ploughing, agriculture, tractor

Copy of a B/W Photograph showing bullocks towing a header in a field with two men standing behind it'34' on a round white sticker on a loewr left cornerfarming

These photos are part of the Fred Griffith Collection. Frederick Charles “Fred” Griffith was born in Albury, NSW on 2 March 1910. Educated in Albury and Geelong Grammar. Beginning in 1927 he spent many years working first as a jackeroo and on a range of prominent pastoral and merino stud properties in NSW and Queensland. In 1935 he repurchased his former family property “Toonallook, Bowna, NSW and developed it to be the largest Romney Marsh stud in the world, exporting rams to Argentina. He introduced many innovative practices on his property including rabbit control measures and aerial crop dusting. He was an active member of the Albury Show Society and in 1949 established the Albury Sheep Show. Fred was also the Albury representative on the Graziers’ Association Council for over 30 years. He became a life member of both the Albury and Commercial Clubs. Fred’s greatest hobby was snow skiing. His first visit to the snow was to Kosciusko in 1919. The Albury Ski Club was formed in 1935 and Fred was an inaugural member. In 1949 they were granted a site at Falls Creek to build their own lodge. Fred guaranteed the Club for finance from the Bank of NSW. The first portion of the prefabricated building was constructed in Albury. It was transported to Falls Creek on the back of Fred’s truck and erected in one day. This was the bathroom section and the rest was completed in 1950. The original lodge was burned down in 1952 and a new one built the following year. In 1955, Fred also built the Bowna Lodge for his family in partnership with David Fairbairn. He became head of the North Eastern District Skiing Association (N.E.D.S.A.) and successfully applied to run the Australian Ski Championships. Fred also inaugurated children’s races at Falls Creek and ran them for about 20 years. He also formed the company “Falls Creek Ski Tows”. In 1956 Fred along with a group of key people selected the site for Thredbo Village. Fred and his brother sold Toonallook in sections between 1951 and 1974. He moved to Albury and set up as a landscape gardener and fencing contractor. After a serious work accident, Fred retired in 1985 and moved to Rosebud, Victoria where he died on 19 August 1992.These images are part of an important collection donated by Fred Griffith which document Falls Creek in the 1950s & 1960sA collection of colour images of mountain views and one of farm work.falls creek, falls creek lodges, norma tullo

Mr Albert (Bert) Nankervis was born at Thougla, in the Upper Murray, in 1903. He had a large family and was one of eight children, four boys and four girls. He and his family moved to a farm in Wooragee named ‘Wattle Grove’ in 1918 after his father returned from serving as a soldier in World War One. The family established ‘Wattle Grove’ as a dairy farm as Beechworth has a high demand for milk and little supply. They had 25 milk cows that were hand milked every morning in order to provide milk for approximately 100 customers in the town, with any extra going to the butter factory at Springhurst. Albert married Floré Lilias Hardy in 1930 and they had two sons, Phillip and Barry. In this oral history, Albert discusses his life as a farmer in Wooragee, including his role in getting electricity to Beechworth, as well as his participation in the Young Farmer’s Association Immigration Scheme, which provided work experience to migrants in order for them to learn how to farm. This oral history recording was part of a project conducted by Jennifer Williams in the year 2000 to capture the everyday life and struggles in Beechworth during the twentieth century. This project involved recording seventy oral histories on cassette tapes of local Beechworth residents which were then published in a book titled: Listen to what they say: voices of twentieth century Beechworth. These cassette tapes were digitised in July 2021 with funds made available by the Friends of the Burke. Mr Albert (Bert) Nankervis’s account of his life in Wooragee and the local area, including Beechworth, during the early 20th century is historically and socially significant to the cultural heritage of the region. He details his life as a farmer and milkman in the early 20th century, particularly the interwar period (1918-1939), but also discusses life after the Second World War, including employing young migrant men to train them as farmers through the Young Farmer’s Association. This oral history account is socially and historically significant as it is a part of a broader collection of interviews conducted by Jennifer Williams which were published in the book 'Listen to what they say: voices of twentieth-century Beechworth.' While the township of Beechworth is known for its history as a gold rush town, these accounts provide a unique insight into the day-to-day life of the town's residents during the 20th century, many of which will have now been lost if they had not been preserved. This is a digital copy of a recording that was originally captured on a cassette tape. The cassette tape is black with a horizontal white strip and is currently stored in a clear flat plastic rectangular container. It holds up 45 minutes of recordings on each side.Mr Albert (Bert) Nankervis / albert nankervis, bert nankervis, nankervis, wattle grove, wooragee, dairy farm beechworth, dairy farm, dairy factories beechworth, dairying, milkman, oral history, springhurst, butter factory, electricity, rural life, farming and agriculture, farm, farm work, cow, cattle, jersey cattle, interwar period, first world war, second world war, wwi, wwii, greatest generation, centenarian, nonagenarian, 1920s, 1930s beechworth, thougla, upper murray, murray, lucyvale, benalla

John Watson's story shows insight to the families that moved to Beechworth and the motivation behind this. It showcases the nuances of life in the district and the day to day ways of living. This history speaks of land cultivation and the innovation of industry in the region, in particular cattle farming and butchering. Watson's account speaks of the way that the practice of breeding cattle effects the rural lifestyle, and the hardships that come with working on the land. This oral history recording was part of a project conducted by Jennifer Williams in the year 2000 to capture the everyday life and struggles in Beechworth during the twentieth century. This project involved recording seventy oral histories on cassette tapes of local Beechworth residents which were then published in a book titled: Listen to what they say: voices of twentieth century Beechworth. These cassette tapes were digitised in July 2021 with funds made available by the Friends of the Burke.Watson's account is historically significant due to its ability to illustrate the lifestyle and industry of those in Beechworth during the twentieth century. It is a rare insight into the the practices of residents of this time. This oral history also shows deep insight into the social structure of the community. It describes the family and community dynamics over a long period of time, the motivations behind behaviour, and the greater community fabric. This is a digital copy of a recording that was originally captured on a cassette tape. The cassette tape is black with a horizontal white strip and is currently stored in a clear flat plastic rectangular container. It holds up 40 minutes of recordings on each side.John Watson1800s beechworth, 20th century beechworth, beechworth, farming and agriculture, farm, farm work, farmers, farming, cattle, industry, oral history, john watson

Used for shearing sheep before shears were electrifiedHand shears for shearing sheep, sprung handle, has points missing on blades"Combination / T / U / S No.1 / Sheffield"shearing, farm work, agriculture, farm tools

Colour photograph of a hay bail being moved during the Koroit Irish Festivalkoroit, irish festival, hay bale, stage coach, farm work

Jim Clancy, Sid Stewart and John Hunter sit of 'sleeping quarters' for workers on threshing machines on a farm at Millbrook.jim clancy, sid stewart, john hunter, millbrook, farm work, agriculture, people

millbrook, farm work, manufacturing, vehicle

farm work, vehicle, manufacturing

farm work, vehicle, persons

Higginson family are farmers in the Kiewa Valley.Wooden base block with metal shoe last attached by fastening into a hole made in the wood.shoes, boots, bootmaker, cobbler, leather work, farm equipment, higginson family

Photograph probably 1937, taken by A.P. Winzenried as a possible illustration for,"Green Grows Our Garden." Colour photograph. Copy of a newspaper article in, "The Argus," probably 1937, taken by A.P. Winzenried. Caption reads," Land Girls Find Work Pleasant at Burnley. Farm work appears to be a pleasant task for these girls photographed yesterday at Burnley Horticultural College. The plough horse is being returned to the stable after a day's work in the orchard." 2 girls leading Don, the draughthorse.Handwritten underneath, "M. Atkins, Don, J. Wakeford."a.p. winzenried, green grows our garden, female students, orchard, m. atkins, don, j. wakeford, donald, horse, land girls, students working outside, draughthorse, newspaper cutting

Four photograph enlargements from John Jansson's collection. Farm work on three properties: Underdown's farm, Rhyll; Harbison's - wool being carted for shipment to Melbourne by Ketch from Cowes Jetty; McIlwraith's farm harvesting hay at their property called "Heath Hill" at Rhyll.Four enlargements of original photographs and postcards mounted on cardboard for display purposes. 292-01 Norm Smith with a four horse team preparing ground for Chicory. 292-02. Wool Team on road to Cowes 292-03. Horse and dray loaded with stacks of hay - workers in background at McIlwraith's farm "Heath Hill", Rhyll 292-04. Horse and dray with family including ladies and children.292-02. Many Happy Returns. Good Luck. Phillip island - Wool Team on road to Cowes. 292-03. Harvest time on Phillip Island. Victoria underdown, harbison, mcilwraith, heath hill, chicory farming, wool carting, john jansson

Horses were coupled together to form a team to pull farm machinery to work on farms. Later, petrol and kerosene equipment was used and then diesel. The Kiewa Valley consisted of farming families before the Kiewa Hydro Electric Scheme was constructed in the late 1940's at the upper end of the valley. Three large black & white photos of a horse team pulling farm equipment. 1. Mouldboard plough 2. header 3. thresher or chaff cutter. 1.& 2. are working on the farm 3. is pulling the machinery to a nearby farm. No labelsfarm equipment. horse teams. farming. crops.

This bottle of liquid floor polish was manufactured before 1960(taken over by Wattyl) in a period when most of the floors in high traffic areas were covered in linoleum. Most of the floors using this product during this period would have been kitchens and laundries. During this period the cleanliness of the kitchen, hallways and eateries had to appear clean (cleanliness was a sign of a bacteria free area). This was a priority for kitchens, mess areas(SEC Hydro Scheme facilities) and connecting walkways. The cleanliness attitude was enhanced in the rural areas due to the "dirty" farm work not impinging upon the residential home.When Mount Beauty was first inhabited all the residential and worker's facilities were a prime area for linoleum floor surfaces. The liquid floor polish was in great demand, "a polished floor is a clean floor".This bottle of liquid floor polish is very significant to the Kiewa Valley, not only that it covers the floors of every home and residential barracks of the first major development of a "town" now known as Mount Beauty but also it demonstrates that the "cleanliness" approach of early Australians living areas in the rural regions was "on par" with its city cousins. It is the smaller types of mores that underlie the "mushrooming" cultural and psyche "wholeness" of an ever expanding Australian culture.This brown opaque glass bottle with an oblong shape has a blue coloured "screw on" cap. It has a "wrap around" label glued firmly on the bottle and covers the front and sides.On the front main label under a red line, "SPARTAN" underneath in smaller print "For use on" below this, "LINOLEUM, RUBBER, COMPOSITION AND HARDWOOD FLOORS" besides this is an encircled Trade Mark of a "Spartan Warrior holding a spear and shield" these word follow the curviture of the circle and are below it "TRADE MARK REGISTERED" Below this are "SUPER FLOOR GLOSS" to the left in very small print "Nett Contents 16 Fluid Ounces". Below this on a blue background and in white print"LIQUID FLOOR WAX WATER REPELLENT". On the bottom of the label "Made under licence by HARDIE TRADING LIMITED for SPARTAN PAINTS PTY, LIMITED" below this in small print "Melbourne, Sydney, Adelaide, Brisbane, Perth, Hobart, Launceston, Geelong. Embossed on the bootm of the glass is" G/Mfloor cleaners, liquid polish, "hygienic" clean floors.

William (Billie) Blackmore was born at or near Richmond, Victoria.At age 26 he joined the A.I.F. in WW1 while he was employed at Orbost as a labourer. He served in Egypt and France until following his discharge on December 20th 1916, he transferred to 15th Machine Coy in January 1917. He was severely wounded, repatriated to England until after an operation and further hospitalisation returned home to Orbost .In Orbost he did farm work for George and Elizabeth Trewin, eventually building a small shack on what was Rupert Leatham's property at Brodribb. He fossicked for gold in a nearby creek and the story goes that he buried his coins around the property. He donated these scales to the Orbost & Districet Historical Society. (more details and ref. John Phillips July 2016 Newsletter)This item is typical of those used by gold fossickers in the early 20th century. This object was likely to have been imported into Australia (possibly German) for use in Victoria,Small round hanging scales. At the top is a loop for hanging. There is a brass plate in the centre with measuring scale, in lbs, and needle pointer.scales instruments-weighing

Ushabti are tiny anthropoid (human-shaped) figures placed in the tombs of wealthy Egyptians. They were intended to do the work of the deceased in the afterlife. This purpose is implied through their name, which may have derived from the Egyptian word “to answer”. The Burke Museum in Beechworth is home to a particular ancient Egyptian Ushabti figure. This artefact was donated to the Museum in 1875. No details about how it left Egypt, arrived in Australia, and where it was located before this donation are known. The Nineteenth Century, when this artefact was donated, was a period when many museums acquired items of ancient Egyptian heritage. Many of these items were procured in less than desirable circumstances, having often been looted from ancient tombs and sold to tourists without documentation as to their original location and/or accompanying grave goods. These artefacts were also divested through partage (the trading of artefacts for funds); however, the latter is unlikely to have been the case for this artefact. Since the Ushabti was donated by an unknown donor, it is likely to have been in a private collection rather than an institution. Ushabti can be dated using iconographic analysis which is non-invasive and provides a comprehensive study of the artefact. The later period of the 18th Dynasty marked the beginning of an increase in both the inclusion of Ushabti as essential funerary items and the creation of Ushabti with tools. From this period, they are no longer depicted without tools. Depictions of tools including gardening hoes are frequently depicted grasped in the Ushabti’s hands whilst items like the seed-bag are depicted hanging on the back rather than in an alternative position. This Ushabti figure grasps a gardening hoe and a mattock and a small seed bag surrounded by a yoke bearing water jars are depicted on the upper back of the Ushabti. These features are essential in helping narrow this dating to the late 18th and before the early 20th Dynasty. The position of this seed bag also provides dating information. In the early 18th Dynasty this bag was consistently drawn on the front of the figurine; however, by the reign of Seti I, this feature moved to the back. Thus, since the seed bag is located on the back of this Ushabti, it cannot date to the early 18th Dynasty. By the 19th Dynasty, Ushabti’s were increasingly made from either faience or terracotta. The availability of these materials in Egypt resulted in the increase of Ushabti production with tombs containing many more figurines than previously seen. The Ushabti held by the Burke collections is made from terracotta. Terracotta was rarely used for Ushabti before and during the early 18th Dynasty with only the odd appearance until the late 18th Dynasty and becoming common through that period until the late Third Intermediate Period. Whilst the face has been damaged, there is no evidence for the Ushabti having been provided with an Osirian false beard. This omission rules out a dating of later than the 25th Dynasty when beards became prominent. The inscriptions also date the Ushabti to the New Kingdom. This is because of the use of sḥḏ (“to illuminate”) with Wsjr (“Osiris”) which only occurs in these periods. Therefore, considering all these elements, the Ushabti can be confidently be dated to between the late 18th to early 19th dynasty.Artefacts like this Ushabti are no longer exclusively representative of their origins in burial assemblages and significance in the mythology of the Egyptian afterlife but are also significant for the accumulated histories they have gained through travel. The movement of this artefact from Egypt to Australia allows insight into the collecting habits of the 19th century, and in particular, the reception of ancient Egyptian artefacts in small rural museums. The procurement of Egyptian artefacts was a social trend around the late 1800s to early 1900s. Egyptian artefacts were considered curiosities and recognised for their ability to attract public attention to museums. They were also utilised in Australian museums, like the Burke Museum, to connect the collection to one of the oldest civilisations known to man and since Australia was considered a “young” country by European settlers, this was vital and derived from an interest in Darwin’s “Origin of the Species” 1859. Furthermore, there was a culture of collecting in the 1800s amongst the affluent in English society which led to the appearance of many Egyptian artefacts in private collections. The acquisition of this Ushabti figure is not certain, but it was likely donated from a private collection rather than an institution. This particular artefact is significant as an example of a high-quality Ushabti representative of those produced during the late 18th or early 19th century. It provides insight into the individualism of an Ushabti and the mythology of ancient Egypt. It also provides an example of the types of items required in the tomb assemblages of this period and reinforces the importance of ensuring the successful afterlife of the deceased through art. This Ushabti belonged to a woman named Taweret-Khaiti, Chantress of Amun, in the late 18th Dynasty or early 19th Dynasty (c.1292 BC) of the Egyptian New Kingdom. It likely comes from an undetermined tomb in the locality of Thebes. This figure is made from Nile silt clay (a polyester terracotta; clay sourced from the banks of the Nile River) which was a popular material for Ushabti construction in the early 19th Dynasty. It is in a fair state of preservation (with the exception of a break through the centre) and originally made to a high quality. The face has been damaged but the eyes and eyebrows are clearly marked with black ink and the sclera painted white. The Ushabti is painted a light brown/yellow colour and features a vertical line of inscription down the lower front. The Ushabti wears a large wig and and a schematic collar. The arms are painted light brown and depicted crossed with bracelets around the wrists. It grasps a hoe and mattock. A yellow seed-basket is depicted on the Ushabti’s back. These features represent the likelihood that this particular Ushabti was intended to complete farm work for the deceased in the next life. There would have been additional Ushabti of similar design within the tomb who worked under the supervision of a foreman Ushabti. The foreman Ushabti would be depicted dressed in the clothing of the living. The inscriptions are painted freehand in black ink and written in a vertical column from the base of the collar to the foot pedestal on the front of the Ushabti. The owner of the Ushabti could elect to have the figures inscribed with their name, the Ushabti spell and any other details they deemed necessary. In the case of this example, the Ushabti is inscribed with the owner’s details and is an abbreviated version of the standard Ushabti formula. This formula ensured that the Ushabti would complete the desired task in the afterlife when called upon by the deceased. Ushabti which were not inscribed would represent their intended purpose through design; however, this Ushabti, like most made in the late 18th Dynasty, conveys its purpose both through both design and inscription. The inscription is as follows: sHD wsir nbt pr Smayt imn tA-wr(t)-xai(ti) mAa xrw which translates to: "The illuminated one, the Osiris (the deceased), the mistress of the household, Chantress of Amun, Taweret-Khaiti, true of voice (justified)"ancient egypt