This file contains 5 items: 1/4 Colour Photographs of the Caulfield City Choir and the farewell of its retiring conductor David Plummer, dating from May 1974 to 16/08/1978. 2/1 Black and white article taken from Southern Cross newspaper dated October 1975. The article relates the retirement of Caulfield City Choir’s foundation conductor David Plummer and the subsequent appointment of their new conductor Murray Brown. 3/1 black and white photograph of a choir taken by Sam Cylich for the Caulfield Contact newspaper regarding Ethnic Radio in Melbourne. 4/1 black and white photograph of the Caulfield City Choir dated September 1986 for the 40th anniversary concert taken at St Stephen’s Uniting Church Hall. 5/1 colour photograph of the Caulfield City Choir taken for their 40th anniversary concert on 07/09/1986 at St Stephen’s Church, Caulfield. Attached to the back is a letter to the Mayor, J. Campbell from Mrs Marj Sneddon dated 16/03/1987 as well as a list of the choir members photographed.plummer david, caulfield city choir, caulfield arts centre, lees ian, southern cross newspaper, brown murray, caulfield council, caulfield choir, franklin dorothy, hankin a, caulfield contact, cylich sam, balaclava road, mayors, celebrations, st stephen’s uniting church hall, anniversaries, campbell j, caulfield, heywood douglas, shewan joan, sneddon marj mrs, snowden avenue, caulfield city choir inc, caulfield historical society, heywood doug, lee ian, caulfield south, caulfield city council, ingram rene, ford del, musicians, conductors (music), uniting church, official buildings, singers, choirs, music, people associated with culture, jeffries carla, duncan dorothy, roberts christine, port maureen, stanley-low dorothy, nicholas norma, mealy melville, howells connie, glasson margaret, griffin betty, walshe gaye, holmes win, sneddon marj, kuca marie, fraser glad, rose ruth, provelsen marcia, copley marie, granger thea, dobbin leo, platt eric, campbell scott, franklin clyde, newbold ron, prebble ron, barnett margaret, alcock judy, davis-ward amanda, mcasey francine, mcalpine carol, cook doll, musical events and activities, clubs and associations, festivals and celebrations, religious structures and establishments, mcconchie christine, heywood joan, nutt tony, warden nelson, ingram bert, henderson vic, beeson barbara, eggington edna

Includes: cultural setting and context (part one)|Biographical notes (part two)|Index by art form Charts cultural heritage of Boroondara since Australia's Federation in 1901. Reviews and record the past cultural achievements of Boroondara's local people from 1880s to 1920s.Charts cultural heritage of Boroondara since Australia's Federation in 1901. Reviews and record the past cultural achievements of Boroondara's local people from 1880s to 1920s.boroondara history, artists - boroondara, cultural events and activities, events and activities, entertainers - boroondara, authors- boroondara, people associated with culture, palace theatre, zelman family, (mr) garnet walch, (mr) robert sparrow smythe, (ms) dorothy roxburgh, (mr) walter murdoch, (mr) percival (percy) lindsay, j. w lindt, (mr) john longstaff, (mr) george marshall-hall, montgomery family, (mr) max meldrum, (mr) frederick mccubbin

Recollections of, and photographs from the community newspaper which circulated in the Shire of Eltham and Shire of Diamond Valley in 1978-1979, including people closely associated with its production, including Col Hockley, Glenn Milne, Susan Webster, Phil Taylor, Don Neil, Sharin Anderson, Ross Elms, Les Schintler, Robert White, Robert Marshall, Bill McAuley and Ian Faulks.This publication is significant to the local community (residents of the Shire of Nillumbik) as it connects them to the past and to a particular era in Eltham's history covering a breadth of content which reflected the nature of the Diamond Valley and the culture at the time. The community newspaper provided an alternative view during an era when newspapers still dominated and played a significant role in the sharing of local information. Signed title page: "Bill McAuley"the valley voice, newspaper, 1970s, community newspaper, bill mcauley, col hockley, glenn milne, susan webster, phil taylor, don neil, sharin anderson, ross elms, les schintler, robert white, robert marshall, ian faulks, journalism

When scrimshaw is mentioned, most people think of carving on sperm whale teeth only. But scrimshaw also includes engravings on skeletal whale bone–such as the jaw bone, called pan bone and ivory from other marine mammals such as walrus. Although scrimshaw is widely associated with nautical themes and designs of the 19th century whaling industry, vintage scrimshaw was also produced as tribal art in many cultures. Today, scrimshaw is recognized as a unique medium in which present-day artists have developed their own modern themes. Scrimshaw reproductions may take several forms. There are - New carvings on genuine ivory or bone with the deliberate intent to create an "antique” - New carvings on genuine ivory or bone sold as signed and dated contemporary art - Clearly marked synthetic museum reproductions and mass marketed - Unmarked synthetic replicas This scrimshaw work is done on a sperm whale's tooth. It is one of two pieces by artist Gary Tonkin in Flagstaff Hill’s collection. Sperm whales can live for 60 or even 70 years, so the tooth could be quite old. It came from the whaling station in Albany, Western Australia, which ceased processing whales in 1978 and is now a whaling museum. The two works were commissioned by Flagstaff Hill in the 1980s. Tonkin could spend from a few days to a few months in intensive work on each piece of scrimshaw. He is a world-renowned Master Scrimshander and a Fellow of the Australian Society of Marine Artists (FASMA), and lives in Albany, Western Australia. Gary Tonkin, FASMA – Tonkin was born in 1949 in Portland, Victoria, and grew up there with a history of whaling and related industries. He moved to Albany in southwest WA in 1971 and worked as an Export Meat inspector for the Federal Government. This small town also had a historical connection to whaling. The Cheynes Beach Whaling Station was still operating, and there were even three whaling ‘chaser’ vessels at the old jetty. In 1975, his employment now permanent, Tonkin bought an old cottage near the bay, purchased some whales’ teeth, and began learning the sailors’ art of scrimshaw, combining this with his artistic skills and knowledge of history. His job gave him access to buy as many whale teeth as he could afford, straight from the whaling station. Tonkin gained further marine knowledge as he sailed on the schooner ‘Esperance’ from Fremantle to Mauritius in 1988. He watched the sailors at work and experienced the rough and stormy sea conditions first-hand. Tonkin later visited whaling museums, galleries and libraries in England and America to gather reference materials and information on all aspects of whaling and scrimshaw. In 1993 he was Commissioned to engrave six large whale teeth, from the Albany whaling station, for the USA Gallery at the Australian National Maritime Museum in Sydney. This work is now in the museum’s permanent collection. From that time, Tonkin began working full-time as a Scrimshander. Tonkin’s work is now in galleries and museums in America and Australia, as well as in private collections. He is the founder of the Albany Maritime Heritage Association and was the inaugural President. In the 1990s he actively and successfully campaigned for the preservation of the Cheynes Beach Whaling Station in Albany, which is now Whale World, an open-air whaling museum. His continuing work as a Scrimshander contributes to the preservation of the art of scrimshaw and the history of whaling. This scrimshaw represents the ancient craft of scrimshaw, associated with mariners in the whaling trade in the early 19th century. The work is also Nationally significant for being created by world-renowned Scrimshander, Gary Tonkin, from Albany, Western Australia. Scrimshaw; whale tooth carved with an image of two whaleboats hauling a dead whale back to the mother ship. Inscribed Title and signature of artist Gary Tonkin.Inscribed "Bringing in the whale". Signature "G Tonkin"flagstaff hill maritime museum and village, warrnambool, great ocean road, shipwreck coast, maritime museum, flagstaff hill, perth, whaling, whales, australia, scrimshaw, scrimshander, gary tonkin, g tonkin, bone, tooth, craft, albany, western australia, cheynes beach whaling station, whale world, portland, engraving, maritime art, sperm whale's tooth, albany whaling station, albany whaling museum

When scrimshaw is mentioned, most people think of carving on sperm whale teeth only. But scrimshaw also includes engravings on skeletal whale bone–such as the jaw bone, called panbone–and ivory from other marine mammals such as walrus. Although scrimshaw is widely associated with nautical themes and designs of the 19th century whaling industry, vintage scrimshaw was also produced as tribal art in many cultures. Today, scrimshaw is recognized as a unique medium in which present-day artists have developed their own modern themes. Scrimshaw reproductions may take several forms. There are - New carvings on genuine ivory or bone with the deliberate intent to create an "antique” - New carvings on genuine ivory or bone sold as signed and dated contemporary art - Clearly marked synthetic museum reproductions and mass marketed - Unmarked synthetic replicas Painstakingly carved deliberate replicas are directed towards the scrimshaw collector and seldom appear in the general market. Pieces of contemporary art and museum copies are usually clearly marked and openly sold for what they are. The biggest problems in the general antiques market are the mass produced synthetic reproduction pieces, such as this item, that can be mistaken for the genuine item. The scrimshaw is a modern reproduction of a typical scrimshaw scene and engraved onto a synthetic substance. It has been created as a decorative piece and is currently displayed as a representation of the craft of scrimshaw.Scrimshaw carved on a non-natural material in the shape of a whale tooth. Engraving depicts a grizzly bear with two cubs next to a fallen tree. Nonewarrnambool, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village, craft work, carving on bones, whale bone carving, engraving, scrimshaw, carving, reproduction scrimshaw

The Ballarat/Wimmera team of 2012 was part of the aim to promote and build a skills culture by inspiring young people, celebrating skills excellence and providing them with an opportunity to showcase their trade and skill talent through competitions every two years. Associated with the student restaurant 'Prospects' and SMB. Photograph of 14 people standing on the staircase in the restaurant 'Prospects'. world skills team, ballarat/wimmera, prospects, 2012

Associated with SMB and 'Prospects' restaurant. Part of the World Skills Australia competition that aims to promote and build a skills culture by inspiring young people, celebrating skills excellence and providing them with an opportunity to showcase their trade and skill talent through competitions every two years.22 members of the World Skills Team from the Ballarat School of Mines stand at the front of the restaurant 'Prospects', holding an Australian and Eureka flag. The man on the far right is Peter Morey, Apprenticeship Officerworld skills australia, world skills team, prospects restaurant, flag, trades

Digitised directly from 'The Native Races of the British Empire: Victoria' The Barwon River in New South Wales is formed through the confluence of the Macintyre River and Weir River (part of the Border Rivers system), north of Mungindi, in the Southern Downs region of Queensland. The Barwon River generally flows south and west, joined by 36 tributaries, including major inflows from the Boomi, Moonie, Gwydir, Mehi, Namoi, Macquarie, Bokhara and Bogan rivers. During major flooding, overflow from the Narran Lakes and the Narran River also flows into the Barwon. The confluence of the Barwon and Culgoa rivers, between Brewarrina and Bourke, marks the start of the Darling River.Black and white Image of an Aboriginal man from Barwon River, New South Wales. Aboriginal people from six language groups originally occupied the area of the Barwon River wetlands. These were the Ngemba, the Baranbinja, the Murrawari, the Ualayai, the Weilwan, and the Kamilaroi peoples. The Aboriginal people generally used the wetlands for hunting, fishing, and gathering uses, and for cultural association.(Wikipedia) The name "barwon" is derived from the Australian Aboriginal words of barwum or bawon, meaning great, wide, awful river of muddy water; and also baawan, a Ngiyambaa name for both the Barwon and Darling rivers. The history, culture and livelihoods of the local Aboriginal people are closely intertwined with the Barwon River and its associated tributaries and downstream flows. (Wikipedia)aborigine, aboriginal, barwon river

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

A brimless short rounded cap worn by men in Africa, Middle East and South Asia. Although associated with many Islamic cultures, in the United States it is also worn with people of West African heritage, whether Christian, Islamic or a traditional African religion.Brimless maroon velvet cap hand embellished with cream and bronze coloured beads, floral and round shaped paillettes creating four motifs. Gold-coloured floral trim around brim edge.caps, metal thread embroidery

A brimless short rounded cap worn by men in Africa, Middle East and South Asia. Although associated with many Islamic cultures, in the United States it is also worn with people of West African heritage, whether Christian, Islamic or a traditional African religion.Brimless cap hand embroidered with pink, green, blue, orange and yellow coloured highlights. Crystal beads highlight the pattern. Silver coloured metal thread herringbone stitch and shisha mirror work.caps, embroidered

A brimless short rounded cap worn by men in Africa, Middle East and South Asia. Although associated with many Islamic cultures, in the United States it is also worn with people of West African heritage, whether Christian, Islamic or a traditional African religion.Brimless cap hand embroidered with couched gold coloured metal thread with pink and maroon coloured highlights.caps, metal thread embroidery

A brimless short rounded cap worn by men in Africa, Middle East and South Asia. Although associated with many Islamic cultures, in the United States it is also worn with people of West African heritage, whether Christian, Islamic or a traditional African religion.Brimless navy velvet cap hand embroidered with pink, green and blue floral motifs.caps, met

A brimless short rounded cap worn by men in Africa, Middle East and South Asia. Although associated with many Islamic cultures, in the United States it is also worn with people of West African heritage, whether Christian, Islamic or a traditional African religion.Brimless cap hand embroidered with couched gold coloured metal thread.caps, metal thread embroidery