1990 Ford Australian Open Media Guide Materials: Paper, Inktennis

1990 Ford Australian Open Media Guide Materials: Paper, Inktennis

1990 Ford Australian Open Media Guide Materials: Paper, Inktennis

1990 Ford Australian Open Media Guide Materials: Paper, Inktennis

1989 Ford Australian Open Media Guide Materials: Paper, Inktennis

1989 Ford Australian Open Media Guide Materials: Paper, Inktennis

1988 Ford Australian Open Media Guide Materials: Paper, Inktennis

1987 Ford Australian Open Media Guide Materials: Paper, Inktennis

Ford Australian Open 1987 Media Guide Materials: Paper, Inktennis

Ford Australian Open 1985 Media Guide Materials: Paper, Inktennis

Ford Australian Open 1985 Media Guide Materials: Paper, Inktennis

Black front cover. Photograph of flames on the lower right hand corner of the front cover. Back cover has the blurb about the book.non-fictionHow the media covered Australia's worst peace-time disaster and the survivors' storiesblack saturday, media coverage, survivors, bushfire

The Australian National Tartan was designed by Betty J Johnston and registered with the Tartan Register in 2003 (no.2742). Its colours portray Australia as a nation. It was produced in Scotland from Australian wool. See attached media.W7213 An information card about the Australian National Tartan from The House of Tartans. Online entry for Australian National Tartan registration no.2742. Accessed 11/09/2009.textile, the house of tartans, tartan, samples, canberra, australian capital territory

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

1. Language Revitalization: An Overview /? Leanne Hinton 2. Diversity in Local Language Maintenance and Restoration: A Reason For Optimism /? Anna Ash, Jessie Little Doe Fermino and Ken Hale 3. Federal Language Policy and Indigenous Languages in the United States /? Leanne Hinton 4. "... To Help Assure the Survival and Continuing Vitality of Native American Languages" /? Robert D. Arnold 5. Language Planning /? Leanne Hinton Introduction to the Pueblo Languages /? Leanne Hinton 6. Native Language Planning: A Pilot Process in the Acoma Pueblo Community /? Christine P. Sims 7. The Key To Cultural Survival: Language Planning and Revitalization in the Pueblo de Cochiti /? Regis Pecos and Rebecca Blum-Martinez The Navajo Language: I /? Ken Hale 8. Navajo Head Start Language Study /? Paul R. Platero 9. Introduction to Revitalization of National Indigenous Languages /? Leanne Hinton Introduction to the Welsh Language /? Leanne Hinton 10. Welsh: A European Case of Language Maintenance /? Gerald Morgan Introduction to the Maori Language /? Ken Hale 11. Te Kohanga Reo: Maori Language Revitalization /? Jeanette King An Introduction to the Hawaiian Language /? Leanne Hinton 12. The Movement to Revitalize Hawaiian Language and Culture /? Sam L. No'Eau Warner 13. "Mai Loko Mai O Ka 'I'ini: Proceeding from a Dream": The 'Aha Punana Leo Connection in Hawaiian Language Revitalization /? William H. Wilson and Kauanoe Kamana 14. Teaching Methods /? Leanne Hinton The Karuk Language /? Leanne Hinton 15. Teaching Well, Learning Quickly: Communication-Based Language Instruction /? Terry Supahan and Sarah E. Supahan The Navajo Language: II /? Ken Hale 16. Tsehootsooidi Olta'gi Dine Bizaad Bihoo'aah: A Navajo Immersion Program at Fort Defiance, Arizona /? Marie Arviso and Wayne Holm 17. The Master-Apprentice Language Learning Program /? Leanne Hinton 18. Linguistic Aspects of Language Teaching and Learning in Immersion Contexts /? Ken Hale 19. New Writing Systems /? Leanne Hinton An Introduction to Paiute /? Leanne Hinton and Ken Hale 20. Language Revitalization in the San Juan Paiute Community and the Role of a Paiute Constitution /? Pamela Bunte and Robert Franklin 21. Audio-Video Documentation /? Leanne Hinton Australian Languages /? Ken Hale 22. Strict Locality in Local Language Media: An Australian Example /? Ken Hale The Arapaho Language /? Ken Hale 23. Reflections on the Arapaho Language Project, or When Bambi Spoke Arapaho and Other Tales of Arapaho Language Revitalization Efforts /? Stephen Greymorning Irish /? Ken Hale 24. Continuity and Vitality: Expanding Domains through Irish-Language Radio /? Colleen Cotter The Mono Language /? Ken Hale 25. On Using Multimedia in Language Renewal: Observations from Making the CD-ROM Taitaduhaan /? Paul V. Kroskrity and Jennifer F. Reynolds 26. Can the Web Help Save My Language? /? Laura Buszard-Welcher 27. Training People to Teach Their Language /? Leanne Hinton Inuttut and Innu-aimun /? Ken Hale 28. The Role of the University in the Training of Native Language Teachers: Labrador /? Alana Johns and Irene Mazurkewich Languages of Arizona, Southern California, and Oklahoma /? Leanne Hinton 29. Indigenous Educators as Change Agents: Case Studies of Two Language Institutes /? Teresa L. McCarty, Lucille J. Watahomigie and Akira Y. Yamamoto /? [et al.] The Navajo Language: III /? Ken Hale 30. Promoting Advanced Navajo Language Scholarship /? Clay Slate 31. Sleeping Languages: Can They Be Awakened? /? Leanne Hinton 32. The Use of Linguistic Archives in Language Revitalization: The Native California Language Restoration Workshop /? Leanne Hinton The Ohlone Languages /? Leanne Hinton 33. New Life for a Lost Language /? Linda Yamane.Maps, b&w photographs, tables, word listslanguage policy, language planning, language maintenance, language revitalization, language immersion, language literacy, media and technology, language education and training, sleeping languages, navajo, arapaho

1. Rock-art of the Western Desert and Pilbara: Pigment dates provide new perspectives on the role of art in the Australian arid zone Jo McDonald (Australian National University) and Peter Veth (Australian National University) Systematic analysis of engraved and painted art from the Western Desert and Pilbara has allowed us to develop a spatial model for discernable style provinces. Clear chains of stylistic connection can be demonstrated from the Pilbara coast to the desert interior with distinct and stylistically unique rock-art bodies. Graphic systems appear to link people over short, as well as vast, distances, and some of these style networks appear to have operated for very long periods of time. What are the social dynamics that could produce unique style provinces, as well as shared graphic vocabularies, over 1000 kilometres? Here we consider language boundaries within and between style provinces, and report on the first dates for pigment rock-art from the Australian arid zone and reflect on how these dates from the recent past help address questions of stylistic variability through space and time. 2. Painting and repainting in the west Kimberley Sue O?Connor, Anthony Barham (Australian National University) and Donny Woolagoodja (Mowanjum Community, Derby) We take a fresh look at the practice of repainting, or retouching, rockart, with particular reference to the Kimberley region of Western Australia. We discuss the practice of repainting in the context of the debate arising from the 1987 Ngarinyin Cultural Continuity Project, which involved the repainting of rock-shelters in the Gibb River region of the western Kimberley. The ?repainting debate? is reviewed here in the context of contemporary art production in west Kimberley Indigenous communities, such as Mowanjum. At Mowanjum the past two decades have witnessed an artistic explosion in the form of paintings on canvas and board that incorporate Wandjina and other images inspired by those traditionally depicted on panels in rock-shelters. Wandjina also represents the key motif around which community desires to return to Country are articulated, around which Country is curated and maintained, and through which the younger generations now engage with their traditional lands and reach out to wider international communities. We suggest that painting in the new media represents a continuation or transference of traditional practice. Stories about the travels, battles and engagements of Wandjina and other Dreaming events are now retold and experienced in the communities with reference to the paintings, an activity that is central to maintaining and reinvigorating connection between identity and place. The transposition of painting activity from sites within Country to the new ?out-of-Country? settlements represents a social counterbalance to the social dislocation that arose from separation from traditional places and forced geographic moves out-of-Country to government and mission settlements in the twentieth century. 3. Port Keats painting: Revolution and continuity Graeme K Ward (AIATSIS) and Mark Crocombe (Thamarrurr Regional Council) The role of the poet and collector of ?mythologies?, Roland Robinson, in prompting the production of commercial bark-painting at Port Keats (Wadeye), appears to have been accepted uncritically - though not usually acknowledged - by collectors and curators. Here we attempt to trace the history of painting in the Daly?Fitzmaurice region to contextualise Robinson?s contribution, and to evaluate it from both the perspective of available literature and of accounts of contemporary painters and Traditional Owners in the Port Keats area. It is possible that the intervention that Robinson might have considered revolutionary was more likely a continuation of previously well established cultural practice, the commercial development of which was both an Indigenous ?adjustment? to changing socio-cultural circumstances, and a quiet statement of maintenance of identity by strong individuals adapting and attempting to continue their cultural traditions. 4. Negotiating form in Kuninjku bark-paintings Luke Taylor (AIATSIS) Here I examine social processes involved in the manipulation of painted forms of bark-paintings among Kuninjku artists living near Maningrida in Arnhem Land. Young artists are taught to paint through apprenticeships that involve exchange of skills in producing form within extended family groups. Through apprenticeship processes we can also see how personal innovations are shared among family and become more regionally located. Lately there have been moves by senior artists to establish separate out-stations and to train their wives and daughters to paint. At a stylistic level the art now creates a greater sense of family autonomy and yet the subjects link the artists back in to much broader social networks. 5. Making art and making culture in far western New South Wales Lorraine Gibson This contribution is based on my ethnographic fieldwork. It concerns the intertwining aspects of the two concepts of art and culture and shows how Aboriginal people in Wilcannia in far western New South Wales draw on these concepts to assert and create a distinctive cultural identity for themselves. Focusing largely on the work of one particular artist, I demonstrate the ways in which culture (as this is considered) is affectively experienced and articulated as something that one ?comes into contact with? through the practice of art-making. I discuss the social and cultural role that art-making, and art talk play in considering, mediating and resolving issues to do with cultural subjectivity, authority and identity. I propose that in thinking about the content of the art and in making the art, past and present matters of interest, of difficulty and of pleasure are remembered, considered, resolved and mediated. Culture (as this is considered by Wilcannia Aboriginal people) is also made anew; it comes about through the practice of artmaking and in displaying and talking about the art work. Culture as an objectified, tangible entity is moreover writ large and made visible through art in ways that are valued by artists and other community members. The intersections between Aboriginal peoples, anthropologists, museum collections and published literature, and the network of relations between, are also shown to have interesting synergies that play themselves out in the production of art and culture. 6. Black on White: Or varying shades of grey? Indigenous Australian photo-media artists and the ?making of? Aboriginality Marianne Riphagen (Radboud University, The Netherlands) In 2005 the Centre for Contemporary Photography in Melbourne presented the Indigenous photo-media exhibition Black on White. Promising to explore Indigenous perspectives on non-Aboriginality, its catalogue set forth two questions: how do Aboriginal artists see the people and culture that surrounds them? Do they see non-Aboriginal Australians as other? However, art works produced for this exhibition rejected curatorial constructions of Black and White, instead presenting viewers with more complex and ambivalent notions of Aboriginality and non-Aboriginality. This paper revisits the Black on White exhibition as an intercultural event and argues that Indigenous art practitioners, because of their participation in a process to signify what it means to be Aboriginal, have developed new forms of Aboriginality. 7. Culture production Rembarrnga way: Innovation and tradition in Lena Yarinkura?s and Bob Burruwal?s metal sculptures Christiane Keller (University of Westerna Australia) Contemporary Indigenous artists are challenged to produce art for sale and at the same time to protect their cultural heritage. Here I investigate how Rembarrnga sculptors extend already established sculptural practices and the role innovation plays within these developments, and I analyse how Rembarrnga artists imprint their cultural and social values on sculptures made in an essentially Western medium, that of metal-casting. The metal sculptures made by Lena Yarinkura and her husband Bob Burruwal, two prolific Rembarrnga artists from north-central Arnhem Land, can be seen as an extension of their earlier sculptural work. In the development of metal sculptures, the artists shifted their artistic practice in two ways: they transformed sculptural forms from an earlier ceremonial context and from earlier functional fibre objects. Using Fred Myers?s concept of culture production, I investigate Rembarrnga ways of culture-making. 8. 'How did we do anything without it?': Indigenous art and craft micro-enterprise use and perception of new media technology.maps, colour photographs, b&w photographswest kimberley, rock art, kuninjku, photo media, lena yarinkura, bob burruwal, new media technology

This photograph is of Angela Elizabeth Pearce, granddaughter of Tom Pearce - one of only 2 survivors from the shipwreck LOCH ARD. Angela Elizabeth Pearce had written in her grandfather’s Bible in childish handwriting the words “This Bible belongs to Angela E. Pearce”. Angela was born in England in 1925 and died in Woollahra N.S.W. in 1944, aged 19. She was one of Tom Pearce’s granddaughters. Her father, Robert Pearce was Tom’s second son. Tom Pearce is a famous hero, the rescuer of Eva Carmichael, the only other survivor from the 1878 shipwreck of the LOCH ARD. The Bible was given to Tom Pearce in recognition of his bravery at the wreck of the LOCH ARD. It is on loan to Flagstaff Hill Maritime Village from Parks Victoria. The ‘official’ inscription in the Bible reads, “Presented to Mr Thomas Pearce, In recognition of invaluable service performed in saving life when the Loch Ard was wrecked off the coast of Australia., by the Loyal Orange Institution of Victoria, Protestant Hall, Melbourne, August 1878” The photograph is accompanied by a letter, dated 4th May 2010, and is written by Angela’s cousin, Pamela Dormer of Devon, U.K. Her letter includes the words “Dear Mr Abbott, re Tom Pearce’s Bible, As you know, I have been in contact with Mr Peter Yarnis about means by which my grandfather’s presentation Bible can be released to be exhibited with his other effects, like the binoculars at Flagstaff Hill Museum. In the event that it will be, I have enclosed a photograph to join it. When my son Bill Dormer was at Port Campbell he was about to handle his great grandfather’s Bible and was surprised by a childish inscription opposite that of his presentation, which reads (I think this is the way it goes), THIS BIBLE IS THE PROPERTY OF ANGELA ELIZABETH PEARCE. Angela is my late cousin. Her father was Tom Pearce’s second son Robert Strasenburgh Pearce. I and my brother Raymond Simpson are the surviving grandchildren of Tom, by my mother Edith May Pearce, his only daughter. Angela and her mother, at the beginning of W.W.2, evacuated from England to Sydney, N.S.W. but sadly both were dead by early in the 60’s. Robert (my uncle Bobby) went down with his ship on the Malta Convoy, code named PEDESTAL, escorting with other ships the vital oil tanker OHIO to the island. (signed) Pamela Dormer” THE LOCH ARD’S STORY The sailing ship LOCH ARD was built in Glasgow in 1873 and belonged to the famous Loch Line. She made three trips to Australia and one trip to Calcutta before its final voyage which ended in tragedy near Port Campbell. The LOCH ARD left England on March 2, 1878, under the command of Captain Gibbs, a newly married, 29 year old. The ship carried a general cargo which reflected the affluence of Melbourne at the time. On board were straw hats, umbrella, perfumes, clay pipes, pianos, clocks, confectionary, linen and candles, as well as a heavier load of railway irons, cement, lead and copper. LOCH ARD also had a crew of 37, and 17 passengers. The voyage to Port Phillip was long but uneventful. At 3am on June 1, 1878, Captain Gibbs was expecting to see land and the passengers were becoming excited as they prepared to view their new homeland in the early morning. But LOCH ARD was running into a fog which greatly reduced visibility. Captain Gibbs was becoming anxious as there was no sign of land or the Cape Otway lighthouse. At 4am the fog lifted. A man aloft announced that he could see breakers. The sheer cliffs of Victoria's west coast came into view, and Captain Gibbs realised that the ship was much closer to them than expected. He ordered as much sail to be set as time would permit and then attempted to steer the boat out to sea. On coming head on into the wind, the ship lost momentum, the sails fell limp and LOCH ARD's bow swung back. Gibbs then ordered the anchors to be released in an attempt to hold its position. The anchors sank some 50 fathoms - but did not hold. By this time LOCH ARD was among the breakers, and the tall cliffs of Mutton Bird Island rose behind the ship. Just half a mile from the coast, the ship's bow was suddenly pulled around by the anchor. The captain tried to tack out to sea, but the ship struck a reef running out from Mutton Bird Island. Waves broke over the ship and the top deck was loosened from the hull. The masts and rigging came crashing down knocking passengers and crew overboard. It took time to free the lifeboats and when one was finally launched, it crashed into the side of LOCH ARD and capsized. Tom Pearce, who had launched the boat, managed to cling to its overturned hull and shelter beneath it. He drifted out to sea and then on the flood tide came into what is now known as LOCH ARD Gorge. He swam to shore, bruised and dazed and found a cave in which to shelter. Some of the crew stayed below deck to shelter from the falling rigging but drowned when the ship slipped off the reef into deeper water. Eva Carmichael had raced onto deck to find out what was happening only to be confronted by towering cliffs looming above the stricken ship. In all the chaos, Captain Gibbs grabbed Eva and said, "if you are saved Eva, let my dear wife know that I died like a sailor". That was the last Eva Carmichael saw of the captain. She was swept off the ship by a huge wave. Eva saw Tom Pearce on a small rocky beach and yelled to attract his attention. He dived in and swam to the exhausted woman and dragged her to shore. He took her to the cave and broke open a case of brandy which had washed up on the beach. He opened a bottle to revive the unconscious woman. A few hours later Tom scaled a cliff in search of help. He followed hoof prints and came by chance, upon two men from nearby Glenample Station three and a half miles away. In a state of exhaustion, he told the men of the tragedy. Tom returned to the gorge while the two men rode back to the station to get help. By the time they reached LOCH ARD Gorge, it was cold and dark. The two shipwreck survivors were taken to Glenample Station to recover. Eva stayed at the station for six weeks before returning to Ireland, this time by steamship. In Melbourne, Tom Pearce received a hero's welcome. He was presented with the first gold medal of the Royal Humane Society of Victoria and a £1000 cheque from the Victorian Government. Concerts were performed to honour the young man's bravery and to raise money for those who lost family in the LOCH ARD disaster. The media of the time had created one of Australia's first media celebrities. Everyone followed the story of Tom Pearce and Eva Carmichael with great interest and were disappointed when the two went their separate ways. It was felt by many that Tom should have proposed to Eva - given they had spent an evening together unsupervised in the cave and had drunk brandy to keep warm. Coleman Jacobs composed the music “The Young Hero Schottische” and dedicated it, by permission, to Mr. Thomas R. (Tom) Pearce. The sheet music was published in 1878 by the Messieurs Roberts, professors of dancing etc. Melbourne. It was on sale for 3/- (3 shillings) and in aid of the “LOCH ARD” fund. [This is Coleman Jacobs’ only surviving musical work Coleman Jacobs, accomplished pianist, musical performer, singer, composer, professor of music and music teacher, was born in 1827 and died on 4 July 1885, aged 58 years. Coleman Jacobs was buried in the Melbourne Cemetery (grave 461, Church of England section).] The wreck of LOCH ARD still lies at the base of Mutton Bird Island and much of the cargo has been salvaged. Some was washed up into what is now known as LOCH ARD Gorge following the shipwreck. Cargo and artefacts have also been illegally salvaged over many years before protective legislation was introduced. The photographic is of significance because of Tom Pearce and his association with the disaster of the LOCH ARD shipwreck, which is of State significance ― Victorian Heritage Register S417 Flagstaff Hill’s collection of artefacts from LOCH ARD is significant for being one of the largest collections of artefacts from this shipwreck in Victoria. It is significant for its association with the shipwreck, which is on the Victorian Heritage Register (VHR S417). The collection is significant because of the relationship between the objects, as together they have a high potential to interpret the story of the LOCH ARD. The LOCH ARD collection is archaeologically significant as the remains of a large international passenger and cargo ship. The LOCH ARD collection is historically significant for representing aspects of Victoria’s shipping history and its potential to interpret sub-theme 1.5 of Victoria’s Framework of Historical Themes (living with natural processes). The collection is also historically significant for its association with the LOCH ARD, which was one of the worst and best known shipwrecks in Victoria’s history. Photograph, sepia coloured, with accompanying letter. The photograph is a portrait of a young girl in a short sleeved top with a flower on her left shoulder. The girl is "Angela Elizabeth Pearce, granddaughter of Tom Pearce" as inscribed on back of photograph. Tom Pearce was one of two survivors of the 1878 shipwreck LOCH ARD. Included with the photograph is a letter from its donor, Pamela Joan Dormer, other granddaughter of Tom Pearce. The letter dated 4th May 2010 explains the connection between Angela Pearce and Tom Pearce's Bible.Back of photograph, written in blue pen “ANGELA ELIZABETH PEARCE / TOM PEARCE’S GRANDAUGHTER / PHOTO PRESENTED BY / HIS OTHER GRANDAUGHTER / PAMELA JOAN DORMER / 2010” Letter from Pamela Dormer verifying the connection between Angela Pearce and Tom Pearce’s Bible.flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, angela pearce, tom pearce, thomas r pearce, eva carmichael, loch ard shipwreck, tom pearce bible, loch ard presentation bible, hero tom pearce, loyal orange institution of victoria, royal humane society of victoria, mutton bird island, coleman jacobs, the young hero schottische

The Herald was a broadsheet newspaper published in Melbourne, Australia from 1840 to 1990. The Herald ceased publication on 5 October 1990, but on 8 October 1990, The Herald's name was merged with sister morning newspaper The Sun News-Pictorial to form the Herald Sun, which contained columns and features from both The Herald and The Sun News-Pictorial.This newspaper gives an insight into everyday life in the late 1950's and is a useful reference tool.A 40 pp complete broadsheet newspaper, The Herald - Melbourne. It is dated Saturday, August 16, 1958. It cost 3d.newspaper-the herald media communication-print

The Argus was a morning daily newspaper in Melbourne that was established in 1846 and closed in 1957 and was considered to be the general Australian newspaper of record for this period. Widely known as a conservative newspaper for most of its history. Newspapers reflect the contemporary society at the time of print i.e. post-war Australia. This item is a useful reference for that history.A complete 32 pp newspaper, titled The Argus - Melbourne. It is dated Saturday January 12 1946.newspaper-the argus media-print

The Daily Telegraph is a broadsheet newspaper published in London by Telegraph Media Group and distributed across the United Kingdom and internationally. It was founded by Arthur B. Sleigh in 1855 as The Daily Telegraph and Courier. The coronation of Queen Elizabeth II as monarch of the United Kingdom, Canada, Australia, New Zealand, the Union of South Africa, Pakistan, and Ceylon took place on 2 June 1953. Elizabeth ascended the throne at the age of 25, upon the death of her father, King George VI, on 6 February 1952, and was proclaimed queen by her various privy and executive councils shortly afterwards. The ceremony took place at Westminster Abbey. Celebrations took place and a commemorative medal was issued throughout the Commonwealth. Saving an item dedicated to the royal family is typical of the general feeling of respect and admiration felt by the rural communities towards the British Royal Family, especially towards Queen Elizabeth II.A supplement from the Daily Telegraph, June 2 1953, titled Coronation Day Supplement. On the front cover is a b/w picture of Westminster Abbey.newspaper-supplement-daily-telegraph coronation royal-family elizabeth-11

The Sun News-Pictorial, also known as The Sun, was a morning daily tabloid newspaper in Melbourne, Australia, established in 1922 and closed in 1990. It was part of The Herald and Weekly Times stable of Melbourne newspapers. For more than fifty years it was the Australian newspaper with the largest circulation. This special edition was issued as a souvenir of the coronation of Queen Elizabeth 11. The coronation of Queen Elizabeth II as monarch of the United Kingdom, Canada, Australia, New Zealand, the Union of South Africa, Pakistan, and Ceylon took place on 2 June 1953 at westminster Abbey. On the 2nd June 1953, the coronation of Queen Elizabeth II took place and the commonwealth countries, including Australia joined in the celebration. Saving an item dedicated to the royal family is typical of the general feeling of respect and admiration felt by the rural communities towards the British Royal Family, especially towards Queen Elizabeth II.A broadsheet sized newspaper supplement designed to be folded into four - 8 pp. It is titled The Sun News Pictorial - Coronation Service.newspaper-supplement-sun-news-pictorial media-print

The Sun News-Pictorial, also known as The Sun, was a morning daily tabloid newspaper in Melbourne, Australia, established in 1922 and closed in 1990. It was part of The Herald and Weekly Times stable of Melbourne newspapers. For more than fifty years it was the Australian newspaper with the largest circulation Newspaper reflect contemporary society. This item is a useful reference for the history of the late 1920's.A newspaper, cover missing, Sun News-Pictorial dated Saturday July 30 1927.newspaper-sun-news-pictorial media-print

The Sun News-Pictorial, also known as The Sun, was a morning daily tabloid newspaper in Melbourne, Australia, established in 1922 and closed in 1990. It was part of The Herald and Weekly Times stable of Melbourne newspapers. For more than fifty years it was the Australian newspaper with the largest circulation George VI (Albert Frederick Arthur George; 14 December 1895 – 6 February 1952) was King of the United Kingdom and the Dominions of the British Commonwealth from 11 December 1936 until his death.Newspapers reflect contemporary society. Saving an item dedicated to the royal family is typical of the general feeling of respect and admiration felt by the rural communities towards the British Royal Family.A newspaper - middle pages missing, containing articles relating to the death of King George V1. It is dated Saturday February 1952..newspaper-sun-news-pictorial media-print george-v1 royal-family