The book includes case studies of a number of situations in different circumstances and locations. All the articles are written by practitioners with experience in the field and all of them document actual practice.b&w illustrations, b&w photographs, diagrams, graphsbilingual education, literacy, adult education, workplace literacy

Indigenous education and formal school language issues of the past are explored. Literacy and articulation as placed in schools are a main focus.torres strait islanders, education, literacy, multiculturalism

Black and white photograph of community group using facilities at Jemmeson House Community Health Centre for Literacy Education. Lakes Entrance Victoriacommunity facilities, public health

This collection of papers funded by the International Literacy Year Small Grants Program,Victoria and published by Victorian Adult Literacy and Basic Education Council Inc.Green cover, 30cmHx21cmW, 16 pages

Australian Policy Activism in Language and Literacy presents the dynamics of language and literacy policy activism in Australia by capturing accounts of many of those most deeply engaged in Australia?s distinctive practice of Language and Literacy policy-making and its effects. This book describes how policy texts came about. 1. From policy to anti-policy: how fear of language rights took policy-making out of community hands /? Joseph Lo Bianco 2. Australia's language /? Paul Brock 3. Politics, activism and processes of policy production: adult literacy in Australia /? Rosie Wickert 4. Although it wasn't broken, it certainly was fixed: interventions in the Australian Adult Migrant English Program 1991-1996 /? Helen Moore 5. Advocating the sustainability of linguistic diversity /? Michael Singh 6. The cost of literacy for some /? Anthea Taylor 7. (E)merging discourses at work: bringing together new and old ways to account for workplace literacy policy /? Geraldine Castleton 8. The melody changes but the dance goes on - tracking adult literacy education in Western Australia from 'learning for life' to 'lifelong learning': policy impacts on practice 1973-1999 /? Margaret McHugh, Jennifer Nevard and Anthea Taylor 9. Sleight of hand: job myths, literacy and social capital /? Ian Falk 10. National literacy benchmarks and the outstreaming of ESL learners /? Penny McKay 11. Open for business: the market, the state and adult literacy in Australia up to and beyond 2000 /? Peter Kell 12. Inventiveness and regression: interpreting/?translating and the vicissitudes of Australian language policy /? Uldis Ozolins 13. Deafness and sign language in government policy documents 1983-1990 /? Des Power 14. Imprisoned by a landmark narrative? Student/?teacher ratios and the making of policy /? Merilyn Childs 15. Ideologies, languages, policies: Australia's ambivalent relationship with learning to communicate in 'other' languages /? Angela Scarino and Leo Papademetre 16. Reconciled to what? Reconciliation and the Norther Territory's bilingual education program, 1973-1998 /? Christine Nicholls 17. Sing out that song: the textual activities of social technologies in an Aboriginal community /? Jack Frawley.language activism, linguistic diversity, adult literacy, education, sign language, reconciliation, esl programs

Contextualizing Native American LPP: legal-political, demographic and sociolinguistic foundations; conceptualizing Native American LPP: critical sociocultural foundations; Native American languages 1492-2012; Indigenous literacies, bilingual education and community empowerment: Navajo case study; language regenesis in practice; language in the lives of Indigenous youth; planning language for the Seventh GenerationMaps, b&w illustrations, b&w photographs, colour photographslanguage planning, language policy, native american languages, language standardisation, language restriction

The South Australian Department of Education published books to educate adults in English Literacy. This one depicts Australian aborigines in the photos and may have been used in Aboriginal classes during the 1980's.Adult literacy in South Australia was targeted for varying groups including Aborigines. This book demonstrates the understanding of and attitude towards this group of people in 1980.Sepia coloured cover with cash register, coffee and woman serving a customer. The book is held together with 3 staples. Each page has a large black & white photo with large print at the top explaining the picture. Stamped on back and front cover: 'Myrtleford Adult Literacy Group'aborigines. adult education. literacy.

The study reported in this document explored the social and cultural knowledge that Aboriginal and non-Aboriginal educators bring to the task of comprehending oral narratives produced by Aboriginal children.aboriginal english, education, literacy, two way learning

tables, b&w photographsaboriginal english, education, literacy, two way learning

This book contains a selection of anecdotes collected through the Deadly Ways to Learn project, which was conducted jointly by the Education Department of Western Australia, the Catholic Education Office of Western Australia and the Association of Independent Schools of Western Australia during 1998 and 1999.colour photographs, CDeducation, storytelling, western australia, literacy, bidialectical instruction

This book was used from 1945 to the mid 1950s as a teacher reference book for the teaching of reading in schools.This book was used by a teacher who worked in the Kiewa Valley in 1954.Hardcover green book by Fred J. Schonell. M.A., PH. D., D. Lit..Inside back and front cover - '0231' 'Signature, October '54' - on 1st leaf of bookeducation, school, teacher reference, reading, fred schonell, literacy

These Readers are reprints of the readers used in Victorian Schools - one for each grade - first published by the Victorian Education Department between 1928 and 1930. Second editions of all but the First book, with a few changes in content, occurred about 10 years later. From the 1950s, new Departmental publications gradually replaced the old books with the exception of the Fifth and Sixth Books, which survived until the late 1960s, when commercially produced reading material finally took over in schools. (Ref. Kelvin Edwards - on side of box.)The schools and people in the Kiewa Valley used and owned copies of these readers - as did their parents. Pink cardboard box with 8 reprints of the victorian readers. The back of the box is the height of the books with black logo and writing. 1. Side: 7 oval black and white pictures and black writing. 2. Side: Black writing and a white panel with black writing. Both sides slope towards the front. Front: Half the height of the books with title, black & white picture & decor. Each book has a soft cover with title and logo in black on the front and spine. Colors: (in order 1 - 8) fawn, orange, brown, green, blue,, blue, red and olive. education, literacy, reading, schools, victorian education department, students

Review in 1994 examined language maintenance activities at Borroloola, Kempsey, Ringers Soak (Yaruman) and Saibai Island specifically and other language maintenance and revival activities in Australia and overseas; principles espoused include those of indigenous consultation, decision -making and control, increasing services to improve community life, training in language matters and indigenous literacy, promotion of language use in schools and of importance of language, funding for broadcasting, training, language and education programs, research, publication and information exchange.language maintenance, language and education

Pen was probably last used in one of the schools in the Kiewa Valley. The plastic shaft suggests this pen was at the time when fountain pens started to emerge. The dip pen was becoming outdated and too slow for a faster pace of written communicationsHistorically and socially this form of written communication was becoming too slow for a faster pace of commerce and life. Circa 1950s onwards the level of the written word increased by the proportion of literacy among the populous in the Kiewa Valley Plastic shaft black coloured pen with metal nib (non drip). Nib is removable, fastened to shaft by strategically placed slotseducation, writing, literacy, ink well, school writing implements, pen, nib

Assisting educators in South Australia to respond to specific language and literacy needs and goals of Aboriginal students.maps, tablesnepabunna, raukkan, coober pedy, education, resource-based learning, literacy, carlton primary school, english language acquisition

Aboriginal children in remote communities have the lowest rates of success in school. The reasons for the lack of success are well known, and mainly lie outside of the schools and their programs. Education authorities have made some poor choices in the past. They have not enforced the necessary discipline on children to attend school, and they have placed cultural sensitivity above the needs of the child to cope in the modern economy. More recently they have begun to concentrate on programs in literacy and numeracy, but success is limited because of the perverse incentives of other government initiatives. These initiatives have been blind to the need to deal with the absence of an economy in remote areas, and the absence of a work ethic among Aborigines who are welfare dependent. The absence of the work ethic and the absence of work have severely constrained the returns on the investment in Aboriginal education. The correct policy response to failure at school will be determined not simply by additional programs at school, but by how various issues of transition to the real economy - work, individual obligation, mobility - are managed. The transition will be better managed if educators and governments understand that education is essentially an instrument in economic integration, and that many remote communities are not viable, and where they are not schools should not be used as pawns to keep them afloat. Moreover, educators and governments should understand that western education cannot and should not preserve Aboriginal culture. Most importantly, parents' behaviour needs to change and where incentives to send children to school fail, compulsion must be used.school programs, education policy, literacy and numeracy, employment outcomes

Language - Preservation and use. Language - Social function. [Maori: New Zealand Latin]. Language planning. [Language planning in a trans-national speech community]. [The way of the drum - when earth becomes heart] [The need for an ecological cultural community] Community language management. [Methods of madness: The Tuscarora Language Committee] [Daghida: Cold Lake First Nation works towards Dene language revitalization] [The Jicarilla Apache language summer day camp] [Report on the workshop "World of Inukitut"]. Arizona. New Mexico. Oklahoma. Adult education. Women's literacy. [Teaching reading with puppets] [Assessing Lakota language teaching issues on the Cheyenne River Reservation] [Incorporating traditional Nehiyaw/Plains Cree education in the university] [Collecting texts in Crao and Portuguese for teaching] [Early vocabularies and dictionary development: A cautionary note] [The process of spelling standardization of Innu-Aimun (Montagnais)] Pidgin. Creole. [Ojibway hockey CD-ROM in the making] [The use of multimedia and the arts in language revitalization, maintenance and development: The case of the Balsas Nahuas of Guerreo, Mexico] [The languages of Indigenous Peoples in Chukotka and the media] [Meeting of the Inukitut and Yupik family of languages on May 12, 2000]B&w photographs, diagrams,international language forum, community based practice, language research, conference papers, language policy, language and whole community development, literacy development, media, educational advances, canada, united states, new zealand, zimbabwe, mexico, russia, caribbean, inui, yupik

Three primary and high school text books in literacy and numeracy from the Victorian state curriculum c.1930s.These books contribute to our understanding of the history of education in Victoria, and have a link to the local history of Wodonga.Three red cloth bound school books stacked vertically. school, books, education, high school, primary school, children, teenagers, reading, maths, literacy, book, teaching, learning

Mary Egan was one of Ballarat's best-loved and respected educators. Commencing her teaching career as a student-teacher at Bacchus Marsh, she undertook teacher training at Melbourne Teachers' College (1941-1942). She taught in the Mildura district before returning to Ballarat in 1953, teaching infant grades at Humffray Street State School. Mary Egan joined the Ballarat Teachers' College (BTC) staff in 1958, starting a 23 year career specialising in language curriculum (ie children's literacy and literature). She was still on staff when all teachers colleges became State Colleges during the early 1970s. Along with other members of the State College Victoria, Ballarat (SCVB) staff, Mary's lecturing career continued when SCVB merged with the tertiary section of SMB at Mt Helen, later known as the Ballarat College of Advanced Education (BCAE). Mary is known throughout the state for her work in teacher-training, particularly for the teaching of reading and language. A collection of specialist teaching books in the E.J. Barker Library is named as a memorial to Mary Egan,mary egan, melbourne teachers' college, humffray street state school, ballarat teachers' college, staff, ballarat college of advanced education, e j barker library, memorial, state college of victoria ballarat, scvb, literacy and literature, teacher-training, women of note

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

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

The Ballarat School of Mines was established in 1870 through the initiatives of the Ballarat Mining Board making it the oldest site of technical education in Australia. The Board was concerned with the shortage of mine managers for the goldfields. Classes began in surveying, mathematics, and chemistry and a decade later they included metallurgy , assaying and geology. With the decline in goldmining the direction of the college changed and broadened, the art School was established and the Ballarat Junior Technical School developed. In 1976, the tertiary sector seperated from the School of Mines and Industries Ballarat to form the Ballarat College of Advanced Education. In the 1980s SMB was a Community College of Technical Education and Further Education (TAFE) offering a wide range of vocational, enrichment and preparatory programs. It is continuing the tradition of providing for the educaiton needs of people within the Central Highlands. During the 1970s and 80s it acquired and refurbished old buildings and developed new facilities to keep up with the needs of an expanding curriculum and student population. The era of these annual reports is just before the merger with the University of Ballarat.A number of soft card covered annual report for the Ballarat School of Mines. .1) 12 page black covered report featuring an image of the E.J. Tippett Library. Includes information on death of E.J. Tippett, disability policy, Peter Quinn, Patti McNulty, Bob Feary, Shane Everand, Integration, Fiona Watson, retirement of Robert Morgan, Opening of the carpentry and Joinery Facility in Davey Street, formation of the School of Business and Information Technology, Melissa Bone, opening of the E.J. T. Tippett Learning Resource Centre (Library), Refurbishment of the Administration Building, Food Service Building (Prospects), Court House Theatre, Enrolment centre, Museum, Creche, Women's Trade technical Program, Rural Education Program, Ararat Prison Program, Community Studies Section, Ararat Adult Literacy Group. Literacy Assistance for Undergraduates, Fire training, fitness, open Learning, Training & Employment Group, Awards, Filipino Visitors, oil Seed Research, Brunei, Barometer (gift) for Horticulture, Special Equipment (guillotine and brake press; programmable logic Controller; theodolite: laser lever; Universal testing Machine; Atomic Absorption Spectrophotometer)., organisational Structure. Photos include Ken Flecknoe, Peter Quinn, Patti McNulty, Bob Feary, Shane Everard, Fiona Watson,Linda Bland, Robert Morgan, David McCaughey, E.J. Tippett, Frank Sheehan, Julie Baulch, Jo Reeves, Col McCurry, Jenny Garnham .3) Blue covered book with a photograph of the M.B. John Building taken from Albert Street on the cover. Topics include: Ken Flecknoe, Peter Shiells, Ararat Campus, David Haddow, Kevin Martin, Rendle Hannah, Gary Eason, Geoff Pope, Albert Peart, M.B. John building opened, Hairdressing Salon, Community Centre, Creche, closure of Lydiard Street, Museum, Jenny Levison, Inskill, Small Business Training, Ballarat Eat free Library, Barkly Street, Wormalds Valve Group, Aboriginal Programs, Horticulture Center, Awards, Country fire Authority, tractor Donation, Women's Policy. Special purchases included surveying equipment with data recorder, test rig , CDT MIG welder, compact gas chromatograph with FID and single pen recorder, Olivetti stand-alone word processing unit. Images include Ken Flecknoe. Peter Shiells, John Crowe, Trevor Slater, Brian McLennan, Kerrie Cross, Albert Peart, John Cain, M.B. John, Enrollment Centre, Museum, Jo Watson, Wormalds, Brian Webber, Dianna Nikelson, Ian Aitken, Brendan B, Chez Dichiera, Heather Dixon, Julie Broadbent .4) 1993 - Brown and white soft covered annual review featuring students of the Ballarat School of Mines at work. Bill Gribble, Brian McLennan, Peter Shiells Retirement, Robert C. Lovett, Steven Mendelson, Max Palmer, Jenny Gough, Mary Molloy, Barrie Firth, Colin McCurry, Dora Hormann, Organisation Structure, Brewery Acquisition, Humffray Street Primary School, Grant Street Retaining Wall, Neville Bunning Plaque, VCE Plus, Ballarat Small Business centre, Ararat Prison, Ballarat Showgrounds Rotunda, .6) Green covered annual review with an aerial photograph over Albert Street, Ballarat. Content include Kerrie Cross, Peter Shiells. Kenneth Flecknoe Obituary, Ian Pimblett, Keith Boast, David Nicholson, Max Palmer, Brian Webber, Bob Lovett, Linda Bland, Prospects, Training restaurant, 3BBB, Malcolm Vallance, Aboriginal Programs, Ian Cathie, Koorie Support Unit, Caroline Hogg, 'Trained Men Make Their Own Terms' exhibition at the Gold Museum, Ricky Hains, Stephen Hughes, Jeff White, Dennis Bolster .8) Blue covered review for 1989. The contents include: Kerrie Cross, Peter Shiells, Ann McCaffrey, Kevin Alsop, Mary Molloy, Ross Furness, Robert Lovett, Victoria Street Student Hostel, Hugh Beggs, Ballarat Small Business Centre, Inskill, Ararat Campus, Hospitality and Tourism, Koorie Support Unit, Fiona Warsn, Bruce Staley, Terry Moran, Anthony Wonish, Ivan Deveson, Leo Shannon Memorial Award, Bryan Crebbin, Geoff Howard, R.C.W. Burdett, Jeff White, Ian Harris, Tom Wiseman, Bill Gribble, Allison Kay, Steven Mendelson, Keith Boast. .9) Grey covered book with a coloured photo of the Victoria Street Student Residence. Contents include: Kerry Cross, Peter Shiells, Morgan Bevan John Illuminated address. Jean Phillips, Koorie Support Unit, Andrew Sullivan, Victoria Street Student Residence, Horticulture, Inskill, Tertiary Awareness Project, Adult Education, Ivan Deveson, Brian Howe, Barry Jones, Joan Kirner, Andrew Trigg, Warren Perry, Murrell Rock Collections, Gwyn Hanssen-Piggott, Disability Awareness Day, Sebastopol Borough Logo, Phoebe Rimmer, Russell Jackson, R.J. Young Scholarship, Peter Muir, Founders Day Cake, Morgan John. .11) Black card covered booklet with five images of exteriors of the Ballarat School of Mines. the contents include: Jack Barker, Peter Shiells, Peter Ellyard, Ian Stoney, Terry Moran, Wayne Strong, David Ince, Simone Titheridge, Ian Aitken,Kevin Alsop, Bill Bridges, Clive Carmichael, Bob Feary, Rendle hannah, Roly Parfenovics, Graham Snibson, Kevin Stockdale, Len Wilson, Child Care Centre opening, Student accommodation, Victoria Street, Brewery site. naming buildings, E.J. barker. A.W. Steane K.J. Flecknow, Carpentry and joinery, Inskill, Hospitality, Pottery, ceramics, Founders' Day, Warren Perry, Agreement between Ballarat School of Mines and Ballarat university College, merger, Peter Baldwin, Awards, obituary Lindsay Hillman. Images include: Wayne Strong, David Ince, Simone Titheridge, kerrie Cross, Joan Kirner, Frank Sheehan, Bill Gribble Ros Wilkie, Judi O'Loughlin, Tony Leonard, Gemma Hearnes, Brendan Hill, Joanne Bell, Karl Moon, Stella Savy, Shirley Falkinder, Peter Baldwin, Jack Barker, Michael Ronaldson, David Kemp, Peter Shiells, Margot Healey, Sharon McLennan, Kerrie Firns, Petrena Brookers, Deb Goudappel, Claire Bond, Administration Building Lindsay Hillman. .13 ) Brown covered report with photographic images. Content includes: Pam Merrett. , Peter Shiells, Robert Lovett, Steven Mendelson, Max Palmer, Jenny Gough, Barrie Firth .14) Brown covered report with photographic images. Content includes: .15) Green covered report with photographic images. The blond woman standing on the right looking at a computer screen is Pam Merrett. Content includes: Bill Gribble, Ron Wild, Doug Sarah, Martin Hill, John Kemp, David Manterfield, Leslie Comy, Linette Penhall, Glen Martland. Virginia Fenelon. Michael Bracher, Brewery Building. Child care centre, Prospects Cafe Opening, Horticulture Training Centre, Retaining Wall, The Gordon, University of Ballarat and Ballarat School of Mines affiliation, Geoffrey Blainey, Ararat Community College Memo of understanding, Brian McLennan. Founders Day (Hadden Storey), Gwyn Hanssen-Pigott, Ken Latta, Neville Bunning Outstanding Achievement Award, Valerie Wilson, Jack Barker, John Sharpham, Jack Barker Resignation.ballarat school of mines, university of ballarat, integration, shane everard, robery morgan, linda bland, ballarat junior technical school, former court house, ken flecknoe, bruce muir, lindsay hillman, neil crouch, jack barker, keith boast, rex hollioake, m.b. john, bob lovett, brian mclennan, peter shiells, bruce tanner, jeff white, bryan crebbin, kerrie cross, ric dunlop, tom wiseman, barbara hughes, chris matheson, morgan b. john, albert street, steven mendelson, john crowe, ann mccaffrey, kevin alsop, mary molloy, ross furness, robert lovett, victoria street student hostel, student residences, hugh beggs, ballarat small business centre, inskill, ararat campus, hospitality and tourism, koorie support unit, fiona watson, bruce staley, terry moran, anthony wonish, ivan deveson, leo shannon memorial award, geoff howard, r.c.w. burdett, ian harris, bill gribble, allison kay, liz eddy, pam merrett, doug sarah, martin hill, john kemp, david manterfield, leslie comy, linette penhall, glen martland, virginia fenelon, michael bracher, brewery building, child care centre, prospects cafe, horticulture training centre, retaining wall, the gordon, university of ballarat and ballarat school of mines affiliation, geoffrey blainey, ararat community college memo of understanding, founders day, hadden storey, gwyn hanssen-pigott, ken latta, neville bunning outstanding achievement award, valerie wilson, john sharpham, kerry cross, morgan bevan john illuminated address, jean phillips, andrew sullivan, victoria street student residence, horticulture, inskill, tertiary awareness project, adult education, brian howe, barry jones, joan kirner, andrew trigg, warren perry, murrell rock collections, gwyn hanssen-piggott, disability awareness day, sebastopol borough logo, phoebe rimmer, russell jackson, r.j. young scholarship, peter muir, kenneth flecknoe obituary, ian pimblett, david nicholson, brian webber, prospects, training restaurant, 3bbb, malcolm vallance, aboriginal programs, ian cathie, caroline hogg, 'trained men make their own terms' exhibition at the gold museum, ricky hains, stephen hughes, dennis bolster, aboriginal education, e.j. tippett obituary, patti mcnulty, bob feary, equal opportunity officer, robert c. morgan, school of business and information technology, e.j. tippett library, e.j. tippett library opening, carpentry and joinery, women's trade and technical program, rural education program, ararat prison program, barometer, oil seed research, . bill gribble, peter shiells retirement, robert c. lovett, max palmer, jenny gough, barrie firth, colin mccurry, dora hormann, organisation structure, brewery acquisition, humffray street primary school, grant street retaining wall, neville bunning plaque, vce plus, ararat prison, ballarat showgrounds rotunda

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

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