Small volume of 888 sacred songs and hymns.Used by Mollie Hamilton at Macleod Sunday School. Dates unknown.182p., soft cover. Contains music and lyrics.Inscribed inside front cover "Mollie Hamilton Watsonia Macleod Sunday School"sacred songs, macleod sunday school, watsonia, mollie hamilton

At Sunday school sacred songs were taught to/ sung by students. Students attended Sunday School classes at the Kergunyah Presbyterian Church. Sunday school was held in a little 16 foot square wooden building which came from Rocky Valley after it was no longer needed there. Ewen Wallace's father initiated and organised the move. C2011 the building was knocked down because of white ants. The Presbyterian Church will be 125 years old in 2015Historical: Religious Education: This book was used by students who attended the Sunday School classes at the Kergunyah Presbyterian Church. Religion: Presbyterian Church at Kergunyah, in the Kiewa Valley, celebrates its 125th anniversary in 2015 after being handed over to the Uniting Church in the 1970s.Small faded bluish book with linen cover. Print has black background within a decorative ribbon like shape. Border outside a black line within which is a thinner black line with a swirl at each corner.On the first page in pencil 'King"religion, hymns, songs, christian, kergunyah, ewen wallace, sunday school

At Sunday school sacred songs were sung / taught to students. Students attended Sunday School classes at the Kergunyah Presbyterian Church. Sunday school was held in a little 16 foot square wooden building which came from Rocky Valley after it was no longer needed there. Ewen Wallace's father initiated and organised the move. C2011 the building was knocked down because of white ants. The Presbyterian Church will be 125 years old in 2015.Historical: Religious Education: This book was used by students who attended the Sunday School classes at Kergunyah Presbyterian Church Religion: Presbyterian Church at Kergunyah, in the Kiewa Valley, celebrates its 125th anniversary in 2015 after being handed over to the Uniting Church in the 1970s.Royal blue linen cover book with faded black print and border. The title is in black within a ribbon shape. There is a black circle middle and slightly to the left with blue print 'New Hymns Solos'. At the bottom, on ribbon shape, in blue with black background - the author.religion, hymns, songs, kergunyah, sacred, ewen wallace, christian, sunday school, presbyterian church

This book has been given to John Ardlie by Lewis Gilles in 1866. John Martin Ardlie came to Warrnambool in 1852 as the Clerk of Courts and remained in this position until 1868. He died in 1872. He was a leading figure in community affairs for twenty years and Ardlie Street in Warrnambool is named after him. His family home was Wyton, site of the old convent at Emmanuel College today. Lewis Gilles, important in the early history of Tasmania as a bank owner and breeder of cattle, came to Warrnambool in 1854 as the first resident Police Magistrate. He remained until 1866 when he went to England (the occasion of his presentation of this book to John Ardlie). He died in 1884 in South Australia. Gilles Street in Warrnambool is named after him.This book is of high significance because of its connection to two very important early residents of Warrnambool – John Ardlie and Lewis Gilles. This is a hard cover book of 336 pages. The cover is brown with gold ornamentation and lettering on the front cover and spine. The pages are gilt-edged. The first letter of each hymn is ornamented and there is an illustration covered with tissue paper on the first page. One page shows silverfish damage and the cover is partly detached from the binding. The cover is frayed in places and a little stained. The inscription is handwritten in black ink. ‘Presented to J. M. Ardlie by his friend and comrade L.W. Gilles 1864 Worthing Sussex on departing from Warrnambool 4 May 1866’. john ardlie, lewis gilles, history of warrambool

Song book with musical score for keyboard including 1200 musical pieces.Sylvia Schultz 581 written on inside front cover. Sticker reading Keswick Book Depot 315 Collins Street Melbourne. On fly leaf stamp reads Post Office Christian Assn. Melb. Branch. In pencil NH12/6 written.books, music, musical books, hymns, ira d. sankey, marshall, morgan, scott ltd, lutheran, song book

Roland Robinson was born in County Clare Ireland 1912 and brought to Australia when 9 years old. He became a nature poet and writer. In 1946 he lived with a tribe of Aborigines around the Roper River, NT and began to record the myths as told to him by his indigenous friends. He continued these conversations and recording in 1954 in Central Australia and in 60's in New South Wales. The Sydney Morning Herald review 1966, states " (he) is a literary catalyst between the Aboriginal storyteller and ............. Australian reading public"Written prior to the successful Australian Referendum 1968 Aboriginal Rights the book gives the reader an insight and explanation of Aboriginal history and beliefs. The author hoped that his writings would help with the general acceptance of Aborigines as ' fellow human- beings, or citizens '. It is therefore a significant book of its time as pressure was put on all Australians to acknowledge the rights of equal citizenship for Aborigines / Indigenous peoplePaperback book 1967 edition of a collection of stories of Aboriginal myths by Roland Robinson.' aboriginal / myths and legends' / Roland Robinson. Front cover design by Janis Peterson, with central painting photographed by Photographic Library of Australia monogram of 'Sun Books Melbourne' in top right corneraboriginal, human rights, myths, legends, robinson roland edward, australian indigenous tribes, storytellers, poetry, roper river, northern territory, sydney morning herald, the age, folk-lore, dreamtime legends, sacred songs, vesper alexander, worrell eric, naturalist, zoology, legend and dreaming

1. Musical and linguistic perspectives on Aboriginal song Allan Marett and Linda Barwick Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 2. Iwaidja Jurtbirrk songs: Bringing language and music together Linda Barwick (University of Sydney), Bruce Birch and Nicholas Evans (University of Melbourne) Song brings language and music together. Great singers are at once musicians and wordsmiths, who toss rhythm, melody and word against one another in complex cross-play. In this paper we outline some initial findings that are emerging from our interdisciplinary study of the musical traditions of the Cobourg region of western Arnhem Land, a coastal area situated in the far north of the Australian continent 350 kilometres northeast of Darwin. We focus on a set of songs called Jurtbirrk, sung in Iwaidja, a highly endangered language, whose core speaker base is now located in the community of Minjilang on Croker Island. We bring to bear analytical methodologies from both musicology and linguistics to illuminate this hitherto undocumented genre of love songs. 3. Morrdjdjanjno ngan-marnbom story nakka, ?songs that turn me into a story teller?: The morrdjdjanjno of western Arnhem Land Murray Garde (University of Melbourne) Morrdjdjanjno is the name of a song genre from the Arnhem Land plateau in the Top End of the Northern Territory and this paper is a first description of this previously undocumented song tradition. Morrdjdjanjno are songs owned neither by individuals or clans, but are handed down as ?open domain? songs with some singers having knowledge of certain songs unknown to others. Many morrdjdjanjno were once performed as part of animal increase rituals and each song is associated with a particular animal species, especially macropods. Sung only by men, they can be accompanied by clap sticks alone or both clap sticks and didjeridu. First investigations reveal that the song texts are not in everyday speech but include, among other things, totemic referential terms for animals which are exclusive to morrdjdjanjno. Translations from song language into ordinary register speech can often be ?worked up? when the song texts are discussed in their cultural and performance context. The transmission of these songs is severely endangered at present as there are only two known singers remaining both of whom are elderly. 4. Sung and spoken: An analysis of two different versions of a Kun-barlang love song Isabel O?Keeffe (nee Bickerdike) (University of Melbourne) In examining a sung version and a spoken version of a Kun-barlang love song text recorded by Alice Moyle in 1962, I outline the context and overall structure of the song, then provide a detailed comparative analysis of the two versions. I draw some preliminary conclusions about the nature of Kun-barlang song language, particularly in relation to the rhythmic setting of words in song texts and the use of vocables as structural markers. 5. Simplifying musical practice in order to enhance local identity: Rhythmic modes in the Walakandha wangga (Wadeye, Northern Territory) Allan Marett (University of Sydney) Around 1982, senior performers of the Walakandha wangga, a repertory of song and dance from the northern Australian community of Wadeye (Port Keats), made a conscious decision to simplify their complex musical and dance practice in order to strengthen the articulation of a group identity in ceremonial performance. Recordings from the period 1972?82 attest to a rich diversity of rhythmic modes, each of which was associated with a different style of dance. By the mid-1980s, however, this complexity had been significantly reduced. I trace the origin of the original complexity, explore the reasons why this was subsequently reduced, and trace the resultant changes in musical practice. 6. ?Too long, that wangga?: Analysing wangga texts over time Lysbeth Ford (University of Sydney) For the past forty or so years, Daly region song-men have joined with musicologists and linguists to document their wangga songs. This work has revealed a corpus of more than one hundred wangga songs composed in five language varieties Within this corpus are a few wangga texts recorded with their prose versions. I compare sung and spoken texts in an attempt to show not only what makes wangga texts consistently different from prose texts, but also how the most recent wangga texts differ from those composed some forty years ago. 7. Flesh with country: Juxtaposition and minimal contrast in the construction and melodic treatment of jadmi song texts Sally Treloyn (University of Sydney) For some time researchers of Centralian-style songs have found that compositional and performance practices that guide the construction and musical treatment of song texts have a broader social function. Most recently, Barwick has identified an ?aesthetics of parataxis or juxtaposition? in the design of Warumungu song texts and musical organisation (as well as visual arts and dances), that mirrors social values (such as the skin system) and forms 'inductive space' in which relationships between distinct classes of being, places, and groups of persons are established. Here I set out how juxtaposition and minimal contrast in the construction and melodic treatment of jadmi-type junba texts from the north and north-central Kimberley region similarly create 'inductive space' within which living performers, ancestral beings, and the country to which they are attached, are drawn into dynamic, contiguous relationships. 8. The poetics of central Australian Aboriginal song Myfany Turpin (University of Sydney) An often cited feature of traditional songs from Central Australia (CA songs) is the obfuscation of meaning. This arises partly from the difficulties of translation and partly from the difficulties in identifying words in song. The latter is the subject of this paper, where I argue it is a by-product of adhering to the requirements of a highly structured art form. Drawing upon a set of songs from the Arandic language group, I describe the CA song as having three independent obligatory components (text, rhythm and melody) and specify how text is set to rhythm within a rhythmic and a phonological constraint. I show how syllable counting, for the purposes of text setting, reflects a feature of the Arandic sound system. The resultant rhythmic text is then set to melody while adhering to a pattern of text alliteration. 9. Budutthun ratja wiyinymirri: Formal flexibility in the Yol?u manikay tradition and the challenge of recording a complete repertoire Aaron Corn (University of Sydney) with Neparr? a Gumbula (University of Sydney) Among the Yol?u (people) of north-eastern Arnhem Land, manikay (song) series serve as records of sacred relationships between humans, country and ancestors. Their formal structures constitute the overarching order of all ceremonial actions, and their lyrics comprise sacred esoteric lexicons held nowhere else in the Yol?u languages. A consummate knowledge of manikay and its interpenetrability with ancestors, country, and parallel canons of sacred y�ku (names), bu?gul (dances) and miny'tji (designs) is an essential prerequisite to traditional leadership in Yol?u society. Drawing on our recordings of the Baripuy manikay series from 2004 and 2005, we explore the aesthetics and functions of formal flexibility in the manikay tradition. We examine the individuation of lyrical realisations among singers, and the role of rhythmic modes in articulating between luku (root) and bu?gul'mirri (ceremonial) components of repertoire. Our findings will contribute significantly to intercultural understandings of manikay theory and aesthetics, and the centrality of manikay to Yol?u intellectual traditions. 10. Australian Aboriginal song language: So many questions, so little to work with Michael Walsh Review of the questions related to the analysis of Aboriginal song language; requirements for morpheme glossing, component package, interpretations, prose and song text comparison, separation of Indigenous and ethnographic explanations, candour about collection methods, limitations and interpretative origins.maps, colour photographs, tablesyolgnu, wadeye, music and culture