Landscape and Language -- Lubra Creek -- The River Runs Backwards -- These Blarsted Hills -- Scarcely Any Water on Its Surface -- Everyone Who Has Ever Done A Tree Sit Always Says That The Tree Talks To You -- The Spirit of the Plains Kangaroo -- The Graveyard of a Century -- So Much for a Name -- Blackfellow Oven Roads -- The Ends of the Earth -- Natural Beauty, Man-Made -- Uluru -- The Outside Country -- It's Only Words.Mapslanguage and landscape, language essays, writing, storytelling

The National Indigenous Languages Survey Report 2005 highlights that: of an original estimated 250 known Australian Indigenous languages, only 18 languages are now considered 'strong' and have speakers in all age groups; about 110 Indigenous languages are still spoken by older people but are endangered; words and phrases are still in use and there is community support in many parts of the country for reclamation and learning programs for many other languages which are no longer fully spoken; communities around Australia possess many of the elements required to keep Indigenous languages strong or to reclaim them. They have skilled and devoted language workers and teachers, excellent teaching materials, good documentation of languages and active community language centresmaps, colour photographs, tables, graphsaboriginal english, education, aiatsis, fatsil, language endangerment, language maintenance, language revival, language policy, language proficiency

Audio slideshow with Gadubanud Traditional Custodian Richard Collopy on local Indigenous language and ecologyapollo bay, otways, gadubanud, language, ecology, country

2022 Celebrate Brimbank We are Brimbank Awards|Snapshot of Brimbank's Community - Age Group Population, Aboriginal & Torres Strait Islander Population, Country Of Birth & Language Statisticsbrimbank city council

Introduction /? John Henderson and David Nash Language and native title /? John Henderson Linguistic evidence and native title cases in Australia /? Peter Sutton Linguistic continuity in colonised country /? Jeanie Bell Country and the word: linguistic evidence in the Croker Sea claim /? Nicholas Evans Linguistics and the Yorta Yorta native title claim /? Heather Bowe The language of the Peak Hill Aboriginal people: a linguistic report in a native title claim /? Tamsin Donaldson Labels, language and native title groups: the Miriuwung-Gajerrong case /? Greg McIntyre and Kim Doohan Historical linguistic geography of south-east Western Australia /? David Nash Language ownership: a key issue for native title /? Michael Walsh Can lexicostatistics contribute an absolute time-scale to discussions of continuity of occupation in native title determinations? /? Barry Alpher Linguistic stratigraphy and native title: the case of ethnonyms /? Patrick McConvell Making your skin fit properly: displaced equivalence in 'skin' systems in the Barkly /? Gavan BreenMaps, tables, b&w diagramsyorta yorta, yoda yoda, yabala yabala, bangerang, shepparton, miriuwung, gajerrong, native title

For almost 40 years, Michael Walsh has been working alongside Indigenous people: documenting language, music and other traditional knowledge, acting on behalf of claimants to land in the Northern Territory, and making crucial contributions to the revitalisation of Aboriginal languages in NSW. This volume, with contributions from his colleagues and students, celebrates his abiding interest in and commitment to Indigenous society with papers in two broad themes. ?Language, identity and country? addresses the often complex relations between Aboriginal social groups and countries, and linguistic identity. In ?Language, identity and social action? authors discuss the role that language plays in maintaining social identities in the realms of conversation, story-telling, music, language games, and in education. ?Language and Social Identity in Australian Indigenous Communities? will be of interest to students of linguistics, Indigenous studies, anthropology, and sociology. Contents: 1. Introduction /? Rod Gardner ... [et al.] 2. Michael Walsh : a personal reflection /? Ros Fraser 3. Place and property at Yintjingga/?Port Stewart under Aboriginal Law and Queensland Law /? Bruce Rigsby and Diane Hafner 4. Linguistic identities in the eastern Western Desert : the Tindale evidence /? Peter Sutton Juwaliny : dialectal variation and ethnolinguistic identity in the Great Sandy Desert /? Sally Dixon 6. Who were the 'Yukul'? and who are they now? /? Brett Baker 7. Colonisation and Aboriginal concepts of land tenure in the Darwin region /? Mark Harvey 8. Aboriginal languages and social groups in the Canberra region : interpreting the historical documentation /? Harold Koch 9. The Kuringgai puzzle : languages and dialects on the NSW Mid Coast /? Jim Wafer and Amanda Lissarrague 10. Dawes' Law generalised : cluster simplification in the coastal dialect of the Sydney language /? David Nash 11. Space, time and environment in Kala Lagaw Ya /? Lesley Stirling 12. Turn management in Garrwa mixed-language conversations /? Ilana Mushin and Rod Gardner 13. Laughter is the best medicine : roles for prosody in a Murriny Patha conversational narrative /? Joe Blythe 14. Collaborative narration and cross-speaker repetition in Umpila and Kuuku Ya'u /? Clair Hill 15. Co-narration of a Koko-Bera story : giants in Cape York Peninsula /? Paul BlackMaps, b&w photographs, charts, word listslanguage and identity, language maintenance, language and culture, language and country

During WWII, maps on silk were given to allied aircrew so that (if shot down) they might be able to escape from Nazi-occupied Europe. Some people also carried simple phrase books in the languages of countries in which they might find themaps, ballarat rsl, ballarat

This greeting card was used by United Nation forces to hand Somalian locals for the purpose of conveying information. Small white greeting card written in the Somali language. On the front left side there features the United Nations symbol and on right side there features a five point star. On the reverse, there are two rows of flags that represent the countries working in Somalia as part of the United Nations, on the left side there is an image of a helicopter above an image of a tree and a camel. On the right side there features an image of an United Nations troop carrier (M113 APC) and in the centre there is an image a UN officer shaking hands with a Somalian local. Text in Somalian greeting card, somalia, united nations

This photo is of Neddy Wheeler - Dhudhuroa man and language informant to RH Matthews. The photo was taken at Lake Moodemere. Neddy spent the latter part of his life here, especially after his Wife Charlotte and children Thomas, Harry, Dolly and Kate were taken from him in the Kiewa Valley and taken to Lake Tyers.The Aboriginal Protection Board would provide travel passes for him to visit his Country. He died in April 1908Black and white photograph, printed on postcard, showing view of Lake Moodemere, with a man wearing a jacket and hat, reclining on the bank in the foreground.Printed at top of photo: "Lake Moodemere, Rutherglen"lake moodemere, neddy wheeler, dhudhuroa, charlotte wheeler, thomas wheeler, harry wheeler, dolly wheeler, kate wheeler, kiewa valley, lake tyres, aboriginal protection board

Helga Griffin, daughter of Austrian engineer father and German mother. Interned aged 6 years and sent to Australia with her parents and young brother. Five years interned in Camp 3 near Rushworth, then released to Melbourne. Helga vividly describes her early childhood in Persia. The mixed emotions of her whole family during the internment experience and postwar, trying to adjust to a new country, new culture, new language. Very evocative memories of wartime dislocation.Blue/green front soft cover, red and white printing, white back cover and spine, black printing.With my very best wishes to the Tatura museum and the sterling work of the volunteers that contribute to its valuable presence. Helga 26.5.06ww2 camp 3, books, autobiography, helga griffin, helga griffin (girschik)

Ann FERGUSON (1939- ) Country: Wingetllina Area: Alice Spring, Kalka/Pipalyatjara Language group: Pitjantjarara Ann Ferguson (Ann Cleary Nyankulya Bnaka) is a member of the Stolen Generation, she was removed from her family and take to Kalgoorlie Mission, South Australia. She started painting in 1973 when her care givers noticed her artistic talent. Ann Ferguson is also a basket weaver, carver and lino block printmaker at Indulkana Community, South Australia, Acrylic painting on stretched canvasaboriginal, bushfood, anne ferguson, bush food, bush foods, ann cleary, ann ferguson, indulkana

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

Nyukana BAKER (1943-2016) Born Ernabella, South Australia Country: Kanypi Language: Pitjantjatjara A Pitjantjatjara artist from Ernabella who began painting, designing and weaving in 1963 and producing batik in 1971. Founded in 1949 Ernabella Arts is the longest running Aboriginal arts centre in Australia. It was established o create employment opportunities for young women from the local Pitjantjatjara people. Nyukana Baker died 17 April 2016 at Alice Springs, Northern Territory. This item is part of the Federation University Art Collection. The Art Collection features over 2000 works and was listed as a 'Ballarat Treasure' in 2007.Framed limited edition print. 6/20 Tjitji Kutjara Two Children Nyukana Baker Feb 1996art, artwork, printmaking, linoprint, nyukana baker, pitjantjatjara, kanypi, aboriginal, ernabella

This is a surveyors' camp in the McCulloch Ranges April, 1897. Surveyors were among the first European settlers to arrive in Australia. A Surveyor-General was present on the First Fleet, as well as the first two ships which landed in South Australia. These men were issued with instructions to record observations in a journal that included the country’s general appearance, its soil, flora and fauna and the customs and language of local inhabitants. The conditions they worked in were harsh and they embarked on journeys with drays carrying cumbersome surveying and camping equipment, spending months camping out in the bush and mapping the land. It was not until well into the second half of the nineteenth century that the professional training of surveyors became mandatory in Australia. This is a pictorial record of a surveyors' camp in the late 19th century.A black / white photograph of a group of men standing at a campsite in the bush. Two tents are in the background.on the front - "Surveyors Camp, McCulloch Ranges" Some names have been added for identification - Bates, Thorn and others which cannot be read.surveyors-camp-mcculloch-ranges land-settlement

Wycliffe translates the Bible for people around the world. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p171 The peace and beauty of Australia’s Wycliffe Centre reflects what it aims to bring to thousands of people around the world. Kangaroos calmly feed, accompanied by bird song, near the mud-brick buildings set amongst Kangaroo Ground’s rolling hills. On 11 hectares off Graham Road, the centre aims to transform people’s lives by giving groups around the world, with no written language, help with literacy and Bible translation into their own tongue. Associate Director, Harley Beck, says reading the Bible (probably history’s most influential collection of books), in one’s own language, provides a strong moral basis, helping people withstand exploitation and escape poverty. One of Wycliffe’s field partners, SIL (formerly Summer Institute of Linguistics) Papua New Guinea, has won two UNESCO awards, and SIL branches in many other countries have won international and national awards. The translators are modern heroes. They undertake hardships, forsaking for years, sometimes decades, a salary and the soft western lifestyle, to face loneliness and primitive conditions that most of us would not even contemplate. No staff is paid a salary. An example is the first Australian Director and former International President, David Cummings, who for 50 years has depended on donations from supporters and churches. Students of all ages at the EQUIP Training School on the site come from all walks of life. They train in linguistics and learn how to communicate in a way that is sensitive to other cultures. Spiritual resilience is encouraged, enabling people to persist until the job in the field is done, which takes on average ten to 15 years. Courses range from a few weeks to a year. The Wycliffe concept was born in the 1920s when American missionary, Cameron Townsend, found a Spanish Bible was inadequate to evangelise the Cakchiquel people of Guatemala. When a Cakchiquel man challenged: ‘If your God is so great, why doesn’t he speak my language?’ Townsend decided to translate the Bible into all languages! He founded a linguistics training school in 1934, naming it after 14th century theologian John Wycliffe, the first to translate the Bible into English. The first Wycliffe Bible was completed in 1951 in the Mexican San Miguel Mixtec language. In May 2007 after 30 years of work, Wycliffe Australia, with other organisations, completed the first Bible for indigenous people in the Kriol* language, for about 30,000 people in northern Australia. Wycliffe Australia began in 1954 in the Keswick Bookshop basement, Collins Street, Melbourne. As the organisation grew, its quarters became so cramped that Director Cummings at times interviewed potential recruits in his car! The development of the Kangaroo Ground property is a story of faith and generosity. In 1967 Cummings proposed moving to a larger property despite having no funds. Within a month Wycliffe received a $20,000 donation and a gift of land towards a national centre. An earlier owner of the Kangaroo Ground property, Mrs Elsie Graham, would have been delighted, as she had wanted her land to be used for ‘God’s service’. Mud-brick architect and Christian, Alistair Knox, offered to design the centre at no charge. Despite a drought, straw was donated to make bricks. Many volunteers helped with the building, including church youth groups who made mud-bricks. Volunteers planted thousands of native plants, watered by recycled water from the site’s dam. Building began in 1968 and in 1983 the South Pacific SIL School (now EQUIP Training) followed. Wycliffe, the world’s largest linguistic organisation, and other organisations, have translated the Scriptures into more than 2000 languages. But another 2000 languages still lack any portion of the Bible. However translations are now completed more quickly, because of new computer programs and as education spreads, more speakers of the local language can assist. Despite the growth of secularisation, Beck says support for Wycliffe Australia, which has offices in all states and the ACT, is stronger than ever. * Kriol is a Pidgin language, which has become a speech community’s prime language.This collection of almost 130 photos about places and people within the Shire of Nillumbik, an urban and rural municipality in Melbourne's north, contributes to an understanding of the history of the Shire. Published in 2008 immediately prior to the Black Saturday bushfires of February 7, 2009, it documents sites that were impacted, and in some cases destroyed by the fires. It includes photographs taken especially for the publication, creating a unique time capsule representing the Shire in the early 21st century. It remains the most recent comprehenesive publication devoted to the Shire's history connecting local residents to the past. nillumbik now and then (marshall-king) collection, graham road, kangaroo ground, wycliffe centre

November 1987 advertisement inviting enrolment enquiries for the following year.Norwood has been established for 29 years and offers an outstanding traditional and broad curriculum in a caring and academic environment. • Student population approximately 1,000 (including 150 Year 12). • Languages: French, Latin, Italian & Indonesian. • Orchestra and Instrumental Training. • Drama Productions. • Extensive Physical Education and Sporting Programme. • Wide Range of V.C.E. Group 1 and Group 11 subjects. • School Uniform. • International Exchange Students. • School Chaplain. • Prefects and S.R.C. • Country Property at Gooram in the Strathbogie Ranges. • Modern Facilities Currently being further upgraded. Advertisement invites Interested parents to visit the School and/or request a Prospectus, and includes contact details for the Principal on 870 5399 for more information.

Link with item 1178. This is a surveyors' camp in the McCulloch Ranges, Murrangowar, April, 1897. Included in the photograph are: L. Thorn; Pearson; L. Coburn, Clem Bates; Sam Blacklock with a packhorse. They were surveying for a road or railway. Surveyors were among the first European settlers to arrive in Australia. A Surveyor-General was present on the First Fleet, as well as the first two ships which landed in South Australia. These men were issued with instructions to record observations in a journal that included the country’s general appearance, its soil, flora and fauna and the customs and language of local inhabitants. The conditions they worked in were harsh and they embarked on journeys with drays carrying cumbersome surveying and camping equipment, spending months camping out in the bush and mapping the land. It was not until well into the second half of the nineteenth century that the professional training of surveyors became mandatory in Australia.This is a pictorial record of a surveyors' camp in the late 19th century.A black / white photograph of a group of men standing in front of a tent / camp in a dense bush setting.surveyor's-camp-mccullochs-ranges-murrangowar land-settlement

1. Musical and linguistic perspectives on Aboriginal song Allan Marett and Linda Barwick Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 2. Iwaidja Jurtbirrk songs: Bringing language and music together Linda Barwick (University of Sydney), Bruce Birch and Nicholas Evans (University of Melbourne) Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 3. Morrdjdjanjno ngan-marnbom story nakka, ?songs that turn me into a story teller?: The morrdjdjanjno of western Arnhem Land Murray Garde (University of Melbourne) Morrdjdjanjno is the name of a song genre from the Arnhem Land plateau in the Top End of the Northern Territory and this paper is a first description of this previously undocumented song tradition. Morrdjdjanjno are songs owned neither by individuals or clans, but are handed down as ?open domain? songs with some singers having knowledge of certain songs unknown to others. Many morrdjdjanjno were once performed as part of animal increase rituals and each song is associated with a particular animal species, especially macropods. Sung only by men, they can be accompanied by clap sticks alone or both clap sticks and didjeridu. First investigations reveal that the song texts are not in everyday speech but include, among other things, totemic referential terms for animals which are exclusive to morrdjdjanjno. Translations from song language into ordinary register speech can often be ?worked up? when the song texts are discussed in their cultural and performance context. The transmission of these songs is severely endangered at present as there are only two known singers remaining both of whom are elderly. 4. Sung and spoken: An analysis of two different versions of a Kun-barlang love song Isabel O?Keeffe (nee Bickerdike) (University of Melbourne) In examining a sung version and a spoken version of a Kun-barlang love song text recorded by Alice Moyle in 1962, I outline the context and overall structure of the song, then provide a detailed comparative analysis of the two versions. I draw some preliminary conclusions about the nature of Kun-barlang song language, particularly in relation to the rhythmic setting of words in song texts and the use of vocables as structural markers. 5. Simplifying musical practice in order to enhance local identity: Rhythmic modes in the Walakandha wangga (Wadeye, Northern Territory) Allan Marett (University of Sydney) Around 1982, senior performers of the Walakandha wangga, a repertory of song and dance from the northern Australian community of Wadeye (Port Keats), made a conscious decision to simplify their complex musical and dance practice in order to strengthen the articulation of a group identity in ceremonial performance. Recordings from the period 1972?82 attest to a rich diversity of rhythmic modes, each of which was associated with a different style of dance. By the mid-1980s, however, this complexity had been significantly reduced. I trace the origin of the original complexity, explore the reasons why this was subsequently reduced, and trace the resultant changes in musical practice. 6. ?Too long, that wangga?: Analysing wangga texts over time Lysbeth Ford (University of Sydney) For the past forty or so years, Daly region song-men have joined with musicologists and linguists to document their wangga songs. This work has revealed a corpus of more than one hundred wangga songs composed in five language varieties Within this corpus are a few wangga texts recorded with their prose versions. I compare sung and spoken texts in an attempt to show not only what makes wangga texts consistently different from prose texts, but also how the most recent wangga texts differ from those composed some forty years ago. 7. Flesh with country: Juxtaposition and minimal contrast in the construction and melodic treatment of jadmi song texts Sally Treloyn (University of Sydney) For some time researchers of Centralian-style songs have found that compositional and performance practices that guide the construction and musical treatment of song texts have a broader social function. Most recently, Barwick has identified an ?aesthetics of parataxis or juxtaposition? in the design of Warumungu song texts and musical organisation (as well as visual arts and dances), that mirrors social values (such as the skin system) and forms 'inductive space' in which relationships between distinct classes of being, places, and groups of persons are established. Here I set out how juxtaposition and minimal contrast in the construction and melodic treatment of jadmi-type junba texts from the north and north-central Kimberley region similarly create 'inductive space' within which living performers, ancestral beings, and the country to which they are attached, are drawn into dynamic, contiguous relationships. 8. The poetics of central Australian Aboriginal song Myfany Turpin (University of Sydney) An often cited feature of traditional songs from Central Australia (CA songs) is the obfuscation of meaning. This arises partly from the difficulties of translation and partly from the difficulties in identifying words in song. The latter is the subject of this paper, where I argue it is a by-product of adhering to the requirements of a highly structured art form. Drawing upon a set of songs from the Arandic language group, I describe the CA song as having three independent obligatory components (text, rhythm and melody) and specify how text is set to rhythm within a rhythmic and a phonological constraint. I show how syllable counting, for the purposes of text setting, reflects a feature of the Arandic sound system. The resultant rhythmic text is then set to melody while adhering to a pattern of text alliteration. 9. Budutthun ratja wiyinymirri: Formal flexibility in the Yol?u manikay tradition and the challenge of recording a complete repertoire Aaron Corn (University of Sydney) with Neparr? a Gumbula (University of Sydney) Among the Yol?u (people) of north-eastern Arnhem Land, manikay (song) series serve as records of sacred relationships between humans, country and ancestors. Their formal structures constitute the overarching order of all ceremonial actions, and their lyrics comprise sacred esoteric lexicons held nowhere else in the Yol?u languages. A consummate knowledge of manikay and its interpenetrability with ancestors, country, and parallel canons of sacred y�ku (names), bu?gul (dances) and miny'tji (designs) is an essential prerequisite to traditional leadership in Yol?u society. Drawing on our recordings of the Baripuy manikay series from 2004 and 2005, we explore the aesthetics and functions of formal flexibility in the manikay tradition. We examine the individuation of lyrical realisations among singers, and the role of rhythmic modes in articulating between luku (root) and bu?gul'mirri (ceremonial) components of repertoire. Our findings will contribute significantly to intercultural understandings of manikay theory and aesthetics, and the centrality of manikay to Yol?u intellectual traditions. 10. Australian Aboriginal song language: So many questions, so little to work with Michael Walsh Review of the questions related to the analysis of Aboriginal song language; requirements for morpheme glossing, component package, interpretations, prose and song text comparison, separation of Indigenous and ethnographic explanations, candour about collection methods, limitations and interpretative origins.maps, colour photographs, tablesyolgnu, wadeye, music and culture

Juanita McLauchlan draws upon her Gamilaraay identity, history, and language to explore family connections, personal belongings, and body adornment. McLauchlan employs both printmaking and fibre-based practices to reflect her spiritual connection to Country and her cultural identity as an Aboriginal woman with English lineage. Her work considers how gathering and sharing ancestral knowledge preserves intergenerational ties, bridging past, present, and future. McLauchlan creates contact prints on blankets, capturing impressions of Wiradjuri Country in Wagga Wagga, NSW, where she currently lives and works. McLauchlan was born on her Grandmother’s Country, Gamilaraay Country, and has lived in many places across Australia before spending the last 20 years with her family in Wagga Wagga. McLauchlan says of this artwork: By compulsion to make and move my hands I combine my mixed crossed cultural heritage, using woollen blankets and possum skin to create necklaces that are soft and beautiful, begging to be worn and handled as a way to recognise and pay homage to those who have come before me. These body adornments/necklaces are the embodiment of the history that I carry on my shoulders, of who I am and finding the comfort of where I fit into this forever changing life. They are like a generational hug of confidence and warmth once they are placed over your head. Stories of my childhood come to mind when making each necklace. Guuma-li / gathering, is a time when my sister and I were staying with my grandmother, and she was called to deal with a snake next door. Even though the snake was longer than she was tall, it was no match for our grandmother. The snake is in the main necklace as an ode to our grandmother and the strengths she has passed to us. The woollen blankets have been contact printed with bush dyes and bound in red thread creating links that form an ethereal shape wrapped and held together with the possum skin.”

The lady is Regina Mavrokefalos, mother of Constantine Mavrokefalos (Black) and paternal grandmother of Nina (Regina) and Olga Black, both well known in Melbourne's Greek community for their contributions to Greek language and culture. Constantine first emigrated to Australia in 1902, returning to Greece circa 1912-13 to serve his home country in the Balkan Wars. He met and married his Efstathia (Toula) Raftopoulos on Ithaca in 1914 and returned to Australia with his wife. Constantine had trained as an accountant, but his qualifications were not recognised in Australia. Changing his surname to the Anglicised "Black", he started off working in his older brother Dionysios's cafés before going into business on his own. In 1917 he opened the Paris Residential Café at 54-56 Swanston Street, which offered both dining and accommodation. The business saw some years of success, but did not survive the Great Depression. Constantine died in 1944.A sepia photograph of a photograph of a lady sitting in the garden of a small house which is in the background.

Vincent Gercovich married Winifred Rebecca Bennett (English emigrant) on 13 February 1867 in St. Alipius church in Ballarat. They had a total of 12 children. Little is known about his life, but what is known that he was well disposed to several languages and due to his ability to communicate with immigrants worked at the entry gate to the city of Ballarat. He died at the age of 61. Vincent was one of these early Croatian immigrants who came to Victoria around 1850s. His surname Gercovich (probably Gerković or Jerković) came from the island of Hvar on Dalmatian coast. On his Australian citizenship documents, the place of birth was stated as Dalmatia, Austria. From research of collected documents it can be concluded that the first Croats arrived to this country some 150 years ago mainly because of gold discovery. Victoria had a few rich deposits of gold and for obvious reasons many came to join the great ‘Gold Rush’.A black and white family photograph features Gercovich family with 12 children photographed in a studio around 1889. Children ages on the photograph range from unborn to young adults.vincent and winifred gercovich, gercovich, early croatian immigrants, immigration, croatia, dalmatia, ballarat, gold rush

Transportation of goods and material by bullock teams was a common feature of life in nineteenth century Australia. Bullock teams could comprise more than twenty bullocks to haul very large and heavy loads. They were the equivalent of large trucks on the roads of today. Many Australian country towns have very wide main streets to allow for large bullock teams to turn without having to unharness and reharness the animals. The bullock driver in this photo is thought to be of James Densley, aka Charlie (the ) Carter, who lived at Hopetoun, east of the township of Bacchus Marsh. He worked as a carrier with a bullock team in the later years of the nineteenth century. He had a reputation as a sober man who never used bad language. (Williams, W. A History of Bacchus Marsh and its Pioneers. 1836-1936. Reproduced 2015 BMDHS.p. 78.) James Densley died in 1905, supposed to be over the age of ninety.Small sepia unframed photograph on card with gold border framing photograph. Housed in the album, 'Photographs of Bacchus Marsh and District in 1883 by Stevenson and McNicoll'. The image shows a group of seven shorthorn bullocks in a paddock. Their yokes and a chain can be seen. Standing near them is a bearded man holding a bullock team leader's whip. He is dressed neatly and is wearing a very smart hat. On the hilltop stands a large hut, possibly with a bark shingle roof. A chimney is at the end of the dwelling. On the front: Stevenson & McNicoll. Photo. 108 Elizabeth St. Melbourne. COPIES CAN BE OBTAINED AT ANY TIME. On the back: LIGHT & TRUTH inscribed on a banner surmounted by a representation of the rising sun. Copies of this Portrait can be had at any time by sending the Name and Post Office Money Order or Stamps for the amount of order to STEVENSON & McNICOLL LATE BENSON & STEVENSON, Photographers. 108 Elizabeth Street, MELBOURNE. stevenson and mcnicoll 1883 photographs of bacchus marsh and district, bullocks, bullock teams

Laughing Waters is the name for a stretch of the Yarra Valley Parklands consisting of river flats and hilly riparian bushland. With Birrarung (Yarra River) flowing through, Laughing Waters has been an important gathering place for thousands of years. For the Wurundjeri, ‘Garambi Baan’ (the name for Laughing Waters in Woi wurrung) is an important site for growing and harvesting food. Significantly, Wurundjeri iuk (eel) traps remain at Garambi Baan to this day. The Wurundjeri Woi Wurrung People take their name from the Woi wurrung language word ‘wurun’ meaning the Manna Gum (Eucalyptus viminalis) which is common along ‘Birrarung’ (Yarra River), and ‘djeri’, the grub which is found in or near the tree. Wurundjeri are the ‘Manna Gum People’ and their Ancestors have lived on this land for millennia. The site on the Yarra River near the former Morrison property Killeavey was given a language name in 2015 at the instigation of Wurundjeri Elder, Dave Wandin. Garambi Baan means “laughing waters” in the traditional language, Woi wurrung. The site at Warrandyte was rediscovered by Campbell Beardsell OAM in 2007 and is one of only a few known remaining iuk (eel) traps on Country once found the length of the Birrarung (Yarra) and the Maribyrnong. Original Indigenous aquacultural infrastructure was dismantled, taken away from sites and used to build houses, fords and roads by Europeans. The difficult and restricted access to this site is thought to be one of the reasons for its survival. The iuk trap is located within lands managed by Parks Victoria. The Narrap team in partnership with Parks Victoria and Acacia Land Management have been improving the native vegetation with a program of woody weed removal, exclusion fencing and revegetation. Importantly, the team have restored the trap’s infrastructure and have demonstrated its effectiveness.” References: Wurundjeri Woi Wurrung Cultural Heritage Aboriginal Corporation - Laughing Waters. (2023, September 3). Retrieved from https://inplace.org.au/laughing-waters/ GARAMBI BAAN LAUGHING WATERS RESIDENCY CENTRE 2020 2024 Strategic Plan, Nillumbik Shire Council (2023, September 3). Retrieved from https://www.nillumbik.vic.gov.au/files/assets/public/minutes-and-agendas/2020/09-sep/15-sep-cm/ocm.177-20-attachment-1-laughing-waters-arts-program_1.pdffay bridge collection, eel trap, laughing waters, yarra river, wurundjeri woi wurrung, garambi baan, 2023-09-06

Laughing Waters is the name for a stretch of the Yarra Valley Parklands consisting of river flats and hilly riparian bushland. With Birrarung (Yarra River) flowing through, Laughing Waters has been an important gathering place for thousands of years. For the Wurundjeri, ‘Garambi Baan’ (the name for Laughing Waters in Woi wurrung) is an important site for growing and harvesting food. Significantly, Wurundjeri iuk (eel) traps remain at Garambi Baan to this day. The Wurundjeri Woi Wurrung People take their name from the Woi wurrung language word ‘wurun’ meaning the Manna Gum (Eucalyptus viminalis) which is common along ‘Birrarung’ (Yarra River), and ‘djeri’, the grub which is found in or near the tree. Wurundjeri are the ‘Manna Gum People’ and their Ancestors have lived on this land for millennia. The site on the Yarra River near the former Morrison property Killeavey was given a language name in 2015 at the instigation of Wurundjeri Elder, Dave Wandin. Garambi Baan means “laughing waters” in the traditional language, Woi wurrung. The site at Warrandyte was rediscovered by Campbell Beardsell OAM in 2007 and is one of only a few known remaining iuk (eel) traps on Country once found the length of the Birrarung (Yarra) and the Maribyrnong. Original Indigenous aquacultural infrastructure was dismantled, taken away from sites and used to build houses, fords and roads by Europeans. The difficult and restricted access to this site is thought to be one of the reasons for its survival. The iuk trap is located within lands managed by Parks Victoria. The Narrap team in partnership with Parks Victoria and Acacia Land Management have been improving the native vegetation with a program of woody weed removal, exclusion fencing and revegetation. Importantly, the team have restored the trap’s infrastructure and have demonstrated its effectiveness.” References: Wurundjeri Woi Wurrung Cultural Heritage Aboriginal Corporation - Laughing Waters. (2023, September 3). Retrieved from https://inplace.org.au/laughing-waters/ GARAMBI BAAN LAUGHING WATERS RESIDENCY CENTRE 2020 2024 Strategic Plan, Nillumbik Shire Council (2023, September 3). Retrieved from https://www.nillumbik.vic.gov.au/files/assets/public/minutes-and-agendas/2020/09-sep/15-sep-cm/ocm.177-20-attachment-1-laughing-waters-arts-program_1.pdffay bridge collection, 2015-05-16, eel trap, laughing waters, yarra river, wurundjeri woi wurrung, garambi baan