2 x Free Passes to Heaven (religious items in the for m of train tickets)#1 Royal Route For "Kings" and for "all men" "There is One God and One Mediator" The Man Christ Jesus Pickering and Inglis Glasgow #2 A Free Pass Col.!:20 Acts 16.51 Pickering and Inglis, Glasgow 6800tickets, bible verses, religious

Articles in annual report include: the official opening of the educational camp at Romsey, introduction of a Hartley 3909 Mini Computer, increasing move away from residential services with 74% of school children supported in learn at their local school, hydrotherapy unit (spa) and Versa Brailler purchased for school, 2 week ski camp offered at RVIB ski lodge at Mt Baw Baw, employment continuing in packaging and assembly, plant nursery, maintenance of St Kilda Road and Raleigh Street sites, kiosks at RMIT, Melbourne University and the Institute, trial scheme launched with Alfred for work experience in various roles, introduction of 4 track tapes in library and reduction of Clarke & Smith tapettes, and development of 16mm film 'The Mediators' for use by Public Relations department.1 volume of printed materialroyal victorian institute for the blind, corporation records

Jessie STEINFORT Steinfort was Studied Graphic Design at the University of Ballarat (later Federation University) After 12 years of working in design studios and advertising agencies, Steinfort is now a Senior Designer at Ogilvy Melbourne. And previously, he has been responsible for work on BMW & Mini, Carlton Football club, Melbourne Convention and Exhibition Centre, Melbourne Food & Wine Festival, AAMI, Yarra Valley Water, and Arts Centre Melbourne. From 2008 to 2011 Steinfort was lead designer and front-end web developer at clickDM (now HARDWIRE). Where he worked with such clients as HOSTPLUS, GSK, UniSuper and Swann Insurance. From 2000 to 2008 Steinfort was a designer at Mediation Communications working on print and interactive projects for; City of Melbourne, City of Greater Geelong, City of Port Phillip, Mentor Education, and ACMA. 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 photograph of three mushrooms in a black background. This work was won the 1998 Student Acquisition Award. If you can provide information on this artist or artwork please use the email link below. photography, foto, mushrooms, food, close up, macro, colour, photo, jessie steinfort, alumni, available

Brochure to accompany the Soroptimist Quilt Project 2000. The quilt was made by members of seventeen Soroptimist International clubs across Victoria to celebrate the Year 2000. The quilt squares illustrate some of the projects initiated, funded and supported by Victorian Soroptimists as well as illustrations of broader affiliations and responsibilities, including to the UN. Examples include the S.I.A.M. (Soroptimist International Aids Mediation) project by SI Berwick in Northern Thai villages which established industries and health programs for women and girls as viable alternatives to the sex industry. Revegetation of woodlands, wetlands and cleared land by SI Deakin. Donation of toiletries to women's shelters, police lock ups and church emergency centres in the western suburbs of Melbourne by SI Cut Paw Paw. Founded in 1921, Soroptimist International is a global volunteer movement with a network of around 72,000 club members in 121 countries. Advocating for human rights and gender equality, at the heart of Soroptimist International’s advocacy is its work across seven UN Centres, where UN representatives ensure that the voices of women and girls are heard. Memberships work on grassroots projects that help women and girls achieve their individual and collective potential, realise aspirations and have an equal voice in communities worldwide. It has a flourishing Club in Geelong. The quilt has been displayed in Soroptimist Headquarters Victoria at 383 Toorak Road, South Yarra (Soroptimist House) since touring the State of Victoria in 2000. Soroptimist House has been sold with the funds raised to go to furthering the objects of Soroptimism.A3 sized folded brochure printed in blue and white depicting images and text relating to squares of the Soroptimist Project Quilt 2000.front: [printed] SOROPTIMIST / INTERNATIONAL / Soroptimist International / SOROPTIMIST / PROJECT QUILT - 2000 / To celebrate the Year 2000, members of the / seventeen Victorian Soroptimist Clubs have / worked together to produce this quilt. The / quilt squares illustrate some of the projects / which have been initiated, funded and / supported by Victorian Soroptimist / members as well as illustrations of our / broader affiliations and responsibilities.quilt, women, soroptimist, victoria, community, clubs, human rights, gender equality, united nations

The quilt was made by members of seventeen Soroptimist International clubs across Victoria to celebrate the Year 2000. The quilt squares illustrate some of the projects initiated, funded and supported by Victorian Soroptimists as well as illustrations of broader affiliations and responsibilities, including to the UN. Examples include the S.I.A.M. (Soroptimist International Aids Mediation) project by SI Berwick in Northern Thai villages which established industries and health programs for women and girls as viable alternatives to the sex industry. Revegetation of woodlands, wetlands and cleared land by SI Deakin. Donation of toiletries to women's shelters, police lock ups and church emergency centres in the western suburbs of Melbourne by SI Cut Paw Paw. Founded in 1921, Soroptimist International is a global volunteer movement with a network of around 72,000 club members in 121 countries. Advocating for human rights and gender equality, at the heart of Soroptimist International’s advocacy is its work across seven UN Centres, where UN representatives ensure that the voices of women and girls are heard. Memberships work on grassroots projects that help women and girls achieve their individual and collective potential, realise aspirations and have an equal voice in communities worldwide. It has a flourishing Club in Geelong. The quilt was displayed from 2001 until 2023 in Soroptimist Headquarters Victoria at 383 Toorak Road, South Yarra (Soroptimist House) since touring the State of Victoria in 2000. Soroptimist House has been sold with the funds raised to go to furthering the objectives of Soroptimism.Cream patchwork quilt with 31 squares depicting various scenes and motifs. The Soroptimist logo features in the bottom right corner.quilt, women, soroptimist, victoria, community, clubs, human rights, gender equality, united nations

Mediating conflict in the age of Native Title Peter Sutton (The University of Adelaide and South Australian Museum) Mediators have played roles in managing conflict in Aboriginal societies for a long time. This paper discusses some of the similarities and differences between older customary mediator roles and those of the modern Native Title process. Determinants of tribunal outcomes for Indigenous footballers Neil Brewer, Carla Welsh and Jenny Williams (School of Psychology, Flinders University) This paper reports on a study that examined whether football tribunal members? judgments concerning players? alleged misdemeanours on the sporting field are likely to be shaped by extra-evidential factors that disadvantage players from Indigenous backgrounds. Indigenous and non-Indigenous Australian Football League (AFL) players, matched in terms of their typical levels of confidence and demeanour in public situations, were interrogated in a mock tribunal hearing about a hypothetical incident on the football field. The specific aim was to determine if the pressures of such questioning elicited behavioural differences likely to be interpreted as indicative of testimonial unreliability. Mock tribunal members (number = 103) then made judgments about the degree to which a number of behavioural characteristics were evident in the players? testimonies. Under intense interrogation, Indigenous players were judged as presenting less confidently and displaying a greater degree of gaze aversion than non-Indigenous players. These behavioural characteristics are commonly ? and inappropriately ? used as cues or heuristics to infer testimonial accuracy. The paper discusses the implications for Indigenous players appearing at tribunal hearings ? and for the justice system more broadly. Timothy Korkanoon: A child artist at the Merri Creek Baptist Aboriginal School, Melbourne, Victoria, 1846?47 ? a new interpretation of his life and work Ian D Clark (School of Business, University of Ballarat) This paper is concerned with the Coranderrk Aboriginal artist Timothy Korkanoon. Research has uncovered more about his life before he settled at the Coranderrk station in 1863. Evidence is provided that five sketches acquired by George Augustus Robinson, the former Chief Protector of Aborigines, in November 1851 in Melbourne, and found in his papers in the State Library of New South Wales, may also be attributed to the work of the young Korkanoon when he was a student at the Merri Creek Baptist Aboriginal School from 1846 to 1847. Developing a database for Australian Indigenous kinship terminology: The AustKin project Laurent Dousset (CREDO, and CNRS, Ecole des Hautes Etudes en Sciences Sociales), Rachel Hendery (The Australian National University), Claire Bowern (Yale University), Harold Koch (The Australian National University) and Patrick McConvell (The Australian National University) In order to make Australian Indigenous kinship vocabulary from hundreds of sources comparable, searchable and accessible for research and community purposes, we have developed a database that collates these resources. The creation of such a database brings with it technical, theoretical and practical challenges, some of which also apply to other research projects that collect and compare large amounts of Australian language data, and some of which apply to any database project in the humanities or social sciences. Our project has sought to overcome these challenges by adopting a modular, object-oriented, incremental programming approach, by keeping metadata, data and analysis sharply distinguished, and through ongoing consultation between programmers, linguists and communities. In this paper we report on the challenges and solutions we have come across and the lessons that can be drawn from our experience for other social science database projects, particularly in Australia. A time for change? Indigenous heritage values and management practice in the Coorong and Lower Murray Lakes region, South Australia Lynley A Wallis (Aboriginal Environments Research Centre, The University of Queensland) and Alice C Gorman (Department of Archaeology, Flinders University) The Coorong and Lower Murray Lakes in South Australia have long been recognised under the Ramsar Convention for their natural heritage values. Less well known is the fact that this area also has high social and cultural values, encompassing the traditional lands and waters (ruwe) of the Ngarrindjeri Nation. This unique ecosystem is currently teetering on the verge of collapse, a situation arguably brought about by prolonged drought after decades of unsustainable management practices. While at the federal level there have been moves to better integrate typically disparate ?cultural? and ?natural? heritage management regimes ? thereby supporting Indigenous groups in their attempts to gain a greater voice in how their traditional country is managed ? the distance has not yet been bridged in the Coorong. Here, current management planning continues to emphasise natural heritage values, with limited practical integration of cultural values or Ngarrindjeri viewpoints. As the future of the Coorong and Lower Murray Lakes is being debated, we suggest decision makers would do well to look to the Ngarrindjeri for guidance on the integration of natural and cultural values in management regimes as a vital step towards securing the long-term ecological viability of this iconic part of Australia. Hearts and minds: Evolving understandings of chronic cardiovascular disease in Aboriginal and Torres Strait Islander populations Ernest Hunter (Queensland Health and James Cook University) Using the experience and reflections of a non-Indigenous clinician and researcher, Randolph Spargo, who has worked in remote Aboriginal Australia for more than 40 years, this paper tracks how those at the clinical coal-face thought and responded as cardiovascular and other chronic diseases emerged as new health concerns in the 1970s to become major contributors to the burden of excess ill health across Indigenous Australia. The paper cites research evidence that informed prevailing paradigms drawing primarily on work in which the clinician participated, which was undertaken in the remote Kimberley region in the north of Western Australia. Two reports, one relating to the Narcoonie quarry in the Strzelecki Desert and the other concerning problematic alcohol use in urban settings.maps, b&w photographs, colour photographs, tablesstrzelecki desert, native title, timothy korkanoon, merri creek baptist aboriginal school, austkin project, coorong, lower murray lakes district, south australia, indigenous health

Introduction - Jim Fingleton - Outlines history and problem aspects to do with the formulation of the Native Title Act 1993 and subsidiary /? consultative bodies (eg National Native Title Tribunal and Regulations; Native Title Implementation Task Force); Note: Talks &? discussion papers annotated separately by author/?title/?workshop title; SESSION GROUP DISCUSSIONS ONLY annotated here; First Session: Claims - Matters raised in discussion - timing; restraining orders; requirement for claim acceptance; researching claims; disputes; representative bodies; native title /? compensation claims; Second Session: Hearings - "Main matters raised in discussion" - 1.gender issue in hearings; 2.subjective /? objective tests of native title; 3.use of maps; 4.practice directions; 5. mediation; 6. what precision is needed to prove ownership; Third Session: Determinations - "Matters raised in discussion" - 1.what is a community; 2.the legal process for proof of communal title(i-iv); Fourth Session: New Management Regimes - Main matters raised in discussion - 1. need for new development models; 2. need for new administrative models; 3. is self-sufficiency a realistic goal; 4. actve/?passive income; 5. direct funding of Indigenous bodies; 6. towards self-government; Fifth Session: New Management Decisions - Main matters raised in discussion - 1. different models for money management; 2. local government laws and native title; 3. restrictions on the enjoyment of native title rights; 4. need for flexibility in investigating native title; Sixth Session: Conclusions and Recommendations - Papers as requested; discussion; Main New Matters raised by panel in discussion - 1. recommendations from the Aboriginal caucus; 2. requirements for an application; 3. issues for funding; 4. role of representative bodies; 5. double dipping; 6. role of AIATSIS; 7. trustees or agents; 8. land management issues; Annexes: annotated separately under author /? title.tablesnative title, land tenure

'Worlingworth', Eltham, home of noted anthropologist the late Professor Donald Thomson and his wife Dorita Thomson. Covered under Heritage Overlay, Nillumbik Planning Scheme. Published: Nillumbik Now and Then /​ Marguerite Marshall 2008; photographs Alan King with Marguerite Marshall.; p127 Dubbed as ‘Australia’s Lawrence of Arabia’ anthropologist Donald Thomson lived much of his life in Eltham, at Banoon Road. On his retirement as Professor of Anthropology in 1968, The University of Melbourne professorial board compared Thomson to Lawrence of Arabia because of his work for Aborigines and his controversial personality. Although Thomson is now recognised for his huge contribution, during his lifetime he suffered opposition and his life has been described as ‘tragic’.1 Thomson failed to gain the recognition as a scientist that he felt he deserved and he failed to alter government policy towards Aboriginal people. But towards the end of his life in 1970, anthropologists were moving towards the type of research he had done and the movement to grant land rights to Aborigines was strengthening. Thomson is best known for his anthropological fieldwork in Cape York, Arnhem Land and Central Australia, but he is also known for his scholarly contributions to ornithology and ecology. Thomson documented every aspect of the daily and ritual life of the Aboriginal world of Cape York and Arnhem Land in the 1930s and 1940s. The huge collection in Museum Victoria includes 11,000 photographs, 7500 items of material culture, 1000 botanical and zoological specimens and 4500 pages of field-notes.2 The film Ten Canoes used Thomson’s photographs as a source. Thomson bought the Eltham property known as Worlingworth in 1934. The single-storey 60-square house standing by the Yarra River was built in 1922-23. It is one of the last in Eltham to survive with its farm setting intact. It is also one of the few substantial residences built in the Eltham Shire from the late 19th century to the early 20th century, which signalled a major change in the area towards the residential municipality it is today.3 The original section, built in the mid 1860s, of rose pink hand-made bricks and stone quarried on the property, was incorporated in the new red-brick house built in 1922. An immense oak tree by the house grew from an acorn brought by Patrick Armstrong who first bought the land in March 14, 1862. Armstrong named Worlingworth after his forbears’ village in Suffolk, England. Worlingworth saw grand days when Commander Alan A Barlee (R.N.) bought it in 1922 after winning the Calcutta Sweep. The property then included a nine-hole golf course, a tennis court, a bowling green, a boathouse and a boat-ramp.4 For most of his career Thomson, who was born in 1901, was attached to The University of Melbourne. In 1935 he represented the Commonwealth Government at Caledon Bay in east Arnhem Land to investigate and mediate for four Aborigines accused of killing five Japanese and three Europeans. In 1938 Thomson was awarded a PhD in Anthropology at Cambridge University, and during his career, he received several medals from British Societies, who perhaps appreciated his work better than their Australian counterparts. From World War Two, Thomson suffered a string of hardships, beginning with severe wounding in Dutch New Guinea (for his military service in New Guinea he was awarded an OBE) and he was invalided from service in 1944. That year he was diagnosed with diabetes. A fire in 1946 destroyed what Thomson regarded as perhaps the best record he had made of Aboriginal life – the 20,000 feet, (6096m) of film he had shot in Arnhem Land. In 1954 he and wife, Gladys, divorced. The next year he married his technical assistant, Dorita McColl. Several times during his career Thomson had major disagreements. For instance Professor P Elkin constantly opposed his work. He also opposed Thomson when he campaigned vigorously in 1947 against the establishment of a rocket range at Woomera, South Australia, because of the threat it posed Aborigines. Thomson resigned in frustration from the Victorian Aborigines Welfare Board in 1967, after serving for ten years, because he found that his advice was disregarded. His ashes were scattered over Caledon Bay from the air.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, banoon road, donald thomson, dorita thomson, eltham, worlingworth

Community information booklet issued by City of Ringwood for 1989 - covering the facilities and activities of the Ringwood Council and other local organisations and associations. Cover photographs: Front - Fern Gully at Ringwood Lake, Poppett Head at rear of Lake, Athletics Track. Back - Highland Carnival, Wombalano Park, Miners Cottage at Ringwood Lake, Bike Path, Water Cascade at rear of Lake.CONTENTS: (page no.) 1. COUNCIL SERVICES After School Activities Programme 29 Aged Services 31, 32 & 33 Aquatic Centre 20 & 21 Budget 14 Building Information 16 By-Laws 26 Chief Executive's Message 9 Children's Services 29 Civic Centre 4 Committees of Council 5 Common Questions 36 Community Plan 10 & 11 Council Meeting Dates 4 Council Representatives 8 Councillors 6 & 7 Dogs 26 Dual Occupancy 12 Emergency Telephone Numbers 63 Family Day Care 29 Fire Hazards 27 Garbage 34 & 35 Golf Course 24 Home Handyman Services 31 Home Help 31 Incinerators 26 Knaith Road Child Care Centre 29 Library 23 Maternal and Child Health 28 Mayoral Message – Cr. R. Gardini 3 Meals on Wheels 31 Members of Parliament 62 Parks and Gardens 18 Rates 25 Residential Development Provisions 12 & 13 Ringwood Bypass Road 13 Ringwood Convention Centre & Performing Arts Centre 22 Ringwood District Centre 14 Staff 10 Town Planning 17 Works Depot 30 Youth Outreach Worker 33 2. LOCAL COMMUNITY SERVICES Accommodation 37 Alcoholism 37 Birthright 38 Blind 38 Care Force 39 Catholic Family Welfare Bureau 39 Central Ringwood Community Centre 39 Childbirth and Parenting Association 39 & 40 Churches 40 & 41 Community Services Victoria 42 Day Centres and Drop In Centres 43 Do Care 43 Drugs 43 Elderly Day Care 44 Emergency Housing 45 Family Planning Services 45 Financial Counselling 46 Hearing Aid Service 47 Hospitals 47 Housing 48 Information 48 Legal 49 Literacy 50 Lone Parents 50 Marriage Celebrants 50 Maroondah Social Health Centre 51 Neighbourhood Mediation Centre - Outer East 51 North Ringwood Community House 52 Nursing 52 Optometric Services 52 Playgroups 53 Podiatry 53 Pre-Schools 54 Red Cross 55 Retirement 55 Ringwood Croydon Advisory Service 55 Schools 56 & 57 Senior Citizens' Centres 58 Transport 59 Twins 59 Unemployment 60 Volunteering 60 Youth Accommodation Project (Maroondah). 60 Youth Emergency Accommodation Services... 60 rinx

Community information booklet issued by City of Ringwood for 1990 - covering the facilities and activities of the Ringwood Council and other local organisations and associations.CONTENTS: (page no.) 1. COUNCIL SERVICES After School Programme 33 Aged Services 33, 34,35 Aquatic Centre 15,16,17 Aquatic Centre Bonus Vouchers 17 Biological Wasp Control 24 Budget 13,14 Building information 26 By-Laws 29 Chief Executive's Message 9 Children's Services 44 Citizenship 35 Civic Centre 4 Committees of Council 5 Common Questions 39 Council Meeting Dates 4 Council Representatives 8 Councillors 6,7 Dogs 29 Emergency Telephone Numbers 67 Family Day Care 32 Fire Hazards 29 Garbage 37 Golf Course 19 Health and Environmental Services 24 Home Handyman Services 54 Home Help 33 Immunisation 25 incinerators 29 Knaith Road Child Care Centre 32 Library 22 Library Service Senior Citizens 34 Maternal and Child Health 31 Mayoral Message - Cr. Lillian Rosewarne 3 Meals on Wheels 33 Members of Parliament 40 Parks and Gardens 22,23 Rates 28 Residential Development Provisions 12 Ringwood Bypass Road 11 Ringwood Convention Centre & Performing Arts Centre 20 Ringwood District Centre 13 Ringwood Festival 21 Shopping Bus 34 Staff 10 Town Planning 26 Works Depot 36 Youth Outreach Worker 36 2. LOCAL COMMUNITY SERVICES Accommodation 42 Aged Accommodation 42 Alcoholism 42 Arthritis Foundation 43 Arts and Crafts 43 Blind 43 Care Force 43 Catholic Family Welfare Bureau 43 Central Ringwood Community Centre 43 Childbirth and Parenting Association 44 Churches 45 Community Services Victoria 47 Day Centres and Drop-in Centres 48 Disabled Facilities 49 Do Care 50 Drugs 50 Elderly Day Care 50 Emergency Housing 51 Family Planning Services 51 Financial Counselling 52 Hearing Aid Service 53 Hospitals 54 Housing 54 Information 55 Legal 55 Literacy 55 Lone Parents 57 Marriage Celebrants 57 Maroondah Social Health Centre 57 Neighbourhood Mediation Centre - Outer East 57 North Ringwood Community House 53 Nursing 59 Optometric Services 59 Playgroups 60 Pre-Schools 60 Red Cross 61 Retirement 62 Ringwood Croydon Advisory Service 62 Schools 63 Senior Citizens' Centres 65 Transport 66 Twins 66 Unemployment 66 Volunteering 66 Youth Accommodation Project (Maroondah) 67 Youth Emergency Services 67 rinx

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

Queen Victoria was born at Kensington Palace, London, on 24 May 1819. She was the only daughter of Edward, Duke of Kent, the fourth son of George III. Her father died shortly after her birth and she became heir to the throne because the three uncles who were ahead of her in the succession - George IV, Frederick Duke of York, and William IV - had no legitimate children who survived. Warmhearted and lively, Victoria had a gift for drawing and painting; educated by a governess at home, she was a natural diarist and kept a regular journal throughout her life. On William IV's death in 1837, she became Queen at the age of 18. Queen Victoria is associated with Britain's great age of industrial expansion, economic progress and, especially, empire. At her death, it was said, Britain had a worldwide empire on which the sun never set. In the early part of her reign, she was influenced by two men: her first Prime Minister, Lord Melbourne, and then her husband, Prince Albert, whom she married in 1840. Both men taught her much about how to be a ruler in a 'constitutional monarchy, in which the monarch had very few powers but could use much influence. Albert took an active interest in the arts, science, trade and industry; the project for which he is best remembered was the Great Exhibition of 1851, the profits from which helped to establish the South Kensington museums complex in London. Her marriage to Prince Albert produced nine children between 1840 and 1857. Most of her children married into other Royal families in Europe. Edward VII (born 1841), married Alexandra, daughter of Christian IX of Denmark. Alfred, Duke of Edinburgh and of Saxe-Coburg and Gotha (born 1844) married Marie of Russia. Arthur, Duke of Connaught (born 1850) married Louise Margaret of Prussia. Leopold, Duke of Albany (born 1853) married Helen of Waldeck-Pyrmont. Victoria, Princess Royal (born 1840) married Friedrich III, German Emperor. Alice (born 1843) married Ludwig IV, Grand Duke of Hesse and by Rhine. Helena (born 1846) married Christian of Schleswig-Holstein. Louise (born 1848) married John Campbell, 9th Duke of Argyll. Beatrice (born 1857) married Henry of Battenberg. Victoria bought Osborne House (later presented to the nation by Edward VII) on the Isle of Wight as a family home in 1845, and Albert bought Balmoral in 1852. Victoria was deeply attached to her husband and she sank into depression after he died, aged 42, in 1861. She had lost a devoted husband and her principal trusted adviser in affairs of state. For the rest of her reign she wore black. Until the late 1860s she rarely appeared in public; although she never neglected her official Correspondence, and continued to give audiences to her ministers and official visitors, she was reluctant to resume a full public life. She was persuaded to open Parliament in person in 1866 and 1867, but she was widely criticised for living in seclusion and quite a strong republican movement developed. Seven attempts were made on Victoria's life, between 1840 and 1882 - her courageous attitude towards these attacks greatly strengthened her popularity. With time, the private urgings of her family and the flattering attention of Benjamin Disraeli, Prime Minister in 1868 and from 1874 to 1880, the Queen gradually resumed her public duties. In foreign policy, the Queen's influence during the middle years of her reign was generally used to support peace and reconciliation. In 1864, Victoria pressed her ministers not to intervene in the Prussia-Denmark war, and her letter to the German Emperor (whose son had married her daughter) in 1875 helped to avert a second Franco-German war. On the Eastern Question in the 1870s - the issue of Britain's policy towards the declining Turkish Empire in Europe - Victoria (unlike Gladstone) believed that Britain, while pressing for necessary reforms, ought to uphold Turkish hegemony as a bulwark of stability against Russia, and maintain bi-partisanship at a time when Britain could be involved in war. Victoria's popularity grew with the increasing imperial sentiment from the 1870s onwards. After the Indian Mutiny of 1857, the government of India was transferred from the East India Company to the Crown, with the position of Governor-General upgraded to Viceroy, and in 1877 Victoria became Empress of India under the Royal Titles Act passed by Disraeli's government. During Victoria's long reign, direct political power moved away from the sovereign. A series of Acts broadened the social and economic base of the electorate. These acts included the Second Reform Act of 1867; the introduction of the secret ballot in 1872, which made it impossible to pressurise voters by bribery or intimidation; and the Representation of the Peoples Act of 1884 - all householders and lodgers in accommodation worth at least £10 a year, and occupiers of land worth £10 a year, were entitled to vote. Despite this decline in the Sovereign's power, Victoria showed that a monarch who had a high level of prestige and who was prepared to master the details of political life could exert an important influence. This was demonstrated by her mediation between the Commons and the Lords, during the acrimonious passing of the Irish Church Disestablishment Act of 1869 and the 1884 Reform Act. It was during Victoria's reign that the modern idea of the constitutional monarch, whose role was to remain above political parties, began to evolve. But Victoria herself was not always non-partisan and she took the opportunity to give her opinions, sometimes very forcefully, in private. After the Second Reform Act of 1867, and the growth of the two-party (Liberal and Conservative) system, the Queen's room for manoeuvre decreased. Her freedom to choose which individual should occupy the premiership was increasingly restricted. In 1880, she tried, unsuccessfully, to stop William Gladstone - whom she disliked as much as she admired Disraeli and whose policies she distrusted - from becoming Prime Minister. She much preferred the Marquess of Hartington, another statesman from the Liberal party which had just won the general election. She did not get her way. She was a very strong supporter of the Empire, which brought her closer both to Disraeli and to the Marquess of Salisbury, her last Prime Minister. Although conservative in some respects - like many at the time she opposed giving women the vote - on social issues, she tended to favour measures to improve the lot of the poor, such as the Royal Commission on housing. She also supported many charities involved in education, hospitals and other areas. Victoria and her family travelled and were seen on an unprecedented scale, thanks to transport improvements and other technical changes such as the spread of newspapers and the invention of photography. Victoria was the first reigning monarch to use trains - she made her first train journey in 1842. In her later years, she became the symbol of the British Empire. Both the Golden (1887) and the Diamond (1897) Jubilees, held to celebrate the 50th and 60th anniversaries of the Queen's accession, were marked with great displays and public ceremonies. On both occasions, Colonial Conferences attended by the Prime Ministers of the self-governing colonies were held. Despite her advanced age, Victoria continued her duties to the end - including an official visit to Dublin in 1900. The Boer War in South Africa overshadowed the end of her reign. As in the Crimean War nearly half a century earlier, Victoria reviewed her troops and visited hospitals; she remained undaunted by British reverses during the campaign: 'We are not interested in the possibilities of defeat; they do not exist.' Victoria died at Osborne House on the Isle of Wight, on 22 January 1901 after a reign which lasted almost 64 years, then the longest in British history. Her son, Edward VII succeeded her. She was buried at Windsor beside Prince Albert, in the Frogmore Royal Mausoleum, which she had built for their final resting place. Above the Mausoleum door are inscribed Victoria's words: "Farewell best beloved, here, at last, I shall rest with thee, with thee in Christ I shall rise again." Source: https://www.royal.uk/queen-victoria This picture captures Queen Victoria in her later years. It may well have been painted to commemorate her Golden Anniversary in 1887, or her Diamond Anniversary in 1897.Picture, print, reproduction of a drawing or photograph of Queen Victoria. She is wearing a dark-coloured dress, white headdress and a diamond necklace and earrings. On her left shoulder is the Royal Order of Victoria and Albert, awarded to female members of the British Royal Family and female courtiers. There are four grades or classes of this Royal Order as well as the Sovereign's Badge, which is exclusive to her. Also across her left shoulder, is a blue riband representing the Order of the Garter. The picture is in a medium-coloured timber frame with a white string across the width at the rear. The label says it was framed by Hoy Art, Warrnambool. The signature of the Queen is on the picture but is not obvious since the picture has been re-framed."HOY ART / PICTURE FRAMING / 48 Kepler St, Warrnambool 3280 / Phone (055) 62 8022" Signature (hidden by new framing) "Victoria H.R.S."flagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, picture of queen victoria, queen victoria, the royal order of victoria and albert, the order of the garter, hoy art

Sir Douglas Ralph Nicholls (1906-1988), footballer, pastor, activist and governor, was born on 9 December 1906 at Cummeragunja Aboriginal mission, New South Wales, fifth child of Herbert Nicholls, seasonal worker, and his wife Florence, née Atkinson. Doug grew up at Cummeragunja, on the Murray River near Barmah, in its golden years of Aboriginal autonomy. Thomas Shadrach James gave him and other Yorta Yorta children a sound primary education, reinforcing the pride and self-assurance gained from their parents. As Doug grew, so too did the powers of the State’s Aboriginal Protection Board. Doug’s elder sister Hilda was removed about 1915. When Doug reached 14, he was moved off under the Aborigines Protection Act (1909) to find work. He took a job with dredging teams constructing levees on the Murray. Like other youths in the region Nicholls played Australian rules football, emulating kinsmen who had won local premierships since the 1890s. Doug and his brother Herbert (‘Dowie’) played with Tongala in the mid-1920s. Melbourne football beckoned, Doug trying out unsuccessfully for Carlton in 1927. He signed with the Northcote Victorian Football Association team, despite his nervousness about his Aboriginality, and was given a job with Northcote City Council. ‘Dowie’ joined him for a season. Doug was short at 5 ft 2 ins (158 cm), but muscular and lightning fast. He competed regularly during a boom in professional running, winning many heat and place prizes. In 1929 he won the Nyah and Warracknabeal gifts, earning a sash and £100 in each, together with a case of cutlery in the latter. Using his speed on the wing for Northcote, he produced great spring and agility from his compact body. The Sporting Globe reported in 1929 that ‘he flashes through packs of big men, whisks around small men . . . and attempts marks at the back of any six-footer’. In front-on clashes he was flattened only to rise again. The sole Aborigine in the VFA, he was known affectionately as the ‘flying Abo’ but called worse by his opponents’ barrackers. He competed for five seasons, being named ‘best and fairest’ twice, appearing in three association grand finals and winning in 1929. Keen to earn more than a seasonal wage, in 1931 Nicholls accepted a three-year contract with Jimmy Sharman’s travelling boxing show. The bouts matched opposites, local against tent boxer, white against black, and sometimes men of different sizes. He faced stiff competition from those who wanted to best the noted Melbourne black footballer, the crowd adding racial abuse. A far better footballer than boxer, he copped some punishment. Fighting in the Melbourne Stadium in December 1931, he was described by Truth as ‘slow and awkward’, but packing a ‘good wallop’. In 1932 Sharman, who treated his boxers fairly, released Nicholls to join the Fitzroy Victorian Football League team, which agreed to employ him as its groundsman. He played fifty-four games for Fitzroy over six seasons until knee trouble forced him out in 1937. Winning cups in 1934 and 1935, he played alongside Haydn Bunton and Wilfred (‘Chicken’) Smallhorn. Grand finals eluded him but he represented Victoria twice. Following his mother’s death, Nicholls revisited the Church of Christ chapel in Northcote, where they had worshipped together. On 17 July 1932 he experienced a conversion. He was soon baptised and witnessed openly, leading his fellow footballers to occasional church parades. Nicholls exhibited leadership qualities. William Cooper, founder of the Australian Aborigines’ League and Nicholls’ Yorta Yorta kinsman and fellow Christian, encouraged the young footballer. In February 1935 Cooper, Nicholls and others lobbied Thomas Paterson, the Commonwealth minister for the interior, over the need for Federal control of Aboriginal affairs. Nicholls attended the Day of Mourning protest for Aborigines held in Sydney on 26 January 1938, declaring: ‘after 150 years our people are still influenced and bossed by white people. I know we can proudly hold our own with others if given the chance’. When Cooper retired in November 1940 Nicholls became secretary of the AAL. On 2 June 1941 Nicholls enlisted in the Citizen Military Forces. He trained at Seymour and Bonegilla before being posted to the 29th Battalion. As Major Frank Corr’s batman, he was popular with other soldiers who tolerated his preaching and Bible reading. His army service was brief, however, and he was discharged in Melbourne on compassionate grounds on 22 January 1942. His biographer claimed that the Fitzroy police requested his return to mediate in the racial tensions developing between servicemen and the mostly respectable Aboriginal families living in crowded and dilapidated Fitzroy housing; Aboriginal people maintain that they requested his release. Nicholls began welfare work and religious services from an Aboriginal home in Gertrude Street, Fitzroy. In April 1942, ‘Dowie’ died of road accident trauma, leaving his wife, Gladys, née Bux, and three children. On 26 December 1942 at Moama Methodist Church, New South Wales, Nicholls married her, a caring gesture which developed into a loving partnership. In January 1943 he initiated ‘Aboriginal Sunday’, featuring a gum leaf orchestra and choir. By 1955 this service had moved to July and later evolved into National Aborigines and Islanders Day Observance Committee (NAIDOC) week. Ordained a Churches of Christ pastor in 1945, Nicholls conducted a vigorous ministry from a chapel in Gore Street, Fitzroy. His work survived on donations, a small honorarium, and his employment as team coach (1947) and curator at the Northcote Football Ground. In the 1950s Gladys established grocery and opportunity shops to earn income and provide services. Their house soon overflowed with people in need or visitors to Melbourne. Nicholls also hosted inspiring African American visitors such as the pianist Winifred Attwell and the singer Harry Belafonte. His ministry extended to Aboriginal country communities. Gladys taught Sunday school, undertook endless fund-raising and welfare work beside her husband, and became his greatest supporter and financial manager. They formed an Aboriginal Girls’ Hostel in 1956, for which they acted as house parents, and bought holiday units for Aborigines at Queenscliff. Persistently advocating Aboriginal rights, Nicholls protested about the impact of the Woomera rocket range on the people of the Warburton Ranges, co-ordinated the production of a concert, Out of the Dark, scripted by Jean Campbell, to rectify the omission of Aborigines from Victoria’s Commonwealth jubilee celebrations, and criticised the Victorian Aboriginal Protection Board. In 1957 when the board was transformed into the Aborigines’ Welfare Board, he and Harold Blair were appointed as Aboriginal representatives. Maintaining the stance of a political moderate, he did not bear grudges and sought to build bridges between black and white. He co-operated with any group that aided the cause, including the Council of Aboriginal Rights, whose executive were members of the Communist Party of Australia. This association attracted the attention of the Australian Security Intelligence Organization, which in 1957 began to keep a file on Nicholls. In May 1957 Nicholls formed the Victorian Aborigines Advancement League with Doris Blackburn and Gordon Bryant, a Federal parliamentarian. As its paid field officer and spokesman, Nicholls contested assimilation policies and used film to raise awareness of issues. When the Welfare Board attempted to close Lake Tyers reserve, Gippsland, he resigned in disgust and led a protest march on parliament in May 1963. The AAL also petitioned the United Nations on land rights in June, perhaps the first indigenous body to do so. He argued for new premises at 58 Cunningham Street, Northcote, opened in 1966 as the ‘Doug Nicholls Centre’. In 1958 Nicholls was a foundation member of the Federal Council for Aboriginal Advancement (Federal Council for the Advancement of Aboriginal and Torres Strait Islanders after 1964), which he served as national field officer (1961) and Victorian secretary (1962-63). While an innovator in tactics, he was alarmed by the influence of confrontational ‘black power’ politics in the AAL and resigned as a director amid turmoil on this issue in 1969, claiming the concept was a ‘bitter word’, not needed in Australia. Similar tensions in FCAATSI led him to join with Kath Walker (Oodgeroo Noonuccal) in establishing the short-lived National Tribal Council as an alternative forum. As the AAL leadership moderated their stance, he returned as president (1969-74) of the new all-Aboriginal organisation. He was also a keen patron of the National Aboriginal Sports Foundation, founded in 1969. Many honours were conferred on Nicholls: he was appointed MBE (1957) and OBE (1968) and knighted (1972). In 1962 he was named Victorian ‘Father of the Year’ and the State’s second Aboriginal justice of the peace. Crowned Melbourne’s 1973 King of Moomba, he was declared Bapu Mamus (a Torres Strait term for ‘headman’) by the NTC. On 1 December 1976 Sir Douglas was appointed Governor of South Australia, but his health deteriorated within weeks, making it difficult for him to perform his official duties. In March 1977 he hosted Queen Elizabeth during her royal tour and was appointed KCVO. He relinquished his governorship on 30 April 1977 following a stroke. Ill health continued to dog him during retirement, but he played his Nelson Eddy records, enjoyed his expanding family, and when able, ministered to the Aboriginal Church at the League’s premises. Sir Douglas Nicholls died on 4 June 1988 at Mooroopna, predeceased (1981) by his wife and survived by his five children. He was given a state funeral and buried in tribal ground at Cummeragunja cemetery. Among the many tributes to him are an oval at Northcote, handed to the AAL in 1982, a Canberra suburb gazetted in 1991, and a fellowship for Indigenous leadership established in 2003, all in his name, and a statue of Sir Doug and Lady Nicholls by Louis Laumen, unveiled in 2007 in Parliament Gardens, Melbourne. Sir Douglas Nicholls is shown speaking at a microphone; head and shoulders; dressed in a suit.Pastor Douglas Nicholls

Mawul Rom Project: Openness, obligation and reconciliation Morgan Brigg (Universtiy of Queensland) and Anke Tonnaer (University of Aarhus, Denmark) Aboriginal Australian initiatives to restore balanced relationships with White Australians have recently become part of reconciliation efforts. This paper provides a contextualised report on one such initiative, the Mawul Rom crosscultural mediation project. Viewing Mawul Rom as a diplomatic venture in the lineage of adjustment and earlier Rom rituals raises questions about receptiveness, individual responsibility and the role of Indigenous ceremony in reconciliation efforts. Yolngu ceremonial leaders successfully draw participants into relationship and personally commit them to the tasks of cross-cultural advocacy and reconciliation. But Mawul Rom must also negotiate a paradox because emphasis on the cultural difference of ceremony risks increasing the very social distance that the ritual attempts to confront. Managing this tension will be a key challenge if Mawul Rom is to become an effective diplomatic mechanism for cross-cultural conflict resolution and reconciliation. Living in two camps: the strategies Goldfields Aboriginal people use to manage in the customary economy and the mainstream economy at the same time Howard Sercombe (Strathclyde University, Glasgow) The economic sustainability of Aboriginal households has been a matter of public concern across a range of contexts. This research, conducted in the Eastern Goldfields of Western Australia, shows how economically successful Aboriginal persons manage ?dual economic engagement?, or involvement in the customary economy and the mainstream economy at the same time. The two economies sometimes reinforce each other but are more often in conflict, and management of conflicting obligations requires high degrees of skill and innovation. As well as creating financially sustainable households, the participants contributed significantly to the health of their extended families and communities. The research also shows that many Aboriginal people, no matter what their material and personal resources, are conscious of how fragile and unpredictable their economic lives can be, and that involvement in the customary economy is a kind of mutual insurance to guarantee survival if times get tough. Indigenous population data for evaluation and performance measurement: A cautionary note Gaminiratne Wijesekere (Dept. of Families, Housing, Community Services and Indigenous Affairs, Canberra) I outline the status of population census counts for Indigenous peoples, identifying information on Indigenous births and deaths, and internal migration estimates. I comment on the ?experimental? Indigenous population projections and question the rationale for having two sets of projections. Program managers and evaluators need to be mindful of limitations of the data when using these projections for monitoring, evaluating and measuring Indigenous programs. Reaching out to a younger generation using a 3D computer game for storytelling: Vincent Serico?s legacy Theodor G Wyeld (Flinders University, Adeliade) and Brett Leavy (CyberDreaming Australia) Sadly, Vincent Serico (1949?2008), artist, activist and humanist, recently passed away. Born in southern Queensland in Wakka Wakka/Kabi Kabi Country (Carnarvon Gorge region) in 1949, Vincent was a member of the Stolen Generations. He was separated from his family by White administration at four years of age. He grew up on the Cherbourg Aboriginal Reserve in the 1950s, when the policies of segregation and assimilation were at their peak. Only returning to his Country in his early forties, Vincent started painting his stories and the stories that had been passed on to him about the region. These paintings manifest Vincent?s sanctity for tradition, storytelling, language, spirit and beliefs. A team of researchers was honoured and fortunate to have worked closely with Vincent to develop a 3D simulation of his Country using a 3D computer game toolkit. Embedded in this simulation of his Country, in the locations that their stories speak to, are some of Vincent?s important contemporary art works. They are accompanied by a narration of Vincent?s oral history about the places, people and events depicted. Vincent was deeply concerned about members of the younger generation around him ?losing their way? in modern times. In a similar vein, Brett Leavy (Kooma) sees the 3D game engine as an opportunity to engage the younger generation in its own cultural heritage in an activity that capitalises on a common pastime. Vincent was an enthusiastic advocate of this approach. Working in consultation with Vincent and the research team, CyberDreaming developed a simulation of Vincent?s Country for young Aboriginal and non-Aboriginal persons from the Carnarvon Gorge region to explore Vincent?s life stories of the region. The use of Vincent?s contemporary paintings as storyboards provides a traditional medium for the local people to interactively re-engage with traditional values. Called Serico?s World, it represents a legacy to his life?s works, joys and regrets. Here we discuss the background to this project and Vincent?s contribution. A singular beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land RG Gunn (La Trobe University) and RL Whear (Jawoyn Association) Samples from a beeswax representation of Namarrkon, the Lightning Man, from western Arnhem Land were analysed for radiocarbon and dated to be about 150 years old. An underlying beeswax figure was found to be approximately 1100 years old. The Dreaming Being Namarrkon is well known throughout Arnhem Land, although his sphere of activity is concentrated around the northern half of the Arnhem Land plateau. Namarrkon is well represented in rock-paintings in this area and continues to be well represented in contemporary canvas-paintings by artists from the broader plateau region. We conclude that representations of Namarrkon in both painted and beeswax forms appear to be parallel manifestations of the late Holocene regionalisation of Arnhem Land. ?Missing the point? or ?what to believe ? the theory or the data?: Rationales for the production of Kimberley points Kim Akerman (Moonah) In a recent article, Rodney Harrison presented an interesting view on the role glass Kimberley points played in the lives of the Aborigines who made and used them. Harrison employed ethnographic and historical data to argue that glass Kimberley points were not part of the normal suite of post-contact artefacts used primarily for hunting and fighting or Indigenous exchange purposes, but primarily were created to service a non-Indigenous market for aesthetically pleasing artefacts. Harrison asserted that this market determined the form that these points took. A critical analysis of the data does not substantiate either of these claims. Here I do not deal with Harrison?s theoretical material or arguments; I focus on the ethnographic and historical material that he has either omitted or failed to appreciate in developing his thesis and which, in turn, renders it invalid. The intensity of raw material utilisation as an indication of occupational history in surface stone artefact assemblages from the Strathbogie Ranges, central Victoria Justin Ian Shiner (La Trobe University, Bundoora) Stone artefact assemblages are a major source of information on past human?landscape relationships throughout much of Australia. These relationships are not well understood in the Strathbogie Ranges of central Victoria, where few detailed analyses of stone artefact assemblages have been undertaken. The purpose of this paper is to redress this situation through the analysis of two surface stone artefact assemblages recorded in early 2000 during a wider investigation of the region?s potential for postgraduate archaeological fieldwork. Analysis of raw material utilisation is used to assess the characteristics of the occupational histories of two locations with similar landscape settings. The analysis indicates variability in the intensity of raw material use between the assemblages, which suggests subtle differences in the occupational history of each location. The results of this work provide a direction for future stone artefact studies within this poorly understood region.document reproductions, maps, b&w photographs, colour photographskimberley, mawul rom project, 3d computer game, storytelling, vincent serico, beeswax, namarrkon, artefact assemblages, strathbogie ranges, groote eylandt, budd billy ii

'Whose Ethics?':Codifying and enacting ethics in research settings Bringing ethics up to date? A review of the AIATSIS ethical guidelines Michael Davis (Independent Academic) A revision of the AIATSIS Guidelines for Ethical Research in Indigenous Studies was carried out during 2009-10. The purpose of the revision was to bring the Guidelines up to date in light of a range of critical developments that have occurred in Indigenous rights, research and knowledge management since the previous version of the Guidelines was released in 2000. In this paper I present an outline of these developments, and briefly discuss the review process. I argue that the review, and the developments that it responded to, have highlighted that ethical research needs to be thought about more as a type of behaviour and practice between engaged participants, and less as an institutionalised, document-focused and prescriptive approach. The arrogance of ethnography: Managing anthropological research knowledge Sarah Holcombe (ANU) The ethnographic method is a core feature of anthropological practice. This locally intensive research enables insight into local praxis and culturally relative practices that would otherwise not be possible. Indeed, empathetic engagement is only possible in this close and intimate encounter. However, this paper argues that this method can also provide the practitioner with a false sense of his or her own knowing and expertise and, indeed, with arrogance. And the boundaries between the anthropologist as knowledge sink - cultural translator and interpreter - and the knowledge of the local knowledge owners can become opaque. Globalisation and the knowledge ?commons?, exemplified by Google, also highlight the increasing complexities in this area of the governance and ownership of knowledge. Our stronghold of working in remote areas and/or with marginalised groups places us at the forefront of negotiating the multiple new technological knowledge spaces that are opening up in the form of Indigenous websites and knowledge centres in these areas. Anthropology is not immune from the increasing awareness of the limitations and risks of the intellectual property regime for protecting or managing Indigenous knowledge. The relevance of the Declaration on the Rights of Indigenous Peoples in opening up a ?rights-based? discourse, especially in the area of knowledge ownership, brings these issues to the fore. For anthropology to remain relevant, we have to engage locally with these global discourses. This paper begins to traverse some of this ground. Protocols: Devices for translating moralities, controlling knowledge and defining actors in Indigenous research, and critical ethical reflection Margaret Raven (Institute for Sustainability and Technology Policy (ISTP), Murdoch University) Protocols are devices that act to assist with ethical research behaviour in Indigenous research contexts. Protocols also attempt to play a mediating role in the power and control inherent in research. While the development of bureaucratically derived protocols is on the increase, critiques and review of protocols have been undertaken in an ad hoc manner and in the absence of an overarching ethical framework or standard. Additionally, actors implicated in research networks are seldom theorised. This paper sketches out a typology of research characters and the different moral positioning that each of them plays in the research game. It argues that by understanding the ways actors enact research protocols we are better able to understand what protocols are, and how they seek to build ethical research practices. Ethics and research: Dilemmas raised in managing research collections of Aboriginal and Torres Strait Islander materials Grace Koch (AIATSIS) This paper examines some of the ethical dilemmas for the proper management of research collections of Indigenous cultural materials, concentrating upon the use of such material for Native Title purposes. It refers directly to a number of points in the draft of the revised AIATSIS Guidelines for Ethical Research in Indigenous Studies and draws upon both actual and hypothetical examples of issues that may arise when requests are made for Indigenous material. Specific concerns about ethical practices in collecting data and the subsequent control of access to both the data itself and to published works based upon it are raised within the context of several types of collections, including those held by AIATSIS and by Native Title Representative Bodies. Ethics or social justice? Heritage and the politics of recognition Laurajane Smith (ANU) Nancy Fraser?s model of the politics of recognition is used to examine how ethical practices are interconnected with wider struggles for recognition and social justice. This paper focuses on the concept of 'heritage' and the way it is often uncritically linked to 'identity' to illustrate how expert knowledge can become implicated in struggles for recognition. The consequences of this for ethical practice and for rethinking the role of expertise, professional discourses and disciplinary identity are discussed. The ethics of teaching from country Michael Christie (CDU), with the assistance of Yi?iya Guyula, Kathy Gotha and Dh�?gal Gurruwiwi The 'Teaching from Country' program provided the opportunity and the funding for Yol?u (north-east Arnhem Land Aboriginal) knowledge authorities to participate actively in the academic teaching of their languages and cultures from their remote homeland centres using new digital technologies. As two knowledge systems and their practices came to work together, so too did two divergent epistemologies and metaphysics, and challenges to our understandings of our ethical behaviour. This paper uses an examination of the philosophical and pedagogical work of the Yol?u Elders and their students to reflect upon ethical teaching and research in postcolonial knowledge practices. Closing the gaps in and through Indigenous health research: Guidelines, processes and practices Pat Dudgeon (UWA), Kerrie Kelly (Australian Indigenous Psychologists Association) and Roz Walker (UWA) Research in Aboriginal contexts remains a vexed issue given the ongoing inequities and injustices in Indigenous health. It is widely accepted that good research providing a sound evidence base is critical to closing the gap in Aboriginal health and wellbeing outcomes. However, key contemporary research issues still remain regarding how that research is prioritised, carried out, disseminated and translated so that Aboriginal people are the main beneficiaries of the research in every sense. It is widely acknowledged that, historically, research on Indigenous groups by non-Indigenous researchers has benefited the careers and reputations of researchers, often with little benefit and considerably more harm for Indigenous peoples in Australia and internationally. This paper argues that genuine collaborative and equal partnerships in Indigenous health research are critical to enable Aboriginal and Torres Islander people to determine the solutions to close the gap on many contemporary health issues. It suggests that greater recognition of research methodologies, such as community participatory action research, is necessary to ensure that Aboriginal people have control of, or significant input into, determining the Indigenous health research agenda at all levels. This can occur at a national level, such as through the National Health and Medical Research Council (NHMRC) Road Map on Indigenous research priorities (RAWG 2002), and at a local level through the development of structural mechanisms and processes, including research ethics committees? research protocols to hold researchers accountable to the NHMRC ethical guidelines and values which recognise Indigenous culture in all aspects of research. Researching on Ngarrindjeri Ruwe/Ruwar: Methodologies for positive transformation Steve Hemming (Flinders University) , Daryle Rigney (Flinders University) and Shaun Berg (Berg Lawyers) Ngarrindjeri engagement with cultural and natural resource management over the past decade provides a useful case study for examining the relationship between research, colonialism and improved Indigenous wellbeing. The Ngarrindjeri nation is located in south-eastern Australia, a ?white? space framed by Aboriginalist myths of cultural extinction recycled through burgeoning heritage, Native Title, natural resource management ?industries?. Research is a central element of this network of intrusive interests and colonising practices. Government management regimes such as natural resource management draw upon the research and business sectors to form complex alliances to access funds to support their research, monitoring, policy development, management and on-ground works programs. We argue that understanding the political and ethical location of research in this contemporary management landscape is crucial to any assessment of the potential positive contribution of research to 'Bridging the Gap' or improving Indigenous wellbeing. Recognition that research conducted on Ngarrindjeri Ruwe/Ruwar (country/body/spirit) has impacts on Ngarrindjeri and that Ngarrindjeri have a right and responsibility to care for their lands and waters are important platforms for any just or ethical research. Ngarrindjeri have linked these rights and responsibilities to long-term community development focused on Ngarrindjeri capacity building and shifts in Ngarrindjeri power in programs designed to research and manage Ngarrindjeri Ruwe/Ruwar. Research agreements that protect Ngarrindjeri interests, including cultural knowledge and intellectual property, are crucial elements in these shifts in power. A preliminary review of ethics resources, with particular focus on those available online from Indigenous organisations in WA, NT and Qld Sarah Holcombe (ANU) and Natalia Gould (La Trobe University) In light of a growing interest in Indigenous knowledge, this preliminary review maps the forms and contents of some existing resources and processes currently available and under development in the Northern Territory, Queensland and Western Australia, along with those enacted through several cross-jurisdictional initiatives. A significant majority of ethics resources have been developed in response to a growing interest in the application of Indigenous knowledge in land and natural resource management. The aim of these resources is to ?manage? (i.e. protect and maintain) Indigenous knowledge by ensuring ethical engagement with the knowledge holders. Case studies are drawn on from each jurisdiction to illustrate both the diversity and commonality in the approach to managing this intercultural engagement. Such resources include protocols, guidelines, memorandums of understanding, research agreements and strategic plans. In conducting this review we encourage greater awareness of the range of approaches in practice and under development today, while emphasising that systematic, localised processes for establishing these mechanisms is of fundamental importance to ensuring equitable collaboration. Likewise, making available a range of ethics tools and resources also enables the sharing of the local and regional initiatives in this very dynamic area of Indigenous knowledge rights.b&w photographs, colour photographsngarrindjeri, ethics, ethnography, indigenous research, social justice, indigenous health