Koorie makers of art and artefacts draw upon rich and ancient cultural traditions. There are 38 Aboriginal Language Groups in Victoria, each with unique traditions and stories. These unique traditions include the use of geometric line or free flowing curving lines in designs.

This selection of artworks and objects has been chosen from artworks made across the range of pre-contact, mission era and contemporary times and reflects the richness and diverse voices of Koorie Communities. It showcases prehistoric stone tools, works by 19th century artists William Barak and Tommy McRae right through to artworks made in the last few years by leading and emerging Aboriginal artists in Victoria.

The majority of the items here have been selected from the extensive and significant collections at the Koorie Heritage Trust in Melbourne. The Trust’s collections are unique as they concentrate solely on the Aboriginal culture of south-eastern Australia (primarily Victoria). Over 100,000 items are held in trust for current and future generations of Koorie people and provide a tangible link, connecting Community to the past.

Within the vibrant Koorie Community, artists choose their own ways of expressing identity, cultural knowledge and inspiration. In a number of short films Uncle Wally Cooper, Aunty Linda Turner and Aunty Connie Hart practice a range of traditional techniques and skills. These short documentaries show the strength of Koorie culture today and the connection with past traditions experienced by contemporary Koorie artists.

Taungurung artist Mick Harding draws upon knowledge from his Country about deberer, the bogong moth: "The long zigzag lines represent the wind currents that deberer fly on and the gentle wavy lines inside deberer demonstrate their ability to use those winds to fly hundreds of kilometres to our country every year."

Koorie artists today also draw inspiration from the complex and changing society we are all part of. Commenting on his artwork End of Innocence, Wiradjuri/Ngarigo artist Peter Waples-Crowe explains: "I went on a trip to Asia early in the year and as I wandered around Thailand and Hong Kong I started to think about Aboriginality in a global perspective. This series of works are a response to feeling overwhelmed by globalisation, consumerism and celebrity."

Koorie culture is strong, alive and continues to grow.

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.

Born in a Trunk and Living in a Suitcase

Whether bonded by blood or shared experience, family strongly underpins the foundations of the performing arts industry. "I was born in a trunk" is a familiar introductory phrase used by those born of theatrical parents.

This story tells of the great Australian theatrical managements of J.C. Williamson Ltd (The Firm), and the Tivoli Circuit.

It also provides insights into Australian theatrical families such as: Tony Sheldon, his mother Toni Lamond, father Frank Sheldon, grandparents Max Reddy and Stella Lamond, and aunt Helen Reddy; and Val Jellay and her husband Maurie Fields, who met and married while touring together in the travelling company Sorlie's.

In the theatrical industry people like Irene Mitchell, artistic director of the Little Theatre which became St Martin's Youth Arts Centre, Gertrude Johnson, artistic director of the National Theatre, and Betty Pounder, choreographer and casting agent for J.C. Williamson, provided role models and mentoring for a generation of Melbourne actors and performers.

The text above has been abstracted from an essay Born in a trunk and living out of a suitcase written by Carolyn Laffan for the publication The Australian Family: Images and Essays. The full text of the essay is available as part of this story.

The Performing Arts Museum (now known as The Arts Centre, Melbourne, Performing Arts Collection) produced the exhibition Kindred Spirits - The Performing Arts Family as part of The Australian Familyproject, 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.

The NGV’s fashion archive contains countless works about which we know little.

We don’t know who made them, who wore them, when or why, or indeed, what happened in them! For the curator, such works are endlessly intriguing; a form of ‘material evidence’ to examine and explicate.

In 2014, the NGV’s Fashion Detective exhibition took a selection of unattributed nineteenth century garments and accessories from the Australian fashion and textiles collection as the starting point for a series of investigations. Using forensics and fiction as alternate interpretative methods, the exhibition considered the detective work that curators and conservators do and where this can lead, as well as the role of storytelling in making visible the social life of clothes.

From fakes and forgeries to poisonous dyes, concealed clues and mysterious marks to missing persons, Fashion Detective was a series of ‘cases’ that each followed a different path of analysis.

Some relied on empirical study and science to reach conclusions, others were purposefully speculative - the inspired hypothesis of leading crime writers Garry Disher, Kerry Greenwood, Sulari Gentill and Lili Wilkinson.

A playful exhibition about modes of enquiry, Fashion Detective considered the different ways in which we can decode objects in order to reveal what is normally concealed, and challenged the visitor to reappraise what they see and what they know.

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.

Dreams of Jade and Gold: Chinese families in Australia's history

From the 1840s onwards, Chinese people have come to Australia inspired by dreams of happiness, longevity and prosperity - of 'jade and gold' in a new and strange land. For most of that time, Chinese people in Australia have been predominantly male. Most of them were temporary sojourners who came to earn money for their families back in the village - most did not intend to settle in Australia.

Despite the predominance of male sojourning, a small proportion of Chinese men in nineteenth-century Australia brought their wives and children to live with them, or married here. As Australian-born children of these families grew to adulthood, their parents would seek brides and grooms on their behalf amongst other Chinese families in Australia.

The majority of post-1905 Chinese brides of Chinese-Australian sons were never able to settle here. Some children were born in China or Hong Kong. Some were born in Australia. Families like this were split for decades, until immigration laws were relaxed.

In the nineteenth century, many of the Chinese men who wanted wives in Australia married or lived de facto with non-Chinese women. At least 500 European-Chinese partnerships are estimated to have occurred before 1900.

Despite repeated waves of racism and official discrimination from the 1840s to the 1970s, a sizeable number of families of Chinese background have put down roots in this country.

In 1973 the Whitlam government abolished racist provisions in immigration laws. Since then, the number of ethnic Chinese migrants has increased dramatically. They have come primarily as family groups - not as sojourners, but as permanent immigrants. They come not only from China and Hong Kong, but also from Malaysia, Singapore, Vietnam, Cambodia and Indonesia, as well as from further afield. The Chinese are now a highly visible and generally accepted part of the Australian community of cultures.

The text above has been abstracted from an essay 'Dreams of Jade and Gold: Chinese families in Australia's history' written by Paul Macgregor 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.

'Introduction to Melbourne Trams: Step aboard!'

Written by Carla Pascoe, May 2012

Trams are what make Melbourne distinctive as a city. For interstate and overseas visitors, one of the experiences considered compulsory is to ride a tram. When Melbourne is presented to the rest of the world, the tram is often the icon used. The flying tram was one of the most unforgettable moments of the Opening Ceremony of the 2006 Commonwealth Games. When Queen Elizabeth II visited Australia in 2011, she was trundled with regal dignity along St Kilda Road in her very own ‘royal tram’.

The history of trams is closely bound up with the history of this southerly metropolis. Melbourne’s tram system originated during the 1880s economic boom when the Melbourne Tramway and Omnibus Company opened the first cable line. Cable tram routes soon criss-crossed much of the growing city and cable engine houses can still be seen in some inner suburbs, such as the grand building on the south-east corner of Gertrude and Nicholson streets, Fitzroy. Some older passengers like Daphne Rooms still remember riding cable cars.

In the late 19th century, cable and electric tram technologies were vying for supremacy. Australia’s first electric tram line opened in 1889, running through what was then farmland from Box Hill station to Doncaster. The only surviving clue that a tram line once traversed this eastern suburb is the eponymous Tram Road, which follows the former tram route in Doncaster.

Gradually, various local councils joined together to create municipal Tramways Trusts, constructing electric lines that extended the reach of the cable system. In 1920 the tram system came under centralised control when the Melbourne and Metropolitan Tramways Board (MMTB) consolidated the routes and began electrifying all cable lines.

Manpower shortages during World War II meant that Australian women stepped into many roles previously reserved for men. The tramways were no exception, with women being recruited as tram conductors for the first time. After the war, tram systems were slowly shut down in cities around both Australia and the world, as transport policies favoured the motor vehicle. But thanks to the stubborn resistance of MMTB Chairman, Sir Robert Risson, as well as the wide, flat streets that characterise the city’s geography, Melbourne retained its trams.

Melbourne’s tram industry has always possessed a unique workplace culture, characterised by fierce camaraderie and pride in the role of the ‘trammie’ (the nickname for a tram worker). Many Trammies, like Bruce MacKenzie, recall that they joined the tramways because a government job was seen as a job for life. But the reason they often remain for decades in the job is because of the strong bonds within the trammie ‘family’. This is partly due to the many social events and sporting clubs that have been attended by Trammies, as Bruce MacKenzie remembers. It is also because the demands of shift work bond people together, explains Roberto D’Andrea.

The tram industry once employed mainly working-class, Anglo-Australian men. After World War II, many returned servicemen joined the ranks, bringing a military-style discipline with them. With waves of post-war migration the industry became more ethnically diverse, as Lou Di Gregorio recalls. Initially receiving Italian and Greek workers from the 1950s and 1960s, from the 1970s the tramways welcomed an even broader range of Trammies, from Vietnamese, South American, Turkish and other backgrounds.

Trammies perform a wide range of tasks critical to keeping the system running, including driving, track maintenance, tram maintenance, time tabling, customer service and more. But just as designs of ‘rolling stock’ have changed - from the beloved veteran W class trams to the modern trams with their low floors, climate control and greater capacity - so too have the jobs of Trammies changed over time. Bruce MacKenzie remembers joining the Preston Workshops in the 1950s when all of Melbourne’s fleet was constructed by hand in this giant tram factory. Roberto D’Andrea fondly recalls the way that flamboyant conductors of the 1980s and 1990s would perform to a tram-load of passengers and get them talking together. As a passenger, Daphne Rooms remembers gratefully the helping role that the connies would play by offering a steadying arm or a piece of travel advice.

Trams have moved Melburnians around their metropolis for decades. As Daphne maintains, ‘If you can’t get there by tram, it’s not worth going’. Everyone has memories of their experiences travelling on trams: some funny, some heart-warming and some frustrating. Tram driver, Lenny Bates, tells the poignant story of the blind boy who would sometimes board his tram on Collins Street and unhesitatingly call out the names of the streets they passed. As the films in this collection demonstrate, every passenger has their routes that they customarily ride and these routes take on a personal meaning to their regulars. You could say that every tram line has its own distinct personality. Whilst the way the tram system is run inevitably changes across time, one thing has been constant: trams have always played a central role in the theatre of everyday life in Melbourne.

In 2006, Mildura Palimpsest became the Murray Darling Palimpsest, emphatically underscoring the identity of the region and its environmental interdependence.

The Murray Darling Palimpsest, staged in locations throughout the Murray Darling Basin, continues Palimpsest’s direct engagement with issues of environmental and social sustainability. With land and water use no longer in the background, Palimpsest is remarkable in its recognition that art affects attitudes, and reflects the engagement and connection many contemporary artists have to the environment; perhaps the most pressing issue we now face.

In 2006, Palimpsest brought together artists, scientists, environmentalists and other academics and commentators with the future of the Murray Darling Basin firmly in sight.

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.

In the 1850s tens of thousands of Chinese people flocked to Victoria, joining people from nations around the world who came here chasing the lure of gold.

Fleeing violence, famine and poverty in their homeland Chinese goldseekers sought fortune for their families in the place they called ‘New Gold Mountain’. Chinese gold miners were discriminated against and often shunned by Europeans. Despite this they carved out lives in this strange new land.

The Chinese took many roads to the goldfields. They left markers, gardens, wells and place names, some which still remain in the landscape today. After a punitive tax was laid on ships to Victoria carrying Chinese passengers, ship captains dropped their passengers off in far away ports, leaving Chinese voyagers to walk the long way hundreds of kilometres overland to the goldfields. After 1857 the sea port of Robe in South Australia became the most popular landing point. It’s estimated 17,000 Chinese, mostly men, predominantly from Southern China, walked to Victoria from Robe following over 400kms of tracks.

At the peak migration point of the late 1850s the Chinese made up one in five of the male population in fabled gold mining towns of Victoria such as Ballarat, Bendigo, Castlemaine, Beechworth and Ararat. It was not just miners who took the perilous journey. Doctors, gardeners, artisans and business people voyaged here and contributed to Victoria’s economy, health and cultural life. As the nineteenth century wore on and successful miners and entrepreneurs returned home, the Chinese Victorian population dwindled. However some chose to settle here and Chinese culture, family life, ceremony and work ethic became a distinctive feature of many regional Victorian towns well into the twentieth century.

By the later twentieth century many of the Chinese relics, landscapes and legacy of the goldrush era were hidden or forgotten. Today we are beginning to unearth and celebrate the extent of the Chinese influence in the making of Victoria, which reaches farther back than many have realised.

When WW1 brought Australians face to face with mass death, a Red Cross Information Bureau and post-war graves workers laboured to help families grieve for the missing.

The unprecedented death toll of the First World War generated a burden of grief. Particularly disturbing was the vast number of dead who were “missing” - their bodies never found.

This film and series of photo essays explores two unsung humanitarian responses to the crisis of the missing of World War 1 – the Red Cross Wounded and Missing Enquiry Bureau and the post-war work of the Australian Graves Detachment and Graves Services. It tells of a remarkable group of men and women, ordinary people in extraordinary circumstances, who laboured to provide comfort and connection to grieving families in distant Australia.  

As Shackleton’s ambitious 'Imperial Trans-Antarctic Expedition' of 1914 foundered, the Ross Sea party, responsible for laying down crucial supplies, continued unaware, making epic sledging journeys across Antarctica, to lay stores for an expedition that would never arrive.

In 1914 Ernest Shackleton advertised for men to join the Ross Sea Party which would lay supply deposits for his 'Imperial Trans-Antarctic Expedition'. Three Victorians were selected for the ten-man shore party: Andrew Keith Jack (a physicist), Richard Walter Richards (a physics teacher from Bendigo), and Irvine Owen Gaze (a friend of Jack’s).

The Ross Sea party commenced laying supplies in 1915 unaware that Shackleton’s boat Endurance had been frozen in ice and subsequently torn apart on the opposite side of the continent (leading to Shackleton’s remarkable crossing of South Georgia in order to save his men). Thinking that Shackleton’s life depended on them, the Ross Sea Party continued their treacherous work, with three of the men perishing in the process. The seven survivors (including Jack, Richards and Gaze) were eventually rescued in 1917 by Shackleton and John King Davis.

In total, the party’s sledging journeys encompassed 169 days, greater than any journey by Shackleton, Robert Scott, or Roald Amundsen – an extraordinary achievement.

Jack, Gaze and others in the party took striking photographs during their stay. Jack later compiled the hand coloured glass lantern slides, which along with his diaries, are housed at the State Library of Victoria.