Chapters entitled History of Aboriginal Art, Imagining Albert Namatjira, Indigenous Renaissance, Creative Revolution, The Art of Les Griggs and The Art of Lin Onus.colour photographs, b&w photographs, colour illustrations, document reproductionsyorta yorta, cummeragunja, albert namatjira, les griggs, lin onus, indigenous art

Maps, b&w illustrationscoranderrk, kulin, barak, strzelecki, racial science, infanticide, genocide, assimilation, bon berry childrens asylum

Newspaper cutting with 3 photos (2 copies) from "The Sun News-Pictorial", October 15, 1930. (1) Student ploughing with a cart horse, with the caption: "Guiding the plough at Burnley Horticultural Gardens, a girl student prepares a plot for potatoes. Truly, the modern woman has entered the field of industry!" "Happy students at Burnley Horticultural Gardens thoroughly enjoy the hard work associated with the assimilation of farming and gardening lore. Ploughing, planting, pruning, and all the multitude of tasks in horticulture, come within the practical range of their studies." (2) 5 students walking in formation, with the caption: " A bevy of girls returning to lunch after their morning's work yesterday." and Two students in the orchard with flowering fruit trees, with the caption: "Examining the apple blossom for the implacable foe of the orchardist - thrip. The gardens are kept singularly free of pests."the sun news-pictorial, burnley horticultural college, students, female students, ploughing, horses, students working outside, orchard, apple blossom, thrip, draught horses, potatoes

This book is a collection of Victorian Indigenous Elders' life stories and oral histories. The Elders share their stories in an attempt to ensure that both sides of Australia's history are finally heard. These stories tell of cultural resistance on missions, of defying assimilation laws, of forever moving around to save children from the welfare. They document the development of both fringe and urban communities and work in the Aboriginal rights movement. They clarify the ways in which these experiences have affected the individual authors along with the indigenous population in general. Also included in the book is a brief history and analysis of the legislation, policies, attitudes and strategies that have affected the lives of the authors and their families since colonisation. This aspect provides an historical perspective, encouraging a deeper understanding of the Elders' stories. Reconciliation can only eventuate with an understanding gained from hearing and including the voices of Indigenous Australians. Contents: The writing team Indigenous elders: keepers of knowledge; custodians of land and culture Aboriginal lands Missions and reserves Growing up running from the welfare /? Aunty Olive Jackson Respecting our Elders /? Aunty Lola James If your mother didn't tell you, then your grandmother did! /? Uncles Les Stewart Don't dwell on trouble /? Aunty Audrey Critch There are my people /? Aunty Gwen Nelson We were all cousins, more or less /? Aunty Iris Lovett-Gardiner Aboriginality is about culture, not colour /? Aunty Dianne Phillips Take up the opportunities we struggled to make /? Aunty Frances Gallagher Home /? Aunty Eileen Alberts We were supposed to forget our Aboriginality /? Aunty Gwen Garoni Not enough heart to say sorry? /? Uncle Brian Kennewell-Taylor Learning from indigenous elders: Keeping the traditions, keeping the culture strong; Since time immemorial; Invasion: the tide ran red; The flood of legislation; Stolen children; Cultural resistance: holding on to children traditions and land; Organised resistance: a movement is born; The 1950s: community resistance to race laws; The price of assimilation; The Aboriginal rights movement; After the flood: self-determination; Turning the tide Bibliography Appendix. Cultural custodianship: developing an indigenous methodology.maps, colour illustrations, b&w photographswiradjuri, victorian indigenous elders, oral histories, yorta yorta, dja dja wurrung, language maps, victorian missions and reserves, lake condah, framlingham, coranderrk, ramahyuck, lake tyers, wahgunyah, cummeragunja, moonahcullah, balranald, ebenezer, maloga, acheron

Ochre and yellow covered book of 87 pages with quality photgraphs of public records.non-fictionaboriginal mission stations, plan, aboringal, aborigine, aboriginal records, public record office victoria, national archives of australia, jim berg, port phillip, assimilation, chief protector of aborigines, aboriginal protectorates, board for the protection of aborigines, native police corp, edward stone parker, goulbourn river protectoratewesternport district, gunai-kurnai, coranderrk aboriginal station, lake tyers aboriginal station, antwerp primary school, wimmera river, framlingham aboriginal station, william thomas, map, charles tyers, f.p. strickland, ebernezer

TROVE : Argus (Melbourne, Vic. : 1848 - 1957), Monday 17 January 1859, page 7 TO the PHYSICIANS of AUSTRALIA -WOLFE'S SCHIEDAM AROMATIC SCHNAPPS, A superlative Tonic, Diuretlc, Anti-Dyspepsic and invi-gorating Cordial,-This medical diet-drink is manufactured soley by the proprietor at his distillery, in Schiedam, in Holland, expressly for medicinal purposes. It Is the pure tincture of junlper, distilled from the best barley that can be selected in Europe at any cost. It is flavored and medicated, not by the common harsh berry, but by the choice botanical variety of tho aromatic Italian juniper berry, whose more vinous ex-tract is distilled and rectified with its spirituous sol-vent. and thus it becomes a concentrated tincture of exquisite flavor and aroma, altogether transcendant in Its cordial and medicinal properties to any alcoholic stimulant now in use In the world. It has been submitted to all the first chemists and physicians in the United States, who endorse it over their own signatures as one of tho great essentials of the materia medica. It is now proscribed with great success In gravel, grout, rheumatism, obstruction of the bladder and kidneys, dyspepsia, whether acute or chronic, in general debility, sluggish circulation of the blood, inadequate assimilation of food, and exhausted energy, are acknowledged by the whole medical faculty and attested in their highest written authorities. Put up in quart and pint bottles, enveloped In yellow paper, with tho proprietor's name on tho bottle-, cork, and label. For sale by all the respectable druggists and merchants. UDOLPHO WOLFE WILKINSON BROTHERS and Co., sole agents for Australia. Depots at Melbourne and Sydney. TROVE : Age (Melbourne, Vic. : 1854 - 1954), Wednesday 19 November 1941, page 4 WOLFE'S Aromatic SCHNAPPS Wolfe's Schnapps is now distilled in Australia from the original formula of Udolpho Wolfe. It remains, as before, a beverage of unique medicinal properties — Appetising, Re-freshing, , Stimulat-ing — as good for women as for men. -Wolfe's 'Schnapps for j your health's sake FOR VICTORY-buy War Bonds Now . W.B.157.13 Olive green glass bottle, square in section, slightly tapering toward the base, text embossed on three sides, circular ring embossed in shallow pontil shaped impression on base.Side 1 : UDOLPHO WOLFE'S'. Side 2 : 'SCHIEDAM'. Side 3 : 'AROMATIC SCHNAPPS'.schnapps, schiedam, gin

TROVE : Argus (Melbourne, Vic. : 1848 - 1957), Monday 17 January 1859, page 7 TO the PHYSICIANS of AUSTRALIA -WOLFE'S SCHIEDAM AROMATIC SCHNAPPS, A superlative Tonic, Diuretic, Anti-Dyspepsic and invigorating Cordial. This medical diet-drink is manufactured soley by the proprietor at his distillery, in Schiedam, in Holland, expressly for medicinal purposes. It is the pure tincture of juniper, distilled from the best barley that can be selected in Europe at any cost. It is flavored and medicated, not by the common harsh berry, but by the choice botanical variety of the aromatic Italian juniper berry, whose more vinous extract is distilled and rectified with its sphirituous solvent, and thus it becomes a concentrated tincture of exquisite flavor and aroma, altogether transcendent in Its cordial and medicinal properties to any alcoholic stimulant now in use In the world. It has been submitted to all the first chemists and physicians in the United Slates, who endorse it over their own signatures as one of tho great essentials of the materia medica. It is now proscribed with great success In gravel, grout, rheumatism, obstruction of the bladder and kidneys, dyspepsia, whether acute or chronic, in general debility, sluggish circulation of the blood, inadequate assimilation of food, and exhausted energy, are acknowledged by the whole medical faculty and attested in their highest written authorities. Put up in quart and pint bottles, enveloped In yellow paper, with the proprietor's name on the bottle-, cork, and label. For sale by all the respectable druggists and merchants. UDOLPHO WOLFE WILKINSON BROTHERS and Co., sole agents for Australia. Depots at Melbourne and Sydney. TROVE : Farmer and Settler (Sydney, NSW : 1906 - 1955), Tuesday 30 March 1915, page 2 TRADING WITH UDOLPHO WOLFE. At the Sydney summons court on Wednesday morning, Laurence Edward Moss and Lawrence David Phillips were charged with having attempted to trade with the enemy by means of a letter addressed and posted to Udolpho Wolfe Company, Hamburg, Germany. There was a second information alleging that on or about December 7 last they attempted to trade with the enemy by means of a cable addressed and trans-mitted to Wolsey, New York. At the request of Mr. Campbell, K.C., who appeared for the defence, an adjournment to April 7 -was granted. Bail was allowed, each in £200, with a surety in £200. TROVE : Age (Melbourne, Vic. : 1854 - 1954), Wednesday 19 November 1941, page 4 WOLFE'S Aromatic SCHNAPPS Wolfe's Schnapps is now distilled in Australia from the original formula of Udolpho Wolfe. It remains, as before, a beverage of unique medicinal properties — Appetising, Refreshing, , Stimulating — as good for women as for men. -Wolfe's 'Schnapps for your health's sake FOR VICTORY-buy War Bonds Now . W.B.157.13 Olive green glass bottle for stopper seal, square in section, slightly tapering toward base, text embossed on three sides, circular ring embossed inside impressed circle on base.Side 1. : 'UDOLOPHO WOLF'S'. Side 2 : 'SCHIEDAM'. Side 3 : 'AROMATIC SCHNAPPS'. Base : an embossed ring inside a round impressed into the square base.schnapps, schiedam, gin, udolpho wolfe

Sir Douglas Ralph Nicholls (1906-1988), footballer, pastor, activist and governor, was born on 9 December 1906 at Cummeragunja Aboriginal mission, New South Wales, fifth child of Herbert Nicholls, seasonal worker, and his wife Florence, née Atkinson. Doug grew up at Cummeragunja, on the Murray River near Barmah, in its golden years of Aboriginal autonomy. Thomas Shadrach James gave him and other Yorta Yorta children a sound primary education, reinforcing the pride and self-assurance gained from their parents. As Doug grew, so too did the powers of the State’s Aboriginal Protection Board. Doug’s elder sister Hilda was removed about 1915. When Doug reached 14, he was moved off under the Aborigines Protection Act (1909) to find work. He took a job with dredging teams constructing levees on the Murray. Like other youths in the region Nicholls played Australian rules football, emulating kinsmen who had won local premierships since the 1890s. Doug and his brother Herbert (‘Dowie’) played with Tongala in the mid-1920s. Melbourne football beckoned, Doug trying out unsuccessfully for Carlton in 1927. He signed with the Northcote Victorian Football Association team, despite his nervousness about his Aboriginality, and was given a job with Northcote City Council. ‘Dowie’ joined him for a season. Doug was short at 5 ft 2 ins (158 cm), but muscular and lightning fast. He competed regularly during a boom in professional running, winning many heat and place prizes. In 1929 he won the Nyah and Warracknabeal gifts, earning a sash and £100 in each, together with a case of cutlery in the latter. Using his speed on the wing for Northcote, he produced great spring and agility from his compact body. The Sporting Globe reported in 1929 that ‘he flashes through packs of big men, whisks around small men . . . and attempts marks at the back of any six-footer’. In front-on clashes he was flattened only to rise again. The sole Aborigine in the VFA, he was known affectionately as the ‘flying Abo’ but called worse by his opponents’ barrackers. He competed for five seasons, being named ‘best and fairest’ twice, appearing in three association grand finals and winning in 1929. Keen to earn more than a seasonal wage, in 1931 Nicholls accepted a three-year contract with Jimmy Sharman’s travelling boxing show. The bouts matched opposites, local against tent boxer, white against black, and sometimes men of different sizes. He faced stiff competition from those who wanted to best the noted Melbourne black footballer, the crowd adding racial abuse. A far better footballer than boxer, he copped some punishment. Fighting in the Melbourne Stadium in December 1931, he was described by Truth as ‘slow and awkward’, but packing a ‘good wallop’. In 1932 Sharman, who treated his boxers fairly, released Nicholls to join the Fitzroy Victorian Football League team, which agreed to employ him as its groundsman. He played fifty-four games for Fitzroy over six seasons until knee trouble forced him out in 1937. Winning cups in 1934 and 1935, he played alongside Haydn Bunton and Wilfred (‘Chicken’) Smallhorn. Grand finals eluded him but he represented Victoria twice. Following his mother’s death, Nicholls revisited the Church of Christ chapel in Northcote, where they had worshipped together. On 17 July 1932 he experienced a conversion. He was soon baptised and witnessed openly, leading his fellow footballers to occasional church parades. Nicholls exhibited leadership qualities. William Cooper, founder of the Australian Aborigines’ League and Nicholls’ Yorta Yorta kinsman and fellow Christian, encouraged the young footballer. In February 1935 Cooper, Nicholls and others lobbied Thomas Paterson, the Commonwealth minister for the interior, over the need for Federal control of Aboriginal affairs. Nicholls attended the Day of Mourning protest for Aborigines held in Sydney on 26 January 1938, declaring: ‘after 150 years our people are still influenced and bossed by white people. I know we can proudly hold our own with others if given the chance’. When Cooper retired in November 1940 Nicholls became secretary of the AAL. On 2 June 1941 Nicholls enlisted in the Citizen Military Forces. He trained at Seymour and Bonegilla before being posted to the 29th Battalion. As Major Frank Corr’s batman, he was popular with other soldiers who tolerated his preaching and Bible reading. His army service was brief, however, and he was discharged in Melbourne on compassionate grounds on 22 January 1942. His biographer claimed that the Fitzroy police requested his return to mediate in the racial tensions developing between servicemen and the mostly respectable Aboriginal families living in crowded and dilapidated Fitzroy housing; Aboriginal people maintain that they requested his release. Nicholls began welfare work and religious services from an Aboriginal home in Gertrude Street, Fitzroy. In April 1942, ‘Dowie’ died of road accident trauma, leaving his wife, Gladys, née Bux, and three children. On 26 December 1942 at Moama Methodist Church, New South Wales, Nicholls married her, a caring gesture which developed into a loving partnership. In January 1943 he initiated ‘Aboriginal Sunday’, featuring a gum leaf orchestra and choir. By 1955 this service had moved to July and later evolved into National Aborigines and Islanders Day Observance Committee (NAIDOC) week. Ordained a Churches of Christ pastor in 1945, Nicholls conducted a vigorous ministry from a chapel in Gore Street, Fitzroy. His work survived on donations, a small honorarium, and his employment as team coach (1947) and curator at the Northcote Football Ground. In the 1950s Gladys established grocery and opportunity shops to earn income and provide services. Their house soon overflowed with people in need or visitors to Melbourne. Nicholls also hosted inspiring African American visitors such as the pianist Winifred Attwell and the singer Harry Belafonte. His ministry extended to Aboriginal country communities. Gladys taught Sunday school, undertook endless fund-raising and welfare work beside her husband, and became his greatest supporter and financial manager. They formed an Aboriginal Girls’ Hostel in 1956, for which they acted as house parents, and bought holiday units for Aborigines at Queenscliff. Persistently advocating Aboriginal rights, Nicholls protested about the impact of the Woomera rocket range on the people of the Warburton Ranges, co-ordinated the production of a concert, Out of the Dark, scripted by Jean Campbell, to rectify the omission of Aborigines from Victoria’s Commonwealth jubilee celebrations, and criticised the Victorian Aboriginal Protection Board. In 1957 when the board was transformed into the Aborigines’ Welfare Board, he and Harold Blair were appointed as Aboriginal representatives. Maintaining the stance of a political moderate, he did not bear grudges and sought to build bridges between black and white. He co-operated with any group that aided the cause, including the Council of Aboriginal Rights, whose executive were members of the Communist Party of Australia. This association attracted the attention of the Australian Security Intelligence Organization, which in 1957 began to keep a file on Nicholls. In May 1957 Nicholls formed the Victorian Aborigines Advancement League with Doris Blackburn and Gordon Bryant, a Federal parliamentarian. As its paid field officer and spokesman, Nicholls contested assimilation policies and used film to raise awareness of issues. When the Welfare Board attempted to close Lake Tyers reserve, Gippsland, he resigned in disgust and led a protest march on parliament in May 1963. The AAL also petitioned the United Nations on land rights in June, perhaps the first indigenous body to do so. He argued for new premises at 58 Cunningham Street, Northcote, opened in 1966 as the ‘Doug Nicholls Centre’. In 1958 Nicholls was a foundation member of the Federal Council for Aboriginal Advancement (Federal Council for the Advancement of Aboriginal and Torres Strait Islanders after 1964), which he served as national field officer (1961) and Victorian secretary (1962-63). While an innovator in tactics, he was alarmed by the influence of confrontational ‘black power’ politics in the AAL and resigned as a director amid turmoil on this issue in 1969, claiming the concept was a ‘bitter word’, not needed in Australia. Similar tensions in FCAATSI led him to join with Kath Walker (Oodgeroo Noonuccal) in establishing the short-lived National Tribal Council as an alternative forum. As the AAL leadership moderated their stance, he returned as president (1969-74) of the new all-Aboriginal organisation. He was also a keen patron of the National Aboriginal Sports Foundation, founded in 1969. Many honours were conferred on Nicholls: he was appointed MBE (1957) and OBE (1968) and knighted (1972). In 1962 he was named Victorian ‘Father of the Year’ and the State’s second Aboriginal justice of the peace. Crowned Melbourne’s 1973 King of Moomba, he was declared Bapu Mamus (a Torres Strait term for ‘headman’) by the NTC. On 1 December 1976 Sir Douglas was appointed Governor of South Australia, but his health deteriorated within weeks, making it difficult for him to perform his official duties. In March 1977 he hosted Queen Elizabeth during her royal tour and was appointed KCVO. He relinquished his governorship on 30 April 1977 following a stroke. Ill health continued to dog him during retirement, but he played his Nelson Eddy records, enjoyed his expanding family, and when able, ministered to the Aboriginal Church at the League’s premises. Sir Douglas Nicholls died on 4 June 1988 at Mooroopna, predeceased (1981) by his wife and survived by his five children. He was given a state funeral and buried in tribal ground at Cummeragunja cemetery. Among the many tributes to him are an oval at Northcote, handed to the AAL in 1982, a Canberra suburb gazetted in 1991, and a fellowship for Indigenous leadership established in 2003, all in his name, and a statue of Sir Doug and Lady Nicholls by Louis Laumen, unveiled in 2007 in Parliament Gardens, Melbourne. Sir Douglas Nicholls is shown speaking at a microphone; head and shoulders; dressed in a suit.Pastor Douglas Nicholls

Mawul Rom Project: Openness, obligation and reconciliation Morgan Brigg (Universtiy of Queensland) and Anke Tonnaer (University of Aarhus, Denmark) Aboriginal Australian initiatives to restore balanced relationships with White Australians have recently become part of reconciliation efforts. This paper provides a contextualised report on one such initiative, the Mawul Rom crosscultural mediation project. Viewing Mawul Rom as a diplomatic venture in the lineage of adjustment and earlier Rom rituals raises questions about receptiveness, individual responsibility and the role of Indigenous ceremony in reconciliation efforts. Yolngu ceremonial leaders successfully draw participants into relationship and personally commit them to the tasks of cross-cultural advocacy and reconciliation. But Mawul Rom must also negotiate a paradox because emphasis on the cultural difference of ceremony risks increasing the very social distance that the ritual attempts to confront. Managing this tension will be a key challenge if Mawul Rom is to become an effective diplomatic mechanism for cross-cultural conflict resolution and reconciliation. Living in two camps: the strategies Goldfields Aboriginal people use to manage in the customary economy and the mainstream economy at the same time Howard Sercombe (Strathclyde University, Glasgow) The economic sustainability of Aboriginal households has been a matter of public concern across a range of contexts. This research, conducted in the Eastern Goldfields of Western Australia, shows how economically successful Aboriginal persons manage ?dual economic engagement?, or involvement in the customary economy and the mainstream economy at the same time. The two economies sometimes reinforce each other but are more often in conflict, and management of conflicting obligations requires high degrees of skill and innovation. As well as creating financially sustainable households, the participants contributed significantly to the health of their extended families and communities. The research also shows that many Aboriginal people, no matter what their material and personal resources, are conscious of how fragile and unpredictable their economic lives can be, and that involvement in the customary economy is a kind of mutual insurance to guarantee survival if times get tough. Indigenous population data for evaluation and performance measurement: A cautionary note Gaminiratne Wijesekere (Dept. of Families, Housing, Community Services and Indigenous Affairs, Canberra) I outline the status of population census counts for Indigenous peoples, identifying information on Indigenous births and deaths, and internal migration estimates. I comment on the ?experimental? Indigenous population projections and question the rationale for having two sets of projections. Program managers and evaluators need to be mindful of limitations of the data when using these projections for monitoring, evaluating and measuring Indigenous programs. Reaching out to a younger generation using a 3D computer game for storytelling: Vincent Serico?s legacy Theodor G Wyeld (Flinders University, Adeliade) and Brett Leavy (CyberDreaming Australia) Sadly, Vincent Serico (1949?2008), artist, activist and humanist, recently passed away. Born in southern Queensland in Wakka Wakka/Kabi Kabi Country (Carnarvon Gorge region) in 1949, Vincent was a member of the Stolen Generations. He was separated from his family by White administration at four years of age. He grew up on the Cherbourg Aboriginal Reserve in the 1950s, when the policies of segregation and assimilation were at their peak. Only returning to his Country in his early forties, Vincent started painting his stories and the stories that had been passed on to him about the region. These paintings manifest Vincent?s sanctity for tradition, storytelling, language, spirit and beliefs. A team of researchers was honoured and fortunate to have worked closely with Vincent to develop a 3D simulation of his Country using a 3D computer game toolkit. Embedded in this simulation of his Country, in the locations that their stories speak to, are some of Vincent?s important contemporary art works. They are accompanied by a narration of Vincent?s oral history about the places, people and events depicted. Vincent was deeply concerned about members of the younger generation around him ?losing their way? in modern times. In a similar vein, Brett Leavy (Kooma) sees the 3D game engine as an opportunity to engage the younger generation in its own cultural heritage in an activity that capitalises on a common pastime. Vincent was an enthusiastic advocate of this approach. Working in consultation with Vincent and the research team, CyberDreaming developed a simulation of Vincent?s Country for young Aboriginal and non-Aboriginal persons from the Carnarvon Gorge region to explore Vincent?s life stories of the region. The use of Vincent?s contemporary paintings as storyboards provides a traditional medium for the local people to interactively re-engage with traditional values. Called Serico?s World, it represents a legacy to his life?s works, joys and regrets. Here we discuss the background to this project and Vincent?s contribution. A singular beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land RG Gunn (La Trobe University) and RL Whear (Jawoyn Association) Samples from a beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land were analysed for radiocarbon and dated to be about 150 years old. An underlying beeswax figure was found to be approximately 1100 years old. The Dreaming Being Namarrkon is well known throughout Arnhem Land, although his sphere of activity is concentrated around the northern half of the Arnhem Land plateau. Namarrkon is well represented in rock-paintings in this area and continues to be well represented in contemporary canvas-paintings by artists from the broader plateau region. We conclude that representations of Namarrkon in both painted and beeswax forms appear to be parallel manifestations of the late Holocene regionalisation of Arnhem Land. ?Missing the point? or ?what to believe ? the theory or the data?: Rationales for the production of Kimberley points Kim Akerman (Moonah) In a recent article, Rodney Harrison presented an interesting view on the role glass Kimberley points played in the lives of the Aborigines who made and used them. Harrison employed ethnographic and historical data to argue that glass Kimberley points were not part of the normal suite of post-contact artefacts used primarily for hunting and fighting or Indigenous exchange purposes, but primarily were created to service a non-Indigenous market for aesthetically pleasing artefacts. Harrison asserted that this market determined the form that these points took. A critical analysis of the data does not substantiate either of these claims. Here I do not deal with Harrison?s theoretical material or arguments; I focus on the ethnographic and historical material that he has either omitted or failed to appreciate in developing his thesis and which, in turn, renders it invalid. The intensity of raw material utilisation as an indication of occupational history in surface stone artefact assemblages from the Strathbogie Ranges, central Victoria Justin Ian Shiner (La Trobe University, Bundoora) Stone artefact assemblages are a major source of information on past human?landscape relationships throughout much of Australia. These relationships are not well understood in the Strathbogie Ranges of central Victoria, where few detailed analyses of stone artefact assemblages have been undertaken. The purpose of this paper is to redress this situation through the analysis of two surface stone artefact assemblages recorded in early 2000 during a wider investigation of the region?s potential for postgraduate archaeological fieldwork. Analysis of raw material utilisation is used to assess the characteristics of the occupational histories of two locations with similar landscape settings. The analysis indicates variability in the intensity of raw material use between the assemblages, which suggests subtle differences in the occupational history of each location. The results of this work provide a direction for future stone artefact studies within this poorly understood region.document reproductions, maps, b&w photographs, colour photographskimberley, mawul rom project, 3d computer game, storytelling, vincent serico, beeswax, namarrkon, artefact assemblages, strathbogie ranges, groote eylandt, budd billy ii

This insulator disk for the high voltage carrying electrical cables was manufactured in 1964 and used by the SEC Vic (Kiewa Hydro Electricity Scheme) from that date until late 1900's. It was used to connect high voltage cables to their "towers" going from various Hydro Generators to and from power "stations". During this time period, high quality "cable" insulators were manufactured in Japan. In an earlier time they would have been sourced from Europe or England. After the 1950's the sourcing of electrical hardware was being influenced by the lower costs obtainable from Japan. Later on other Asian sources also became available.The need for a mountainous and a large area of operational requirements, such as the SEC Vic Kiewa Hydro Electricity Scheme, to distribute the electricity produced in the Victorian Alps to the major users required power transmission lines to "carry" high above the sometimes inaccessible land mass electricity generated at the power stations to the various sub stations along the valleys and ranges to flatter populated regions. The significance of this insulation "high voltage" disk to the Kiewa Valley region relates to the impact of modern technology (at that time) upon a mainly rural environment. These power lines are a stark visual "show" of the impact that the "Scheme" has on the mostly rural landscape of the Kiewa Valley and what a boost of "modern" equipment into the area has taken place. The "Hydro Scheme" had facilitated the transition of a semi rural area to an advanced rural region within a shorter time frame, than would have taken under "normal" evolutionary time. The speed of information of all "new technology" had a relatively slow assimilation rate before the SEC Kiewa Hydro Scheme came to those living in the then quieter rural communities. This high voltage (330 KV) insulation disk is made from non conductive porcelain stoneware. It is highly polished brown in colour and has a clip fastening for the high voltage cable to be attached to. This disk was hit by lightning and the burn marks are quite noticeable. The top metal connector has a "mushroom" extension jutting below the semi cone like insulation disk. Also four circular ridges or grooves (old 78 rpm disc recording style).Cable bell on top of insulation disk "4K " next to it the international symbol for electricity (triangle containing one horizontal line under one V line and one vertical flame like line.) On the opposite side "2" and to the right "64"sec vic kiewa hydro scheme, alternate energy supplies, alpine (above ground) high voltage electricity cables, volt cable, 330000 volt cable

When this AVOMETER was being utilised in the early 1950's it was at the "leading" edge of electrical measuring instrumentation.The first meter was produced by Automatic Coil Winder and Electrical Equipment Co. in 1923. This model was produced in the time from 1933 to 1951 when it was superseded by the most popular model, Model 8 (1951 to 2008).This AVO meter brought the measuring of three electrical power indicators i.e., amps, volts and ohms into one measuring unit. By using a "one fits all" unit, the carrying of separate measuring devices was reduced considerably. The need for a mountainous and a large area of operational requirements, such as the SEC Vic Kiewa Hydro Electricity Scheme, to minimise the weight of equipment carried by electricians and technicians was of the utmost relevance. The significance of this meter to the Kiewa Valley region relates to the impact of modern technology (at that time) upon a mainly rural environment. This equipment shows how the boost of "modern" equipment into the area because of the "Hydro Scheme" was facilitated a lot faster than would have taken under "normal" evolutionary time. The speed of information on all "new technology" had a relatively slow assimilation rate to those living in rural communities. This AVOMETER is a Model 7 MKII, production pre 1951. This meter measures electrical Amps, Volts and Ohms and has two internal batteries for its power. The main casing is made from aluminium with a bake-lite front. The front has a "window" detailing, with a needle pointer, the amount of electrical power being tested. There are two big dial switches, detailing Direct Current(DC) and Alternating Current(AC) when reading measurements of Ampere, Voltage and Ohms for power. This meter took the place of three or four meters used earlier. Modern meters (2000 onwards) have become digilised and are considerably lighter in weight and smaller. There are two electrical connection leads (one black and one red) each has a removable clasp and is 125cm long.Molded on the front centre panel " UNIVERSAL AVOMETER". Below this and above the left hand dial "D.C. SWITCH" .Above the right hand switch the right "A.C. SWITCH". On the left of each switch is an arrow pointing to it.The left switch is marked with a "+" and the right one with a "-". There is a "divisional 2" mark. Between and below the dials is "CUT OUT" plunger.electrical meters, electrical equipment, sec vic., state electricity commission of victoria, mt beauty, bogong village

When this AVOMETER leather case was being utilised in the early 1950's it contained the "leading" edge of electrical measuring instrumentation.The first meter was produced by Automatic Coil Winder and Electrical Equipment Co. in 1923. This model was produced in the time from 1933 to 1951 when it was superseded by the most popular model, Model 8 (1951 to 2008).This leather case which holds its AVO Meter brought the measuring of three electrical power indicators i.e., amps, volts and ohms into one measuring unit. By using a "one fits all" unit, the carrying of separate measuring devices was reduced considerably. The need for a mountainous and a large area of operational requirements, such as the SEC Vic Kiewa Hydro Electricity Scheme, to minimise the weight of equipment carried by electricians and technicians was of the utmost relevance. The significance of this meter to the Kiewa Valley region relates to the impact of modern technology (at that time) upon a mainly rural environment. This equipment shows how the boost of "modern" equipment into the area because of the "Hydro Scheme" was facilitated a lot faster than would have taken under "normal" evolutionary time. The speed of information on all "new technology" had a relatively slow assimilation rate to those living in rural communities. The use of solid leather carrying bags for transporting equipment up and down the mountains provided some form of protection against bumps and dust.This carry case for its AVO meter has an outer leather covering with an inner thick cardboard liner. The case has two mild steel buckles but stitched onto one side but no lid to fasten down. The sides are stitched together with strong tick twine. On either side there are small strap holds. On the bottom are four large chromed metal lugs acting as feet to keep the bottom from lying flat on any floor. The outside bottom has been branded "SOLID COWHIDE"Between the front two buckles is a identification plate riveted onto the cowhide "STATE ELECTRICITY COMMISSION OF VICTORIA ELECTRICAL ENGINEERING SECTION"electrical meters, electrical equipment, sec vic., state electricity commission of victoria, mount beauty, bogong village

The Cassie Football Club was part of the Young Men's Castellorizian Club (YMCS), 1962 - 1965, an organisation established within the Castellorizian Association of Victoria to cater for the sporting, social and leisure pursuits of the second and third generations of the Castellorizian youth in Melbourne. Whilst the football team was the main focus for both players and supporters, the YMCS also fielded cricket and debating teams. This football trophy was awarded to the Best & Fairest for the 3 years of the club's duration - N Constance 1963, N Constance 1964 and L Scotis 1965. This item is of social significance as it represents the hey day of the club, with both an active ladies and men's group supporting the youth. Membership was at its peak across the organisation and the generations, with the sporting teams becoming a key focus of social events. This trophy also symbolises the assimilation of the Castellorizians in Australia in fielding teams in the typical Australian sports of Australian Rules Football and cricket.Wooden Shield with 9 silver stirling plaques attached, including a ribbon across the top and the bottom, a central shield, and 3 small shields either side of the central shield. Six silver engravings including one across the top "CASSIE FOOTBALL CLUB," another across the bottom "BEST & FAIREST," and on the three smaller shields to the left, for the top one "N CONSTANCE 1962-1963," on the middle one "N CONSTANCE 1964" and on the bottom shield "L SCOTIS 1965." On the back of the shield price marked as 6 pounds, 6 shillings shield, football trophy, australian greeks in sport

- Migrant ships arriving into Port Melbourne in 1956. Migrants boarding the train to Bonegilla camp and resettling in Victoria. - Section on Olympic Games in Melbourne was filmed by Father Basil Valentin OFM who was the Chaplain of the American Olympic team. -Also showed extracts of Moomba festival in 1957. - Slovenian settling on Australian farms and weddings of members of the Slovenian community This video shows the magnitude of migrants who arrived in Australia in 1956 by ships mainly from Italian ports from Genoa, Trieste and Naples. It shows the settling of migrants into camps and depicts their everyday life including education and recreation and assimilation into Australia. 120 minute video cassette in colour depicting migrant ships arriving to Port Melbourne in 1956 and short clips of the Melbourne Olympic Games. Also includes footage of train journey to Bonegilla camp and camp housing facility.0002migration, resettlement, bonegilla, slovenians, ships, olympics 1956

On Sunday 19 December 1954 at 3.30 pm, 52 people attended the inaugural general meeting, which was held in the Catholic church hall at Theodore Street, St Albans. Slovenians at the meeting were enthused at the prospect of developing closer ties and a committee was formed to organise the next dance. This humble beginning laid the groundwork for the establishment of the first Slovenian organisation in Melbourne, Victoria.On 5 December 1954 the first meeting of the club’s preparatory committee was held at 36 Prentice Street, East St Kilda with 26 people in attendance. The group prepared a list of regulations and decided on the name Slovenski klub Melbourne – Slovenian Club Melbourne (SCM). The first Minutes of the Meeting announced the club’s statement of purpose: • to assist migrants of Slovenian origin; • to assist assimilation to the Australian way of life; • to help Slovenian migrants in every possible way, especially financially; • to help Slovenian refugees in Europe, especially those who wanted to find a a new and free life in Australia; • to offer members and their friends healthy intellectual and physical activities in the cultural, social and sports arenas; and • to cultivate a Slovenian cultural heritage while also making contributions to their Australian community.A sepia photo of the Slovenians attending the first meeting in St. Albans, 1954 Some in attendance included: Ljubo Pirnat, Paule Postarenko, Ivan Gerbec, Tinka Verbic, Zladko Verbic, Viktor Ferfolia, Tusek, Joze Pekolj, Mrs Potocnik, Joze Potocnik, Janezic, Fanc Novina, Joze Golenko.first slovenian club, slovenians in melbourne, slovenian club, regulations of first slovenian club

non-fictionFor some, home is not simply a matter of place. Gillian Bouras comes and goes between London, where she spends long periods, and the village in the Peloponnese to which she migrated nearly twenty years ago. Unable to settle in either England or Greece, her life is one of perpetual journey, of constant goodbyes and starting again. Even in Australia, where she was born and raised, she feels like an outsider. This journal deals with the complexity of finding your place in the world. Insightful and always engaging, Bouras explores the divide that exists between cultures, between the past and the present, between those who shut the world out and those who too readily let it in.bouras gillian - 1945 - diaries, australian - diaries, women immigrants, social life and customs, cultural assimilation, greek australians, biography & autobiography, psychology, social science, customs & traditions, emigration & immigration, personal memoirs

An introduction to Aboriginal and Torres Strait Islander history during the process of colonisation in Queensland.maps, b&w photographs, b&w illustrationsqueensland history, frontier conflict, racial segregation, assimilation policies, integration policies, racial legislation, self determination, phrenology, social darwinism, commonwealth policy