Article written for Box Hill Historical Society describing the Aboriginal (Koorie) inhabitants of the Whitehorse region. This area was part of the estate of the Wurundjeri-bulluk clan of the Woiwurung Tribe. Kinship and marriage links with the people of the Goulburn River area are described. Daily life as hunter gatherers is described and the pattern of movements within the area. Several locations where traces are still found and where people lived after European settlement are listed. A bibliography is included. 2 pages.Article written for Box Hill Historical Societyaborigines, wurundjeri

This specimen was found in Harcourt, Victoria. Harcourt is a small historic gold rush town located in a valley at the foot of Mount Alexander (741 m) in the Central Highlands of Victoria. In recent times the goldrush origins of the town have been replaced by a district known for apples, cider and wine. The Traditional owners of Harcourt are The Dja Dja Wurrung people. Granodiorite is a coarse-grained intrusive igneous rock similar to granite, but containing more plagioclase feldspar than orthoclase feldspar. Granodiorite has greater than 20% quartz by volume, and between 65% and 90% of the feldspar is plagioclase. This piece is of significance due to its provenance in Harcourt, Vic. Granodiorite is commonly produced in volcanic arcs, and in mountain buildings where it emplaces as large batholiths in mountain roots. Granodiorite is the plutonic equivalent of dacite. This specimen is part of a larger collection of geological and mineral specimens collected from around Australia (and some parts of the world) and donated to the Burke Museum between 1868-1880. A large percentage of these specimens were collected in Victoria as part of the Geological Survey of Victoria that begun in 1852 (in response to the Gold Rush) to study and map the geology of Victoria. Collecting geological specimens was an important part of mapping and understanding the scientific makeup of the earth. Many of these specimens were sent to research and collecting organisations across Australia, including the Burke Museum, to educate and encourage further study.Granodiorite is a coarse-grained intrusive igneous rock similar to granite, but containing more plagioclase feldspar than orthoclase feldspar. According to the QAPF diagram, granodiorite has a greater than 20% quartz by volume, and between 65% and 90% of the feldspar is plagioclase.GRANDIORITE. / Locality: / Harcourt, Victoria / Other label: Geological survey / R S / Loc Harcourt quarries [?] Alexander / 1/4 Sheet. | 4 | Granite /granodiorite, granite, burke museum, harcourt, coarse-grained, igneous, plagioclase feldspar, orthoclase feldspar, quartz, mount alexander, the dja dja wurrung people, the traditional owners, central highlands of victoria, gold rush

The name Mordialloc was derived from the name Moody Yallock, which comes from the Bunurong language. The Bunurong Peoples are the Traditional Owners of this area. The name means “high water” or “high creek”. In 1839, colonial authorities declared the mouth of the creek, and an additional 830 odd acres as an Aboriginal Reserve, although this proclamation was never gazetted. The reserved land included part of the Carrum Carrum Swamp which was abundant with wild life and natural resources. Regular encroachments, including land sales which began in 1863, were made on the land until 1878 when the Reserve was declared closed, and the land was opened up to land sales. Market gardening and suburban house lots quickly began to develop, and Mordialloc became a renowned picnic and holiday site. Mordialloc Creek is a popular bay side destination for local and visitors, and is a site for boating, kayaking, fishing and swimming, along with many other activities.Colour photograph of Mordialloc Creek, looking out to the bay. Many small fishing and leisure craft are moored on either side of the banks of the creek. To the right hand side can be seen parklands, while the left hand side has a small inlet in which more small crafts are moored.mordialloc, bunurong, traditional owners, suburbs, boats, fishing, waterways

The name Mordialloc was derived from the name Moody Yallock, which comes from the Bunurong language. The Bunurong Peoples are the Traditional Owners of this area. The name means “high water” or “high creek”. In 1839, colonial authorities declared the mouth of the creek, and an additional 830 odd acres as an Aboriginal Reserve, although this proclamation was never gazetted. The reserved land included part of the Carrum Carrum Swamp which was abundant with wild life and natural resources. Regular encroachments, including land sales which began in 1863, were made on the land until 1878 when the Reserve was declared closed, and the land was opened up to land sales. Market gardening and suburban house lots quickly began to develop, and Mordialloc became a renowned picnic and holiday site. Mordialloc Creek is a popular bay side destination for local and visitors, and is a site for boating, kayaking, fishing and swimming, along with many other activities.Colour photograph of Mordialloc Creek, looking inland.Small fishing and leisure boats are moored on either side of creek, with a view of the Mordialloc Bridge Hotel in the background.mordialloc, bunurong, traditional owners, suburbs, boats, fishing, waterways, hotel

The name Mordialloc was derived from the name Moody Yallock, which comes from the Bunurong language. The Bunurong Peoples are the Traditional Owners of this area. The name means “high water” or “high creek”. In 1839, colonial authorities declared the mouth of the creek, and an additional 830 odd acres as an Aboriginal Reserve, although this proclamation was never gazetted. The reserved land included part of the Carrum Carrum Swamp which was abundant with wild life and natural resources. Regular encroachments, including land sales which began in 1863, were made on the land until 1878 when the Reserve was declared closed, and the land was opened up to land sales. Market gardening and suburban house lots quickly began to develop, and Mordialloc became a renowned picnic and holiday site. Mordialloc Creek is a popular bay side destination for local and visitors, and is a site for boating, kayaking, fishing and swimming, along with many other activities.Colour photograph of Mordialloc Creek with boats moored on both sides of the street and Pompei's boat yard visible on the right hand side of the creek., Main Street and St Brigid's Catholic Church are visible in backgroundmordialloc, bunurong, traditional owners, suburbs, boats, fishing, waterways, hotel, church

Contains a short history of the Wurundjeri willam, traditional owners of Banyule. Outlines the Banyule Council's Statement of Commitment to Indigenous members of the community.This document contains both historical information and a plan for moving forward in identifying and promoting the culture and heritage of the Wurundjeri willam in Banyule.banyule city council, wurundjeri willam, indigenous heritage in banyule

In 1861 the Lake Tyers Mission Station was established by the Church of England missionary Reverend John Bulmer, to house some of the Gunaikurnai survivors of the conflict. The peninsula, which has a lake on each side, was known to its traditional owners as Bung Yarnda.A black and white photograph of an older, bearded Aboriginal man. He is sitting outdoors in front of a leafy bush. He is wearing a suit.Black Andy of Lake Tyers ORBOST 1/3/21 L.G.W. photo 741lake-tyers photograph

Text of a paper read before the Historical Society of Australia by Jas. Blackburn in 1886. Discusses Batman's Treaty with the Port Phillip traditional owners and the possible site of the signing - on the east side of the River Plenty, NW of Eltham andd 3 miles above the junction of the Plenty with the Yarra River.6p. text.john batman, batman's treaty, port phillip district, plenty river

‘Ropy lava’ is known for its sculptural and layered qualities. It occurs in specific lava flows that are slow moving and slow cooling, allowing for unique formations to be created out of the motion. Ropy Lava is a flow that has a hardened crust with molten material underneath, the tension between these states is what creates its characteristic form. The brown/red hue of the stone is an indication of age, as it is oxidised iron deposits. This rock deposit is thought to be sourced from the area by Talbot, in western Victoria. This area has a rich mineral history and experienced the gold rush in the 1850's. The traditional owners of this area are the Dja Dja Wurrung people.This geological specimen shows the conditions in which the Australian landscape was created as well as provides an indication as to how these events occurred. It is representative of a common natural process that contextualises the formation of Australia with the formation of other landmasses. This specimen is part of a larger collection of geological and mineral specimens collected from around Australia (and some parts of the world) and donated to the Burke Museum between 1868-1880. A large percentage of these specimens were collected in Victoria as part of the Geological Survey of Victoria that begun in 1852 (in response to the Gold Rush) to study and map the geology of Victoria. Collecting geological specimens was an important part of mapping and understanding the scientific makeup of the earth. Many of these specimens were sent to research and collecting organisations across Australia, including the Burke Museum, to educate and encourage further study.Hand sized specimen in brown/red hues42 / victoria, talbot, lava, ropy, ropy lava, mineral, geological specimen, geological, geological heritage, natural stone, natural history

The Wurrung Wurrung Kit is designed to introduce students at all levels to the heritage of Aboriginal languages within the area now known as Victoria. The kit aims to: Create awareness of Victorian Aboriginal languages in the past and present. The kit is not designed for the teaching of languages, Develop students' understanding of the relationship between the languages and culture of Victorian Indigenous people, or Koories, Create awareness of the importance of language to indigenous communities today and to foster respect for these communities and their languages, Highlight the diversity within Aboriginal Victoria and Australia in terms of languages and culture, Provide resources for students and teachers that can be used either as a window into Aboriginal culture generally, or to complement a broader unit of work in indigenous studies. Resources for teachers Purpose of this kit Using this kit Terminology Pronunciation Facts about Aboriginal languages in Victoria Language and Aboriginal culture Revitalizatoin of Aboriginal languages Language Alive in the community Community protocols Understanding the Language Map VELS and Curriculum links Teaching Framework Resources and contacts Activities for students Animal names Colouring in Possum Koala Kangaroo Code breaker What do yo know? Concentration Sounds, spellings and symbols Kinship Different things, different words Koorie Garden Timeline Story of Victorian Languages Language on the Mission Role Play Traditional Owners Placenames Graffiti Wall Map References.maps, b&w photographs, b&w illustrations, colour illustrations, games, referenceswoiwurrung, boonwurrung, gunnai kurnai, djadjawurrung, wathaurong, keerraywoorroong, jardwadjali, wergaia, ladjiladji, taungurung, dhudhuroa, kulin

These works are a display of my frustration of hour our family were lucky we were not beheaded, scalped, taken away and impaled as a warning to others not to enter farming lands, which had been traditional lands of the Nganyaywana country. The word 'Policy' represents the White Australia Policy, the word "Lost' stands for those lost including hundreds of family members, 'Jobs' asks why Aboriginal people can only find employment if through Aboriginal positions and policies. The number 3 symbolises myself and my siblings, red is for bloodshed, blue is for secrets and black the family history. Patrice MUTHAYMILES MAHONEY OAM Anewan/Nganyaywan/Dunghutti country. Patrice Mahoney is a printmaker, sculptor, weaver, drawer and painter. Her work challenges mainstream and Aboriginal Australians and is profoundly influenced by space, place and country, taking inspiration from nature, environment and looking forward to a time when she can return to her family's traditional country to make work. In 2012 the artist completed a Bachelor of Visual and Media Arts at Monash University’s Churchill campus (from 2014 Federation University's Churchill Campus). The Victorian Indigenous Art Awards 2014 were exhibited and judged at the Art Gallery of Ballarat.This unique edition triptych involves the techniques of intaglio copper plate, pigment, soft ground, open bite, aquatint, spit-bite, stamping, relief, drawing and burnishing on paper. It was awarded the 2014 Victorian Indigenous Art Awards Federation University Acquisitive Award for for work by a Victorian regional artist. Text, colour, metaphor and Aboriginal symbolism are important components of her work. This work expresses the artist's frustration with unjust situations experienced by traditional owners of Nganyaywana country. The word 'Policy' refers to White Australia Policy, 'Lost' the hundreds of lost family members, and 'Jobs' highlights the difficulty of Aboriginal peple obtaining work, especially outside Aboriginal positions and policy. The number 3 symbolises Patrice Mahoney's siblings, with black used to denote family history. The violently splattered red represents bloodshed, with the blue washing across the work obscuring details and representing secrets. The Selection Panel of the 2014 Victorian Indigenous Art Awards made the following comments on the work: 'The selection panel for the Federation University Acquisitive Award for 2014 were highly impressed by this work and applauded the vigorous use of symbolism and metaphor in a well scripted visual composition. The poignancy of connectedness to the past, memory, place and country is palpable and enhanced by the suggestive employment of text and minimal colour. A provocative and evocative work of art!artist, artwork, patrice mahoney, aboriginal, victorian indigenous awards, jobs, culture, printmaking, drawing, policies, lost, victorian indigenous art awards, available, alumni

As the Yarra became unsuitable as a source of water, several attempts were made to find alternative sources for the growing population of Melbourne. It was not until 1891 that the efforts to sewer Melbourne came to fruition with the setting up of the Melbourne Metropolitan Board of Works (MMBW), now known as Melbourne Water. From 1891 until 1992, it was the responsibility of the MMBW to safeguard public health by providing a sewerage system and a safe water supply system. In 1992, The MMBW merged with a number of smaller urban water authorities to form Melbourne Water. The township of Cocoroc was created in 1894 at the Metropolitan Sewage Farm (now the Western Treatment Plant) to house the workers it employed. The name 'Cocoroc' means 'frog' in the language of the Wathaurung people — the Traditional Owners of the land the treatment plant was built on. By the early 1950s there were nearly 100 houses, a town hall, football ground (and team), swimming pool, tennis courts, four schools and a post office, and by the 1970s some 500 people were living in Cocoroc. As it became too expensive for the MMBW to subsidise, Cocoroc was abandoned. By 1973 most of the houses and other buildings were demolished or moved to Werribee. All that is left now of Cocoroc are two small, empty, concrete swimming pools, a few weatherboard sheds and a big iron water tank. This photograph detailing an exterior view of the North Cocoroc State Primary School, is historically significant as it captures children at play within a purpose built community. The School that was one of four was built to educate the children of the MMBW workers. As the school no longer exists, this photograph is the only tangible evidence left of the building, also showcasing the style of buildings in this era. cocoroc, township, school, mmbw, melbourne metropolitan board of works, melbourne water

These Message Sticks acknowledge the return of Dja Dja Wurrung Cultural material held by the Burke Museum. The Burke Museum is the current custodian of a significant collection of First Peoples’ cultural material from across South-Eastern Australia. These objects were sold to the Museum by Reynold Everly Johns in 1868. We recognise the harm caused by dispossession of cultural material, and by any inappropriate display and interpretation of this collection over the past 150 years. The Burke Museum is continuing to build relationships and collaborate with traditional owners, Aboriginal communities and the museum sector to ensure culturally appropriate outcomes for the collection, including repatriation of objects to communities of origin. Message sticks are a form of communication between Aboriginal nations, clans and language groups even within clans. Traditional message sticks were made and crafted from wood and were generally small and easy to carry (between 10 and 20 cm). They were carved, incised and painted with symbols and decorative designs conveying messages and information. Some were prepared hastily, like you might create a note left on a friend’s desk or a quick text message; others were prepared with more time to make the markings neat and ornate. There were always marks that were distinctive to the particular group or nation sending the message and often marks identifying the relationship of the carrier to their group. This way it could be identified and authenticated by neighboring groups and by translators when the message stick was taken long distances. Two solid cylindrical shaped pieces of wood bound together with black, red and yellow string. Each stick has etchings with angular lines and dots. dja dja wurrung, message sticks, burke museum, beechworth, beechworth museum, repatriation, reynold everly johns

"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

The following information is from http://melbourneday.com.au/about.html, accessed 30 August 2016 Melbourne was founded on 30 August 1835 by settlers who sailed from Van Diemen’s Land (Tasmania) aboard the schooner Enterprize. They landed on the north bank of the Yarra River and established the first permanent settlement, close to where the Immigration Museum at the Old Customs House — on the corner of William and Flinders Streets — stands and the place today known as Enterprize Park. Melbourne Day Committee was established to help correct the record about the founding of Melbourne and celebrate its anniversaries. The settlers came from Launceston in search of sheep-grazing land. Land had become expensive and there had long been stories told by whalers and sealers working in Bass Strait of fertile land to the north. This was the southern part of the colony of New South Wales, which the Colonial Government did not want settled at that time. After the Henty family crossed Bass Strait and settled at Portland in 1834 others quickly followed. The north bank was chosen because a small waterfall, or rapids, stopped further progress up the river. The waterfall also separated the tidal movement, providing a vital supply of fresh water. The site had previously been noted by the colony of New South Wales' surveyor, Charles Grimes, in 1803. The north bank also offered more stable, suitable ground. The people of the Kulin nation are the traditional owners of the land that became Melbourne — including the Boonwurrung, Woiwurrung, Taungurung and Djadjawurrung people, who gathered in this place for ceremonies and cultural activities. The topsail schooner Enterprize you see today is a full-size replica of the one that brought the settlers and has become a symbol of Melbourne Day. Her keel was laid at Polly Woodside Maritime Museum in 1991, and the $2.5 million, 27m vessel was launched by Felicity Kennett on 30 August, 1997, at Hobsons Bay. The original ship was bought by John Pascoe Fawkner in April 1835 specifically to search for a suitable place for a settlement in the Port Phillip District. After helping establish Melbourne, the original Enterprize continued operating as a coastal trading vessel for a number of years. She eventually disappeared off the shipping register in 1847, having been wrecked on a sand bar in the Richmond River in northern NSW, with the loss of two lives. The replica is managed by the Enterprize Ship Trust, a not-for-profit organisation. The first settlers were those on board the Enterprize — her crew and passengers. They were John Lancey , master mariner and Fawkner’s representative; Enterprize's captain, Peter Hunter; George Evans, plasterer/builder; carpenters William Jackson and Robert Hay Marr; Evan Evans, George Evans’ servant; and Fawkner’s servants ploughman Charles Wise, general servant Thomas Morgan, blacksmith James Gilbert and his pregnant wife, Mary. And Mary's cat! Enterprize set sail on her historic voyage from Launceston on July 21, 1835, stopping at George Town in northern Tasmania where creditors detained Fawkner. He was therefore not part of the first trip to Melbourne. Enterprize then left on August 1 under the command of captain Hunter. The expedition was led by Lancey, Fawkner's delegate. The party first considered Western Port and the eastern side of Port Phillip for a place to settle, before deciding on the Yarra’s north bank — known today as Enterprize Park. On Sunday, August 30, they disembarked and began to erect shelter, build a store and clear land to grow food, thus starting the permanent European settlement of Melbourne.Image of the fledgling town of Melbourne on the banks of the Yarra River. melbourne, yarra river, john helder wedge

Synopsis: “In WW1 Melbourne a pioneering network of women at the Mission to Seafarers called the Ladies Harbour Lights Guild supported sailors who risked their lives at sea. The documentary “Harbour Lights” tells the remarkable story of the Ladies Harbour Lights Guild and the lives of seafarers in early 20th century Melbourne. It focuses on Melbourne’s iconic Mission to Seafarers building, its connection to the Great War and to a unique community of ships crew and volunteers. Featuring Melbourne historians, commentators, archivists and architects and rare footage and images of sailing and social life in and around the ports of Melbourne, this film will inform and connect audiences young and old.” Commissioned by Victorian Government The movie was produced in collaboration with the Mission to Seafarers Victoria. It was directed by Jary Nemo and written and produced by Lucinda Horrocks and Jary Nemo with executive producers Sue Dight and Gordon MacMillan. The film features: Jill Garner Kate Darian-Smith Chris McConville Janet Miller (curator) Gordon MacMillan (former seafarer and board committee member) Narrated by Sharon Turley. Music by Richard Chew (professor of the Arts Academy in Ballarat) The film was presented at several festival in Australia and abroad in 2020-2021. Credits: Narrator Sharon Turley Featuring (in order of appearance) Dr Chris McConville, Gordon MacMillan, Janet Miller, Professor Kate Darian-Smith and Jill Garner With Raul S Gantalao Jr, Escoto Lemuel, Ben Schroeder, Cinda Manins And Ian Fletcher, Yuan Jia, Uma Kothari, Gordon Lansley, William Reed and Cheka Samaranayake Directed by Jary Nemo Written and Produced by Lucinda Horrocks and Jary Nemo Music by Richard Chew Executive Producers Sue Dight and Gordon MacMillan Research advisors Geraldine Brault, Maria Culka, Professor Kate Darian-Smith, Ros Fletcher, Professor Uma Kothari, Dr Barbara Lemon, Catherine McLay, Dr Chris McConville, Janet Miller, Rick Mitchell, Duncan ‘John’ Perryman, Dr Annette Sheill and Peter Taylor Archival photographs, music and footage courtesy of Australian Red Cross Society, Central Highlands Libraries, Internet Archive, National Film and Sound Archive, National Library of Australia, Mackarness Family Personal Archives, Mission to Seafarers Victoria, Public Record Office Victoria, State Library of Victoria and US National Archives Music Harbour Lights. Music by Richard Chew. Westering. Music by Richard Chew. Twilight (Crépuscule) by Jules Massenet. Performed by Amelita Galli-Curci. I Love You So, Waltz from The Merry Widow by Franz Lehár. Performed by Elise Stephenson and Harry Macdonough with Orchestra. Harbour Lights 2. Music by Richard Chew. If I Could Fly by Walking Hearts featuring Jennifer Holm. Courtesy of Epidemic Sound. With thanks to Peter Barrow, Sarah Bartak, Lin Bender AM, Patty Braumueller, Csilla Csongvay, Emer Diviney, Moira Drew, Ian Fletcher, Ajith Jayasuriya, Ben Jones, Patience Jones, Cinda Manins, Madeleine Martiniello, Georgia Melville, Elisabeth Moglia, Tara Oldfield, Lyn Pasquier, Nigel Porteous, Rev’d Onofre (Inni) Punay, Dr Rosalie Triolo, Ben Schroeder, David Simpson, Cheka Samaranayake, Daria Wray, the Helen Macpherson Smith Trust and KPMG. A special thanks to The women of the Ladies Harbour Lights Guild 1906 to 1961 Produced in collaboration with The Mission to Seafarers Victoria Created with the support of The Victorian Government Licensing This film has been released under a Creative Commons BY-NC-ND 4.0 International license Acknowledgement of country Project production and development took place on the lands of the Kulin nation. We acknowledge Traditional Owners and pay our respects to Elders past, present and future. Production company A Wind & Sky Production Copyright with © Wind & Sky Productions MMXIX The film was launched on Wednesday 26th February 2020 at the Mission. Speech by Veterans Affairs. Amongst the guests were current and former volunteers (Maria Culka, Gordon MacMillan, Elisabeth Moglia), curators (Georgia Melville, Jay Miller, Geraldine Brault)18mn documentary mixed of photographs from teh collection and interviews about the Ladies Harbour Lights Guild work during WWIladies harbour lights guild, documentary, jay miller, janet miller, geraldine brault, lucinda horrocks, gordon macmillan, jary nemo, kate darian-smith, jill garner, chris mcconville, sharon turley, richard chew, footage, archive

20th Eltham Community Festival and last under the auspices of the Shire of Eltham. The Grand Parade focussing on the theme "Echoes of Eltham - Celebrating the visions of Eltrham from the past and into the future" was headed by Jock Read on his horse Lofty who had been filmed in an Anzac Day Parade on an earlier horse which had featured in the television show Matlock. The parade travelled north along Main Street to just past the Post Office then back south to Panther Place. Parade participants included 1st Eltham Brownies, 1st Eltham Venturers, 2nd Eltham Sea Scouts, 2nd Eltham Venturers, 3rd Eltham Brownies, Australian Democrats, Briar Hill Primary School, Circus Chaos, Country Fire Authority, Diamond Valley People for Disarmament, Diamond Valley Railway, Eltham Community Health Centre, Eltham District Horse and Pony Club, Eltham East Primary School, Eltham Fire Brigade, Eltham Junior Football Club (Panthers), Eltham Little Theatre, Eltham North Primary School, Eltham Playhouse Co-op, Eltham Pre-school, Eltham Roller Skating Club, Eltham South Pre-School Centre, Eltham Steam and Stationary Engine Society, Greenhills Neighbourhood House, Heidelberg Municipal Band, Hurstbridge Learning Co-op, Jocklebeary Farm, Kangaroo Ground Primary School, Learning Co-op Primary School, Lower Plenty Primary School, Main Road, Montmorency Gardening Club, Montmorency South Primary School, North Warrandyte Fire Brigade, Plenty Valley 88.6 FM, Research Pre-school, Research Primary School, Ron Sampson, Salvation Army Band (Briar Hill), Sherbourne Primary School, Shire of Eltham, State Emergency Service (Eltham) and Woodridge Pre-school. The parade commentary was provided by Plenty Valley FM 88.6 with guest commentator, Shire President Cr. John Graves. Following the parade is video footage from a helicopter of Alistair Knox Park, displays along Main Road and activities in Alistair Knox Park and the Rugby oval along with stationary engines, helicopter joyrides, Eltham People's Choir, music entertainment. Scenes also from the Diamond Valley Railway at Eltham Lower Park and finishing with the fireworks display. At the end of the video is a promotional video for Dynavision Video Production, a local video production company that produced the video and Diamond Photos (Kodak Express). One of the highlights of the festival was a tree planting ceremony in Alistair Knox Park to celebrate 123 years of the Shire of Eltham led by Shire President Cr. John Graves and representatives of the Wurrundjeri, traditional land owners of the area.VHS Video cassette (poor quality) Converted to MP4 file format 45:01, 535MB1st eltham brownies, 1st eltham venturers, 2nd eltham sea scouts, 2nd eltham venturers, 3rd eltham brownies, 1994, aerial photographs, alistair knox park, arthur street, australian democrats, briar hill primary school, circus chaos, country fire authority, diamond valley people for disarmament, diamond valley railway, eltham community health centre, eltham district horse and pony club, eltham east primary school, eltham festival, eltham fire brigade, eltham junior football club (panthers), eltham little theatre, eltham lower park, eltham north primary school, eltham people's choir, eltham playhouse co-op, eltham pre-school, eltham roller skating club, eltham south pre-school centre, eltham steam and stationary engine society, grand parade, greenhills neighbourhood house, heidelberg municipal band, hurstbridge learning co-op, jock read, jocklebeary farm, john graves, kangaroo ground primary school, learning co-op primary school, lofty (horse), lower plenty primary school, main road, matlock police (tv show), montmorency gardening club, montmorency south primary school, nicholaus lauder estate, north warrandyte fire brigade, plenty valley 88.6 fm, research pre-school, research primary school, ron sampson, salvation army band (briar hill), sherbourne primary school, shire of eltham, state emergency service (eltham), video recording, woodridge pre-school

In April 2012 former Royal Australian College of General Practitioners president Dr Paul Hemming was appointed the University of Ballarat’s new chancellor. Dr Hemming was a deputy chancellor of the university since 2011 and a member of the university council since 2007, and replaces outgoing chancellor Robert Smith. He was a founding director of Beyondblue and has been president of the Royal Australian College of General Practitioners. He was also president of the Australian Medical Association Victoria and has served on numerous federal government medical bodies and tribunals. Chancellors are appointed to chair the university's council (governing body) as the senior office holder of the University. They also confer the academic awards of the university, and represent the university at meetings, functions and ceremonies. At the installation of Dr Hemming as the Fifth Chancellor Of The University Of Ballarat Governor of Victoria Alex Chrnov said: "I join Bonnie Fagan in acknowledging the traditional owners of this land and I pay my respects to their elders past and present. It is my great pleasure, as Governor of Victoria and Visitor to the University of Ballarat, to install Dr Paul Hemming as the fifth Chancellor of this University. I extend to him and his family my warmest congratulations on this appointment and wish him all the best in his new role. I have no doubt that he will be an industrious and wise leader of this University. Although the University of Ballarat is one of Australia’s newest Universities, it is the third oldest Tertiary institution in our country with the School of Mines being established in 1870. It has much to be proud of, and should be recognised for its commitment to being one of our most outstanding regionally focused higher education institutions. It offers on six campuses a diverse, yet suitably targeted, group of learning models that include higher education, TAFE and senior secondary school education, and is one of the few universities in the country that has an associated Technology Park. This University is uniquely placed to provide higher education in Regional Victoria. For example, I understand that by 2020 the population in the Ballarat area will increase by 20% so this University will have the responsibility and opportunity to provide educational opportunities for this growing population. The role of the Governor can be divided into three parts – ceremonial, constitutional and community engagement. It is the third aspect of the role that is most time consuming and, I add, enjoyable. It includes making official visits to Regional areas of Victoria. To date Elizabeth and I have been on 16 such visits and the thing that stands out is that despite the challenges that face Regional communities whether it be through natural disasters, or the economy more broadly – the stoicism, volunteerism and self reliance are always present. Ballarat is an example of such resilience and confidence in its future that can be dated back to this University’s inception. When the School of Mines was established in 1870 on the back of the gold rush era of the 1850s, the local community had vision and faith in its future that is reflected in the building of this institution. It is not dissimilar to Melbourne, where its relatively few citizens established the iconic pillars of our society like the State Library, the University of Melbourne, Parliament Houses and the National Gallery of Victoria. The contribution by the University of Ballarat to Regional Victoria cannot be overstated. Not only does it provide top educational opportunities for students from the Region but its graduates almost invariably end up working in Regional Australia, and often in their own local communities. More specifically, almost three out of every four of the graduates from this University end up finding employment in Regional areas. Such figures highlight the University’s significant contribution to the Regional economy. But its impact is not limited to our Regional areas – it extends to other parts of Australia and overseas. But like so many other higher education institutions in Australia, the University of Ballarat is facing challenges brought about by events such as global uncertainties and the high Australian dollar that impact on the inflow of international students, and dealing with students, more and more of whom come from the lower socio economic sector. It is in those circumstances that the Chancellor must show leadership that involves, amongst others, objectively guiding the Council and supporting the Vice-Chancellor, albeit without becoming involved in the day to day micro management of the University. A strong, trusting and respectful working relationship between the Chancellor and the Vice-Chancellor is, I believe, critical to the sound progress of a University. Before I turn more specifically to Dr Hemming, I would like to reflect briefly on his immediate predecessor, Emeritus Professor Robert Smith. I am sure that Dr Hemming has already found in Professor Smith an invaluable source of assistance. He was a skilled and effective leader not only here, but also in the broader higher education sector. I mention by way of example his instigation and leadership two years ago of the much acclaimed Chancellors’ Conference that was held in Melbourne. There was great diffidence amongst the Chancellors in having it at all. It was a little like herding cats. But Bob Smith spearheaded the organisation of it, with great attention to detail. And it was his hard work and leadership that resulted in the Conference being such a success and of assistance to all Chancellors who attended. It was an illustration of Bob Smith’s skills as a leader in the sector and of this University. And the sector, just as this University remains indebted to him. And I have no doubt that Dr Hemming will similarly lead this University through the challenging, yet exciting, times that lie ahead. He is eminently qualified to do so, in terms of his personal attributes, academic achievements and experience in governance. With his extensive medical career as a General Practitioner, service on a number of Federal Government medical boards and tribunals, and having been a Founding Director of ‘Beyondblue’, President of the Royal Australian College of General Practitioners and President of the Australian Medical Association (Victoria), his list of personal and professional achievements, as well as his strong sense of public and community duty, is impressive. Importantly, Dr Hemming has a long standing connection with the Ballarat community, having moved here with his family from the United Kingdom in 1977. He is now even accepted as a “local” I am told. Given his range of experience to which I have referred and the time he has already spent on the Council and Standing Committees of this University, he is obviously well placed to take part in leading this University. So it is a great pleasure for me to install Dr Hemming as the fifth Chancellor of the University of Ballarat." (http://www.governor.vic.gov.au/victorias-governor/publications/speeches/speech/speech/104) Colour photographS of three men in academic regalia sitting inside the Ballarat Uniting Church, Lydiard Street South. Chancellor Dr Paul Hemming sit in the centre, with Vice-Chancellor Professor david Battersby on the left. Also audience images, academics and a dinner at Craig's Hotel.university of ballarat, federation university, regalia, chancellor, vice chancellor, paul hemming, david battersby, alex chrnov, todd walker, andy smith, craig's hotel, academics

1. Rock-art of the Western Desert and Pilbara: Pigment dates provide new perspectives on the role of art in the Australian arid zone Jo McDonald (Australian National University) and Peter Veth (Australian National University) Systematic analysis of engraved and painted art from the Western Desert and Pilbara has allowed us to develop a spatial model for discernable style provinces. Clear chains of stylistic connection can be demonstrated from the Pilbara coast to the desert interior with distinct and stylistically unique rock-art bodies. Graphic systems appear to link people over short, as well as vast, distances, and some of these style networks appear to have operated for very long periods of time. What are the social dynamics that could produce unique style provinces, as well as shared graphic vocabularies, over 1000 kilometres? Here we consider language boundaries within and between style provinces, and report on the first dates for pigment rock-art from the Australian arid zone and reflect on how these dates from the recent past help address questions of stylistic variability through space and time. 2. Painting and repainting in the west Kimberley Sue O?Connor, Anthony Barham (Australian National University) and Donny Woolagoodja (Mowanjum Community, Derby) We take a fresh look at the practice of repainting, or retouching, rockart, with particular reference to the Kimberley region of Western Australia. We discuss the practice of repainting in the context of the debate arising from the 1987 Ngarinyin Cultural Continuity Project, which involved the repainting of rock-shelters in the Gibb River region of the western Kimberley. The ?repainting debate? is reviewed here in the context of contemporary art production in west Kimberley Indigenous communities, such as Mowanjum. At Mowanjum the past two decades have witnessed an artistic explosion in the form of paintings on canvas and board that incorporate Wandjina and other images inspired by those traditionally depicted on panels in rock-shelters. Wandjina also represents the key motif around which community desires to return to Country are articulated, around which Country is curated and maintained, and through which the younger generations now engage with their traditional lands and reach out to wider international communities. We suggest that painting in the new media represents a continuation or transference of traditional practice. Stories about the travels, battles and engagements of Wandjina and other Dreaming events are now retold and experienced in the communities with reference to the paintings, an activity that is central to maintaining and reinvigorating connection between identity and place. The transposition of painting activity from sites within Country to the new ?out-of-Country? settlements represents a social counterbalance to the social dislocation that arose from separation from traditional places and forced geographic moves out-of-Country to government and mission settlements in the twentieth century. 3. Port Keats painting: Revolution and continuity Graeme K Ward (AIATSIS) and Mark Crocombe (Thamarrurr Regional Council) The role of the poet and collector of ?mythologies?, Roland Robinson, in prompting the production of commercial bark-painting at Port Keats (Wadeye), appears to have been accepted uncritically - though not usually acknowledged - by collectors and curators. Here we attempt to trace the history of painting in the Daly?Fitzmaurice region to contextualise Robinson?s contribution, and to evaluate it from both the perspective of available literature and of accounts of contemporary painters and Traditional Owners in the Port Keats area. It is possible that the intervention that Robinson might have considered revolutionary was more likely a continuation of previously well established cultural practice, the commercial development of which was both an Indigenous ?adjustment? to changing socio-cultural circumstances, and a quiet statement of maintenance of identity by strong individuals adapting and attempting to continue their cultural traditions. 4. Negotiating form in Kuninjku bark-paintings Luke Taylor (AIATSIS) Here I examine social processes involved in the manipulation of painted forms of bark-paintings among Kuninjku artists living near Maningrida in Arnhem Land. Young artists are taught to paint through apprenticeships that involve exchange of skills in producing form within extended family groups. Through apprenticeship processes we can also see how personal innovations are shared among family and become more regionally located. Lately there have been moves by senior artists to establish separate out-stations and to train their wives and daughters to paint. At a stylistic level the art now creates a greater sense of family autonomy and yet the subjects link the artists back in to much broader social networks. 5. Making art and making culture in far western New South Wales Lorraine Gibson This contribution is based on my ethnographic fieldwork. It concerns the intertwining aspects of the two concepts of art and culture and shows how Aboriginal people in Wilcannia in far western New South Wales draw on these concepts to assert and create a distinctive cultural identity for themselves. Focusing largely on the work of one particular artist, I demonstrate the ways in which culture (as this is considered) is affectively experienced and articulated as something that one ?comes into contact with? through the practice of art-making. I discuss the social and cultural role that art-making, and art talk play in considering, mediating and resolving issues to do with cultural subjectivity, authority and identity. I propose that in thinking about the content of the art and in making the art, past and present matters of interest, of difficulty and of pleasure are remembered, considered, resolved and mediated. Culture (as this is considered by Wilcannia Aboriginal people) is also made anew; it comes about through the practice of artmaking and in displaying and talking about the art work. Culture as an objectified, tangible entity is moreover writ large and made visible through art in ways that are valued by artists and other community members. The intersections between Aboriginal peoples, anthropologists, museum collections and published literature, and the network of relations between, are also shown to have interesting synergies that play themselves out in the production of art and culture. 6. Black on White: Or varying shades of grey? Indigenous Australian photo-media artists and the ?making of? Aboriginality Marianne Riphagen (Radboud University, The Netherlands) In 2005 the Centre for Contemporary Photography in Melbourne presented the Indigenous photo-media exhibition Black on White. Promising to explore Indigenous perspectives on non-Aboriginality, its catalogue set forth two questions: how do Aboriginal artists see the people and culture that surrounds them? Do they see non-Aboriginal Australians as other? However, art works produced for this exhibition rejected curatorial constructions of Black and White, instead presenting viewers with more complex and ambivalent notions of Aboriginality and non-Aboriginality. This paper revisits the Black on White exhibition as an intercultural event and argues that Indigenous art practitioners, because of their participation in a process to signify what it means to be Aboriginal, have developed new forms of Aboriginality. 7. Culture production Rembarrnga way: Innovation and tradition in Lena Yarinkura?s and Bob Burruwal?s metal sculptures Christiane Keller (University of Westerna Australia) Contemporary Indigenous artists are challenged to produce art for sale and at the same time to protect their cultural heritage. Here I investigate how Rembarrnga sculptors extend already established sculptural practices and the role innovation plays within these developments, and I analyse how Rembarrnga artists imprint their cultural and social values on sculptures made in an essentially Western medium, that of metal-casting. The metal sculptures made by Lena Yarinkura and her husband Bob Burruwal, two prolific Rembarrnga artists from north-central Arnhem Land, can be seen as an extension of their earlier sculptural work. In the development of metal sculptures, the artists shifted their artistic practice in two ways: they transformed sculptural forms from an earlier ceremonial context and from earlier functional fibre objects. Using Fred Myers?s concept of culture production, I investigate Rembarrnga ways of culture-making. 8. 'How did we do anything without it?': Indigenous art and craft micro-enterprise use and perception of new media technology.maps, colour photographs, b&w photographswest kimberley, rock art, kuninjku, photo media, lena yarinkura, bob burruwal, new media technology