Joseph Jenkins was a Welsh itinerant labourer in late 1800s Victoria.

Exceptional for a labourer at the time, Jenkins had a high level of literacy and kept detailed daily diaries for over 25 years, resulting in one of the most comprehensive accounts of early Victorian working life.

Itinerant labourers of the 1800s, or 'swagmen', have become mythologised in Australian cultural memory, and so these diaries provide a wonderful source of information about the life of a 'swagman'. They also provide a record of the properties and districts Jenkins travelled to, particularly around the Castlemaine and Maldon area.

The diaries were only discovered 70 years after Jenkins' death, in an attic, and were in the possession of Jenkins’s descendants in Wales until recently, when they were acquired by the State Library of Victoria in 1997.

Diplomat, artist, story-teller and leader, Wurundjeri (Woiwurung) man William Barak worked all his life to protect the rights and culture of his people, and to bridge the gap between settlers and the land’s original custodians.

Barak was educated at the Yarra Mission School in Narrm (Melbourne), and was a tracker in the Native Police as his father had been, before becoming ngurungaeta (clan leader). Energetic, charismatic and mild mannered, he spent much of his life at Coranderrk Reserve - a self-sufficient Aboriginal farming community in Healesville.

Barak campaigned to protect Coranderrk, worked to improve cross-cultural understanding and created many unique artworks and artifacts, leaving a rich cultural legacy for future generations.

CULTURAL WARNING: Aboriginal and Torres Strait Islander users are warned that this material may contain images and voices of deceased persons, and images of places that could cause sorrow.

Further information on William Barak can be found at the State Library of Victoria's Ergo site.

This story is based on the unique publication Nyernila – Listen Continuously: Aboriginal Creation Stories of Victoria.

The uniqueness is differentiated by two significant and distinguishing features. It is the first contemporary compilation of Victorian Aboriginal Creation Stories told by Victorian Aboriginal People, and it is the first to extensively use languages of origin to tell the stories.

‘Nyernila’ to listen continuously – a Wergaia/Wotjobaluk word recorded in the 20th century. To listen continuously. What is meant by this term. What meaning is being attempted to be communicated by the speaker to the recorder? What is implied in this term? What is the recorder trying to translate and communicate to the reader?

‘Nyernila’ means something along the lines of what is described in Miriam Rose Ungemerrs ‘dadirri’ – deep and respectful listening in quiet contemplation of Country and Old People. This is how our Old People, Elders and the Ancestors teach us and we invite the reader to take this with them as they journey into the spirit of Aboriginal Victoria through the reading of these stories.

Our stories are our Law. They are important learning and teaching for our People. They do not sit in isolation in a single telling. They are accompanied by song, dance and visual communications; in sand drawings, ceremonial objects and body adornment, rituals and performance. Our stories have come from ‘wanggatung waliyt’ – long, long ago – and remain ever-present through into the future.

You can browse the book online by clicking the items below, or you can download a PDF of the publication here.

nyernila

nye

ny like the ‘n’ in new

e like the ‘e’ in bed

rn

a special kind of ‘n’

i

i like the ‘i’ in pig

la

la

It may come as a surprise to some that the oldest Imperial Dragon in the world, Loong, is to be found in Bendigo, Victoria.

In 1851 gold was found in the Bendigo region. News reached China and by 1853 Chinese miners started to arrive at Dai Gum San (Big Gold Mountain). By 1855 there were up to 4000 Chinese in the Bendigo goldfields, about one fifth of the population.

By the 1860s, Bendigo was becoming a wealthy and established town, and in 1869 The Bendigo Easter Fair and Procession was initiated to raise funds for the Bendigo Benevolent Asylum and Hospital. By 1871, the Chinese, keen to support the wider community, joined the procession, providing music, theatre and acrobatic displays. Their position as the main attraction at the Fair was confirmed by 1879.

All of the costumes, flags and musical instruments were imported from China, with no expense spared. For the 1882 Fair, 100 cases of processional regalia were imported. In 1892 a further 200 cases arrived, along with Loong, the Imperial five-clawed dragon, who made his first appearance that year.

The traditions established in the 1860s by the Bendigo Chinese community continue to this day. As well as providing the main attraction in the Bendigo Easter Festival, ceremonies such as the Awakening of the Dragon are conducted. These traditions reflect uniquely preserved traditions, many of which were lost or discontinued in mainland China. They also reflect traditions, such as the main celebration taking place at Easter rather than Chinese New Year, that trace the history of the Chinese in Victoria.

The remarkable collection of 19th Century processional regalia that has been preserved by the Chinese community in Bendigo is held in the Golden Dragon Museum. It is not only a collection of world significance but, importantly, it contextualises and preserves the living heritage of both Victoria and China.

After more than forty-one years of public service that never ended with his retirement, through surveying and direct design, contracting, supervision, and collaborative approaches, perhaps more than any other single figure, Carlo Catani re-scaped not only parts of Melbourne, but extensive swathes of Victoria ‘from Portland to Mallacoota’, opening up swamplands to farming, bringing access to beauty spots, establishing new townships, and the roads to get us there.

For over 140 years, the site of the former Collingwood Technical School on Johnston Street, Melbourne, has played an integral role in the well being of the local community.

It has been a civic hub, including courthouse (1853), Council Chambers (1860) and the Collingwood Artisans’ School of Design (1871). The school opened  in 1912 when its first principal, Matthew Richmond, rang a bell on the street to attract new students. Collingwood was a poor and industrial suburb, and as a trade school, young boys were offered the opportunity to gain industrial employment skills.

Throughout the twentieth century, Collingwood Technical School supported the local and broader community. From training schemes for ex-servicemen who were suffering from post traumatic stress following World War I (1914-1918), to extra classes during the Great Depression, and the development of chrome and electroplating for machine parts for the Australian Army and Air Force during World War II (1939-1945).

The precinct between Johnston, Perry and Wellington Streets has transformed over time, including expansion with new buildings and school departments, and the change in the demographic of students as Collingwood evolved from an industrial centre to eventual gentrification. And in 1984, New York street artist, Keith Haring (1958-1990), painted a large mural onsite. 

Collingwood Technical College closed in 1987 when it amalgamated with the Preston TAFE (Technical and Further Education) campus. Education classes continued until 2005 and the site sat empty for more than a decade, before a section was redeveloped for Circus Oz in 2013.

The former school now has a new identity as Collingwood Arts Precinct, and is being developed into an independent space for small and medium creative organisations. The heritage buildings will house the next generation of thinkers and makers, and will become a permanent home to the arts in Collingwood.