Item relates back to Cat No 4316.4.Form - Paper, cream coloured, red print.Chinese or Japanese characters SIONG TJONG TJAN MERAUKE ZUID NIEUW GUINEASform, asian country

Black lacquer vase with image of Asian country and temple. At the base there gold Asian writing and the number 216."216" "PMA 0295/1"

Black lacquer vase with image of Asian country and temple. At the base there is a gold sticker with an image of a Pegasus. Identical to 0120.2."Flying Horse" "PMA 0296.1" "WMA 25"

Identical to 101.1. Black lacquer vase with image of Asian country and temple. At the base there is a gold sticker with an image of a Pegasus."Flying Horse" "PMA 0296.2" "WMA 25"

In the collection belonging to H.J.B.Burrell BEM MM VX 59659. Refer Cat No 298.4 for his service details.Bank notes from Asian Countries .1) 10 Yen, blue/green colour. .2) One Yen, yellowish, red. .3) One Yuan China, reddish colour. .4) One pound, Japanese Govt., bluish colour. .5) Ten dollars Blueish colour. currency, notes, japanese, chinese

Mounted black and white map of Southeast Asia with country borders and major cities marked. There is a highlight of Phuc Tuy Province in the lower righthand cornerCountries, cities and gulfs anotated map title - Vietnam in Continental Southeast Asia 1965map, phuc tuy

This bamboo fishing rod was used in the mid to late 1900's and demonstrates that local production of recreational fishing poles was at a high level and their demand was high. Imported recreational sporting goods from either the United Kingdom, the United States of America or Asia countries was due to the larger lead up times from these suppliers and the greater import costs from slower ocean supply ships. It was only after World War II that the trade influx from other countries has supplied cheaper goods. This recreational fishing pole is highly significant to the Kiewa Valley as it demonstrates that recreational fishing has been evolved from the need to supply a balanced diet by the early pioneer families of fish from the major Kiewa rivers. The ability of the Kiewa Valley rivers to provide a good fishing environment (high protein diet) for both early indigenous families and early pioneers was the important food source that provided for a balanced diet and the higher level of nutritious development of both body and mind. This two piece wooden fishing Rod is made from bamboo shafts or poles, one length thicker than the other. The smaller diameter shaft is the top end and fits into the longer thicker shaft at a stainless steel tube end.The smaller shaft has a stainless steel reinforcement ring where both shafts fit together. At the bottom end of the thick shaft is a black rubber "stopper" or "foot". There are two stainless steel rings, each with a reel holding "bulge" which allows for the the reel's "prongs" to be secured. The top ring has a greater diameter allowing it to move up and down the shaft/pole to secure the top "prong" firmly onto the shaft/pole.recreation, river, rod, fishing, industry, fish

Buddhist protection amulets are deeply rooted in spiritual traditions across Asia, especially in countries like Thailand, Tibet and Nepal. These sacred objects are believed to offer protection, attract good fortune and connect the wearer with enlightened energies.A two-sided amulet with a red cord for wearing. The front features a portrait of the 16th Karmapa, the spiritual leader of the Karma Kagyu lineage in Tibetan Buddhism, in ceremonial robes and a distinctive hat. The reverse side features the image of a wrathful deity Mahakala. The rim of the amulet is shaded in gold.worship device

A suzani is a large, hand-embroidered textile panel; the word comes from the Persian word suzan, which means needle. Originating from nomadic tribes in Tajikistan, Uzbekistan, Kazakhstan and other Central Asian countries, suzanis have become highly collectable and valued for their beautiful decoration and fine craftsmanship. They were traditionally made by brides and their mothers as part of a dowry, and presented to the groom on his wedding day. They represented the binding together of two families, and were adorned with symbols of luck, health, long life and fertility. Suzanis are made from cotton, sometimes silk. The pattern is first drawn onto the cotton, before being embroidered on narrow portable looms. They are usually produced in two or more pieces, meaning that they can be worked on by more than one person, before being stitched together. Just four stitches — tambour, basma, chain and kanda-khayol Panel of embroidered Suzani on green polyester fabric with maroon velvet border. Embroidered with stylized floral circular designs and foliage. Designs are embroidered in white, yellow, orange, bronze, pink, brown and black thread in tambour stitch. Backing is red cotton fabric. Border strips are embellished with machine patterned stitching.

A suzani is a large, hand-embroidered textile panel; the word comes from the Persian word suzan, which means needle. Originating from nomadic tribes in Tajikistan, Uzbekistan, Kazakhstan and other Central Asian countries, suzanis have become highly collectable and valued for their beautiful decoration and fine craftsmanship. They were traditionally made by brides and their mothers as part of a dowry, and presented to the groom on his wedding day. They represented the binding together of two families, and were adorned with symbols of luck, health, long life and fertility. Suzanis are made from cotton, sometimes silk. The pattern is first drawn onto the cotton, before being embroidered on narrow portable looms. They are usually produced in two or more pieces, meaning that they can be worked on by more than one person, before being stitched together. Just four stitches — tambour, basma, chain and kanda-khayol Cushion cover of embroidered Suzani on red cotton fabric. Embroidered with stylized floral design and foliage. Designs are embroidered in white, yellow, orange, bronze, pink, brown and black thread in tambour stitch.

A suzani is a large, hand-embroidered textile panel; the word comes from the Persian word suzan, which means needle. Originating from nomadic tribes in Tajikistan, Uzbekistan, Kazakhstan and other Central Asian countries, suzanis have become highly collectable and valued for their beautiful decoration and fine craftsmanship. They were traditionally made by brides and their mothers as part of a dowry, and presented to the groom on his wedding day. They represented the binding together of two families, and were adorned with symbols of luck, health, long life and fertility. Suzanis are made from cotton, sometimes silk. The pattern is first drawn onto the cotton, before being embroidered on narrow portable looms. They are usually produced in two or more pieces, meaning that they can be worked on by more than one person, before being stitched together. Just four stitches — tambour, basma, chain and kanda-khayol Part of a piece of embroidered Suzani in red cotton with corner embroidered with circular designs and framed corner panel. Designs are embroidered in white, cream, blue and black thread in tambour stitch. Backing is a floral yellow fabric. Green tassels on two sides with spangles attached.

Dr Elizabeth “Betty” Nankivell (1907-2003), later Mrs Forward, graduated in 1937 from Melbourne University with a degree in medicine. She worked at Queen Victoria and Royal Adelaide Hospitals. During WWII, she practised medicine in Morwell, and in 1945 joined the Royal Australian Army Medical Corp (R.A.A.M.C.). Betty lived and worked in many South East Asian countries, including 10 years of private practise in Kuala Lumpur, before retiring in 1970 to live in Melbourne. Photographer notations on slide: "Vic Women's Golf Ch'ship B98" Published: The Age 3 September 1935 p. 7 Published title: "EXCITING GOLF DUEL." Published caption: MISS B. NANKIVELL, whose victory over Miss Pam Barton was the outstanding feature of the play in the Australian Championship yesterday. Trove article identifier: http://nla.gov.au/nla.news-article203852987 Description: Action shot of golfer Betty Nankivell putting on golf course. She wears a checked cardigan, straight skirt, stockings, heeled shoes and a tie, no hat. The clubhouse structure is blurred in the background. Research by project volunteer, Fiona Collyer: Dr Elizabeth “Betty” Nankivell, Mrs Forward Betty Nankivell (1907 – 2003) was a champion Victorian golfer and medical doctor. She competed in the Australian Women’s Golf Championship at Royal Melbourne in 1935 against the visiting British Team. She eliminated 18 year old British champion Pam Barton, but was defeated by the eventual winner of the tournament, Mrs J B Walker in the semi finals. In 1938, Betty won the SA Golf Championships at Kooyonga SA. Betty graduated from Melbourne University with a degree in medicine in 1937 and worked at Queen Victoria Hospital and at Royal Adelaide Hospital as R.M.O. (Resident Medical Officer). During the war years, Betty practised medicine in Morwell, Victoria, and in 1945 joined the R.A.A.M.C. (Royal Australian Army Medical Corp) for the Malaya Medical Service. In 1946, she married Alan Forward OBE, a Colonel in the British Army and later the Commissioner of Road Transport in Malaya, and lived and worked in many S E Asian countries including 10 years in private practice in Kuala Lumpur. Betty continued to play golf throughout her life, retiring in 1970, and died in Melbourne in 2003. Sources: Melbourne University: Journal of the University of Melbourne Medical Society: vol. 2, no. 1Photographer notations on slide: "Miss Nankivell B98".golf, women golfers, royal melbourne golf club

Harvey Perkins was a Methodist minister and a peacemaker throughout his life of service and social activism. He knew the certainty that without justice there can be no peace, within, or between, communities and nations. He was greatly influenced by ''liberation theology'' and framed his life of thought, analysis and action on the teachings of the Bible. He was also a visionary in working closely with Asian churches on ecumenical and social justice issues in a way that anticipated by decades the closer relationships Australia now enjoys with Asia. He understood that any form of intervention altered the power relationship within a community and often challenged the dominant social interests in the post-colonial Asian countries. He knew any form of aid had to empower its recipients and be based on a partnership of equality. In the early 1960s, Perkins was an opponent of the war in Indochina and conscription in Australia and played an important role in activating congregations to protest against the war. His keen intelligence, knowledge of history and analytical skills demolished the false foundation on which the US and its allies entered the war and he organised medical and social work teams in South Vietnam and Laos to help refugees and displaced persons. In the 1970s Perkins played an important role in ''decolonising'' and devolving power in the Methodist Church missions in Aboriginal Australia and the Pacific Islands by analysing power structures and relationships through what he had learnt in Asia. Harvey Perkins and his twin sister, Jean, were born in Tasmania on January 29, 1919, children of Leslie Perkins and his wife, Doris (nee Cook). Leslie was a Methodist minister and Harvey and Jean's childhood was spent in parishes in urban and rural areas of Tasmania and Victoria. The family saw the grinding poverty and desperate human need wrought by the Depression as a ceaseless tide of people came knocking at the door of the local parsonage for help. In 1941, Perkins enlisted as an officer in the Australian Navy and served in the Pacific theatre until 1946. To his children, he explained his justification as being the real threat of invasion but it was a war that altered the direction of his life. On discharge he abandoned his completed studies at Melbourne University in law and commerce and studied for a degree in divinity. He was active in the World Student Christian Federation and in 1949, was ordained into the Methodist Church. A few years later, Perkins travelled to a World Student Christian Federation conference in Canada, on his way to study in Cambridge, and met an expatriate, Jill McCrory. They married in 1953. After Cambridge, Perkins returned to Australia and served as a minister in the Mitcham area of the growing Melbourne outer suburbs until 1956, when he was appointed General Secretary of the Australian Council of Churches and director of the Inter-Church Aid and Refugee World Service. From 1968 to 1971, Perkins worked with the East Asian Christian Conference and then took a position with the World Council of Churches in Geneva with its Commission on Churches Participation in Development. He returned to Australia in 1973 to a position with the Methodist Board of Missions and then returned to the Christian Conference of Asia in 1976 and relocated to Singapore for several years. Before retiring in 1984 he worked with the Uniting Church Board of Social Responsibility. In retirement Perkins continued to work in the Dee Why parish, enjoying preaching, leading study groups and working as a pastor in a local community. Along with his work, Perkins had a lifelong passion for AFL and his beloved team North Melbourne. Wherever he was in the world he could be found fiddling with a short-wave radio to listen to a game. In later years, Perkins developed Alzheimer's and his home became his haven until two weeks before his death. Harvey Perkins is survived by Jill, children Mary, Ro, David, Marguerite, Anna, Harvey and Kate and their partners, 13 grandchildren and two great-grandchildren. Jean died in 1981. (Obituary in the SMH by David Perkins) Head and shoulders portrait of Rev. Harvey PerkinsRev. Harvey Perkinsrev. harvey perkins; methodist minister; christian conference of asia; australian council of churches

Harvey Perkins was a Methodist minister and a peacemaker throughout his life of service and social activism. He knew the certainty that without justice there can be no peace, within, or between, communities and nations. He was greatly influenced by ''liberation theology'' and framed his life of thought, analysis and action on the teachings of the Bible. He was also a visionary in working closely with Asian churches on ecumenical and social justice issues in a way that anticipated by decades the closer relationships Australia now enjoys with Asia. He understood that any form of intervention altered the power relationship within a community and often challenged the dominant social interests in the post-colonial Asian countries. He knew any form of aid had to empower its recipients and be based on a partnership of equality. In the early 1960s, Perkins was an opponent of the war in Indochina and conscription in Australia and played an important role in activating congregations to protest against the war. His keen intelligence, knowledge of history and analytical skills demolished the false foundation on which the US and its allies entered the war and he organised medical and social work teams in South Vietnam and Laos to help refugees and displaced persons. In the 1970s Perkins played an important role in ''decolonising'' and devolving power in the Methodist Church missions in Aboriginal Australia and the Pacific Islands by analysing power structures and relationships through what he had learnt in Asia. Harvey Perkins and his twin sister, Jean, were born in Tasmania on January 29, 1919, children of Leslie Perkins and his wife, Doris (nee Cook). Leslie was a Methodist minister and Harvey and Jean's childhood was spent in parishes in urban and rural areas of Tasmania and Victoria. The family saw the grinding poverty and desperate human need wrought by the Depression as a ceaseless tide of people came knocking at the door of the local parsonage for help. In 1941, Perkins enlisted as an officer in the Australian Navy and served in the Pacific theatre until 1946. To his children, he explained his justification as being the real threat of invasion but it was a war that altered the direction of his life. On discharge he abandoned his completed studies at Melbourne University in law and commerce and studied for a degree in divinity. He was active in the World Student Christian Federation and in 1949, was ordained into the Methodist Church. A few years later, Perkins travelled to a World Student Christian Federation conference in Canada, on his way to study in Cambridge, and met an expatriate, Jill McCrory. They married in 1953. After Cambridge, Perkins returned to Australia and served as a minister in the Mitcham area of the growing Melbourne outer suburbs until 1956, when he was appointed General Secretary of the Australian Council of Churches and director of the Inter-Church Aid and Refugee World Service. From 1968 to 1971, Perkins worked with the East Asian Christian Conference and then took a position with the World Council of Churches in Geneva with its Commission on Churches Participation in Development. He returned to Australia in 1973 to a position with the Methodist Board of Missions and then returned to the Christian Conference of Asia in 1976 and relocated to Singapore for several years. Before retiring in 1984 he worked with the Uniting Church Board of Social Responsibility. In retirement Perkins continued to work in the Dee Why parish, enjoying preaching, leading study groups and working as a pastor in a local community. Along with his work, Perkins had a lifelong passion for AFL and his beloved team North Melbourne. Wherever he was in the world he could be found fiddling with a short-wave radio to listen to a game. In later years, Perkins developed Alzheimer's and his home became his haven until two weeks before his death. Harvey Perkins is survived by Jill, children Mary, Ro, David, Marguerite, Anna, Harvey and Kate and their partners, 13 grandchildren and two great-grandchildren. Jean died in 1981. (Obituary in the SMH by David Perkins) Head and shoulders portrait of the Rev. Harvey Perkins. Photo taken some years before the photo of him in F524 -9Rev. Harvey Perkinsrev. harvey perkins; methodist minister; christian conference of asia; australian council of churches

Bill Cahill in conversation at Victoria Hall Melton South July 1974 Chaff Mills Melton’s hey day, as I call it in the days when more hay was grown in Melton and Rockbank than, I’d say in any where in Victoria. We had two chaff mills. If I can remember rightly I’m sure of this, that in one month the amount of hay and chaff that went from Melton to Melbourne was about 1800 tons, that’s hay and chaff. There was a lot of hay went from the Melton Railway Station. I have often seen whole train load going down the Schutt and Barrie, that’s Bonnie’s father’s mill at West Footscray. The mills in those days employed up to from 18- 20 men in each, that was before electricity when the mills were run on steam then, there was no power. At times those chaff mills they got a lot of shipping orders, to the Philipines and other Asian countries. They’d work shifts at night on the second shift at night time they would have an old hurricane lamp hanging above from the ceiling just over the chaff cutter, you could hardly see yourself, or see the anything. Well they worked through the whole night they might have an order come in for perhaps 100tons up 500 tons of chaff to go a boat would be in and be waiting to be loaded in Melbourne and they’d have to go and work two shifts. Then they brought in casual labour to help them through and get the order cut and get it down by rail to ship board to send it away. Talking about the hay I’ve seen wagons of hay in the farmers carting to both mills and also hay going down to West Footscray. There would be a quarter of a mile without exaggeration wagons and teams would be waiting to get into the mill, they would come down at the weighbridge at about 3-4- o’clock, 2 o’clock waiting for the bridge to open to weigh their loads, the ones that would be running late would be there at the weighbridge about half past 7 - 8 o’clock. They would be lucky to get away by night before getting their load off. A funny episode I remember well was a farmer from up, Alan Hurley you would remember him, Sam McCorkell he would put on his load in the afternoon or evening leave it up the yard, and would leave Toolern Vale about 12 or 1 o’clock in the morning and he would get down to the weighbridge and when it was breaking day he would bring half of his fowl yard down with him. The fowls would hop up on top of the load and have a ride down and when it came daylight they’d hop off and away they’d go, and I suppose everybody had some of McCorkells poultry. [laughter from the audience] That always tickled my fancy and everybody would be laughing about the fowls getting off his load of hay. I reckon that was about one of the funniest things I’ve ever heard of. The Victoria Hall, where we are tonight was originally known as the Exford Hall. I believe Bonnie’s father was the original builder and owner of the chaff mills here round the corner which is known as Wards today. Later on I understand that his father had a chaff mill here were this hall is, then Dixon Bros were just a bit on the other side. I believe Bonnie’s father sold it to Dixon Bros, and they shifted this part of the mill here and took it over and joined it up. That’s the history of the early chaff mills. Is that right Bonnie? You might like to correct, I’m about right am I? Bonnie answers yes. The original audio tape was recorded on the reel to reel tape recorder by Bon Barrie using his own tape recorder. Transferred to CD by Tom Wood using computer technology capable of adjusting the recording to a legible speed for reproduction to compact disk. Bill Cahill article featured in the The Mail Expresslocal identities

Little owls (also known as the owl of Athena or owl of Minerva) usually prefer the warmer parts of Europe, North Africa and Asia, enjoying open country and agricultural land with high trees to swoop down upon their prey from. Their diet includes amphibians, small mammals, reptiles and insects that they also hunt from small holes in the ground. Little owls are monogamous and while they're usually solitary creatures, pairs who breed together will often stay together past breeding season. An Athene Noctua would usually be slightly smaller than this specimen. The colouring of browns and whites speckling the feathers is an accurate representation however the posture of a typical little owl would be more crouched, not so thin and tall. 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.This Athene Nuctua (The Little Owl) is dark to medium brown with white specks all over the feathers. Large white spots are located on their wings/back. This specimen has some inconsistencies with how it has been styalised by the taxidermist. The tail curls in under itself where it should be straight and flat. There are several feathers which appear disheveled on the chest, shoulder and wing. The specimen is mounted on a wooden stand with paper and metal tags attached to the legs. Swing tag: 41. / Allied to / Diurnal Owl / Catalogue page 53 / Other tag: 31 / Strix Noctua / Holland Metal tag: 4061 /taxidermy mount, taxidermy, animalia, burke museum, beechworth, australian museum, skin, bird, owl, little owl, athene noctua

The design for the Shrine of Remembrance was selected by competition among Australian artists and architects. Eighty-three designs were submitted and the winning design was by two Melbourne returned-soldier architects, Philip Hudson and James Wardrop. The inspiration for the external outline came from one of the seven wonders of the ancient world—the mausoleum at Halicarnassus to Mausolus, King of Caria in South West Asia Minor. Although the country was faced with frightful unemployment and financial difficulty in the late 1920s and the 1930s, so great was the gratitude of the people that the huge amount required to build the Shrine was raised or promised within six months from the opening of the appeal in 1928. (https://www.shrine.org.au/About-Us/History) Lodge Bros were commissioned to build the Shrine of Remembrance in St Kilda Rd in the late 1920s. In 1947, Lodge Bros were manufacturing a further stage at the Shrine of Rememberance, that being the carving and fixing of the bluestone servicemen on the top of the 1939-1945 War Memorial at the Eternal Flame. When funding became available for the new undercroft development at the front of the Shrine in 2001, the Shrine Trustees were eager to explore the possibility of the original stonemasons who built the Shrine, to complete the new development. This came to fruition in 2002-2003 when Lodge Bros constructed all the exterior walls of the undercroft development. Phil Luchetta (Managing Director) was able to source and secure the use of the same granite from Tynong Victoria that was used in the original works of the 1930s.Photograpic image of Melbourne's Shrine of Remembrance.shrine of remembrance, melbourne, war memorial, lodge brothers, world war one, remembrance

This book records the name and countries of origin of sailors visiting the Mission. Many are from the subcontinent and South-East Asia. The logbook provides an insight into which ships and the origins of their crews were visiting Melbourne in 2006. The cover has yellow post-it note stuck to it on which is written: Melbourne Visitors Log 09/06/06 to 20/01/07visitors, logbook, seamen, sailors, ship, mission, mission to seafarers, seamen mission, melbourne, flinders street, crew, nationality

201 pages with black and white illustrations; notes, bibliography, index.non-fictionyachties, dominion yachtsmen scheme, royal navy, ww2

In January 1923, 5 years after the end of WWI, the two French cruisers Jules Michelet and Victor Hugo went on a tour in South East Asia, Australia and New Zealand consolidating the friendship between the countries. The cruisers arrived in January 1923 and Melbournians were invited to visit the ships. Amongst them the ladies from the Guild. In the "Jottings from Our Log"number 69 dated from January 1923 we can read: Our French Visitors The French cruisers, “Jules Michelet” and “Victor Hugo”, each with a complement of 26 officers and 747 men, paid a visit to this port towards the end of the year. Many of the sailors made good use of our institute, and were supplied with French magazines and papers, and were delighted to find that quite a number of ladies could speak French fluently. Over one hundred men were present at the Institute on one of our special nights during Christmas week, when each French visitor was supplied with refreshments and a cigar. Through the great kindness of some of our ladies, each man aboard the two cruisers was supplied with a packet of cigarettes. These were greatly appreciated by the men, and a warm letter of thanks was received from each of the captains."Reflects strong community and LHLG links via the Mission and as a result of WW1 support and fundraising efforts.Sepia tone blurry photograph with a white frame depicting two French seafarers with their traditional uniform and beret on shore near a pier shed children or women in the far distance at lwr right.Handwritten at the back in pencil: New Year 1923 Jules Micheletfrench cruiser, jules michelet, victor hugo, wwi

In January 1923, 5 years after the end of WWI, the two French cruisers Jules Michelet and Victor Hugo went on a tour in South East Asia, Australia and New Zealand consolidating the friendship between the countries. The cruisers arrived in January 1923 and Melbournians were invited to visit the ships. Amongst them the ladies from the Guild and especially Dora Walker. In the "Jottings from Our Log"number 69 dated from January 1923 we can read: Our French Visitors The French cruisers, “Jules Michelet” and “Victor Hugo”, each with a complement of 26 officers and 747 men, paid a visit to this port towards the end of the year. Many of the sailors made good use of our institute, and were supplied with French magazines and papers, and were delighted to find that quite a number of ladies could speak French fluently. Over one hundred men were present at the Institute on one of our special nights during Christmas week, when each French visitor was supplied with refreshments and a cigar. Through the great kindness of some of our ladies, each man aboard the two cruisers was supplied with a packet of cigarettes. These were greatly appreciated by the men, and a warm letter of thanks was received from each of the captains."Reflects the close links and mutual friendships developed between French and Australian community developed between LHLG members from 1906 onward especially during WW1 and support of the French Red Cross.Black and white photograph jules michelet, victor hugo, french cruiser, ww1, france, dora walker, french sailors, dora simpson, lhlg, navy

The Roulettes are the Royal Australian Air Force's formation aerobatic display team. They provide about 150 flying displays a year, in Australia and in friendly countries around the Southeast Asian region. The Roulettes form part of the RAAF Central Flying School at RAAF Base East Sale, Victoria.In 1970, the Roulettes were formed to celebrate the RAAF's 50th anniversary to be held throughout the year of 1971. The Roulettes first air show was at Point Cook in Dec 1970Rectangular shaped glass covered picture frame with photo of the Roulettes flying in formation.RAAF 'Roulettes' aerobatic team Photographer: Cpl John McKeonraaf, roulettes, aerobatic flying team, lara r.s.l.

The Soviet Union was one of the first countries to realize the unique potential of parachute forces. As early as 1927 there were reports of parachute troops being used against bandits in Central Asia. Within the next two to three years Leonid G. Minov began to organize the first military parachute units. He traveled to the United States to study parachute strategy and techniques employed in air rescue missions. He returned to his country with a supply of American-made Irvin parachutes. In April 1930, Soviet industry produced its first run of domestic parachutes, not surprisingly patterned on the Irvin style.Red felted wool beret withblack leather hat trimfabric informatiion labelt i.e. dry cleanrussian front 1918-1919, russian paratroopers history of russian paratroopers, history of change in aircraft to cater for paratroopers

Gift to the Faculty of EducationScroll with a scene of Mt Fuji undertaken in batik. If you can assist with translation of this item, or country of origin, please use the comments box below. calligraphy, asian, japan, mt fuji

Gift from Shenzhen University to the ChancellorScroll with very bright embroidery. If you can assist with translation of this item, or country of origin, please use the comments box below. calligraphy, asian, calligraphic scroll, shenzhen university

Gift from Shenzhen the Faculty of Eudcation.Scroll with very embroidery of birds. If you can assist with translation of this item, or country of origin, please use the comments box below. calligraphy, asian, calligraphic scroll

This wagon was used in towns across south-west Victoria during the first half of the twentieth century by Pooran Singh, an Indian-born immigrant. Singh arrived in Australia alone in 1899 at the age of 30. The following year, at the Colac Licensing Court in western Victoria, he was one of 78 hawkers granted a Hawker’s Licence. According to the Colac Herald, all but two of the applicants appeared to be Asian. While some hawkers registered horse-drawn carts, Singh was one of nineteen licensed to trade on foot, selling door to door. Applicants were encouraged to contribute to a collection for the Colac Hospital. Over time, Pooran Singh came to own his own wagon—a top-of-the-range light delivery vehicle—and a horse named Prince. His work often took him along rough country roads, and for a period, he worked in the Corryong district of north-eastern Victoria, an area popular with hawkers. In September 1909, near Thowgla, he was thrown from his wagon while attempting to navigate a deep rut and was run over by one of its wheels. Although he suffered bruising to his chest, his injuries were not serious. The following year, he was granted a Hawker’s Licence in Corryong. By 1916, Singh was living and working at Garvoc in western Victoria, where that year, he lost his paper licence on Cooramook Road, and he placed a notice in The Standard. In 1918, at the Warrnambool Petty Sessions Court, he was one of four applicants granted renewal of their hawkers’ licences, and each donated ten shillings to Warrnambool Hospital. Throughout these years, Singh became well known to farmers and their families as he travelled across Victoria’s Western District, living and working from his covered wagon. In his later years, Pooran Singh formed a close friendship with John Jandes Moore and his wife, Vera, of Russells Creek, Warrnambool. They offered him the use of their property as a base for his travels and cared for him during his final illness. John Moore was later appointed one of the two executors of Singh’s will. Pooran Singh died in Warrnambool on 8 June 1947, aged 77. His final wish was to be cremated and for his ashes to be returned to India for immersion in the Ganges. The cremation was arranged by Guyett’s Funerals in Warrnambool. Having never married, Singh left his estate to his four nephews, enabling them to buy land and build homes; one later installed a memorial plaque in his honour. In the late 1980s, Guyett’s Funerals placed his ashes in the niche wall at Warrnambool Cemetery as a memorial, while continuing to hope that family instructions might eventually arrive. Nearly 63 years after his death, renewed enquiries brought public attention to the long and respectful care given to his ashes. As a result, the renowned Indian cricketer Kapil Dev travelled to Warrnambool to collect them and escort them to India, helping to fulfil Singh’s final wish. He was joined by one of Singh’s grand-nephews, Harmel Uppal, who had travelled from England. At a formal ceremony on 25 July 2010 commemorating Singh’s life, the ashes were handed to Dev and Uppal, and local resident Avis Quarrell, who had known Singh as a child, read a poem she had written in his memory. She still owned a shell necklace that Singh had made for her mother. Some Warrnambool locals who had been closely involved also travelled to India, where they joined Uppal’s family from the village of Uppal Bhopa, near Jalandhar. On 31 July 2010, Pooran Singh’s ashes were immersed in the Ganges, fulfilling the wish he had expressed more than six decades earlier. After Pooran Singh’s death, his horse and wagon remained on John Moore’s property. When Prince died, he was buried on the beach at Warrnambool. The wagon remained with the Moore family and was occasionally used as a cubby house. In about 1997, John Moore, the son of John Jandes Moore, donated it to Flagstaff Hill. After restoration, the wagon became an attraction in the village, where volunteer Pat and his Clydesdale horse, Duke, offered visitors rides around Flagstaff Hill’s lake. This wagon is significant for its association with an Indian emigrant who used it to earn an income in Australia. It also reflects the vital role of hawkers, who travelled through rural and regional communities in the late nineteenth and early twentieth centuries, supplying food, goods and news. The wagon is also historically significant as a former Flagstaff Hill attraction, offering visitors the experience of horse-drawn rides around the lake.Wagon: a light delivery vehicle once used as a hawker's wagon. It is a four-wheel, horse-drawn vehicle with iron tyres, brakes, spoked wheels painted red with decorative yellow strips on the hubs, a timber shaft, and springs on the undercarriage. It was once a covered wagon, fitted with green, wooden sideboards, a front seat with leather-padded backrest and mounting steps. The late-19th to early-20th-century wagon was once owned by Pooran Singh, a local Indian hawker. flagstaff hill, warrnambool, maritime village, maritime museum, flagstaff hill maritime museum and village, shipwreck coast, great ocean road, southwest victoria, northwest victoria, western district, colac, colac hospital, colac licensing court, thowgla, corryong, garvoc, cooramook road, warrnambool petty sessions court, warrnambool hospital, russells creek road, ganges, warrnambool cemetery, uppal bhopa, jalandhar, hawker’s licence, covered wagon, wagon, hawker's wagon, horse-drawn cart, hawker's cart, light delivery vehicle, hawker, travelling salesman, travelling hawker, door-to-door sales, rural salesman, rural commerce, prince, duke, clydesdale horse, 1997, pooran singh, indian immigrant, pat, john james moore, vera moore, john and vera moore, john moore, guyatt’s funerals, kapil dev, harmel uppal, avis quarrell