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

galen catholic college, galen college, junior school, library, senior library, 2017, wellbeing centre

192 pages, illustrated.

Coloured photograph of a section of the Canterbury History Group's stall at the Seniors' Health and Wellbeing Festival, Hawthorn Town Hall 8 October 2009canterbury history group, hawthorn town hall, city of boroondara, seniors health and wellbeing festival, festivals and celebrations

This plaque stand has been used for the opening of new buildings or newly established plaques, and was most recently used in the opening service of the Wellbeing Centre in 2024.Large stand used for revealing new plaques. Designed like a tripod, with three legs to stabilise the backboard. Deep red curtains attached via a rod, which can be moved to reveal the plaque with a drawstring.plaque stand, ceremony

5 articles on the Watsonia Neighbourhood House from Watsonia's Whisper, the newspaper of the Watsonia Traders Association. Articles written by Rosie Bray. The neighbourhood house organises many activities from craft and art to yoga and other wellbeing subjects.5 Clippings from Watsonia's Whisper, black text on green or cream background, colour illus.watsonia neighbourhood house, lambourne road watsonia

This photographic exhibition was developed by the Federation University-led Community Wellbeing research stream of the Hazelwood Health Study in collaboration with Morwell Neighbourhood House and Gippsland Centre for Art and Design at Federation University Australia. It highlights people's hopes for the future of Morwell has its roots in two unexpected places: the Hazelwood mine fire in 2014 and an academic study into community recovery from that fire. In late summer of 2014 a bushfire spread to the coal mine near the town of Morwell in the LaTrobe Valley, in south-eastern Victoria. The Hazelwood mine fire burned for 45 days, shrouding communities - especially Morwell - in smoke and ash. Strong calls by the community for an investigation into the health impacts of the Hazelwood Mine Fire led to the Department of Health's (Know the Department of Health and Human Services) decision to fund a ten year study of the potential health effects of this smoke event (Known as the Hazelwood Health Study). This exhibition came out of work undertaken by the Community Wellbeing Stream of the Hazelwood Health Study during 2016 and 2017. Based at Federation University Australia's Gippsland Campus, just a few kilometres from where the fire took place, one of our Study's main aims has been to find out from the community how the smoke event impacted on community wellbeing. We also planned to talk to community members about the effectiveness of community rebuilding activities, and find our how these have aided recovery following the smoke event. In 2017 we began working with community organisations on a project to foster community recovery and wellbeing. What emerged from these discussions was the idea for a photographic exhibition, on the theme of 'Our hopes for the future of Morwell'. Invitations to participate were extended to up to 50 members of various community groups. The groups were asked to think of some object that symbolizes their hopes for the future of Morwell. Individuals were then invited to attend a photographic session kindly hosted by the Morwell Neighbourhood House. Each individual was to hold this object while it was photographed, as well as explain what the object represented in terms of Morwell's future. Out of this process twenty nine photographs with their captions were produced, enlarged and framed for exhibiting. The photographs were taken by Clive Hutchison of the Gippsland Centre for Art and Design at Federation University Australia.Twenty nine framed original photographs.morwell, our hopes for the future of morwell, clive hutchison, photography, morwell neighbourhood house, hazelwood health service, gippsland centre for art and design, hazelwood mine fire, haxelwood health study, morwell neighbourhood mine fire, neale stratford, tracie lund, ian brown, susan yell, sue whyte, ainsley ja, ainsley james, michelle duffy, shaun mallia, valerie prokopiv, morwell art and framing

The Answer is a newsletter in magazine format that is sent to the widows that are helped by Melbourne Legacy. For the widows who are sight impaired a copy of the newsletter is audio described onto CD by Vision Australia and posted to them. It contains information about meetings and activities. This edition contained articles on the Legacy Anzac Biscuit Bake Off, the opening of the Vivian Bullwinkel Veterans and Families Wellbeing Centre, and a planting of a Lone Pine seedling at Cobram Secondary College. Plus photos of our programs such as the Student Anzac ceremony, Path of the Horse family day, the walking group, the stamp ladies, adults with a disability program days, widows club gatherings. The Vivian Bullwinkel Veterans and Families Wellbeing Centre on the 3rd floor of Legacy House was opened on the 13 April 2021. It provides the veterans and their families a safe haven to access essential support services such as advocacy, case management and referral pathways whilst inviting them to relax within a 'club' like environment equipped with lounging and children's play areas, and both kitchen and bathroom facilities. It was named in honour of an Australian Army nurse who was the lone survivor of the Bangka Island massacre, and who dedicated her life to nursing. The exceptional portrait of Vivian Bullwinkel on the cover was painted by George Petrou. A record that Melbourne Legacy helps coordinate and organise events and activities for the widows, and provides items of interest for their enjoyment.Compact disc x 2 in a case that contains the audio recording of The Answer from June/July 2021.activities, answer, widows

Kate Oliver is the granddaughter of Padre Oliver, and daughter of Rodney Oliver and chose to launch a self published album of children's songs at the Mission on 26 May 2019. She has also provided us with additional information and images of Moira Oliver, her grandmother, a keen photographer.Rev Frank Oliver served at the Mission as senior Chaplain from 1930-1960. Rev Rodney Oliver, his son, served on the MTS board in the late 20th C./21st C. Kate Oliver is his daughter.Advertising poster for the event of launching a children's album which took place 26 May 2019.Hand written inscriptions top and lower edge in blue Texta pen:kate oliver, passing clouds, children, wellbeing, frank oliver, rodney oliver, events, concerts, hiring events, padre oliver, reverend frank leslie oliver, moira bird oliver, john rodney oliver, cultural events, padre frank leslie oliver, mindfullness, 2019

Kate Oliver is the granddaughter of Padre Oliver, and daughter of Rodney Oliver and chose to launch a self published album of children's songs at the Mission on 26 May 2019. She has also provided us with additional information and images of Moira Oliver, her grandmother, a keen photographer.Rev Frank Oliver served at the Mission as senior Chaplain from 1930-1960. Rev Rodney Oliver, his son, served on the MTS board in the late 20th C./21st C. Kate Oliver is his daughter.Album of songs for children released in 2018 the launching took place at the Mission on 26 May 2019.kate oliver, passing clouds, children, wellbeing, frank oliver, rodney oliver, events, concerts, hiring events, padre oliver, reverend frank leslie oliver, moira bird oliver, john rodney oliver, cultural events, padre frank leslie oliver, mindfullness, 2019

“The Keeper looks after the shrines of the dead and he is responsible for their wellbeing, to make sure that their spirits do not return to make trouble for the living. Beyond their grave there is no blame, so he keeps all the dead, criminal, foreign etc. Keepers are not often seen because they live well away from all social groups, being supposed to spend most of their time in the nether world. The Keeper’s Robes carry complex amulets or protection from the dead, who he both guards and fears. He must also stop the living from using his charges against one another. His life is almost totally ritual, given over to chants and spells. He will never marry, but will breed by impregnating a selected mate in order to carry on the line, the office is hereditary. When his children are old enough, they are apprenticed to him and must live apart from the community, looked after by a nurse and taught all the rituals necessary for their future career. Very occasionally, a child is chosen from the community because of some special characteristic - precognition, albino colouring, special interest in the dead etc. At any time there might be up to twelve apprentices of various ages who assist the Keeper in his work. These children are taboo to all others, who must close their eyes if they accidentally catch sight of an apprentice.” -Inga Hunter

10 minute sound and colour, which has faded to red. Begins with an unseen business man asking his secretary to ring his wife to tell her he will be late and is going to visit one of his other families. We see him driving his car, which is full of smoke from his pipe, whilst the narrator explains what Legacy does. The Legatee sheds his coat and trilby hat to play cricket with the fatherless son before having tea and cake with the widow whilst her story and that of her two children is told - details of the Legacy assistance are given. The film then moves to Legacy House where exercise classes are taking place and the smoking pipe makes a reappearance. Information about Legacy's work for the health and wellbeing of Junior Legatees is given, as well as details of the Mother's Club. The film shows the many Legacy committees at work before moving on to holidays organised for Junior Legatees at a beach side cottage - there is no indication of which city is featured at this stage but the beach could be Bondi. Widows are shown meeting at Legacy House, and then we see more elderly widows at Lady Gowrie House. Kyle Williams House for convalescent children is featured and is located near Sydney, which would indicate that the film is about Sydney Legacy. Archbold House, a hostel for girls, and Glen Mervyn House for boys are also featured, as is Cull House for boys undertaking apprenticeships. The film notes that there were 88,000 widows and children in Legacy's care, and the pipe smoking Legatee is seen driving the fatherless boy to tennis practice before the film concludes by saying that Legacy is contributing to the future of the nation. This film has been digitised to preserve its content. Melbourne Legacy gratefully acknowledges the support of the Victorian Government and Public Record Office Victoria for making this possible.A visual record of life in Sydney after the war and the huge number of children to have lost their father in WWII. The commitment of Legacy to giving them a better childhood and the amount of work done by Legatees is impressive.Khaki coloured film cannister with yellowing label.Handwritten 'John Gray Prods' and 'His other family - A Legacy' / '16mm Comp E/Color Print'sydney, residences, junior legatee

"Hannah ‘Grannie’ Wattsis one of Melton’s mostcelebrated and cherished pioneers. Born in Ireland in 1831, Hannah immigrated to Australia with her husband George Byrns in 1854. Moving to Melton, they built a wattle and daub hut home where they lived with their four children until George was tragically killed in 1860. Unusually for the time, Hannah purchased land in her own name in the Melton township in 1863. Later that same year she married William Watts and together they moved to Toolern Vale and built a bluestone and mud brick home. It is believed that while travelling to Australia, Hannah assisted the ship surgeon and demonstrated a natural aptitude for the tasks assigned to her. When she was living in Melton she assisted other women in an unofficial capacity as neighbourhood midwife, while also working on her farm and raising her six children. By 1887, however, her reputation as a midwife had grown to such an extent that she was able to establish her own practice. William Watts died in 1874, but Hannah remained in Toolern Vale for the next twenty years. In 1894, she moved into the Melton township and built Lynch Cottage on the corner of Yuille and Sherwin streets, near Toolern Vale Creek. There she assisted in the births of hundreds of Melton residents, as well as the laying out of the deceased. Meticulous in her record keeping, Hannah Watts recorded the details of a total of 442 births between the years 1886 and 1921. Lynch Cottage was officially registered as a private hospital in 1911 and Hannah was listed in the Victorian Register of Midwives in 1917. Hannah Watts died on 21 October 1921, a few months after she assisted with the delivery of her final baby, Thomas Watts Minns. She was 90 years old. Hannah was buried in Melton Cemetery and mourned by the Melton community. Her obituary in the Gisborne Gazette is a testament to how beloved she was by the people she served: ... while in the absence of medical aid residents looked to Grannie as their doctor, philosopher and friend. Hundreds, in fact we might say thousands of people held the deceased in veneration ... A woman of great energy and determination combined with superior intelligence, Grannie conquered difficulties that would have made many falter... Today Grannie Watts is remembered by her descendants and by many locals in the City of Melton. Created in 1985, Hannah Watts Park honours Grannie Watts’ pioneering work for the health and wellbeing of hundreds of Meltonians. Not only is the park a fitting tribute to the memory of an outstanding citizen, it also continues to provide today’s residents and visitors with a space to walk, relax, gather and celebrate in Melton" .Tom Minns holding Debra Wain, first hospital baby to be born In Melton since 1921. Article featured in the Herald. Mother Rhonda Wain is featured in the photo too. local identities, local significant events

'Whose Ethics?':Codifying and enacting ethics in research settings Bringing ethics up to date? A review of the AIATSIS ethical guidelines Michael Davis (Independent Academic) A revision of the AIATSIS Guidelines for Ethical Research in Indigenous Studies was carried out during 2009-10. The purpose of the revision was to bring the Guidelines up to date in light of a range of critical developments that have occurred in Indigenous rights, research and knowledge management since the previous version of the Guidelines was released in 2000. In this paper I present an outline of these developments, and briefly discuss the review process. I argue that the review, and the developments that it responded to, have highlighted that ethical research needs to be thought about more as a type of behaviour and practice between engaged participants, and less as an institutionalised, document-focused and prescriptive approach. The arrogance of ethnography: Managing anthropological research knowledge Sarah Holcombe (ANU) The ethnographic method is a core feature of anthropological practice. This locally intensive research enables insight into local praxis and culturally relative practices that would otherwise not be possible. Indeed, empathetic engagement is only possible in this close and intimate encounter. However, this paper argues that this method can also provide the practitioner with a false sense of his or her own knowing and expertise and, indeed, with arrogance. And the boundaries between the anthropologist as knowledge sink - cultural translator and interpreter - and the knowledge of the local knowledge owners can become opaque. Globalisation and the knowledge ?commons?, exemplified by Google, also highlight the increasing complexities in this area of the governance and ownership of knowledge. Our stronghold of working in remote areas and/or with marginalised groups places us at the forefront of negotiating the multiple new technological knowledge spaces that are opening up in the form of Indigenous websites and knowledge centres in these areas. Anthropology is not immune from the increasing awareness of the limitations and risks of the intellectual property regime for protecting or managing Indigenous knowledge. The relevance of the Declaration on the Rights of Indigenous Peoples in opening up a ?rights-based? discourse, especially in the area of knowledge ownership, brings these issues to the fore. For anthropology to remain relevant, we have to engage locally with these global discourses. This paper begins to traverse some of this ground. Protocols: Devices for translating moralities, controlling knowledge and defining actors in Indigenous research, and critical ethical reflection Margaret Raven (Institute for Sustainability and Technology Policy (ISTP), Murdoch University) Protocols are devices that act to assist with ethical research behaviour in Indigenous research contexts. Protocols also attempt to play a mediating role in the power and control inherent in research. While the development of bureaucratically derived protocols is on the increase, critiques and review of protocols have been undertaken in an ad hoc manner and in the absence of an overarching ethical framework or standard. Additionally, actors implicated in research networks are seldom theorised. This paper sketches out a typology of research characters and the different moral positioning that each of them plays in the research game. It argues that by understanding the ways actors enact research protocols we are better able to understand what protocols are, and how they seek to build ethical research practices. Ethics and research: Dilemmas raised in managing research collections of Aboriginal and Torres Strait Islander materials Grace Koch (AIATSIS) This paper examines some of the ethical dilemmas for the proper management of research collections of Indigenous cultural materials, concentrating upon the use of such material for Native Title purposes. It refers directly to a number of points in the draft of the revised AIATSIS Guidelines for Ethical Research in Indigenous Studies and draws upon both actual and hypothetical examples of issues that may arise when requests are made for Indigenous material. Specific concerns about ethical practices in collecting data and the subsequent control of access to both the data itself and to published works based upon it are raised within the context of several types of collections, including those held by AIATSIS and by Native Title Representative Bodies. Ethics or social justice? Heritage and the politics of recognition Laurajane Smith (ANU) Nancy Fraser?s model of the politics of recognition is used to examine how ethical practices are interconnected with wider struggles for recognition and social justice. This paper focuses on the concept of 'heritage' and the way it is often uncritically linked to 'identity' to illustrate how expert knowledge can become implicated in struggles for recognition. The consequences of this for ethical practice and for rethinking the role of expertise, professional discourses and disciplinary identity are discussed. The ethics of teaching from country Michael Christie (CDU), with the assistance of Yi?iya Guyula, Kathy Gotha and Dh�?gal Gurruwiwi The 'Teaching from Country' program provided the opportunity and the funding for Yol?u (north-east Arnhem Land Aboriginal) knowledge authorities to participate actively in the academic teaching of their languages and cultures from their remote homeland centres using new digital technologies. As two knowledge systems and their practices came to work together, so too did two divergent epistemologies and metaphysics, and challenges to our understandings of our ethical behaviour. This paper uses an examination of the philosophical and pedagogical work of the Yol?u Elders and their students to reflect upon ethical teaching and research in postcolonial knowledge practices. Closing the gaps in and through Indigenous health research: Guidelines, processes and practices Pat Dudgeon (UWA), Kerrie Kelly (Australian Indigenous Psychologists Association) and Roz Walker (UWA) Research in Aboriginal contexts remains a vexed issue given the ongoing inequities and injustices in Indigenous health. It is widely accepted that good research providing a sound evidence base is critical to closing the gap in Aboriginal health and wellbeing outcomes. However, key contemporary research issues still remain regarding how that research is prioritised, carried out, disseminated and translated so that Aboriginal people are the main beneficiaries of the research in every sense. It is widely acknowledged that, historically, research on Indigenous groups by non-Indigenous researchers has benefited the careers and reputations of researchers, often with little benefit and considerably more harm for Indigenous peoples in Australia and internationally. This paper argues that genuine collaborative and equal partnerships in Indigenous health research are critical to enable Aboriginal and Torres Islander people to determine the solutions to close the gap on many contemporary health issues. It suggests that greater recognition of research methodologies, such as community participatory action research, is necessary to ensure that Aboriginal people have control of, or significant input into, determining the Indigenous health research agenda at all levels. This can occur at a national level, such as through the National Health and Medical Research Council (NHMRC) Road Map on Indigenous research priorities (RAWG 2002), and at a local level through the development of structural mechanisms and processes, including research ethics committees? research protocols to hold researchers accountable to the NHMRC ethical guidelines and values which recognise Indigenous culture in all aspects of research. Researching on Ngarrindjeri Ruwe/Ruwar: Methodologies for positive transformation Steve Hemming (Flinders University) , Daryle Rigney (Flinders University) and Shaun Berg (Berg Lawyers) Ngarrindjeri engagement with cultural and natural resource management over the past decade provides a useful case study for examining the relationship between research, colonialism and improved Indigenous wellbeing. The Ngarrindjeri nation is located in south-eastern Australia, a ?white? space framed by Aboriginalist myths of cultural extinction recycled through burgeoning heritage, Native Title, natural resource management ?industries?. Research is a central element of this network of intrusive interests and colonising practices. Government management regimes such as natural resource management draw upon the research and business sectors to form complex alliances to access funds to support their research, monitoring, policy development, management and on-ground works programs. We argue that understanding the political and ethical location of research in this contemporary management landscape is crucial to any assessment of the potential positive contribution of research to 'Bridging the Gap' or improving Indigenous wellbeing. Recognition that research conducted on Ngarrindjeri Ruwe/Ruwar (country/body/spirit) has impacts on Ngarrindjeri and that Ngarrindjeri have a right and responsibility to care for their lands and waters are important platforms for any just or ethical research. Ngarrindjeri have linked these rights and responsibilities to long-term community development focused on Ngarrindjeri capacity building and shifts in Ngarrindjeri power in programs designed to research and manage Ngarrindjeri Ruwe/Ruwar. Research agreements that protect Ngarrindjeri interests, including cultural knowledge and intellectual property, are crucial elements in these shifts in power. A preliminary review of ethics resources, with particular focus on those available online from Indigenous organisations in WA, NT and Qld Sarah Holcombe (ANU) and Natalia Gould (La Trobe University) In light of a growing interest in Indigenous knowledge, this preliminary review maps the forms and contents of some existing resources and processes currently available and under development in the Northern Territory, Queensland and Western Australia, along with those enacted through several cross-jurisdictional initiatives. A significant majority of ethics resources have been developed in response to a growing interest in the application of Indigenous knowledge in land and natural resource management. The aim of these resources is to ?manage? (i.e. protect and maintain) Indigenous knowledge by ensuring ethical engagement with the knowledge holders. Case studies are drawn on from each jurisdiction to illustrate both the diversity and commonality in the approach to managing this intercultural engagement. Such resources include protocols, guidelines, memorandums of understanding, research agreements and strategic plans. In conducting this review we encourage greater awareness of the range of approaches in practice and under development today, while emphasising that systematic, localised processes for establishing these mechanisms is of fundamental importance to ensuring equitable collaboration. Likewise, making available a range of ethics tools and resources also enables the sharing of the local and regional initiatives in this very dynamic area of Indigenous knowledge rights.b&w photographs, colour photographsngarrindjeri, ethics, ethnography, indigenous research, social justice, indigenous health

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

Whether it’s an anaesthetic, blood test, insulin, vitamin shot or vaccination, at a base human level something feels instinctively wrong about having a long thin piece of metal stuck deep into your flesh. And yet, in allowing physicians to administer medicine directly into the bloodstream, the hypodermic needle has been one of the most important inventions of medical science. In the beginning… Typically, it was the Romans. The word ‘syringe’ is derived from Greek mythology. Chased to the edge of a river by the god Pan, a rather chaste nymph by the name of Syrinx magically disguised herself as water reeds. Determined, Pan chopped the hollow reeds off and blew into them to create a musical whistling sound, thereby fashioning the first of his fabled pipes. Taking that concept of ‘hollow tubes’, and having observed how snakes could transmit venom, the practice of administering ointments and unctions via simple piston syringes is originally described in the writings of the first-century Roman scholar Aulus Cornelius Celsus and the equally famous Greek surgeon Galen. It’s unclear if the Egyptian surgeon Ammar bin Ali al-Mawsili was a fan of either of their scribblings, but 800 years later he employed a hollow glass tube and simple suction power to remove cataracts from his patients’ eyes – a technique copied up until the 13th century, but only to extract blood, fluid or poison, not to inject anything. Syringes get modern Then, in 1650, while experimenting with hydrodynamics, the legendary French polymath Blaise Pascal invented the first modern syringe. His device exemplified the law of physics that became known as Pascal’s Law, which proposes “when there is an increase in pressure at any point in a confined fluid, there is an equal increase at every other point in the container.” But it wasn’t until six years later that a fellow Renaissance man, the English architect Sir Christopher Wren took Pascal’s concept and made the first intravenous experiment. Combining hollow goose quills, pig bladders, a kennel of stray dogs and enough opium to fell a herd of elephants, Wren started injecting the hapless mutts with the ‘milk of the poppy’. By the mid-1660s, thinking this seemed like a great idea, two German doctors, Johann Daniel Major and Johann Sigismund Elsholtz, decided to try their hand at squirting various stuff into human subjects. Things didn’t end well, and people died. Consequently, injections fell out of medical favour for 200 years. Let's try again… Enter the Irish doctor Francis Rynd in 1844. Constructing the first-ever hollow steel needle, he used it to inject medicine subcutaneously and then bragged about it in an issue of the Dublin Medical Press. Then, in 1853, depending on who you believe, it was either a Frenchman or a Scot who invented the first real hypodermic needle. The French physician Charles Pravaz adapted Rynd’s needle to administer a coagulant in order to stem bleeding in a sheep by using a system of measuring screws. However, it was the Scottish surgeon Alexander Wood who first combined a hollow steel needle with a proper syringe to inject morphine into a human. Thus, Wood is usually credited with the invention. Sharp advancements Over the following century, the technology was refined and intravenous injections became commonplace – whether in the administering of pain relief, penicillin, insulin, immunisation and blood transfusions, needles became a staple of medicine. By 1946, the Chance Brothers’ Birmingham glassworks factory began mass-producing the first all-glass syringe with interchangeable parts. Then, a decade later, after sterilisation issues in re-used glass syringes had plagued the industry for years, a Kiwi inventor called Colin Murdoch applied for a patent of a disposable plastic syringe. Several patents followed, and the disposable syringe is now widespread. https://www.medibank.com.au/livebetter/be-magazine/wellbeing/the-history-of-the-hypodermic-needle/ This syringe set was donated to Flagstaff Hill Maritime Village by the family of Doctor William Roy Angus, Surgeon and Oculist. It is part of the “W.R. Angus Collection” that includes historical medical equipment, surgical instruments and material once belonging to Dr Edward Ryan and Dr Thomas Francis Ryan, (both of Nhill, Victoria) as well as Dr Angus’ own belongings. The Collection’s history spans the medical practices of the two Doctors Ryan, from 1885-1926 plus that of Dr Angus, up until 1969. ABOUT THE “W.R.ANGUS COLLECTION” Doctor William Roy Angus M.B., B.S., Adel., 1923, F.R.C.S. Edin.,1928 (also known as Dr Roy Angus) was born in Murrumbeena, Victoria in 1901 and lived until 1970. He qualified as a doctor in 1923 at University of Adelaide, was Resident Medical Officer at the Royal Adelaide Hospital in 1924 and for a period was house surgeon to Sir (then Mr.) Henry Simpson Newland. Dr Angus was briefly an Assistant to Dr Riddell of Kapunda, then commenced private practice at Curramulka, Yorke Peninsula, SA, where he was physician, surgeon and chemist. In 1926, he was appointed as new Medical Assistant to Dr Thomas Francis Ryan (T.F. Ryan, or Tom), in Nhill, Victoria, where his experiences included radiology and pharmacy. In 1927 he was Acting House Surgeon in Dr Tom Ryan’s absence. Dr Angus had become engaged to Gladys Forsyth and they decided he would take time to further his studies overseas in the UK in 1927. He studied at London University College Hospital and at Edinburgh Royal Infirmary and in 1928, was awarded FRCS (Fellow from the Royal College of Surgeons), Edinburgh. He worked his passage back to Australia as a Ship’s Surgeon on the on the Australian Commonwealth Line’s T.S.S. Largs Bay. Dr Angus married Gladys in 1929, in Ballarat. (They went on to have one son (Graham 1932, born in SA) and two daughters (Helen (died 12/07/1996) and Berenice (Berry), both born at Mira, Nhill ) Dr Angus was a ‘flying doctor’ for the A.I.M. (Australian Inland Ministry) Aerial Medical Service in 1928 . The organisation began in South Australia through the Presbyterian Church in that year, with its first station being in the remote town of Oodnadatta, where Dr Angus was stationed. He was locum tenens there on North-South Railway at 21 Mile Camp. He took up this ‘flying doctor’ position in response to a call from Dr John Flynn; the organisation was later known as the Flying Doctor Service, then the Royal Flying Doctor Service. A lot of his work during this time involved dental surgery also. Between 1928-1932 he was surgeon at the Curramulka Hospital, Yorke Peninsula, South Australia. In 1933 Dr Angus returned to Nhill where he’d previously worked as Medical Assistant and purchased a share of the Nelson Street practice and Mira hospital from Dr Les Middleton one of the Middleton Brothers, the current owners of what was once Dr Tom Ryan’s practice. Dr L Middleton was House Surgeon to the Nhill Hospital 1926-1933, when he resigned. [Dr Tom Ryan’s practice had originally belonged to his older brother Dr Edward Ryan, who came to Nhill in 1885. Dr Edward saw patients at his rooms, firstly in Victoria Street and in 1886 in Nelson Street, until 1901. The Nelson Street practice also had a 2 bed ward, called Mira Private Hospital ). Dr Edward Ryan was House Surgeon at the Nhill Hospital 1884-1902 . He also had occasions where he successfully performed veterinary surgery for the local farmers too. Dr Tom Ryan then purchased the practice from his brother in 1901. Both Dr Edward and Dr Tom Ryan work as surgeons included eye surgery. Dr Tom Ryan performed many of his operations in the Mira private hospital on his premises. He too was House Surgeon at the Nhill Hospital 1902-1926. Dr Tom Ryan had one of the only two pieces of radiology equipment in Victoria during his practicing years – The Royal Melbourne Hospital had the other one. Over the years Dr Tom Ryan gradually set up what was effectively a training school for country general-practitioner-surgeons. Each patient was carefully examined, including using the X-ray machine, and any surgery was discussed and planned with Dr Ryan’s assistants several days in advance. Dr Angus gained experience in using the X-ray machine there during his time as assistant to Dr Ryan. Dr Tom Ryan moved from Nhill in 1926. He became a Fellow of the Royal Australasian College of Surgeons in 1927, soon after its formation, a rare accolade for a doctor outside any of the major cities. He remained a bachelor and died suddenly on 7th Dec 1955, aged 91, at his home in Ararat. Scholarships and prizes are still awarded to medical students in the honour of Dr T.F. Ryan and his father, Dr Michael Ryan, and brother, John Patrick Ryan. ] When Dr Angus bought into the Nelson Street premises in Nhill he was also appointed as the Nhill Hospital’s Honorary House Surgeon 1933-1938. His practitioner’s plate from his Nhill surgery states “HOURS Daily, except Tuesdays, Fridays and Saturday afternoons, 9-10am, 2-4pm, 7-8pm. Sundays by appointment”. This plate is now mounted on the doorway to the Port Medical Office at Flagstaff Hill Maritime Village, Warrnambool. Dr Edward Ryan and Dr Tom Ryan had an extensive collection of historical medical equipment and materials spanning 1884-1926 and when Dr Angus took up practice in their old premises he obtained this collection, a large part of which is now on display at the Port Medical Office at Flagstaff Hill Maritime Village in Warrnambool. During his time in Nhill Dr Angus was involved in the merging of the Mira Hospital and Nhill Public Hospital into one public hospital and the property titles passed on to Nhill Hospital in 1939. In 1939 Dr Angus and his family moved to Warrnambool where he purchased “Birchwood,” the 1852 home and medical practice of Dr John Hunter Henderson, at 214 Koroit Street. (This property was sold in1965 to the State Government and is now the site of the Warrnambool Police Station. ). The Angus family was able to afford gardeners, cooks and maids; their home was a popular place for visiting dignitaries to stay whilst visiting Warrnambool. Dr Angus had his own silk worm farm at home in a Mulberry tree. His young daughter used his centrifuge for spinning the silk. Dr Angus was appointed on a part-time basis as Port Medical Officer (Health Officer) in Warrnambool and held this position until the 1940’s when the government no longer required the service of a Port Medical Officer in Warrnambool; he was thus Warrnambool’s last serving Port Medical Officer. (The duties of a Port Medical Officer were outlined by the Colonial Secretary on 21st June, 1839 under the terms of the Quarantine Act. Masters of immigrant ships arriving in port reported incidents of diseases, illness and death and the Port Medical Officer made a decision on whether the ship required Quarantine and for how long, in this way preventing contagious illness from spreading from new immigrants to the residents already in the colony.) Dr Angus was a member of the Australian Medical Association, for 35 years and surgeon at the Warrnambool Base Hospital 1939-1942, He served as a Surgeon Captain during WWII1942-45, in Ballarat, Victoria, and in Bonegilla, N.S.W., completing his service just before the end of the war due to suffering from a heart attack. During his convalescence he carved an intricate and ‘most artistic’ chess set from the material that dentures were made from. He then studied ophthalmology at the Royal Melbourne Eye and Ear Hospital and created cosmetically superior artificial eyes by pioneering using the intrascleral cartilage. Angus received accolades from the Ophthalmological Society of Australasia for this work. He returned to Warrnambool to commence practice as an ophthalmologist, pioneering in artificial eye improvements. He was Honorary Consultant Ophthalmologist to Warrnambool Base Hospital for 31 years. He made monthly visits to Portland as a visiting surgeon, to perform eye surgery. He represented the Victorian South-West subdivision of the Australian Medical Association as its secretary between 1949 and 1956 and as chairman from 1956 to 1958. In 1968 Dr Angus was elected member of Spain’s Barraquer Institute of Barcelona after his research work in Intrasclearal cartilage grafting, becoming one of the few Australian ophthalmologists to receive this honour, and in the following year presented his final paper on Living Intrasclearal Cartilage Implants at the Inaugural Meeting of the Australian College of Ophthalmologists in Melbourne In his personal life Dr Angus was a Presbyterian and treated Sunday as a Sabbath, a day of rest. He would visit 3 or 4 country patients on a Sunday, taking his children along ‘for the ride’ and to visit with him. Sunday evenings he would play the pianola and sing Scottish songs to his family. One of Dr Angus’ patients was Margaret MacKenzie, author of a book on local shipwrecks that she’d seen as an eye witness from the late 1880’s in Peterborough, Victoria. In the early 1950’s Dr Angus, painted a picture of a shipwreck for the cover jacket of Margaret’s book, Shipwrecks and More Shipwrecks. She was blind in later life and her daughter wrote the actual book for her. Dr Angus and his wife Gladys were very involved in Warrnambool’s society with a strong interest in civic affairs. Their interests included organisations such as Red Cross, Rostrum, Warrnambool and District Historical Society (founding members), Wine and Food Society, Steering Committee for Tertiary Education in Warrnambool, Local National Trust, Good Neighbour Council, Housing Commission Advisory Board, United Services Institute, Legion of Ex-Servicemen, Olympic Pool Committee, Food for Britain Organisation, Warrnambool Hospital, Anti-Cancer Council, Boys’ Club, Charitable Council, National Fitness Council and Air Raid Precautions Group. He was also a member of the Steam Preservation Society and derived much pleasure from a steam traction engine on his farm. He had an interest in people and the community He and his wife Gladys were both involved in the creation of Flagstaff Hill, including the layout of the gardens. After his death (28th March 1970) his family requested his practitioner’s plate, medical instruments and some personal belongings be displayed in the Port Medical Office surgery at Flagstaff Hill Maritime Village, and be called the “W. R. Angus Collection”. The W.R. Angus Collection is significant for still being located at the site it is connected with, Doctor Angus being the last Port Medical Officer in Warrnambool. The collection of medical instruments and other equipment is culturally significant, being an historical example of medicine from late 19th to mid-20th century. Dr Angus assisted Dr Tom Ryan, a pioneer in the use of X-rays and in ocular surgery. Syringe set (5 pieces) in container, from W.R. Angus Collection. Rectangular glass container with separate stainless steel lid, syringe cylinder, end piece and angle-ended tweezers. Container is lined with gauze and fabric. Scale on syringe is in "cc". Printed on Syringe "B-D LUER-LOK MULTIFIT, MADE IN U.S.A." Stamped into tweezers "STAINLESS STEEL" and "WEISS LONDON"flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, dr w r angus, dr ryan, surgical instrument, t.s.s. largs bay, warrnambool base hospital, nhill base hospital, mira hospital, flying doctor, medical treatment, syringe, b d syringe, luer-lok multifit, weiss london, surgical tweezers, hypodermic syringe, injections

Whether it’s an anaesthetic, blood test, insulin, vitamin shot or vaccination, at a base human level something feels instinctively wrong about having a long thin piece of metal stuck deep into your flesh. And yet, in allowing physicians to administer medicine directly into the bloodstream, the hypodermic needle has been one of the most important inventions of medical science. In the beginning… Typically, it was the Romans. The word ‘syringe’ is derived from Greek mythology. Chased to the edge of a river by the god Pan, a rather chaste nymph by the name of Syrinx magically disguised herself as water reeds. Determined, Pan chopped the hollow reeds off and blew into them to create a musical whistling sound, thereby fashioning the first of his fabled pipes. Taking that concept of ‘hollow tubes’, and having observed how snakes could transmit venom, the practice of administering ointments and unctions via simple piston syringes is originally described in the writings of the first-century Roman scholar Aulus Cornelius Celsus and the equally famous Greek surgeon Galen. It’s unclear if the Egyptian surgeon Ammar bin Ali al-Mawsili was a fan of either of their scribblings, but 800 years later he employed a hollow glass tube and simple suction power to remove cataracts from his patients’ eyes – a technique copied up until the 13th century, but only to extract blood, fluid or poison, not to inject anything. Syringes get modern Then, in 1650, while experimenting with hydrodynamics, the legendary French polymath Blaise Pascal invented the first modern syringe. His device exemplified the law of physics that became known as Pascal’s Law, which proposes “when there is an increase in pressure at any point in a confined fluid, there is an equal increase at every other point in the container.” But it wasn’t until six years later that a fellow Renaissance man, the English architect Sir Christopher Wren took Pascal’s concept and made the first intravenous experiment. Combining hollow goose quills, pig bladders, a kennel of stray dogs and enough opium to fell a herd of elephants, Wren started injecting the hapless mutts with the ‘milk of the poppy’. By the mid-1660s, thinking this seemed like a great idea, two German doctors, Johann Daniel Major and Johann Sigismund Elsholtz, decided to try their hand at squirting various stuff into human subjects. Things didn’t end well, and people died. Consequently, injections fell out of medical favour for 200 years. Let's try again… Enter the Irish doctor Francis Rynd in 1844. Constructing the first-ever hollow steel needle, he used it to inject medicine subcutaneously and then bragged about it in an issue of the Dublin Medical Press. Then, in 1853, depending on who you believe, it was either a Frenchman or a Scot who invented the first real hypodermic needle. The French physician Charles Pravaz adapted Rynd’s needle to administer a coagulant in order to stem bleeding in a sheep by using a system of measuring screws. However, it was the Scottish surgeon Alexander Wood who first combined a hollow steel needle with a proper syringe to inject morphine into a human. Thus, Wood is usually credited with the invention. Sharp advancements Over the following century, the technology was refined and intravenous injections became commonplace – whether in the administering of pain relief, penicillin, insulin, immunisation and blood transfusions, needles became a staple of medicine. By 1946, the Chance Brothers’ Birmingham glassworks factory began mass-producing the first all-glass syringe with interchangeable parts. Then, a decade later, after sterilisation issues in re-used glass syringes had plagued the industry for years, a Kiwi inventor called Colin Murdoch applied for a patent of a disposable plastic syringe. Several patents followed, and the disposable syringe is now widespread. https://www.medibank.com.au/livebetter/be-magazine/wellbeing/the-history-of-the-hypodermic-needle/ This syringe set was donated to Flagstaff Hill Maritime Village by the family of Doctor William Roy Angus, Surgeon and Oculist. It is part of the “W.R. Angus Collection” that includes historical medical equipment, surgical instruments and material once belonging to Dr Edward Ryan and Dr Thomas Francis Ryan, (both of Nhill, Victoria) as well as Dr Angus’ own belongings. The Collection’s history spans the medical practices of the two Doctors Ryan, from 1885-1926 plus that of Dr Angus, up until 1969. ABOUT THE “W.R.ANGUS COLLECTION” Doctor William Roy Angus M.B., B.S., Adel., 1923, F.R.C.S. Edin.,1928 (also known as Dr Roy Angus) was born in Murrumbeena, Victoria in 1901 and lived until 1970. He qualified as a doctor in 1923 at University of Adelaide, was Resident Medical Officer at the Royal Adelaide Hospital in 1924 and for a period was house surgeon to Sir (then Mr.) Henry Simpson Newland. Dr Angus was briefly an Assistant to Dr Riddell of Kapunda, then commenced private practice at Curramulka, Yorke Peninsula, SA, where he was physician, surgeon and chemist. In 1926, he was appointed as new Medical Assistant to Dr Thomas Francis Ryan (T.F. Ryan, or Tom), in Nhill, Victoria, where his experiences included radiology and pharmacy. In 1927 he was Acting House Surgeon in Dr Tom Ryan’s absence. Dr Angus had become engaged to Gladys Forsyth and they decided he would take time to further his studies overseas in the UK in 1927. He studied at London University College Hospital and at Edinburgh Royal Infirmary and in 1928, was awarded FRCS (Fellow from the Royal College of Surgeons), Edinburgh. He worked his passage back to Australia as a Ship’s Surgeon on the on the Australian Commonwealth Line’s T.S.S. Largs Bay. Dr Angus married Gladys in 1929, in Ballarat. (They went on to have one son (Graham 1932, born in SA) and two daughters (Helen (died 12/07/1996) and Berenice (Berry), both born at Mira, Nhill ) Dr Angus was a ‘flying doctor’ for the A.I.M. (Australian Inland Ministry) Aerial Medical Service in 1928 . The organisation began in South Australia through the Presbyterian Church in that year, with its first station being in the remote town of Oodnadatta, where Dr Angus was stationed. He was locum tenens there on North-South Railway at 21 Mile Camp. He took up this ‘flying doctor’ position in response to a call from Dr John Flynn; the organisation was later known as the Flying Doctor Service, then the Royal Flying Doctor Service. A lot of his work during this time involved dental surgery also. Between 1928-1932 he was surgeon at the Curramulka Hospital, Yorke Peninsula, South Australia. In 1933 Dr Angus returned to Nhill where he’d previously worked as Medical Assistant and purchased a share of the Nelson Street practice and Mira hospital from Dr Les Middleton one of the Middleton Brothers, the current owners of what was once Dr Tom Ryan’s practice. Dr L Middleton was House Surgeon to the Nhill Hospital 1926-1933, when he resigned. [Dr Tom Ryan’s practice had originally belonged to his older brother Dr Edward Ryan, who came to Nhill in 1885. Dr Edward saw patients at his rooms, firstly in Victoria Street and in 1886 in Nelson Street, until 1901. The Nelson Street practice also had a 2 bed ward, called Mira Private Hospital ). Dr Edward Ryan was House Surgeon at the Nhill Hospital 1884-1902 . He also had occasions where he successfully performed veterinary surgery for the local farmers too. Dr Tom Ryan then purchased the practice from his brother in 1901. Both Dr Edward and Dr Tom Ryan work as surgeons included eye surgery. Dr Tom Ryan performed many of his operations in the Mira private hospital on his premises. He too was House Surgeon at the Nhill Hospital 1902-1926. Dr Tom Ryan had one of the only two pieces of radiology equipment in Victoria during his practicing years – The Royal Melbourne Hospital had the other one. Over the years Dr Tom Ryan gradually set up what was effectively a training school for country general-practitioner-surgeons. Each patient was carefully examined, including using the X-ray machine, and any surgery was discussed and planned with Dr Ryan’s assistants several days in advance. Dr Angus gained experience in using the X-ray machine there during his time as assistant to Dr Ryan. Dr Tom Ryan moved from Nhill in 1926. He became a Fellow of the Royal Australasian College of Surgeons in 1927, soon after its formation, a rare accolade for a doctor outside any of the major cities. He remained a bachelor and died suddenly on 7th Dec 1955, aged 91, at his home in Ararat. Scholarships and prizes are still awarded to medical students in the honour of Dr T.F. Ryan and his father, Dr Michael Ryan, and brother, John Patrick Ryan. ] When Dr Angus bought into the Nelson Street premises in Nhill he was also appointed as the Nhill Hospital’s Honorary House Surgeon 1933-1938. His practitioner’s plate from his Nhill surgery states “HOURS Daily, except Tuesdays, Fridays and Saturday afternoons, 9-10am, 2-4pm, 7-8pm. Sundays by appointment”. This plate is now mounted on the doorway to the Port Medical Office at Flagstaff Hill Maritime Village, Warrnambool. Dr Edward Ryan and Dr Tom Ryan had an extensive collection of historical medical equipment and materials spanning 1884-1926 and when Dr Angus took up practice in their old premises he obtained this collection, a large part of which is now on display at the Port Medical Office at Flagstaff Hill Maritime Village in Warrnambool. During his time in Nhill Dr Angus was involved in the merging of the Mira Hospital and Nhill Public Hospital into one public hospital and the property titles passed on to Nhill Hospital in 1939. In 1939 Dr Angus and his family moved to Warrnambool where he purchased “Birchwood,” the 1852 home and medical practice of Dr John Hunter Henderson, at 214 Koroit Street. (This property was sold in1965 to the State Government and is now the site of the Warrnambool Police Station. ). The Angus family was able to afford gardeners, cooks and maids; their home was a popular place for visiting dignitaries to stay whilst visiting Warrnambool. Dr Angus had his own silk worm farm at home in a Mulberry tree. His young daughter used his centrifuge for spinning the silk. Dr Angus was appointed on a part-time basis as Port Medical Officer (Health Officer) in Warrnambool and held this position until the 1940’s when the government no longer required the service of a Port Medical Officer in Warrnambool; he was thus Warrnambool’s last serving Port Medical Officer. (The duties of a Port Medical Officer were outlined by the Colonial Secretary on 21st June, 1839 under the terms of the Quarantine Act. Masters of immigrant ships arriving in port reported incidents of diseases, illness and death and the Port Medical Officer made a decision on whether the ship required Quarantine and for how long, in this way preventing contagious illness from spreading from new immigrants to the residents already in the colony.) Dr Angus was a member of the Australian Medical Association, for 35 years and surgeon at the Warrnambool Base Hospital 1939-1942, He served as a Surgeon Captain during WWII1942-45, in Ballarat, Victoria, and in Bonegilla, N.S.W., completing his service just before the end of the war due to suffering from a heart attack. During his convalescence he carved an intricate and ‘most artistic’ chess set from the material that dentures were made from. He then studied ophthalmology at the Royal Melbourne Eye and Ear Hospital and created cosmetically superior artificial eyes by pioneering using the intrascleral cartilage. Angus received accolades from the Ophthalmological Society of Australasia for this work. He returned to Warrnambool to commence practice as an ophthalmologist, pioneering in artificial eye improvements. He was Honorary Consultant Ophthalmologist to Warrnambool Base Hospital for 31 years. He made monthly visits to Portland as a visiting surgeon, to perform eye surgery. He represented the Victorian South-West subdivision of the Australian Medical Association as its secretary between 1949 and 1956 and as chairman from 1956 to 1958. In 1968 Dr Angus was elected member of Spain’s Barraquer Institute of Barcelona after his research work in Intrasclearal cartilage grafting, becoming one of the few Australian ophthalmologists to receive this honour, and in the following year presented his final paper on Living Intrasclearal Cartilage Implants at the Inaugural Meeting of the Australian College of Ophthalmologists in Melbourne In his personal life Dr Angus was a Presbyterian and treated Sunday as a Sabbath, a day of rest. He would visit 3 or 4 country patients on a Sunday, taking his children along ‘for the ride’ and to visit with him. Sunday evenings he would play the pianola and sing Scottish songs to his family. One of Dr Angus’ patients was Margaret MacKenzie, author of a book on local shipwrecks that she’d seen as an eye witness from the late 1880’s in Peterborough, Victoria. In the early 1950’s Dr Angus, painted a picture of a shipwreck for the cover jacket of Margaret’s book, Shipwrecks and More Shipwrecks. She was blind in later life and her daughter wrote the actual book for her. Dr Angus and his wife Gladys were very involved in Warrnambool’s society with a strong interest in civic affairs. Their interests included organisations such as Red Cross, Rostrum, Warrnambool and District Historical Society (founding members), Wine and Food Society, Steering Committee for Tertiary Education in Warrnambool, Local National Trust, Good Neighbour Council, Housing Commission Advisory Board, United Services Institute, Legion of Ex-Servicemen, Olympic Pool Committee, Food for Britain Organisation, Warrnambool Hospital, Anti-Cancer Council, Boys’ Club, Charitable Council, National Fitness Council and Air Raid Precautions Group. He was also a member of the Steam Preservation Society and derived much pleasure from a steam traction engine on his farm. He had an interest in people and the community He and his wife Gladys were both involved in the creation of Flagstaff Hill, including the layout of the gardens. After his death (28th March 1970) his family requested his practitioner’s plate, medical instruments and some personal belongings be displayed in the Port Medical Office surgery at Flagstaff Hill Maritime Village, and be called the “W. R. Angus Collection”. The W.R. Angus Collection is significant for still being located at the site it is connected with, Doctor Angus being the last Port Medical Officer in Warrnambool. The collection of medical instruments and other equipment is culturally significant, being an historical example of medicine from late 19th to mid-20th century. Dr Angus assisted Dr Tom Ryan, a pioneer in the use of X-rays and in ocular surgery. Syringe set (8 pieces),part of the W.R. Angus Collection. Pocket syringe kit in oval stainless steel container with separate lid. Container holds syringe cylinder, plunger, 2 needles, blade and cap. Printed on syringe cylinder "FIVEPOINT BRITISH" and symbol of a red star. One needle stamped "22"flagstaff hill, warrnambool, shipwrecked coast, flagstaff hill maritime museum, maritime museum, shipwreck coast, flagstaff hill maritime village, great ocean road, dr w r angus, dr ryan, surgical instrument, t.s.s. largs bay, warrnambool base hospital, nhill base hospital, mira hospital, flying doctor, medical treatment, medical history, medical education, medical text book, fivepoint syringe, general surgical co., injections

Sister Elizabeth McGovern, Sister Mary Lacey, Sister Mary Griffiths, and Sister Gerardus Thistlewaite were all nuns of the Brigidine Order in Beechworth in the second half of the twentieth century. They had backgrounds in teaching and office work. As nuns, their contributions to the community included teaching, running camps, being there for community members wishing to talk to them or pray, and visiting prisons and hospitals. During their time in the order, the role of the nuns in Beechworth shifted due to the closing down of the Priory School, and changes in where housing for nuns was provided. The oral history also includes stories of boarding at the convent in the 1950s, and reflections on how the experience of being a nun has changed due to increasing immersion in the modern world, and the move from convent to house. This oral history recording was part of a project conducted by Jennifer Williams in the year 2000 to capture the everyday life and struggles in Beechworth during the twentieth century. This project involved recording seventy oral histories on cassette tapes of local Beechworth residents which were then published in a book titled: Listen to what they say: voices of twentieth century Beechworth. These cassette tapes were digitised in July 2021 with funds made available by the Friends of the Burke.Sister Elizabeth McGovern, Sister Mary Lacey, Sister Mary Griffiths, and Sister Gerardus Thistlewaite's interview with Jennifer Williams is revealing of the history of the Brigidine order in Beechworth, and the role religion and nuns played in the wellbeing, education, and life of the community in the latter half of the twentieth century. It is significant both for what it illustrates about the lives and motivation of the Sisters, and for what it tells us about how the role of religious education and figures shifted in Beecjhworth from 1950 onward. It is especially illuminating about the experience of women in education. This oral history account is socially and historically significant as it is a part of a broader collection of interviews conducted by Jennifer Williams which were published in the book 'Listen to what they say: voices of twentieth-century Beechworth.' While the township of Beechworth is known for its history as a gold rush town, these accounts provide a unique insight into the day-to-day life of the town's residents during the 20th century, many of which will have now been lost if they had not been preserved.This is a series of digital recordings that were originally recorded on multiple cassette tapes. The cassette tapes are black with a horizontal white strip and are currently stored in a clear flat plastic rectangular container. They up to 40 minutes of recordings on each side.Sister Elizabeth McGovern, Sister Mary Lacey, Sister Mary Griffiths, Sister Gerardus Thistlewaitelisten to what they say, listen to what they say: voices of twentieth century beechworth, nuns, brigidine sisters, brigidine convent, school, religion, prison, boarding school, modernization, food, women's history, teaching, teachers, education, hospitals, beechworth hospital, charity, old priory, father stockdale, easter, beechworth 1950s

78 pages pocket-size book of recipesnon-fictionOriginally published in 1894, this facsimile is an illuminating introduction to the difficulties faced by cooks at sea who had restricted equipment and limited or rationed ingredients. Alexander Quinlan and N. E. Mann were at the forefront of cookery training for seamen, which issued three types of certificates, depending on the size of vessel (sculling vessels, cargo steamers, or passenger steamers) and used six chief methods of cookery (roasting, baking, boiling, stewing, frying, and broiling). With 170 recipes--including gruel, beef tea, devilled bones, fruit jelly, pigeon pie, hodge podge, sheep's head broth, satisfaction pudding, bubble and squeak, and more--Cookery for Seamen is delightful nostalgia that highlights the challenges of life for the sea-going cook.cook, food, cookery, ships, seamen, liverpool, school, health, welfare, roasting, baking, boiling, stewing, frying, broiling, alexander quinlan, n.e. mann