indigenousevent

47 photos tagged indigenousevent, from 1 member of Flickr Commons.

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1895
1940

 

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Man in studio with animals, Cairns District, 1890s

  • Vesna Verencevic said:
    Taxidermy is the art of preserving an animal's body via mounting (over an armature) or stuffing, for the purpose of display or study. Animals are often, but not always, portrayed in a lifelike state. The word taxidermy describes the process of preserving the animal, but the word is also used to describe the end product, which are called taxidermy mounts or referred to simply as "taxidermy". The word taxidermy is derived from the Greek words taxis and derma.[1] Taxis means "arrangement", and derma means "skin" (the dermis).[1] The word taxidermy translates to "arrangement of skin".[1] Source: en.wikipedia.org/wiki/Taxidermy
  • Vesna Verencevic said:
    Boomerangs are an internationally recognised symbol of Australia. For Aboriginal people the boomerang is as old as creation and a symbol of the enduring strength of Aboriginal culture. The boomerang has also been a popular symbol for tourism and travel, with notions of visitors returning ‘like a boomerang’. The boomerang is a symbol of cultural endurance and a tangible link to the long presence of Aboriginal people on the continent. Boomerangs have many uses for First Nations people, including as a weapon and a tool, for hunting and digging, and in ceremonies. Some are designed to return to the thrower but the vast majority are not. For many thousands of years, Aboriginal groups exchanged boomerangs across the continent. Trade in boomerangs continued after 1788. European fascination with the boomerang, especially the returning variety, meant that early barter with settlers, and then tourists, led Aboriginal people to create an industry making boomerangs. That trade continues today. Source: www.nma.gov.au/exhibitions/defining-symbols-australia/boo...

Studio portrait of a man from an unidentified location

  • Vesna Verencevic said:
    "If clothes were given to workers in lieu of wages by way of reward for labour, then the clothes should have become the possession of the worker. By possession, I mean that the clothes should have been theirs to keep, to sell, to trade, or to give to family or to others to satisfy customary exchange. But despite official policy, clothes were rarely given as wages, and it was common for clothes to remain the property of the employer. On cattle stations, Aboriginal stockworkers were given clothes suitable for riding and working, but these clothes were on loan rather than clothes to keep." In 1932 Owen Rowe, commented that: One big station firm indulged in the Christian practice of compelling the stockboys, after the mustering of the cattle was finished, which is just a seasonal work, to hand back the clothes, issued them to work in, and then sending them naked into the bush to fend for themselves [:::] The scarcity of clothing among these unfortunates compels them to wear the clothes until they are absolutely filthy or until they fall to pieces on them.30 The assimilation policy was based on the assumption that the barrier to equal rights and citizenship for Aboriginal people was not the fundamental inequality of the law, but the inadequacy of the Aboriginal people themselves. It was assumed that an innate inferiority existed which might, with suitable training and guidance, be gradually overcome. The question of clothing and cash wages was an important part of the new policy. Source: 2007 " When wages were clothes: dressing down Aboriginal workers in Australia's Northern Territory" Julia T. Martinez ro.uow.edu.au/cgi/viewcontent.cgi?article=1786&contex...

Portrait of a man and a woman at from the Darling Downs District

  • Vesna Verencevic said:
    The Indigenous Peoples of the Darling Downs For several thousand years, the Darling Downs was home to various clans of the Wakka Wakka language speakers: the Keinjan around Warwick, the Giabal around Toowoomba, the Barunggam to the west of Dalby, and the Jarowair around the Bunya mountains. To the south and west were the Bigambal and Kambuwal of the Kamilaroi speakers; to the east were the Jagara of the Turubul speakers. The Downs Indigenous peoples were also knows as the Gomaingguru, ‘men of the Condamine’, or Gooneburra, ‘fire blacks’ (from their habit of frequently firing the grasslands). They numbered perhaps 1500–2000. Source; www.visualarts.qld.gov.au/content/martens_standard.asp?na...