St Andrew’s Day & Highland Fling Scottish in Lismore featuring Literature #LLLYE2480.

Lismore Literature Language & Youth Exchange, #LLLYE2480 incubating an #Arts #Cultural Plan through #JWTPublishing – Featuring at this years #StAndrewsDay & Highland Fling in #Lismore on Saturday, November 30th at the Lismore Bowling & Recreation Club.

Built by the founding father’s of Lismore in 1907. Two educational sessions on two #Historical #Australian stories on #Indigenous #Entrepreneurs and #Bushranger #CaptainThunderbolt #MaryAnnBugg and #BushBallads from #HenryLawson. #YOSA2020

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LISMORE N.S.W. ST ANDREWS DAY 2019

St Andrews Day Highland Fling 2019 FLYER A.png

Join us for St Andrews Day 2019 at Lismore City Bowling and Recreation Club, and give your Christmas-time some sparkle and shine.

We’ll be filling the stocking up for a chance to WIN a $1000 Community Raffle with a host of activities planned through the day to enjoy. Fun for the whole family and entry is free.

There will be Highland Music and wondering minstrels to entertain, Fun Games for all ages, face paining, heritage displays, Lismore Literature Language & Youth Exchange #LLLYE2480 with Bushrangers – Bush Ballads and shared stories of Enterprising Indigenous Pioneers.

We’ll be serving up Traditional Haggis with Whisky, a Best Dressed Dog Prize and sensational Scottish and Indigenous treats available. The Lismore City Bowling and Recreation Club is a Licenced venue. Learn the art of Bowls or join the fun of the Kilt Dash or the Haggis Hurl and Hit the Target for Prizes.
Come and share the magic at this years Christmas Fayre. Saturday November 30th from 10am to 4pm.

Still Available limited places for hand-made crafts and arts.
The ‘Year of Scotland’ in Australia in 2020. #YOSA2020
A collaborative program of events promoting Scottish music, arts, and culture, and is a joint initiative between Showcase Scotland EXPO, Creative Scotland, the Scottish Government, and VisitScotland.com

Fundraising locally for Lismore City Bowling and Recreation Club’s Development, Lismore Pioneer Memorial Cemetary Recovery, Lismore Animal Rights and Rescue, and WaiBal Nimbin Aboriginal Cultural Centre

Earth Day – April 22

One billion people

Earth Day is now a global event each year, and we believe that more than 1 billion people in 192 countries now take part in what is the largest civic-focused day of action in the world.

It is a day of political action and civic participation. People march, sign petitions, meet with their elected officials, plant trees, clean up their towns and roads. Corporations and governments use it to make pledges and announce sustainability measures. Faith leaders, including Pope Francis, connect Earth Day with protecting God’s greatest creations, humans, biodiversity and the planet that we all live on.

Earth Day Network, the organization that leads Earth Day worldwide, has chosen as the theme for 2018 to End Plastic Pollution, including creating support for a global effort to eliminate primarily single-use plastics along with global regulation for the disposal of plastics.  EDN is educating millions of people about the health and other risks associated with the use and disposal of plastics, including pollution of our oceans, water, and wildlife, and about the growing body of evidence that plastic waste is creating serious global problems.

From poisoning and injuring marine life to the ubiquitous presence of plastics in our food to disrupting human hormones and causing major life-threatening diseases and early puberty, the exponential growth of plastics is threatening our planet’s survival.

Lismore’s Hogmanay, Hooley Disco & Hootananny

Coming Events…   Lismore City Bowling and Recreation Club.

hooley disco01!

New Year’s Eve 2018 & New Year’s Day 2019 in Lismore. From 2pm until 6pm

Celebrate all things Scottish during ‘Hogmanay’ come dressed in Kilt or Highland dancing gear and groove to Scottish hits and well known tunes. Let there be ‘Haggis” and in traditional style with Scottish piper.  Be drawn into the delicious aromas from the ‘Taste of Tartan’ and sample tasty Scottish catering and Celtic treats A fun filled afternoon with a program of events.

From 7pm, Hooley Disco! Brings in the evening with a ‘Summer of Love’ and lights up the evening for a night of great music, merriment  and fun with ‘Auld Lang Syne’ performed live.

Rolling into the wee hours and concludes at 2am.

New Year’s Day and we’re back with a “Hootananny’ on January 01st, 2019. Come join in on the Kilt Dash, the Haggis Hurl, or wonder through Sideshow Alley, stay and enjoy the music and dancing, take a tour of Scottish treats and tasty dishes at the ‘Taste of Tartan.’

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Lismore NYE Hogmanay & Hooley Disco! 2018 and NYD Hootananny 2019!

Hogmanay in Scotland stands out first and foremost as the Eve of Scotland’s greatest feast.

Although customs vary from location to location in Scotland., the tradition of Hogmanay remains unaltered – the exchanging of gifts on 31st December to bring in a happy and prosperous new year.

The origins of the word Hogmanay is very much disputed, but it is possible that it is derived from the French alliances – circa 1560. In 1604 the word Hogmanay was very much evidence.

Another plausible explanation comes from the French language which supplied many Lowland Scottish words.

“Hoog” – High or Great.
“Min” – Love or Affection.
“Dag” – A day.

Thus we have “Hoogmindag” – Hogmanay – Day of Great Love.

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AQUARIUS REBORN Article — an Australian Union of Students Arts Festival 1973

Woroni (Canberra, ACT : 1950 – 2007)

Thu 1 Feb 1973 Page 10

AQUARIUS REBORN Article  — an Australian Union of Students Arts Festival — an inter university Arts Festival — a student alternative to the Adelaide Arts Festival — A sophisticated pop festival. That’s how the idea started and these limited and contradictory definitions are largely why it fell on its face in Canberra in May 1971.

This year a new vision. This year a total vision. The question is put ‘why should art and living be considered as separate compartments? The real possibilities of following through alternatives to the inadequate alienating society ‘out there’ and creating a mini, new, counter, and alternative society, are explored. How? Move in, take over a small country town (at Nimbin) for 10 days; A survival festival — this is what Aquarius ’73 will be.

Johnny Allen, one of the people who envisaged the concept puts it this way…. ‘All those of us who have lived through the sixties have caught the glimpse of a dream. It was inescapable. The Beatles sang it, rock music and films picked it up and explored it in a thousand ways. All of us were touched by it in one way or another – whether we remained in straight office jobs or student roles, or whether we leapt into the dream and threw aside the barriers to follow our own paths. The dream was everywhere and the dream was simple — love your brother, discover yourself and lower the barriers. Stop playing games, see through the roles and realise that you are all one with one another. The dream touched all of us with an intensity that changed our lives.

The changes were more colourful clothes, better music. Life styles became freer, a real interest in eastern thought, philosophy and religion was born. Out of it came many larger changes — a swing against the war in Vietnam, against sexual repression and role playing, against deadening school and university institutions. Then came the seventies. If the sixties were the decade of the dream, the seventies were to become the decade of disillusion. After all the explosions, the personal glimpses of a new way, of a new life on the planet, what were we left with? Still the Vietnam war lingered on. The great majority continued in their straight jobs by day, nurtured by the opiate of television in the evenings. The creative explosion of psychedelia became ‘turning on’ as a new wave suburban replacement of alcohol. Somehow, somewhere, some- one had sold out. No one quite knew where to place the blame, where to point the finger.

Rock musicians remained aware of the power of their medium, but unable to focus it. Most retreated to personal salvation in their lives and in their songs, a kind of weary ‘I don’t know what it’s all about, but if I change myself, maybe the world will change’. After the confusion of Altamont, what other direction was possible? But the dream continued — often underground, often damaged and wounded, some- times nostalgic sometimes ridiculed. What else could it do?

Many of us have learnt to compromise with the dream in the face of the struggle to keep our families and ourselves together. In the face of our present ecology, in the face of the repression that still surrounds us, what else can we do? We have become suspicious of dream-makers, a little afraid of the responsibility of our own freedom, a little cynical. The potential is still there, but the potential can go either way. We really do direct our own futures.

It is for these reasons that the May 1973 Festival is important. Our lives are largely determined by the mythology we create. Re- member Ourimbah and Wood- stock, only two or three years ago, the excitement of the discovery of the dream made tangible. — the surprise and reassurance that thousands looked and, alike, and were struggling towards the same life style. Now the struggle is a little heavier. We cannot approach festivals naively, but must think of the way they are going to affect the land. It is up to us to look for alternatives for the future, to some solutions to our personal and group dilemmas.

In 1969 it was enough just to meet. Now we must be able to harness some of the power and energy of that meeting to create the mythology which will enable us to continue. It is possible to get together creatively and spontaneously, to make our own culture and not be sold it. Of course we can solve our own problems of how to feed ourselves, of how to shit and shower with- out a commercial rip-off being set up to organise it for us. And all sorts of incredible things are happening. People involved in Aquarius are talking about planting giant garden valleys, building not one but dozens of outdoor amphitheatres and stages, of a communal village, of a healing centre, of ecologically sound ways of living together.

Dreams, dreams. But dreams and mythologies create reality. The energy of five thousand people is almost unlimited. Between us, really working together, we can achieve anything. The only limitation on reality is our imagination’. Johnny Allen & Graeme Dunstan are not putting on a festival but co-ordinate, communicate the ideas that have flourished once the idea was born. At least 5,000 people are probably going to get together in a country-side of exceptional beauty and ecology — Nimbin — a small village a few miles from Lismore to explore the alter- natives and show that it can be done. To leave the village in its quiet and beauty exactly as we came to it. We will not destroy it.

The style of the Festival — a country fair. The structures and forms that make up its community will be an art form in itself … A total attempt at a cultural experience thru life-styles of its participants exploring the alternatives in harmony with the natural environment. Some thoughts on the structure of the Festival. A Healing Centre: Why is a hospital so difficult to tell from a morgue or an office block? What sort of structure should a real healing centre be? In what way are light and colour and atmosphere a part of the healing process? Media Centre: Various people are thinking of video networks telephone hook-ups, pirate radio. Communications Centre: Given that we are really setting up a workable alter- native small town, what sort of communication can be set up so that people can easily find out what is going on, how to get here, eh? A village nerve net. Atmospheres: There are many Asian-groups interested in participating — serving their food, presenting their music and dance.

Meditation Centre: A peaceful indoor/outdoor area where people can get away from the hustle and bustle of the Festival to go into their own silence. Foods: Why are food areas at Festivals always uncomfortable and unpleasant. Whole food freaks will be involved lovingly in the preparation and serving of food — good to eat and good for you. Power Sources: Water wheels, solar and thermal energy transmitters, ionisation chambers How do we tap the universal energy flow without leaving it in a steaming, drained- out nervous system of dissipated consciousness. Living: To avoid turning the site into a parking lot, special trains will take the participants from Sydney and Melbourne on a magical mystery tour. Come with your people — form into tribal/commune groups of about 20 people capable, self-supporting, participating. There is a lot to learn, to explore and to give.

Take your own accommodation; Domes, tenting, whatever. Food: Some fresh vegetables etc. will be provided in markets, bring your own non- perishables, rice, oats, etc. Cook for yourselves, show others what you can cook. Bring your creative outlets with you and introduce others to them.

If you have a special project get together and produce it, bring it to the festival, let others into what you are. To date * Food is already being planted in preparation. * Domes and other alter- native living structures are being built. * Ideas on child care, de- schooled schools are flowing in. * Recycling methods are being put forward by environmentalists. * A festival currency has been suggested — a system of bartering and its feasibility is being worked on. If you have any ideas for a community of 5,000 — 8,000 people (this is how it has evolved to date — more and more people becoming involved and putting forward ideas) * food supply * water * sewage * healing centres * creche * transport * media * anything else contact Aquarius.

Bundjalung Pastor Frank Roberts at Tuncester “Cubawee”

Roberts, Frank (1899–1968) by Heather Radi

This article was published in Australian Dictionary of Biography, Volume 16, (MUP), 2002.

Frank Roberts (c.1899-1968), pastor, was born about 1899 at Blakebrook, near Lismore, New South Wales, eldest of fifteen children of Australian-born parents Lyle Roberts, labourer, and his wife Bella, née Davis.

Lyle was a fully initiated Bundjalung who later converted to Christianity.

Educated at the segregated school at Cabbage Tree Island station, near Wardell, which was maintained by the Board for Protection of Aborigines, Frank worked as a labourer.

On 13 August 1918 at the Presbyterian manse, Ballina, he married Dorothy Hart. He took his family to Lismore, probably in 1925. Armed with character references and a solicitor’s letter, he succeeded in enrolling his children in a public school. When the segregation of students resumed in 1928, the Robertses returned to Cabbage Tree Island.

Following a ‘violent argument’ with the station’s manager, Roberts and his family moved in 1937 to the Aboriginal settlement at Tuncester, near Lismore, where there was no board-appointed manager.

About 1933 he had committed himself to evangelism under the auspices of the United Aborigines Mission.

Frank, his father and brothers held prayer meetings and ran the Tuncester settlement.

In an effort to put pressure on families to move to supervised reserves, the Aborigines Protection Board had closed the school and threatened to remove children from their parents.

Roberts campaigned against the board’s policies. Tuncester became a refuge for Aborigines who objected to the authority of White managers on stations and reserves.

Roberts called the settlement by its Aboriginal name, Cubawee, which meant ‘plentiful food’.

He thanked God for ‘the spiritual food’. With U.A.M. evangelists from Purfleet, he travelled to Sydney in 1938 for the ‘Day of Mourning’ protest.

He later recruited Bundjalung people to the Aborigines’ Progressive Association in the hope that ‘the Association will smash up the Aborigines Destruction Board’.

In 1940, with his eldest son, Roberts organized—independently of the U.A.M.— “A Convention at Cubawee” for the deepening of the spiritual life’.

Hundreds participated in what became an annual event and a model for other gatherings.

The U.A.M. listed Roberts as a ‘native helper’ and then as a ‘native evangelist’ before appointing him a ‘Native Pastor’ in 1947.

The idea of an autonomous indigenous church gathered support within the mission and in 1950 it was proposed that Roberts work interstate to this end.

Nothing came of the plan because of a lack of money. He retired from the U.A.M. in 1956, but remained a ‘Prayer Partner’.

Cubawee was crowded, dilapidated and without sanitation. Neither the Aborigines Welfare Board nor Lismore City Council met its needs.

Roberts protested in vain. As official policy gradually came to favour assimilation, the buildings on Cubawee were bulldozed in 1964 to force the remaining residents to move.

Land security and Aboriginal independence had been two of Roberts’s persistent aims.

His achievement—the creation of a relatively autonomous Christian network across Bundjalung communities—underpinned their reassertion of land rights in the 1960s.

Suffering from chronic bronchitis and emphysema, Roberts died of a coronary occlusion on 21 June 1968 at Lismore and was buried in the local lawn cemetery with the forms of the Assemblies of God.

His wife, and their three sons and two daughters survived him.

Select Bibliography

M. Reay (ed), Aborigines Now (Syd, 1964) H. Goodall, Invasion to Embassy (Syd, 1996)

Select Committee on Administration of Aborigines Protection Board, Proceedings, Parliamentary Papers (New South Wales), 1938-40, vol 7 Australian Abo Call, May, July 1938 United Aborigines’ Messenger, Apr 1939, Sept 1940, June 1947, Feb-Apr, June-July, Sept-Oct 1950, Aug 1953, Dec 1955, Richmond River Historical Society, Bulletin, 47, 1968, p 11.

Living Arts – The Great Garden

WAI Creative Studio Nimbin

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