Gordon Dawe was a member of Maldon Historical Society and president of Central Highlands Historical Association (CCHA)for many years. Small booklet for memorial service for Gordon Dawe (President Central Highlands Historical Association) Contains photographs and text, black text on white card, coloured photos.A Celebration of the Life of Gordon Dawe 30 June 1923 (crossed out and 1928 inserted in pencil) - 26 May 2009 Meldon Community Hall Wednesday 3 June 2009gordon dawe, maldon historical society, central highlands historical society, chha

Guyetts and Sons is a family business that began providing funeral services in Warrnambool and South West Victoria in 1905. Today in 2019 the business is still in operation as Guyetts Funerals Warrnambool. At the graveside, coffin rods are laid across the width of the open grave to support the coffin. The coffin is balanced evenly on the coffin rods. Coffin straps (also called lifting straps) are slipped underneath the coffin from side to side and at the appropriate time the straps are used to lift the coffin, the rods are removed and, using the straps the coffin is gently lowered into the grave.These coffin rods are significant for their association with Guaetts Funerals Warrnambool, an early 1900s local family business that is still in operation. The rods are an example of equipment used in conducting funerals and burials for many years.Coffin straps; two woven canvas straps, ends re-inforced with leather (sometimes called funeral straps). Straps once elonged to Guyetts and Sons, Warrnambool.flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, coffin straps, funeral straps, guyatt's funerals warrnambool, burial service, cemetery, graveside, coffin, canvas ropes, guyett funeral directors warrnambool, warrnambool 1920s, warrnambool 1905 business, funeral item, funeral service, funeral director warrnambool, funeral home, funeral arrangements, burial service, cemetery funeral, death, herse, cemetery supplies, funeral director supplies, mortuary equipment

Guyetts and Sons is a family business that began providing funeral services in Warrnambool and South West Victoria in 1905. Today in 2019 the business is still in operation as Guyetts Funerals Warrnambool. This wooden coffin was used as a display model in the 1920s at Guyetts. Its simple six-sided design was an economical choice as it used less wood than the box-shaped coffins. This coffin is an example of coffin design in the 1920s in Warrnambool and South West Victoria. It is historically significant, representing a local business that began in the first decade of the 1900s and is still in operation today.Coffin made of polished wood with pressed, silver coloured metal decorations on top and along sides in several designs. Its shape is similar to the human body; wide at the shoulders and narrow at the feet. It has a six-sided base and a completely removable lid. The coffin was used as a display coffin by Guyett and Sons, funeral directors of Warrnambool, from the 1920s.Noneflagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, coffin, display coffin, guyett funeral directors warrnambool, warrnambool 1920s, warrnambool 1905 business, funeral item, funeral service, funeral director warrnambool, funeral home, funeral arrangements, burial service, cemetery funeral, death, herse, cemetery supplies, funeral director supplies, mortuary equipment

Guyetts and Sons is a family business that began providing funeral services in Warrnambool and South West Victoria in 1905. Today in 2019 the business is still in operation as Guyetts Funerals Warrnambool. At the graveside, coffin rods are laid across the width of the open grave to support the coffin. The coffin is balanced evenly on the coffin rods. Coffin straps (also called lifting straps) are slipped underneath the coffin from side to side and at the appropriate time the straps are used to lift the coffin, the rods are removed and, using the straps the coffin is gently lowered into the grave.These coffin rods are significant for their association with Guaetts Funerals Warrnambool, an early 1900s local family business that is still in operation. The rods are an example of equipment used in conducting funerals and burials for many years. Coffin rods, pair of two. Round wooden rods with shaped handles, once used by Guyett's funerals, Warrnambool.flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, guyett funeral directors warrnambool, warrnambool 1920s, warrnambool 1905 business, funeral item, funeral service, funeral director warrnambool, funeral home, funeral arrangements, burial service, cemetery funeral, death, herse, cemetery supplies, funeral director supplies, mortuary equipment, coffin rods, coffin rod

One of a series of official war photographs of World War I. The caption on back of card reads "Into this battlefield grave two dead British soldiers have been reverently placed, while the Padre reads the solemn words of the Burial Service".Colour photograph, black and white text on versoDaily Mail Battle Pictures. Official war photographs, Series III No. 23.world war 1

A summary of important decisions made at Annual Conferences from 1926. The document appears incomplete as it starts at section ii). ii) Constitution (pages 1, 1a, 1b, 2, 3, 3a, 3b) iii) Junior Legacy Club - Employment (page 4) iv) Intermediate Legacy Club (page 4) v) General. Frequency of Conferences (page 5) / Burial service (page 6) / Interclub transfer (page 7) / Imperial extension of Legacy (page 7, 8) / War history in schools (page 8 9) / Womens' Clubs (pages 10, 11) / Policy of Legacy Clubs (pages 11, 12) / 20th Anniversary of Anzac (page 12) / Defence / 'Carry On' Clubs (page 13) / Proceedure (page 14) It was stored with other historical documents that had been marked with 'H' and a number, they were all part of the archive project that was trying to capture the history of Legacy. A record of successful motions made at annual conference on a variety of topics.White foolscap file copy paper with black type x 19 pages of a summary of past conferences and the resolutions passed at each.Handwritten 'L/ Gillespie' in pencil on top right corner of first page.history, conference

This clock was made by Charles Frederick Falck who was a watchmaker and jeweller in Beechworth from 1863-1908. Falck was born in Körlin, Prussia on May 22nd in 1833 and died at the age of 75 in 1908. Ovens and Murray Advertiser, Beechworth: edition June 13, 1908 OBITUARY: Falck was brought up to the business of watch-making, in which he developed exceptional mechanical ingenuity. Attracted by the favourable prospects held out by the Australian discoveries of gold he, like many other young adventurous spirits, left his native land to seek his fortune in the great southern Eldorado, arriving in Adelaide in 1854, and shortly after came to Melbourne where he worked as a journeyman, and subsequently started in business on his own account. Feeling inclined to test his fortune on the goldfields, he went to Blackwood but, meeting with little success, he returned to Melbourne where he was married. In 1862, he moved to Beechworth, where he commenced business as watchmaker and gold-buyer. He then embarked in vine-growing on the Sydney road, but eventually resumed his business avocations. His skill in practical horology was evinced in a clock of his own design and manufacture, surmounted by a golden eagle, which was exhibited at the first Melbourne Exhibition in 1856, and which afterwards formed a pre-eminent attraction in the window of his business premises in Ford Street. For many years, he filled the position of timekeeper to the Beechworth Racing Club, with complete satisfaction also at various sports meetings. He leaves a family of six sons and one daughter (Mrs. Jas. Broadfoot) all arrived at maturity. The funeral, which was well attended by a number of residents, took place at the Beechworth Cemetery on Sunday, the burial service being performed by the Ven. Archdeacon Potter. The cortege was capably supervised by Mr. D. Wilson, undertaker. The clock was returned to Beechworth in 2020 through the generous support of the Copland Foundation. Given that Mr. C. F. Falck traded as a watchmaker and jeweller in Beechworth for 45 years and traded with the 1855 clock mounted in his front window, there is a direct link between the clocks and the social, cultural and economic life of nineteenth century Beechworth at time when the town was developing and expanding in response to gold mining. This clock represent the significant skill and expertise of Charles Falck as an horologist. Medium-sized pendulum clock featuring a carved gilt wood eagle with wings outstretch (épandre - expanded with wing-tips directed upwards) and perched above a pendulum rod that holds a silver dial clock face within a reeded sunburst surround. The clock has an eight-day fuse movement with dead beat escapement wound from the clock face. C. F. F. FALCK / EXHIBITION 1856 / MELBOURNEburke museum, copland foundation, beechworth, leonard joel, auction, purchase, clock, pendulum, eagle, eagle clock, charles frederick falck, c. f. falck, falck, horology, pendulum clock, melbourne

This clock was made by Charles Frederick Falck who was a watchmaker and jeweller in Beechworth from 1863-1908. Falck was born in Körlin, Prussia on May 22nd in 1833 and died at the age of 75 in 1908. Ovens and Murray Advertiser, Beechworth: edition June 13, 1908 OBITUARY: Falck was brought up to the business of watch-making, in which he developed exceptional mechanical ingenuity. Attracted by the favourable prospects held out by the Australian discoveries of gold he, like many other young adventurous spirits, left his native land to seek his fortune in the great southern Eldorado, arriving in Adelaide in 1854, and shortly after came to Melbourne where he worked as a journeyman, and subsequently started in business on his own account. Feeling inclined to test his fortune on the goldfields, he went to Blackwood but, meeting with little success, he returned to Melbourne where he was married. In 1862, he moved to Beechworth, where he commenced business as watchmaker and gold-buyer. He then embarked in vine-growing on the Sydney road, but eventually resumed his business avocations. His skill in practical horology was evinced in a clock of his own design and manufacture, surmounted by a golden eagle, which was exhibited at the first Melbourne Exhibition in 1856, and which afterwards formed a pre-eminent attraction in the window of his business premises in Ford Street. For many years, he filled the position of timekeeper to the Beechworth Racing Club, with complete satisfaction also at various sports meetings. He leaves a family of six sons and one daughter (Mrs. Jas. Broadfoot) all arrived at maturity. The funeral, which was well attended by a number of residents, took place at the Beechworth Cemetery on Sunday, the burial service being performed by the Ven. Archdeacon Potter. The cortege was capably supervised by Mr. D. Wilson, undertaker. The clock was returned to Beechworth in 2020 through the generous support of the Copland Foundation and the Friends of the Burke. Given that Mr. C. F. Falck traded as a watchmaker and jeweller in Beechworth for 45 years and traded with the 1855 clock mounted in his front window, there is a direct link between the clocks and the social, cultural and economic life of nineteenth century Beechworth at time when the town was developing and expanding in response to gold mining. This clock represent the significant skill and expertise of Charles Falck as an horologist. Large swinging clock featuring a carved gilt wood eagle with its wings outstretched (abaisé - expanded with wing-tips lowered) and perched above a pendulum rod that holds a silvered dial clock face within a reeded sunburst surround. (Similar to #2019.056.01) The clock has an eight-day fuse movement with dead beat escapement wound from the clock face. C. F. FALCK / WATCHMAKERburke museum, copland foundation, beechworth, leonard joel, auction, purchase, clock, pendulum, eagle, eagle clock, charles frederick falck, c. f. falck, falck, horology, pendulum clock, melbourne

Hand written letter titled 'The graves beside the swamp at Boort.' dated November 1962. Two of the headstones lie broken on the grass covered graves. On the granite slab at the right is the inscription 'In memoriam. George F. Campion of Exeter Devon, England, who departed this life, May 31st 1851. Aged 19 years. The 2 month old baby boy of 'John and Jane', married couple on 'Boort', died the same day and was buried beside Campion. There is nothing to mark his grave. Both were buried by the Station men. Mr J. R. Godfrey read the burial services for both. On the marble slab at the left can be deciphered the inscription sacred to the memory of George Bertram, fourth son of Henry and Mary Godfrey, Born 18th November 1858. Died 11th April 1860. On the headstone still standing can be read the inscription Sacred to the memory of Samuel C. Sutlee, who died April 1st 1871, aged 2 years 4 months. He is not dead - but sleepeth. This child was the son of a married couple 'on Boort', after the Godfrey family had left 'Boort'. Note - My nephew Russell Coutts of 'Dunbar', Boort, (formerly 'Boort' Station) is erecting a fence around the graves. His son, Peter took these photographs. I wrote the verses 'Beside the Swamp' after my first visit to them in 1957. I always take flowers and place them on the graves whenever I visit 'Dunbar' Selina M. Deravin 1962Russell Coutts and his son Peter have restored the graves beside the Lake at 'Dunbar' and erected a graveyard. This photograph was taken by Peter and the flowers placed on the graves by his mother Wilma who helps to care for them. They also discovered a fifth unknown grave there when erecting the fence and re- erecting the broken and fallen headstones. S. M. Deravin.Selina M. Deravinmemorials, graveboards, boort cemetry, russell coutts, 'dunbar', peter coutts, george f. campion, boort cemetery, samuel c. sutlee?.

The letter describes various financial arrangements, the letter has him in 20th MGC. Alexander Cross Smyth, No 559, enlisted 19.10.16, age 27 years 2 months in 8th Reinforcements 10th Machine Gun Company. Embarked for England 14.2.1917, embark for France 5.6.1917, detached to “A” Burial unit 9.4.1919, detached to Australian Graves Services 20.8.1919, RTA 22.10.1921, discharged from the AIF 2.2.1922. letter describes various financial arrangements. Letter refers to 20th MGC.Business correspondence. Brown with letterhead. Purple type, addressed to Private A.C. Smyth, signed by manager.Hand-written signature, addressed to Private A.C. Smyth, 20th Machine Gun Company, Seymourletter, ww1, 20th

This is a set of 26 black & white photographs of troops from the Army Headquarters Survey Regiment undertaking ceremonial drills at a military funeral held at Mildura in 1968. As a senior officer of field rank (Colonel or above) led the funeral procession, it is presumed the unknown deceased soldier was also a highly ranked field officer. The location of the funeral service was the Methodist Church in Merbein, based on the sign in photo .2P and the burial was held at the Midura Cemetery in northwest Victoria, based on the annotation on the back of photo .10P.This is a set of 26 black & white photographs of troops from the Army Headquarters Survey Regiment undertaking ceremonial drills at a military funeral held at Mildura in1968. The photographs were printed on photographic paper and are part of the Army Survey Regiment’s Collection. The photographs were scanned at 300 dpi. .1) to .8) - Photo, black & white, 1968. All unidentified. .9) &.10) - Photo, black & white, 1968. Front rank L to R: unidentified (x4), SPR Bob Williams, SPR John McCracken, remainder unidentified. Rear rank L to R: all unidentified. .11) to .13) - Photo, black & white, 1968. File on right: No. 4 - SPR Bob Williams, No. 5 - SPR John McCracken, remainder unidentified. File on left: all unidentified. .14) to .19) - Photo, black & white, 1968. All unidentified. .20) - Photo, black & white, 1968. Front rank L to R: all unidentified. Rear rank L to R: unidentified, SPR John McCracken, SPR Bob Williams, remainder unidentified. .21) to .26) - Photo, black & white, 1968. All unidentified. There are no annotations, except the date ‘1968’ is written on the back of photo .10P. No personnel are identified.royal australian survey corps, rasvy, army survey regiment, army svy regt, fortuna, asr

This card is one that was given to those who were designated to hold the tassels of the pall at a funeral conducted by Beattie and Phillips of Warrnambool. A pall was a cloth used to cover a casket or coffin at a funeral. The pall often had four or more tassels on the edges and these people, usually men, would hold the tassels when the coffin was being carried into the church and out of the church. The pall was removed before burial. It was also in some services unfolded and folded in a ceremonial manner when it was placed on the coffin and when it was removed. Other men would have been designated as pallbearers to carry the coffin to and from the church. The firm of Beattie and Phillips was commenced in Warrnambool in the 1860s, by Christopher Beattie and Henry Phillips, initially in Koroit Street and after 1928 in Fairy Street. James Beattie, the son of Christopher, was the proprietor from 1896 to 1945 when James Leahy took over but traded for some years as Beattie and Phillips. The business was sold in 2000 and an undertaking business still operates from the same premises. The other two cards relate to part of the main mourning party who would have been allocated seats in the funeral vehicles These are very interesting cards as it is a great example of funeral practices 70 to 80 years ago. The practices may in many cases be the same today but cards such as these are no longer in use. It is also important as items connected with Beattie and Phillips, one of the two best-known undertaking businesses in Warrnambool’s history.This are three small buff-coloured lightweight cards given to those at funerals who were designated p[laces or parts in the service. (.1)to hold the tassel ends of the pall covering the coffin, .2 Seating in second coach .3 Seating in third coach The card has black printed material on both sides and a band of black across the top right hand corner. There is a small crease on the card and it is a little smudged. .1Side One: ‘Supporter of the Pall, Front Tassel-Right, Beattie & Phillips, Undertakers, Warrnambool, (J.C. Beattie), Phone 165 Day and Night, over’ Side Two: ‘Kindly show this card to Funeral Director when pall is being used and keep as a Memento’. .2 Second Coach Beattie & Phillips Undertakers Warrnambool . 'Phone 165 Day and night. On back 183 written in pencil .3 Third Coach Beattie and Phillips Undertakers Warrnambool. 'Phone 165 Day and night. On back 183 written in pencil warrnambool, beattie & phillips, james beattie warrnambool, james leahy warrnambool, warrnambool undertakers

Pte. William Bailey, Service No. 8/A 1st AIF 31 Batt. KIA 25 October 1916 in France. Buried AIF burial ground, Flers, France.Photograph - on cream cardboard, sepia, full length portrait of a soldier.R. McGeehan, Photographer, The Central studios 57 Elm Grove, Ripponlea, Melbourne.ww1, portrait

Soft cover, glossy paper. Black print on gold background showing soldiers in silhouette. Front cover to page 20 printed in English. Back cover to page 20 printed in French. 20 English & 20 French cut, plain, white pages. Illustrated black / white / colour photos & maps.Printed on front: “Order of Service Dedication and Burial Fromelles (Pheasant Wood) Military Cemetery 19 July 2010” Printed on back: “Protocole de la Ceremononie Inauguration et Inhumation Fromelles (Pheasant Wood) Military Cemetery 19 Juillet 2010”booklet, fromelles, dedication, pheasant wood

The letter to Mr Williams relates to the burial of No 1442 Pte W. Williams 2nd Bn AIF and is burial place “Browns Dip North Beach Gallipoli 500 yards south of ANZAC Cove. Refer Cat No 4342P for his service details also Cat No 1859P for medals and photo.Australian Imperial Force Official letterhead, light cream coloured, typing in black relating to the loss of Pte W. Williams and his initial burial on ANZAC.Typed in black, “Mrs S.T.Williams 323 Littleton Terrace Bendigo Vic”letters, graves, burial, anzac cove

Barque Metropolis was possibly that of the 1887 4 masted barque built by R & J Evans, Liverpool. Officers of the Barque Metropolis are also joined by crew of the Penryhn Castle in port at the time. The ladies on the far right of the funeral party may be relatives but more likely to be representatives from the Mission to Seamen offering sympathy to fellow crew members and honouring the burial of the apprentice, Ray Rattley name also reported in the LHLG newsletter as Rutley. The Apprentice was ill after arriving from S. America in August 1914 and was taken to a local hospital but died the following day. The Mission chaplain attended him.The image of the burial is significant in the depiction of a multi-cultural crew and the presence of local women representing and symbolising the concern and sympathy felt for the apprentice's family and the plight of young seafarers far from home ports. The inscription with identifying names provides a valuable chronological link with seafarers and clergy attending the burial and funeral. Black and white photographic print adhered to mount board with handwritten inscription identifying some of the people depicted photographed while attending an internment and funeral service.Inscriptions in black ink along the lower edge of the mount beneath Photograph: Left to right names of crew and chaplain see image.at Lwr left printed in cursive : 'The Swiss Studios' and at right corner: "Melbourne" on reverse: in Pencil handwritten cursive " To Rev A G Goldsmith / from Capt P Jones / Barque Metropolis " roy rutley, barque metropolis, funeral, burial

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

Circa 1918: Various Photos of the Cheltenham Methodist Youth Group. Row 1 and 2: "At Flinders". Row 3: 1st Left, "Holidaying at Cockatoo". in 1852 Stephen Charman, who had arrived in Melbourne 1842 aged 21 years as one of Henry Dendy's emigrants, purchased 160 acres in Spring Grove ( now Cheltenham). Stephen and his family lived in a wattle and daub hut and worked hard to establish a market garden, poultry and pig farm. The first Methodist Church Services were held at their home. In 1855 Stephen gave 1 acre of his land on Balcombe Road to the Methodist Church for a School, Burial ground and a Chapel which was built in 1857.The Methodist Church, Balcombe Road was the 2nd religious building to be erected in Spring Grove now known as Cheltenham c 18577 small black and white photographs of the Cheltenham Methodist Youth Group at Flinders, Cockatoo and unkown locations, c 1918 . First 3 photos are of male cyclists on a trip to Flinders, Victoria. Photo 4 shows 6 ladies and a man on holiday at Cockatoo in the Dandenong Ranges ,Victoria . Photos 5 to 7 show men, women and children in bushland surroundings of unrecorded locations.Photo 1 - 3 on back : Flinders 1918 Photo 4 left on back : Holiday at Cockatoo right on back : Whitehead Photo 5-7 nilcheltenham, cheltenham methodist youth group, 1914, 1918, charman stephen, gettens mary, spring grove, methodist church, charman road, balcombe road, dendy henry, henry dendy's special survey 1841, youth groups, social groups, market gardners, early settlers, pioneers, dairy farmers, poultry farmers, pig farmers,moorabbin, brighton,

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

W.W.I. Star Medal awarded to Private Frederick Turner.|From the Returned Services League, Mitcham Sub - Branch located at 26 McDowall Street Mitcham, cnr Harrison Street. Branch closed early 2014.1914-15 Star Medal with attached ribbon sitting on a red felt square with information as follows:|'Private Frederick Turner; No. 265 22nd Battalion AIF Enlisted 8th February 1915; Killed in Action aged 34; 17th November 1916.|'Remembered with Honour at the A.I.F. Burial Ground, Flers, Somme, France.|'Born in Collingwood, he was living at 62 Pelham Street, Carlton prior to enlisting..as abovemilitary history, army, numismatics, medals - military

Colour photograph of the Silbury Hill, an immense Neolithic man-made mound part of the Avebury World Heritage Site. The Avebury World Heritage Site is a complex of outstanding prehistoric monuments comprising Windmill Hill (Early Neolithic enclosure and Bronze Age burial mounds); Silbury Hill; West Kennet Long Barrow; Avebury Stone Circles and West Kennet Avenue; The Sanctuary (site of stone and timber circles). It is part of National Trust and English Heritage. Visitors may walk to sites.avebury world heritage site, mound, prehistoric monuments, silbury hill, west kennet long barrow, neolithic, world heritage

Colour photograph of the Silbury Hill, an immense Neolithic man-made mound part of the Avebury World Heritage Site. The Avebury World Heritage Site is a complex of outstanding prehistoric monuments comprising Windmill Hill (Early Neolithic enclosure and Bronze Age burial mounds); Silbury Hill; West Kennet Long Barrow; Avebury Stone Circles and West Kennet Avenue; The Sanctuary (site of stone and timber circles). It is part of National Trust and English Heritage. Visitors may walk to sites.Colour photograph of rocks at Avebury World Heritage Site avebury world heritage site, prehistoric monuments, rocks

Colour photograph of the Silbury Hill, an immense Neolithic man-made mound part of the Avebury World Heritage Site. The Avebury World Heritage Site is a complex of outstanding prehistoric monuments comprising Windmill Hill (Early Neolithic enclosure and Bronze Age burial mounds); Silbury Hill; West Kennet Long Barrow; Avebury Stone Circles and West Kennet Avenue; The Sanctuary (site of stone and timber circles). It is part of National Trust and English Heritage. Visitors may walk to sites.Colour photograph of Avebury World Heritage Stte.avebury world heritage site, prehistoric monuments, rocks

Colour photograph of the Silbury Hill, an immense Neolithic man-made mound part of the Avebury World Heritage Site. The Avebury World Heritage Site is a complex of outstanding prehistoric monuments comprising Windmill Hill (Early Neolithic enclosure and Bronze Age burial mounds); Silbury Hill; West Kennet Long Barrow; Avebury Stone Circles and West Kennet Avenue; The Sanctuary (site of stone and timber circles). It is part of National Trust and English Heritage. Visitors may walk to sites.Colour photograph of Avebury World Heritage Site. avebury world heritage site, prehistoric monuments, rocks

Colour photograph of the Silbury Hill, an immense Neolithic man-made mound part of the Avebury World Heritage Site. The Avebury World Heritage Site is a complex of outstanding prehistoric monuments comprising Windmill Hill (Early Neolithic enclosure and Bronze Age burial mounds); Silbury Hill; West Kennet Long Barrow; Avebury Stone Circles and West Kennet Avenue; The Sanctuary (site of stone and timber circles). It is part of National Trust and English Heritage. Visitors may walk to sites.Colour photograph of Avebury World Heritage Site. avebury world heritage site, prehistoric monuments, rocks

Colour photograph of the Silbury Hill, an immense Neolithic man-made mound part of the Avebury World Heritage Site. The Avebury World Heritage Site is a complex of outstanding prehistoric monuments comprising Windmill Hill (Early Neolithic enclosure and Bronze Age burial mounds); Silbury Hill; West Kennet Long Barrow; Avebury Stone Circles and West Kennet Avenue; The Sanctuary (site of stone and timber circles). It is part of National Trust and English Heritage. Visitors may walk to sites.Colour photograph of Avebury World Heritage Site.avebury world heritage site, rocks, prehistoric monuments

Colour photograph of the Silbury Hill, an immense Neolithic man-made mound part of the Avebury World Heritage Site. The Avebury World Heritage Site is a complex of outstanding prehistoric monuments comprising Windmill Hill (Early Neolithic enclosure and Bronze Age burial mounds); Silbury Hill; West Kennet Long Barrow; Avebury Stone Circles and West Kennet Avenue; The Sanctuary (site of stone and timber circles). It is part of National Trust and English Heritage. Visitors may walk to sites.Colour photograph of the Avebury World Heritage Site.prehistoric monuments, avebury world heritage site, rocks

Colour photograph of the Silbury Hill, an immense Neolithic man-made mound part of the Avebury World Heritage Site. The Avebury World Heritage Site is a complex of outstanding prehistoric monuments comprising Windmill Hill (Early Neolithic enclosure and Bronze Age burial mounds); Silbury Hill; West Kennet Long Barrow; Avebury Stone Circles and West Kennet Avenue; The Sanctuary (site of stone and timber circles). It is part of National Trust and English Heritage. Visitors may walk to sites.Colour photograph of Avebury World Heritage Site. avebury world heritage site, prehistoric monuments, rocks