Ballarat School of Mines Students' Magazine, 1961. Editorial, Prominent Personalities, The Principal's Pages, The Richard W. Richards Medal, Loyalty, Arts v. Science, Hong Kong Today, Conferring of Diplomas, Bath Push, Intellectual Pursuit, Never be a Woman, Man and Morality, The Old and the New, A Gentlemen's Excursion to Beaufort House, Awards 1961, Sports, The History of Electricity, School Council, Members of Staff, Roll Call Red front page soft cover with white inscriptions and black figures on front cover, 72 pagesballarat school of mines students' magazine, staff, sports, john w. boarmans, noel delosa, noel whitcher, bob coutts, noel kelly, les dobie, noel murphy, malcolm peel, peter agrums, ian weir, sue mole, val baker, neil bromley, kevin oscar rogers, h. e. arblaster, richard w. richards, daniel yung, m. b. john, morgan bevan john, sir william hudson, brian arthur bellingham, francis david benjamin, neil albert brogden, geoffrey angus chritian, william davison, brian harold duthie, thomas bernard gallagher, john robert gowan, william john spencer, lawrence grenville trevan, douglas james vendy, michael villani, walter john wynd, graeme robert bromley, david william brown, leonard ernest fox, ralph james hepburn, john gribble holloway, peter john matthews, peter mervyn robinson, chris peter livitsanos, david yan kai chung, thomas henry john coad, john neil mcarthur, john andrew watts, d. pollard, n. r. whitcher, peter agrumsk., e. ooi, t. smith, c. naylor, p. terry, gerald brenan, e. r. mcgrath, j. kavangh, a. bitans

This book is an autobiography of George Meudell (1860-1936). He spent about six years in Warrnambool as a young boy when his father came to Warrnambool as the Manager of the Bank of Victoria. Meudell went to the Warrnambool Common School 646. He later became well-known in Melbourne in social, economic and political affairs. He was a company promoter, stockbroker and writer and an acquaintance of most of the influential and wealthy people of the time. In 1928 Meudell wrote an article for the Royal Historical Society of Victoria Journal detailing his memories of Warrnambool and this article is now a very important piece of local social history. He was enthusiastic about the benefits of living in Warrnambool in the 1860s and 70s. Meudell’s book, ‘The Pleasant Career of a Spendthrift, was an important publication as it gave a complete account of the commercial morality of the power brokers in the financial world - those concerned with the land boom and the banks’ crash of 1886-1893. The book was so inflammatory that it was initially withdrawn from sale. This book is of considerable interest as it was written by George Meudell who lived in Warrnambool in the 1860s and 70s and played a part in Warrnambool’s history by writing about these years. The book is also of wider interest as it has some information on people connected with Warrnambool’s history, including John Archibald and Thomas Bent. The signature in the front of the book is of no known relevance to Warrnambool.This is a hard cover book of 282 pages. The cover is red with black printing and the spine is very faded. The book has a foreword and twelve chapters of text. The first page contains a signature and notes written in pencil.‘Gordon Leitch Christmas 1942’ george meudell, victoria’s land boom (19th century), history of warrnambool

Brown hard covered book of 257 pages published in 1882. Includes a line drawing of William Henderson. If. and What? is twelve lectures on the foundations of Christian Theism. The lectures are: 1. God and World - One or Two 2. Possibility of a Scientific Theism 3. Aetiology, or origin of cause 4. Teleology, or Source of Purpose 5. Theology of the conscience, or Fountain of Morality 6. Ontology, or God as Supreme Being 7. origins of Religion 8. Self- Limitation of the Infinite 9. God as father 10. The Divine Infinite and the Divine Love 11. God in Christ 12 Alpha and Omega The last paragraph of the preface states: "If this little book of mine can only show that theology has nothing to fear from all the science that is going, thal all true theologeans are just as eager as their neighbours to learn all that science has to teach them, in assurance that it will only make the foundations of their faith more stable and secure in the end, then it will not have been given to the world in vain. sic prosit." non-fictionreligion, ballarat, rev. henderson, william henderson, theism, aetiology, telelogu, yheology, conscience, ontology, self-limitation, god as father, divine infinite, divine love, alexander kelly

James Bickford (1816-1895), Wesleyan clergyman, was born on 6 May 1816 in Modbury, Devon, England, fifth child of John Bickford, tenant farmer, and his wife Anne, née Whiteway. He received an elementary education and then worked for a commercial house at near-by Kingsbridge in 1830. Although raised in the Church of England, Bickford joined the Wesleyan society at Kingsbridge and was appointed a local preacher in 1835. He decided to become a missionary, and after a short informal training by the Wesleyan Missionary Society was ordained on 29 October 1838. Rev James Bickford became superintendent of the Yarra Street, Geelong, circuit in 1866. He was elected president of the Australasian Conference in 1868. Increased involvement in public affairs followed his appointment to Wesley Church, Melbourne, in 1870 and he was associated with the Society for Promoting Morality and the Sabbath Defence Association. Despite his previous advocacy of a 'mixed system' of education he supported the Victorian Education Act of 1872 as the only solution to sectarianism. [Source: https://adb.anu.edu.au/biography/bickford-james-2993]Brown leather with gilt embossing and illuminated borders. The Testimonial contains the signatures of the Circuit Stewards.rev james bickford 1816-1895, wesleyan church geelong circuit

Telling Stories looks at the place of life stories and of memory in history: who tells life stories: the purpose for which they are told: the role of story and history in the politics of land claims: and the way language impacts on research and writing. Contents: Introduction /? Bain Attwood and Fiona Magowan 1. Indigenous Australian life writing: tactics and transformations /? Penny van Toorn 2. Stories for land: oral narratives in the Maori Land Court /? Ann Parsonson 3. Crying to remember: reproducing personhood and community /? Fiona Magowan 4. The saga of Captain Cook: remembrance and morality /? Deborah Bird Rose 5. Encounters across time: the makings of an unanticipated trilogy /? Judith Binney 6. In the absence of vita as genre: the making of the Roy Kelly story /? Basil Sansom 7. Autobiography and testimonial discourse in Myles Lalor's 'oral history' /? Jeremy Beckett 8. Taha Maori in the DNZB: a Pakeha view /? W. H. Oliver 9. Maori land law and the Treaty claims process /? Andrew Erueti and Alan Ward 10. 'Learning about the truth': the stolen generations narrative /? Bain Attwood.B&w photographsindigenous history, maori history, oral histories

Freemasonary or Masonry has its beginnings in local guilds of stonemasons who from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of two Lodge Brothers. Half fold design printed in gold, brown, light blue, dark blue and black ink on white card. Front and back cover decorated with masonic symbols. Menu listed inside. Front cover: Zenith & Golden Corinthian Lodges,/ No. 52 & No. 7./ Joint / Installation / of / Bros. K. J. Fullerton / and W. F Creeth / Masonic Hall / Wednesday, June 30th , 1909 bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, making a nation exhibition, bendigo masonic lodge, city of greater bendigo events, city of greater bendigo community groups

Freemasonary or Masonry has its beginnings in local guilds of stonemasons who from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of two Lodge Brothers. Horizontal fold printed in black ink on blue card. Embossed cover with scalloped edging. Front and back cover decorated with masonic symbols. Menu listed inside. Front cover: golden & Corinthian & Zenith Lodges / No. 7 and Mo. 52 / joint Installation / of / Bros, R. T. Trembath and L. A. Sonnenber / Masonic Hall, Bendigo / Wednesday, June 29th, 1910. bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, brockley printers bendigo, making a nation exhibition, bendigo masonic lodge, city of greater bendigo community groups, city of greater bendigo events

Freemasonary or Masonry has its beginning in local guilds of stonemasons which from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of unnamed Brothers. Half fold printed in gold and red ink on cream coloured card. Embossed cover with plain edging. Front and back cover decorated with masonic symbols. Menu listed inside. Front cover: The Zenith and Golden and Corinthian Lodges ? Joint Installation / Masonic Hall, Bendigo / Wednesday, June 28th, 1905 / Bro J.O.R Milburn Caterer bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, making a nation exhibition, james printer eaglehawk, bendigo masonic lodge, city of greater bendigo community groups

Freemasonary or Masonry has its beginnings in local guilds of stonemasons who from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of Brothers Henderson and Sargeant. Half fold printed in red ink on grey / mauve coloured card with plain edging. Menu listed inside on left, toasts listed on inside right. Front cover: Banquet / at the / Joint Installation / of / Brox, R. O Henderson & T. L. Sargeant / as / Worshipful Masters / of the / Golden and Corinthian & Zenith Lodges / Masonic Hall / Wednesday, 27th June 1906 bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, making a nation exhibition, brockley printers bendigo, bendigo masonic lodge, city of greater bendigo community groups

Freemasonary or Masonry has its beginnings in local guilds of stonemasons who from the end of 13th century regulated the qualification of stonemasons. Modern Freemasonry uses scriptures which include ritual practices and ethical conduct as part of its foundation and every member must profess a belief in a Supreme Being. Women are not allowed to be admitted and discussion of religion and politics is not to take place within the lodge. Freemasons meet in local Lodges which are supervised at a regional level by a Grand Lodge. The degrees of Freemasonry retain the three grades of medieval craft guilds, those of Entered Apprentice, Journeyman or fellow (now called Fellowcraft), and Master Mason. The candidate of these three degrees is progressively taught the meanings of the symbols of Freemasonry and entrusted with grips, signs, and words to signify to other members that he has been so initiated. The degrees are part allegorical morality play and part lecture. Candidates for Freemasonry will usually have met the most active members of the Lodge they are joining before being elected for initiation. (https://en.wikipedia.org/wiki/Freemasonry) The Golden Lodge of Sandhurst was established as the first Masonic Lodge in Bendigo in 1854. Many prominent men including City Councilors were lodge members at it was a popular way for men to socialise. As the masonic movement expanded further lodges were established in Bendigo and the surrounding Boroughs and Shires. The Golden and Corinthian Lodges purchasing two blocks of land in a prominent position in View Street in 1866 with the intention of erecting a new temple and after amalgamating in 1872 appointed architects Vahland and Getzschmann to design the building. The Bendigo Masonic Hall (now the Capital Theatre) was built in 1873 -74 for both public and private use and contained lodge rooms, a public tavern anda concert hall. The Masonic section occupied the northern side of the building at ground floor level and included a lodge room at the rear, a library and reading room, and other affiliated rooms. Walls of the entry hall and lodge room were decorated with classical columns and panels ornamented with Masonic emblems. The upper level of the building contained a large hall with balcony at the north end and removable stage at the south end. Elaborately decorated with Masonic emblems, this hall was used for Masonic purposes as well as being available to the wider community for social events. The tavern, which became known as the Masonic Hotel, occupied the basement and the ground floor of the southern side of the building and included a sitting room, parlours, billiard room, bedrooms, kitchen, cellars and servants' rooms. It appears that two public entrances were provided for this section, one directly from street level into the basement, the other from the public entry hall. Invitation for the Installation of Brother Lee. Half fold printed in blue ink on cream coloured card with plain edging. Menu listed inside on left, toasts listed on inside right, officers listed on back cover. Front cover: Sandhurst Lodge / No 194 / Banquet / to celebrate the / Installation / of / Brother H. Lee / in the / Masonic Temple, Bendigo / Thursday, 20th June 1907 bendigo masonic hall, capital theatre bendigo, milburn catering bendigo, making a nation exhibition, bendigo masonic lodge, city of greater bendigo events, city of greater bendigo community groups

Vol. 1, No. 2 Dec 1996/Jan 1997 CONTENTS ADVENTURE WITH COLOUR Teenage cancer patients challenge their illness with art 3 CD REVIEWS New music by local musicians 5 LIVE AND LET LIVE 20 years of environmental living 6 AUSTRALIA REVISITED Artist Charles Reddington ponders live 30 years on 8 POETRY REVIEW Anne Delaney looks at new work by Jennifer Harrison and Jordie Albiston 11 PHOTOGRAPHY Katherine Jones aims at hard edges 16 IMAGES FROM A DARK PAST Holocaust survivor paints out a traumatic part of his life 18 MORALITY OF JUSTICE The Truth Game - a play by Ray Mooney 21 ART FROM THE HEART An exhibition that crosses boundaries 22 SHORT STORY New story from an emerging writer 25 ART IN THE CEMETERY Darebin launches a new project to decorate its new mausoleum 28 LISTINGS Artists, performers and galleries 29 KEYWORDS 895 Main Road, 1994 Moet et Chandon Fellowship, Adventure with Colour, Alan Bonney, Alan Constable, Alun Leach-Jones, Amada Laming, Anne Connor & Associates, Anne Delaney, Anthony Day, Art Streams Magazine, Artist-in-residence, Arts by the Waters, Arts project Australia, Auschwitz, Banyule Jazz Festival, Barbara Veheary, Bend of Islands Conservation Association (BICA), Bend of Islands Estate, Bend of Islands, Bill Downing, Bulleen Art & Garden Centre, Bulleen Nursery, Caffe Poco, Carlton Courthouse Theatre, Catani Boulevard, Catherine Oxley Reserve, Charles Reddington, Charlie Dowley, Cheryl Daye, Chris McAuliffe, Clifton Pugh, Colin Lanceley, Cornelia Selover, Creativitie et Handicap Mental (CREAHM), Cynthia Hardman, Cyril Tawney, Damian Eyre, Daniel Lillford, Danuta Michalska, Darebin Arts and Entertainment Centre, Darebin City Council, Department of Fine Arts, Donald Campbell, Dora Zable, Dorothy Berry, dunmoochin, E.H. Cameron, Edward (Ned) Haughton, Edward Car, Elizabeth Vercoe, Eltham High School, Eltham Living and Learning Centre, Environmental Living Zone (ELZ), Eric Bogle, Eucalypso, Felix Tuszynski, Food For All Seasons, Frank Hodgkinson, Fulli Andrinopoulos, Gallery of Georges of Collins Street, Gallery of Slavic Art, Glen Agnes Bend of Islands Estate, Glen Agnes Estate, Gongflers drive, Greg O'Leary, Harold (Jimmy) Fuller, Helen O'Grady Children's Drama Academy, Henley Road, Ian Doolan Hamilton, Ian Gawler, Inside Out/Outside In, Ironbark Road, Janice McBride, Jennifer Harrison, Jennifer McGregor, Jessie Agnes Haughton, Jimmy Pike, Joan Blakey, John Mackay Northe, John Rasmussen, Jordie Albiston, Julian Martin, Kangaroo Ground, Katherine Jones, Kelvin Heffernan, Kew Coattage, Kitty Ginter, Lavita Mossop, Les darcy, Les Gyori, Life with Jane, Lorraine Larter, Luc Boulange, Luciana Giardina, Manningham Artspace, Manningham City Council, Mariann Moxon, Mark Capozzi, Mark Chapman, Mark Wilkinson, Maxine Ryder, Melbourne Police Pipe Band, Mick Woiwod, Mike O'Rourke, Monica Burns, Montsalvat, Myra Hilgendorf, Nancye Ball, Page family, Pam Crohan, Pam Dougherty, Poetry, Preston Public Cemetery, Ray Mooney, Richard Haese, Robert Hughes, Robyn Kirkpatrick, Roger Lemke, Ron Hanson, Sandra Harvey, Shire of Eltham Office site, Shire of Healesville, Shire of Nillumbik, Shire Offices, Sounds by the Waters, Stelio Costa, Steven Tynan, Steven Worrell, Stewart Whiffin, Sue Howard, Sue Whiffin, Sugarloaf Reservoir, Sydney Ball, The Art of Australia, The Mews, The Truth Game, Tom Fantl, Tony Inglese, Tuszynski Survey Exhibition, University of Melbourne, Valerio Ciccone, victorian artists supplies, Watson Creek Bridge, Watsons Creek, Wayne Marnell, Woody Guthrie, Yarra Brae Dam, Yarra River"Peter Dougherty has been involved in the local art scene for many years. As publisher and editor of the arts magazine Artstreams, his comments on the various branches of the arts are widely respected. His "The Arts" column in the Diamond Valley Leader presents a brief summary for a much wider cross section of the local community. Peter also operates his own gallery and the Artstreams Cafe at the St Andrews market.

Peter has a wealth of knowledge about present day and historical aspects of local art and artists."
 - Eltham District Historical Society Newsletter No. 161, March 2005Colour front and back cover with feature articles and literary pieces with photographs and advertisements printed in black and white. 36 pages, 30 cm. Vol. 1, no. 1 (Nov. 1996) - Vol. 10, no. 5 (summer ed. 2005/​06) art streams, feliz tuszynski, elizabeth vercoe, eucalypso, bend of islands, charles reddington, jennifer harrison, jordie albiston, katherine jones, anne bonney, mick woiwood, anne connor, anne delaney, ray mooney, pam dougherty, arts project australia, lavita mossop, preston public cemetery, helen o'grady children's drama academy, bulleen nursery

1. The moral lexicon of the Warlpiri people of central Australia LR Hiatt This paper discusses words that match ?Good? and ?Bad?; examples of ?Good? and ?Bad? behaviour; morality and law; and egalitarianism and dominance. It also presents a comparison with Gidjingarli (Burarra). 2. Mobs and bosses: Structures of Aboriginal sociality Patrick Mullins (Mount Druitt, NSW) A commonality of Aboriginal social organisation exists across the continent in communities as different as those from the Western Desert across to Cape York, from the towns of New South Wales and Western Australia to cities like Adelaide. This is found in the colloquial expressions ?mob? and ?boss?, which are used in widely differing contexts. Mobbing is the activity where relatedness, in the sense of social alliances, is established and affirmed by virtue of a common affiliation with place, common experience and common descent, as well as by the exchange of cash and commodities. Bossing is the activity of commanding respect by virtue of one?s capacity to bestow items of value such as ritual knowledge, nurturance, care, cash and commodities. Mobbing and bossing are best understood as structures in Giddens? sense of sets of rules and resources involved in the production of social systems, in this case social alliances. Mobbing and bossing imply a concept of a person as a being in a relationship. Attention needs to be given to the way these structures interact with institutions in the wider Australian society. 3. Recognising victims without blaming them: A moral contest? About Peter Sutton?s ?The Politics of Suffering: Indigenous Policy in Australia since the 1970s? and Gillian Cowlishaw?s replies Ma�a Ponsonnet (Universit� Paris- 8-Saint-Denis) Peter Sutton?s texts on Aboriginal violence, health and their politicisation are replied to using his methodology, and acknowledging his convincing points. Sutton rightly denounces a lack of lucidity and scientific objectivity in anthropological debates. These inadequacies impede identification of what Aboriginal groups can do to improve their situations for fear that this identification would lead to blame the victims. At the other end of the ethical spectrum, those who advocate a broader use of what I will call a ?resistance interpretation? of violence fail to recognise victims as such, on the implicit grounds that seeing victims as victims would deprive them of any agency, on the one hand, and entail blame, on the other hand. I aim to define a middle road between those views: the idea that victims should be acknowledged as such without being denied their agency and without being blamed for their own condition. This middle road allows identification of the colonisers? responsibilities in the contemporary situation of Indigenous communities in Australia, and to determine who can do what. Secondly, I show that Sutton?s texts convey, through subtle but recurrent remarks, an ideology of blame rather than a mere will to identify practical solutions. As a consequence, some of his proposals do not stand on a solid and objective causal analysis. 4. 'You would have loved her for her lore?: The letters of Daisy Bates Bob Reece (Murdoch University) Daisy Bates was once an iconic figure in Australia but her popular and academic reputation became tarnished by her retrograde views. Her credibility was also put in doubt through the exposure of her fictionalised Irish background. In more recent times, however, her ethnographic data on the Aborigines of Western Australia has been an invaluable source for Native Title claims, while her views on Aboriginal extinction, cannibalism and ?castes? are being seen as typical of her time. This article briefly reviews what has been the orthodox academic opinion of her scientific achievement before summarising what is reliably known of her early history and indicating what kind of person is revealed in the 3000 or more letters that she left behind. 5. What potential might Narrative Therapy have to assist Indigenous Australians reduce substance misuse? Violet Bacon (Curtin University of Technology) Substance misuse is associated with adverse consequences for many Australians including Aboriginal and Torres Strait Islander peoples. Extensive research has been conducted into various intervention, treatment and prevention programs to ascertain their potential in reducing substance misuse within Aboriginal and non-Aboriginal communities. I explore the potential of Narrative Therapy as a counselling intervention for assisting Indigenous Australians reduce the harm associated with substance misuse. 6. Bone points from the Adelaide River, Northern Territory Sally Brockwell (University of Canberra) and Kim Akerman (Moonah) Large earth mounds located next to the vast floodplains of the lower Adelaide River, one of the major tropical rivers draining the flat coastal plains of northern Australia, contain cultural material, including bone points. The floodplains of the north underwent dynamic environmental change from extensive mangrove swamps in the mid-Holocene, through a transition phase of variable estuarine and freshwater mosaic environments, to the freshwater environment that exists today. This geomorphological framework provides a background for the interpretation of the archaeology, which spans some 4000 years. 7. A different look: Comparative rock-art recording from the Torres Strait using computer enhancement techniques Liam M Brady (Monash University) In 1888 and 1898, Cambridge University?s Alfred C Haddon made the first recording of rock-art from the Torres Strait islands using photography and sketches. Systematic recording of these same paintings and sites was carried out from 2000 to 2004 by archaeologists and Indigenous Torres Strait Islander and Aboriginal communities as part of community-based rock-art recording projects. Computer enhancement techniques were used to identify differences between both sets of recordings, to reveal design elements that Haddon missed in his recordings, and to recover images recorded by Haddon that are today no longer visible to the naked eye. Using this data, preliminary observations into the antiquity of Torres Strait rock-art are noted along with recommendations for future Torres Strait region rock-art research and baseline monitoring projects. 8. Sources of bias in the Murray Black Collection: Implications for palaeopathological analysis Sarah Robertson (National Museum of Australia) The Murray Black collection of Aboriginal skeletal remains has been a mainstay of bio-anthropological research in Australia, but relatively little thought has been given to how and why this collection may differ from archaeologically obtained collections. The context in which remains were located and recovered has created bias within the sample, which was further skewed within the component of the collection sent to the Australian Institute of Anatomy, resulting in limitations for the research potential of the collection. This does not render all research on the collection unviable, but it demonstrates the importance of understanding the context of a skeletal collection when assessing its suitability for addressing specific research questions.maps, b&w photographs, colour photographs, illustrations, graphs, chartswarlpiri, sociology, daisy bates, substance abuse, narrative therapy, rock art, technology and art, murray black collection, pleistocene sites, watarrka plateau

'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

This Personal Care kit was issued by the Australian Army to those in military service during WWII, including Dr.W.R. Angus. The kit was part of a soldier's equipment to guard against possible sexually transmitted infections. It is now part of Flagstaff Hill’s comprehensive W.R. Angus Collection, donated by the family of Dr W R Angus (1901-1970), surgeon and oculist. Dr W R Angus was a Surgeon Captain for the Australian Defence Forces, Army Medical Corps, stationed in Ballarat, Victoria, and in Bonegilla, N.S.W. He completed his service just before the end of the war due to suffering from a heart attack. The W.R. Angus Collection: - The W.R. Angus Collection includes historical medical equipment, surgical instruments and material belonging to Dr Edward Ryan and Dr Thomas Francis Ryan, (both of Nhill, Victoria) and Dr Angus’ own belongings. The Collection’s history spans the medical practices of the two Doctors Ryan, from 1885-1926 plus that of Dr Angus, up until 1969. It includes historical medical and surgical equipment and instruments from the doctors Edward and Thomas Ryan of Nhill, Victoria. Dr Angus married Gladys in 1927 at Ballarat, the nearest big city to Nhill where he began as a Medical Assistant. He was also Acting House surgeon at the Nhill hospital where their two daughters were born. During World War II He served as a Military Doctor in the Australian Defence Forces. Dr Angus and his family moved to Warrnambool in 1939, where Dr Angus operated his own medical practice. He later added the part-time Port Medical Officer responsibility and was the last person appointed to that position. Both Dr Angus and his wife were very involved in the local community, including the planning stages of the new Flagstaff Hill and the layout of the gardens there. Dr Angus passed away in March 1970.This item is significant in Australia's Military History. It aids in understanding life in the military and the changes to normal life and morality. Dr W R Angus (1901-1970), surgeon and oculist, collected a range of military objects including those he personally used during his time as Surgeon Captain in the Australian Defence Forces in World War II. The W.R. Angus Collection is significant for still being located at the site it is connected with, Doctor Angus being the last Port Medical Officer in Warrnambool. The Collection includes historical medical objects that date back to the late 1800s.Australian Army personal care kit, WWII era. A rectangular brown box containing a small blue cardboard box with a leaflet and two small tubes of ointment inside it, four square waxed paper prophylactic packets and a brown cardboard cylinder with enclosed ends containing a waxy substance. The overall box has a handwritten inscription. The kit belonged to Dr W R Angus and are now part of the W. R. Angus Collection.On the large box, handwritten “ARMY ISSUE” On waxed paper wrapper; “CHECKER NEW LATEX PROPHYLACTIC” On the small box “THE BLUE LIGHT OUTFIT” “DIRECTIONS INSIDE” flagstaff hill, warrnambool, maritime village, maritime museum, shipwreck coast, great ocean road, flagstaff hill maritime museum and village, dr w r angus, w.r. angus collection, australian army, world war 2, second world war, australian defence forces, ww 2, ww ii, military equipment, army issue, personal care, personal hygene, prevention of std, prevention of sti, prevention of vd

Associated with the Stalker family of Surrey Hills. Betty Neil Smith (Stalker) was born in 1919 in Balwyn (Surrey Hills). She was one of 4 daughters of Alexander MacLaren Stalker (1885-1970/1973) and Charlotte Eleanor Hayward (1884-1953) who were married in 1911. Her sisters were Ruth McLaren Stalker (1913, Surrey Hills), Joan Winnock Stalker (1917, Surrey Hills) and Beatrice Mary Stalker(1919). Their mother Charlotte Hayward was a teacher prior to her marriage. Their father Alexander, an accountant, lived in Wattle Valley Road, Canterbury in 1910. From 1912-1931 they are listed at ‘Benwerrin’, (44) Wandsworth Road, Surrey Hills. This was later the home of Beatrice Mary and Howard Everard. Betty, Ruth and Joan later lived at 9/48 Wandsworth Road. it is assumed that the photo is of the Stalker girls and given their parents' later residence at Brighton, this may have been taken at Brighton beach. This photo documents part of the social history of a family with a long and strong association with Surrey Hills. The backdrop of the typical bathing boxes used for changing into swimsuits, for lunch and for storing sports and beach gear, documents beach recreation and culture of the 1930s. For many years in the late nineteenth century, Brighton was Melbourne's favourite seaside destination. The now iconic bathing boxes were a response to Victorian ideas of morality and sea bathing. There are 82 Brighton bathing boxes, which protected by a heritage overlay because of their uniform scale and proportion, building materials, sentry order alignment. All retain their classic Victorian architectural features with timber framing, weatherboards and corrugated iron roofs. They remain as they did over one hundred years ago, as licensed bathing boxes. Service amenities such as electricity or water were never connected.A black and white photograph of many people enjoying the beach. There are bathing boxes in the background and some ti-tree beyond that.uniforms, clothing and dress, bathing boxes, stalker family

Mary Stalker’s engagement notice in The Argus in July 1947 indicates that she was the youngest daughter of Mr & Mrs A M Stalker of Montlare [Monclair] Avenue, North Brighton. It announces her engagement to ”Cr Howard Breedon Everard JP Ev-Ron, Woori Yallock, Youngest son of Hon WH Everard Wellington St Kew and the late Mrs Everard.” Beatrice Mary Stalker was born in 1919. Her parents were Alexander MacLaren Stalker (1885-1970/1973) and Charlotte Eleanor Hayward (1884-1953) who were married in 1911. Her sisters were Joan Winnock Stalker, Betty Neil Stalker and Ruth McLaren Stalker. Charlotte was a teacher prior to her marriage. Alexander, an accountant, lived in Wattle Valley Road, Canterbury in 1910. From 1912-1931 they are listed at ‘Benwerrin’, Wandsworth Road, Surrey Hills. Mary Stalker married in 1949 and by 1954 she and Howard were living at 44 Wandsworth Road, Surrey Hills, which was their home for decades. Howard was born in 1914 and died in October 2010: "EVERARD. - Howard Breedon. In loving memory of Howard, who lived life to the full to the very end of his 96 years. Greatly loved and honoured by Mary, Rosemary, David, Elizabeth, John and extended families." Beatrice Mary Everard died on 25 September 2019, aged 93. it is assumed that the woman in the photo is Mary's mother, Charlotte Eleanor Stalker (nee Hayward). The photo taken at the beach in 1930's may have been at Brighton, given the family’s later association with the suburb. This photo documents part of the social history of a family with a long and strong association with Surrey Hills. The backdrop of the typical bathing boxes used for changing into swimsuits, for lunch and for storing sports and beach gear, documents beach recreation and culture of the 1930s. Given the family's later residence in Brighton, this may well have been taken at Brighton Beach. For many years in the late nineteenth century, Brighton was Melbourne's favourite seaside destination. The now iconic bathing boxes were a response to Victorian ideas of morality and sea bathing. There are 82 Brighton bathing boxes, which protected by a heritage overlay because of their uniform scale and proportion, building materials, sentry order alignment. All retain their classic Victorian architectural features with timber framing, weatherboards and corrugated iron roofs. They remain as they did over one hundred years ago, as licensed bathing boxes. Service amenities such as electricity or water were never connected.A black and white photograph of a lady and little girl on the beach. There is a row of bathing boxes behind them.(miss) mary stalker, bathing boxes, (mrs) mary everard, (miss beatrice mary stalker, (mrs) beatrice mary everard, (mrs) charlotte eleanor stalker, (miss) charlotte eleanor hayward

Red fabric hardcover book of three short stories, The Cheery Chime of Garth and Other Stories by Mrs Sophie Amelia Prosser, with a floral design in black on front cover with gold lettering for title. And Other Stories and author printed in black. Ornate Illumination style lettering for the first letter of each new chapter with some black and white illustrations throughout.fictionThree Short Stories with strong religious themes, the Cheery Chimes of Garth set in a small village in England where a new vicar has been appointed. Mrs S. A. Prosser was known for her sentimental morality tales and fables.religion fiction, morals fiction, young people's fiction

The Australian soldier who went to Vietnam were young, committed and well trained. By the time their tour of duty ('364 days and a wakey') was over, they had experienced a conflict which challenged their reason and morality.vietnam war, 1961-1975 - personal narratives - australian

The Australian soldier who went to Vietnam were young, committed and well trained. By the time their tour of duty ('364 days and a wakey') was over, they had experienced a conflict which challenged their reason and morality.vietnam war, 1961-1975 - personal narratives - australian

The Australian soldier who went to Vietnam were young, committed and well trained. By the time their tour of duty ('364 days and a wakey') was over, they had experienced a conflict which challenged their reason and morality.vietnam war, 1961-1975 - personal narratives - australian

The Australian soldier who went to Vietnam were young, committed and well trained. By the time their tour of duty ('364 days and a wakey') was over, they had experienced a conflict which challenged their reason and morality.vietnam war, 1961-1975 - personal narratives - australian