This child's white broderie anglaise christening gown was worn by Robert Barnard, son of Mrs W N Barnard of Portland, when he was a young child, circa 1911.This item is representative of christening gowns in the early 1910s. Child's white broderie anglaise christening gown, hand sewn, three button closure, short sleeves, c. Circa 1911. Worn by Robert Barnard son of Mrs W N Barnard of Portland.flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, mrs w.n. barnard, w.n. barnard of portland victoria, robert barnard, child’s clothing c 1911, broderie anglaise, christening gown, ceremonial gown, ceremonial clothing, religious clothing

The constitution states that the object of the Society is to relieve the wants of the poor -especially women and children- by suppyling them with clothing ,boots, food, fuel and other necessaries. The members of the Society to be councillors wives and representatives of Religious organisations.The President shall be the Mayoress. the positions of Treasurer and Secretary shall be Honorary. Mrs. McCaskill , whose husband was a Councillor at that time was the first President, a position she held for many years. There were 32 Ladies Benevolent Societies in the metropolitan area at this time. By the early 2000s there only a few left and Ringwood was one of the last to close about 2008 when it was absorbed into the Citizen's Advice Bureau. Various typed and hand written documents relating to the Ringwood Ladies Benevolent Society formed in 1929. 1- Constitution and Rules. 2- First Annual Report dated 1930. 3- Financial report submitted to The Charities Board of Victoria. 4- Receipts and expenditure for year ending 30th June 1930. 5- List of Societies affiliated with the Central Council of Victorian Ladies' Benevolent Societies. 6- Notification of first Annual Meeting of the Society in 1930. 7- Miscellaneous documents and newspaper clipping relating to the Ringwood Ladies Benevolent Society.

This little bag of "whitener" additive for the washing of white clothes was manufactured in Hull in the United Kingdom mid and later 1900's. The Manufacturer, Ricketts, was one of the first manufacturers to employ women in equal proportions with males (a rarity before 1914). This product was used to improve the appearance of white fabrics. This ability to use a product that would "whiten" clothes chemically rather than the "hard boiling" of clothes was a time saver and a lot easier on the fabrics. This is a boon to rural families where time was of the essence (boiling took time). The blue coloring was introduced because the white colour perception is enhanced by the blue (fadeable and not permanent). The "washing machine industry" of the late 1900's emphasised "whitening" agents that were not so haphazard in producing blue stains, and allowed a "gentle" washing action. This item is very significant in detailing the early 1900's rural household domestic "chore" of washing white clothes to a "social" standard of cleanliness. White shirts were the mark cleanliness that those outside of the family judged the family unit by. The best clothes were worn to church on Sundays. Hard and mostly rural activities/work in the Kiewa Valley encompassing farming, crop cultivation, cattle/sheep and "field work" to do with the SEC Vic Hydro Scheme involved provided a stain prone environment. As appearances, of clothing, was on the whole not significant it was a different scenario at social and religious scenes. The ability to attain "brilliant" white shirts, dresses and bonnets by a less drastic method to that of "boiling" of clothes in vats, was a boon of that "era". The anti establishment revolt came later in the 1950's onward took longer to migrate from the cities and larger rural townships to eventually sneak into the Kiewa valley.This "blue bag" is a whitening agent wrapped in flannel or muslin, or sold ready bagged (1 ounce).It was used in the final rinse to "whiten white coloured clothes" The string was used to facilitate finger grip onto the "bag" after the wash had finished for easy removal to stop the hand and other surfaces from being stained by the blue colour residue drips.domestic and commercial laundries, starch and whitening additive, washing brightener

This 1920s wedding portrait helps understand the social and spiritual contexts of the Ararat community at a time when religious ceremonies were of great significance. The clothing helps identify the status of the couple and reflects their economic standing.Representative of the early social and spiritual Western ceremonies in the area of Ararat in the 1900sLarge, portrait-orientation black and white photograph mounted on card. Two people, dressed in formal wedding attire stand together in a studio. Bride carries a large boquet of flowers and has a ¾ length veil.Rear: "To Uncle Jim with best wishes / from Tom and Daisy / 11 2 20" / 1627 [cat.nbr]wedding, ceremony, photography, 1920s

The dress was probably worn at a christening in one of the Kiewa Valley churches (denomination unknown). The importance of the event to family and friends is shown by the quality of the garment. These style Christening dresses were often worn buy several children of the one family , both boys and girls. Other items such as hand made bonnet may have been part of this out fit. "KVHS 0123" The quality of the garment and the fashion style it represents is both historical, not only the time of its manufacture but also of the fashion in that era. It has christian religious implications and values of the time frame of regional life in the early1900s. Girl's white dress (christening event), fine cotton with lace border "broderie anglaise" with a row of lace flowers mid skirt "battenberg".This lace is also inserted in centre front panel and sleeves. Scolloped cotton is also on sleeves, neck and front. Pin tucked skirt. Opening back with drawstring fastening at neck and waist. Short sleeves and machine stitched children clothing, lace-battenberg and broderie anglaise, female clothing, dress, cotton, christening, dressmaking

Historically this item represents women's fashion in the 1920s to 1950s. As the material used in the construction is not of a high monetary value it can be assumed it was a day to day working woman apparel to keep the hat firmly fastened into the hair. It does indicate that fashion of the time was important within the regionThis item is a reflection of both the fashion mode of the 1920s to 1950s when long hair needed to be controlled by hair pins rather than later manufactured hair sprays. It is also an example of society's mores of tidiness and quasi religious beliefs of covering the hair and head when outdoorsHat Pin with a forest green opaque ball headclothing, millinery, hat accessories, 1920 fashion

Historically this item represents women's fashion in the 1920s to 1950s. As the material used in the construction is not of a high monetary value it can be assumed it was a day to day working woman apparel to keep the hat firmly fastened into the hair. It does indicate that fashion of the time was important within the regionThis item is a reflection of both the fashion mode of the 1920s to 1950s when long hair needed to be controlled by hair pins rather than later manufactured hair sprays. It is also an example of society's mores of tidiness and quasi religious beliefs of covering the hair and head when outdoorsThis pin has a black plastic tear-drop ball at its head (earth shaped). It has diamond like chiseled profile from a centre band to the apex of both ends. The centre region has a herring bone pattern. Identical to Item KVHS 0287hat pin, female head apparel, clothing accessories

Historically this item could be a valuable antique worn originally by a wealthy upper class woman. The fine hand painted pictures with gold boarders and porcelain body suggests the item was bought either in Europe or Britain and brought into Australia in the late 19 th to early 20 th century by a wealthy landed gentryThis item is a reflection of both the fashion mode of the 1800s to mid 1900s when long hair needed to be controlled by hair pins rather than later manufactured hair sprays. It is also an example of society's mores of tidiness and quasi religious beliefs of covering the hair and head when outdoorsHead of pin is six sided, domed top made of porcelain. Two sides have hand painted pictures of grapes, two sides with flower arrangement , two sides detailing cypress tree tips of branch, top has flowers and leaves with hidden small birdshat pin, porcelain hat accessory, millinery clothing

Historically this item represents women's fashion in the 1920s to 1950s. As the material used in the construction is not of a high monetary value it can be assumed it was a day to day working woman apparel to keep the hat firmly fastened into the hair. It does indicate that fashion of the time was important within the regionThis item is a reflection of both the fashion mode of the 1920s to 1950s when long hair needed to be controlled by hair pins rather than later manufactured hair sprays. It is also an example of society's mores of tidiness and quasi religious beliefs of covering the hair and head when outdoorsPin head consists of one eight petaled flower, two seed pods half open and one long leaf connecting leaf with seed pods. pin head and shaft are gold coloured. see KVHS 0352 for same pin except details are highlighted with darkened outlines(may be dirt)clothing, millinery, costume, women hat accessory

Historically this item represents women's fashion in the 1920s to 1950s. As the material used in the construction is not of a high monetary value it can be assumed it was a day to day working woman apparel to keep the hat firmly fastened into the hair. It does indicate that fashion of the time was important within the regionThis item is a reflection of both the fashion mode of the 1920s to 1950s when long hair needed to be controlled by hair pins rather than later manufactured hair sprays. It is also an example of society's mores of tidiness and quasi religious beliefs of covering the hair and head when outdoorsThis hat pin has a yellow/amber glass ball head. It in is the same style to KVHS 0357 and KVHS 0359clothing, millinery, costume, women hat accessory

Historically this item represents women's fashion in the 1920s to 1950s. As the material used in the construction is not of a high monetary value it can be assumed it was a day to day working woman apparel to keep the hat firmly fastened into the hair. It does indicate that fashion of the time was important within the regionThis item is a reflection of both the fashion mode of the 1920s to 1950s when long hair needed to be controlled by hair pins rather than later manufactured hair sprays. It is also an example of society's mores of tidiness and quasi religious beliefs of covering the hair and head when outdoorsA long hat pin with a royal blue glass head. It is in the same style to items KVHS 0357 and KVHS 0358clothing, millinery, costume, women hat accessory

Long white christening gown with short sleeves and Broderie Anglaise yoke, circa 1860'sflagstaff hill, warrnambool, shipwreck coast, maritime museum, maritime village, flagstaff hill maritime museum and village, christening gown, christening dress, baptism gown, baptism dress, religious ceremony, nightwear, sleepwear, clothing, fashion, 19th century, child’s christening gown, handmade clothing

This white christening gown was possibly worn by the donor, Mrs. W.N. Barnard.This 18500s christening gown is representative of gowns worn for this ceremony in the 1850s.Child's long, white christening gown, capped sleeves. Hand sewn, inserted panel in bodice and skirt, embroidered and eyelets. Circa 1850's. Possibly worn by Mrs W.N. Barnard when she was christened.flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, mrs w n barnard of portland victoria, robert barnard son of w n barnard, christening gown, 1850's christening gown, religious apparel, w n barnard

In the 1820s perforated cardboard first became available. Then, with the invention of the printing press, designs such as sentimental or religious mottos were pre-printed on the card and a Victorian craze began as it provided a simpler and cheaper method of embroidering for the masses compared to the previously far more expensive linen embroidery. Over the following decades embroidering of punched-card grew enormously in popularity and a variety of articles from Christmas decorations to birthday cards, and in this case a Neele case to celebrate Queen Victoria's golden Jubilee in 1887. The pioneer settlers and market gardeners of Moorabbin Shire had to be self reliant and made their own clothing and utensils. This is one of many items used to exhibit the skill and craftsmanship of the women in these families. Small cream coloured Punched-Cardboard needle case,with red satin lining and red cross-stitch decoration. The case contains four paper packets each containing sewing needles of a different gauge. Each packet of needles is 3 1/2 cms long and 1 cm wide. The size of the needles In red cot tonCross stitch on one side of the card needle case the word "NEEDLES" is embroidered, and on the other side the word "JUBILEE". Inside the needle case is four packets of different sized needles, by Wm Mattins1887, queen victorias golden jubilee, victorian punched card work, hand embroidery, different packets, different gauge sharp needles, wm shrimpton and sons, william mattins, abel morrals, copestakes, cross stitch

The pioneer settlers and market gardeners of Moorabbin Shire were very committed to their religious observances. The meetings and celebrations of religious rites gave them companionship and support during the difficult times of establishing their market gardens. The craftsmanship and skills of the families is shown in the clothing they made. The skill and craftsmanship shown in this christening - baptism - gown is and example of the clothing made by the pioneer settlers and market gardeners in Moorabbin Shire. The Maggs family were early settlers of this areaBaby's long, white cotton christening gown, with hand-embroidered feather stitch and very fancy extensive cut-work to the bodice and skirt. Short sleeves with scalloped edges. c1900. Good condition.clothing, brighton, moorabbin, pioneers, bentleigh, dressmaking, dendy henry, market gardeners, maggs geoff, craftwork, christening gown

This Baby's long white Christening gown is made from fine muslin, with short sleeves and cut-work and pin tucked front panels The women of the early settler families were very skilled dressmakers and made the clothes for their families. The early settler families followed the religious rites of their Christian Church and this Baby's Christening gown shows the dressmaking skills of the pioneer women of Moorabbin Shire c1900 , A Baby's Christening gown of fine white muslin with cut-work and needlework on yoke, gathered skirt and short sleeves with a draw string waist and neck . The front panel has 5 sections of pin tucks and cut work . clothing, christening gown, methodist church, church of england, brighton, moorabbin, pioneers, dressmaking, lacework, cutwork, market gardeners, early settlers, craftwork , bentleigh, , moorabbin shire blackburn nance, dairy farms, fruit orchards

Vestment worn at St Brigid's Church, Crossley. 20th CVestment worn at St Brigid's Church, Crossley. 20th CWhite synthetic stole.Symbol of cross machine embroidered in orange, yellow and blue. ecclesiastical clothing, vestments, religious objects

Worn during religious ceremonies at St Brigid's Church , Crossley during later part of 20th c.Oval shaped tunic style garmentRed, green and black embroideryecclesiastical clothing

Worn during religious ceremonies at St Brigid's Church, Crossley during later part of 20th c.ecclesiastical clothing

Worn during religious ceremonies at St Brigid's Church, Crossley during later part of 20th c.Full-length white linen ecclesiastical vestment with long sleeves . Velcro fasterner.ecclesiastical clothing

Tibetan felt hats, typically made from wool felt crafted from sheep or yak wool, are well-suited to the harsh, cold climate of the Tibetan Plateau. A lining and decorative elements, such as embroidery or patterns, are often added. The fur flaps, made from rabbit or fox fur, provide extra warmth. Felt hats are worn by both men and women.Tibetan hats (also known as ‘chuba hats’ or ‘tsamtha’) are rich in cultural significance. They are often worn during religious ceremonies, festivals, and other important occasions. The design and quality of a hat can indicate the wearer's social status or role within the community.Traditional Tibetan hat with silk brocaded crown in dark and light brown colours, with orange and green flower pattern, and large fur flaps.everyday life, clothing, hats

Tibetan felt hats, typically made from wool felt crafted from sheep or yak wool, are well-suited to the harsh, cold climate of the Tibetan Plateau. A lining and decorative elements, such as embroidery or patterns, are often added. The fur flaps, made from rabbit or fox fur, provide extra warmth. Felt hats are worn by both men and women. Tibetan hats (also known as ‘chuba hats’ or ‘tsamtha’) are rich in cultural significance. They are often worn during religious ceremonies, festivals, and other important occasions. The design and quality of a hat can indicate the wearer's social status or role within the community.Traditional Tibetan hat with silk brocaded crown in blue, red and golden colours, and large fur flaps. The TFG initials written in ink inside.everyday life, clothing, hats

Tibetan felt hats, typically made from wool felt crafted from sheep or yak wool, are well-suited to the harsh, cold climate of the Tibetan Plateau. A lining and decorative elements, such as embroidery or patterns, are often added. The fur flaps, made from rabbit or fox fur, provide extra warmth. Felt hats are worn by both men and women.Tibetan hats (also known as ‘chuba hats’ or ‘tsamtha’) are rich in cultural significance. They are often worn during religious ceremonies, festivals, and other important occasions. The design and quality of a hat can indicate the wearer's social status or role within the community.Traditional Tibetan hat with silk brocaded crown; it has dark brown background, and silver and beige flower pattern, the fur flaps are of ruse colour.everyday life, clothing, hats

Tibetan felt hats, typically made from wool felt crafted from sheep or yak wool, are well-suited to the harsh, cold climate of the Tibetan Plateau. A lining and decorative elements, such as embroidery or patterns, are often added. The fur flaps, made from rabbit or fox fur, provide extra warmth. Felt hats are worn by both men and women.Tibetan hats (also known as ‘chuba hats’ or ‘tsamtha’) are rich in cultural significance. They are often worn during religious ceremonies, festivals, and other important occasions. The design and quality of a hat can indicate the wearer's social status or role within the community.Traditional Tibetan hat with silk brocaded crown in blue and purple colours, with red and white flower pattern, and large fur flaps.everyday life, clothing, hats