Gwenyth Fletcher (nee Thompson) was born in 1922 in Burwood. At six months of age her family moved to Blackheath where she lived until her marriage to John Fletcher. When Gwenyth was four years old, her grandfather was the mayor of Blackheath and as such, he had to welcome the Duke and Duchess of Kent to the town. Gwenyth presented the future King George VI and his wife Elizabeth with a posy of flowers as part of the welcoming ceremony. John and Gwenyth were married in 1951 and in 1952 they moved to Canowindra. John was working for the Presbyterian Church and they needed an assistant sheep worker at Ernabella (now Pukatja), a remote First Nations community, in the far North West of South Australia and he had worked there prior to his marriage. The work involved sheep, vehicles and general handy man work, and trips to Finke (railway 200 miles east). After marriage John was again asked to work at Ernabella. He and Gwenyth left for Ernabella in 1953 and returned in November. They then bought a property in Canowindra and the family stayed for four years before returning to Ernabella. Two children were born whilst they were in Canowindra. The family stayed for eight years at Ernabella from 1958 to April 1966. During the time at Ernabella and Fregon, three more children were born. In May 1966, the family returned to the farm in Canowindra. John and Gwenyth retired from the farm in 1985 and moved to South Canowindra. The Wagga was probably made during the time at Ernabella from children's knits and other leftovers. John had to camp out from the home a lot in order to muster sheep and the desert nights are cold. There is evidence (ties) that Gwenyth made the wagga into a swag-like product that John could easily carry. There were few resources available to her in the remote region, so she used what she had. Gwenyth was known for her reuse of everything – she never threw anything out. Everything was repurposed or recycled. Gwenyth Fletcher was my mother-in-law. Because I was interested in quilts/quilting and patchwork she gave me the blanket instead of throwing it out. She gave it to me during the 1990s. - Donor, November 2025Wagga blanket with base made from two different beige/light khaki blankets. One of the blankets is lightly striped. The top is made up of random, non-geometrical pieces of cardigans and jumpers and other blankets that are machine stitched to the bottom blankets. The cardigans are different colours - light blue, red, navy, yellow and light yellow and are knitted with different patterns. The top blanket pieces are different greys. The cardigan pieces include a pocket, button holes and one of the blanket patches has some of a blanket stitched border. The top also has some green striped material patches. The whole blanket/quilt is bordered by a wide brown patterned material. Some of this material is also used as smaller patches on holes in the cardigans. There are also some hand stitched repairs.wagga, remote community, gwenyth fletcher, king george vi, canowindra, ernabella, pukatja, swag, blanket, sheep, rural life

First Aid during WWII was important for the civil population in case of attack or accidents especially in remote communities. This book was issued under the authority of the Minister for Home Security Dec. 1942This book informed the workforce employed by the SECV working on the construction of the Kiewa Hydro Electric Scheme in the remote Kiewa Valley.Small thick red book with title and 'author' written in white block letters on the front cover. 160 pages with some diagrams and bound by red tape.first aid, wwii, civil defence, kiewa valley

‘This is a soakage that has been around for a long time. Four ladies are collecting their water in coolamons. They have digging sticks with them from hunting and now they are getting water.’ This artwork was acquired as part of a project between City of Stonnington and World Vision.Epenarra is a remote indigenous community 220kms South East of Tennant Creek, Northern Territory.Framed artwork. Acrylic on canvas.There is a registration label on the back. 'Kwaty Nagenty' handwritten in texta on the canvas, registration label on the back. NOTE: two works cite the same Mossgreen catalogue number.stonnington contemporary art collection, first peoples, first nations, indigenous, aboriginal torres strait islander, painting, water, jessie akemarr beasley jr.

‘Cockatoos go and get food from the trees, seeds, conkaberry and bush beans. Cockatoos live near the creek.’ This artwork was acquired as part of a project between City of Stonnington and World Vision. Epenarra is a remote indigenous community 220kms South East of Tennant Creek, Northern Territory.Framed artwork. Mossgreen catalogue # 9 with certificate of authenticity World Vision. Acrylic on canvas.Canvas is titled on the back. NOTE: two works cite the same Mossgreen catalogue number.stonnington contemporary art collection, first peoples, painting, first nations, indigenous, aboriginal torres strait islander, jessie akemarr beasley jr., cockatoo

Aboriginal children in remote communities have the lowest rates of success in school. The reasons for the lack of success are well known, and mainly lie outside of the schools and their programs. Education authorities have made some poor choices in the past. They have not enforced the necessary discipline on children to attend school, and they have placed cultural sensitivity above the needs of the child to cope in the modern economy. More recently they have begun to concentrate on programs in literacy and numeracy, but success is limited because of the perverse incentives of other government initiatives. These initiatives have been blind to the need to deal with the absence of an economy in remote areas, and the absence of a work ethic among Aborigines who are welfare dependent. The absence of the work ethic and the absence of work have severely constrained the returns on the investment in Aboriginal education. The correct policy response to failure at school will be determined not simply by additional programs at school, but by how various issues of transition to the real economy - work, individual obligation, mobility - are managed. The transition will be better managed if educators and governments understand that education is essentially an instrument in economic integration, and that many remote communities are not viable, and where they are not schools should not be used as pawns to keep them afloat. Moreover, educators and governments should understand that western education cannot and should not preserve Aboriginal culture. Most importantly, parents' behaviour needs to change and where incentives to send children to school fail, compulsion must be used.school programs, education policy, literacy and numeracy, employment outcomes

These three photos were taken at the time of the opening of the Orbost Railway (Bairnsdale-Orbost) in 1916. This was an extremely important and much anticipated event for this remote community In East Gippsland, Victoria. This railway was constructed 1912-1916, and functioned until 1987. It was a 'developmental' railway line, constructed to encourage and promote development in this region which suffered from extremely poor transport and lack of access to markets.These photographs are significant because they are a record of an extremely important event in the history of Orbost, ie. the opening of the railway line in 1916.Three b/w photos/postcards of the Orbost Railway, 1916 2713.1 An oval shaped b/w photo/postcard showing a steam engine and five train carriages on a railway line, and workers beside the line using shovels. 2713.2 A panoramic rural view taken from an elevated position, showing paddocks, a long railway bridge on the right hand side with a line of telegraph poles beside it, one house on a road, and buildings in the distance. 2713.3 A steam train on a wooden bridge in the foreground. Steam from the train covers much of the photograph. Paddocks of maize, a barn and shed, and dead trees.2713.1 NEWMERELLA RAILWAY, ORBOST STANLEY VOGT, BAIRNSDALE 2713.2 Railway Viaduct, Orbost Flats 2713.3 First Government Train to Orbost, Official Opening. W S Vogt, Bairnsdaleorbost railway, newmerella

‘This is a beautiful landscape in sandhills country after rain. We went hunting for echidna and goanna and looking for witchetty grubs and bush potatoes.’ Artwork acquired as part of a project between City of Stonnington and World Vision. "This shows the soakage on my country. My tucker is conkerberry which is found all over this land." Epenarra is a remote indigenous community 220kms South East of Tennant Creek, Northern Territory.Mossgreen catalogue # 2 with certificate of authenticity World Vision. Acrylic on canvas.There is a registration level on the back of the artwork.stonnington contemporary art collection, first peoples, painting, first nations, indigenous, aboriginal torres strait islander, topsy akemarr beasley, landscape

With the creation of the township of Mount Beauty in 1946 the SECV made every effort to provide wholesome activities for the 3000+ people suddenly living in the remote new community. GRA-Y was an American system of Gymnastics for men and boys under the umbrella of the YMCA. The Gra-Y club continued on to the 1980s.This book is the manual used to train leaders and was used continually through the years. This copy was the property of Mr Ron White, who went on to become Engineer in Chief-Hydro.Cream coloured with black and red decals and writing on soft card cover. 142 pages held by two staples. Three red logos on top left hand side.Sub titles: 'A club program / for boys 9 to 12 / years of age' and along the bottom 'Young Men's Christian Association'Front and back stamp: The National Committee / Young Men's Christian Association / of Australiagra-y, ymca, gymnastics, boxing, wrestling, boys' club

The egg preservation material offered in this tin was during a period in Australia's history (especially in the rural areas) when the "freshness" of produce was not able to be maintained by refrigeration means. Rural towns did rely on the "Ice Works" providing block ice for prolonging "produce shelf life" however semi remote and smaller communities did not have that facility. It was products such as this egg preserving ability that enabled these smaller rural communities to maintain a constant source of healthy "short life" organic produce.This tin which contained egg preservative powder is very significant to a rural region (Kiewa Valley) in the late 1800's to early 1900's. It details the type of food preservative methods that were available to rural areas which lacked proper refrigeration means at their disposal. Basic foodstuff which required "special" preservation means to extend their "shelf" life were sometimes regarded as luxuries by semi remote communities. Kiewa Valley and its regions were typical of these remote communities in the time frame of this egg preservation product. The ability to keep products that deteriorate due to "normal" outdoor temperature (bacterior prone produce) was a factor of rural living.This round "tubular" tin has a indented lid which fits snugly into the top opening. The lid has a rolled out lip which ensures a degree of "air" tightness. The tin is pressed and folded together and has no synthetic inner cover to protect the egg preservative powder from the raw tin surface. This "raw" method was the typical application for all tins containing dry food stuffs in this period(mid 1900's) of goods manufacture. The outer tin surface has a tightly pressed laminated paper label with product and manufacturer's information (promotional, preservation "tips" and usage details - will preserve sixteen dozen eggs). On the "front" side "EGG PRESERVATIVE" underneath "OVO" ,underneath "REGISTERED" and in a double lined enclosed square "AWARDED TWO GOLD MEDALS" underneath is a sketch of a mixing dish containing fourteen visible eggs. The bottom label has within an oval boundary (white print on a blue background) "FOR HOUSEHOLD USE" underneath "OVO" and underneath "PRESERVES EGGS PERFECTLY WITHOUT MESS OR TROUBLE" On the opposite side of the tin is printed "VICKERY'S FIRST & ONLY ORIGINAL EGG PRESERVATIVE - in red print. Underneath this is a "round stamp" with the figurehead(royalty) and these encircling words" TASMANIAN INTERNATIONAL EXHIBITION" with a scrolled "GOLD MEDAL HOBART 1895" with another medal like "medallion" showing another female face with a "warrior" headdress and these encircling words "HONOR TO WHOM HONOR IS DUE". Below this within a scrollis printed "GOLD MEDAL BALLARAT 1896" underneath this is printed "MANUFACTURED BY OVO PROPRIETARY LIMITED BALLARAT"egg preservation, rural food storage, kitchen preservation facilities

Pt 1 History and contexts: 1. Australian Aboriginal and Torres Strait Islander mental health: an overview 2. A history of psychology in Aboriginal and Torres Strait Islander mental health 3. The social, cultural and historical context of Aboriginal and Torres Strait Islander Australians 4. The policy context of Aboriginal and Torres Strait Islander mental health Pt 2 Issues of Aboriginal and Torres Strait Islander mental health and wellbeing: 5. Mental illness in Aboriginal and Torres Strait Islander peoples 6. Social determinants of Aboriginal and Torres Strait Islander social and emotional wellbeing 7. Preventing suicide among Indigenous Australians 8. Anxiety and Aboriginal and Torres Strait Islander young people 9. Substance misuse and mental health among Aboriginal Australians 10. Trauma, transgenerational transfer and effects on community wellbeing 11. Indigenous family violence: pathways forward Pt 3 Mental health practice: 12. Working as a culturally competent mental health practitioner 13. Communication and engagement: urban diversity 14. Issues in mental health assessment with Indigenous Australians 15. Reviewing psychiatric assessment in remote Aboriginal communities 16. Promoting perinatal mental health wellness in Aboriginal and Torres Strait Islander communities Pt 4 Working with specific groups: models, programs and services: 17. Ngarlu: a cultural and spiritual strengthening model 18. Principled engagement: Gelganyem youth and community well being program 19. Dealing with loss, grief and trauma: seven phases to healing 20. The Marumali program: an Aboriginal model of healing 21. Mental health programs and services.colour photographs, tablesmental health

Social Engineering and Indigenous Settlement: Policy and demography in remote Australia John Taylor In recent years neo-liberals have argued that government support for remote Aboriginal communities contributes to social pathology and that unhindered market engagement involving labour mobility provides the only solution. This has raised questions about the viability of remote Aboriginal settlements. While the extreme view is to withdraw services altogether, at the very least selective migration should be encouraged. Since the analytical tools are available, one test of the integrity of such ideas is to consider their likely demographic consequences. Accordingly, this paper provides empirically based speculation about the possible implications for Aboriginal population distribution and demographic composition in remote areas had the advice of neo-liberal commentators and initial labour market reforms of the Northern Territory Emergency Response been fully implemented. The scenarios presented are heuristic only but they reveal a potential for substantial demographic and social upheaval. Aspects of the semantics of intellectual subjectivity in Dalabon (south-western Arnhem Land) Ma�a Ponsonnet This paper explores the semantics of subjectivity (views, intentions, the self as a social construct etc.) in Dalabon, a severely endangered language of northern Australia, and in Kriol, the local creole. Considering the status of Dalabon and the importance of Kriol in the region, Dalabon cannot be observed in its original context, as the traditional methods of linguistic anthropology tend to recommend. This paper seeks to rely on this very parameter, reclaiming linguistic work and research as a legitimate conversational context. Analyses are thus based on metalinguistic statements - among which are translations in Kriol. Far from seeking to separate Dalabon from Kriol, I use interactions between them as an analytical tool. The paper concentrates on three Dalabon words: men-no (intentions, views, thoughts), kodj-no (head) and kodj-kulu-no (brain). None of these words strictly matches the concept expressed by the English word mind. On the one hand, men-no is akin to consciousness but is not treated as a container nor as a processor; on the other, kodj-no and kodj-kulu-no are treated respectively as container and processor, but they are clearly physical body parts, while what English speakers usually call the mind is essentially distinct from the body. Interestingly, the body part kodj-no (head) also represents the individual as a social construct - while the Western self does not match physical attributes. Besides, men-no can also translate as idea, but it can never be abstracted from subjectivity - while in English, potential objectivity is a crucial feature of ideas. Hence the semantics of subjectivity in Dalabon does not reproduce classic Western conceptual articulations. I show that these specificities persist in the local creole. Health, death and Indigenous Australians in the coronial system Belinda Carpenter and Gordon Tait This paper details research conducted in Queensland during the first year of operation of the new Coroners Act 2003. Information was gathered from all completed investigations between December 2003 and December 2004 across five categories of death: accidental, suicide, natural, medical and homicide. It was found that 25 percent of the total number of Indigenous deaths recorded in 2004 were reported to, and investigated by, the Coroner, in comparison to 9.4 percent of non-Indigenous deaths. Moreover, Indigenous people were found to be over-represented in each category of death, except in death in a medical setting, where they were absent. This paper discusses these findings in detail, following the insights gained from the work of Tatz (1999, 2001, 2005) and Morrissey (2003). It also discusses a further outcome of this situation - the over-representation of Indigenous people in figures for full internal autopsy. Finding your voice: Placing and sourcing an Aboriginal health organisation?s published and grey literature Clive Rosewarne It is widely recognised that Aboriginal perspectives need to be represented in historical narratives. Sourcing this material may be difficult if Aboriginal people and their organisations do not publish in formats that are widely distributed and readily accessible to library collections and research studies. Based on a search for material about a 30-year-old Aboriginal health organisation, this paper aims to (1) identify factors that influenced the distribution of written material authored by the organisation; (2) consider the implications for Aboriginal people who wish to have their viewpoints widely available to researchers; and (3) assess the implications for research practice. As part of researching an organisational history for the Central Australian Aboriginal Congress, seven national and regional collections were searched for Congress?s published and unpublished written material. It was found that, in common with other Aboriginal organisations, most written material was produced as grey literature. The study indicates that for Aboriginal people and their organisations? voices to be heard, and their views to be accessible in library collections, they need to have an active program to distribute their written material. It also highlights the need for researchers to be exhaustive in their searches, and to be aware of the limitations within collections when sourcing Aboriginal perspectives. Radiocarbon dates from the Top End: A cultural chronology for the Northern Territory coastal plains Sally Brockwell , Patrick Faulkner, Patricia Bourke, Anne Clarke, Christine Crassweller, Daryl Guse, Betty Meehan, and Robin Sim The coastal plains of northern Australia are relatively recent formations that have undergone dynamic evolution through the mid to late Holocene. The development and use of these landscapes across the Northern Territory have been widely investigated by both archaeologists and geomorphologists. Over the past 15 years, a number of research and consultancy projects have focused on the archaeology of these coastal plains, from the Reynolds River in the west to the southern coast of the Gulf of Carpentaria in the east. More than 300 radiocarbon dates are now available and these have enabled us to provide a more detailed interpretation of the pattern of human settlement. In addition to this growing body of evidence, new palaeoclimatic data that is relevant to these northern Australian contexts is becoming available. This paper provides a synthesis of the archaeological evidence, integrates it within the available palaeo-environmental frameworks and characterises the cultural chronology of human settlement of the Northern Territory coastal plains over the past 10 000 years. Ladjiladji language area: A reconstruction Ian Clark and Edward Ryan In this reconsideration of the Ladjiladji language area in northwest Victoria, we contend that while Tindale?s classical reconstruction of this language identified a fundamental error in Smyth?s earlier cartographic representation, he incorrectly corrected that error. We review what is known about Ladjiladji and through a careful analysis demonstrate not only the errors in both Smyth and Tindale but also proffer a fundamental reconstruction grounded in the primary sources.ladjiladji, social engineering, dalabon, indigenous health, coronial system, radiocarbon dating

We don?t leave our identities at the city limits: Aboriginal and Torres Strait Islander people living in urban localities Bronwyn Fredericks Aboriginal and Torres Strait Islander people who live in cities and towns are often thought of as ?less Indigenous? than those who live ?in the bush?, as though they are ?fake? Aboriginal people ? while ?real? Aboriginal people live ?on communities? and ?real? Torres Strait Islander people live ?on islands?. Yet more than 70 percent of Australia?s Indigenous peoples live in urban locations (ABS 2007), and urban living is just as much part of a reality for Aboriginal and Torres Strait Islander people as living in remote discrete communities. This paper examines the contradictions and struggles that Aboriginal and Torres Strait Islander people experience when living in urban environments. It looks at the symbols of place and space on display in the Australian cities of Melbourne and Brisbane to demonstrate how prevailing social, political and economic values are displayed. Symbols of place and space are never neutral, and this paper argues that they can either marginalise and oppress urban Aboriginal and Torres Strait Islander people, or demonstrate that they are included and engaged. Juggling with pronouns: Racist discourse in spoken interaction on the radio Di Roy While the discourse of deficit with regard to Australian Indigenous health and wellbeing has been well documented in print media and through images on film and on television, radio talk concerning this discourse remains underresearched. This paper interrogates the power of an interactive news interview, aired on the Radio National Breakfast program on ABC Radio in 2011, to maintain and reproduce the discourse of deficit, despite the best intentions of the interview participants. Using a conversation-analytical approach, and membership categorisation analysis in particular, this paper interrogates the spoken interaction between a well-known radio interviewer and a respected medical researcher into Indigenous eye health. It demonstrates the recreation of a discourse emanating from longstanding hegemonies between mainstream and Indigenous Australians. Analysis of firstperson pronoun use shows the ongoing negotiation of social category boundaries and construction of moral identities through ascriptions to category members, upon which the intelligibility of the interview for the listening audience depended. The findings from analysis support claims in a considerable body of whiteness studies literature, the main themes of which include the pervasiveness of a racist discourse in Australian media and society, the power of invisible assumptions, and the importance of naming and exposing them. Changes in Pitjantjatjara mourning and burial practices Bill Edwards, University of South Australia This paper is based on observations over a period of more than five decades of changes in Pitjantjatjara burial practices from traditional practices to the introduction of Christian services and cemeteries. Missions have been criticised for enforcing such changes. However, in this instance, the changes were implemented by the Aboriginal people themselves. Following brief outlines of Pitjantjatjara traditional life, including burial practices, and of the establishment of Ernabella Mission in 1937 and its policy of respect for Pitjantjatjara cultural practices and language, the history of these changes which commenced in 1973 are recorded. Previously, deceased bodies were interred according to traditional rites. However, as these practices were increasingly at odds with some of the features of contemporary social, economic and political life, two men who had lost close family members initiated church funeral services and established a cemetery. These practices soon spread to most Pitjantjatjara communities in a manner which illustrates the model of change outlined by Everett Rogers (1962) in Diffusion of Innovations. Reference is made to four more recent funerals to show how these events have been elaborated and have become major social occasions. The world from Malarrak: Depictions of South-east Asian and European subjects in rock art from the Wellington Range, Australia Sally K May, Paul SC Ta�on, Alistair Paterson, Meg Travers This paper investigates contact histories in northern Australia through an analysis of recent rock paintings. Around Australia Aboriginal artists have produced a unique record of their experiences of contact since the earliest encounters with South-east Asian and, later, European visitors and settlers. This rock art archive provides irreplaceable contemporary accounts of Aboriginal attitudes towards, and engagement with, foreigners on their shores. Since 2008 our team has been working to document contact period rock art in north-western and western Arnhem Land. This paper focuses on findings from a site complex known as Malarrak. It includes the most thorough analysis of contact rock art yet undertaken in this area and questions previous interpretations of subject matter and the relationship of particular paintings to historic events. Contact period rock art from Malarrak presents us with an illustrated history of international relationships in this isolated part of the world. It not only reflects the material changes brought about by outside cultural groups but also highlights the active role Aboriginal communities took in responding to these circumstances. Addressing the Arrernte: FJ Gillen?s 1896 Engwura speech Jason Gibson, Australian National University This paper analyses a speech delivered by Francis James Gillen during the opening stages of what is now regarded as one of the most significant ethnographic recording events in Australian history. Gillen?s ?speech? at the 1896 Engwura festival provides a unique insight into the complex personal relationships that early anthropologists had with Aboriginal people. This recently unearthed text, recorded by Walter Baldwin Spencer in his field notebook, demonstrates how Gillen and Spencer sought to establish the parameters of their anthropological enquiry in ways that involved both Arrernte agency and kinship while at the same time invoking the hierarchies of colonial anthropology in Australia. By examining the content of the speech, as it was written down by Spencer, we are also able to reassesses the importance of Gillen to the ethnographic ambitions of the Spencer/Gillen collaboration. The incorporation of fundamental Arrernte concepts and the use of Arrernte words to convey the purpose of their 1896 fieldwork suggest a degree of Arrernte involvement and consent not revealed before. The paper concludes with a discussion of the outcomes of the Engwura festival and the subsequent publication of The Native Tribes of Central Australia within the context of a broader set of relationships that helped to define the emergent field of Australian anthropology at the close of the nineteenth century. One size doesn?t fit all: Experiences of family members of Indigenous gamblers Louise Holdsworth, Helen Breen, Nerilee Hing and Ashley Gordon Centre for Gambling Education and Research, Southern Cross University This study explores help-seeking and help-provision by family members of Indigenous people experiencing gambling problems, a topic that previously has been ignored. Data are analysed from face-to-face interviews with 11 family members of Indigenous Australians who gamble regularly. The results confirm that substantial barriers are faced by Indigenous Australians in accessing formal help services and programs, whether for themselves or a loved one. Informal help from family and friends appears more common. In this study, this informal help includes emotional care, practical support and various forms of ?tough love?. However, these measures are mostly in vain. Participants emphasise that ?one size doesn?t fit all? when it comes to avenues of gambling help for Indigenous peoples. Efforts are needed to identify how Indigenous families and extended families can best provide social and practical support to assist their loved ones to acknowledge and address gambling problems. Western Australia?s Aboriginal heritage regime: Critiques of culture, ethnography, procedure and political economy Nicholas Herriman, La Trobe University Western Australia?s Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal ?heritage regime? in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people. Read With Me Everyday: Community engagement and English literacy outcomes at Erambie Mission (research report) Lawrence Bamblett Since 2009 Lawrie Bamblett has been working with his community at Erambie Mission on a literacy project called Read With Me. The programs - three have been carried out over the past four years - encourage parents to actively engage with their children?s learning through reading workshops, social media, and the writing and publication of their own stories. Lawrie attributes much of the project?s extraordinary success to the intrinsic character of the Erambie community, not least of which is their communal approach to living and sense of shared responsibility. The forgotten Yuendumu Men?s Museum murals: Shedding new light on the progenitors of the Western Desert Art Movement (research report) Bethune Carmichael and Apolline Kohen In the history of the Western Desert Art Movement, the Papunya School murals are widely acclaimed as the movement?s progenitors. However, in another community, Yuendumu, some 150 kilometres from Papunya, a seminal museum project took place prior to the completion of the Papunya School murals and the production of the first Papunya boards. The Warlpiri men at Yuendumu undertook a ground-breaking project between 1969 and 1971 to build a men?s museum that would not only house ceremonial and traditional artefacts but would also be adorned with murals depicting the Dreamings of each of the Warlpiri groups that had recently settled at Yuendumu. While the murals at Papunya are lost, those at Yuendumu have, against all odds, survived. Having been all but forgotten, this unprecedented cultural and artistic endeavour is only now being fully appreciated. Through the story of the genesis and construction of the Yuendumu Men?s Museum and its extensive murals, this paper demonstrates that the Yuendumu murals significantly contributed to the early development of the Western Desert Art Movement. It is time to acknowledge the role of Warlpiri artists in the history of the movement.b&w photographs, colour photographsracism, media, radio, pitjantjatjara, malarrak, wellington range, rock art, arrernte, fj gillen, engwura, indigenous gambling, ethnography, literacy, erambie mission, yuendumu mens museum, western desert art movement

The Country Women’s Association of Australia advances the rights and equity of women, families and communities in Australia through advocacy and empowerment, especially for those living in regional, rural and remote Australia. The Country Women’s Association of Victoria was founded in 1928 and the Warrnambool Branch was founded in 1931. The branch has given assistance through the years to the Red Cross, Baby Health Centres, the Warrnambool Hospital, bush fire relief, mental health and aged care and it has regular displays of country arts and crafts. In 1961 the C.W.A. Centre and Rest Rooms were opened in Kepler Street, Warrnambool. In 2016 the group celebrated the 85th anniversary of its founding.This booklet is of interest to researchers and others wanting a brief outline of the history of the Warrnambool Branch of the Country Women’s Association. This is a small booklet of 12 pages. The front cover is white with black printing and it has a yellow back cover. The booklet has black plastic spiral binding. The pages contain printed information, photocopies of newspaper articles, a knitting pattern and other photocopied material. The booklet has been produced in-house by the Warrnambool Country Women’s Association.‘Looking Back at 85 Years, the History of the Warrnambool Branch of the Country Women’s Association of Victoria Inc. 1931 until 2016 and Still Going Strong.’country women’s association, history of warrnambool

The Community Centre was built in the early 1950’s as an all-purpose hall for the social and recreational use of the workers and families employed on the Victorian state government Kiewa Hydro-electric scheme. The hall was originally called Mt Beauty Recreation Centre and later changed to Mt Beauty Community Centre. It has been the heart of the community for over 65 years and had a heritage listing put on it around the year 2000. The Alpine Shire secured a heritage grant and the hall was restored to its former glory in 2000. In heritage circles it is claimed that the hall is the best example of a 1950’s construction town community hall, which is still functioning anywhere in AustraliaThe Community Centre was and is a very important part of life in the small remote community of Mount Beauty and a range of activities have taken place in the Community Centre over the past 65 years- Picture theatre; Dances and balls; A physical education and boxing club run by Alex McCollough for 30 years; School and social club concerts; Girls gymnastics; Drama group productions, revues and pantomimes; Callisthetics and ballet; Badminton; Wedding receptions and birthday parties; Music festival events; Staging area in times of natural disaster; The library for many years; Shire and community meetings; Secondary College gymnasium for many years and shelter for the Community Market in inclement weather 1 – 1972 specifications for colour scheme of original Mt Beauty Recreation centre, Typed on buff foolscap paper with small colour swatches and letter of explanation to Mr A.J. McCullough. 2 – Set of 10 colour photographs of the upgrade and extension to Mt Beauty Community Centre undertaken in 2000. Photos mounted 2 to a page on blue copy paper. 3. Second copy of No.1 above. Also - typed A4 sheet re history of "The Mount Beauty Community Centre"1 – Header on pages-Mate’s Colour Bar Personal Colour Scheme for Recreation Centre Mt Beauty Vic. 21/3/62. Accompanying letter to A.J McCullough signed by Colour Consultant Ena Chatuein 2. First page of photos, written in black felt marker – Mt Beauty Community Centre 30/11/00 mt beauty, community centre

The early forties saw rapid growth of Bogong Village, with single and married men’s quarters, workshops, mess huts and administrative offices. The facilities necessary for communal living were quickly in place- a post office, police station, co-op store, medical centre, community hall/theatre, tennis courts and school. Bogong Primary School opened in 1941 to provide an education for the families of employees of the State Electricity Commission of Victoria. The school had up to date equipment and received glowing reports from school inspectors. It closed circa 1970.The Bogong State School was opened for the children of S.E.C.V. workers who lived in Bogong in a remote part of north east Victoria. The nearest school would have been 14 miles away and over mountain roads subject to heavy construction traffic and extremes of climatic conditionsBlack and white photograph of a group of 6 children playing on play equipment in the schoolyard at Bogong Primary School. The area is enclosed by tall trees in a bush-like settingbogong state school; secv; kiewa hydro electric scheme;

Mt Beauty Drama groupMt Beauty formed a drama group to entertain the community as they lived in a small remote town. Collection consists of: 1. Six typed A4 sheets - 'Out in the Cold Cold Snow' 2. Blue booklet A5 94 pages 'Sailor, Beware' and 3 copies of the handout to the audience including the cast 3. Orange booklet A5 8 pages 'Red Hot Cinders' and a copy without the orange cover. 4. Foolscap size with yellow pages at the front followed by 42 white pages 'Babes in the Wood' 5. A white card listing the cast for 'The Importance of Being Earnest' 6. Colored pages of handout for 'Cinderella' including the cast and dated 1959 7. 3 newspaper cuttings 8. 4 photos - Sailor Beware Photos are labelledmt beauty, drama group, entertainment, organisation, the arts

This Cresolene vapouriser is an "American" product when "home" based remedial products were of a high demand due to lack of specialised medical facilities such as a hospital in rural communities. "An apparatus for reducing medicated liquids to a state of vapor suitable for inhalation or application to accessible mucous membrane A device for volatising liquid anesthetics." The only criteria used by Health authorities in the decision to provide a community with hospitals was and still is the size of the population it feeds. The introduction of the SEC Victorian Hydro Electricity Scheme started in the 1940's, was the impetus for health planners to build a hospital in the Kiewa Valley. Rural regions especially those considered semi or fully remote locations had to rely on farm based remedial health "alternative medical treatment". This product is such a remedy.This vapouriser is very significant to a rural area such as the Kiewa Valley as it demonstrates the "home" remedies that were available to rural communities such as the cattle and sheep stations before the Kiewa Valley had a hospital(1949). The influx of workers employed by the SEC Vic. Hydro Electricity Scheme(circa 1940's onward) changed dramatically the need for a hospital and specialised medical treatment. The reliance of "health products" such as this vaporiser were still in high demand especially when on the box of this product was printed "Guaranteed under the Food and Drugs Act, June 30, 1906, Serial no. 436". Also on the packaging is printed "A remedy Whooping Cough also Asthma, Catarrh, Colds Diptheria, Croup, Coughs Hay Fever, Sore Throat, Influenza, Etc." An additional benefit of this product "Is obnoxious to Moths, Flies, Mosquitos, Ants, Cock Roaches, Hen Lice, and other Troublesome insects." This advertising is dated before a tightening in the "advertising" legislation of post mid 1900's. However it was a good attraction for rural communities wanting relief of "rural" pests. This vaporiser stand with its cradle and dish is made from cast iron (stand) and tin (dish). At the bottom of the "dish" is a flame diffusion port with eight heat directional holes. The stand upright is painted gold in colour.See KVHS 0342 (B) for markings and advertising material printed on the box which contains this item.home based vaporisers, first aid, home nursing, over-the-counter medicines

CWA Tawonga 1946 - 1988 collection of its written history. The C.W.A. aimed to improve the health, welfare and education of women and children in the country. The book gives examples of all activities the members were involved in over the years and their involvement with other CWA groups in the North East of Victoria. Through the photos it also gives a good example of women's fashions over the years.History of CWA Tawonga by Clare Roper, President, founding member and local resident. Women in Tawonga were mostly on farms and in 1946 felt remote after WWII as it affected available workers and the well being of children. The Country Women's Association improved the living conditions and well being of members in the Kiewa Valley community.Scrap book with block handwritten and coloured heading. Cover: Centre middle has a coloured photo of 10 ladies standing below a CWA logo. Covered with clear plastic. Consists of photos, newspaper clippings and typed sheets."CWA Tawonga from 1946 collected by C. Roper" - top of front pagecountry women's association; clare roper; tawonga;

The Tawonga C.W.A. formed on 7th Feb. 1946. It was a very active group with 45 members in that year. Numbers fluctuated throughout the years and totalled 26 members in 1988. The Tawonga C.W.A. often combined activities with the other branches in the Kiewa Valley. The C.W.A. aimed to improve health, welfare and education for women and children in the country. The book gives examples of all the activities the members were involved in over the years and their involvement with other C.W.A. groups in North East Victoria and Victoria. There are many photos of members and their activities too. These photos give a good representation of what womens fashions were during the mid part of the 20 century. Historical: Women living in Tawonga were mostly on farms and, in 1946, when the branch commenced would have been feeling more remote with WW11 having had an effect on available workers and the well being of the women and children. This scrap book was complied by Claire Roper one of the founding members of the CWA. It traces the history of the Tawonga branch of the CWA, its members and what they did which improved the living conditions for their community. Large scrap book held together by 3 large staples originally with blank pages. The pages have been written on and newspaper articles have been pasted in. The book was covered with light brown paper, the heading has been handwritten using block letters coloured in green with black outline. Centre front of the book has a photo of ladies dated 1978. Their names are typed in underneath. The book has then been covered by clear plastic.The title: "C.W.A. / Tawonga / Scrap Book / Collected by C. Ropercountry women's association of victoria. tawonga. clare roper.

Tawonga C.W.A. was involved in dressmaking and other home industries.The Tawonga branch of the C.W.A. commenced on the 7th Feb. 1946 and often combined activities with the other branches in the Kiewa Valley. The C.W.A. aimed to improve health, welfare and education for women and children in the country. This was achieved by getting together and exchanging ideas on dressmaking while providing for their families and the local community, possibly selling their products at fetes.Women living in Tawonga were mostly on farms and, in 1946, when the branch commenced would have been feeling more remote with WW11 having an effect on available workers and the well being of the women and children.Small white and grey book with picture of tape measure and cotton reel on the cover. It has 15 pages including the cover which is printed on too. It has general instructions for sewing. Held by 2 staplesCover: Woman's Realm presents / Dressmaking / made easy / Simple instructions and / step-by-step diagrams for / making your own clothes tawonga. country woman's association of victoria. dressmaking. woman's realm. c.w.a.

At the beginning of the KHES, a team of facilitators from the YMCA under the supervision of a Mr A. Clarke, were co-opted to organize social and sporting activities for the thousands of workers relocated to the remote work site.The Athletics Club was one of the first clubs to organise activities and Boxing and allied disciplines, weight-lifting, wrestling and gymnastics were very popular. Regular displays and fight contests were held in the Community Centre and before that the Recreation Centre.x 18 Black and white photos of various sizes. Men and boys boxing. One photo includes a group of boxers lined up. Their names are on the back.mt beauty athletics club, ymca, boxing

This Christian Bible by Professor James Moffatt from the United Free Church College in Glasglow Scotland was at a time when translated Christian bibles(Greek to English) were being review as to the accuracy of their translated words. This period was in the early 1900's specifically during and between the two major World Wars of 1914-18 and 1939-45 and also covering the Great Depression(1939). All these periods were ones of death, destruction and "loss of faith". Bibles which provided greater clarity of better times ahead flourished. This book offered its readers hope for the future (in terrible times). The regions that it covered were those who belonged to the Christian Faith. The significance of this bible to the Kiewa Valley is that it provides an insight of those Christians living in a semi remote rural region at the period in Australian history where forces outside of this area were placing hardships which were "foreign" to them, as a family and as a community. The major Christian religions within the Kiewa Valley were either of the Catholic or English Protestant teachings. These groups still remain the dominant ones well into the 2nd Millennium. Spiritual relief to overcome harsh rural setbacks is not just specific to the Australian rural sector but is also global. With the influx of migrant workers from the war torn European nations (after WWII) a broader coverage of Christian and other faiths developed. A "positive" saying, when crops failed and bush fires and river floods sprang up, rallied the faithful "with God's help" This hard covered bible consists of six pages of preamble including title, publishing details, printer and author's preface. The book has 388 pages of black print. Relevant reference lines are notated by numbers on the left side of the page. On the front dust cover is a cream silhouette against a light blue backdrop highlighting a smoking "Aladdin's" Arabic oil lamp on a cenotaph. The hard cover has a embossed emblem of a lantern with a plume of smoke rising from the spout. This is all encapsulated by a circle. The spine also has this emblem. On the dust jacket, front "THE MOFFATT NEW TESTAMENT", and the back cover has blue writing on a cream background. On the spine, at the top "JAMES MOFFATT" below this a white on blue silhouette of "Alalddin's lamp" below this is (in blue letters against a light blue background " THE NEW TESTAMENT A NEW TRANSLATION" On inside cover a signature "Clare Roper". The hard cover has marked in red print "THE NEW TESTAMENT ANEW TRANSLATION MOFFAT" christian bible, prayer, new testament, religion, faith.

This early 1900's tin which contained loose leaf blended tea was imported into Australia by those tea merchants who wanted to provide the Australian tea drinkers with quality tea. It could well be early Lipton distributors to both city and rural clients and consumers. This was in a period when most rural families were heavy tea drinkers. It was well before the introduction of coffee as a drink (especially instant) for the early morning, after meals and general "drink any time" pick me up beverage.This relatively large tea tin marks a period in time when loose leaf tea was in great demand and large quantities were not only used by families but also restaurants, workers mess halls and remote large rural families. The ability to obtain a quick tea supply in semi remote rural areas such as the Kiewa Valley was not possible due to the factors of all weather road access and the economics of traders going out of their way. Stocking up with important beverages, such as tea, was a "one of those things" that early rural communities had to endure with. Bulk storage tins such as this item were not only a requirement but also offered storage for other household items. This usefulness was not overlooked by the "canny" rural family.This large metal tin container was specifically manufactured for the kitchens requiring a bulk storage "bin" type of loose leaf tea content. When emptied, it could also be used as a general kitchen storage container for other bulk consumables.On the front side and in the background, there are three sketches of Egyptian pyramids(increasing in size from left to right). At the forefront there is a camel "train" loaded with supplies and handlers, making their way over the sandy desert going towards a large sign(in a freehand script) "PYRAMIDS BLEND". The left side "Specially Selected" and underneath "PURE TEAS" below this and within a circle is the figure of a Geisha clad of Asian appearance (with a fan in a raised hand with boxes(of varying sizes) around her. All these are in (off white design and wording on a green background. On the back in green print on off white background "PYRAMIDS BLEND" and underneath "OF SPECIALLY SELECTED PURE TEAS". On either side are columns of similar print. To the left "THESE UNRIVALLED BLENDS ARE GUARANTEED TO CONTAIN ONLY PURE TEAS".To the right "SPECIALLY SELECTED FROM THE CHOICE GROWTHS OF CHINA INDIAN & CEYLON". Below both columns is "for delicacy & fragrance of flavor, combined with great strength, and are confidently recommended to the public as the best values in teas obtainable" On the last side is a sketch of an " Indian encircled, holding a staph with palm trees in the background and four tea containers on his left, with "PYRAMID BLEND" as a subject heading. There are two Oxen pulling a two wheeled cart with a load of six large boxes. On lid and barely readable "FIVE POUNDS NET"loose leaf tea containers, food storage tins, kitchen tidies

THE AUSTRALIAN TRUST OF CONSERVATION VOLUNTEERS, ONE OF 14 INDIVIDUALS AND ORGANIZATIONS, TO RECEIVE UNITED NATIONS ENVIRONMENT AWARD NAIROBI, 1 June 2000 - The United Nations Environment Programme (UNEP) announced today that the Australian Trust of Conservation Volunteers of Australia (ATCV), has been elected to the prestigious ranks of its Global 500 Roll of Honour for outstanding contributions to the protection of the environment. ATCV is one of 14 individuals and organizations to receive this honour in 2000. Founded in 1982, ATCV is a national, not-for-profit community organization, whose mission is to attract and manage a force of volunteers in practical conservation projects for the betterment of the Australian environment. ATCV completes more than 4000 week-long conservation projects in urban, regional and remote areas of Australia each year. Activities range from bush regeneration, tree planting, seed collection, endangered species protection, weed control, flora and fauna surveys, walking trail construction, fencing, environmental monitoring and the protection of world heritage areas. ATCV community participation has resulted in more than 1.8 million trees being planted in 1999, and in more than 7.3 million trees planted over the past 10 years. Community involvement totalled 200,000 project days in 1999 and more than 700,000 days since 1989. To encourage the involvement of young people, ATCV developed and manages the federal government-funded programme Green Corps. Green Corps is a six-month traineeship for 17 to 20 year-olds, which incorporates conservation projects and accredited training. Since 1997, more than 4,000 trainees have completed the Green Corps programme. ATCV is a founding member of the International Conservation Alliance, which brings together organizations working in conservation volunteering, and is a member of the World Conservation Union (IUCN). " The award will be presented in Adelaide, Australia, at the World Environment Day ceremonies on 4 June 2000. World Environment Day, which is celebrated in some 120 countries around the world on 5 June, was established by the United Nations General Assembly in 1972 to focus global attention and action on environmental issues. Some 701 individuals and organizations, in both the adult and youth categories, have been honoured since UNEP launched the Global 500 award in 1987. Among prominent past winners are: French Marine explorer Jacques Cousteau; Sir David Attenborough, producer of environmental television programmes; Gro Harlem Brundtland, former Prime Minister of Norway; Anil Aggarwal, the prominent environmentalist from India; Ken Saro-Wiwa, the environmental and human rights activist from Nigeria who was executed for leading the resistance of the Ogoni People against the pollution of their Delta homeland; the World Wide Fund for Nature (WWF), Jimmy Carter, former President of the United States; Jane Goodall of the United Kingdom whose research on wild chimpanzees and olive baboons provided insight into the lives of non-human primates; and the late Chico Mendes, the Brazilian rubber tapper who was murdered during his fight to save the Amazon forest. To forge global links and to implement ideas, which can contribute to a more sustainable future, a network of all Global 500 laureates has been formed. Information about this unique network can be obtained at http://www.global500.org. The winners of UNEP's Global 500 Roll of Honour are members of a broad and growing environmental movement that is flourishing around the world. They have taken the path that most of us hesitate to take for want of time or caring," says UNEP's Executive Director, Klaus Toepfer. "In honouring the Global 500 laureates, UNEP hopes that others will be inspired by their extraordinary deeds."Certificatecva, conservation volunteers, conservation volunteers australia, conservation volunteers new zealand, colin jackson, better earth, environmental conservation, volunteers, volunteering, corporate volunteering, education – environmental, carbon footprint, climate change, ballarat, safety, training, partnerships, victoria, vic, nsw, queensland, act, australian capital territory, nt, northern territory, western australia, wa, south australia, sa, tasmania, new zealand, california conservation corps, atcv, unep, unep honour roll, united nations environment program

This Edwardian-era mourning outfit was worn by a wealthy woman from the rural area of Willaura, southeast of the Grampians. It was inherited by the donor from his mother, who had purchased it from a clearing sale in the 1960s. The jacket has a peplum or flounce below the waistline, a fashion that was seen in the 1860s and is still around in the 1900s. The outfit represents the female mourning fashion and wardrobe from the late 19th to early 20th centuries. Such garments were a necessary inclusion as death often occurred to the young, due to illness, accidents and hard work - it was a regular part of life in rural Victoria. Mourning outfits were part of a person’s wardrobe and often passed from one generation to the next. This particular outfit appears to have been adjusted at some stage to allow for a wider waistline. The original skirt may have been replaced by the one that is now part of this outfit; the skirt is all machine-sewn, unlike the jacket and petticoat. The fabric of the skirt may be silk or it could be a synthetic fibre such as artificial silk or rayon; both were available in the 1800s,but nylon wasn’t invented until the 1930s. This skirt has sunray pleating, which was advertised on skirts for sale in the 1890s, and 1909, and was part of a fashionable bridal gown train in the 1930s. The mourning of death was part of both family and community life, particularly in rural and remote areas. People were bonded through work, religion, disasters, tragedy and social activities, supporting one another. They came together from near and far on such an occasion, giving each other the care that was needed and showing respect for the member who had passed away.This three-piece silk Edwardian mourning outfit is significant historically for its connection with rural Victoria and the social and religious customs surrounding the death of a family or community member. The high-quality outfit is also significant for representing the financial management of the times, being tailored by a dressmaker for a person of means and then adjusted to fit at least one different-sized person. Ladies’ Edwardian mourning outfit; three-piece tailored suit comprising of a black silk long sleeve, short-waist fitted and lined Jacket, a long sunray pleated skirt and long, lined petticoat. Items have been machine-sown and hand-sewn by a dressmaker. The skirt has handmade buttons of the same fabric.Handwritten in ballpoint pen “Jenny” and “Mrs Sheila Handscombe, Wallaura, Jenny”flagstaff hill maritime museum and village, warrnambool, shipwreck coast, edwardian era, tailor-made, dressmaker, mourning outfit, handmade garment, mourning dress, death mourning, sunray pleats, western district victoria