would sink deeper and deeper into ther coming generation, and that the Catholic progress of the past 50 years would be small in comparison to the great progress of the future. He congratulated the Bishop priests and people who had raised that temple. He congratulated the people of Crossley; upon their generosity and self-sacrifice, and he prayed that God's blessing and the blessing of St. Brigid would rest upon them; their children and children's children. And when those who had received the sacraments and had been instructed in that Church were called before the Judgment Seat he pray ed that not one would be missing, and St. Peter aind St. Brigid would be able to count them all into the en joyment .of Eternal bliss. THE CELEBRATION The Rev. Father Kerin, Adninistra tor of the Parish, after the collection, read a lengthy list of the principal donations, headed by the Bishop, Dr. Higgins, with £250. All the furnish ings of the Church were also donations, and the Coadjutor-Archbishop added £5 to the list. The Rev. Father Kerin stated that the total to hand was £1245/10/7, which was an other proof of the generosity of the Crossley and district people. The amount previously received in donations was £1077/3. They started buildiing with a credit balance of £262 10/5 and ther now had a debit balance of £2,728/18/5. The total cost of the Church was £6,250, so that they would see the greater part of the indebtedness had already been wiped out. The Bishop (Dr. Higgins) delivered a brief address, in the course of which he congratulated the priests and people upon the completion of their magnificent Church. He congratulated the people on their magnificent generosity. He expressed his of deep indebtedness to the Coadjutor Archbishop of Melbourne for the services he had rendered to them. He had attended at considerable sacrifice to himself, and they were extremely grateful for the presence of so distinguished a champion who had shown such zeal and interest in their Church in this new land. He (the Bishop) trusted that his splendid talents would long be devoted to the defence of the Church." (Warrnambul Standard, 02 July 1914)Digital images of the stained glass windows at St Brigid's, Crossley.victoria, crossley, st brigid's crossley, st brigid's, catholic church, catholic, church, religion, stained glass, window

"LARGE GATHERINGNG AT - CROSSLEY DEDICATION AND OPENING SERVICES. SERMON BY DR. MANNIX. Yesterday was an important and historic day for the Roman Catholic community of Crossley and Koroit, in as much as it will be always associated in the memories of all con cerned with the opening of the new St. Brigid's Church, Crossley. This building is far above the average standard of sacred edifices in country towns, and is certainly superior to any ercted in this district outside the churches in the two larger centres - Warrnambool and Koroit. The style of architecture chosen is a free treatment of the Romanesque, which is something quite original in the Western District. This noble style, from which, with its near re lative the Byzantine, spring the great Gothic school of architecture, is characterised by a special charm of its own, one of its chief features being graceful and sweeping circular curves in roof, window heads and in the ar rangenent of the ground plan. The building is of brick finished off with true Romanesqiue pillared pinnacles in concrete and plaster, the brick and concrete producing a pleasing contrast. The main characteristic of the front is a large rose window filled with Romlanesque circular tracery, and below a bold porch and entrance. The two sides are pierced with long circular-headed windows between graceful buttresses and the wall line is pleasingly broken by the projecting bays of the confessionals and also by the vestries. The main building is 80 feet by 30 feet' and the Sanctuary is spacious and semi-circular in shape, and lighted by three windows. The interior of the church is most artistic. The ceiling is semi-circular and of fibrous plaster in ornate designs. All the windows are lead lighted, throwing a rich and mellow harmony of' color throughout the interior and the white wails, mouldings, architraves and other fibrous plaster decorations: are further relieved by the rich coloring: in the stations of.the Cross arrranged around the nave. The central window of the Sanctuary contains a splendidly executed stained glass representation of St. Brigid. At.the western end is a room gallery. The altar is a choice piece of Gothic woodwork, in light, soft coloring, and there are two altars on either side of the Sanctuary in oak, and above whlch are very fine colored figures of Christ; and the Madonna. On either side of the altar are life-size figures of angels holding high brass candalabra. The whole of the furnishings of the church are on a sumptuous scale, and the edifice reflects credit on all concerned. The church can seat nearly 500 people. The architect was Mr. A. A. Fritsch. of Melbourne, and the contractors Messrs F. and E. Deagne, of North Fitzroy. The contract price for the building was £5,500. THE OPENING SERVICE. After the cereimony of solemnly blesssing the church was performed by His Lordship the Bishop of the Diocese, Dr. Higgins, assisted by His Grace the Coadjutor Archbishop of Melbourne. Dr. Mannix, the great gatheiring from all parts of the district entered the church, which was soon completely filled. The members of the H.A.C.B.S. attended wearing their green and gold regalia, and acted as a 'guard of honor' to the Co-adjlutor Arclhbishop and Bishop. Mass was celebrated by the Rev. Father Phelan, of Koroit, and a feature of the solemn service was the singing of a choir which consisted of picked voices from St. Carthage's choir, with friends from Warrnam bool and assisted by some of the mem bers of the Koroit choir, with Miss Logan as organist and Mr. Arthur H. Renwick as conductor. They rendered the music in splendid style throghonut. The "Kyrie," "Gloria." "Agnus Dei' and Dona Nobis" were from Farmer's Mass in B flat, and the "Credo" and "Sanctus" from Webbe's Mass in G. The soloists in the Mass were Mrs. Ryan, the Misses McEntee. Miss Katie O'Brien. and Messrs. J. M. Crowley, W. J. Callaghan; B. McEntee and W. Mahony. The chorus sang with great precision, special attention being paid to at tack. At the offertory Mrs. Dan Ryan gave a beautiful rendering of Gounod's "Ava Maria." After the Elevation that fine duet "Tantum Ergo." by Rossi, was sung by Messrs. Crowley and Renwick in an artistic manner, their fine voices blending splendidly. During the collection, Mr. Renwick sang with much feeling that devotional solo, "Lead Thou Me On,", after which Mr Crowley gave .an ex cellent rendering of Weissi's "0 Salu taris Hostia;" and the choir sang several hymns." It might here be mentioned that at the request of Fa ther Kerin, the same choir will repeat the music.at the Koroit Church on Sunday next, on the occasion of the ceremnly of laying the foundation stone of the cormpletion of the church. Dr. Mannix preachled the sermon for the occasion, taking his text from St. Luke first 11 verses. He re viewed the Gospel story of Christ preaching to the multitude from a boat on Lake Gennesaret and the miraculous draught of fish. The obedi ence of the poor fishermen in casting their nets at Christ's bidding was richly rewarded, and the miraculous occurrence was a striking example of what was to happen when Christ established His Church and built it up on those twelve apostles. When they came to think of it, nothing so re markable and marvellous had happened before or since in the history of mankind. The world at that time was for the most part a Pagan world steeped in iniquity and sin. The chosen people of God had God's re velation, but they worshipped with their lips and not with their hearts. When Christ was to establish His Church upon earth and leave an or gantisation that would continue His work, did He select learned men, powerful men, rich men, or a time that would seem propituous? No. He selected twelve poor, igorant simple fishermen, without money, power, learning or anything calculated to enable them to do anything striking in the world's history. The success of the first morning after pentecost was not confined to those first days when the plentitude of the Holy Ghost sat upon the .Apostles, but it continued age after age until the whole world was brought within the sphere of ac tion of the Church. Greece, Rome Europe Asia and America, and now Australia had been brought into the net. This must be a consolation to them all as well as it was to him (the preacher), when they remembered that they came from a land which of all others had been faithful to the Gospel of Jesus Christ. It was a consolation to them that in that great work that had been accomplished in bringing men into the meshes of the Church, and bringing them to God the nation to which they belontged had taken so great a part. Their religion flourished in England, Scotland, America and Australia. Surely it was due to the sons of St. Patrick, the sons and daughters of Ireland to find consolation in these great facts might It might seem hard that so many had to leave their native-land for England, Scotland, America and Australia. But if hard it was the means of keeping the Catholic faith living in England and Scotland. If to-day the Irish Catholics and Catholics of Irish de scent were taken out of the English and Scotch population there would be little left of the true Church of God. It seemed hard to emigrate to distant lands, but the result had been the new magnificent church in the United States, the flourishing churches in Canada and South Africa. Those Irish emigrants were a cornparatively small band. Perhaps they had not the learning of other nations. Certainly they had not the wealth and it did not fall to their lot to have the power of the sword, but God was with them, and the faith they took from Ireland flourished in those distant lands. In this fair land of Australia they had a glorious herit age handed down from the pioneer Irish Catholics, who came to this fair Austral land. There was a time when those who were opposed to God and God's Church,thought that Australia should be a wholly Protestant land. They had lived to see whether God or His enemies were the stronger. They had lived to see that those who in distant days would have stamped out the Catholic religion in Australia, had not prevailed. Their names had been forgotten because of their persecution of the Catholic Church, and they had lived - to see the glorious success that now, in every part of the Common wealth, rested upon the Catholic Church in Australia. Might God bless that Church and those Irish people, and the people of Irish descent, who had built it up. In that locality, and there was no place in.the Common wealth where the Catholic Church was held in higher esteem, the people would always be faithful to God and His Church. That beautiful building, and all it signified in loyalty and faithfulness, was a credit and a consolation to the Bishop and people of the diocese, to the architect who had done his work so artistically and skil fully. to the priests and the zealous administration of the parish. There was surely hope and inspiration in that day's celebration, that as time went on the Catholic faith would sink deeper and deeper into ther coming generation, and that the Catholic progress of the past 50 years would be small in comparison to the great progress of the future. He congratulated the Bishop priests and people who had raised that temple. He congratulated the people of Crossley; upon their generosity and self-sacrifice, and he prayed that God's blessing and the blessing of St. Brigid would rest upon them; their children and children's children. And when those who had received the sacraments and had been instructed in that Church were called before the Judgment Seat he pray ed that not one would be missing, and St. Peter aind St. Brigid would be able to count them all into the en joyment .of Eternal bliss. THE CELEBRATION The Rev. Father Kerin, Adninistra tor of the Parish, after the collection, read a lengthy list of the principal donations, headed by the Bishop, Dr. Higgins, with £250. All the furnish ings of the Church were also donations, and the Coadjutor-Archbishop added £5 to the list. The Rev. Father Kerin stated that the total to hand was £1245/10/7, which was an other proof of the generosity of the Crossley and district people. The amount previously received in donations was £1077/3. They started buildiing with a credit balance of £262 10/5 and ther now had a debit balance of £2,728/18/5. The total cost of the Church was £6,250, so that they would see the greater part of the indebtedness had already been wiped out. The Bishop (Dr. Higgins) delivered a brief address, in the course of which he congratulated the priests and people upon the completion of their magnificent Church. He congratulated the people on their magnificent generosity. He expressed his of deep indebtedness to the Coadjutor Archbishop of Melbourne for the services he had rendered to them. He had attended at considerable sacrifice to himself, and they were extremely grateful for the presence of so distinguished a champion who had shown such zeal and interest in their Church in this new land. He (the Bishop) trusted that his splendid talents would long be devoted to the defence of the Church." (Warrnambul Standard, 02 July 1914)Digital images of the interior of St Brigid's, Crossley.st brigid's crossley, st brigid's, catholic church, catholic, church, religion, celebrations, christmas, christmas carols, carols, stained glass, window