Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future). The circle and diamond pattern are ancient symbols used by Wadawurrung people dating pre-colonisation on possum skin and kangaroo skin cloaks, other artefacts like spear heads (carved), wooden shields, stone tools and caves were painted with blood, ochre and bound with grass tree sap, black wattle tree sap and kangaroo fats. The diamond pattern was a strong design used by men on shields and women on baskets and adornments. Shields were taken from the tree in the colder months when the tree was cold as the wood came off cleaner. Ochre colours of red, white, yellow and charcoal were often used to colour in and decorate the skin side of possum skin cloaks, wooden shields, spear heads, baskets and some coolamon bowls.The design for this cloak has been simplified from the original artefact design.Cloak with black and white diamond and circle design on outer cloak and coral and white line pattern within lining. Trimming is solid black. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung, first nations, cloak

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future). Deanne states that this is her favourite season and she loves painting the small orchids as they flower after the cold season begins to clear.Black cloak with pink and purple toned flower motif on outer cloak, purple and black diamond, and circle design in lining. Solid black trimming. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung dja, first nations art, cloak, murnong

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future. The murnong was one of the main food sources for First Peoples before colonisation as it grew right across Wadawurrung Dja. The introduction of the sheep and cattle saw the murnong eaten roots and all and it quickly became less plentiful. The tubers were eaten raw or roasted on a fire. Water could be added to make a paste for small children to eat. The woman’s wooden digging stick that was used to gather and harvest plants was often buried with the woman for her afterlife and is considered sacred women’s knowledge. All parts of the plants and trees were and still are honoured as sacred medicine, healing plants and bush food knowledge.Yellow flower and female figure motif on black background on outer cloak, black and white diamond, and circle design in lining. Solid black trimming. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung dja, first nations art, cloak, murnong

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future). This cloak represents a traditional shield and stands for strength, resilience and standing proud. It protects us as we move forward. The gold represents the gold fields of Ballarat and Golden Plains shire. It also represents fool’s gold (pyrite) as First People had no use of gold, instead the people are the gold.Black, white, and red stripe design with flower and stem motif on outer cloak. Lining is a red and white stripe motif. Trimming is solid black. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung dja, first nations art, cloak, murnong

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future).The sacred banksia tree was a favourite for Wadawurrung people. Flowering before deep Winter, the banksia was used for spear making and other wooden tools. The sap was drunk as a sweet drink and the seed pods used for water straining and fire sticks. The banksia tree flowers at the time when fire sticks farming is practiced marking the days before the coldest days and nights and the hotter days.White, orange, and yellow banksia design on outer cloak, yellow and white circle and diamond design in lining. Solid black trimming. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung dja, first nations art, cloak

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future). Waa the Crow Totem Cloak (Waa represents our ancestors watching over us). Waa and all the birds get their names by the sounds the bird makes.Blue feather motif with blue star background on outer clock, blue and black feather design in lining. Solid black trimming. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung dja, first nations art, cloak

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future. The white ochre was used to create the feather pattern. White ochre is deeply connected to spirit or ‘murrup’ as we call it in language. The ochre is used on our bodies in ceremonies to paint our body up and is also placed on graves when someone passes. The white ochre is our most sacred connection to our ancestors and is used to celebrate both life and death. I source the white ochre from the You Yangs and only take what I need for ceremony and my painting.White and black feather motif with yellow eye design on outer clock, brown feather motif in lining. Solid black trimming. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung dja, first nations art, cloak

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future). Bunjil the eagle used to be a man called Karringalabil. As a man he created the first man and woman out of bark from the sacred manna gum tree and clay from the river bed. He created the plants, animals, mountains, waterways, sky and under Country. After which he turned himself into an eagle. He has two wives, Kunuwarra the black swan sisters. After he completed all of creation he flew up into the sky at Lal Lal Falls and he now watched over us as a star in the night sky and as an eagle by day.Brown, red and white tone feather motif with yellow eye design on outer clock, red and black diamond and circle design in lining. Solid black trimming. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung dja, first nations art, cloak

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future). The colours of this cloak refer to natural pink ochre and indigenous flowering plants on Wadawurrung Dja. The pink ochre is sourced by Deanne Gilson at Black Hill in Ballarat, Victoria. Men also made woven dilly bags to hold their possessions in. The basket making was an ongoing aspect of daily life for Wadawurrung people and often done in cooler months when the weather was too bad to go outside. Many women and family groups had their own style and techniques that were traded amongst other groups. Wadawurrung women had a particular stitch they used and incorporated elaborate symbols into the basket designs. Tammy Gilson’s weaving represents this stitch. This cloak pays homage to them and the changing seasons as they created, particularly the cooler months leading into the warmer season when several gum blossom flower. This cloak was worn once by artist Deanne Gilson at a formal opening at the Art Gallery of Ballarat in 2022. A Welcome to Country ceremony was performed while wearing it.Pink native flower in baskets motif on a pink background on outer cloak, pink and white diamond and circle design in lining. Solid black trimming. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung dja, first nations art

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future). The black swan cloak refers to the black swan of Geelong and Ballarat were the swan has had its own fight to survive during the early colonial years where white swans were introduced by colonisers and the black swan fought back as they do not naturally get along. The wave pattern is taken from a traditional shield pattern held in the Melbourne Museum, South Eastern archive collection of shields. The wave refers to the water and travelling across water to fish, hunt and survive. This cloak is about survival, water, and the swan living on the water. It also refers to a contemporary dance of Kunuwarra the black swan, which was performed by a group Wadawurrung women (including artist Deanne Gilson) for Tanderrum (Melbourne – Naarm) in 2016. The dance is available to watch on youtube.Black swan, heart motif with water design on outer cloak, female figure and red native flower design on lining. Solid black trimming. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, first nations art, wadawurrung dja

Unlined taupe silk cloak with two wide horizontal bands of black satin and lozenge-shaped black cord detailing. Black satin tie collar with black tassels at ends.1920s, cloak, art deco

Orange bouclé wool coat woven with velvet stripes; brown fur collar and deep hem.1920s, cloak, cape

The artists who contributed to this work were undertaking an Advanced Certificate in Koori Art and Design, which ran at the Ballarat School of Mines from 1995-2002. They classes took place on the SMB Campus in the former Ballarat Technical School (Gribble Building)Photograph of students making the Ballarat School of Mines Possum Skin Cloak.advanced certificate in koori art and design, possum skin cloak, bianca nikkelson, diana nikkelson, fred cahir, aboriginal, possum, pelts, kim nikkelson

Rolf Boldrewood (1826-1915) ‘Rolf Boldrewood’ is the pen-name used by Thomas Alexander Browne as a writer. Browne was the eldest child of Captain Sylvester John Brown and Elizabeth Angell nee Alexander. He was born in London on 6th August 1826 and arrived in Australia with his parents and siblings when he was 5 years old and grew up in Sydney. In the 1860’s Browne added the ‘e’ to his surname. As a 17-year-old Browne took up land in the Western District of Victoria between Portland and Port Fairy on a property named “Squattlesea Mere”. He remained there until 1858, enjoying the squatters’ life on his 32,000-acre property, growing potatoes and running cattle and horses. He sold in 1858 and purchased a sheep station on the Murray River near Swan Hill. He later sold this and bought another sheep station near Narrandera until bad seasons and severe droughts eventually caused him to change his career after 25 years as a squatter. Over the next 25 years, Browne held the position of Police Magistrate and as a gold commissioner in various locations. His third career as an author lasted approximately 40 years. In 1865 he wrote two articles on pastoral life while he was recovering from a riding accident. In the 1870s his writing was bringing in the income to support his family, changing his focus to the writing of novels. A series of these were written for the Australian market and published in The Sydney Mail and the Centennial Magazine. His later novels were aimed at the overseas markets. His best-known novel “Robbery Under Arms” was written from 1882 to 1883 and has been serialised on the radio in Australia and Britain. The novel was filmed in 1907, 1920 and 1957, and in 1985 it was made into a television series. It is now an Australian Classic. He also wrote short stories, several nonfiction graziers’ guides, and an autobiography named “Old Melbourne Memories” in 1884. [This information has been taken from Wikipedia; Australian Authors-Perry Meddlemiss; Australian Dictionary of Biography, Browne, Thomas Alexander (1826-1915)] WARRNAMBOOL PUBLIC LIBRARY The Warrnambool Mechanics’ Institute (WMI) was formed by a voluntary community group in 1863, within six years of Warrnambool’s beginnings, and its Reading Room opened in 1854. The WMI operated until 1963, at which time it was one of the oldest Mechanics’ Institutes in Victoria. Mechanics’ Institutes offered important services to the public including libraries, reading rooms and places to display and store collections of all sorts such as curiosities and local historical relics. In 1886 a Museum and Fine Arts Gallery were added to the WMI and by the beginning of the 20th century, there was also a billiards room and a School of Art. By this time all Mechanics’ Institutes in country Victoria had museums attached. Over the years the Warrnambool Mechanics’ Institute Library was also known as the Warrnambool Public Library the Warrnambool Library and the Free Library. Early funding from the government was for the “Free Library”. The inscription in a book “Science of Man” was for the “Warrnambool Public Library”, donated by Joseph Archibald in 1899. Another inscription in the book “Catalogue of Plants Under Cultivation in the Melbourne Botanic Gardens 1 & 2, 1883” was presented to the “Warrnambool Library” and signed by the author W.R. Guilfoyle. In 1903 the Warrnambool Public Library decided to add a Juvenile Department to library and stock it with hundreds of books suitable for youth. In 1905 the Public Library committee decided to update the collection of books and added 100 new novels plus arrangements for the latest novels to be included as soon as they were available in Victoria. In July 1911 the Warrnambool Council took over the management of the Public Library, Art Gallery, Museum and Mechanics’ Institute and planned to double the size of the then-current building. In 1953, when Mr R. Pattison was Public Librarian, the Warrnambool Public Library’s senior section 10,000 of the 13,000 books were fiction. The children’s section offered an additional 3,400 books. The library had the equivalent of one book per head of population and served around 33 per cent of the reading population. The collection of books was made up of around 60 per cent reference and 40 per cent fiction. The library was lending 400 books per day. In 1963 the Warrnambool City Council allocated the site of the Mechanics’ Institute building, which included the Public Library, Museum and Art Gallery, for the new Municipal Offices and the Collections were dispersed until 1971. The Warrnambool Library took over the Mechanics’ Institute Library’s holdings on behalf of the Warrnambool City Council. Since the closure of the Warrnambool Mechanics’ Institute the exact location and composition of the original WMI books and items have become unclear. Other materials have been added to the collection, including items from Terang MI, Warrnambool Court House and Customs House. Many of the books have been identified as the Pattison Collection, named after the Librarian who catalogued and numbered the books during his time as Warrnambool Public Librarian in the time before the Mechanics’ Institute closed. It seems that when Warrnambool became part of the Corangamite Regional Library some of the books and materials went to its head office in Colac and then back to Warrnambool where they were stored at the Art Gallery for quite some time. Some then went to the Warrnambool Historical Society, some stayed at the Art Gallery and some were moved to Flagstaff Hill Maritime Village. The various stamps and labels on the books held at Flagstaff Hill show the variety of the collection’s distribution and origin. The books in the collection at Flagstaff Hill Maritime Village date from the 1850s to the late 1950s and include rare and valuable volumes. Many of the books are part of the “Pattison Collection” after the Warrnambool’s Public Librarian, Mr R. Pattison. Warrnambool Public Library The Warrnambool Mechanics' Institute Collection is primarily significant in its totality, rather than for the individual objects it contains. Its contents are highly representative of the development of Mechanics' Institute libraries across Australia, particularly Victoria. A diversity of publications and themes has been amassed, and these provide clues to our understanding of the nature of and changes in the reading habits of Victorians from the 1850s to the middle of the 20th century. The collection also highlights the Warrnambool community’s commitment to the Mechanics’ Institute, and to reading, literacy and learning in the regions, and proves that access to knowledge was not impeded by distance. These items help to provide a more complete picture of our community’s ideals and aspirations. As with many Mechanics' Institutes in Australia, the one which operated in Warrnambool was established and overseen for many years by key individuals associated with the development of the city itself. The WMI publication collection is historically significant because of its association with local people, places and the key historical themes in the development of Warrnambool of rural development, industry, farming, education, and community. The collection documents and illustrates the changing interests, focus and tastes of Victorians, especially those in regional cities. Generally, the individual items in the collection are not particularly rare, as examples of all probably exist in other public collections in Victoria. It is primarily because there are so very few surviving Mechanics' Institute collections in Victoria, which lends this overall collection its significance. Many items in the WMI Collection have the potential to support further research, both as individual objects and through the collection in its entirety. This material is significant for its ability to assist in the interpretation of the history of the area and adds to the general understanding of the development of the township. Many components of the WMI publication collection complement and reinforce the Flagstaff Hill Maritime Museum Collection, the Warrnambool Art Gallery Collection, and that in the Warrnambool Historical Society, and also contribute to a clearer understanding of the original Warrnambool Mechanics' Institute collections. This will greatly enhance the appreciation of the few surviving Mechanics' Institute collections across Victoria, and also in New South Wales. The similarities and differences between the small number of collections that have survived can provide further insights into how the people of Victoria in general, and Warrnambool in particular, constructed a civic culture of adult learning to foster an informed citizenry. The Warrnambool Mechanics' Institute publication collection is of both local and state significance. The Sealskin Cloak Author: Rolf Boldrewood Publisher: MacMillan & Co Date: 1896 The label on the spine with typed text R.A. 823-8 BOL Pastedown front endpaper has a sticker from Warrnambool Public Librarywarrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, shipwrecked-artefact, great ocean road, book, warrnambool library, warrnambool mechanics’ institute, mechanics’ institute library, victorian library board, warrnambool books and records, warrnambool children’s library, warrnambool public library, the sealskin cloak, rolf boldrewood

A cloak believed to have been worn by Captain George Ward Cole. George Ward Cole was an early member of the Victorian Parliament and the family featured prominently in Melbourne Society in their time. They established a substantial home known as “St Ninians” at 10 Miller Street in 1841. The family reportedly entertained Melbourne’s first Royal visitor the Duke Of Edinburgh, Queen Victoria’s second son at St Ninians in 1867. In later years St Ninians was subsequently sub divided and later demolished. A cream, green, brown and red striped cotton evening cloak with a brown silk velvet collar from the 1880s. The cloak features a double tiered velvet capelet with high standing collar that meets in the centre front, fastening with three hook and eye closures and finishing just below the shoulder line. At the centre front throat is an additional piece of lined cloak fabric which may have attached across the throat, purpose unknown. The lining of the throat and collar of the capelet appears to be a replacement with a darker red silk. The original red silk lining features through out the remainder of the garment. Inside the front left breast, the lining features two pockets; inside the right breast, the lining features a single pocket. The lining also features a waist tie to secure the cloak to the body. The cloak is approximately mid calf to ankle length. st ninians, george ward cole, brighton, 1880s

Debra Couzens, Vicki Couzens, Lee Darroch and Treahna Hamm revived their communities' craft of cloak-making. Comprises tools, artworks, ornaments and two magnificently worked possum skin cloaks.vii, 64 p. : chiefly col. ill., map, ports. ; 18 cm.ISBN 1876944366aboriginal culture, possum skin cloaks

Rural City of Wangaratta Collection. Wangaratta Art Prize Grand Winner 2000.A coastal landscape of docked boats painted in oils using shades of green, yellow, brown, and grey.Obverse: Taylor (bottom right corner)/ Grand Winner 2000/ WINTERS CLOAK MORDIALLOC/ By KEVIN A. TAYLOR/ Judge - Ms. JUDITH GARDE/ (plaque mounted on frame)wangaratta art gallery, kevin taylor, landscape, painting, coastal, boats, dock

The artists who contributed to this work were undertaking an Advanced Certificate in Koori Art and Design, which ran at the Ballarat School of Mines from 1995-2002)Photograph of the Ballarat School of Mines Possum Skin Cloak, along with details of each panel. .1) View of engraving .2) View of fur .3) Centre detail by Diane Nikkelson .4) Detail by Joe Lee .5) Detail .7) Detail of a swan .8) Detail of a snake by Sam Morrison .9) Detail of a turtle .10) Detail of a whale .11) Detail of an eel by Diane Nikkelson .12) Detail of an emu by Laura Guest .13) Detail of a parrot .14) Detail advanced certificate in koori art and design, possum skin cloak, greg clark, laura guest, tim karpany, kym krasa, joe lee, jason marks, sam morrison, bianca nikkelson, diana nikkelson, kelly saylor, val d'angri, fred cahir, paul lambeth, aboriginal, eel trap, whale, cockatoo, snake, turtle, fish, eagle, emu, swan, pelts, possum

Index, ill, p.287non-fictionA biography of Henry Rider Haggardenglish literature, novelists - england

Portrait black and white, Nursing Sister 2nd Leiutenant D.J. Hower framed in uniform, with nurses vail, cloack(white Collar) rising sun badge at neck, uniform underneath cloak, australia shoulder badges, details underneath the photo miltary-portrait, photo, framed, 1942, 2/2-Army-General-Hospital, 2nd-A.I.F., Sister-D.J.-Hower, WW2, a4-sized, gold-painted-frame, military, nurse, world-war-2,inscription under photo. 112012 Sister 2\2 A.G.H/ 1942 2nd A.I.F./ D.J. Hower Died 31.1.1974Portrait black and white, Nursing Sister 2nd Leiutenant D.J. Hower framed in uniform, with nurses vail, cloack(white Collar) rising sun badge at neck, uniform underneath cloak, australia shoulder badges, details underneath the photo inscription under photo. 112012 Sister 2\2 A.G.H/ 1942 2nd A.I.F./ D.J. Hower Died 31.1.1974military, photo, 1942, nurse, miltary portrait, framed, 2 2 army general hospital, 2nd a i f, sister d j hower, ww2, a4 sized, gold painted frame, world war 2

William Buckley was an escaped convict who lived with the Waddawurrung.Image of William Buckley wearing a possum skin cloak and wearing two spears.william buckley, aborigines, aboriginal, wuddawurrung

AboriginalGroup of Aboriginals seated on tree trunk, woman in possum skin cloak. Buggys in backgroundCarrs Plains

Gold representation of an Aborigine wearing a possum skin cloak holding a spear, with kangaroo, emu and platypus.aborigine, aboriginal, kangaroo, platypus, emu, possum skin cloak

When he died at Camperdown in February 1883, Wombeetch Puyuun, also known as 'Camperdown George', was the last member of the Liwira Gundidj clan of the Djargurd Wurrung still living on Country.Image of Wombeetch Puyuun (Camperdown George) wearing traditional possum skin cloak and holding a walking stick Back: George Camperdowncdhs, wombeetch puyuun, djargurd wurrung, djargurdwurrung, camperdown george

The now defunct Golden Wattle Festival was celebrated each Spring in Maryborough, and was an important part of the town's cultural history.The cape forms part of the Golden Wattle festival collection of memorabilia held by the society.Gold lame cape or cloak with collar (tied with bow) and train. Scalloped edges are decorated with diamente borders.

The tintype (or ferrotype or Melainotype) was produced on metallic sheet (not, actually, tin) instead of glass. The plate was coated with collodion and sensitized just before use. It was introduced by Adolphe Alexandre Martin in 1853. The most common size was about the same as the carte-de-visite, 5.5cm x 9.0cm, but both larger and smaller ferrotypes were made. The smallest were "Little Gem" tintypes, about the size of a postage-stamp, made simultaneously on a single plate in a camera with 12 or 16 lenses. They were often produced by travelling photographers, and were cheaper than Ambrotypes so made photography available to working classes, not just to the more well-to-do. The print would come out laterally reversed (as one sees oneself in a mirror). Being quite rugged, tintypes could be sent by post. Tintypes were eventually superseded by gelatin emulsion dry plates in the 1880s, though street photographers in various parts of the world continued with this process until the 1950s. (Above information abridged from http://www.rleggat.com/photohistory/history/tintype.htm) The firm of Gove and Allen opened in Sydney in 1880 and were responsible for the belated popularizing of the gem tintype in Australia. The firm traded as both The American Gem Studio and The American Studio. Others franchises were opened in Melbourne, 6 Sturt St Ballarat and Sandhurst (Bendigo). The Sandhurst branch closed in 1882 and Adelaide in 1884. All Gove and Allen studios had ceased trading by 1885. The studio addresses were: 23 King William St, Adelaide; 324 George St, Sydney; 95 Swanston St, Melbourne; Howard Place, Sandhurst; 7 Queen St, Brisbane; The card mounts used in Gove and Allen studios in Australia are identical to those used in America. They were initially made of plain white card with embossing around the oval image opening in the mount while some also had simple geometric and floral printed designs as well. Although Gove and Allen studios produced the majority of gem tintypes in Australia, other studios offered them including: - London, American & Sydney Photo Company, 328 George St, Sydney; - David Edelsten, 55 & 57 Bourke St, Melbourne; - Burman's Portrait Rooms, St. George's Hall, 209 Bourke St, Melbourne; - Bell's Gem Portrait Studio, 57 Bourke St East, Melbourne; - R. H. Kenny, Bridge St, Ballarat; - Marinus W. Bent, Sandhurst (Bendigo); - George Fisher, Victoria; - Anson Brothers, Hobart Town. (Abridged information from http://members.ozemail.com.au/~msafier/photos/tintypes.html) .2) A tintype portrait of two girls heads, attached to a card. The girls are wearing a cloak with a large bow at the frontlittle gem, women, children, photography, tintype

Digitised directly from 'Blackfellows of Australia' by Charles Barrett and A.S. Kenyon (Sun Books)Aboriginal woman in possum skin cloak and holding a boomerang and spears. Woven baskets and a boomerang sit at her feet.aborigine, aboriginal, queen mary, fred kruger