The photograph was published in the 1936 Annual Report with the title: Cadet-ship "Nardana" Communion group of Cadets, showing, on extreme right, our Wellington Chaplain, Rev. B.J WilliamsSmall black and white photograph depicting gathering of seamen and Reverend Wellington, at 717 Flinders Street Docklandsofficers, reverend b.j. williams, wellington mission, cadet ship, nardana, cadets

This photograph was taken at the Triennial Congress, Melbourne. Frank Leslie Oliver served as chaplain at the Mission to Seafarers Melbourne for 30 years from 1930 - 1960. He is in this photograph, second from right, with a cigarette in his hand. Also in this photograph, at the far right, is the Most Reverend F. Head, Archbishop of Melbourne. The photograph is a record of a historic conference of MTS representatives from Australia and New Zealand. , September 1-3 , 1936: Revd Wm Hoog (Brisbane) Revd W.H. Terry (Port Pirie) Revd H.C Cuthbertson (Adelaide) Revd W.R. Tyler (Melbourne) Mr J.W. Neill (Melbourne) Revd. F. J. Evans (Sydney) Revd Frank L. Oliver ( Melbourne MTS) F W Melbourne (Archbishop F W Head 1929- 1942) Mr J.C. Grahame (Hobart) Rev B.J. Williams ((Wellington NZ) Rev J.C. Clift (Fremantle)Frank Leslie Oliver served as chaplain at the Mission to Seafarers Melbourne for 30 years from 1930 - 1960, including time served as chaplain with the Royal Australia Navy aboard HMAS Australia. He was a live-in chaplain and was supported by his entire family, including wife Moira, for whom a memorial window exists in the chapel. The Chaplains' Conference was held in 1936.Black and white photograph of a group of chaplains outside the Mission to Seafarers building in Flinders Street, Melbourne. Frank Oliver is second from right holding a cigarette in his right hand.Top left in blue ink (written by Padre Oliver): Australian MTS, Chaplains gathered in Triennal Congress, with most Rev.J Head, Abp of Melbourne. Top right corner in black ink: prior to 1939 In black and blue ink some names: Archbishop Head, Dad, Bill Tyler Port Melbourne, Padre Williams Wellington, Pat Neil Layreader Faded stamp in pink ink: Herald Feature Service, Melbourne A sticker with: Ret to B Kentroyal australian navy, mission to seafarers, anglican, frank leslie oliver, archbishop head, triennial conference, chaplains, herald newspaper, cigarette, robin kent, beverley kent nee oliver, chaplains conference, padre oliver, new zealand, pat neil, lay reader, bill tyler, port melbourne, reverend william wellington, chaplains group

The photograph is a record of a historic conference of MTS representatives from Australia and New Zealand. , September 1-3 , 1936: Revd Wm Hoog (Brisbane) Revd W.H. Terry (Port Pirie) Revd H.C Cuthbertson (Adelaide) Revd W.R. Tyler (Melbourne) Mr J.W. Neill (Melbourne) Revd. F. J. Evans (Sydney) Revd Frank L. Oliver ( Melbourne MTS) F W Melbourne (Archbishop F W Head 1929- 1942) Mr J.C. Grahame (Hobart) Rev B.J. Williams ((Wellington NZ) Rev J.C. Clift (Fremantle) From the Argus (Melbourne, Vic. : 1848 - 1957), Saturday 5 September 1936, page 34: "For three days this week chaplains of missions to seamen in different ports of Australia and New Zealand met in conference in Melbourne. Bishop Stephen, chairman of the executive committee of the mission in Melbourne, presided over the conference, which was opened by Archbishop Head celebrating Holy Communion in the Chapel of St. Peter at the mission. Among the questions considered was the problem of foreign vessels, from which nothing is contributed toward the support of the missions. It was felt that there was great scope for work of an international character, and that every effort should be made by the chaplains to bring men from the ships of different countries together. The chaplains said that many thousands of men from foreign ships attended the mission institutes. Efforts will be made for more contact to be made with men on coastal ships, and commendation of men from one port to the next will ensure that the needs of men are cared for as well as possible. An ordained chaplain will be sent from London for a new mission at Geraldton (WA), and a new mission will also be opened at Port Kembla (N.SW.). The chaplains will endeavour to obtain police cooperation in keeping docks and wharves free from undesirable persons. It is hoped that an effort will be made to seek the co-operation of the port authorities in order to ensure the pos-sibility of ships being allowed to be alongside during week-ends and public holidays without having to face the full port charges. To avoid the heavy charges the ships now anchor in the bay during week-ends and public holidays. Melbourne was chosen as the central port for Australia for supplies for mis-sions to seamen, and it was decided that the conference should be held every three years, in Melbourne. The last was held 11 years ago." The photograph was published in the 1936 Annual ReportThis photograph is representative of the relationship between the Mission to Seafarers Victoria and the Anglican Church. Reverend Frank Oliver served as Chaplain at the Mission to Seafarers Victoria from 1930 - 1960. A gift of £20,000 for the rebuilding of the Port Melbourne institute, which was old and dilapidated, was announced at the conference. Black and white photograph mounted on cardboard with border detail on the front. The photograph is of eleven men, five standing behind six seated. Nine of the men are wearing clerical collars and two are in suit and ties. The photograph appears to have been taken in the courtyard of the Mission to Seafarers Victoria, at 717 Flinders St. Each of the people in the photograph appears to have hand inscribed their names/ signatures on the lower edge of the mountboard.Top edge of mountboard title of occasion and photo in Black ink all upper case: (see title details this record); Lwr edge first line corresponding to back row of group: 'REv Wm Hoog (Brisbane); Revd W.H. Terry (Port Pirie); Rev H.C Cuthbertson (Adelaide) ; Rev W.R. Tyler (Melbourne) ; Mr J.W. Neill (Melbourne) : / Lwr edge second line corresponding to front row seated: "Revd. F. J. Evans (Sydney) ; Revd Frank L. Oliver ( Melbourne MTS); F W Melbourne (Archbishop F W Head 1929- 1942); Mr J.C. Grahame (Hobart); Rev B.J. Williams ((wellington NZ).; Rev J.C. Clift (Fremantle); courtyard, chaplains, archbishop melbourne, mission to seafarers, flinders street, frank leslie oliver, conference, australasian chaplains, anglican church, reverends, australia, new zealand, 1936, seamen's mission, chaplains group, chaplain conferences

This photograph is representative of the relationship between the Mission to Seafarers Victoria and the Anglican Church. The image also historically depicts the courtyard at the Mission to Seafarers Victoria from approximately the early 1950s.Reverend Frank Oliver served as Chaplain at the Mission to Seafarers Victoria for almost thirty years. The photograph shows the historical ties between the Mission and the Anglican Church towards the end of Oliver's chaplaincy in the 1950s. Standing in back row on the left is Rev Alex Crigan, Assistant Chaplain. Black and white photograph with a white border. Pictured are 18 men, 15 of which are wearing white collars of the church. They are positioned in two rows; the back row consists of ten men, the front row has eight men. All the men in the front row have their arms crossed, and many in the back row appear to have their arms behind their backs. The men are situated in the courtyard of the Mission to Seafarers Victoria, in front of the pillars with hanging vine leaves.In blue ink (written by Padre Oliver): On the top section of the white border in blue pen reads: "5", "3", "4". "6":, "7", "8", "9", "2". Whilst the lower line of the white border reads; "11", "12", "!", "!0". These number correspond to the names and numbers on the reverse side of the photograph. This reads: "1.Cyril Brown (Gen. / 2. Peter Smith (L/R - Melb.) / 3. Roberts (T.ville) / 4. Palmer (? Hobart) / 5. Alex Crigan (Melb) / 6. Bob Clarke (L/R . W'town) / 7. John Beaverstock (L/R Melb) / 8. Joe Forstes (Melb) / 9. Nichols, Vicar. H Trinity, Port Melb. (Late Chap, T'ville) / 10. Williams (Wellington) / 11. Max (Cowle), (Port Melbourne) / 12. F.L. Oliver (Melb.). Below this is a hand-drawn line that leads to the name "COWLE" melbourne, ties, men, williams, nichols, reverend, hobart, pillars, suits, courtyard, brickwork, chair, creeper, cyril-brown, peter-smith, roberts, palmer, townsville, williamson, vicar, h-trinity, port-melbourne, wellington, alex crigan, missio to seafarers, seamen's mission, mission to seamen, conference, flinders street, padre oliver, frank leslie oliver, anglican church, alec crigan, bob clarke, reverend c.j. brown, cyril j. brown, max cowle, john beaverstock, joe forster, chaplain conferences, chaplains group

The "letters to Lillie" show the international nature of the Mission to Seafarers. They are an important display of the handwriting style of the time, revealing courting attempts and give us an insight into life in 1925.Lillie Duncan was a member of the Harbour Lights Guild and this letter forms part of a collection of letters sent to her by different seafarers.Letter addressed to Miss L Duncan, 11 Paxton St, East Malvern, Melbourne, Australia from Len in three parts: Part 1.1 (0096.1) Envelope Part 1.2 (0096.2) Letter Part 1.3 (0096.3) Photograph Both the envelope and the letter are creamy yellow in colour with black curly writing on one side. The letter begins with "Dear Lillie, Many thanks for the photo you sent me..." and concludes with "I remain yours very sincerely, Len"The envelope is torn across the top for access to its contents. It has one stamp on the top right hand corner both with the text "New Zealand One Penny Universal Postage"lhlg, lillie duncan, len, hms hood, photograph, wellington, sydney, new zealand

Colour postcard -Pompallier House , Russell , residence of Bishop Pompallier , and headquarters of the Roman Catholic Mission to Western Oceana. At Russell on the Bay of Islands, New Zealand. Built 1842 restored and maintained by Government since its purchase in 1943 - date stamped -Wellington New Zealand 6.3.1968 - addressed to Miss June Pang , 107 Wills St , BendigoG Riethmaierpostcard, photograph, house, miss june pang , 107 wills st , bendigo / -pompallier house , russell , residence of bishop pompallier , and headquarters of the roman catholic mission to western oceana . built 1842 restored and maintained by government since its purchase in 1943

Item in the collection of Gilbert John Mitchell (Jack) Pre WW2 Jack had service for a brief time in the 38th BN Bendigo No 447203. He enlisted in the RAAF on 31.1.1942 No 410686 age 20 years. Embarked for England on 6.1.1943 for further Training. Posted to 166 Sqd RAF Wellington Bombers then posted Operational to No 466 Sqd RAAF flying Halifax Heavy Bombers. On 18.7.1944 he and his crew in MZ313 were on a mission to attack Railway Sidings at Vaires. This was new Aircraft on 11.6.1944. They were hit by Anti Aircraft shells exploding in the fuselage. The Bomb Aimer Flt/Lt Finley advised the crew to leave by parachute as it was possible the craft could disintegrate. The Pilot Officer R.J. Evans decided to try and get the aircraft back to England, once there they abandoned the craft which was seen to disintegrate in mid air. Both were awarded the DFC. Jack was taken POW and sent to Stalag Luft 1 near Barth on the Baltic Sea for Allied Airmen. The Crew were; Roger John Evans No 410202, enlisted 5.12.1941 age 31 years. Peter Hamiliton Finley No 412294, enlisted 22.6.1941 age 22 years. L.C. Abbott, British/Allied. G.J. Mitchell, POW. Keith Mossman Tranent POW, No 426402, enlisted 20.6.1942 age 19 years 2 months. J.P.T. Finn RAF (Paddy) T.W. Wild British/Allied. On 30.4.1945 The Germans vacated the Camp Jack was in and 2 days later the Russians released them and he was placed in a British Hospital weighing 6 stone. He arrived home in Sept 1945. He stayed in the RAAF No 033130 and served in No 35 Sqd flying VIPs. He was in the Berlin Airlift 1948 - 1949, he also went on exchange with the RAF and flew in No's 24 & 511 Sqd's one a transport the other VIP transport. He was discharged from the RAAF with the rank of Flt/Lt on 6.7.1956 in No 11 Sqd. "Maunder and Sheean". In the article Jacks says that Lofty Maunder always had a joke etc when near the target to settle everyone down. The crew of Halifax LV875 were shot down by a Night Fighter near the target "Terngier" north of Paris 0n 11.4.1944. There was 157 Halifax's on the raid with 10 being lost. The Crew were; John Henry Maunder No 412562, Navigator, enlisted 19.7.1941 age 19 years 10 months. Brian Leo Sheean, No 409855, Wireless Operator, enlisted 1.10.1941 age 18 years. Research shows there were at least 3 more of the Crew KIA. Cecil John Bond No 420433, Pilot, enlisted 8.11.1941 age 19 years 11 months. John Neville Keys No 426112, Bomb Aimer, enlisted 23.5.1942 age 19 years 6 months. Clifford Young Warren No 427047, Rear Gunner, enlisted 26.4.1942 age 19 years 3 months. J.A. White, Flight Engineer, British/Allied. D.K. Messenger, Mid Upper Gunner, British/Allied. Newspaper article Herald Sun 19.4.2002, copy. Article re Jack Mitchell. The article has 6 photo insets 3 of Jack, 2 show Airmen beside an aircraft. The one with 2 Aircrew is "Lofty" Maunder and Jack. The article is mostly about "Maunder and Brian Sheean" mates of Jack. The inset photo of a women in uniform is believed to be "Maunders" English wife who he had married previously. Maunder and Sheean were KIA. "FLY THE FLAG FOR A MATE"newspaper, article, 466 sqd

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

From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH071.1 and ETH071.2: Mid nineteenth century woven palm fans with red coloured bamboo handles.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH072.1 and ETH072.2: Mid nineteenth century woven palm fans with handles.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesETH073.1 dark brown wild tamarind seed necklace and ETH073.2 bracelet.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesMid nineteenth century wooden comb from Pacific Islands.rev james watkin

From the collection of the Rev James Watkin. From the collection of the Rev James Watkin. The Rev James Watkin, 1805-1886, was a Pioneer Wesleyan missionary. He was born in Manchester, UK, in 1805. In 1830 was accepted as a candidate for the Wesleyan Ministry and married Hannah Entwistle. They sailed with a missionary party to Tonga. The work of the mission was jeopardised by prolonged and involved struggles between Christian and non-Christian Tongan chiefs. He left with his family for Sydney in September 1837. He was offered a free passage for a missionary appointed to Waikouaiti, New Zealand and arrived there in May 1840. He established the first mission station in the South Island of New Zealand. Watkin established schools at Waikouaiti and Matanaka, and stationed partly trained Maori teachers at Stewart Island and at Moeraki. He had a natural flair for languages, preached in Maori four months after his arrival, and compiled an elementary reading book to be printed in Ngai Tahu. Watkin was relieved by Charles Creed and inWatkin finished his posiion in Waikouaiti in June 1844 when he sailed for Wellington, leaving 227 church members in Otago. In 1855 Watkin settled in New South Wales, Australia, and was president of the National Methodist Conference at Adelaide in 1862. He retired in 1869 and died on 14 May 1886, at Ashfield, New South Wales. Source: https://teara.govt.nz/en/1966/watkin-jamesMid nineteenth century cylindrical woven carry bag with a lid attached and a platted handle. The bag has a brown pattern within the weaving at the top and bottom.rev james watkin, pioneer wesleyan missionary

Mrs Mary Holden (1843 - 1930) was the mother of the Rev Albert Thomas Holden CBE V.D., B.A., D.D. Director of the Methodist Inland Missions, Chaplain-General of the A.I.F. and President-General of the Methodist Conference of Australasia. She was the mother-in-law of the Rev. Samuel HobanB & W composite photo of the Young Men's Class at Ashby Methodist Sunday School in Wellington Street, comprising 30 oval head and shoulders photos of the young men, and 1 rectangular head and shoulders photo of their teacher, Mrs T. Holden."Wellington Street Methodist Sunday School Young Men's Class. Presented to Mrs T. Holden as a slight token of esteem and respect from the members of her class. March 1908. P. Buchanan,N. Buchanan, L. Pash, T. Cortous, C. Walter, B. Palmer, S. Dorling, W. Hancock, N. Potter, E. Thomas, E. Potter, H. Reeves, R. McCann, H. Gallagher, P. Baxter, L. Viccars, F. Walker, F. Wynn, E. Whitton, J. Thomson, A. Sykes, W. Gallagher, G. Littleton, A. Wilson, N. Johnston, H. Viccars, H. Bell, C. Cortous, C. Bond, L. Muir, R. Thomson, H. Johnston.mary holden, rev albert thomas holden, rev samuel hoban, ashby methodist, sunday school

The Melbourne and Metropolitan Board of Works (MMBW) plans were produced from the 1890s to the 1950s. They were crucial to the design and development of Melbourne's sewerage and drainage system. The plans, at a scale of 40 feet to 1 inch (1:480), provide a detailed historical record of Melbourne streetscapes and environmental features. Each plan covers one or two street blocks (roughly six streets), showing details of buildings, including garden layouts and ownership boundaries, and features such as laneways, drains, bridges, parks, municipal boundaries and other prominent landmarks as they existed at the time each plan was produced. (Source: State Library of Victoria)This plan forms part of a large group of MMBW plans and maps that was donated to the Society by the Mr Poulter, City Engineer of the City of Kew in 1989. Within this collection, thirty-five hand-coloured plans, backed with linen, are of statewide significance as they include annotations that provide details of construction materials used in buildings in the first decade of the 20th century as well as additional information about land ownership and usage. The copies in the Public Record Office Victoria and the State Library of Victoria are monochrome versions which do not denote building materials so that the maps in this collection are invaluable and unique tools for researchers and heritage consultants. A number of the plans are not held in the collection of the State Library of Victoria so they have the additional attribute of rarity.Original survey plan, issued by the MMBW to a contractor with responsibility for constructing sewers in the area identified on the plan within the Borough of Kew. The plan was at some stage hand-coloured, possibly by the contractor, but more likely by officers working in the Engineering Department of the Borough and later Town, then City of Kew. The hand-coloured sections of buildings on the plan were used to denote masonry or brick constructions (pink), weatherboard constructions (yellow), and public buildings (grey). This plan shows several very large houses, particularly along Glenferrie Road, and the area now occupied by Ruyton Girls’ School. ‘Tarring’ (incorrectly spelled here as ‘Karring’) was built for Henry Henty in 1872, on part of his original allotment of 20 acres, and ‘Mount View’, which retains its original building and the fountain in the front garden, is part of Ruyton’s Junior School. The most significant change to Tarring and its grounds since 1903, involve the removal of a number of the outbuildings, including a Burmese temple, bought by Henty from the Burmese Exhibit at the Great Exhibition of 1880. It is shown on the plan as a summerhouse. The two-storey mansion, on the corner of Glenferrie Road and Wellington Street, was built in 1891 by leading architect Alfred White as his own home. Having an initial N.A.V. of £160, the house was purchased by a warehouseman Henry Lister, by 1900, when the N.A.V. was recorded at £111. By the turn of the century the house was known as ‘Comaques’. By contrast, much smaller houses are shown in Scott and Byron Streets, including a tiny Mission Hall in Byron Street, which belonged to the Anglican Church from at least 1903 to 1917.melbourne and metropolitan board of works, detail plans, maps - borough of kew, mmbw 1574, cartography