An introduction to Aboriginal and Torres Strait Islander history during the process of colonisation in Queensland.maps, b&w photographs, b&w illustrationsqueensland history, frontier conflict, racial segregation, assimilation policies, integration policies, racial legislation, self determination, phrenology, social darwinism, commonwealth policy

Commemorates the tenth anniversary (2012) of the independence of East Timor, achieved on 20 May 2002. The people of the first new nation of the century suffered some of the worst atrocities and trauma of modern times in their struggle for self-determination. Honours the spirit of the East Timorese people and their connection to BallaratThe artwork is of aesthetic and interpretative significance to the people of BallaratCorten metal laser cut sculpture2012 Australia East Timor Association (Ballarat) honours the spirit of the East Timorese People on the tenth anniversary of the restoration of their Independence. Artist, Marqy da Costa, Afalyca Art Baucau, East Timoreast timor, independence

The Pacific Island Natives Welfare Association was formed in Geelong in 1940. It's initial goal was to provide trade training to young men from Nauru as a move towards self-determination for the island. It was then very active in the fight against continued phosphate mining on the island and the effects of it on the local people.Three typewritten letters. The first one dated 22nd January 1945 is a report on the native labour conference held in Sydney the 1st of December 1944. The second, dated 16th March 1945 is from the Chairman of the Pacific Island Natives Welfare Association to the Minister of External Territories, the Hon E.J. Ward asking for the minister consideration to the situation of some young people from Nauru living in Geelong. The third dated 24th April 1945 is from the Chairman of the Pacific Island Natives' Welfare Association, replying to Rev. T.H. Indian, Forest Street, Bendigo, thanking him for local rotary support and outlying the aims of the association going forward. Also included a brown envelope addressed to L.J. Ellifson, Esq C/o The International Harvester Co of Australia Ltd, North Shore. Part of the Aileen and John Ellison collection.nauru, pacific island, natives welfare association

Hugh Mahon (1857-1931) was a resident of Ringwood at the time of his death and was buried in Box Hill cemetery.Full title: Hugh Mahon, Patriot, Pressman, Politician by Jeff Kildea - Volume 1: Patriot and Pressman: the years from 1857 to 1901."This book, the first part of a two-volume biography of Mahon, spans the period from his birth in 1857 to his election to parliament. Pulling together the many facets of Mahon's life, it reveals the forces which drove this complex man who was reviled by many for denouncing the British Empire while remaining a hero to those who supported self-determination for Ireland."

A time for reconciliation / Bob Hawke -- Treaty is a recipe for separatism / John Howard -- A treaty for land justice and self-determination / Janine Haines -- Why a treaty? / Galarrwuy Yunupingu -- Aborigines are Australian, too / Bob Liddle -- Fallacies weaken the case for a treaty / Geoffrey Blainey -- Why whites also need an Aboriginal treaty / Roberta Sykes -- The quest for Aboriginal sovereignty / Hugh Morgan -- Legal and constitutional considerations / Mark Cooray -- Australia as terra nullius / Peter van Hattem -- Canada: towards Aboriginal self-government? / Jean Chretien -- American Indian treaties: historic relics / Peter Samuel -- The long aftermath of Waitangi / Antomy C. Turner -- Appendix 1: The Barunga statement -- Appendix 2: Preamble to the ATSIC Bill -- Appendix 3: Press attitudes to a treaty -- Appendix 4: Aboriginal population and landmaps, b&w photographsrace relations, racism, government relations, treaties

"The fist references the Black Lives Matter movement and also represents the strength of Indigenous peoples all over the world and symbolises solidarity and justice for everyone affected by systematic racism. Bunjil (wedge-tailed eagle) is flying high on the building. He is the creator spirit for Wurundjeri people who looks over us and protects us. Bunjil represents healing and power to our people. The blue circles and lines represent revival and waterways; in particular, they depict the Birrarung (Yarra River), which is very significant for the Wurundjeri people. Our people are known as the Manna Gum people. The leaves in the artwork highlight Wurundjeri people and their Country. These leaves also represent the cleansing of negative spirits. The Manna Gum leaf is also an important symbolic offering in our traditional Welcome to Country ceremony. Leaves are offered to visitors as they are granted safe passage through our land. They are made welcome to everything from the tops of the trees to the roots of the earth. We ask that they take care of the land, plants and animals and to respect the protocols and rules of the Traditional Owners whilst on our Country."In 2020 Council declared its support for the global Black Lives Matter (BLM) movement. In consultation with Yarra City Council's Yana Ngargna advisory group a motion was prepared and passed unanimously by all Councillors. A number of actions were generated from this decision; one of which was for Council to commission a large-scale mural that aligned with the movement. Emerging artist Ky-ya Nicholson-Ward, a proud Wurundjeri, Dja Dja Wurrung, Nguarai Illam-Wurrung, German and Irish woman, created the mural installed on a building in Peel Street Park, Collingwood. Selected by Council's Yana Ngargna, Black Lives Matter Working Group the artwork identifies the cultural importance of the local area to the Wurundjeri Woi Wurrung people as the Traditional Owners. With a strong focus on Aboriginal identity the mural outlines the local context of the Black Lives Matter movement, which is connected to racism, policing of Aboriginal and Torres Strait Islander peoples and associated deaths in custody. The artwork acknowledges the ongoing challenges faced by Aboriginal community members and their struggle to survive white systems, policies and institutions. Ky-ya's mural tells the story of Aboriginal resilience, strength and self-determination; and will support the process of healing. It is a celebration of the local Aboriginal and Torres Strait Islander community; the significant Aboriginal history of Fitzroy, Collingwood and surrounds; and community's continuing cultural connection to the area. Importantly, this artwork provides a platform to educate a broader audience about the local context of the Black Lives Matter movement and Aboriginal deaths in custody. The mural will activate this site, enliven the area, promote inclusion, incite conversation and contribute to the creative capital of this locale. A welcoming environment for Aboriginal and non-Aboriginal communities.Aboriginal Lives Matter Ky-ya Nicholson WardOn a black background a hand fist (strength, solidarity and justice) is placed at the centre of the building; Bunjil (wedge-tailed eagle) is depicted flying high on the building; blue circles and lines represent revival and waterways (Birrarung-Yarra River) and the leaves in the artwork highlight Wurundjeri people (cleansing of spirit and welcome to Country)The artist name 'Ky-ya Nicholson Ward' painted in white, low right of the wall facing into Peel Street Park. black lives matter (blm) movement, wurundjeri woi wurrung, bunjil, identity, birrarung, country

Comprises twenty-three extracts from the Minutes of Evidence of the Coranderrk Inquiry, accompanied by an analysis of the historical text and context. The book relies strongly on primary-source materials and accurately references historical analysis from scholarly and Aboriginal perspectives. This book is derived from a verbatim-theatre performance in which professional actors portrayed the witnesses who gave evidence before the 1881 Coranderrk Inquiry.; Inscriptions and Markings: illustrations, photographs, facsimiles, maps, portraits About the book One of the first sustained campaigns for justice, land rights and self-determination in colonial Australia was undertaken by the Aboriginal people of Coranderrk reserve in central Victoria. Despite having created an award-winning farm they were targeted for removal to make way for white settlement. As skilled communicators and negotiators, they lobbied the government, in alliance with their white supporters, and succeeded in triggering a Parliamentary Inquiry in 1881. Coranderrk – We Will Show The Country derives from a unique verbatim-theatre performance where professional actors brought to life the witnesses who gave evidence before the 1881 Parliamentary Coranderrk Inquiry. Rescued from dusty archives, and including renowned Wurundjeri leader, William Barak, those witnesses continue to speak to contemporary audiences. Here, their powerful petitioning can be read alongside that of their non-Aboriginal allies, and those who would move them off their land. The book features a concise and accessible history of the Coranderrk Aboriginal Station and of the events that led to the appointment of the 1881 Parliamentary Coranderrk Inquiry. The book also contains a special edition of the verbatim script which has been annotated and referenced so as to provide a blueprint of how the original minutes of evidence from the 1881 Parliamentary Coranderrk Inquiry were adapted into a theatre script. Each scene of the play has also been introduced with a short biography of each character and a discussion of the key themes raised in their testimony. Supplementing the verbatim script of the performance, the book includes a range of historical images and stills from the ILBIJERRI Theatre Company’s production. Coranderrk – We Will Show The Country celebrates the spirit of collaboration between black and white in pursuit of justice, and offers an engaging way to learn about our past – and to think about our future. Coranderrk - We Will Show The Country. (2023, October 19). Retrieved from http://www.minutesofevidence.com.au/education/coranderrk-we-will-show-the-country-book/Ex Yarra Plenty Regional Library copyaboriginal australians, coranderrk, first nations people, healesville, indigenous history, performance, play

This book is a collection of Victorian Indigenous Elders' life stories and oral histories. The Elders share their stories in an attempt to ensure that both sides of Australia's history are finally heard. These stories tell of cultural resistance on missions, of defying assimilation laws, of forever moving around to save children from the welfare. They document the development of both fringe and urban communities and work in the Aboriginal rights movement. They clarify the ways in which these experiences have affected the individual authors along with the indigenous population in general. Also included in the book is a brief history and analysis of the legislation, policies, attitudes and strategies that have affected the lives of the authors and their families since colonisation. This aspect provides an historical perspective, encouraging a deeper understanding of the Elders' stories. Reconciliation can only eventuate with an understanding gained from hearing and including the voices of Indigenous Australians. Contents: The writing team Indigenous elders: keepers of knowledge; custodians of land and culture Aboriginal lands Missions and reserves Growing up running from the welfare /? Aunty Olive Jackson Respecting our Elders /? Aunty Lola James If your mother didn't tell you, then your grandmother did! /? Uncles Les Stewart Don't dwell on trouble /? Aunty Audrey Critch There are my people /? Aunty Gwen Nelson We were all cousins, more or less /? Aunty Iris Lovett-Gardiner Aboriginality is about culture, not colour /? Aunty Dianne Phillips Take up the opportunities we struggled to make /? Aunty Frances Gallagher Home /? Aunty Eileen Alberts We were supposed to forget our Aboriginality /? Aunty Gwen Garoni Not enough heart to say sorry? /? Uncle Brian Kennewell-Taylor Learning from indigenous elders: Keeping the traditions, keeping the culture strong; Since time immemorial; Invasion: the tide ran red; The flood of legislation; Stolen children; Cultural resistance: holding on to children traditions and land; Organised resistance: a movement is born; The 1950s: community resistance to race laws; The price of assimilation; The Aboriginal rights movement; After the flood: self-determination; Turning the tide Bibliography Appendix. Cultural custodianship: developing an indigenous methodology.maps, colour illustrations, b&w photographswiradjuri, victorian indigenous elders, oral histories, yorta yorta, dja dja wurrung, language maps, victorian missions and reserves, lake condah, framlingham, coranderrk, ramahyuck, lake tyers, wahgunyah, cummeragunja, moonahcullah, balranald, ebenezer, maloga, acheron

Index, ill (some colour), portraits (some colour), maps (some colour) p.254.non-fictionThe human psyche, when confronted by the all-but-impossible, can produce the most extraordinary reactions, acts of heroism, self-sacrifice, endurance and sheer grit that in many instances remain unbelievable. Whether these are the product of the extreme pressures of warfare, acts of faith or compassion, or examples of utter tenacity and determination against all odds, the outcomes are incredible. Many of the behind-the-scenes stories have remained secret, until now. No other book gathers together so many riveting and heroic tales of rescue and survival in a single volume. Divided into seven chronological sections, this book provides revealing insights and explains the significance of each operation, although not all proved to be successful. Detailed maps of each encounter, timelines, diagrams, archival photographs and official documents accompany these gripping stories.military history, politics and war

Introduction - Jim Fingleton - Outlines history and problem aspects to do with the formulation of the Native Title Act 1993 and subsidiary /? consultative bodies (eg National Native Title Tribunal and Regulations; Native Title Implementation Task Force); Note: Talks &? discussion papers annotated separately by author/?title/?workshop title; SESSION GROUP DISCUSSIONS ONLY annotated here; First Session: Claims - Matters raised in discussion - timing; restraining orders; requirement for claim acceptance; researching claims; disputes; representative bodies; native title /? compensation claims; Second Session: Hearings - "Main matters raised in discussion" - 1.gender issue in hearings; 2.subjective /? objective tests of native title; 3.use of maps; 4.practice directions; 5. mediation; 6. what precision is needed to prove ownership; Third Session: Determinations - "Matters raised in discussion" - 1.what is a community; 2.the legal process for proof of communal title(i-iv); Fourth Session: New Management Regimes - Main matters raised in discussion - 1. need for new development models; 2. need for new administrative models; 3. is self-sufficiency a realistic goal; 4. actve/?passive income; 5. direct funding of Indigenous bodies; 6. towards self-government; Fifth Session: New Management Decisions - Main matters raised in discussion - 1. different models for money management; 2. local government laws and native title; 3. restrictions on the enjoyment of native title rights; 4. need for flexibility in investigating native title; Sixth Session: Conclusions and Recommendations - Papers as requested; discussion; Main New Matters raised by panel in discussion - 1. recommendations from the Aboriginal caucus; 2. requirements for an application; 3. issues for funding; 4. role of representative bodies; 5. double dipping; 6. role of AIATSIS; 7. trustees or agents; 8. land management issues; Annexes: annotated separately under author /? title.tablesnative title, land tenure

Martha Watson was born on 17 October 1888 in Ballarat, Victoria, Australia as the first child of Robina (Ruby) WATSON. She died on 23 March 1976 in Geelong, Victoria, Australia. Memories of Martha by Valcia nee Twigg Lowrie, granddaughter of Arthur Watson. My memories and recollections as told to me my Grandmother ‘Mum’ Myers. As a child she had scarlet fever and did not attend school during the illness and missed a lot of school (Macarthur Street State School). When she was meant to return to school having fallen behind her classmates, confused and behind with the school work, she instead spent her time wandering around Lake Wendouree feeling too ashamed to attend school. Her uncle Arthur, born in 1874, whom she idealized, was a type of father/mentor figure who played and important part in her early life. He moved to Queensland in the early 1900’s and they did not meet again until he visited Melton in 1949, he died in 1954. He was a champion rower in Victoria and Queensland and a noted cyclist who rode in three Warrnambool to Melbourne races, and footballer. Her mother’s death certificate reveals her place of death as the Ballarat Hospital on 8th September 1903 aged 36. Martha was not told of the death of her mother, it was some time later when she found out her mother had died. She was greatly distressed when she eventually found out. The grief and the circumstance of her mothers death and her unfortunate life had a permanent effect on Martha’s life. Robina was buried in Open Ground at the New Cemetery Ballarat. Marjorie likened to this to the death of Mozart at the age of 35 who was also buried in a common grave. Martha also told me the stories about how as a child she played at the cemetery, taking the oranges placed as offerings on the Chinese graves and being chased away in fright when caught by a Chinese man. Her description left a vivid impression on my mind. The Burnbank street house was just across the road from the cemetery. The pieces of this story I had heard made sense when I visited the location in recent years. Martha’s described how Nanna would sing on the front verandah, and send her off to t get drink for her. This situation might help explain the reason for Martha’s strong aversion to alcohol. As a young girl it had been distressing to her. Nanna was a colourful and theatrical personality and danced with the Duke when he visited Ballarat. She was also known to have stated that she would marry a man who could give her a bucket of gold, possibly around the time after her first husband, Charles death, she had her young boy Edward to bring up. Martha was about 13 years old when Nanna Watson left Ballarat going to Queensland to visit her son Arthur. Martha slept that night afraid and alone in the empty house. The person who was meant to collect her did not come until the next day. She went to work for a family, a woman with children, they took most of the money that Nanna had left with Martha. There was a new baby in the house and the Scottish man in the house behaved suspiciously towards Martha. She was afraid of him and would hide from him under the bed. At this young age she managed to survive on her wits and sense of self preservation. It is not known how long she worked with this family. The place was from my impression, away from the town of Ballarat. Her very difficult formative years are testament to her strength of character and determination to succeed in life and ambition to provide the best opportunities for her own children. In 1905 Martha received a post card from Uncle Arthur in Brisbane addressed – c/o Mrs Styles 14 High Street Ballarat. Dolly Styles was a Ballarat friend and she kept in contact with her for many years. A letter reveals her living in Minyip in her older years. Martha is thought to have spent a few years working before she arrived in Melton. Miss Shebler hired Martha to help her in the care of her father and to assist with work in the Golden Fleece Hotel. Mr Shebler was a nice old man and mostly confined to his room and somewhat childlike as described by Martha. [The elderly Mr August Shebler died in February 1908]. Martha’s exact arrival in Melton is not known, but could be estimated as late 1906 to early 1907. In her room at the hotel she could hear the spring cart of Mr Minns going on the milk delivery rounds in the very early hours of the morning after coming across the creek from his house When she was 19, she married Frederick Thomas MYERS, son of Henri MIERS and Ann DOWLING, on 30 April 1908 ( Fitzroy, Victoria, Australia). Frederick Thomas MYERS and Martha Mary WATSON had the following children: 1. Frederick John Watson MYERS was born on 01 October 1908 in Melton, Victoria, Australia.He died on 07 February 2001.He married Mary June BATTYE on 18 September 1948 in Victoria, Australia. 2. Marjorie Gretchen MYERS was born on 21 February 1912 in Melton, Victoria, Australia.She died on 10 September 2004 in Frankston, Victoria, Australia.She married Herbert Vivian BUTLER on 07 January 1939 in Victoria, Australia. 3. Eva Edna MYERS was born on 15 October 1918 in Melton, Victoria, Australia.She died on 31 January 2008 in Bacchus Marsh, Victoria, Australia.She married Ernest Wesley BARRIE on 25 October 1941 in Melton, Victoria, Australia. 4. Arthur Bruce MYERS was born on 29 April 1925 in Melton, Victoria, Australia.He died on 26 March 2015 in Melbourne, Victoria, Australia.He married Olive Irene NORTON in April 1953 in Balliang, Victoria, Australia (or Church of Christ Footscray? (WB)). 5. Maxwell Douglas MYERS was born on 10 August 1927 in Melton, Victoria, Australia.He died on 03 May 2005 in Geelong, Victoria, Australia.He married Rosemary Rebecca BARRIE on 31 August 1951 in Melton, Victoria, Australia. Valcia nee Twigg Lowrie granddaughter of Arthur Watson, daughter of Mercia and Val Twigg did extensive research on the Marshall family of Lerwick Shetland Isle obtaining birth information of the Scottish forebears. She also got the birth/marriage and death certificates of the Ballarat connection of Robina’s husbands and children. Copies were sent to Edna and Wendy during the early 1990’s. Bruce and Irene also obtained certificates and Myers family information. Wendy applied for certificates at this time.Photographs of Martha (Watson) Myers taken at different times of her life