2008 marked the centenary of the right for Victorian non-indigenous women to vote.

During 2008 the achievements of the tenacious indigenous and non-indigenous women who forged a path through history were celebrated through an array of commemorative activities.

How the right to vote was won…

In 1891 Victorian women took to the streets, knocking door to door, in cities, towns and across the countryside in the fight for the vote.

They gathered 30,000 signatures on a petition, which was made of pages glued to sewn swathes of calico. The completed petition measured 260m long, and came to be known as the Monster Petition. The Monster Petition is a remarkable document currently housed at the Public Records Office of Victoria.

The Monster Petition was met with continuing opposition from Parliament, which rejected a total of 19 bills from 1889. Victoria had to wait another 17 years until 1908 when the Adult Suffrage Bill was passed which allowed non-indigenous Victorian women to vote.

Universal suffrage for Indigenous men and women in Australia was achieved 57 years later, in 1965.

This story gives an overview of the Women’s Suffrage movement in Victoria including key participants Vida Goldstein and Miles Franklin, and the 1891 Monster Petition. It documents commemorative activities such as the creation of the Great Petition Sculpture by artists Susan Hewitt and Penelope Lee, work by artists Bindi Cole, Louise Bufardeci, and Fern Smith, and community activities involving Kavisha Mazzella, the Dallas Neighbourhood House, the Victorian Women Vote 1908 – 2008 banner project, and much more…

Further information can be found at the State Library of Victoria's Ergo site Women's Rights

Learn more about the petition and search for your family members on the Original Monster Petition site at the Parliament of Victoria.

Educational Resources can be found on the State Library of Victoria's 'Suffragettes in the Media' site.

"Do you remember the garden in which you grew up, or the part the backyard played in your family life? Imagine if you had actually grown up in one of Australia's finest gardens.

Created in the English-landscape tradition which traces its roots back to Capability Brown and Humphry Repton, Rippon Lea is one of Australia's most important historic homes, exemplifying the lifestyle of wealthy families living in 19th and 20th century Australian cities. Although its architecture and that of its outbuildings is impressive, it is the mansion’s gardens, which are truly remarkable, both for their landscape qualities and because they have survived many threats and changes in the past 130 years.

Today, the amenities offered by a typical garden are still greatly valued: a safe place for children to play, somewhere to dry the washing, a plot for vegetables and a flower garden that adds colour and produces blooms for the home. Today as then, the scale differs but the experience of owning a garden - with its balance of utility and ornament - is essentially the same.

The National Trust of Australia (Victoria) now runs Rippon Lea as a museum, conserving the architecture and the landscape, and presenting the social history of the owners and their servants. Visitors to Rippon Lea enter a mansion preserved as the Jones family lived in it after their 1938 modernisation. In the pleasure garden the Sargood era is evoked by the staging of a range of performing arts events including opera, theatre, chamber music and outdoor activities."

The text above has been abstracted from an essay Solid Joys and Lasting Treasure: families and gardens written by Richard Heathcote for the publication The Australian Family: Images and Essays. The entire text of the essay is available as part of this story.

This story is part of The Australian Family project, which involved 20 Victorian museums and galleries. The full series of essays and images are available in The Australian Family: Images and Essays published by Scribe Publications, Melbourne 1998, edited by Anna Epstein. The book comprises specially commissioned and carefully researched essays with accompanying artworks and illustrations from each participating institution.

This project explores the significant contribution Aboriginal people made in colonial times by guiding people and stock across the river systems of Victoria.

Before European colonisation Aboriginal people managed the place we now know as Victoria for millennia. Waterways were a big part of that management. Rivers and waterholes were part of the spiritual landscape, they were valuable sources of food and resources, and rivers were a useful way to travel. Skills such as swimming, fishing, canoe building and navigation were an important aspect of Aboriginal Victorian life.

European explorers and colonists arrived in Victoria from the 1830s onwards. The newcomers dispossessed the Aboriginal people of their land, moving swiftly to the best sites which tended to be close to water resources. At times it was a violent dispossession. There was resistance. There were massacres. People were forcibly moved from their traditional lands. This is well known. What is less well known is the ways Aboriginal people helped the newcomers understand and survive in their new environment. And Victoria’s river system was a significant part of that new environment.

To understand this world we need to cast ourselves back into the 19th century to a time before bridges and cars, where rivers were central to transport and movement of goods and people. All people who lived in this landscape needed water, but water was also dangerous. Rivers flooded. You could drown in them. And in that early period many Europeans did not know how to swim. So there was a real dilemma for the newcomers settling in Victoria – how to safely cross the rivers and use the rivers to transport stock and goods.

The newcomers benefited greatly from Aboriginal navigational skills and the Aboriginal bark canoe.

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

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.

Stories of Women Prisoners and their Families

"Life in the colony of Victoria during the 19th century could be fraught with difficulties for families and, particularly, for women. The problems they encountered in hard times were exacerbated by distance from the support and friendship of their extended families. If women found themselves unable to cope, the repercussions for the whole family could be tragic.

The stories and images of women who passed through Victoria’s penal system in the 19th century include: Elizabeth Scott, a young girl forced into marriage, living in an isolated part of the country, and the first woman hanged in Victoria; the baby farmer Frances Knorr; Martha Needle who's story is unusual because her crimes arose not out of the severe circumstances of colonial Victoria but from universal, age-old family and personal dysfunction; Emma Williams a single mother who drowned her baby son and brought the Champion newspaper to claim in October 1895 that her case would "exhibit Victoria to the world as the very lowest and most degraded of all civilised communities"; and Janet Dibden who wrote poetry while imprisoned at the Old Melbourne Gaol. It also includes Ellen Kelly the mother of bushranger Ned Kelly, who told her son "Die brave, die like a Kelly" before he was hanged."

The text above has been abstracted from an essay Felon families: Stories of women prisoners and their families written by Diane Gardiner for the publication The Australian Family: Images and Essays. The full text of the essay is available as part of this story.

This story is part of The Australian Family project, which involved 20 Victorian museums and galleries. The full series of essays and images are available in The Australian Family: Images and Essays published by Scribe Publications, Melbourne 1998, edited by Anna Epstein. The book comprises specially commissioned and carefully researched essays with accompanying artworks and illustrations from each participating institution.

Dromedary camels were introduced to Australia in 1840. The first significant shipment, however, was made to service the Burke and Wills expedition, which was the first exploring party to use camels, as well as horses, for transporting supplies.

In 1858, George Landells, who had worked as a horse trader in India, wrote to the Victorian Government explaining how the camel was ideally suited to the Australian landscape. He offered to travel to India and purchase camels on behalf of the Victorian government for use in exploration, and as the basis of a breeding stud. The government’s Board of Science and Zoological Gardens Committee agreed that the camel would be useful on the Australian continent, and Landells was authorised to borrow money from the Indian Government and make the purchase.

Landells traveled through India, Pakistan and Afghanistan to source the animals, engaging eight camel drivers to assist him on the journey from Karachi to Melbourne in December 1859, arriving mid-June 1860.

He was hailed for his travels through the ‘very unsettled’ lands by the English Scindian Newspaper, and similarly lauded in Melbourne where the ‘exotic’ animals caused a sensation, as did their handlers, identified variously as Indians, Sepoys, and Malays.

Partly in response to his fame, Landells was appointed second in command of the Burke and Wills expedition. He was also appointed officer in charge of the camels.

Landells recruited John Drakeford and John King, who had helped him bring the animals from Karachi to Melbourne, and four of the eight handlers: Samla (described by Becker as a Hindu), Dost Mahomet (or Botan), from Guznee; Esau Khan (or Hissand or Isaah), Belooch, who came from Mahadpoor in the Punjab, and another man from Kelat.

The expedition party departed Melbourne with 26 camels. As the expedition progressed, Landells and Burke disagreed over their treatment and Landells resigned in Menindee.

Four of the 26 camels were left at Menindee. Dost Mahomet stayed with 16 at the Coopers Creek depot. Burke and Wills took six animals with them on their trek to the Gulf and John King, travelled with them, to care for. Some of the animals strayed or were lost, others were abandoned. Burke, Wills, Charlie Gray and John King ate the last of them, as they struggled back from the Gulf of Carpentaria.

However the Burke and Wills Expedition was not the end of the story. Camels had proved their worth in negotiating the harsh and dry Australian interior and camels became an increasingly important form of transport in the Australian inland. Between 1870 and 1900, over 15,000 camels and 2000 cameleers were brought to Australia. The cameleers were commonly known as “Afghans” although small in number, they made a vital contribution to Australia’s exploration and development.

Feral camels now roam across outback Australia. In response, markets for live camels and camel meat have developed. It is more than likely that the descendents of Landells’ camels are among those that now roam the Australian continent.

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.

Continuing the practice of making and wearing possum skin cloaks has strengthened cultural identity and spiritual healing in Aboriginal communities across Victoria.

Embodying 5,000 years of tradition, cultural knowledge and ritual, wearing a possum skin cloak can be an emotional experience. Standing on the barren escarpment of Thunder Point with a Djargurd Wurrong cloak around his shoulders, Elder Ivan Couzens felt an enormous sense of pride in what it means to be Aboriginal.

In this story, eight Victorian Elders are pictured on Country and at home in cloaks that they either made or wore at the 2006 Melbourne Commonwealth Games Opening Ceremony.

In a series of videos, the Elders talk about the significance of the cloaks in their lives, explain the meanings of some of the designs and motifs, and reflect on how the cloaks reinforce cultural identity and empower upcoming generations.

Uncle Ivan’s daughter, Vicki Couzens, worked with Lee Darroch, Treahna Hamm and Maree Clarke on the cloak project for the Games. In the essay, Vicki describes the importance of cloaks for spiritual healing in Aboriginal communities and in ceremony in mainstream society.

Traditionally, cloaks were made in South-eastern Australia (from northern NSW down to Tasmania and across to the southern areas of South Australia and West Australia), where there was a cool climate and abundance of possums. From the 1820s, when Indigenous people started living on missions, they were no longer able to hunt and were given blankets for warmth. The blankets, however, did not provide the same level of waterproof protection as the cloaks.

Due to the fragility of the cloaks, and because Aboriginal people were often buried with them, there are few original cloaks remaining. A Gunditjmara cloak from Lake Condah and a Yorta Yorta cloak from Maiden's Punt, Echuca, are held in Museum Victoria's collection. Reproductions of these cloaks are held at the National Museum of Australia.

A number of international institutions also hold original cloaks, including: the Smithsonian Institute (Washington DC), the Museum of Ethnology (Berlin), the British Museum (London) and the Luigi Pigorini National Museum of Prehistory and Ethnography (Rome).

Cloak-making workshops are held across Victoria, NSW and South Australia to facilitate spiritual healing and the continuation of this traditional practice.

"We have at last discovered a venue for a hillclimb par excellence. I cannot tell you about it in this issue but .... This I can promise you; that when the news is released, hillclimb enthusiasts will set to work on their cars with great zest".

The Car, October issue, 1935

In 1935, members of the Light Car Club of Australia inspected a property in Christmas Hills, some thirty kilometres north-east of Melbourne, known as Clinton's Pleasure Grounds, a picnicking venue which included the Rob Roy Shetland Pony Stud, a swimming hole, tennis courts, a cricket and football field, tea room and dance hall.

Their mission was to establish a Hillclimbing venue. Hillclimbing, a speed event in which drivers compete, one at a time, on an uphill course against the clock, is one of motorsport’s oldest events; the first was held at La Turbie near Nice, France, in 1897.

Opening on February 1, 1937, the Rob Roy Hillclimb was the first purpose-built Hillclimb in Australia. Cut out of the bush, it included an uphill half-mile, graded dirt road, a judges box and telephone boxes at the start and finish. In 1939, the track was sealed and became one of only three bitumen-surfaced purpose-built hillclimbs in the world, the other two being the Shelsley Walsh and Prescott courses in the UK.

The Rob Roy Hillclimb has a special place in Australia’s motoring history, with eight record holders going on to become Australian Grand Prix winners and one – Jack Brabham – a triple F1 World Champion. The roll call of other drivers who displayed their skills at the Rob Roy includes Harry Firth, Stan Jones, Lex Davison, Bill Patterson, Doug Whiteford, Peter Whitehead, Reg Hunt, Diana Davison Gaze, Tony Gaze and Len Lukey.

The Rob Roy Hillclimb was more than a racing event, it was a culture. Connected to Formula One racing, celebrities, champion drivers, patrons, collectors, and prestige and iconic cars, the Rob Roy had an aura of glamour, and club meets were social occasions, with drivers adhering to collar and tie dress codes and picnickers fashionably attired.

Nevertheless the cars were central. Over the years Bugattis, Jaguars, MGs, Falkenbergs, Oldses and Altas have competed with Australian makes such as Holdens, Fords and Elfins, from road cars to specialist cars. Many Australian cars started or developed their racing history at Rob Roy, including the Chamberlain, Maybach, BWA, Wyliecar, Klienig Special, the Walton JAP, and numerous other Australian Specials.

The Specials were modified and home-built cars. Hillclimbs make particular demands – lightweight cars with loads of torque are ideal – and so engines were upgraded, bodies stripped, cars were made up of the most suitable parts or whatever one had access to. The Specials were evidence of the culture of creativity and passion that surrounded the Hillclimb. Many cars, some pre-war, and modified constantly over time, have passed from driver to driver along with their history, to compete to this day.

In 1962, bushfires ravaged the Rob Roy, and it lay unused for another 30 years until the MG Car Club of Victoria secured a lease on the property and faithfully restored the track to host a bustling schedule of Hillclimb events. Since 1993, the Rob Roy Hillclimb culture – the drivers, the cars, the inventive mechanics and the enthralled daytrippers – thrives in the Christmas Hills.

Sources: Leon Sims, A history of Rob Roy Hillclimb - 1937 to 1961 - The Hill, The Drivers, The Cars. And, the MG Car Club of Victoria

The Armytage family owned Como House in South Yarra for nearly 95 years. The property was managed by the women of the family for more than seventy years from 1876 to 1959. The history of the Armytage family, and the families who worked for them, provides an insight into almost a century of life on a large estate.

Como was purchased in 1864 by Charles Henry Armytage and it became the home of Charles, his wife Caroline, and their ten children. Charles died in 1876 and Caroline in 1909. Their daughters Leila, Constance, and Laura lived on at Como and left an indelible impression there.

The last surviving children of Charles and Caroline - Constance and Leila - sold Como to The National Trust of (Vic) in 1959. Como was the first house acquired by the Trust. One of the most significant aspects of this purchase was the acquisition of the complete contents of the house. The Armytage sisters realized that if Como was to survive as an expression of their family and its lifestyle, it must remain intact as a home. They also left an extensive archive of diaries, letters, journals and photographs.

Boasting one of Melbourne’s finest gardens, an inspiring historic mansion, and an impressive collection of antique furniture, the property provides a glimpse into the privileged lifestyle of its former owners; one of Australia’s wealthiest pioneer families.

Life can be seen to contain two major elements: the animate and the inanimate. While the inanimate bricks and mortar, objects and pathways, help in our understanding of this family, it is the animate, the social history, which makes Como come alive.

The text above has been abstracted from an essay The Armytage Family of Como written by Adrea Fox for the publication The Australian Family: Images and Essays. The entire text of the essay is available as part of this story.

This story is part of The Australian Family project, which involved 20 Victorian museums and galleries. The full series of essays and images are available in The Australian Family: Images and Essays published by Scribe Publications, Melbourne 1998, edited by Anna Epstein. The book comprises specially commissioned and carefully researched essays with accompanying artworks and illustrations from each participating institution.

In his hometown of Ararat, Stan Kelly (1911 – 2001) was known as an engine driver and as a talented painter of plants and flowers. A determined amateur, Stan painted at home on a small table and shared his talent by teaching botanical art in Ararat. Today, many Australians travelling overseas carry his artwork in their pocket.

Kelly is now recognised as one of Australia’s premier botanical illustrators, especially respected for his works on eucalypts. His first book, Australian Eucalypts in Colour, was published in 1949. His most celebrated work, Eucalypts Volumes I & II, was first published in 1969 and became a core reference for students of Australian botany.

Kelly received an Order of Australia Medal in 1980. In 2009, he was posthumously honoured when a selection of his botanical illustrations was adapted for the ‘N’ series Australian passport.

The Langi Morgala Museum in Ararat houses a permanent exhibit on Stan Kelly and his work, including a fine collection of his paintings.

A collection of over 500 of Kelly’s watercolour paintings is held by the National Herbarium of Victoria, Royal Botanic Gardens Melbourne.

The Last Yarn, a digitisation project, has supported the photography of key nineteenth-century works in the NGV’s Australian fashion and textiles collection for access through our online collection database.

Giving the garments a life beyond the archive, the project acknowledged the appeal of recent exhibitions such as Australian Made (2010) and Fashion Detective (2014) which investigated aspects of historical dress. 

Now over 50 additional works have been catalogued, given new underpinnings, photographed and uploaded so that audiences elsewhere in the world can discover the local dressmakers, tailors and retailers who defined early Australian style. 

Today, for many Australians, especially Melburnians, watching and attending the tennis, and supporting favourite players is a popular aspect of summer.

What was it like to be a top player in times past and how has every aspect of tennis - the travel, the venues, the people, the social context - changed over time? 

Tennis Australia collects and preserves items of tennis heritage as a way of safekeeping the history of Australian tennis. Among its holdings are a large number of historical images. It also fosters relationships with champions of the past so that emerging players can learn from their experience.

In 2015, two of these champions - Thelma Coyne Long and Neale Fraser - shared their memories of significant images in the Tennis Australia collection. 

The result is this story: Tennis In Pictures, in which two tennis greats reminisce and share in a very personal way their memories about fascinating moments in our sporting history.

Thelma Coyne Long recalls the overseas trip in 1938 with three other female team-mates, the long ship journey, the excitement and novelty of travel and the confining attitudes towards women and female athletes in 1930s Australia.

As he examines historic Davis Cup images, Neale Fraser is reminded of some of his greatest team and individual triumphs and fondest memories from a lifelong tennis career. 

A collection of photographs of the dairying town of Drouin in West Gippsland Victoria taken during the Second World War.

In 1981, two packets of old photographs were returned to Australia by the New York office of the Australian Information Service. Inside these packets were images from the dairying town of Drouin, in West Gippsland, taken during the Second World War.

Presenting the ideal picture of a prosperous and hard-working Victorian town dealing with rationing and manpower shortages caused by the war, these photographs were part of the Department of Information's war effort publicity campaign.

Photographer Jim Fitzpatrick was commissioned to take the photos in 1944 and 1945, and he concentrated on images of healthy and industrious women and children, as well as soldiers on leave and men working in the town. The photographs appeared in the bimonthly South West Pacific which was distributed free to overseas press, and was designed to promote Australia to her allies, particularly the United States.

The images that make up this story now form part of the Drouin Town and Rural Life During World War II collection at the National Library of Australia.

Australia, like many other countries, ran internment camps throughout the war years in both New South Wales and Victoria.

During this period, there were two significant camps in country Victoria’s Goulburn Valley region, at Tatura and Rushworth. A total of seven camps were spread between the two regional communities, housing Prisoners of War, enemy alien migrants and civilians living in Australia or other Allied territories and countries.

Since the 1960s Australia has welcomed migrants from Asia, Africa, Oceania, the Middel East and South America.

Many migrated to flee from the ravages of war, hunger, religious persecution or political repressions in their home country. Others were seeking a new beginning, a brighter future or reunification with loved ones.

These stories produced through ACMI’s Digital Storytelling program share the personal experiences of migration and settlement and are a testimony to the cultural diversity of modern Australia.

I dreamt about weaving a net. So I did just that. I wove a net! When I started weaving my net my mind wandered back in time and I thought about how it must have been for my ancestors who lived along the mighty Murray River.

GLENDA NICHOLLS Waddi Waddi/Yorta Yorta/Ngarrinjeri

Glenda Nicholls entered her Ochre Net into the Victorian Indigenous Art Awards in 2012 and was the winner of the Koorie Heritage Trust Acquisition Award.

When Glenda’s Ochre Net came into the Trust’s care, it inspired this exhibition of artworks and stories relating to waterways and their significance to Koorie people. Powerful spiritual connections to waterways, lakes and the sea are central to Koorie life and culture.

The works shown in Ganagan Deep Water come from the Trust’s collections and represent many Koorie cultural groups from south-eastern Australia.

The Ganagan Deep Water exhibition at the Koorie Heritage Trust was sponsored by Melbourne Water.

This online component of the Ganagan exhibition is sponsored by the Maritime Museums of Australia Project Support Scheme, supported by the Australian Government through the Australian National Maritime Museum.

Ganagan means ‘deep water’ in the Taungurung language.

CULTURAL WARNING: Aboriginal and Torres Strait Islander users of this website are warned that this story contains images of deceased persons and places that could cause sorrow.