Aboriginal History in Australia

The remains of a nineteenth century stone building at Watson's Bay, Lizard Island, Jiigurru (Lizard Island Group), are referred to today as 'Mary Watson's Cottage'. As such, the ruin provides a tangible link to the young woman who fled Lizard Island in 1881 with her infant son and Chinese employee, only to die of thirst on nearby Howick No. 5 Island. The association of the extant stone structure and the historic personage of Mary Watson has become a powerful, seemingly unbreakable, association. However, an historical archaeological reassessment of the evidence provides an enriched history of the stone building that counters the current narrative. The stone building was built in 1860 by members of the Paddon and Co. bêche-de-mer station (1860-1861) during their 15 month stay on the island. Nearly two decades later, in a state of disrepair, it was rebuilt by Robert Watson and Percy Fuller of the Watson and Fuller bêche-de-mer station (1879-1881). The likelihood is that it was never the home of the Watsons. Instead, it fulfilled its original purpose as a storeroom and bêche-de-mer curing house. Yet, since the twentieth century, emotive forces have enmeshed the Mary Watson story with the visible ruin on Lizard Island as the 'home' she fought to defend against attack. It is time to acknowledge the building's true past, and time to acknowledge Paddon and Co.'s stone building. By doing so, the ruin's narrative is extended and its role in the nineteenth century bêche-de-mer industry is elevated, while continuing to honour the building's symbolic association with Mary Watson.

The Northern Territory is the smallest of the units making up the Commonwealth of Australia in terms of population, though in terms of geographical area it is one of the larger units. Its industry is largely primary, and its industrial base overall, is small. However there have been a number of cooperative ventures between education, at all levels, and industry, where industry has helped to fund educational initiatives. Those that will be described, as case studies, are generally aimed at improving standards/attitudes to science and mathematics in primary, secondary or tertiary education. QUIZ Can you see the connection between the following? 1. 2. 3. 4.

First contact between the European arrivals and the indigenous peoples on the east coast of Australia in the late 18th and early 19th centuries makes for fascinating study. The meeting of two very different cultures provide vignettes of confusion, misunderstanding and culture shock. This brief paper looks at how matters of gender identity were resolved in some first contact situations between Europeans and Indigenous Australians in South Eastern Australia between (1788 -1802).

The authors present a remarkable site with a remarkable interpretation: a structured platform of dugong bones, containing skulls laid in parallel and ribs in sets, together with artefacts of the Neolithic period. They propose that the bones have been symbolically arranged and the mound as a whole had a ritual purpose – an interpretation endorsed by analogy with dugong platforms noted in the Torres Strait in recent times.

This article is about constitutionalism as an Indigenous tradition. The political idea of constitutionalism is the idea that the process of governing is itself governed by a set of foundational laws or rules. There is ample evidence that Indigenous nations in North America-and in Australia and New Zealand as well-were in this sense constitutionalists. Customary law, cultural norms, and shared protocols provided well understood guidelines for key aspects of governance by shaping both personal and collective action, the behavior of leaders, decision-making, dispute resolution, and relationships with the human, material, and spirit worlds. Today, many of these nations have governing systems imposed by outsiders. As they move to change these systems, they also are reclaiming their own constitutional traditions.

In this article, Sharon Hartles critically discusses how the Vagrancy Act 1824 has been implemented to target and criminalise the most vulnerable members of society. In doing so, she sheds light on why almost 200 years after its enactment, this piece of legislation must be repealed. Sharon Hartles is a member of the Open University's Harm and Evidence Research Collaborative.

In 2008, a National Apology was offered on behalf of the Australian Government to the Indigenous people of Australia, particularly for the Stolen Generations. Although the apology was constructed under the guise of reconciliation, it represented a shift in political discourse with regards to strategies of governance. Over a decade later there is much unfinished business which needs to be addressed in the move towards Indigenous justice and a united Australia.

The Australian literature mainly includes the aboriginal songs, bush poetry, folk tales, desert narratives and ballads. The Australian literature is denoted by the Australian history, known for the many conflicts which include the tensions between the settlers and indigenous and the traumas of colonization and dominance. Prominent writers like Banjo Paterson, Henry Lawson, Judith Wright, Patrick White, Kath Walker, A.D.Hope, etc. have promoted the Australian literature. The Australian literature also showcases the struggles between native and British writings. This paper discusses four poems which explicate the colonial conundrum of the indigenous in Australia. The poems “Bora Ring” by Judith Wright, “We Are Going”, “The Unhappy Race” and “Namatjira” by Oodgeroo Noonuccal are chosen for the study. The poems depict the crisis of colonization and the loss of land and culture, along with indigenous concepts.

Trauma, Transgenerational Transfer and Effects on Community Wellbeing 10 Judy Atkinson, Jeff Nelson and Caroline Atkinson OVERVIEW This chapter focuses on how the effects of experiencing trauma are transmitted within and across generations, and how whole communities can ...

This report details the current significance of Brisbane's 'Boundary Streets' and the history of their development and use as a means of excluding Indigenous populations from the CBD at certain times. The author finds significant evidence for Indigenous groups being compelled to stay outside these limits, but as a 'de facto' policing practice of the 1850s-1940s that was not continually enforced.

On any working farm, fencing is far more than just a boundary. It protects livestock, defines paddocks, and keeps operations running smoothly. When it fails, the consequences are immediate and costly. That’s where Clipex stands out. This Australian company has redefined farm steel fencing by combining durability with clever engineering. Their systems aren’t just built to last for years, even decades. They’re also designed to save time, reduce maintenance, and perform reliably under pressure. Clipex hasn’t just created stronger fencing, they’ve built a smarter, more efficient way to manage rural properties. It’s a full-system approach that delivers strength, simplicity, and peace of mind for farmers who need fencing they can trust.

When a housing development at Sandon Point north of Wollongong NSW obliterated country that has spiritual, political and economic significance for generations of indigenous people, the consequences were dramatic. Protests and court cases followed. This paper explores loss by imagining life at this place long before land clearing and concrete pours took place. The paper draws on the destroyed evidence of early indigenous life, written colonial accounts, paintings and drawings as well as indigenous memory. It argues that the evidence courts and developers rejected as central to Sandon Point's indigenous history, has contributed to its contemporary definition as a significant indigenous place. When objectors took the housing project to court, proceedings uncovered significant evidence that affirmed extensive indigenous life at Sandon Point. However, loss of indigenous heritage was not confined to the construction of houses. Building work uncovered evidence of indigenous history hidden for hundreds of years. However, it failed to stop building work and while it was in the public gaze for a time, it is now locked away in various government agencies.

The London Lock Hospital was founded in the middle of the seventeenth century to cure venereal disease both in men and women, following the trend of specialized hospitals that proliferated in the period. A few decades later, the London Lock Asylum was erected by public subscription to seclude fallen women released from hospital who showed an inclination at reform. However, by the second half of the nineteenth century,

In the eighty years from the arrival of English convicts and their gaolers in Australia to the death, in 1868, of Australia's first major writer, Charles Harpur, an Australian/American literary tradition was born. This dissertation traces the development of that tradition, one which few scholars have recognized. Even before the arrival of the First Fleet of convicts, many Britons saw Australia as potentially another America; consequently, Australia's early inhabitants did so too. A few radicals and idealists even contemplated Cook's Pacific discovery as a new and potentially greater America. Botany Bay's first decades naturally witnessed some changes in these initial perceptions. Up to Darling's period of governorship (1825 -31), Australia's ruling elite, though forced to trade with busy--and, at times, ruth 1ess--Yankee merchants, considered the continuing presence of American boats to be a threat to the colony's security: American captains aided in the numerous escapes of convicts otherwise doomed to spend the terms of their natural life in New Holland. Reaction to Americans and American influence, then, depended on one's position in the colonial hierarchy. However, after Governor Brisbane decided to allow freedom of the Press in 1824, significant shifts in the Australian/American relationship began. An expanding Australian middle class, chafing under the strictures I I I of colonial rule from London, began to identify its situation with that of the citizenry in pre-revolutionary America. Led initially by W.C. Wentworth, who published his Statistical Description in 1819> demand for self-government grew. This dissent should be viewed as Australia's first lively and recognizably indigenous literature. It draws heavily on American precedent. In the 1830's, '40's and 1 50 1 s, revolutionary writers such as

The success of the Noongarpedia Project has depended on forging relationships with groups already active in the Noongar knowledge space. Perhaps the most important relationships were built with Storylines (State Library of Western Australia) and Wikimedia Australia. Organisations such as Noongar Boodjar Language Cultural Aboriginal Corporation, the South West Aboriginal Land and Sea Council (SWALSC) and South Coast Natural Resource Management were also important, particularly in offering support in identifying key resources and offering expert advice on Noongar language and knowledge.

The City of Perth is planning to undertake a rejuvenation project at Wellington Square in East Perth in order to enhance its current amenity and facilities. As part of this project, the City of Perth is preparing a Master Plan for the park. In October 2016, the City of Perth engaged Moodjar Consultancy to undertake a cultural heritage assessment of Wellington Square in order to inform the Master Plan…

In this article, we provide an emic perspective of being uniquely positioned as part of Australia’s only multidisciplinary Indigenous research network, the National Indigenous Research and Knowledges Network (NIRAKN). We used collaborative autoethnography and reflection in our practices and experiences. Our purpose was to better understand and improve the functionality of our research network and practice, and to offer some direction for the growth and sustainability of NIRAKN and similar networks. Our narratives strongly demonstrate that mainstream models of support for Indigenous researchers have major limitations for professional development and cultural safety, and do not meet our needs and realities. The significant message is that we need appropriately resourced exclusive spaces and must lead, develop and define the theoretical and cultural specifications and applications of Indigenous researcher support models in higher education institutions. The model should be cross-discip...

This chapter examines the history of the concepts of religion, art, and ritual. In some places, these concepts are so familiar that they have become invisible. Yet however obvious they seem, this framework developed at a particular time, in a particular place. As we understand them today, art and religion emerged in early modern Europe in parallel with a new institution, that of the secular state. It is no accident that the link between art and religion is a source of unease: they were created to be incompatible. By retracing the path that brought us here, the author argues that we needn’t be bound by our predecessors’ anxieties, for these concepts are ripe for reinvention.

Oodgeroo Noonuccal (1920–1993), formerly known as Kath Walker, was an Aboriginal Australian poet, political activist, and educator. She was the first Aboriginal Australian to publish a book of verse—We Are Going (1964)—and used her writing to advocate for Indigenous rights, land reform, and cultural identity. A member of the Noonuccal tribe from North Stradbroke Island (Minjerribah), she played a vital role in the 1967 referendum campaign for Aboriginal civil rights. Her poetry is known for its clarity, political edge, and deep connection to Aboriginal culture and land.

In Australia, as elsewhere, modern scientific studies of leprosy were firmly located within contemporary race-based and climatic medical theories, and were closely aligned to the discipline of tropical medicine. 1 During the interwar period the race-based leprosy theories of doctors Cecil Cook and Sir Raphael Cilento directly informed leprosy management strategies in Queensland, the Northern Territory and Western Australia. 2 In the Queensland context, the emergence of these racially discriminatory medical theories helped solidify the Queensland government's commitment to spatial segregation as its primary method of managing leprosy. Moreover these theories served to reinforce existing white perceptions about Aboriginal people and re-articulate the idea that Aboriginal ill health was an inescapable consequence of racial weaknesses. Sir Raphael Cilento, well known for his association with tropical medicine and social hygiene in Australia in the first half of the twentieth century, also played a pivotal role in the maintenance and alteration of the Queensland government's Aboriginal leprosy management strategies during the 1930s. 3 Historians have generally overlooked Cilento's involvement in leprosy management, and perhaps more significantly failed to explore the operations of Fantome Island leprosarium, the institution Cilento helped establish, which was the longest running Aboriginalonly medical segregation facility in Queensland. I will attempt to redress this historical oversight in this article. Firstly I will provide a brief overview of leprosy management strategies in Queensland, then outline the medical theories of Cilento, and lastly chart the establishment and operations of the Aboriginalonly leprosarium on Fantome Island. In the late nineteenth century leprosy came to renewed prominence in European and colonial societies including Australia. 4 Leprosy funds were established, international conferences assembled, and new legislation passed that enabled

In Australia, as elsewhere, modern scientific studies of leprosy were firmly located within contemporary race-based and climatic medical theories, and were closely aligned to the discipline of tropical medicine. 1 During the interwar period the race-based leprosy theories of doctors Cecil Cook and Sir Raphael Cilento directly informed leprosy management strategies in Queensland, the Northern Territory and Western Australia. 2 In the Queensland context, the emergence of these racially discriminatory medical theories helped solidify the Queensland government's commitment to spatial segregation as its primary method of managing leprosy. Moreover these theories served to reinforce existing white perceptions about Aboriginal people and re-articulate the idea that Aboriginal ill health was an inescapable consequence of racial weaknesses. Sir Raphael Cilento, well known for his association with tropical medicine and social hygiene in Australia in the first half of the twentieth century, also played a pivotal role in the maintenance and alteration of the Queensland government's Aboriginal leprosy management strategies during the 1930s. 3 Historians have generally overlooked Cilento's involvement in leprosy management, and perhaps more significantly failed to explore the operations of Fantome Island leprosarium, the institution Cilento helped establish, which was the longest running Aboriginalonly medical segregation facility in Queensland. I will attempt to redress this historical oversight in this article. Firstly I will provide a brief overview of leprosy management strategies in Queensland, then outline the medical theories of Cilento, and lastly chart the establishment and operations of the Aboriginalonly leprosarium on Fantome Island. In the late nineteenth century leprosy came to renewed prominence in European and colonial societies including Australia. 4 Leprosy funds were established, international conferences assembled, and new legislation passed that enabled

Every piece of art affects the perceiving consciousness through images satisfying its aesthetic and cognitive needs. These images act as an intermediary through which a viewer moves from the real world of his own existence to the imaginary world of an artistic work. Different forms of art develop the artistic image through their own specific means-words, shape, motion, while a viewer perceives them by their senses-sight, hearing, and touch. Over the ages, art has always been engaged in fulfilling tasks of a pronounced social character whose implementation requires a proper sign system through which the artist reaches the viewer's mind. That is why for centuries the main goals set by artists themselves have been achieved by motifs borrowed from nature. However, since the age of Modernity, artists have been expertly using abstract means to imply their messages. The paper aims to-provide a brief review of the changes Modernity brings about in a social, economic and artistic sense i...

This article attempts to explore and analyze how the Nepali poet and politician Aahuti and the black child Oglala Lakota dismantle the elite-created structure of caste hierarchy and racial discrimination in their poems "Gahungoro Africa" and "Colour" respectively. It also tries to find out how counter-storytelling can be the best tool to fight against the hegemonic superiority of the elites who dehumanize the marginalized people creating the depoliticized political facts and truths about themselves and the margins like the dalits and the blacks. The former glorifies the greatness and necessity of the dalits like Kami, Chyaame, Musahar, Gaine and Badi for the upper caste as they are always touched with them in the forms of pots, caps, idols, shoes and the musical instruments. This study shows Aahuti's courage to defy the hypocritical supremacy and enlightenment of the Brahmins and deify the grandeur of the so-called untouchables in the Nepalese society. Likewise, the African black child poet Oglala counters the false claim of the whites that they are stronger than the blacks and the blacks are the coloured people. This research displays how the poet exposes the hypocrisy of the whites who change their colours according to the situations in their lives but the black are always the same throughout their lives. The paper proves that both the poets raise the voice of the voiceless telling the untold stories of the unheard and distanced people with the motive of establishing a moral, humane, just and a harmonious society in which a human behaves another human as a human. To prove the argument, B R Ambedkar's ideas of casteism from Annihilation of Caste and the ideas of counter-storytelling from critical race theory have been used. The methodology adopted is Textual Analysis. It is found through the research that Aahuti and Oglala claim that casteist and racist attitudes, ideologies and structures are anti-humanitarian and so they need to be countered in order to establish a just, humane and equality-based society in the world. The research is relevant and significant even today for its issue of humanity and morality for advancement of human race and civilization through counter-storytelling.

From innocent criminals to radical revolutionaries, feisty feminists to manly pioneers, egalitarian settlers to violent invaders, Caught on Screen shows how over successive generations the shape-shifting convict emerged on screen as a potent historical symbol.

Convicts loom large in Australian history. As transported criminals and the first European settlers, they have shackled the nation to a curious and contested origin story. Historians were largely silent on their exploits until the second half of the twentieth century, but before then a tradition of convict representation on screen appeared with the rise of cinema, taking hold of the popular imagination. From silent films to more recent television series, screen culture has elevated the convict experience to become a key historical narrative through which filmmakers and audiences have repeatedly reframed and challenged an understanding of Australia's colonial past. Caught on Screen traverses this history of convict representation for the first time.

Through detailed archival research into their production and reception, the book explores engaging case studies produced in Australia and internationally, including the work of Douglas Sirk, Alfred Hitchcock and Jennifer Kent. It illuminates the fact that the convict as historical symbol is one that intersected with, and helped to direct, major debates about nationalism, the legacies of colonisation, Aboriginal dispossession and the origins and character of Australian society.

This paper provides an environmental sustainability perspective on contemporary cave management issues in Australia through examination of Australia's most prominent tourist cave attraction, Jenolan Caves. Five key issues are discussed: the administration and funding of the Jenolan Caves Karst Conservation Reserve; the extent of baseline data available; long-term access and transport arrangements to the caves; visitor management; and the provision of interpretation facilities. Each of these illustrates the difficulty of balancing the competing values and interests represented by conservation, commercialisation and tourism. Cave management at Jenolan has improved in recent years but further changes in policy and management structures are required to ensure environmental sustainability.

Prof. Phil Falk, Wiradjuri and Ngemba Nations, concludes his analysis of the Colonial Foundations of Australia's Native Title System — focusing on the 19 May 2025 decision of Australia’s National Native Title Tribunal blocking the Gomeroi People’s effort to protect their lands from invasion by a gas extraction project authorized by the State of New South Wales, to be constructed by Santos global energy corporation in Gomeroi lands.

This article considers some of the uncertainties about the position of oral traditions in relation to historical studies with written texts and in the narrative studies derived from archaeological evidence that may be called archaeohistories. There are issues about the ways in which we learn about Indigenous peoples, sometimes using non-Indigenous people as intermediaries and sometimes, though rarely, in the direct voices of Indigenous peoples. This article discusses the relationships among oral history, oral tradition, history from written texts, and archaeohistory, including the role of sancti cation in the survival of knowledge. This discussion includes some consideration of the accuracies of these sources given the di erent time and personal scales over which they operate. Illustrating the argument with examples of Indigenous oral knowledge from communities in di erent parts of eastern Australia, it then discusses the possibility that other Indigenous accounts include narratives about di erent sea levels around Australia. The article concludes with a discussion of the complex interplay of memory and forgetting, veri able secular knowledge and ritual beliefs, and di erent classes of historical knowledge. Application of di erent cultural knowledge to these sources by di erent agents produces di erent accounts of the past.

O artigo desenvolve uma abordagem audiovisual para o estudo dos saberes, fazeres e interações envolvidos na prática da vigia de cardumes durante a temporada de pesca da tainha com rede de cerco, em Florianópolis. Através de fotos panorâmicas, narrativas em vídeo e montagens em hipermídia, provocamos o leitor/espectador a “ver peixe”, ampliando suas habilidades perceptuais na compreensão da formação da paisagem litorânea entre coletivos de pesca.The project described in this article is a study of the knowledge, practices and interactions involved in watching for fish shoals and deploying seine nets during the mullet (tainha) fishing season in Florianópolis, Brazil. Through the use of panoramic photos, films, museum exhibitions and hypermedia, we challenge the audience to ‘see fish’ and enhance their perceptual skills.Translation: David Roger

This book is a contextual reconstruction of an economist's intellectual biography. The purpose is to look where others did not, due to such factors as inapt modernisation, proneness to accept received views, constraints created by boundaries between disciplines and historiographic mythology. (xi) Cremaschi varies a famous metaphor to give the reader his point of view: We are people of average stature standing precariously on the shoulders of giants. Dangerous though it may be for both our stability and the giants' backbones, coming after Schumpeter, Sraffa and Hollander gives us a broader perspective than any giant or person of above-average height could ever imagine. (xi)

This fellowship report by Jordanna Eades, conducted under the State Library of Western Australia Aboriginal Research Fellowship, delves into the overlooked history of the Kaniyang/Kaneang/Ganeang in the Middle and Upper Blackwood River Valley. The research addresses the historical neglect and erasure of Noongar narratives, overshadowed by settler accounts. Through a combination of archival research, oral histories, and a biographical interview, the report reconstructs the complex history and identities of the Kaniyang clan and its neighbours. It highlights the challenges faced due to the scarcity of primary sources and the reliance on secondary accounts, which have contributed to the confusion and loss of Noongar history in the region. The report also reflects on the personal journey of the author, who, inspired by her grandmother's stories, seeks to preserve and revitalise the cultural heritage of her ancestors. This work is a step towards truth-telling, reconciliation, and the healing of collective pain experienced by the Kaniyang people.

This book is a penetrating and enlightening analysis of the High Court, Mabo No. 2 decision. It is the only scholarly work written about colonial settler/Aboriginal contact with an honest and forthright approach to the source material. The creation of a hereditary native title over land within mainland Australia will, in time, become an unreasonable burden and a substantial interference with the land use of the dominate landholder.

The earlier reviews were flawed because the vast majority of commentators have been ill-informed intellectuals or one-dimensional ideologues trying to toe the Indigenous Industry’s code of political correctness. The Black Armband school has allowed political partisanship to override honest research and sound conclusions. They approach the historiography of Australian Colonial Settler Studies with a fixed ideological axiom of resistance to invasion. Their articles and publications encourage unity of thought in support of this axiom by stressing and interpreting the historical sources and material in a tendentious and selective manner.

An ill-disciplined and prodigal Indigenous industry of tax-funded agitators, propagandists, and cultural cringing white Jackey Jackeys has, for fifty years, levelled a continuous barrage of slanders and base calumnies against the settlement of Australia by white pioneers and explorers, ignoring the first-world standard of living now enjoyed. Australian taxpayer's funds are bleeding out because of political cowardice in the face of the haemorrhage.

The hollowing-out of the social is a complex process. The concept of the social has become a floating adjective, variously attached to things like ‘social media’, ‘social distancing’ and ‘social capital’. These phenomena are of course ‘social’, but they are not meaningfully defined by the adjective. Even as we use the adjective ‘social’ loosely for such processes, those kinds of conceptions push towards a separation from social presence and a
joining-together of people at a distance, instrumentalising our relationship to each other. This confusion as to what the social is has been as prevalent on the radical and critical Left as it has been on the Right. It is not merely poststructuralist and flattening approaches that fall short. Even the most sophisticated approaches have been unable to fully foreground this process and adequately reconstruct a politics around it. In the meantime, new waves of fetishism, commodification and cybernetic abstraction remake the actualities of social life.

Phil Falk, Wiradjuri and Ngemba Nations, is a retired senior law lecturer and advisor with the Bundjalung Elders Council.  Falk examines the Colonial Foundations of Australia’s Native Title System, focusing on the 19 May 2025 decision of Australia’s National Native Title Tribuna lblocking the Gomeroi People’s effort to protect their lands from invasion by a gas extraction project authorized by the State of New South Wales, to be constructed by Santos global energy corporation in Gomeroi lands.

Once you look into the forest and not just at it there's tucker everywhere. 1 In July 1988, the Australian Broadcasting Corporation (the ABC) screened something quite new in Australian television. Starting with a montage of a man in a khaki shirt, blue green trousers, boots and a hat that was cleft in the middle, picking leaves off bushes, tearing open a mollusc, improvising a bush washing machine with a flour drum and jam tin, leaping from one rock to the other, scrambling up solitary crags, driving a khaki four wheel drive, all in bush settings. He was Les Hiddins and the show was the Bush Tucker Man. Hiddins was a soldier in the Army aviation section. 'I found myself in the left-hand seat of a helicopter flying all around northern Australia and Arnhem Land … When you go to these very remote areas, you've got to ask yourself the question, 'how would I get on if something happened and I had to survive here?' So, I started doing it as a hobby.' 2 His 'hobby' was noticed by the Army and in 1987 Hiddins was awarded a Defence Fellowship to James Cook University to study northern Australian ethno-botany. The Department of Defence, particularly the Army, have got an interest in this sort of thing, because if we have soldiers out here in the paddock they need to know (how to survive) …It's my job to catalogue and analyse all the bush tucker resources around these areas and there's an awful lot that we don't know about. 3

Email me for a complete copy.
Corinth provides a good case for studying the impact of warfare on minting. It was an active participant in some of the larger conflicts of the fourth century in Greece and Sicily. The city mint was active throughout the century. Even after the Battle of Chaeronea in 338, when it had a Macedonian garrison for the rest of the fourth century and changed hands several times, it still minted its own coins throughout the fourth and third centuries, and even into the second century. And there is currently a detailed study of the coinage minted after 360. This examination of the Corinthian mint in the second half of the fourth century will reveal whether there is a discernible pattern that connects military expenditures and minting. In this way, it will test the assumption that military needs were the primary reason states (i.e. cities, kings, territorial states, empires etc.) active in the Greek world minted coins.

In this semester's unit we will open with a short overview of the major discussions taking place in anthropological, sociological, and philosophical discourse on race and racism. The remainder of the semester will be divided into themes:

• Canonical western philosophers on civil society, the nature of human history and progress, and the development of the races
• African abolitionist writings
• Slavery in the Caribbean and Australia
• European settler colonialism and the politics of revolution
• Islamophobia and Racism
• Aboriginal sovereignty and racial self-determination

John William Lindt’s images of Glenrowan following the fall in 1880 of the notorious Kelly gang of bushrangers are among the esteemed Australian photographer’s most famous work. This is arguably a result of the photographs’ evidentiary status in relation to a significant event in Victorian history. However, an investigation of the way the perceived objectivity of these images functioned within the specific cultural context of their time allows for a deeper reading of Lindt’s work and its significance today. This article considers the circumstances of production, distribution and interpretation of J.W. Lindt’s Glenrowan photographs, and their relative evidentiary status as perceived in relation to other means of representation. It is found that while his iconic posthumous image of bushranger Joe Byrne conforms to the conventions of the posthumous portrait popular at the time, Lindt’s series also records the ‘media event’ of the Glenrowan siege and its aftermath. The photographs were distributed as a means of providing privileged access to the event, but may also be compared to alternative modes of representation in the press, such as sketches, which provided a different perspective that was perceived as no less ‘realistic’. Serving as documents of both a significant historical event and of the media and public response to that event, it is concluded that the photographs can operate as an entrance-point to discussions on multiple levels about Australian heritage. This additional contextualisation extends to the significance of these images today, as part of the University of Melbourne’s Grimwade Collection.