For the First Peoples of south-eastern Australia, making possum skin cloaks has long been a culturally important practice. But during the late nineteenth and early twentieth centuries, possums and other native animals were also heavily hunted by white colonists who coveted their warm and fashionable furs. This rug, made from fifteen possum pelts, was used in a Brighton home during cold winter months in the 1920s.Possum skin rug made from 15 rectangular cut pelts mounted onto a brown wool felt with cut scalloped edges. possum skin, rug, fur, 1920s

Debra Couzens, Vicki Couzens, Lee Darroch and Treahna Hamm revived their communities' craft of cloak-making. Comprises tools, artworks, ornaments and two magnificently worked possum skin cloaks.vii, 64 p. : chiefly col. ill., map, ports. ; 18 cm.ISBN 1876944366aboriginal culture, possum skin cloaks

Born in 1941, Lorraine ‘Bunta’ Patten grew up on the Framlingham Aboriginal Reserve near Warrnambool. She and her husband Uncle Herb studied a Diploma of Aboriginal Arts through the RMIT Indigenous Arts Unit. Aunty Bunta produced evocative charcoal drawings that have been praised for their strong sense of country. In 2005, she won the Deadly Art award at the Victorian Indigenous Art Awards. Aunty Bunta was known as a role-model for Indigenous and non-Indigenous people alike and was awarded a posthumous Order of Australia Medal for service to the Indigenous community of Victoria in 2019.possum skin

My name is Tammy Gilson and I am a descendant of Wadawurrung people on Mums side, Marlene Gilson and my dear Nan, Rita Fagan from the Dalton line of our apical ancestor, John Robinson. For that I pay my respects and acknowledge my ancestors and all Elders. In Wadawurrung wurru, meaning language, the wurru name of a cloak walert walert signifies the reclaiming of language that hasn’t been spoken fluently since colonisation. Wadawurrung kinkinbil people relied on possum fur to create cloaks to wear for warmth, ceremony, adornments and medicine. Possum fur was used widely amongst neighbouring First Peoples particularly from colder parts of Victoria given the harshness of climate and particularly in Gordon where the elevation is 650m above sea level. The walert walert denotes a continuum of cultural practice and identity, can be viewed as secret and sacred and today viewed as contemporised practice of history acknowledging transfer of knowledge, practice and kinship. My experience of possum skin cloak revival was in 2014 through Traditional Ceremony, Tanderrum, where I was chosen to make several cloaks to be worn by the Elders including my Mum. This is where I learnt technique and design elements that remain present and relevant to lived experience. My work is an example of how culture and connection gives purpose and embeds a beautiful sense of belonging. Each design panel holds a visual voice, a narrative that speaks to identity and kinship. Symbols and line work are found on old artefacts that indicate belonging to Wadawurrung people. The water marks and mountain patterns were passed on to me from Mum and her grandma. Continuing this practice is for future generations as the walert walert holds significant healing properties. Making them and sharing knowledge aims to strengthen our Culture and bring family together. There is nothing like a good yarn while sewing or weaving and this is what the Elders do, and my ancestors always did together, sitting around sharing their way and teaching. Possum skin cloak consisting of twenty four pelts, stitched together with thread. Cloak features Wadawurrung designs in red, orange, white and black ochre.possum skin cloak, wadawurrung, first peoples, culture, tammy gilson, identity, tradition, design, walert walert

Gold representation of an Aborigine wearing a possum skin cloak holding a spear, with kangaroo, emu and platypus.aborigine, aboriginal, kangaroo, platypus, emu, possum skin cloak

Recorded in Echuca. Nancy Egan speaks and sings in Wemba Wemba. She talks about making kangaroo and possum skin rugs. Wergaia vocabulary with Walter Kennedy and Billy Marks.CD, recording noteswemba wemba, wergaia, wotjobaluk, wamba wamba, echuca, nancy egan, walter kennedy, billy marks, kangaroo skins, possum skin rugs

My name is Tammy Gilson and I am a descendant of Wadawurrung people on Mums side, Marlene Gilson and my dear Nan, Rita Fagan from the Dalton line of our apical ancestor, John Robinson. For that I pay my respects and acknowledge my ancestors and all Elders. In Wadawurrung wurru, meaning language, the wurru name of a cloak walert walert signifies the reclaiming of language that hasn’t been spoken fluently since colonisation. Wadawurrung kinkinbil people relied on possum fur to create cloaks to wear for warmth, ceremony, adornments and medicine. Possum fur was used widely amongst neighbouring First Peoples particularly from colder parts of Victoria given the harshness of climate and particularly in Gordon where the elevation is 650m above sea level. The walert walert denotes a continuum of cultural practice and identity, can be viewed as secret and sacred and today viewed as contemporised practice of history acknowledging transfer of knowledge, practice and kinship. My experience of possum skin cloak revival was in 2014 through Traditional Ceremony, Tanderrum, where I was chosen to make several cloaks to be worn by the Elders including my Mum. This is where I learnt technique and design elements that remain present and relevant to lived experience. My work is an example of how culture and connection gives purpose and embeds a beautiful sense of belonging. Each design panel holds a visual voice, a narrative that speaks to identity and kinship. Symbols and line work are found on old artefacts that indicate belonging to Wadawurrung people. The water marks and mountain patterns were passed on to me from Mum and her grandma. Continuing this practice is for future generations as the walert walert holds significant healing properties. Making them and sharing knowledge aims to strengthen our Culture and bring family together. There is nothing like a good yarn while sewing or weaving and this is what the Elders do, and my ancestors always did together, sitting around sharing their way and teaching. 9144.1 - Digital colour film featuring Wadawurrung woman Tammy Gilson speaking about the walert walert (possum skins cloak) she made for the National Wool Museum Collection, and the cultural practice of making cloaks. Film is 7 minutes and 3 seconds in length. 9144.2 - Digital colour film featuring Wadawurrung woman Tammy Gilson speaking about the designs which feature on the walert walert she made for the National Wool Museum Collection. Film is 14 minutes in length.possum skin cloak, wadawurrung, first peoples, culture, tammy gilson, identity, tradition, design, walert walert

Black soft covered book. Contents include: Timeline, merger between University of Ballarat and the Ballarat School of Mines, David Battersby, Jacinta Allan, Robert R. T. Smith, 2020 Vision and Agenda, Peter Gell, IBM, Technology Park, Geoffrey Blainey, Karen Douglas, John Brumby, Graduation Procession, David Waldron, Robyn Brandenburg, beer awards, Victoria Mitchell, VIOSH 30th anniversary, Fadi Charcher, Colin Trembath, Ballarat Railway Station, Shelley Nash, James Coglan. Ballarat Foundation, Sandra Herbert, Horsham, possum skin cloak. university of ballarat, ballarat school of mines, battersby, david battersby, jacinta allan, university of ballarat timeline, robert h.t. smith, geoffrey blainey, karen douglas, academic procession, john brumby, australasian international beer awards, david waldron, robyn brandenberg, colin trembath, shelley nash, sandra herbert, possum skin cloak diana nikkelson, kelly barrett, bianca nikkelson

believed to be BuchanSepia Postcard of a bush camp, Three dogs and a possum skinBirthday Greetings social history

William Buckley was an escaped convict who lived with the Waddawurrung.Image of William Buckley wearing a possum skin cloak and wearing two spears.william buckley, aborigines, aboriginal, wuddawurrung

AboriginalGroup of Aboriginals seated on tree trunk, woman in possum skin cloak. Buggys in backgroundCarrs Plains

When he died at Camperdown in February 1883, Wombeetch Puyuun, also known as 'Camperdown George', was the last member of the Liwira Gundidj clan of the Djargurd Wurrung still living on Country.Image of Wombeetch Puyuun (Camperdown George) wearing traditional possum skin cloak and holding a walking stick Back: George Camperdowncdhs, wombeetch puyuun, djargurd wurrung, djargurdwurrung, camperdown george

Digitised directly from 'Blackfellows of Australia' by Charles Barrett and A.S. Kenyon (Sun Books)Aboriginal woman in possum skin cloak and holding a boomerang and spears. Woven baskets and a boomerang sit at her feet.aborigine, aboriginal, queen mary, fred kruger

Aimed at primary aged children, contains stories, activities and information to assist in education the young person.games, colour illustrationswurundjeri, woi wurrung, stories, activities for children, educational resources, possum skin cloaks, primary school education

Line image of a Corroboree of Victorian Aborigines.aborigines, aboriginal, corroboree, celebration, dancing, camping, campfire, possum skin cloak

Digitised directly from 'Blackfellows of Australia' by Charles Barrett and A.S. Kenyon (Sun Books)Black and white depiction of an Aboriginal woman wearing a possum skin cloak. She is Yarruun Parpur Tarneen of the Morporr Tribe, Victoria aborigine, aboriginal, yarruun parpur tarneen, morporr tribe

When he died at Camperdown in February 1883, Wombeetch Puyuun, also known as 'Camperdown George', was the last member of the Liwira Gundidj clan of the Djargurd Wurrung still living on Country.Image of Wombeetch Puyuun (Camperdown George) wearing traditional possum skin cloak and holding a spear at Lake Gnotuk, Camperdown, Victoriacdhs, wombeetch puyuun, djargurd wurrung, djargurdwurrung, camperdown george

When he died at Camperdown in February 1883, Wombeetch Puyuun (Camperdown George) (c1820-1883), was the last member of the Liwura Gundidj clan of the Djargurd Wurrung, still living on Country.Black and white studio photograph of Wombeetch Puyunn (Camperdown George) in traditional dress wearing a headband, kangaroo tooth necklace and possum skin cloak, holding a boomerang and carved shield Back: WOMBEETCH PUUYUUN, CHIEF, AND LAST OF THE LOCAL TRIBEScdhs, djargurd wurrung, djargurdwurrung, cdhsfirstnations

Standing proud, still here, the spirit of ten ancestral matriarchs adorned in contemporary ceremonial cloaks. Representing our women past, present and future, her Spirit, our culture, our Country (spelt with a capital for its importance and this is part of First Peoples protocols on acknowledging Country, our strength, our resilience and healing towards a sustainable future). The circle and diamond pattern are ancient symbols used by Wadawurrung people dating pre-colonisation on possum skin and kangaroo skin cloaks, other artefacts like spear heads (carved), wooden shields, stone tools and caves were painted with blood, ochre and bound with grass tree sap, black wattle tree sap and kangaroo fats. The diamond pattern was a strong design used by men on shields and women on baskets and adornments. Shields were taken from the tree in the colder months when the tree was cold as the wood came off cleaner. Ochre colours of red, white, yellow and charcoal were often used to colour in and decorate the skin side of possum skin cloaks, wooden shields, spear heads, baskets and some coolamon bowls.The design for this cloak has been simplified from the original artefact design.Cloak with black and white diamond and circle design on outer cloak and coral and white line pattern within lining. Trimming is solid black. Cloak is machine sewn and handstitched with hand stitching on shoulder seam.deanne gilson, wadawurrung, first nations, cloak

Juanita McLauchlan draws upon her Gamilaraay identity, history, and language to explore family connections, personal belongings, and body adornment. McLauchlan employs both printmaking and fibre-based practices to reflect her spiritual connection to Country and her cultural identity as an Aboriginal woman with English lineage. Her work considers how gathering and sharing ancestral knowledge preserves intergenerational ties, bridging past, present, and future. McLauchlan creates contact prints on blankets, capturing impressions of Wiradjuri Country in Wagga Wagga, NSW, where she currently lives and works. McLauchlan was born on her Grandmother’s Country, Gamilaraay Country, and has lived in many places across Australia before spending the last 20 years with her family in Wagga Wagga. McLauchlan says of this artwork: By compulsion to make and move my hands I combine my mixed crossed cultural heritage, using woollen blankets and possum skin to create necklaces that are soft and beautiful, begging to be worn and handled as a way to recognise and pay homage to those who have come before me. These body adornments/necklaces are the embodiment of the history that I carry on my shoulders, of who I am and finding the comfort of where I fit into this forever changing life. They are like a generational hug of confidence and warmth once they are placed over your head. Stories of my childhood come to mind when making each necklace. Guuma-li / gathering, is a time when my sister and I were staying with my grandmother, and she was called to deal with a snake next door. Even though the snake was longer than she was tall, it was no match for our grandmother. The snake is in the main necklace as an ode to our grandmother and the strengths she has passed to us. The woollen blankets have been contact printed with bush dyes and bound in red thread creating links that form an ethereal shape wrapped and held together with the possum skin.”

"The breeze going through the eel trap gives a feeling of water flowing through the vessel with the feathers softly waiving as the water flows. My grandfather Nicholas Couzens and my uncles made eel traps to fish the Hopkins River - this is how my mother learnt the techniques which she passed on to me."Bronwyn RAZEM Gunditjmara/Kirrae Whurrong Bronwyn Razem is an Indigenous Australian basket weaver and painter. She is a Gunditjmara woman of the Kirrae Whurrong clan of western Warrnambool on the Victorian coastline. Bronwyn’s practice involves an exploration of her Indigenous heritage and identity, and she creates symbolic representations of places and events that are meaningful to her family. She integrates ochres, sand and other materials into her paintings, and her works also draw on the possum skin cloak traditions of her ancestors. In 2008, Bronwyn was chosen by the Australia Council for the Arts to be part of a delegation of Indigenous artists to attend the 10th Pacific Arts Festival in Western Samoa. Bronwyn’s mother, Aunty Zelda Couzens, was a well-respected basket weaver and elder who taught Bronwyn basket-making techniques. Bronwyn now regularly conducts basket weaving workshops with Victorian Indigenous communities in order to facilitate the revival of cultural traditions. She has a Bachelor of Arts with Honours at Deakin University, and in 2008 she was enrolled in a Master by Research degree at Deakin Institute of Koorie Education, Geelong, and was living in Ballarat. (https://www.daao.org.au/bio/bronwyn-razem/biography/, accessed 18 April 2016) 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.Bronwyn RAZEM (1953- ) Gunditjmara/Kirraw Wurrong A woven New Zealand flax eel trap with emu feathers. This work won the University of Ballarat Acquisitive Award for work reflecting Victoria's Western District. The judges were impressed by Bronwyn Razem's translation of the traditional eel trap into a sculptural form evocative of the flow of water and possible the passage of time. The design and technical knowhow which Razem inherited from her mother, uncles, and grandfather connects this work to the family;s life and traditions. She then enhances the simplicity of this very functional object by the addition of delicate emu feathers, creating a work that creatively and symbolically transcends its original form. art, artwork, bronwyn razem, razem, eel trap, aboriginal, indigenous, available

At the first match of the 1934 Public Schools Premiership and Championships at Olympic Park (where AAMI Park is now) between Scotch College (white shorts) and Xavier College, (black shorts) a mark is missed by Xavier players and then taken by a Scotch player. Research by project volunteer, Fiona Collyer: A crowd of schoolboys standing behind a picket fence, watch with anticipation as two teams contest a football at the goalposts. The Public Schools Premiership and Championship was an Australian Rules football tournament held every winter over five weeks between six schools- Scotch College, Xavier College, Melbourne Grammar, Wesley College and traditional rivals Geelong Grammar and Geelong College. The school that won the most games out of the five played, won the competition. As the 1933 Premiers, Xavier College had the honour of playing the opening match of the season on 28 June against runners-up Scotch College at Olympic Park (where AAMI Park is now). The Public Schools Premiership matches were widely reported in Melbourne’s daily newspapers with photographs and commentary of every game. Weekly society magazine “Table Talk” featured reports and seven photographs of the first games of the season. Australian Broadcasting Commission (ABC) wireless station 3AR interspersed their afternoon program of reproduced music with detailed descriptions of the matches. Also reporting the matches was “Forty-Years-On”, presumably a student in the 1890s, whose regular column in The Herald newspaper “Activities In The Public Schools” published all the latest news on Victoria’s public (private) schools. In his column for The Australasian 7 July 1934, “Old Boy” writes about the Scotch versus Xavier match: “For more than half the game last week, Scotch was outplayed, but took the lead early in the last term and kept it. Scotch surprised even its own supporters by its dash in the last 25 minutes. Xavier, who became over confident by the prospects of victory, could not withstand the final onslaught. In the last quarter Scotch was the better side and won by seven points.” The final score was Scotch 11.11 (77 points) and Xavier 10.10 (70 points). At the end of this exciting match the overjoyed Scotch boys swarmed over the Olympic Park fences to chair their captain, Stanley Steele and carry him shoulder high, to the pavilion. The first documented game of a variation of Australian Rules football was played at Richmond Paddock (now Yarra Park) from 7 August 1858. Australian Rules football writer Hugh Buggy of The Argus 16 April 1952 explains: “It began when boys and masters of Scotch College and Melbourne Grammar School decided to play a 40-a-side game, with the first team to score two goals to be the winner. Goal posts were pitched more than a mile apart, one set on the Jolimont Hill and the other at Punt road Richmond. Nobody defined the boundary, and the play swung over the broad acres of the park and around the gum trees. It went on and on like a Test match, from noon till dusk. After 15 hours of play on three Saturdays the score was one goal all, and the game was abandoned for that season.” Rules of the game hadn’t been decided at this time - the earliest known rules were codified a year later in 1859. A sculpture and plaque located outside the Melbourne Cricket Ground (MCG), created by sculptor Louis Laumen in 2001, commemorates this game. It depicts two school boys chasing a ball along with umpire Tom Wills, a co-writer of the rules and promoter of Australian Rules football. A medley of Gaelic football, an Aboriginal game called marngrook as well as football played in English public (that is private) schools have been cited as inspiration for Australian Rules football. The word “Marngrook” meaning “game ball”, comes from the language of the Gunditjmara, First Nations people of southwestern Victoria. Marngrook was played at gatherings and celebrations and involved players competing to jump and catch the ball after it was kicked high into the air. The player that catches the ball then gets to kick it. The ball was made from possum skin, filled with pounded charcoal and tied with kangaroo sinews. Protector of Aborigines in Victoria, William Thomas (1794-1867) observed in 1841- “The men and boys joyfully assemble when this game is to be played. One makes a ball of possum skin, somewhat elastic, but firm and strong… The players of this game do not throw the ball as a white man might do, but drop it and at the same time kick it with their feet, using the instep for that purpose. The tallest men have the best chances in this game. Some of them will leap as high as five feet from the ground to catch the ball. The person who secures the ball kicks it. This continues for hours and the natives never seem to tire of the exercise.” The Victorian Football League (VFL), was founded in 1897 with eight teams playing Australian Rules football and held its first Grand Final at the MCG in 1902. From the start the games attracted large enthusiastic crowds, which included women. “Viva” writing in the Supplement to The Weekly Times - 3 July 1886 LADIES COLUMN (By Viva) FOOTBALL. A Social Sketch. “…Of the popularity of football and footballers among women, there can be no doubt. Young, soft hearted girls, who would not “tread upon a worm," avow that football matches are "awfully jolly," and seem to regard accidents as a necessary part of the amusement…a great proportion of the spectators were ladies.” “Minetta” writing for Punch Magazine - “Ladies Letter, Holmby House, Toorak” 22 June 1905 “The "Football Girl" is a feminine genus at present much to the fore in Melbourne. Not that she plays football—at least not beyond a kick in the backyard or paddock—oh, dear, no! Her interest in the game is purely from a spectacular point of view. "Football Girls" usually hunt in couples, with two male barrackers attached. They know all about So-and-So's form, and whether he is a trier or has been bought. They go to each match of their particular club, and watch the play intently, their faces wearing a decidedly strained expression when their club is getting the worst of it. They are not ashamed to barrack either, when matters are progressing successfully… Yours ever, MINETTA.” The Herald 2 July 1909 published a cartoon by Ambrose Dyson depicting women football fans, which asked- “THE QUESTION OF THE DAY. Should Girls Go To Football Matches? Should they? The sex made up their mind about the matter very early on.” The resounding answer was- “Well, I’d like to see the man that would stop me!” At the final match of the 1934 tournament on August 2, Melbourne Grammar finished the season unbeaten, winning their tenth Public Schools premiership in 16 years. The Weekly Times 11 August 1934 reported-“Melbourne Grammar…had a rather lucky escape against Xavier…Had a Xavier player not touched a shot, kicked by a team-mate, as it was going through goal Grammar would have been beaten.” Final score - Melbourne Grammar 13.7 (85 points) defeated Xavier College 12.9 (81 points). Ladder for the 1934 Season- Melbourne Grammar-5 wins Wesley College- 4 wins Scotch College- 3 wins Xavier College- 2 wins Geelong Grammar- 1 win Geelong College- 0 wins The Associated Public Schools of Victoria (APS) exists today where eleven member (private) schools, including co-educational schools, participate in 21 sporting competitions throughout the year. (The descriptor “Public School” references the historical usage of the term and the model of the British public). PUBLIC SCHOOLS FOOTBALL BEGINS WITH SCOTCH--XAVIER MATCH. (1934, June 29). The Age (Melbourne, Vic. : 1854 - 1954), p. 11. Retrieved June 23, 2025, from http://nla.gov.au/nla.news-article204824484 PUBLIC SCHOOLS FOOTBALL AT OLYMPIC PARK (1934, July 5). Table Talk (Melbourne, Vic. : 1885 - 1939), p. 5. Retrieved May 30, 2025, from http://nla.gov.au/nla.news-article149682433 PUBLIC SCHOOLS FOOTBALL. (1936, July 3). The Argus (Melbourne, Vic. : 1848 - 1957), p. 18. Retrieved May 30, 2025, from http://nla.gov.au/nla.news-article11888301 PUBLIC SCHOOLS. (1934, June 29). The Age (Melbourne, Vic. : 1854 - 1954), p. 5. Retrieved August 6, 2025, from http://nla.gov.au/nla.news-article204824486 https://en.m.wikipedia.org/wiki/History_of_Australian_rules_football COLLEGE SPORTS (1934, July 7). The Australasian (Melbourne, Vic. : 1864 - 1946), p. 48 (METROPOLITAN EDITION). Retrieved August 6, 2025, from http://nla.gov.au/nla.news-article145238393 GRAMMAR CHAMPIONS (1934, August 11). Weekly Times (Melbourne, Vic. : 1869 - 1954), p. 72. Retrieved August 6, 2025, from http://nla.gov.au/nla.news-article224562842 LETS LOOK AT FOOTBALL with HUGH BUGGY (1952, April 16). The Argus (Melbourne, Vic. : 1848 - 1957), p. 9. Retrieved August 6, 2025, from http://nla.gov.au/nla.news-article23174340 FOR YOUNG PEOPLE AMONG THE SCHOOLS. (1934, August 7). The Age (Melbourne, Vic. : 1854 - 1954), p. 4. Retrieved August 6, 2025, from http://nla.gov.au/nla.news-article205521661 https://www.nma.gov.au/defining-moments/resources/australian-rules-football#:~:text=In%20the%20winter%20of%201858,games%20of%20Australian%20Rules%20football. https://apssport.org.au/about/ http://lindsaymagazine.co/from-marngrook-to-australian-rules-football/ https://collection.australiansportsmuseum.org.au/objects/70993/possum-skin-ball FOOTBALL. (1886, July 3). Weekly Times (Melbourne, Vic. : 1869 - 1954), p. 6 (SUPPLEMENT TO THE STORY TELLER). Retrieved September 7, 2025, from http://nla.gov.au/nla.news-article221741193 Ladies' Letter. (1905, June 22). Punch (Melbourne, Vic. : 1900 - 1918; 1925), p. 28. Retrieved September 22, 2025, from http://nla.gov.au/nla.news-article175410975 THE QUESTION OF THE DAY. (1909, July 2). The Herald (Melbourne, Vic. : 1861 - 1954), p. 9. Retrieved September 22, 2025, from http://nla.gov.au/nla.news-article242062970Photographer notations on slide: "Scotch v. Xavier - Olympic Park B42".football, schools

Published: 29 June 1934 Published title: PUBLIC SCHOOLS FOOTBALL BEGINS WITH SCOTCH--XAVIER MATCH. Published caption: “The Public Schools 1934 Football season began yesterday when Scotch met Xavier on the Olympic Park ground, and after a wonderful recovery in the third term, Scotch registered a narrow win. Pictured above is the crowd of Scotch boys who congregated behind the goal after the addition of another goal to their score.” Description: Scotch College pupils exuberantly cheer their team’s goal at the first football match of the Public Schools Premiership and Championship for 1934 between Scotch College and Xavier College at Olympic Park, Melbourne (where AAMI Park is now). Research by project volunteer, Fiona Collyer: The Public Schools Premiership and Championship was an Australian Rules football tournament held every winter, over five weeks between six schools- Scotch College, Xavier College, Melbourne Grammar, Wesley College and traditional rivals Geelong Grammar and Geelong College. The school that won the most games out of the five played, won the competition. As the 1933 Premiers, Xavier College had the honour of playing the opening match of the season on 28 June against runners-up Scotch College at Olympic Park (where AAMI Park is now). The Public Schools Premiership matches were widely reported in Melbourne’s daily newspapers with photographs and commentary of every game. Weekly society magazine “Table Talk” featured reports and seven photographs of the first games of the season. Australian Broadcasting Commission (ABC) wireless station 3AR interspersed their afternoon program of reproduced music with detailed descriptions of the matches. Also reporting the matches was “Forty-Years-On”, presumably a student in the 1890s, whose regular column in The Herald newspaper “Activities In The Public Schools” published all the latest news on Victoria’s public (private) schools. In his column for The Australasian 7 July 1934, “Old Boy” writes about the Scotch versus Xavier match- “For more than half the game last week, Scotch was outplayed, but took the lead early in the last term and kept it. Scotch surprised even its own supporters by its dash in the last 25 minutes. Xavier, who became over confident by the prospects of victory, could not withstand the final onslaught. In the last quarter Scotch was the better side and won by seven points.” The final score was Scotch 11.11 (77 points) and Xavier 10.10 (70 points). At the end of this exciting match the overjoyed Scotch boys swarmed over the Olympic Park fences to chair their captain, Stanley Steele and carry him shoulder high, to the pavilion. The first documented game of a variation of Australian Rules football was played at Richmond Paddock (now Yarra Park) from 7 August 1858. Australian Rules football writer Hugh Buggy of The Argus 16 April 1952 explains- “It began when boys and masters of Scotch College and Melbourne Grammar School decided to play a 40-a-side game, with the first team to score two goals to be the winner. Goal posts were pitched more than a mile apart, one set on the Jolimont Hill and the other at Punt road Richmond. Nobody defined the boundary, and the play swung over the broad acres of the park and around the gum trees. It went on and on like a Test match, from noon till dusk. After 15 hours of play on three Saturdays the score was one goal all, and the game was abandoned for that season.” Rules of the game hadn’t been decided at this time - the earliest known rules were codified a year later in 1859. A sculpture and plaque located outside the Melbourne Cricket Ground (MCG), created by sculptor Louis Laumen in 2001, commemorates this game. It depicts two school boys chasing a ball along with umpire Tom Wills, a co-writer of the rules and promoter of Australian Rules football. A medley of Gaelic football, an Aboriginal game called marngrook as well as football played in English public (that is private) schools have been cited as inspiration for Australian Rules football. The word “Marngrook” meaning “game ball”, comes from the language of the Gunditjmara, First Nations people of southwestern Victoria. Marngrook was played at gatherings and celebrations and involved players competing to jump and catch the ball after it is kicked high into the air. The player that catches the ball then gets to kick it. The ball was made from possum skin, filled with pounded charcoal and tied with kangaroo sinews. Protector of Aborigines in Victoria, William Thomas (1794-1867) observed in 1841- “The men and boys joyfully assemble when this game is to be played. One makes a ball of possum skin, somewhat elastic, but firm and strong… The players of this game do not throw the ball as a white man might do, but drop it and at the same time kick it with their feet, using the instep for that purpose. The tallest men have the best chances in this game. Some of them will leap as high as five feet from the ground to catch the ball. The person who secures the ball kicks it. This continues for hours and the natives never seem to tire of the exercise.” The Victorian Football League (VFL), was founded in 1897 with eight teams playing Australian Rules football and held its first Grand Final at the MCG in 1902. From the start the games attracted large enthusiastic crowds, which included women. “Viva” writing in the Supplement to The Weekly Times-3 July 1886- LADIES COLUMN (By Viva) FOOTBALL. A Social Sketch. “…Of the popularity of football and footballers among women, there can be no doubt. Young, soft hearted girls, who would not “tread upon a worm," avow that football matches are "awfully jolly," and seem to regard accidents as a necessary part of the amusement…a great proportion of the spectators were ladies.” “Minetta” writing for Punch Magazine - “Ladies Letter, Holmby House, Toorak” 22 June 1905 “The "Football Girl" is a feminine genus at present much to the fore in Melbourne. Not that she plays football—at least not beyond a kick in the backyard or paddock—oh, dear, no! Her interest in the game is purely from a spectacular point of view. "Football Girls" usually hunt in couples, with two male barrackers attached. They know all about So-and-So's form, and whether he is a trier or has been bought. They go to each match of their particular club, and watch the play intently, their faces wearing a decidedly strained expression when their club is getting the worst of it. They are not ashamed to barrack either, when matters are progressing successfully… Yours ever, MINETTA.” The Herald 2 July 1909 published a cartoon by Ambrose Dyson depicting women football fans, which asked- “THE QUESTION OF THE DAY. Should Girls Go To Football Matches? Should they? The sex made up their mind about the matter very early on.” The resounding answer was- “Well, I’d like to see the man that would stop me!” At the final match of the 1934 tournament on August 2, Melbourne Grammar finished the season unbeaten, winning their tenth Public Schools premiership in 16 years. The Weekly Times 11 August 1934 reported-“Melbourne Grammar…had a rather lucky escape against Xavier…Had a Xavier player not touched a shot, kicked by a team-mate, as it was going through goal Grammar would have been beaten.” Final score - Melbourne Grammar 13.7 (85 points) defeated Xavier College 12.9 (81 points). Ladder for the 1934 Season- Melbourne Grammar-5 wins Wesley College- 4 wins Scotch College- 3 wins Xavier College- 2 wins Geelong Grammar- 1 win Geelong College- 0 wins The Associated Public Schools of Victoria (APS) exists today where eleven member (private) schools, including co-educational schools, participate in 21 sporting competitions throughout the year. (The descriptor “Public School” references the historical usage of the term and the model of the British public school). PUBLIC SCHOOLS FOOTBALL BEGINS WITH SCOTCH--XAVIER MATCH. (1934, June 29). The Age (Melbourne, Vic. : 1854 - 1954), p. 11. Retrieved June 18, 2025, from http://nla.gov.au/nla.news-article204824484 PUBLIC SCHOOLS FOOTBALL AT OLYMPIC PARK (1934, July 5). Table Talk (Melbourne, Vic. : 1885 - 1939), p. 5. Retrieved June 18, 2025, from http://nla.gov.au/nla.news-article149682433 PUBLIC SCHOOLS. (1934, June 29). The Age (Melbourne, Vic. : 1854 - 1954), p. 5. Retrieved June 3, 2025, from http://nla.gov.au/nla.news-article204824486 PUBLIC SCHOOLS FOOTBALL. (1936, July 3). The Argus (Melbourne, Vic. : 1848 - 1957), p. 18. Retrieved August 6, 2025, from http://nla.gov.au/nla.news-article11888301 https://en.m.wikipedia.org/wiki/History_of_Australian_rules_football COLLEGE SPORTS (1934, July 7). The Australasian (Melbourne, Vic. : 1864 - 1946), p. 48 (METROPOLITAN EDITION). Retrieved May 30, 2025, from http://nla.gov.au/nla.news-article145238393 GRAMMAR CHAMPIONS (1934, August 11). Weekly Times (Melbourne, Vic. : 1869 - 1954), p. 72. Retrieved June 1, 2025, from http://nla.gov.au/nla.news-article224562842 LETS LOOK AT FOOTBALL with HUGH BUGGY (1952, April 16). The Argus (Melbourne, Vic. : 1848 - 1957), p. 9. Retrieved June 15, 2025, from http://nla.gov.au/nla.news-article23174340 FOR YOUNG PEOPLE AMONG THE SCHOOLS. (1934, August 7). The Age (Melbourne, Vic. : 1854 - 1954), p. 4. Retrieved June 14, 2025, from http://nla.gov.au/nla.news-article205521661 https://www.nma.gov.au/defining-moments/resources/australian-rules-football#:~:text=In%20the%20winter%20of%201858,games%20of%20Australian%20Rules%20football. https://apssport.org.au/about/ http://lindsaymagazine.co/from-marngrook-to-australian-rules-football/ https://collection.australiansportsmuseum.org.au/objects/70993/possum-skin-ball FOOTBALL. (1886, July 3). Weekly Times (Melbourne, Vic. : 1869 - 1954), p. 6 (SUPPLEMENT TO THE STORY TELLER). Retrieved September 7, 2025, from http://nla.gov.au/nla.news-article221741193 Ladies' Letter. (1905, June 22). Punch (Melbourne, Vic. : 1900 - 1918; 1925), p. 28. Retrieved September 11, 2025, from http://nla.gov.au/nla.news-article175410975 THE QUESTION OF THE DAY. (1909, July 2). The Herald (Melbourne, Vic. : 1861 - 1954), p. 9. Retrieved September 17, 2025, from http://nla.gov.au/nla.news-article242062970 Photographer notations on slide: "Scotch v Xavier - Olympic Park B42".schools, football

Two women with possum shins and stolesPhoto mounted by Big Hill Art and Framing