These stops were attached to both ends of the wagon as part of the coupling system and to absorb any impact between wagons or carriages,This item is significant as it was typical of systems on locomotives used on the New South Wales and Victorian passenger and freight trains which serviced the northeast region of Victoria.A large rigid metal Buffer stop from a NSW T class wagon. railways, buffer shock absorbers, vintage trains, new south wales trains

ill, p.34.Details of loco-hauled carriages in use on the New South Wales Railways.railroads -- rolling stock -- new south wales, passenger trains - new south wales- history

index, ill, p.382.non-fictionAn updated history of the genesis of the electrification of the Sydney suburban system in New South Wales.railway rollingstock - new south wales, electric trains - new south wales - history

index, ill, p.382.non-fictionA history of the genesis of the electrification of the Sydney suburban system in New South Wales.railway rollingstock - new south wales, electric trains - new south wales - history

ill, maps, p.138.non-fictionA history of the electrified system and cars of the New South Wales Government Railwaysrailway rollingstock - new south wales, electric trains - new south wales - history

ill, maps, p.15.non-fictionA history of the building of the Eastern suburban railway in Sydney New South Wales.railway rollingstock - new south wales, electric trains - new south wales - history

ill, p.80.non-fictionA pictorial history of New South Wales steam on the southern linespictorial works - steam - new south wales, steam trains - new south wales

ill, p.112.non-fictionA pictorial history of New South Wales steam pictorial works - steam - new south wales, steam trains - new south wales

Ill p.72.non-fictionPictorial and descriptive account of the final days of steam on northern Victoria and southern New South Walessteam trains - new south wales, steam trains - victoria

index, ill, maps, p.264.non-fictionThis book charts the development of the rail network that opened the northern Riverina region of southern New South Wales to closer settlement and agriculture.railroad construction - new south wales - history, railroad trains -- new south wales -- temora region -- history

index, ills, p.166.A detailed history of the power stations built by the New South Wales Government Railways to provide electricity for their trains.railroad construction - new south wales - history, electric trains - new south wales - history

ill, p.8.non-fictionA brochure describing the new 46 class co-co electric locomotive from Metropolitan Vickers for the New South Wales Railways supplied by Australian Electrical Industries Pty Ltd.electric locomotives - new south wales - history, electric trains - australia- history

ill, maps, p.96.non-fictionA brief history of the electrified railway system operated by the New South Wales Government from 1926 to 1976.railroad operations - new south wales - history, electric trains - new south wales - history

Photocopy of a school assignment. Information is given on a number of War Memorials and an investigation into George Redman Featherstone whose name is on the Mitcham War Memorial. His mother lived at 'Redmoyne' Whitehorse Road, Mitcham but he enlisted in New South Wales. He trained in England and was killed during the third Battle of Ypres. Details are given of his military career and of the battle. Photographs and information about the Bedford House Cemetery at Zillebeke in Belgium where he is buried. Information is given about his family. Photographs. Maps. Approx 22 pages Author of assignment: Emily Schneiderfeatherstone, george redman;, world war 1914-1918. battle of ypres, war memorials

The Fred Rochow Railways Collection incorporates photos related to the operation of the Wodonga Railway Station including different types of trains and railways staff C. 1930 – 1990. It was donated to the Wodonga Historical Society by Fred Rochow, a railwayman who spent many years based in Wodonga. He joined the Victorian Railways on 17th June l947 and retired in 1988. For some time, he was a member of the Australian Federated Union of Locomotive Enginemen and served a term as a member of the Trades Hall Council. He had an extensive knowledge of the struggles that took place to achieve better conditions for railway workers. Fred worked for many years as a fireman and then worked his way up the ranks to driver, experiencing many changes from the days of steam locomotives through to diesel trains, locomotives and even the modern XPT train. He worked throughout Victoria at different stages of his career, with his final working years focused on the northeast of Victoria and the Albury to Melbourne line. After his retirement, Fred continued to share his love of steam miniature trains with the community.This collection has local and statewide significance as it captures images of trains, locomotives and personnel who operated the railway services in Wodonga and throughout Northeast Victoria. The railways played a critical role in opening up Victoria and connecting Australia for trade, business, social communication and transport.Driver George Henry Lynch (standing) with Fireman Jack Anderson. This photo was taken the day after the first regular run of the "Spirit of Progress". The Spirit of Progress was the premier express passenger train on the Victorian Railways in Australia, running from Melbourne to the New South Wales border at Albury, and later through to Sydney. From its introduction in November 1937 until April 1962 the train service ran on 1,600 mm (5 ft 3 in) broad gauge line from Melbourne's Spencer Street station to Albury, on the New South Wales / Victorian border, where passengers changed to a New South Wales Government Railways train (the Melbourne Limited Express). Following the completion of the standard gauge line between Melbourne and Albury in April 1962 the Spirit of Progress was extended to Sydney. With declining passenger numbers it was decided to combine the Spirit of Progress and Southern Aurora into one train, the Sydney/Melbourne Express. The Spirit of Progress ran for the last time on 2 August 1986. V/Line rostered S301 Sir Thomas Mitchell to haul the last journeys in Victoria.railways wodonga, fred rochow, wodonga railwaymen, george henry lynch, jack anderson, spirit of progress

Cardboard map of Victorian railway system in 1930. Maps out all train-lines in Victoria and into New South Wales. map, railway, train-lines, victoria, victorian railways, railway lines

Photos taken by Victor Cycril Smith on his journey home after serving overseas in World War 1. Victor embarked on the HMAT Port Sydney in England on 22 September 1919. The vessel carried 1,307 men. The first home port was Fremantle where 170 disembarked before continuing the trip stopping at Adelaide where 101 soldiers disembarked. The next port was Melbourne and arrived in Melbourne On 12 November 1919, the ship arrived in Melbourne where 340 Victorians and 35 Tasmanians disembarked. They were motored through the city by the Royal Automobile Club and were greeted in the usual hearty fashion, crowds of men, women and children congregated at various points along the way to shout and cheer and wave flags in welcome. The soldiers from New South Wales, 430 and Queensland, 515 boarded special trains to take them home.Victor Cycril Smith was the son of a pioneering family in the Shire of Moorabbin. Six black and white photographs taken on board HMAT Port Sydneywwi, hmat port sydney, soldiers, victor cycril smith, moorabbin, world war one, bentleigh

View at guard’s van end of steam train moving over the Echuca Iron Bridge looking north into Moama, New South Wales.Digital TIFF file Scan of 35mm Ilford FP3 black and white negative transparencyechuca-moama road rail bridge, george coop collection, goods train, j-500, j-class steam locomotive (vulcan foundry)

In April 1928 the MMBW had the land and the plans for what they were to construct but the timing of the actual building did not proceed as planned. Before the construction could commence the Great Depression of the 1930s intervened forcing the shelving of its plans. The new owners then offered the land for lease resulting in Frederick Werrett taking the opportunity to take up the land he formerly owned to continue his market gardening activities of growing potatoes, onions and other crops. The land and improvements made by Syme were leased in 1929 to Harry Telford a trainer from New South Wales. Phar Lap grazed there for a short time. [9] However the population of Melbourne continued to grow and the need for a sewerage treatment plant did not go away. In 1939 when the effects of the Depression had dissipated work on the Sewerage Effluent Treatment Plant commenced and the following year in October the Premier of the State, Albert Dunstan, officially commissioned it. The Sewerage Effluent Treatment Plant at Braeside served the communities of south-east Melbourne for thirty five years until 1975. In that year all the sewers that entered the Braeside plant were diverted to the South Eastern Trunk Sewer complex at Carrum.[10] In 1982 the chairman of the MMBW at that time, Alan Croxford, announced that a substantial part of the property at Braeside would be administered by the Parks and Gardens section of MMBW as a public park. Subsequently the responsibilities were transferred to Parks Victoria, the situation that exists today. It is known as “Braeside Park” now. [Source: Sewerage Treatment Plant at Braeside, Kingston Local History, https://localhistory.kingston.vic.gov.au/articles/407]alan gardiner collection, 1939, braeside sewage treatment plant, construction, melbourne metropolitan board of works, mmbw

In April 1928 the MMBW had the land and the plans for what they were to construct but the timing of the actual building did not proceed as planned. Before the construction could commence the Great Depression of the 1930s intervened forcing the shelving of its plans. The new owners then offered the land for lease resulting in Frederick Werrett taking the opportunity to take up the land he formerly owned to continue his market gardening activities of growing potatoes, onions and other crops. The land and improvements made by Syme were leased in 1929 to Harry Telford a trainer from New South Wales. Phar Lap grazed there for a short time. [9] However the population of Melbourne continued to grow and the need for a sewerage treatment plant did not go away. In 1939 when the effects of the Depression had dissipated work on the Sewerage Effluent Treatment Plant commenced and the following year in October the Premier of the State, Albert Dunstan, officially commissioned it. The Sewerage Effluent Treatment Plant at Braeside served the communities of south-east Melbourne for thirty five years until 1975. In that year all the sewers that entered the Braeside plant were diverted to the South Eastern Trunk Sewer complex at Carrum.[10] In 1982 the chairman of the MMBW at that time, Alan Croxford, announced that a substantial part of the property at Braeside would be administered by the Parks and Gardens section of MMBW as a public park. Subsequently the responsibilities were transferred to Parks Victoria, the situation that exists today. It is known as “Braeside Park” now. [Source: Sewerage Treatment Plant at Braeside, Kingston Local History, https://localhistory.kingston.vic.gov.au/articles/407]alan gardiner collection, 1939, braeside sewage treatment plant, construction, melbourne metropolitan board of works, mmbw

Illustrated book. Title and authors name printed on front cover and spine (red ink on front and white ink on red background on spine) Background of front cover has three photographs: black and white photograph of a group of nurses (Malaya 1941 group portrait of Australian Army Nursing Service nurses of the 2/4th Casualty Clearing Station), colour photo of a nurse looking over her shoulder, and a coloured photo of an Indigenous nurse. The back cover has a summary of the book along with four coloured photographs: Portrait of a nun with constitution and quill (Sister Mary Augustine Aikenhead by Nicholas Joseph Cowley), A nurse in uniform with veil (Vivian Bull winkel 1941), an indigenous woman (Lois O'Donoghue) an enrolled nurse (Samuel Yenui)non-fictionFrom the First Nation caregivers who healed, birthed and nursed for millennia to the untrained and ill-equipped convict men and women who cared for the sick in the fledgling colony of New South Wales, nursing has been practised in Australia since the beginning. It would take the arrival of a group of dedicated Irish nuns, followed by Florence Nightingale-trained nurses - and decades of constant and continuing campaigning - to transform nursing into what it is today: the most trusted profession in Australia. Nurses will recognise their own lived experience in stories about training days, nurses' quarters, changing uniforms, changing roles, the arrival of male nurses and current pathways to nursing. Produced in collaboration with the Australian College of Nursing and the Congress of Aboriginal and Torres Strait Islander Nurses and Midwives, with additional information provided by the Australian Nursing and Midwifery Federation, this is the story of nursing in Australia.nurses-australia-history, nursing-australia-history

This photograph comes from the Dowell collection. Related to P000202. At the turn of the 20th century, the railway line carried produce from southern New South Wales and the Riverina to Melbourne. Goods trains were a very important mode to transport to our region and industrialisation of Echuca. Photograph of the Murray bridge at Echuca at low river with a goods train crossing the bridge. Image is seen from bank facing north from Echuca.Recto :"MURRAY BRIDGE Echuca"; Verso: "C.1910" "Low river"dowell collection, murray river bridge , echuca, murray bridge, echuca, steam engine goods train, railway, transportation, industrialisation

The iron bridge was completed in 1878 and was used by the Deniliquin and Moama Railway company for goods trains only - it was another year before passengers were included in the transport service. On 4 March 1879 citizens of Echuca and Moama stormed the bridge, opened the gates and declared it open for their use.At the turn of the century the railway line carried produce from southern New South Wales & the Riverina to Melbourne, with goods trains being a very important mode to transport. When the bridge was being constructed, six workmen were killed and another maimed when a pile on the Moama bank collapsed. After the storming of the bridge by local people in March 1879 it was declared open for use of local residents traveling between the towns of Echuca and Moama. The bridge was shared by rail, road and pedestrian traffic.An image of the iron bridge at Echuca, taken looking East from Victoria bank.Verso: "Iron bridge"murray river bridge , echuca, murray bridge, echuca, iron bridge, echuca

The exhibit is the prototype Kingfisher Mark 1 (serial number 23) built by Edmund Schneider Ltd and first flown on 8 July 1956. It was first registered as VH-GDH on 3 May 1957. The ES57 Kingfisher is a small to medium size single seat glider that was designed to have similar control responses to the successful two seat trainer, the ES 52 Kookaburra, thus providing for a smooth transition for solo rated pilots to advance to a single seat machine. Edmund Schneider Ltd built nine Kingfishers and supplied kits for two more for construction by others. Harold Bradley (South Australia) built a modified Kingfisher with shoulder mounted wings. Kingfisher serial number 23 was originally owned by the Waikerie Gliding Club (South Australia) (1956 – 1959). From 1959, it had a nomadic existence in the hands of a string of owners in New South Wales, Queensland, Northern Territory and finally Queensland, again. In the early 1990s the glider was deregistered and flown as an ultralight sailplane. After a change in ownership, the glider was moved to Hervey Bay, Qld and re-registered as VH-GKN. After very limited use, the glider was sold again and placed in storage at Hervey Bay. In January 2004, the owner, who by then had moved overseas, entrusted the glider to Ian Patching and Geoff Hearn who moved it to Melbourne. Ian Patching returned the glider to flying condition in February 2004. Since then, it has been stripped and recovered with new aircraft fabric and requires finishing work. The logged hours flown for the Kingfisher total approximately 190 hours from 549 flights. The glider was donated to the Australian Gliding Museum on 3 June 2014.The Exhibit is one of the Edmund Schneider Ltd gliders that was designed and built in Australia in the late 1950s. It is one of the four Kingfishers that are known to survive – the Bradley Kingfisher and two of the standard Kingfishers are known to have been destroyed – the fates of five are unknown. Single seat high wing wooden sailplane with plywood and fabric covering, in a partly restored condition. Serial number 23australian gliding, glider, sailplane, es 57, kingfisher, patching, schneider

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

From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH071.1 and ETH071.2: Mid nineteenth century woven palm fans with red coloured bamboo handles.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH072.1 and ETH072.2: Mid nineteenth century woven palm fans with handles.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH073.1 dark brown wild tamarind seed necklace and ETH073.2 bracelet.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesMid nineteenth century wooden comb from Pacific Islands.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesMid nineteenth century cylindrical woven carry bag with a lid attached and a platted handle. The bag has a brown pattern within the weaving at the top and bottom.rev james watkin, pioneer wesleyan missionary