Showing 91 items matching national symbol
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Federation University Art Collection
Painting - Acrylic on Canvas, Advance Australia
... national symbol... australian coar of arms national symbol Unknown ...This artwork was found among items associated with the Ballarat School of Mines. Although its purpose remains unknown, it was possibly painted by a staff member or student for use on Wattle Day. Wattle Day originated in October 1889 by the Wattle Blossom League, and was associated with the Australian Natives Association during the lead up to the Federation of Australian States. The first 'national' Wattle Day was celebrated on 1 September 1910. Early Wattle Days involved planting wattle trees in school grounds, street decorations of wattle blossom, and wearing sprigs of wattle. As public support for Wattle Day peaked, World War I broke out. Wattle took on a new significance during the war years, symbolising home for military personnel serving overseas. Beautifully designed Wattle Day badges, as well as wattle sprigs, were sold as a means of raising money for organisations such as the Red Cross. This item is part of the Federation University Art Collection. The Art Collection features over 1000 works and was listed as a 'Ballarat Treasure' in 2007.The Australian coat of arms with wattle, painted onto canvas.art, artwork, emu, kangaroo, crest, advance australia, wattle day, wattle, coat of arms, patriotic, australian coar of arms, national symbol -
Kew Historical Society Inc
Badge - Fundraising Button, Australian Natives Association, Wattle Day for Children, 1914-1919
... national symbols of fauna and flora: a kookaburra and wattle... for Children’ badge, which appropriates national symbols of fauna ...Frances Rigg was a local business identity in Kew, at one stage managing the local branch of the English, Scottish and Australian (ES&A) Bank at 175 High Street from c. 1920 until the 1940s. After Francis Rigg’s death, the collection of buttons and medallions was inherited by his son, Ken Rigg (1922-2014). The collection was subsequently donated to the Kew Historical Society in 2015 by Francis' grandson, Adrian Rigg, at the time of the Gallipoli & Beyond Commemoration in 2015. The collection covers a period of almost 40 years. The majority of the buttons are patriotic buttons, issued and sold during and immediately after the First World World War (1914-1918) to raise funds for national and overseas causes. The collection also includes a number of locally significant sporting event buttons and sporting club medallions, issued in the 1920s and 1930s.Patriotic and other pressed tin buttons and badges were produced in large numbers in the first decades of the twentieth century. By nature, insubstantial and ephemeral, they have not always survived. The collections of badges, buttons and medallions in the Kew Historical Society collection is homogenous and yet diverse, ranging from buttons sold to raise funds for the war efforts in 1914-18 and 1939-45, to those used at festivals and sporting events. Because of the manufacturing process, many surviving buttons and badges have been affected by inadequate storage, suffering from oxidisation and physical damage. These survivors are now historically and socially significant artefacts, revealing much about the attitudes and values of the period in which they were produced. Their widespread distribution means that they are frequently significant at a local, state, national and international level.A ‘Wattle Day for Children’ badge, which appropriates national symbols of fauna and flora: a kookaburra and wattle. The circular pressed metal fundraising badge was produced to support the war effort."Wattle Day for Children"wattle day for children, wattle day, francis rigg, badge -
Bendigo Military Museum
Award - MEDAL, BOXED, 1998
... of ribbon - "Tobruk" White eagle on front is national symbol... - "Tobruk" White eagle on front is national symbol of Poland Medal ...Medal issued by Polish Government to all forces who served in Tobruk, WW11, with Polish forces. This medal was issued to Frederick Lloyd CARLETON VX33476, 2/23rd Batt AIF. Refer Cat No 142 (medals) for his service history..1) Polish medal connected to Tobruk, has white eagle on front, four-pointed shape; on blue, black, green, white & red cloth ribbon, metal bar at top. .2) Red leatherette case lined with red velvet and white satin. In Polish, on rear of medal, "1939 Polskie Sily Zbrojne na. Zachoozie 1945" (Polish Armed Forces in the West) In relief on front of ribbon - "Tobruk" White eagle on front is national symbol of Polandnumismatics, medals, military, containers -
Melbourne Legacy
Photograph - Photo, The Australian National Flag Association, 1984
... and significance of our national symbol – the Australian National Flag... and significance of our national symbol – the Australian National Flag ...A certificate showing that the Legacy Club of Melbourne was a corporate member of the Australian National Flag Association (ANFA) in 1984. ANFA was founded in 1983 to promote the importance and significance of our national symbol – the Australian National Flag. The certificate was signed by Bruce Ruxton who was chairman of ANFA at the time. He spoke at Legacy luncheons a few times.Legacy was founded by returned servicemen and the Australian flag would have been important to them as a symbol of their service.Certificate of membership on white card in a black wooden frame under glass. -
Kyneton RSL Sub Branch
Hat, Australia Army Hat, 1994
... . Its use since that time has made it a national symbol. https... that time has made it a national symbol. https://www.army.gov.au/our ...The Slouch Hat became standard issue headdress in 1903 and its brim position was mostly standardised. The slouch hat became a famous symbol of the Australian fighting man during World War One and continued to be worn throughout World War Two. Its use since that time has made it a national symbol. https://www.army.gov.au/our-history/traditions/the-slouch-hatStandard uniform issue for the Australian Army.Khaki slouch hat, has pleated hat band, brim upturned with badge on upturned brim. Crown of hat pinched inwards. Leather crown liner and leather chin strap with adjustable clip.MOUNTCASTLE 1994 Made in Australia (Broad arrow) 56 Black pen handwritten. Fullerarmy, uniform -
Geelong Cycling Club
WW1 Honor Roll, Circa 1918
... lettering. Those killed noted. Artwork includes national animal... in gold lettering. Those killed noted. Artwork includes national ...A chronicle of G.W.C.C. members who joined the Armed Forces for the 1914-1918 War (WW1) noting those who paid the ultimate sacrifice.This honour board signifies the high esteem in which the community held for those soldiers who joined the armed forces during WW1. The large list of names from this relatively small cycling club indicates the huge sacrifice all communities made during this time of war. It is a statement of patriotism, service and sacrifice.Large 3 piece hardwood dark stained timber Honour Board. Names of GWCC members who served in WW1 depicted in gold lettering. Those killed noted. Artwork includes national animal symbols of Emu and a Kangaroo and a Floral Emblem of Wattle Sprigs."Honor Roll/1914-1918 Geelong West Cycling Club/A Thomson/B Thomson/Kld GThomson/JA Smith/Joe Smith/K McCauley/F Cornish/P Lunnon/JW Grundell/H Foote/J McCann/H Toyne/Kld B Hargraves/Kld EA Simmons/Kld G Ross/J Clarke/L W Hansford/N Bowler/Kld J Love/B Lorimore/Kld J Black/C Smith/J Hobbs/Kld E Culliver/Kld G Brequet/Kld P Grundell/J Thomson/P Moir/T Pescud/H H Pescud/M Reynolds/M Foote/C Belperroud/E Cornish/F Fanning/H Mansell/F Hotchin/A Ives/C Grayland/Kld E Bartlett/Kld J Howlett/S Knight/W Shields"geelong cycling club; geelong west cycling club; g.w.c.c; ww1; honor roll; 1914-1918; a thomson; b thomson; g thomson; j a smith; joe smith; k mccauley; f cornish; p lunnon; jw grundell; h foote; j mccann; h toyne; b hargraves; e a simmons; g ross; j clarke; l w hansford; n bowler; j love; b lorimore; j black; c smith; j hobbs; e culliver; g brequet; p grundell; j thomson; p moir; t pescud; h h pescud; m reynolds; m foote; c belperroud; e cornish; f fanning; h mansell;; f hotchin; a ives; c grayland; e bartlett; j howlett; s knight; w shields; -
Bendigo Military Museum
Book - BOOK - PROTOCOL & PROCEDURES, JOEL Asher, Australian Protocol & Procedures, 1982
... in colour - photographs of National and State Symbols, The Order... in colour - photographs of National and State Symbols, The Order ...Illustrated in colour - photographs of National and State Symbols, The Order of Australia, Australian Bravery Decorations, Personal Arms. Handwritten inscription, reverse side of front end paper.Hard Cover book. Hard cover - cardboard, green buckram with gold print on front and spine. Gold decorative edge on front and spine. 371 pages, cut, plain, off white paper. Illustrated in colour - photographs of National and State Symbols, The Order of Australia, Australian Bravery Decorations, Personal Arms. Handwritten inscription, reverse side of front end paper. Front and back end papers in green and gold coloured designs. Illustrated in colour - photographs of National and State Symbols, The Order of Australia, Australian Bravery Decorations, Personal Arms. Handwritten inscription, reverse side of front end paper. books, australia, symbols, decorations -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2009
... Freeman. The construction of Freeman as the symbol of national... Freeman. The construction of Freeman as the symbol of national ...Darkness and a little light: ?Race? and sport in Australia Colin Tatz (AIATSIS & Australian National University) and Daryl Adair (University of Technology Sydney) Despite ?the wonderful and chaotic universe of clashing colors, temperaments and emotions, of brave deeds against odds seemingly insuperable?, sport is mixed with ?mean and shameful acts of pure skullduggery?, villainy, cowardice, depravity, rapaciousness and malice. Thus wrote celebrated American novelist Paul Gallico on the eve of the Second World War (Gallico 1938 [1988]:9-10). An acute enough observation about society in general, his farewell to sports writing also captures the ?clashing colors? in Australian sport. In this ?land of the fair go?, we look at the malice of racism in the arenas where, as custom might have it, one would least want or expect to find it. The history of the connection between sport, race and society - the long past, the recent past and the social present - is commonly dark and ugly but some light and decency are just becoming visible. Coming to terms: ?Race?, ethnicity, identity and Aboriginality in sport Colin Tatz (AIATSIS & Australian National University) Notions of genetic superiority have led to some of the world?s greatest human calamities. Just as social scientists thought that racial anthropology and biology had ended with the cataclysm of the Second World War, so some influential researchers and sports commentators have rekindled the pre-war debate about the muscular merits of ?races? in a new discipline that Nyborg (1994) calls the ?science of physicology?. The more recent realm of racial ?athletic genes?, especially within socially constructed black athletic communities, may intend no malice but this search for the keys to their success may well revive the old, discredited discourses. This critical commentary shows what can happen when some population geneticists and sports writers ignore history and when medical, biological and sporting doctrines deriving from ?race? are dislocated from any historical, geographic, cultural and social contexts. Understanding discourses about race, racism, ethnicity, otherness, identity and Aboriginality are essential if sense, or nonsense, is to be made of genetic/racial ?explanations? of sporting excellence. Between the two major wars boxing was, disproportionately, a Jewish sport; Kenyans and Ethiopians now ?own? middle- and long-distance running and Jamaicans the shorter events; South Koreans dominate women?s professional golf. This essay explores the various explanations put forward for such ?statistical domination?: genes, biochemistry, biomechanics, history, culture, social dynamics, the search for identity, alienation, need, chance, circumstances, and personal bent or aptitude. Traditional games of a timeless land: Play cultures in Aboriginal and Torres Strait Islander communities Ken Edwards (University of Southern Queensland) Sports history in Australia has focused almost entirely on modern, Eurocentric sports and has therefore largely ignored the multitude of unique pre- European games that are, or once were, played. The area of traditional games, especially those of Aboriginal and Torres Strait Islander peoples, is an important aspect of the cultural, social and historical experiences of Indigenous communities. These activities include customs of play that are normally not associated with European notions of competitive sport. Overall, this paper surveys research undertaken into traditional games among Indigenous Australians, as well as proposals for much needed further study in this area. Culture, ?race? and discrimination in the 1868 Aboriginal cricket tour of England David Sampson As a consequence of John Mulvaney?s important historical research, the Aboriginal cricket and performance tour of Britain in 1868 has in recent decades become established as perhaps the most famous of all public events in contact history involving Aborigines, white settlers and the British metropolis. Although recognition of its importance is welcome and significant, public commemorations of the tour have enveloped the tour in mythologies of cricket and nation. Such mythologies have obscured fundamental aspects of the tour that were inescapable racial and colonial realities of the Victorian era. This reappraisal of the tour explores the centrality of racial ideology, racial science and racial power imbalances that enabled, created and shaped the tour. By exploring beyond cricketing mythology, it restores the central importance of the spectacular performances of Aboriginal skills without which the tour would have been impossible. Such a reappraisal seeks to fully recognise the often trivialised non-cricketing expertise of all of the Aboriginal performers in 1868 for their achievement of pioneering their unique culture, skills and technologies to a mass international audience. Football, ?race? and resistance: The Darwin Football League, 1926?29 Matthew Stephen (Northern Territory Archive Service) Darwin was a diverse but deeply divided society in the early twentieth century. The Commonwealth Government introduced the Aboriginals Ordinance 1911 in the Northern Territory, instituting state surveillance, control and a racially segregated hierarchy of whites foremost, then Asians, ?Coloureds? (Aborigines and others of mixed descent) and, lastly, the so-called ?full-blood? Aborigines. Sport was important in scaffolding this stratification. Whites believed that sport was their private domain and strictly controlled non-white participation. Australian Rules football, established in Darwin from 1916, was the first sport in which ?Coloured? sportsmen challenged this domination. Football became a battleground for recognition, rights and identity for all groups. The ?Coloured? community embraced its team, Vesteys, which dominated the Northern Territory Football League (NTFL) in the 1920s. In 1926, amidst growing racial tension, the white-administered NTFL changed its constitution to exclude non-white players. In reaction, ?Coloured? and Chinese footballers formed their own competition - the Darwin Football League (DFL). The saga of that colour bar is an important chapter in Australia?s football history, yet it has faded from Darwin?s social memory and is almost unknown among historians. That picture - Nicky Winmar and the history of an image Matthew Klugman (Victoria University) and Gary Osmond (The University of Queensland) In April 1993 Australian Rules footballer Nicky Winmar responded to on-field racist abuse by lifting his jersey and pointing to his chest. The photographic image of that event is now famous as a response to racial abuse and has come to be seen as starting a movement against racism in football. The racial connotations in the image might seem a foregone conclusion: the power, appeal and dominant meaning of the photograph might appear to be self-evident. But neither the fame of the image nor its racial connotation was automatic. Through interviews with the photographers and analysis of the use of the image in the media, we explore how that picture came to be of such symbolic importance, and how it has remained something to be re-shown and emulated. Rather than analyse the image as a photograph or work of art, we uncover some of its early history and explore the debates that continue to swirl around its purpose and meaning. We also draw attention to the way the careful study of photographs might enhance the study of sport, race and racism. ?She?s not one of us?: Cathy Freeman and the place of Aboriginal people in Australian national culture Toni Bruce (University of Waikato) and Emma Wensing (Independent scholar) The Sydney 2000 Olympic Games generated a national media celebration of Aboriginal 400 metre runner Cathy Freeman. The construction of Freeman as the symbol of national reconciliation was evident in print and on television, the Internet and radio. In contrast to this celebration of Freeman, the letters to the editor sections of 11 major newspapers became sites for competing claims over what constitutes Australian identity and the place of Aboriginal people in national culture. We analyse this under-explored medium of opinion and discuss how the deep feelings evident in these letters, and the often vitriolic responses to them, illustrate some of the enduring racial tensions in Australian society. Sport, physical activity and urban Indigenous young people Alison Nelson (The University of Queensland) This paper challenges some of the commonly held assumptions and ?knowledges? about Indigenous young people and their engagement in physical activity. These include their ?natural? ability, and the use of sport as a panacea for health, education and behavioural issues. Data is presented from qualitative research undertaken with a group of 14 urban Indigenous young people with a view to ?speaking back? to these commentaries. This research draws on Critical Race Theory in order to make visible the taken-for-granted assumptions about Indigenous Australians made by the dominant white, Western culture. Multiple, shifting and complex identities were expressed in the young people?s articulation of the place and meaning of sport and physical activity in their lives. They both engaged in, and resisted, dominant Western discourses regarding representations of Indigenous people in sport. The paper gives voice to these young people in an attempt to disrupt and subvert hegemonic discourses. An unwanted corroboree: The politics of the New South Wales Aboriginal Rugby League Knockout Heidi Norman (University of Technology Sydney) The annual New South Wales Aboriginal Rugby League Knockout is so much more than a sporting event. Involving a high level of organisation, it is both a social and cultural coming together of diverse communities for a social and cultural experience considered ?bigger than Christmas?. As if the planning and logistics were not difficult enough, the rotating-venue Knockout has been beset, especially since the late 1980s and 1990s, by layers of opposition and open hostility based on ?race?: from country town newspapers, local town and shire councils, local business houses and, inevitably, the local police. A few towns have welcomed the event, seeing economic advantage and community good will for all. Commonly, the Aboriginal ?influx? of visitors and players - people perceived as ?strangers?, ?outsiders?, ?non-taxpayers? - provoked public fear about crime waves, violence and physical safety, requiring heavy policing. Without exception, these racist expectations were shown to be totally unfounded. Research report: Recent advances in digital audio recorder technology provide considerable advantages in terms of cost and portability for language workers.b&w photographs, colour photographs, tablessport and race, racism, cathy freeman, nicky winmar, rugby league, afl, athletics, cricket, digital audio recorders -
The Beechworth Burke Museum
Animal specimen - Thylacine, Reynell Eveleigh Johns, 1860-1880
The Thylacine or Tasmanian Tiger, was a large nocturnal carnivorous marsupial now believed to be extinct that was native to both Australia and New Guinea. The Thylacine is believed to have first appeared over two million years ago with documentation of the species appearing on rock-art that have been dated as far back as 1,000BC. This specimen is part of a collection of almost 200 animal specimens that were originally acquired as skins from various institutions across Australia, including the Australian Museum and the National Museum of Victoria, as well as individuals such amateur anthropologist Reynell Eveleigh Johns between 1860-1880. These skins were then mounted by members of the Burke Museum Committee and put-on display in the formal space of the Museum’s original exhibition hall where they continue to be on display. This display of taxidermy mounts initially served to instruct visitors to the Burke Museum of the natural world around them, today it serves as an insight into the collecting habits of the 19th century. The Burke Museum Thylacine is of great historic, scientific and cultural significance as Australia's most notable example of a species made extinct within living memory. Poignant images of the last known thylacine linger in national consciousness and remain an evocative symbol of the impact of humankind on the natural environment. The Burke Museum thylacine has immense social significance not only for its ability to tell a story to present and future generations, but also for embodying the mythic tiger that lives on elusively, we hope, in the Tasmanian wilderness. Attempts to clone the thylacine from material held in museums attest to the passion that this iconic animal evokes in the scientific as well as mainstream community. Medium sized lean female thylacine with four stocky legs and a stiff tail. The fur is short and coarse and in a light brown-yellow colour with 15 dark brown stripes across the width of the body. The head is long and narrow with two small pointy ears and a large jaw with up to 30 visible teeth.taxidermy mount, taxidermy, animalia, burke museum, beechworth, australian museum, skin, reynell eveleigh johns, thylacine, tasmanian tiger, rare -
The Beechworth Burke Museum
Animal specimen - Platypus, Trustees of the Australian Museum, 1860-1880
The platypus is a semi-aquatic, egg-laying mammal endemic to eastern Australia. It is the sole living representative of its family and genus. They can grow up to 63cm in length and weigh up to 3kg, and their life span is typically 6-15 years. The unique mix of physical features of the platypus make it an important subject in the study of evolutionary biology, and a recognisable and iconic symbol of Australia. Furthermore, the platypus is culturally significant to several Aboriginal peoples of Australia. The animal has also appeared as a mascot at national events and features on the reverse of the Australian twenty-cent coin, and is the animal emblem of the state of New South Wales. This specimen is part of a collection of almost 200 animal specimens that were originally acquired as skins from various institutions across Australia, including the Australian Museum and the National Museum of Victoria, as well as individuals such amateur anthropologist Reynell Eveleigh Johns between 1860-1880. These skins were then mounted by members of the Burke Museum Committee and put-on display in the formal space of the Museum’s original exhibition hall where they continue to be on display. This display of taxidermy mounts initially served to instruct visitors to the Burke Museum of the natural world around them, today it serves as an insight into the collecting habits of the 19th century. This specimen is part of a significant and rare taxidermy mount collection in the Burke Museum. This collection is scientifically and culturally important for reminding us of how science continues to shape our understanding of the modern world. They demonstrate a capacity to hold evidence of how Australia’s fauna history existed in the past and are potentially important for future environmental research. This collection continues to be on display in the Museum and has become a key part to interpreting the collecting habits of the 19th century.A long, stocky platypus with a streamlined body and a flat bill. The platypus has four short limbs with webbed feet, and the front-right foot is positioned upright. The hair is short and dense; the upperbody fur has an auburn tint, and the underbody fur is a silver/cream colour. The platypus has two beady black glass eyes.On tag: BMM / 5899 /taxidermy mount, taxidermy, animalia, burke museum, beechworth, australian museum, skin, reynell eveleigh johns, platypus, monotreme, mammal, ornithorhynchus anatinus -
Federation University Historical Collection
Document - Document - Advertising Cards, ZILLES COLLECTION: Advertising Card for Historic Montrose Cottage and Eureka Museum
... and flag with Lion. Symbol of National Trust Australia. Coat.... Drawing of Montrose Cottage and flag with Lion. Symbol of National ...Zilles Printers was begun by Lewis Zilles in the early 1930s. It was in McKenzie Street Ballarat. His son Jeffrey also became a printer - letterpress, offset and screen printer. The business became Zilles Printers/Graphics and was in Armstrong Street and later Bell Street Ballarat. Montrose Cottage was build c1856 by John Alexander, builder. He was a Scottish stone mason. It was built with bluestone and hand-made bricks. It is on the Historic Buildings Register, National Trust (Victoria). It is important as a substantial and very early stone cottage. The house is now open to the public. It also provides short term accommodation - self contained apartments. Double sided cards advertising Montrose Cottage and Eureka Museum. Printed by Zilles Graphic Industries, Ballarat. White card with russet colour print. Printed on both sides. Each side has Eureka Museum and Montrose CottageEureka Flag and Cannon. Drawing of Montrose Cottage and flag with Lion. Symbol of National Trust Australia. Coat of Arms. Location map.zilles graphic industries, montrose cottage, eureka musuem -
Federation University Historical Collection
Document - Document - Outline for VIOSH, VIOSH: The Vision, Mission, Aims, Goals and Principles for the Victorian Institute of Occupational Safety and Health,1997
Victorian Institute of Occupational Safety and Health (VIOSH) Australia is the Asia-Pacific centre for teaching and research in occupational health and safety (OHS) and is known as one of Australia's leaders on the field. VIOSH has a global reputation for its innovative approach within the field of OHS management. VIOSH had its first intake of students in 1979. At that time the Institution was known as the Ballarat College of Advanced Education. In 1990 it became known as Ballarat University College, then in 1994 as University of Ballarat. It was 2014 that it became Federation University. VIOSH Australia students are safety managers, senior advisors and experienced OHS professionals. They come from all over Australia and industry. Students are taught active research and enquiry; rather than textbook learning and a one-size fits all approach. VIOSH accepts people into the Graduate Diploma of Occupational Hazard Management who have no undergraduate degree - on the basis of extensive work experience and knowledge. Document outlining the Vision, Mission, Aims, Goals and Principles of VIOSH Australia. The main vision is to provide the best undergraduate, graduate and industry focused OHS program in Australia and Asia - Pacific Region. Improvement in occupational health and safety within workplaces in Australia and overseas and stimulate best practice within the University of Ballarat is the mission. Detailed statements covering Aims, Goals and Principles outline how this will be achieved.Thirteen A4 pages, typed. Coloured sections.Symbols for VIOSH, CSIRO, SafetyLine, Safety Institute of Australia, Worksafe Australia,Canadian Centre for OH&S. Health and Safety Executive (United Kingdom), National Institute for OH&S (United States), Occupational Health and Safety (United States), International Occupational Safety and Health Information (Finland)viosh, victorian institute of occupational safety and health, university of ballarat, vision, mission, aims, goals, principles, research and colsultancy, courses, viosh working papers, noise control in mining, resources, australia, csiro, safetyline, safety institute of australia, worksafe australia, canada, canadian centre for occupational health and safety, united kingdom, health and safety executive, united states, national institute for occupational safety and health, occupational health and safety administration, finland, international occupational safety and health information -
Federation University Historical Collection
Poster, National Tertiary Education Union: Fed Uni Enterprise Bargaining, April 2019, 2019
Members of the National Tertiary Education Union went on strike action on Thursday 11 April 2019. This was from 11am to 5pm (6 hours). It was held because after more than a year of negotiations, Fed Uni management had not offered a fair wage rise, and were still trying to strip back the right of appeal against disciplinary action.Poster - white with purple and orange lettering, multi coloured hands at bottom edgeNTEU symbol, date of strike, authority of secretary Melissa Sleenational tertiary education union, strike, fed uni, negotiations, enterprise bargaining, fair wage rise, poster -
Lara RSL Sub Branch
plaques vietnam - 1. australian force Vietnam, 2. national memorial to vietnam forces 3 Vietnam vetrans parade sydney 1987, 3 Plaques vietnam - 1. australian force Vietnam, 2. national memorial to vietnam forces 3 Vietnam vetrans parade sydney 1987
Vietnam Veterans parade 1987. Australia gives the Vietnam Veterans:soldiers, navy and airman finally receive the "welcome home" they deserved. Vietnam Veterans parade 1987. Australia gives the Vietnam Veterans:soldiers, navy and airman finally receive the "welcome home" they deserved. Stained pine board with three Vietnam plaques mounted on - plaques - 1. Australian force Vietnam, 2.National memorial to Vietnam forces 3 Vietnam vetrans parade sydney 1987. 1. Australian Vietnam Forces National Memorial and 2. National Memorial to Vietnam forces The Australian Vietnam Forces National Memorial is dedicated to all those Australians who served, suffered and died in that conflict. It was built largely through contributions from the Australian people, raised by the Australian Vietnam Forces National Memorial Committee. 3. Vietnam Vetrans Parade Sydney 1987 On October 3, 1987, around 22, 000 Vietnam veterans marched in a ‘Welcome Home’ parade through the streets of Sydney It was estimated that the parade was watched by a crowd of up to 100,000, including Prime Minister Hawke, and that it stood up to ten deep along the parade route in some places. he marchers carried more than 500 Australian flags, each flag representing a serviceman who had lost their life during the Vietnam War. These simple acts represented the reconciliatory nature of the event – the flags, standing for the nation-state, were accepted as a proper symbol for the fallen by the veterans and symbolised their reconciliation with the body politic that they felt had rejected their rightful place in the Anzac narrative after the end of the Vietnam conflict. Plaques:- 1. Australian Vietnam Forces National Memorial, Wooden Shield with metal shield with black outer ringed by service corps insignia, inner with a white band of the shield shape. the interior of the metal shield is light blue circle, with a white vertical sword, the top of the sword is a banner of red and orange strips. Below the metal shield is a Australian Army rising sun badge. Followed by a banner inscribed with " Australian Force Vietnam" 2. National Memorial to the Australian Vietnam Forces :- Small wooden shield, with a metal rectangle inscribed - vietnam veterans, welcome home parade 1987, plaques -
Lara RSL Sub Branch
Royal Banner of Scotland
The earliest recorded use of the Lion rampant as a royal emblem in Scotland was by Alexander II in 1222;[5] with the additional embellishment of a double border set with lilies occurring during the reign of Alexander III (1249–1286).[5] This emblem occupied the shield of the royal coat of arms of the ancient Kingdom of Scotland which, together with a royal banner displaying the same, was used by the King of Scots until the Union of the Crowns in 1603, when James VI acceded to the thrones of the Kingdom of England and Kingdom of Ireland.[6] Since 1603, the Lion rampant of Scotland has been incorporated into both the royal arms and royal banners of successive Scottish then British monarchs in order to symbolise Scotland; as can be seen today in the Royal Standard of the United Kingdom.[7] Although now officially restricted to use by representatives of the Sovereign and at royal residences, the Royal Standard of Scotland continues to be one of Scotland's most recognisable symbols.[8] The Royal Standard of Scotland, (Scottish Gaelic: Bratach rìoghail na h-Alba), also known as the Banner of the King of Scots,[1] or more commonly the Lion Rampant of Scotland,[2] is the Scottish Royal Banner of Arms.[3] Used historically by the King of Scots, the Royal Standard of Scotland differs from Scotland's national flag, the Saltire, in that its correct use is restricted by an Act of the Parliament of Scotland to only a few Great Officers of State who officially represent the Sovereign in Scotland.[3] It is also used in an official capacity at royal residences in Scotland when the Sovereign is not present.[4] Rectangular shaped glass covered picture frame with the Royal Banner Of Scotland flag.flags, royal banner of scotland, lion rampant of scotland, lara r.s.l. -
Supreme Court of Victoria Library
baton, c.1826
The tipstaff is a symbol of office for the court officical responsible for keeping order in the court, also called the tipstaff. This tipstaff dates from 1826 and is marked with the reign of George IV. This tipstaff was unlikely to have been used in the Supreme Court of Victoria, and is probably an item donated to the court in the 20th century.This is the only item of this nature held by the court, the item because of its age would be quite rare. This rarity makes it of state significance, further research needs to be undertaken with regard to national and international (ie. UK) significance.Painted black wooden baton, with gold leaf inscription. Baton has been shaped to provide a hand grip with three wooden grooves, barrel/cylinder shape at the other end.Painted "Gold Crown/1826/ GR IV/ R. 11"tipstaff, tipstaves, courts, judiciary, wood, supreme court melbourne -
Australian National Surfing Museum
Sticker, God Went Surfing, Circa 2010
God Went Surfing With The Devil is the award winning documentary film by Alex Klein which charts the dangers and difficulties of surfers living in Gaza. The film was released in 2009 and has screened at film festivals around the world.Ground breaking documentary exploring surfing in one of the most dangerous regions of the world. Historic examination of efforts by surfers to create harmony between Israeli's and Palestinians in Gaza.Round black and white sticker with a surfboard in a middle of the iconic 'peace' symbol.website - www.godwentsurfing.comalex klein, gaza beach, middle east surf -
Frankston RSL Sub Branch
Book, Good News New Testament and Psalms
Pocket book size with mid blue soft vinyl cover imprinted with gold lettering and the Royal Australian Navy badge. Example of the New Testament that is issued to Australian Navy service personnel. This is the 1996, fifth edition of the book published by the Bible Society in Australia Inc. This version has three pages inserted after the index with the words of "The Naval Hymn", "The Naval Prayer" and the Australian National Anthem.The front cover has the following inscription in gold print, the Royal Australian Navy emblem followed by the words "Good News" and "New Testament and Psalms" around the Bible Society symbol. The spine is inscribed with the number "TEV352" and the rear cover is inscribed with the following reference "0 647 50562 2"ran, royal australian navy, new testament, psalms, bible society -
The Beechworth Burke Museum
Animal specimen - Regent Parrot, Trustees of the Australian Museum, Taxidermy Regent Parrot, 1880-1860
This specimen is part of a collection of almost 200 animal specimens that were originally acquired as skins from various institutions across Australia, including the Australian Museum in Sydney and the National Museum of Victoria (known as Museums Victoria since 1983), as well as individuals such as amateur anthropologist Reynell Eveleigh Johns between 1860-1880. These skins were then mounted by members of the Burke Museum Committee and put-on display in the formal space of the Museum’s original exhibition hall where they continue to be on display. This display of taxidermy mounts initially served to instruct visitors to the Burke Museum of the natural world around them, today it serves as an insight into the collecting habits of the 19th century. The Regent Parrot has two separate populations separated by the Nullarbor Plain: one in the Mallee regions of eastern Australia, and the other in the Wheatbelt region of southern Western Australia. Though the populations are widely separated, the birds of each region do not appear especially different, one being a little duller than the other. There are, however, other differences between the two populations, especially in how they have fared: eastern populations are endangered, while the western population is thought to be increasing. The Regent Parrot eats seeds of grasses and plants and cereal crops, especially wheat. It also eats buds and flowers, insect larvae, psyllids and lerps. It forages in pairs or small parties, usually on the ground, but also in the canopy of trees or in spilled grain on the ground. The Regent parrot is endangered in NSW and Vulnerable in VIC This Particular specimen has been mounted correctly.This specimen is part of a significant and rare taxidermy mount collection in the Burke Museum. This collection is scientifically and culturally important for reminding us of how science continues to shape our understanding of the modern world. They demonstrate a capacity to hold evidence of how Australia’s fauna history existed in the past and are potentially important for future environmental research. This collection continues to be on display in the Museum and has become a key part to interpreting the collecting habits of the 19th century.A slim parrot with a long, dusky tapering tail and back-swept wings. It is mostly yellow, with blue-black wings and tail. There is a prominent yellow shoulder patch and red patches in the wings. The bill is deep pink. It is mounted on a thin wooden branch that is attached to a wooden mount with the scientific name located Label: T.L. 430MM / W.S. 540MM / WT. 200GMS / SEX [female symbol] Mount: Polytelis / Anthopeplus / Regent Parrot taxidermy mount, regent parrot, taxidermy, animalia, burke museum, bird, parrot -
The Beechworth Burke Museum
Animal specimen - Bluebird
Eastern bluebirds are well-known song birds that live in eastern North America. They are sexually dimorphic, easily recognised by the male's bright royal blue upper plumage, chest of reddish brown and white abdomen. The females is duller in colour than the male, with greyer upperparts and blue tinges to her wings. These Bluebirds, the European variety, are the most common of the three Bluebird species. When not nesting, these birds fly in small flocks around the countryside. Bluebirds feed on small insects including moths, termites and mosquitoes. They also eat grasshoppers, crickets and caterpillars. The Bluebird can spot caterpillars and other insects in tall grass from a distance of over 45 meters. The Bluebird is commonly identified in numerous cultures as being symbolic as a harbinger of happiness. Often in Russian fairytales, the Bluebird is used as a symbol of hope. This specimen is part of a collection of almost 200 animal specimens that were originally acquired as skins from various institutions across Australia, including the Australian Museum in Sydney and the National Museum of Victoria (known as Museums Victoria since 1983), as well as individuals such as amateur anthropologist Reynell Eveleigh Johns between 1860-1880. These skins were then mounted by members of the Burke Museum Committee and put-on display in the formal space of the Museum’s original exhibition hall where they continue to be on display. This display of taxidermy mounts initially served to instruct visitors to the Burke Museum of the natural world around them, today it serves as an insight into the collecting habits of the 19th century.This specimen is part of a significant and rare taxidermy mount collection in the Burke Museum. This collection is scientifically and culturally important for reminding us of how science continues to shape our understanding of the modern world. They demonstrate a capacity to hold evidence of how Australia’s fauna history existed in the past and are potentially important for future environmental research. This collection continues to be on display in the Museum and has become a key part to interpreting the collecting habits of the 19th century.This female bluebird (likely Eastern) has a medium brown head and back, a rufous breast, and a cream belly. The bird has blue-tinged wing and tail feathers. The bill is short and has been stylized with the bill partly open to provide the illusion that the bird is making a call. This specimen stands upon a wooden mount and has an identification tag tied around its leg. The bird's plumage has faded since it was first preserved; females generally have duller colouring than their male counterparts but the colour of this particular specimen is paler than it would have been.Label: 122a. Blue-Bird / Catalogue Page 29. / Metal tag: 107taxidermy mount, taxidermy, animalia, burke museum, beechworth, australian museum, skin, reynell eveleigh johns, bird, american birds, bluebird -
Warrnambool and District Historical Society Inc.
Badges, Our Own for our own, C 1910
These badges appear to have been issued as part of Wattle Day celebrations in the period 1910 to 1919. The use of wattle as an Australian symbol was strong during the pre-Federation and Federation days and was particularly promoted by the Australian Natives Association, a prominent campaigner for Federation. Wattle Day was established in Melbourne, Sydney and Adelaide in 1910 and the wattle symbol was a strong one for servicemen serving overseas in World War One and wattle badges and pins were used to raise funds for wartime funds for such organizations as the Red Cross.These badges are of interest as an example of the strong national sentiment engendered in Australia by World War One.Five small circular badges in tones of brown and green. .1 light green background with bunch of yellow wattle below. Text in brown at the top. .2 Brown background with yellow wattle flowers and cream text. .3 Dark green background with yellow wattle flowers.Our own for our own.wattle day celebrations, australian natives association, world war one and wattle badges, warrnambool -
Warrnambool and District Historical Society Inc.
Badges, Wattle Day
These badges appear to have been issued as part of Wattle Day celebrations in the period 19910 to 1919. The use of wattle as an Australian symbol was strong during the pre- Federation and Federation days and was particularly promoted by the Australian Natives Association, a prominent campaigner for Federation. Wattle Day was established in Melbourne, Sydney and Adelaide in 1910 and the wattle symbol was a strong one for servicemen serving overseas in World War One and wattle badges and pins were used to raise funds for funds such organisations as the Red Cross.These badges are of interest as an example of the strong national sentiment engendered on Australia by World War One..1 circular metal concave badge featuring a cream map of Australia with dark green outline. An image of wattle flowers and leaves is in the centre of the map. Surrounding the map is a pale green border with text. The edge is dark green. It has a pin clip on the reverse. .2 As above .3 As above .1 WATTLE DAY .2 WATTLE DAY .3 WATTLE DAY -
Slovenian Association Melbourne
35th Anniversary badge, Slovenian Association Melbourne 35th Anniversary badge - Linden leaf, 1989
Slovenian Association Melbourne - 35th Anniversary badge in the shape of a Linden leaf, an old Slovenian symbolic tree. The linden tree is a tree of friendship, love and loyalty. During the period of the Slovenian national awakening and the Slovenian people's increasing national awareness, the linden tree became one of the symbols of the Slovenian nation.Slovensko društvo Melbourne 35 - 1954 - 1989 Slovenian Associationbadge, slovenian association melbourne, 35th anniversary, linden leaf -
Slovenian Association Melbourne
Gold 40th Anniversary badge, Slovenian Association Melbourne 40th Anniversary gold badge 1994, 1994
40th Anniversary badge in a shape of a Linden leaf. Linden tree is very symbolic for Slovenians. During the period of the Slovenian national awakening and the Slovenian people's increasing national awareness, the linden tree became one of the symbols of the Slovenian nation.SDM 40 let - SAM 40 yearsbadge, slovenian associoation melbourne, 40th anniversary -
Robin Boyd Foundation
Document - Manuscript, Robin Boyd, Two Symbols of Canberra, 1964
Boyd discusses the future planning of two major symbolic national buildings - Parliament House and the National Centre (an arts centre).Original manuscript of an article published as 'Symbol City' in The Australian on 28.11.1964.Typewritten (c copy), quarto, 5 pagescanberra, parliament house, national centre, chandigarh, brasilia, robin boyd, manuscript, national capital -
Robin Boyd Foundation
Document - Manuscript, Robin Boyd, The Shape of Parliament House, 1964
Boyd advocates that Canberra's proposed permanent Parliament House needs to be a vital symbol and suggests an open national competition should be used to select the architect.Original manuscript of an article published as 'Young Australia in Steel and Concrete', published in 'The Australian'.Typewritten (c copy), quarto, 5 pagescanberra, parliament house, national competition, robin boyd, manuscript, national capital -
National Wool Museum
Work on paper - Men's Village/Travel Uniform Design Drawing, Wendy Powitt, c. 1992
A laminated A3 sketchbook page depicting a design for the 1992 Barcelona Olympic Men's Village/Travel Uniform designed by Wendy Powitt. On the 1992 Barcelona Olympic Games donor Doug Pleasance wrote- The 1992 Barcelona Olympic Games saw an evolutionary change in designer selection. A Declaration of Interest Form was communicated to over forty potential designers. The task and especially tight timelines that were involved deterred many aspirants, however, there remained eight designers with the potential we were seeking. These eight designers were paid $3,000 per submission and the winning designer, Wendy Powitt, was paid $15,000. For the first time the judging panel included two athletes, one male swimmer and one female basketballer, their influence was pivotal. The village clothing was designed to be a highly visible garment meaning that it was easy to "Spot the Aussies" and helped to contribute to a good team spirit. Blocks of contrasting colours were a feature of the pure wool shirts. A newly developed stretch 50:50 wool/cotton fabric by Bradmill was made into shorts and jeans by Fletcher Jones.A laminated A3 sketchbook page depicting a design for the 1992 Barcelona Olympic men's Village/Travel Wear Uniform. The main drawing shows the design for a pair of yellow shorts, a green and yellow striped shirt with the Australian emblem on the right breast of the shirt and a brown leather woven belt. The top of the page shows a detailed drawing of the belt weave with a symbol of Australia as the belt buckle. To the right of the main image is a detailed drawing of the shorts as well as a drawing of a leather pouch that is attached to the belt.1992 barcelona olympics, sport, athletes, fashion, design, artwork, drawing, uniform -
Wangaratta RSL Sub Branch
Army Slouch Hat, Fayrefield of Melbourne
... . Its use since that time has made it a national symbol. army ...History has it that the origins of the Slouch Hat began with the Victorian Mounted Rifles; a hat of similar design had been worn in South Africa by the Cape Mounted Rifles for many years before 1885. The design of the Victorian Mounted Rifle hat originated from headgear of native police in Burma where Lieutenant-Colonel Tom Price had recognised its value. The Victorian hat was an ordinary bush felt hat turned up on the right side. The intention of turning up the right side of the hat was to ensure it would not be caught during the drill movement of “shoulder arms” from “order arms”. The Slouch Hat became standard issue headdress in 1903 and its brim position was mostly standardised. The slouch hat became a famous symbol of the Australian fighting man during World War One and continued to be worn throughout World War Two. Its use since that time has made it a national symbol.Slouch Hat - made of fur felt with an 8 fold hat band (puggaree) it has the blue/gold unit badge on the band denoting the 8th Light Horse brigade with a leather chin strap. The right hand side is held by a brass rising sun badge.army, slouch hat -
Victorian Aboriginal Corporation for Languages
Periodical, Australian Institute of Aboriginal and Torres Strait Islander Studies, Australian Aboriginal studies : journal of the Australian Institute of Aboriginal and Torres Strait Islander Studies, 2013
We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement -
National Wool Museum
Card, Blanket
Part of Collins Brothers Collection.This blanket is guaranteed Australian made from "Pure New Wool" to confirm with the standards and requirements of the International Wool Secretariat and carries the Wool Symbol