This novel, Jimmy of 'Murrumbar' by E.D. Oakley (Edward Daniel Oakley 1877-1962), is a children’s adventure story about an Australian indigenous boy who was educated in a mission and worked as a 'black tracker’ for the police to hunt down criminals in the bush and mountain region of the Grampian Ranges of Victoria. Oakely's parents, Thomas and Eliza, had a farm in Warrnambool called 'Oakbank'. Oakley worked at various jobs in the local district and later had his own wheat farms. When he returned to Warrnambool to build commercial premises and work in the retail industry. His influence encouraged Fletcher Jones to open a shop in Warrnambool. His novel - Jimmy of 'Murrumbar' - was written after he retired. The copy of the book in our collection does not have a publication date. The National Library of Australia lists two editions of this book, one dated 1938, the other is undetermined. It was published as part of a series called the Marcie Muir Collection of Australian children's books. No reference has been found to the author or any further works by him/her. The novel was reprinted as a reproduction in 2017 as a paperback and a leather bound edition 'Classic Reprint' by Forgotten Books. WARRNAMBOOL MECHANICS’ INSTITUTE Warrnambool's Mechanics' Institute (or Institution as it was sometimes called) was one of the earliest in Victoria. On 17th October 1853, a meeting was held where it was resolved to request the Lieutenant Governor of the Colony to grant land for the erection of a Mechanics' Institutes building. A committee was formed at the meeting and Richard Osburne chaired the first meeting of this committee. The land on the North West corner of Banyan and Merri Streets was granted but there were no funds to erect the building. The Formal Rights of the Warrnambool Mechanics' Institute's encompassed its aims and these were officially adopted in1859; "This Institution has for its object the diffusion of literary, scientific, and other useful knowledge amongst its members, excluding all controversial subjects, religious or political. These objects are sought to be obtained by means of a circulating library, a reading room, the establishment of classes, debates, and the occasional delivery of lectures on natural and experimental philosophy, mechanics, astronomy, chemistry, natural history, literature, and the useful and ornamental arts, particularly those which have a more immediate reference to the colony." The Warrnambool Mechanics' Institute opened its first reading room in November 1884 in the National School building at the corner of Banyan and Timor Streets. The Institute was funded by member subscription, payable on a quarterly, half-yearly or yearly basis. Samuel Hannaford, the Manager of the Warrnambool Bank of Australasia, was the first Honorary Secretary of the Mechanics' Institutes, and an early President and Vice-President. He also gave several of the early lectures in the Reading Room. Another early Secretary, Librarian and lecturer was Marmaduke Fisher, the teacher at the National School. Lecture topics included The Poets and Poetry of Ireland', 'The Birth and Development of the Earth', 'The Vertebrae - with Remarks on the pleasures resulting from the study of Natural History' and 'Architecture'. In 1856 the Reading Room was moved to James Hider's shop in Timor Street, and by 1864 it was located in the bookshop of Davies and Read. In the 1860's the Mechanics' Institute struggled as membership waned but in 1866, after a series of fundraising efforts, the committee was able to purchase land in Liebig Street, on a site then called Market Square, between the weighbridge and the fire station. A Mechanics' Institute building was opened at this site in August 1871. The following year four more rooms were added to the main Reading Room and in 1873 the Artisan School of Design was incorporated into the Institute. The same year Joseph Archibald established a Museum; however, it deteriorated when he was transferred to Bendigo in 1877. In 1880, with Archibald's return to Warrnambool, the Museum was re-established, and in 1885 a new building was built at the back of the Institute to accommodate the re-created School of Design, the Art Gallery and the Museum. In 1887 the Museum section was moved to the former courthouse in Timor Street (for some time the walls of the building formed part of the TAFE cafeteria but all is now demolished)). In 1911 the Museum was transferred back to the original building and the management of the Mechanics' Institute was handed over to the Warrnambool City Council. The Museum and Art Gallery became one and housed many fine works of art, and the Library continued to grow. The building was well patronised, with records showing that at the beginning of the 20th century there were between 500 and 800 visitors. During World War One the monthly figures were in the thousands, with 3,400 people visiting in January 1915. The Museum was a much loved Institution in Warrnambool until the contents of the Museum and Art Gallery were removed to make room for the Warrnambool City Council Engineers' Department. The contents were stored but many of the items were scattered or lost. When the original building was demolished the site became occupied by the Civic Centre, which included the new City Library. (The library was temporarily located in the old Palais building in Koroit Street.) In the process of reorganisation the Collection was distributed amongst the community groups: -The new City Library took some of the historical books and some important documents, historic photographs and newspapers. -The Art Gallery kept the 19th Century art collection and some of the artefacts from the museum. -The Historical Society has some items -The State Museum has some items -Some items were destroyed -Flagstaff Hill Maritime Village has old newspapers, Government Gazettes, most of the Mechanics' Institute Library, ledgers and documents connected to the Mechanics' Institute Library, some framed and unframed artworks and some photographs. The Warrnambool Mechanics' Institute Library book collection is deemed to be of great importance because it is one of the few collections in an almost intact state, and many of the books are now very rare and of great value. This novel is historically significant for its story, representing the changes to Australian Indigenous culture and life after colonisation. The book appears to be that this is the only work written by E.D. Oakley. It is locally significant for being written by an early prominent Warrnambool family member. Jimmy of Murrumbar : A Story of the Amazing Ability and Fidelity of an Australian Black Tracker Author: E D Oakley (Edward Daniel Oakley) Publisher: Osboldstone & Co, Pty Ltd, Melbourne, Australia The label on the spine with typed text R.A. 823 OAK The front loose endpaper has a sticker from Warrnambool Children’s Library shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, warrnambool, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, shipwrecked-artefact, book, pattison collection, warrnambool library, warrnambool mechanics’ institute, ralph eric pattison, corangamite regional library service, warrnambool city librarian, mechanics’ institute library, victorian library board, warrnambool books and records, warrnambool children’s library, jimmy of murrumbar, e d oakley, edward daniel oakley, novel, young adult novel, juvenile fiction, australian black tracker, law enforcement - police trackers, tracking and trailing in australia, australian bush, grampian ranges in victoria, warrnambool history, fletcher jones, oakbank, thomas and eliza oakley, indigenous literature, indigenous australians

Born in Richmond, Victoria, in 1947 Bruce Pascoe is a school teacher, deck hand, barman, farmer, Director of Commonwealth Australian Studies project, editor, publisher, and works in Indigenous language retrieval. He published and edited Australian Short Storiesquarterly magazine for 16 years, and was joint winner (with David Foster) of Australian Literature Award (1999) and winner of the Radio National Short Story Competition (1998).( ref macquariepenanthology.com.au/BrucePascoe.html) He is married to Lyn Harwood, has two children and lives at Gipsy Point, Far East Gippsland in Victoria. A paperback book with tree sketch on the front cover . This is in black ink. The title is "A Corner Full of Characters" , the history, yarns and stories from the corner of a continent. The book wass compiled by Bruce Passcoe who was a secondary school teacher in Orbost in the 1980's.pascoe-bruce gippsland

Rev Dr Djiniyini Gondarra OAM, was born in Milingimbi, eastern Arnhemland in 1945. He was educated at Milingimbi Mission School and pursued his theological education as a youth leader and Sunday School teacher through the Methodist Church, before attending college in Brisbane. In 1969 he trained as a Minister in Papua New Guinea and the Solomon Islands under the Uniting Church, before returning to Arnhemland to minister his own people at the Galiwin’ku parish, firstly as a lay pastor (1971-1972) and then as a Minister from 1976-1982. In 1983-84, Rev Djiniyini worked as a Lecturer in Theology at Nungalinya College, Darwin. He was honoured with a Diploma of Theology (Honorary) from there in 1984, and in 1991 received a Cultural Doctorate in Literature (Honorary) from the World University, Roundtable, Arizona USA. Rev Djiniyini was awarded the Order of Australia Medal (OAM) in 1995. As well as being the Chairman of ALPA since 1993, Rev Djiniyini is currently the Director of Duduy’ngu Pty Ltd, which provides consultancy and cross-cultural services. He is also Director of Yirrkala Business Enterprises. Over the years, Rev Djiniyini has served on many committees and councils including: Member of the Steering Committee of the Australian Indigenous Cultural Network (1998-2001), CEO of Aboriginal Resource and Development Services Inc (1998-2001), CEO of the Northern Regional Council of the Uniting Aboriginal and Islander Christian Congress (1998-2001), Director of Reconciliation Australia Limited (2000-2001), Member of Council for Aboriginal Reconciliation (1998-2000), Chairman of Uniting Aboriginal and Islander Christian Congress (1995-2000 & 1990-1993), Member of Central Committee of the World Council of Churches (1991-1994), Moderator of Northern Synod, Uniting Church in Australia (1985-1987), Secretary of newly formed Aboriginal Presbytery, Northern Synod, Uniting Church in Australia (1985), and Vice-President of Uniting Aboriginal and Islander Christian Congress Uniting Church in Australia (1983-1987). Rev Dr Djiniyini Gondarra OAM has also been extensively published, and his works include: • Information Papers (co authored), Aboriginal Resource and Development Services: • Confusion Between Cultures (1998) • MHead & Shoulders of Djiniyini Gondarra facing right of picture."Rev. Djiniyini Gondarra 1986. Moderator Northern Synod and Vice President of Uniting Aboriginal and Islander Christian Conference."gondarra, djiniyini, uaicc, northern synod uca

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

Social Engineering and Indigenous Settlement: Policy and demography in remote Australia John Taylor In recent years neo-liberals have argued that government support for remote Aboriginal communities contributes to social pathology and that unhindered market engagement involving labour mobility provides the only solution. This has raised questions about the viability of remote Aboriginal settlements. While the extreme view is to withdraw services altogether, at the very least selective migration should be encouraged. Since the analytical tools are available, one test of the integrity of such ideas is to consider their likely demographic consequences. Accordingly, this paper provides empirically based speculation about the possible implications for Aboriginal population distribution and demographic composition in remote areas had the advice of neo-liberal commentators and initial labour market reforms of the Northern Territory Emergency Response been fully implemented. The scenarios presented are heuristic only but they reveal a potential for substantial demographic and social upheaval. Aspects of the semantics of intellectual subjectivity in Dalabon (south-western Arnhem Land) Ma�a Ponsonnet This paper explores the semantics of subjectivity (views, intentions, the self as a social construct etc.) in Dalabon, a severely endangered language of northern Australia, and in Kriol, the local creole. Considering the status of Dalabon and the importance of Kriol in the region, Dalabon cannot be observed in its original context, as the traditional methods of linguistic anthropology tend to recommend. This paper seeks to rely on this very parameter, reclaiming linguistic work and research as a legitimate conversational context. Analyses are thus based on metalinguistic statements - among which are translations in Kriol. Far from seeking to separate Dalabon from Kriol, I use interactions between them as an analytical tool. The paper concentrates on three Dalabon words: men-no (intentions, views, thoughts), kodj-no (head) and kodj-kulu-no (brain). None of these words strictly matches the concept expressed by the English word mind. On the one hand, men-no is akin to consciousness but is not treated as a container nor as a processor; on the other, kodj-no and kodj-kulu-no are treated respectively as container and processor, but they are clearly physical body parts, while what English speakers usually call the mind is essentially distinct from the body. Interestingly, the body part kodj-no (head) also represents the individual as a social construct - while the Western self does not match physical attributes. Besides, men-no can also translate as idea, but it can never be abstracted from subjectivity - while in English, potential objectivity is a crucial feature of ideas. Hence the semantics of subjectivity in Dalabon does not reproduce classic Western conceptual articulations. I show that these specificities persist in the local creole. Health, death and Indigenous Australians in the coronial system Belinda Carpenter and Gordon Tait This paper details research conducted in Queensland during the first year of operation of the new Coroners Act 2003. Information was gathered from all completed investigations between December 2003 and December 2004 across five categories of death: accidental, suicide, natural, medical and homicide. It was found that 25 percent of the total number of Indigenous deaths recorded in 2004 were reported to, and investigated by, the Coroner, in comparison to 9.4 percent of non-Indigenous deaths. Moreover, Indigenous people were found to be over-represented in each category of death, except in death in a medical setting, where they were absent. This paper discusses these findings in detail, following the insights gained from the work of Tatz (1999, 2001, 2005) and Morrissey (2003). It also discusses a further outcome of this situation - the over-representation of Indigenous people in figures for full internal autopsy. Finding your voice: Placing and sourcing an Aboriginal health organisation?s published and grey literature Clive Rosewarne It is widely recognised that Aboriginal perspectives need to be represented in historical narratives. Sourcing this material may be difficult if Aboriginal people and their organisations do not publish in formats that are widely distributed and readily accessible to library collections and research studies. Based on a search for material about a 30-year-old Aboriginal health organisation, this paper aims to (1) identify factors that influenced the distribution of written material authored by the organisation; (2) consider the implications for Aboriginal people who wish to have their viewpoints widely available to researchers; and (3) assess the implications for research practice. As part of researching an organisational history for the Central Australian Aboriginal Congress, seven national and regional collections were searched for Congress?s published and unpublished written material. It was found that, in common with other Aboriginal organisations, most written material was produced as grey literature. The study indicates that for Aboriginal people and their organisations? voices to be heard, and their views to be accessible in library collections, they need to have an active program to distribute their written material. It also highlights the need for researchers to be exhaustive in their searches, and to be aware of the limitations within collections when sourcing Aboriginal perspectives. Radiocarbon dates from the Top End: A cultural chronology for the Northern Territory coastal plains Sally Brockwell , Patrick Faulkner, Patricia Bourke, Anne Clarke, Christine Crassweller, Daryl Guse, Betty Meehan, and Robin Sim The coastal plains of northern Australia are relatively recent formations that have undergone dynamic evolution through the mid to late Holocene. The development and use of these landscapes across the Northern Territory have been widely investigated by both archaeologists and geomorphologists. Over the past 15 years, a number of research and consultancy projects have focused on the archaeology of these coastal plains, from the Reynolds River in the west to the southern coast of the Gulf of Carpentaria in the east. More than 300 radiocarbon dates are now available and these have enabled us to provide a more detailed interpretation of the pattern of human settlement. In addition to this growing body of evidence, new palaeoclimatic data that is relevant to these northern Australian contexts is becoming available. This paper provides a synthesis of the archaeological evidence, integrates it within the available palaeo-environmental frameworks and characterises the cultural chronology of human settlement of the Northern Territory coastal plains over the past 10 000 years. Ladjiladji language area: A reconstruction Ian Clark and Edward Ryan In this reconsideration of the Ladjiladji language area in northwest Victoria, we contend that while Tindale?s classical reconstruction of this language identified a fundamental error in Smyth?s earlier cartographic representation, he incorrectly corrected that error. We review what is known about Ladjiladji and through a careful analysis demonstrate not only the errors in both Smyth and Tindale but also proffer a fundamental reconstruction grounded in the primary sources.ladjiladji, social engineering, dalabon, indigenous health, coronial system, radiocarbon dating

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

Currently, over 16,000 Indigenous students and 13,000 non-Indigenous students located in 260 Australian schools are involved in an Indigenous language program. More than 80 different Indigenous languages are taught. This project sought to present practice which would strengthen the quality of Indigenous language programs in schools. The report consists of a literature review, a mapping exercise to document current practices relating to Indigenous languages in Australian schools, an analysis of existing models of teacher preparation, and six case studies of good practice examples.colour illustrations, tables, word listseducation, curriculum development, language revival, language maintenance programs

From the vantage point of the colonised, the term 'research' is inextricably linked with European colonialism; the way in which scientific research has been implicated in the worst excesses of imperialism remains a powerful remembered history for many of the world's colonised peoples. Here, an indigenous researcher issues a clarion call for the decolonisation of research methods. In the first part of the book, the author critically examines the historical and philosophical base of Western research. Extending the work of Foucault, she explores the intersections of imperialism, knowledge and research; en route she provides a history of knowledge from the Enlightenment to postcoloniality. The second part of the book meets an urgent demand: people who are carrying out their own research projects need literature which validates their frustrations in dealing with various Western paradigms. In setting an agenda for planning and implementing indigenous research, the author shows how such programmes are part of the wider project of reclaiming control over indigenous ways of knowing and being.tables, diagramscolonisation, research, imperialsim

This mat was donated to the Museum by the Rev. Andrew Rule Osborn. Reverend Osborn donated several artefacts including Aboriginal artefacts, Zulu and Pacific Islander objects. The Reverend came over from Tasmania to serve here in Warrnambool. His wife Annie was a fantastic author and wrote children's literature which was serialised in the newspapers. She was a supporter of women's suffrage and also the first woman editor of The Age.A flat circular mat made from native Australian grasses. Indigenous Australians would use this as a baby-carrier on the back. One band would be placed around the lower back and mat and two higher up. The child would be placed between the back and the mat. It was also sometimes used as a sun shade or something to sit on. It is a spiral form with grasses woven around to bind it together.aboriginal, indigenous, child carrier, mat, native grasses, reverend andrew rule osborn, annie osborn, women, mothers

STANWAY, ALFRED (b. 9 Sept 1908; d. Melbourne, Vic, 27 June 1989). Anglican bishop, missionary. Stanway grew up in the Wimmera district of western Victoria, and left school when 14 years old. He found work in Melbourne, trained as an accountant, and at the age of 20, held a responsible position with a publishing company. This background, allied with an uncommon flair for figures and finance, was to stand him in good stead throughout his life. But he had little knowledge and no experience of the grace of God until 29 July 1928. At the Evening Service in the parish church of Fairfield on 29 July, he heard the Rev C H Nash (q.v.) preach a sermon which led to his conversion. Within two years he made up his mind to become a missionary and began night studies in order to matriculate. He entered Ridley College in March 1932 to prepare for ordination undertaking week-end duties as a catechist at Deer Park and St Albans. He joined the CMS League of Youth, became chairman, and gathered a fine band of young people many of whom were to become missionaries. He was closely involved with the Belgrave Heights Convention (then at Upwey) and established a League of Youth camp on the site. All his energies were thrown into the task of building up its members in personal holiness and vigorous evangelism. Stanway was ordained in St Paul's Cathedral, Melbourne on St Thomas Day 1934 and was placed in charge of the Old Mission Church of St James and St John, Melbourne. The duties were light enough to allow him to enrol in the Melbourne Teachers College and to complete the Diploma in Teaching. On 26 January 1937, he sailed for Africa to become a missionary in the Anglican Diocese of Mombasa, which at that time embraced the whole of Kenya. He was sent to the hot coastal town of Kaloleni as principal of a Secondary Boys School. Before he left Melbourne, he had become engaged to Marjory Harrison: she followed him to Africa and their marriage took place in Mombasa Cathedral in June 1939. He remained at Kaloleni until 1944 when he was transferred to the inland station of Maseno where all his gifts were to be deployed as rural dean of Nyanza. His oversight of some 500 village churches as well as a widespread primary school system was so efficient that in 1948 he was appointed archdeacon of Kenya with his home and office in Nairobi. As secretary of the African Church Council and of the African Education Board, he was responsible for all African work in the diocese. His contacts with government ministers and public servants were of first class significance at the time when the cry of Uhuru and the demand for independence was travelling throughout the colonial world. On 2 Feb 1951, Alfred Stanway was consecrated in Westminster Abbey as the third Anglican Bp of Central Tanganyika. This Diocese was the special sphere of the CMS Australia, and he already knew most of the missionary personnel. He brought with him the understanding and experience of one who had fully shared the lot and problems of a district missionary, but he came to the diocese at a time when it had yet to recover from its losses in personnel and finance as a result of the war. His immediate task was to provide the impetus of fresh leadership and a long-term overall policy. His aim from-the outset was to build up a strong autonomous church with its own indigenous pastorate. With the whole-hearted confidence of the home base, he was able to enlist the service of new missionaries. He saw a great increase in the number of African clergy and he encouraged village evangelists to open new fields of work. Simple structures were built as new churches at the rate of two a week, week in and week out, year by year. He worked hard to meet the need for Christian literature, bookshops, adult literacy and theological training. He opened Bible schools for village evangelists and sent suitable clergy overseas for further studies. He encouraged initiative in others, helped them to find and use their talents, and gave them his unstinted confidence and support. Fresh finance was required for new ventures. This led him to travel widely in Germany and America, where he raised large funds for these projects. Mackay House was built in Dodoma as the central administrative base for the diocese, hospitals such as those at Mvumi and Hombolo were modernised or established, schools were built and upgraded. In keeping with his vision for ultimate leadership by African personnel, he consecrated Yohana Omari in 1955 as his assistant, he was the first national to become a bp in East Africa. Bp Stanway then set on foot the long and complicated process for the division of his sprawling diocese. In 1963, the diocese of Victoria Nyanza came into being; in 1965, that of Morogoro; in 1966, that of Western Tanganyika. Yet in 1971, his own diocese of Central Tanganyika, though greatly reduced in size, had more churches and more clergy than in its undivided state in 195 l. Stanway then played a leading part in the formation of the Province of Tanzania in 1970, with an African abp as metropolitan. A year later, after 35 years in East Africa and 20 years as bishop of Central Tanganyika, he resigned. His leadership and achievements throughout those years had placed him in the front rank as a great missionary statesman. Stanway had returned to Melbourne at the time when his resignation took effect in August 1971. His early love for Ridley College reasserted itself and he went into residence as deputy principal under the Rev Dr Leon Morris. He was put in charge of chapel worship and the pastoral oversight of the students. All his gifts and experience were called into play as he sought to guide and encourage those who were on the threshold of their ministry. The whole bent of his heart was to foster the spiritual life and missionary calling of those whose hearts the Lord had touched. It was during those years that his life-long zeal for the spread of the gospel through Christian literature had its ultimate flowering. It had begun in his Nairobi days with a small church bookstall, this had developed into a major book-shop in the heart of the city. Then in Dodoma he had established the Central Tanganyika Press in order to promote the publication and distribution of Christian literature at all levels. He had marked out Kevin Engel, trained him, and launched him on the international scene. Hence it was natural that in Melbourne he and Kevin Engel should found the Australian Christian Literature Society. But his time at Ridley College was not to last. Unknown to him, the Rev J R W Stott had put his name forward as that of a person who could head a new school of theology in the United States to provide a sound training for evangelical ordinands. Such a task would have been formidable enough for a younger man who had grown up in America. How could an Australian who had spent half his life in Africa hope to succeed in a venture of that kind in America? How could one who had been a missionary, not a theologian, found a new school to train men for ordination? Nevertheless he rose to the challenge. In Sept 1975, he and Mrs Stanway left Melbourne for Sewickly, an outer suburb of Pittsburg, with the promise of three years' service. He had to start from scratch. He found a house to live in, but there was no land for the school, no funds in hand, no staff yet appointed, no students, and no buildings. His drive, his infections enthusiasm, and his flair for practical enterprise carried the day. One by one, obstacles were overcome and support grew in volume and strength. Twelve months after his arrival, in Sept 1976, the Trinity Episcopal School for Ministry was opened with three staff members, seventeen students, and the goodwill of the whole American Episcopal Church to win. During the next two years, the school took shape and was firmly established. Bp Stanway left an indelible stamp on every aspect of its life and work, its spiritual tone and ideals, its financial and administrative principles. He had inspired widespread support among evangelical episcopalians and had imparted a strong sense of divine guidance and purpose. The council would gladly have extended his term in office beyond three years, but at 75 years of age he knew that his health had begun to fail. When he finally relinquished his office in Nov 1978, he could look back on those three years as the crown of his ministry. It is not too much to say that his name was even more highly honoured and revered in the Trinity School of Ministry than in his own dearly loved Africa. His return to Melbourne led to quiet retirement at Mount Waverley where he settled down to a long battle with the ever worsening effects of Parkinson's Disease. The slow loss of physical capacity and the ultimate failure in powers of speech were a great trial, but he never complained. His faith was summed up in his brief reply when he was asked why he had not prayed for healing: 'What God allows, I accept'. That acceptance was without reserve; his testimony was never brighter. His mental powers were undiminished and his spiritual concerns were as wide as ever. He kept in touch with CMS, he went to church, he met with missionaries, he led Bible studies in his home as long as he was able. Africa was always in his heart, news from Sewickly always gave him great pleasure. He had left a mark for God on three great continents and his death left sad but thankful hearts in them all. It was the close of a life in which he had felt that he could never do enough for God who had done so much for him. One of Bp Stanway's sayings was 'when the Holy Spirit takes hold of you, anything can happen'. So it was in his case. He was very human, with his full share of human foibles and frailties. He had a great zest for life and an endless fund of stories drawn from his own experience. He was himself the subject of many stories, some true, others legendary. His vibrant personality always seemed to fill the house where he was, his presence could not be overlooked. His own home was one in which Mrs Stanway had a paramount influence. She was a trained teacher, a skilled artist, a born hostess and a first-class linguist. They had no children of their own, but were devoted Godparents and always deeply interested in the children of missionaries. Home life allowed him to relax in a serene and contented atmosphere and to exercise his gifts for friendship and hospitality. He was always on the watch for souls, a person-to-person evangelist par excellence. He was a man of faith and prayer who dared to believe in the God of the impossible. His love for Africa, his total dedication as a missionary; his gifts as a soulwinner; his genius for finance; his shrewd practical initiatives, and his statesmanlike vision were outstanding characteristics. But great or small, all his gifts were laid out in the service of the gospel, and that service marked him out as one of the most remarkable Australian missionaries of his generation. M L Loane, Men to Remember (Sydney, 1987) Rev. Alfred Stanway is standing with open book in hand, dressed in clerical garb.Bishop Alfred Stanwaybishop alfred stanway