Roy Phillips was born in 1907 in Yackandandah and moved with his family to Beechworth when he was five years old. His father was involved in dredging operations at Lake Sambell but his parents also had other family living in Beechworth, with whom they lived. Dr Phillips tells vivid stories about life in Beechworth in the first half of the Twentieth Century, from the daily lives of young children of the time to the town's relationship to the local Chinese community. He discusses features of the landscape such as 'The Rock' at which community concerts were held and 'The Echo' (an echo-sounding point over a nearby gully) which he states are no longer used in the same way. He also discusses changing community attitudes to various issues, for example, 'not being coddled' as a child but living in a town with very strict rules about people of different religions mingling. 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.Dr Roy Phillips' account of his life in Beechworth in the early part of the 20th Century is historically and socially significant to the cultural heritage of the region. He describes town life from a child's point of view during a time of transition to life after the Gold Rush era, including social tensions existing between cultural groups such as the Chinese community and European-heritage townspeople and between people of different religious groups in Beechworth. 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 40 minutes of recordings on each side.Dr Roy Phillips /beechworth, yackandandah, wangaratta, mining, dredging, 1910s, 1920s, 1930s, chinese community, typhoid, lake kerferd, reminiscences, memories, childhood, lake sambell, alcoholism, new year celebrations, transport, horses, foresters lodge, oddfellows lodge, funeral practices, child-rearing practices, star hotel, the rock, racism, chinese dragon, benevolent society, star lane coach building factory, outdoor concerts, gold, jimmy ingram, kelly gang, kelly family, churches, catholic, methodist, protestant, anglican, confuscionist, buddhism, women's christian temperance association, hotels, twentieth century, coronation of king george iv, echo point, the echo, tippany cat, marbles, children's games, cornish, cornwall, listen to what they say, oral history

.1 Cream cover with black and green floral design and leather spine with gilt patterns. The pages have a gilt edging and the spine is partly detached. The pages contain printed material and handwritten entries .2 Black cover with yellow and green floral design. The spine is leather and has gold printing and lines. The pages have a gilt edging and contain printed material and handwritten entriesnon-fictionTwo birthday books with entries of birthdates 19th century warrnambool people, beattie family warrnambool, beattie and phillips funeral directors

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

J. J. Leahy set up his retail electrical business in 1946 selling fridges, stoves and washers after commencing work wiring peoples’ homes in the late 1940’s. He developed the business into a large retail store and electrical contracting business which operated locally and Australia wide... He also ran Beattie and Phillips Funeral directors. The electrical business had several locations along Koroit Street before finally establishing on the south east corner of Fairy and Koroit Street. Jim died in November 26th 2008. The store is still run by his nephew Robert Askew. Jimmy Leahy was involved in the City council for a number of years and served as town mayor. The minutes contained in this book especially the information written in the Managing directors reports, provides an overview not just of a business but of business practice and the changes which occurred in life over the 40 year period. It contains events such as the introduction of television, refrigerated dairies and dates for tenders for major building programs such as WIAE, East Warrnambool School, Town Hall. Large dark blue fabric and leather bound ledger. The index pages are A –Z but contain no entries. Pages 1- 108 are handwritten minutes of Leahy’s Electrical Industries Committee. Pages 109-114 contain typed pages re AGM. Remaining pages are blank. Time period ranges from March 28th 1951 to December 1986. Signatures: J B Dwyer, W J Gleeson J J Leahy. Names included J.B. Dwyer, J.J. Leahy, M White, W.W. Croft, J.J. Walter, W Ross, J.J. Affleck, C.A. Richards, S J Wilson, J Croft, I.L. T Mahoney, P Conheady, J Meade.warrnambool, j.j. leahy, leahy’s, jimmy leahy, ledger, leahy’s electrical

non-fictionTraces three periods of Hanrahan's practice: early development; first major period of printmaking 1963 to 1967 and her second since 1967. Focuses on major themes and motifs and contains a small proportion of images made since 1960, many exploring her family and womens' lives. These themes and the tactile quality of her practice are woven into her 9 published novels, and text often appears in the prints. Includes list of solo exhibitions, a bibliography and biographical details.printmaking, lithography, etching, linocut, screenprinting, wood engraving, writing, sexuality, family, identity, drypoint, popular culture, body, motherhood, ageing, gender

The British Royal Navy’s warship HMS Victory was once Lord Nelson’s flagship. The HMS Victory was built in 1765 and after serving active duty is now, in 2019, still a ship of the Royal Navy, in dry dock undergoing continuous restoration to preserve her for display as a museum ship, due to the vessel’s significant naval history. Battle of Trafalgar: On October 21, 1805, twenty-seven British ships of the line, led by Admiral Lord Nelson aboard HMS Victory, defeated thirty-three French and Spanish ships of the line under French Admiral Villeneuve. The battle took place in the Atlantic Ocean off the southwest coast of Spain, just west of Cape Trafalgar, near the town of Los Caños de Meca. The victory confirmed the naval supremacy Britain had established during the course of the eighteenth century and it was achieved in part through Nelson's departure from the prevailing naval tactical orthodoxy of the day. Conventional practice at the time was for opposing fleets to engage each other in single parallel lines, in order to facilitate signalling and disengagement and to maximise fields of fire and target areas. Nelson instead arranged his ships into two columns to sail perpendicularly into the enemy fleet's line. During the battle, Nelson was shot by a French musketeer and he died shortly before the battle ended. Villeneuve was captured, along with his ship Bucentaure. He later attended Nelson's funeral while a captive on parole in Britain. Admiral Federico Gravina, the senior Spanish flag officer, escaped with the remnant of the fleet. He died five months later from wounds sustained during the battle. It was prior to this battle that Nelson had issued his now-famous final orders to his ships in 12 separate flag-hoists “England expects that every man will do his duty”. This wood sample is historically significant for its association with Admiral Lord Nelson the Battle of Trafalgar. Through Nelson’s leadership and unorthodox battle tactics, he secured not only a victory against the French and Spanish but reaffirmed Britain's naval supremacy opening the way for Britain to continuing the policy of colonisation of many countries including Australia.A coloured postcard of a sailing ship, warship or battleship, deck cannons on the ship and in the foreground, many signal flags flying from the masts. Printed on the front "H.M.S. Victory Flying Lord Nelson Famous Signal". The signal was given by Lord Nelson in 1805.Printed on the front "H.M.S. Victory / Flying Lord Nelson Famous Signal"flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, post card, postcard, sailing ship, vice-admiral lord nelson, horatio nelson, lord nelson, oak piece, piece of oak, nelson, battle of trafalgar, maritime technology, ship relics, 18th century warship, british royal navy, sir home popham’s telegraphic code, admiralty official day signal book, october 21, 1805, admiral lord nelson, french and spanish navies, nelson's famous signal, england expects that every man will do his duty, hms victory, nelson collection at lloyd's, lloyd’s of london, lloyd’s patriotic fund, napoleonic battles, british naval history, 18th century warship, 18th century battleship

A Letter of condolence sent to Lily (Elizabeth Ann Jones) for the death of her Mother, Mary Ann Jones, who died on 18 January 1903, from her school friend Jane Clark. Following Queen Victoria’s example, it became customary for families to go through elaborate rituals to commemorate their dead. This included wearing mourning clothes, having a lavish (and expensive) funeral, curtailing social behaviour for a set period of time, and erecting an ornate monument on the grave. . Relatives and friends were expected to give handwritten Condolence Cards and Letters, preferably by hand when visiting the bereaved. The different periods of mourning dictated by society were expected to reflect the natural period of grief. In recent years some traditions have given way to less strict practices, though many customs and traditions continue to be followed. Condolence Cards and Letters are still expected for relatives and close friends. These can be individually composed and handwritten or purchased from a Greeting Card Manufacturer. The letter shows Tucker Road as being in East Brighton. Due to the confusion caused by so many 'Brightons' in the area of Henry Dendy's Special Survey of 1841 this area was renamed Bentleigh after Sir Thomas Bent. The Clark family and the Jones family were early settlers in Moorabbin ShireWhite paper with a black border used for a hand written condolence letter sent by Mrs Jane Clark in 1903 during the mourning period for the mother of her school-friend Lily, (Elizabeth Ann Jones).market gardners, pioneers, early settlers, mooorabbin, brighton, east brighton, bentleigh, correspondence, writing equipment, pen and ink, clarke jane, clarke janet, mourning customs, bereavement, condolence letters,

The piece of oak wood sample inside the case was obtained from Mr. H Cooper during the time he served as a shipwright for the British Royal Navy on Nelson’s flagship, HMS Victory, in 1891. By that time the H.M.S. Victory was around 100 years old having been built in 1765 and was currently in dry dock undergoing restoration. Cooper’s skills as a shipwright would have been well employed during this period. HMS Victory was and still does undergoing continuous restoration to preserve her for display as a museum ship, due to the vessel's significant naval history. It was during that time of early restoration that Cooper obtained the piece of Oak from HMS Victory believed to be from the ships hull. Cooper was in Australia in September 1891 serving on the HMS Wallaroo, a British Auxiliary Squadron commissioned to serve as part of the British Royal Navy contingent, tasked to operate in Australian waters. The photograph included with the donation of the wood sample is a portrait of Mr H Cooper taken in 1895 in Sydney. The inscription on the photograph describes him as a skilled shipwright from the H.M.S. Wallaroo, depicting Cooper as a young man in Royal Navy uniform, with the emblem of a petty officer third class. While Cooper was stationed on the H.M.S. Wallaroo in Sydney he presented the display case, containing the wood sample from H.M.S. Victory, as well as the exhibit labels to Charles Harding, ("Chas") late of the Royal Australian Navy. Harding had been based at the H M Naval Torpedo Depot at Williamstown, Victoria. Although not mentioned, it is believed the two men met whilst serving together in Australia in their respective assignments. It could have been a retirement gift from Cooper to Harding with the photograph of Cooper likely included with the case, and gifted to Harding in 1895, as the date on the photograph indicates. One of the exhibits labels indicates that Harding had the item on display whilst serving at the Naval Torpedo Depot in Williamstown. The label indicates: "This piece of Oak is part of the hull of H.M.S. “Victory” Lord Nelson’s renowned Flag Ship, which took such a prominent part in the Battle of Trafalgar. 21st October 1805. Exhibited by Charles Harding, H.M.V. Naval Torpedo Depot, Williamstown.” After Charles Harding died in 1931 the case containing the sample of oak from H.M.S. Victory was donated by his son Reg Harding to Mr. Murphy in 1962. The display case has since become a treasured item at Flagstaff Hill. A newspaper article dated 1905 included with the donation mentions that the city of Hamilton in Victoria was shortly expecting a mounted piece of the H.M.S. Victory, to be included in the city’s commemoration of the centenary of the "Battle of Trafalgar". Battle of Trafalgar: On October 21, 1805, twenty-seven British ships of the line led by Admiral Lord Nelson aboard HMS Victory defeated thirty-three French and Spanish ships of the line under French Admiral Villeneuve. The battle took place in the Atlantic Ocean off the southwest coast of Spain, just west of Cape Trafalgar, near the town of Los Caños de Meca. The victory confirmed the naval supremacy Britain had established during the course of the eighteenth century and it was achieved in part through Nelson's departure from the prevailing naval tactical orthodoxy of the day. Conventional practice at the time was for opposing fleets to engage each other in single parallel lines, in order to facilitate signalling and disengagement, and to maximise fields of fire and target areas. Nelson instead arranged his ships into two columns to sail perpendicularly into the enemy fleet's line. During the battle, Nelson was shot by a French musketeer and he died shortly before the battle ended. Villeneuve was captured, along with his ship Bucentaure. He later attended Nelson's funeral while a captive on parole in Britain. Admiral Federico Gravina, the senior Spanish flag officer, escaped with the remnant of the fleet. He died five months later from wounds sustained during the battle. It was prior to this battle that Nelson had issued his now-famous final orders to his ships in 12 separate flag-hoists “England expects that every man will do his duty”. This wood sample is historically significant for its association with Admiral Lord Nelson the Battle of Trafalgar. Through Nelson’s leadership and unorthodox battle tactics, he secured not only a victory against the French and Spanish but reaffirmed Britain's naval supremacy opening the way for Britain to continuing the policy of colonisation of many countries including Australia.Wood sample adhered to the base of a hinged wood and glass display case. Wood is a sample of oak taken from the hull of Vice-Admiral Lord Nelson's flagship, the HMS Victory, built in 1765. The case also contain two exhibit labels pinned above the wood sample. Other items donated with the display case, and relating to the wood sample: an 1895 photograph, a 1905 newspaper clipping, a 1962 donor's letter (two pages), and a handwritten exhibit label with a border of red lines. Photograph Front: printed- "Herbst" "28 Oxford Street, Hyde Park, Sydney", handwritten - "Mr Cooper", "see back". Back: handwritten - "Mr H Cooper, skilled shipwright, H.M.S. Wallaroo 1895" Exhibit labels still in the case: Left: handwritten- “PIECE OF OAK FROM THE HULL OF H.M.S. VICTORY”, Right: typewritten- “This piece of Oak was originally obtained by Mr. H. Cooper, skilled shipwright on H.M.S. “Victory” & afterwards on H.M.S. “Wallaroo” on the Australian Station in 1895, when he presented this exhibit to me. Chas. Harding, Late Victorian Navy.”flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, oak, hms victory, vice-admiral lord nelson, horatio nelson, lord nelson, oak piece, piece of oaknelson, battle of trafalgar, maritime technology, ship relics, 18th century warship, british royal navy, h cooper shipwright, hms wallaroo, herbst hyde park sydney, charles harding, hmv naval orpedo depot williamstown, sir home popham’s telegraphic code, admiralty official day signal book

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

Worn by Pastor Steinicker (?)These three items, a black top hat, white leather gloves, and a white pastor’s collar, form a significant ensemble representing the life, service, and cultural legacy of Pastor Ewald Herman Otto Steiniger. Donated by his son, Dieter Steiniger, the objects provide rare, tangible insight into the clerical traditions and community leadership of the German Lutheran congregation at Westgarthtown. Pastor Steiniger served both Trinity German Lutheran Church in East Melbourne and the Thomastown congregation from 1935 to 1964. Over nearly three decades, he guided his community through socially and politically turbulent times, including the years surrounding the Second World War. In April 1942, he was suddenly interned by the Australian Government and held at Tatura Internment Camp for 930 days before his release in 1944. Despite this profound disruption, he returned to his pastoral duties, continuing to support, stabilise, and preserve the cultural and spiritual life of his congregation. The black top hat reflects formal clerical dress of the early–mid twentieth century. Within German Lutheran tradition, such hats were worn to important services and solemn occasions, particularly funerals, symbolising respect and reverence. The accompanying white gloves and pastor’s collar complete the ceremonial ensemble, offering a fuller understanding of pastoral attire and the visual language of Lutheran liturgical practice of the time. Together, these objects hold strong historical, cultural, and interpretive value. They honour the enduring contribution of Pastor Steiniger and deepen the connection between the Westgarthtown site and the community it served. Pastor Steiniger and his wife, Annemarie (née Kraemer), are buried in the historic Westgarthtown Lutheran Cemetery, further strengthening the significance of this ensemble as part of the precinct’s heritage story. White pastor's collar with two reinforced holes at front.Reliance Trademark' with umbrella stamped inside at back, 'chaplain made in in England', size '1 1/4" 15 1/2'costume, male ceremonial, pastor, collar, lutheran, steinicker

Worn by Pastor Steiniger. These three items, a black top hat, white leather gloves, and a white pastor’s collar, form a significant ensemble representing the life, service, and cultural legacy of Pastor Ewald Herman Otto Steiniger. Donated by his son, Dieter Steiniger, the objects provide rare, tangible insight into the clerical traditions and community leadership of the German Lutheran congregation at Westgarthtown. Pastor Steiniger served both Trinity German Lutheran Church in East Melbourne and the Thomastown congregation from 1935 to 1964. Over nearly three decades, he guided his community through socially and politically turbulent times, including the years surrounding the Second World War. In April 1942, he was suddenly interned by the Australian Government and held at Tatura Internment Camp for 930 days before his release in 1944. Despite this profound disruption, he returned to his pastoral duties, continuing to support, stabilise, and preserve the cultural and spiritual life of his congregation. The black top hat reflects formal clerical dress of the early–mid twentieth century. Within German Lutheran tradition, such hats were worn to important services and solemn occasions, particularly funerals, symbolising respect and reverence. The accompanying white gloves and pastor’s collar complete the ceremonial ensemble, offering a fuller understanding of pastoral attire and the visual language of Lutheran liturgical practice of the time. Together, these objects hold strong historical, cultural, and interpretive value. They honour the enduring contribution of Pastor Steiniger and deepen the connection between the Westgarthtown site and the community it served. Pastor Steiniger and his wife, Annemarie (née Kraemer), are buried in the historic Westgarthtown Lutheran Cemetery, further strengthening the significance of this ensemble as part of the precinct’s heritage story. Collapsible black top hat, leather band inside, lined.gold symbol of man walking on globe in top hat on inside top of hat.costume, male headwear, pastor, top hat, lutheran, steiniger

Worn by Pastor Steinicker (?)These three items, a black top hat, white leather gloves, and a white pastor’s collar, form a significant ensemble representing the life, service, and cultural legacy of Pastor Ewald Herman Otto Steiniger. Donated by his son, Dieter Steiniger, the objects provide rare, tangible insight into the clerical traditions and community leadership of the German Lutheran congregation at Westgarthtown. Pastor Steiniger served both Trinity German Lutheran Church in East Melbourne and the Thomastown congregation from 1935 to 1964. Over nearly three decades, he guided his community through socially and politically turbulent times, including the years surrounding the Second World War. In April 1942, he was suddenly interned by the Australian Government and held at Tatura Internment Camp for 930 days before his release in 1944. Despite this profound disruption, he returned to his pastoral duties, continuing to support, stabilise, and preserve the cultural and spiritual life of his congregation. The black top hat reflects formal clerical dress of the early–mid twentieth century. Within German Lutheran tradition, such hats were worn to important services and solemn occasions, particularly funerals, symbolising respect and reverence. The accompanying white gloves and pastor’s collar complete the ceremonial ensemble, offering a fuller understanding of pastoral attire and the visual language of Lutheran liturgical practice of the time. Together, these objects hold strong historical, cultural, and interpretive value. They honour the enduring contribution of Pastor Steiniger and deepen the connection between the Westgarthtown site and the community it served. Pastor Steiniger and his wife, Annemarie (née Kraemer), are buried in the historic Westgarthtown Lutheran Cemetery, further strengthening the significance of this ensemble as part of the precinct’s heritage story. White leather gloves with press stud fastenings at wrist, three reinforced lines stitched on back of hand.RH '7 3/4' inside wrist, LH '301118' inside wrist, evidence of a tag removed LH inside wristcostume, male, gloves, leather, steinicker, lutheran