Rubber model of hand in sealed plastic bag which is original packaging. Hand is marked with acupuncture points on the palm and back of the hand. A leaflet is enclosed inside a plastic box with a white base and clear lid.acupuncture, chinese medicine, traditional medicine, pain relief, acupuncture, chinese medicine, traditional medicine, pain relief

《难经》，中医古代四大经典之一，共 81 篇，作者传说为名医扁鹊。成书于公元前 4 世纪到公元 2 世纪之间，补充阐述中医理论的重要著作。 Classic of Difficult Issues One of the four classic literatures of traditional Chinese medicine, contains 81 chapters, author is said to be famous physician Bian Que. The book was published between the 4th A.D. and the 2nd century B.C., this important work supplemented to the theory of traditional. Chinese medicine. Three reproduction volumes in black in on light paper with white thread binding.chinese medicine, bian que, rmit chinese medicine collection

伏羲 中国神话中人类的始祖，上古三皇之一。所处时代约为旧石器时代中晚期。在医 学方面，传说他发明了八卦，演示阴阳学说，成为中医理论的基础，同时又发明了九 针，为针灸学之始祖。 Fu Xi First of the three mythological emperors of ancient China and the earliest ancestor for humans according to Chinese legends. He is said to have lived in the mid to late stages of the Old Stone Age. Medically, legend tells he discovered the famous Chinese eight trigrams (bagua), developed yin-yang theory which became the principal of traditional Chinese medicine. Fu Xi is the pioneer of acupuncture and invented the nine classical needles.Small silver coloured metal sculpture on sqaure wood base with Chinese script along front. fu xi, chinese medicine, yin-yang, bagua, acupuncture, rmit chinese medicine collection

Angus & Co. was a large ink, gum, and paste manufacturing company established in Melbourne in 1896 by Joseph Armstrong Angus (1860-1936.) The company's premises included a bottle works to supply bottles for its many products. The company supplied various inks, gums, and paste too many business and domestic customers. Mucilage is a thick, gluey substance produced by nearly all plants and some microorganisms. These micro-organisms include protists who use it for their locomotion. The direction of their movement is always opposite to that of the secretion of mucilage. It is a polar glycoprotein and an exopolysaccharide. The mucilage in plants plays a role in the storage of water and food, seed germination, and thickening membranes. Cacti (and other succulents) and flax seeds are especially rich sources of mucilage. Mucilage is edible. It is used in medicine as it relieves irritation of mucous membranes by forming a protective film. It is known to act as a soluble, or viscous, dietary fiber that thickens the faecal mass, an example being the consumption of fiber supplements containing Psyllium seed husks. Traditionally, marshmallows were made from the extract of the mucilaginous root of the marshmallow plant (Althaea Officinalis). The inner bark of the slippery elm (Ulmus rubra), a North American tree species, has long been used as a demulcent and cough medicine and is still produced commercially for that purpose. Mucilage mixed with water has been used as a glue, especially for bonding paper items such as labels, postage stamps, and envelope flaps. Differing types and varying strengths of mucilage can also be used for other adhesive applications, including gluing labels to metal cans, wood to china, and leather to pasteboard. An early item from the late 1920s for office use as a glue by a well-known Melbourne manufacturer of office supplies of inks, glues, rubber stamps, and mucilage gums, etc.Bottle of Mucilage. Manufactured by Angus & Co Ltd Aust. Contents 20 Ozflagstaff hill, warrnambool, shipwrecked-coast, flagstaff-hill, flagstaff-hill-maritime-museum, maritime-museum, shipwreck-coast, flagstaff-hill-maritime-village

The photograph is a copy of the original one, with the latter been captured in 1870. The man depicted is Doctor Thomas Thomson Dick, who was the first Medical Superintendent at Mayday Hills Hospital. He was born in Scotland in 1840 and he died in East Malvern in 1919. He obtained his degree of Doctor of Medicine from Melbourne University in 1864 and, later in his career, he became Inspector-General of the mentally ill. Dr Dick promoted the hospital`s self-sufficiency by engaging patients in various forms of work, such as clothing alterations and cultivation of the farm. He also introduced monthly balls, which could be attended by patients, staff and guests, and they were later replaced by concerts. The Mayday Hills Hospital was constructed between 1864 and 1867, with buildings created in a number of periods. It formally opened on 24 October 1867 and, along with the Ovens Hospital and the Benevolent Asylum, made Beechworth a prominent social welfare centre in Victoria. The need for an institution of this kind was arisen due to the increased number of people with mental disturbances (induced by the harsh living conditions on the goldfields) and the remoteness of the district from Melbourne. The site was chosen for its panoramic view of the countryside, the hilltop atmosphere and the native fauna, all contributing to the cure of patients.The Hospital was originally named the “Ovens Lunatic Asylum” but, during the centenary celebrations in 1967, the name was officially changed to “Mayday Hills Hospital”, showing the gradual shift in the perception and understanding of mental health conditions over the last decades. The Hospital lies on the traditional land of the Kulin Nation.This photograph is historically significant as it provides information about the staff served at the Mayday Hills Hospital when it first opened. It also contributes to the understanding of the district`s development and its importance to the course of Victoria`s history and adds valuable information about the changing approaches to the treatment of mental health conditions.Black and white rectangular photograph printed on paper.Obverse: (7)/ Reverse: 1997.2452/ Dr Dick/No(7) Pioneer Board/doctor thomas thomson dick, superintendent, mayday hills hospital, scotland, east malvern, doctor of medicine, melbourne university, inspector-general, clothing alterations, cultivation of the farm, self-sufficiency, balls, concerts, ovens hospital, benevolent asylum, beechworth, goldfields, kulin nation, panoramic view, mental health conditions

Scarifiers were traditionally used for blood letting, and in folk medicine for the practice of cupping. Spring loaded knives cut the skin, then a warmed metal or glass cup is placed over the cuts. As the air inside the cup cools, it creates a vacuum drawing out the "bad" blood. The process is also related to the ancient medical theory of "humors". This theory dates back to the Hippocratic tradition and persisted through to the mid-19th Century. According to this theory, the body had four "humors", "airs" or "elements" which neeed to be kept in balance. Any imbalance could cause illness and this was often explained in terms of excess fluids. One prescribed treatment was to remove the excess blood which would restore the balance.Square, solid brass object with lever to release blades underneath.Etched on side: Mundy / Londonmetal, blades, bloodletting

Professor Alan Merry commissioned the work from New Zealand artist Heke Collier as a gift to the College at his retirement from Council. This artwork was carved by Heke Collier in May-July 2016. It is made from native New Zealand Rimu timber. Heke named this carving Mauri Ora which translates to vitality, well-being or the healing life-force. Tihei Mauri Ora (breath of life) is a well-known Māori saying that was uttered by the first human being. Māori believe that all people and all things have mauri. This carving symbolises the many shapes and forms of mauri with reference to the Māori creation story, and the spiritual and natural worlds. Māori refer to the heavens as Ranginui the sky-father and according to the Māori creation story, Ranginui was pressed against Papatūānuku the earth mother. Their children did not like living in the cramped, dark space between them. One of their sons Tāne separated Ranginui and Papatūānuku to allow light and life into the world. The central male figure carved into Mauri Ora (above) is Tāne. To his right (far right) is his mother Papatūānuku and to his left (far left) is his father Ranginui. Papatūānuku gives birth to all things including human kind and provides the physical and spiritual basis for life. The takarangi (spiral) design in the carving (to the left of Tāne) symbolises the life cycle. Whenua, the word for land also means placenta - organ that nourishes the baby in the womb. Women are associated with the land (whenua) because the land gives birth to people and so do women. In tribal history women have had influence over land and men. Papatūānuku is depicted in the carving to the right of Tāne. Ranginui played a pivotal role in the birth of the sun, moon, planets, stars and constellations – collectively called Te Whānau Mārama (the family of light). Human life and knowledge were said to originate in the realm of Ranginui. Tāne ascended the heavens to retrieve three baskets of knowledge: te kete-tuatea (basket of light), te kete-tuauri (basket of darkness) and te kete-aronui (basket of pursuit). Ranginui is depicted in the carving to the left of Tāne. Tāne had many different roles, and he was given different names to reflect these roles. He is called Tāne-mahuta as god of the forest, Tāne-te-wānanga as the bringer of knowledge, and Tāne-te-waiora as the bringer of life, prosperity, and welfare. His teachings and knowledge are relevant in contemporary times, and the cell-phone carved into his left hand represents this. Tuatara feature in the Māori creation story and some tribes view Tuatara as kaitiaki (guardians) of knowledge. Given that they have lived for more than 220million years. There are birds or manu surrounding Tāne in the carving, who represent Tane’s voice or the voice of the forest. The flax or harakeke depicted in the carving represent the family unit and reinforce the importance of kinship ties. There are plants, ferns, and birds carved into Mauri Ora play an integral role in the life-cycle which represent rongoa Māori or Māori medicine. Traditional Māori carving in Rimu, a native New Zealand wood, with paua insets.merry, alan, anzca council, collier, heke, kaiwhakairo, master carver, rimu

Camphor has been used traditionally for many years, solely or in combination with other treatments for the relief of pain, inflammation and irritation in body and skin. Persian physicians Rhazes (860–932CE) and Avicenna (980–1037CE) used camphor extensively in the treatment of particular types of headache. Symptoms of camphor poisoning include “psychomotor agitation” and hallucinationsPale blue cardboard box with blue manufacturer's label across the face of the box and down each side. The label has black printed text. Inside the box is allocation for ten (10) ampoules. There are three (3) clear glass ampoules each with a pale blue label with black printed text. A metal blade is wrapped in tissue paper and a thin, squared off piece of metal is also wrapped in tissue paper.pain medicine, inflammation, rhazes, avicenna, camphor, headache

An unframed square acrylic-on-canvas painting in tones of green and white forming an abstract botanical pattern that radiates out from the centre. A renowned Anmatyerre artist from Utopia, Northern Territory, Petyarre’s work carries more than pigment—it holds a lineage of care. These sweeping, rhythmic brushstrokes represent Kurrajong leaves and other medicinal plants traditionally gathered and prepared by women healers. Passed from grandmother to granddaughter, these practices are a form of medicine beyond the clinical. They speak of country, ceremony, and community. They evoke breath, movement, and the cyclical nature of wellbeing. Hand painted on reverse. "JEANNIE PETYARRE 60X60" Handwritten on reverse. "(Sister of Gloria Petyarre) / "Medicine Leaves" 2005. / Presented to ANZCA by Prof. Michael Cousins 16/6/06"oil paint, acrylic paint, floral, floral design, botanical design, abstract art, indigenous artists, first nations artists, australian artists, australian art

Encyclopedia style entries for 27 plants with standard scientific description plus description, science and stories in Yankunytjatjara with translations. Includes general and linguistic introduction, and extensive glossaries of botanical names, plant parts, processes etc, all Yankunytjatjara and English (and Latin as appropriate)B&w illustrations, colour illustrations, word listsclimate, landforms, vegetation, vegetable food (mai), fruits, seeds, roots, greens, galls, fungi, nectars, sweet secretions, gums, medicinal plants (punu ngangkari), language, stories, plant use, trees, shrubs, subshrubs, grasses, vines, succulents, mistletoes, plant parts, habitat, plant processing, yankunytjatjara, central australia

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

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