Fabric of Society

The story of the Templer Journey Tapestry, a mural wall-hanging depicting in three panels 150 years of Templer history; from vision to conception, from the design to production, from start to finish a community supported project. A Temple Society Australia Publication produced to supplement the Templer Journey Tapestry Wall-hanging with details of development and construction of the project and on the history of the Society and its community oriented philosophy.

in the City of Knox 2007

The Templer Journey – Fabric of Society Fabric of Society

This is a tapestry telling the turbulent story of a religious group once known as the Friends of Jerusalem, who began their mission to prepare for the establishment of the Kingdom of God in the Holy Land when they formed the Deutsche Tempel, or Temple Society, at Kirschenhardthof in Germany in 1861. Repeatedly uprooted, and displaced by war, they ended up in Australia as the ‘Temple Society Australia’.

The story is told in a wall-hanging depicting the highlights of a religious journey across five continents: Europe, Asia, America, Africa and Australia, straddling three centuries. Grateful acknowledgement is made for the support of the project from

• the City of Knox in a generous financial grant over three years

• Anne Eckstein, MLA for Ferntree Gully, Victoria

• the Temple Society Australia for their encouragement

• the Temple Society Heritage Group and

• the many volunteers who gave freely of their time and expertise

The Templer Journey — Fabric of Society . Table of Contents

The story of the Templer Journey Tapestry, a mural wall-hanging Sarona...... 4. 1 depicting in three panels 150 years of Templer history; from Right from the Start, ...... 41 vision to conception, from the design to production, from start to Sarona Heritage ...... 41 finish...... 1 Jerusalem ...... 42 a community supported project ...... 1 Wilhelma...... 42 Table of illustrations ...... 5 The War Years ...... 4. 2 Introduction ...... 6 The Exodus ...... 42 The Start of our Wall-hanging Project ...... 6 Tatura ...... 43 The Grant ...... 7 A Journey to the End of the World ...... 43 Project Aim: ...... 7 Freedom in Australia and Germany ...... 44 Anticipated Outcome: ...... 7 Building Communities again...... 44 Partnership Agreement ...... 7 Boronia Hall...... 44 The Templer Community ...... 7 Bayswater Hall ...... 45 Concept and Design ...... 9 Bentleigh Hall and Office ...... 45 Concept and Design...... 9. Tabulam and Templer Homes for the Aged ...... 46 Project Coordinator ...... 10 Templer Village ...... 46 Steering Committee Members ...... 10 ROSA, the Templer Community Bus ...... 4. 7 Concept Group Members...... 10 The Knox Bike Tracks ...... 47 Design Group Members ...... 10 Germany...... 47 Project Coordinator Functions...... 10 The Community Chapel...... 48 Steering Committee Function...... 1. 0 the Fabric of the Society...... 49 Concept Group Function ...... 10 A Religious Perspective (2000) ...... 49 Design Group Function ...... 10 Preface ...... 49 Workshops ...... 15 Identity...... 49 The Workshops on 16 October and 6 November 2004 ...... 16 Beliefs ...... 49 Lesley Uren...... 1. 6 Kingdom of God...... 50 The Workshop on 4 June 2005...... 18 Mankind...... 5. 0 The Workshop on 4 June 2005...... 19 The Bible ...... 5. 0 Robert Capes ...... 19 Community ...... 51 The Embroidery Workshops on 13 and 27 July 2005 ...... 20 Practical Concerns...... 51 The Workshops on 12 & 25 November 2005 ...... 2. 1 Sources and further Reading...... 51 The Workshop on March 2006...... 22 Acknowledgements ...... 52 Mandy Ginsberg...... 2. 2 Appendices ...... 53 Workshop 1 April 2006 ...... 2. 3 Appendix A ...... 53 Work in Progress ...... 24 Results from Sommerfest Survey: ...... 53 Sommerfest 2005 Display...... 2. 5 Appendix B...... 54 The Sommerfest 2006 Progress Display ...... 26 Promotional Publications ...... 54 Working Bees in the Bayswater Hall...... 27 In the Templer Record ...... 54 Workshops starting in April 2006 ...... 27 In the Warte des Tempels ...... 54 Open Day at the Bayswater Chapel...... 28 Appendix C...... 54 9/9/2007 at the Melbourne Immigration Museum...... 2. 9 Material used in the Project ...... 54 The Templer Tapestry ...... 32 Appendix D...... 55 The sketches for the individual panels...... 3. 2 Annual Reports Stage 1 ...... 55 What the finished product looks like ...... 32 Project Co-ordinator: ...... 5. 5 What the finished product looks like ...... 33 Steering Committee ...... 55 The sketches for the individual panels...... 3. 3 Concept Group ...... 55 Opening Day – Commissioning...... 3. 4 Appendix E...... 56 Left Hand Panel – Early Days ...... 35 People and their Projects...... 56 Centre Panel – Palestine ...... 3. 6 Right Hand Panel – Australia ...... 37 The Templer Journey ...... 38 The Background...... 39 A Turbulent Beginning...... 3. 9 Templer Communities around the world ...... 39 The first settlements in Palestine...... 40 Haifa ...... 40 Jaffa...... 41

The Templer Journey – Fabric of Society Table of illustrations

Templer Community Chapel Bayswater ...... 6 Opening day 7 September 1957 ...... 44 Templer Communities Emblems...... 6 Boronia Hall, the first Community Centre ...... 44 Knox City Motto – Towards New Horizons ...... 7 Two views of the Bayswater Hall ...... 45 Irene Bouzo at the white-board planning the project...... 9 The Bentleigh Head Office of the TSA ...... 45 Irene, Traude and Helga selecting material ...... 9 The Sydney Templer Church Hall...... 45 Helga Jürgensen, Project Coordinator ...... 10 Two views of the “Altersheim” complex ...... 46 Erika Herrmann...... 10 TTHA, showing the new Otto Löbert Wing...... 46 Mark Herrmann at the whiteboard ...... 10 Street Scene in the Templer Village ...... 46 Traude, Renate, Gisela, Mark and Irene ...... 10 ROSA, the Templer community bus ...... 47 Preliminary Section Sketches...... 11 The Opperman statue in Knox City ...... 47 Experimenting with samples and layout...... 12 Kirschenhardthof community complex ...... 47 Helga with Ingeborg (above) and Gisela (below) ...... 12 Two views of the TGD Gemeindezentrum...... 47 Petra, Erika, Birgit and Gisela discussing arrangements,...... 13 The Templer Chapel in Bayswater ...... 48 Birgit Verhagen and Petra Murrihy ...... 13 Google View of the TSA complex in Bayswater ...... 48 Helga featured in the KNOX NEWS...... 13 Traude, Lesley and Helga...... 14 Hundreds of emblems and samplers...... 14 The design for the third panel takes shape ...... 14 Lesley Uren, an experienced Textile Consultant ...... 16 A room full of work stations and workers ...... 17 Getting the hang of it...... 17 Grandmother lending a hand ...... 17 Bridging generations...... 17 Lesley and the art of Felt Making ...... 18 Robert Capes with Alice in Wonderland ...... 19 Participants trying out the various techniques ...... 19 Creative embroidering and prized artwork ...... 19 Marianne Herrmann and Erika English ...... 19 Designs on T-shirt printing paper ...... 20 Creative machine embroidery ...... 21 Flowers, fruit and vegetables for the tapestry border...... 21 Mandy Ginsberg - Textile Artist...... 22 Focussing on trees and bark ...... 23 Group posing in front of the design sheets...... 25 Display at the Templer Sommerfest in Bayswater ...... 26 Putting newly acquired skills into practice...... 27 Anne Eckstein, Local MP ...... 28 Gisela Sawatzky pointing out the details ...... 28 Hulda Wagner and Isolde Ruff ...... 28 Mark Herrmann addressing the guests ...... 28 The Templer Tapestry Display ...... 29 Entertainment in the Courtyard...... 29 The Templer Triptych Tapestry in September 2007 ...... 30 Boronia Segment ...... 30 Some of the 3000 Visitors...... 30 Bentleigh Segment...... 30 The Templer Section...... 30 The Wagner Foundry in Jaffa...... 41 Templer Settlements...... 41 The Schoolhouse in Wilhelma ...... 42 Internment in Helouan and Sidi Bishr ...... 42 Shipping oranges from the Jaffa harbour...... 42 Tent camp ‘Golden Sands’ in Famagusta...... 42 Rephaim /Jerusalem...... 42 Aerial Photo of Camp 3 Tatura...... 43 Tatura Hand-crafted Items...... 43 The Templer office in East Malvern ...... 44

The Templer Journey — Fabric of Society . Introduction The Start of our Wall-hanging Project The Templer Journey – Fabric of Society

During many meetings of the Community Chapel Building Commit- tee, it was regularly remarked that it was necessary to find ways for the Templer Community to contribute to the construction project. This was seen as important to provide members with an enhanced sense of ownership. Given the complex design and specialised structure, such opportunities were proving difficult to identify.

A number of tradespeople and certain professionals associated with Templer Community Chapel Bayswater the Temple Society Australia were employed over the project’s duration. Landscaping around the exterior of the building was completed by volunteers. Consideration was then given to some form of Community project for the Chapel, ideally involving the maximum number of members and friends.

A piece of artwork – such as a wall-hanging or mural, designed and created by Community members – was suggested. This broad idea met with some favour, but where would one begin on such an initiative? An opportunity presented itself through application for a Knox Council Community Development Grant. An application for funding towards the creation of a textile mural or embroidered wall-hanging depicting the history of the Templers in Knox was submitted which, to our collective amazement and delight, was approved.

Significant funding was allocated for the first year of the three-year project (total budget: over $18,000) by the City of Knox. Now the hard work would really begin. A steering committee was formed with initial meetings discussing what lay ahead and how best to tackle it. Slowly the pieces began to fall into place, the concept drew breath and the Templer Journey – Fabric of Society was on its way. Mark Herrmann

Until 2000 it had been a Templer tradition to build multi-purpose halls wherever they settled. In the late 1990s it was decided to build a chapel in Bayswater. This was a real break from our previous tradition. An opportunity to involve the community in this building presented itself through an application of a Knox Council Community Development Grant. We were fortunate to succeed with our application and so our partnership with the City of Knox commenced.

It was decided to plan for a triptych or three-panel work.

The name chosen for the wall-hanging was:

The Templer Journey – Fabric of Society

with the launch proposed for March 2007

Templer Communities Emblems The Templer Journey – Fabric of Society The Grant

The Grant (for details refer to archives)

On ...... the Bayswater-Boronia Templer Community applied to the Knox City Council for a three-year project grant to facilitate the design and construction of a wall-hanging for the Templer Chapel, which would involve the residents of the City of Knox in general and Templers and theresidents of the Tabulam and Templer Homes for the Aged in particular. The application was successful, and on 14.3.2004 Elisabeth Wagner, Chairperson of the Community, signed the agreement for the first year.

Project Aim: • To promote the unique story of German-speaking Templers and their establishment in Knox over 50 years ago and subsequent Knox City Motto – Towards New Horizons infrastructure developments. • to create an enhanced sense of belonging for the Templer Com- munity that celebrates their cultural diversity of the Templer pres- The Templer Community ence in Knox. Many people in the world care deeply Anticipated Outcome: about what they understand religious faith • Promoting and celebrating the Templer story to and with the wider to be. For some it is a personal fulfilment, Knox community; giving meaning to life and eternity, for oth- • overcoming social isolation of elderly and people with ethnic ers a search for the Holy Grail of Christen- background Templers; dom, or the perfect community, the ‘King- • record a significant aspect of local history; dom of God on Earth’. • Increase sense of involvement and ‘Templer neighbourhood’ revitalisation in Knox; The Templer tapestry is a look at one • Additional criteria: Applicants required in subsequent applications such group of people who, driven by to demonstrate accessibility of viewing to the wider community of religious conviction and stubborn persever- Knox; ance, tried to create ideal communities in • Evaluation requirements: Provide an audited financial report, Palestine. forward report of project outcome to Council by 2 May 2005; • Acknowledgement of Council funding: Bayswater-Boronia Tem- Perhaps the idea was an unrealistic pler Community undertakes to acknowledge Knox City Council search for Utopia. Maybe the calling was. as the funding source for the project in all promotional material, But wherever the Templers went in their press releases and at events associated with the project; repeated forced displacements to the four • Council has the right to utilise the funded program for publicity corners of the Earth, their creative striving purposes and Bayswater-Boronia Templer Community agree to for a better life left remarkable footprints on extend all cooperation to Council to assist this purpose. the land and in the social environment. On...... at a ceremony at the Knox City Council, Elisabeth Wagner was presented with the first year’s cheque This tapestry is a collection of memories and memorabilia that shows how their Partnership Agreement journey from Swabia and the Black For- 1. Parties: Knox City Council and Bayswater - Boronia Templer est in the 19th and 20th centuries wove Community together the fabric of the Temple Society. 2. Project Name: Textile Mural Depicting Templer History in City They were farmers, tradesmen and teach- of Knox. ers with one thing in common: they be- 3. Payment provided $6,120 lieved that 4. Period of Agreement: 1st April 2004 to 31st March 2005. 5. Project Details: a sound, harmonious community life a. Aim b. Anticipated outcome is the basis of c. Additional criteria 6. Evaluation requirements: a good society. 7. Goods and Services Tax: 8. Acknowledgement of Council funding

The Templer Journey — Fabric of Society . the Concept & Design

Stages

The Templer Journey – Fabric of Society Concept and Design

Irene Bouzo at the white-board planning the project Concept and Design machine embroidery, taught by experts. Other craft groups and residents from the On Thursday 18 June Horst Blaich, Irene Bouzo, Traude Glenk, City of Knox were to be invited to join in Mark Herrmann, Helga Jürgensen, Petra Murrihy-Ruff, Gisela Sawatzky the workshops. and Renate Weber met in the Bayswater Hall and began planning the details. Under Irene Bouzo’s expert guidance they set out goals and out- comes for the first year. Their aim was to exhibit the project’s first year’s achievements at the 2005 Sommerfest. Suggestions to include in the tapestry were: Palestine, Sarona, Tatura, Hoffmann, Hardegg, Bubeck, Kirschenhardthof, Wilhelma, Betle- hem, Boronia, Bayswater, Sommerfest, Bentleigh, Advent, Jerusalem, Jugendgruppe, Playgroup, Erntedankfest, Stuttgart, Toc H, Confirma- tion, Presentation, Christmas, Gutsle, Easter, Meadowbank, Tanunda, Sonnwendfeier. Words from the past and present, memories, images and symbols, all of which are relevant to Templer history! It was envisioned that the first six months would be taken up with planning, designing and skills development. Design and planning workshops needed to be organised, followed Irene, Traude and Helga selecting material by hands-on workshops to learn new skills, embroidery, silk dyeing and

The Templer Journey — Fabric of Society . Definition of Subcommittees and Groups Project Coordinator Project Coordinator Functions Helga Jürgensen was appointed Project To plan and coordinate the multiplicity of activities required for the satis- Coordinator. Helga is well qualified for factory completion of the project. To liaise between committees, groups the task as she is a trained designer who and individuals involved in the making of the tapestry. To keep records worked in textiles manufacturing in Mel- and ensure critical deadlines are met. To ensure contact is maintained bourne, she is also a pastel artist and has with the funding authorities. had work displayed in public exhibitions.

Helga Jürgensen, Project Coordinator

Mark Herrmann at the whiteboard Steering Committee Members Steering Committee Function Horst Blaich, Irene Bouzo, Traude Glenk, To regulate progress, generate time lines and plans with specific tasks Helga Jürgensen, Gisela Sawatzky, Mark and deadlines; to monitor finances and promote community interest; to Herrmann, Jacki Wagner, Renate Weber. provide regular reports to parent associations and to the funding authority. Concept Group Members Concept Group Function Horst Blaich, Helga Jürgensen, Renate To collect and identify pictures, photographs and logos for inclusion in Weber. the wall-hanging. (Horst is a representative from the Templer Heritage Group and has a close associa- tion with the Knox Historical Society).

Erika Herrmann Traude, Renate, Gisela, Mark and Irene Design Group Members Erika Herrmann, Helga Jürgensen, Petra Design Group Function Murrihy-Ruff, Monika Maddock, Gisela To design full size samples of the emblems, flowers and fruits for the Sawatzky and Birgit Verhagen, a select borders, sketching animals and trees for the second layer, the settle- group of experienced artists, designers and ments and the Australian buildings, based on the Concept Group im- painters from different age groups. ages that will make up the final wall-hanging.

10 The Templer Journey – Fabric of Society Preliminary Section Sketches

The design settled on was a three-panel construction, a sort of triptych, the three panels mounted side by side, telling the Templer Journey across four continents.

Since a natural evolution from Europe to Palestine and to Australia seemed to suggest itself for the three panels, it was found that, due to the overlapping transi- tions and other staging points, a general timeline from left to right was adopted.

The left panel covers the beginning in Germany, in Russia, and the creative time in Palestine.

The centre panel deals with internment and forced displacement, including the Famagusta camp in Cyprus, arrival in Australia and the Tatura experience.

The right hand panel, lower left, shows the indomitable Templer spirit at work again, forming communities in Melbourne, Sydney and South Australia, creating new community halls and cultivating Templer heritage.

When completed, the tapestry will be permanently displayed in the Community Chapel.

The Templer Journey — Fabric of Society 11. Helga with Ingeborg (above) and Gisela (below)

Experimenting with samples and layout

12 The Templer Journey – Fabric of Society Petra, Erika, Birgit and Gisela discussing arrangements,

Birgit Verhagen and Petra Murrihy

From literally thousands of cuttings, scrib- bles on bits of paper, pictures, images, emblems, sketches and materials a structure emerged and a plan of how to bring the hundreds of steps required to reality.

Everyone realised that this would be a major undertaking requiring patience and persistence.

Helga featured in the KNOX NEWS

The Templer Journey — Fabric of Society 13. Traude, Lesley and Helga

Hundreds of emblems and samplers The design for the third panel takes shape. were tried and considered for inclusion It includes a dominant Australian icon, a towering eucalypt

14 The Templer Journey – Fabric of Society Workshops

Various Machine Sewing and Craft Training Workshops were organised throughout the production of the Wall-hanging

The Workshops were intended to involve as many people as possible of the Templer and wider community in the Fabric of Society Project, and to give the participants an opportunity to acquire the necessary skills for the project

The Templer Journey — Fabric of Society 15. The Workshops on 16 October and 6 November 2004 Lesley Uren From “The Art of Lesley Uren”, Castlemaine Art Gallery and Historical Museum: An experienced textile embroidery consultant, Lesley Uren led both the workshops on Saturday 16 October and Saturday 6 November. The two all-day sewing technique workshops were conducted in the Bayswater Templer Community Centre. Eighteen volunteers brought their own electric sewing machines. The youngest participant was a 15-year-old teenager, and the oldest was over 80 years of age. Many participants were from the Templer Ladies’ Guild and the Templer Home for the Aged and nearby residential units. It was a pleasure to see old schoolmates set up their machines side by side, and grandmothers working with grand- daughters, as well as mother and daughters-in-law working harmoniously together. In addition to sewing volunteers taking part, many elderly residents of German background (up to 25 people) from the nearby Templer Home for the Aged attended throughout the day, making tea and coffee and providing lively interaction and valuable input. Lesley Uren demonstrated the process to about six Lesley Uren, an experienced Textile Consultant people at a time, who then collected the fabrics from the Lesley Uren gained her Diploma of Needlework at material supply station and, while the next group was given Emily McPherson College, and her Certificate in Educa- a demonstration, they tried out their newly learnt skill. The tion and her Graduate Diploma in Administration at the results were spectacular! Technical Teachers’ College in Toorak. She spent her teaching career instilling an interest and love in embroidery among her pupils. In 1960 Lesley, after visiting the Embroideries of “All Nations” exhibition at Melbourne University, helped founding the Embroiderers’ Guild. In 1966 she gained a place at the famous Hammersmith College of Art in England and experimented in many new forms and techniques. Upon her return to Australia in 1967, Lesley led monthly workshops at the Guild for nine years and helped establish correspondence courses for country members. In the seventies, Lesley was Head of the Department of Textile and Dressmaking at Sunshine Tech, and Sen- ior Mistress and Vice Principal at Macleod Tech. A major personal success was having Embroidery and Textiles recognised as an HSC subject. Participants with superior existing sewing and embroi- In her retirement, Lesley is still experimenting in her dery skills were identified. They volunteered to take on studio, teaching and carrying out occasional commis- specific tasks and work on their own or in small groups to sions; such as a three-piece mural for the Camberwell generate the required colour samples for the features of Civic Centre, a ceremonial stole for the first Reverend of the wall-hanging. the Uniting Church in Australia as well as vestments and altar frontals. These were used in future Lesley Uren has exhibited in Guild exhibitions in workshops as Australia and London, at the Outback Hall of Fame examples to exhibition in Brisbane and in regional art galleries. She be copied and was the key exhibitor in “The Glory of Gold”, the Guild’s multiplied by fortieth anniversary exhibition at the Melbourne Gold other sewing Treasury Museum. Her work is a testimony to a lively, volunteers, each ever-changing exploration of what can be achieved by with their own enjoying “always having a needle in the hand”. individual touch. 16 The Templer Journey – Fabric of Society A room full of work stations and workers

Getting the hang of it

Grandmother lending a hand

Bridging generations

The Templer Journey — Fabric of Society 17. The Workshop on 4 June 2005

Twenty-two enthusiastic participants took part in the workshop on 4 June in the cosy confines of the Bayswater community room, listening to Lesley Uren’s instructions on the intriguing processes of felt-making. Some of the participants with previous experience in the art of felt-making were delighted to learn Lesley’s simpler and easier method. Lesley is an inexhaustible source of ideas and techniques and dis- seminates her boundless knowledge in interesting and succinct ways, always enthusiastic and encouraging. Everyone had an opportunity to give their creativity free rein. Many were delighted by the surprising results they achieved.

Lesley and the art of Felt Making

18 The Templer Journey – Fabric of Society The Workshop on 4 June 2005 Robert Capes Creative Embroiderer

Rob is a creative embroiderer who de- fied protocols to create beautifully embroidered art works. He took up canvas embroidery in 1979 as a therapy and it developed into a passion. His work “stands out” because he has been able to achieve a third dimension in his pieces by experimenting and creating his own techniques. Rob will be best known for two major works – his creative interpretation of scenes from Alice in Wonderland and his tapestry por- trait of Dame Joan Sutherland as Violetta. In this work he was pleased to have created a “passing resemblance” by focussing on her prominent features and capturing her “essence.”

Rob held a workshop of creative embroidery to inspire us on our Journey tapestry. He stressed how important it is to break rules on purpose to achieve the effects desired or needed. Robert Capes with Alice in Wonderland Rob now tends to use his artistic ener- Participants trying out the various techniques gies in creating beautiful garden “rooms” and teaching yoga.

His book CREATIVE NEEDLEPOINT is still available in many public libraries all over the world, but is unfortunately no longer in print. Marianne Herrmann and Erika English

Creative embroidering and prized artwork.

Robert Capes took over the afternoon ses- sion, demonstrating a different slant on conventional tapestry embroidery by showing several of his framed pieces and the book he has published.

The participants then tried out various techniques, keeping in mind that it is not about the right way or the wrong way, but only about different ways of decorating fabrics creatively.

The Templer Journey — Fabric of Society 19. The Embroidery Workshops on 13 and 27 July 2005

Designs on T-shirt printing paper Invitation to Embroider on 13 and 27 July 2005

The steering committee, after experimenting with embroidering techniques and completing a number of samples of stamps, logos and shields of the various communities, organised two embroidery sessions for discussing and sharing ideas on how to execute the various pieces. T-shirt printing paper was used to ensure complete accuracy of the emblems on the fabric.

Some of the embroideries, stitched with great love and care, are ex- quisite, with stitches barely visible to the eye. The workshops gave the embroiderers an opportunity to get together and “show and tell” stitches. The flowers, fruits and vegetables that complete the bottom border were finished at home by the embroiderers.

20 The Templer Journey – Fabric of Society The Workshops on 12 & 25 November 2005 There were workshops on 12 and 25 November with Lesley Uren, where participants brought their machine, their patience and their creativity. Flowers, fruits and vegetables that complete the bottom border were tackled. Sandwiches, tea and coffee provided welcome breaks.

Creative machine embroidery

Flowers, fruit and vegetables for the tapestry border

The Templer Journey — Fabric of Society 21. The Workshop on March 2006 Mandy Ginsberg

Mandy Ginsberg - Textile Artist Mandy Ginsberg, a member of the Embroiderers’ Guild of Victoria, is highly commended for her creative pieces that included cutaway techniques. She was able to assist us wonderfully by teaching us a clean, crisp method of completing the images of the buildings that form such an Twelve ladies attended the first workshop led by Mandy Ginsberg. important part of our work This focussed on buildings, and all the participants completed a sampler Mandy was inspirational in her dynamic that depicted the Boronia Hall. We had fun together, learnt a great deal and vibrant approach to the task at hand. about techniques and socialised over a delicious lunch. At the workshop we all copied the Boronia Hall outline onto a piece of calico. This was padded with felt and backed with more fabric to add body to the entire work. We were encouraged to deviate from the traditional colours for this sample and painted in the roof and walls as we saw fit. Mandy then showed us how to stitch the outline on the machine. Some even painted in trees and created the wavy cor- rugations of the roof. Mandy was an excellent motivator and encourager. She gave us inspiration from the finished pieces she had brought to show us and she also motivated us to “get on with it”. As a result of her workshop, many of the historic buildings in the Tem- pler triptych have been drawn up, outlined by machine and detailed by hand with paint and embroidery. We were pleased to welcome Mandy back to the “Work in Progress” exhibition in the Chapel in September last year. She was able to see the progress made and how important her teaching was to the success of our efforts. Mandy’s largest work to date hangs in the Temple Beth Israel. It is called “Open for us a Gate”. Mandy worked in conjunction with Naomi Tippet to create this triptych for the 75th anniversary of the Temple. This piece catalogues the flight of the Jews from war-torn Europe in 1939 and Mandy constructed and stitched the painted silk that Naomi created.

22 The Templer Journey – Fabric of Society Workshop 1 April 2006 Lesley Uren again led the workshop on 1 April and focussed on trees, and on bark in particular. Thirteen ladies tried their hands at various samplers; in order to make use of these newly learnt skills, everyone was now ready to begin working in earnest!

Focussing on trees and bark

The Templer Journey — Fabric of Society 23. Work in Progress

With the skills acquired at the various workshops this mammoth task continued to progress in very small stitches

A number of wonderful people accepted the challenge and the opportunity to participate in this amazing creation. They worked at home or in community groups to create the various features of the wall-hanging

24 The Templer Journey – Fabric of Society Sommerfest 2005 Display

Group posing in front of the design sheets from left: Gisela Sawatzky, Anne Eckstein MP, Helga Jürgensen, Deb Robert, Community Resourcing Officer (City of Knox), ? , ?, Traude Glenk, Lesley Uren, Petra Murrihy-Ruff, Monika Maddock and Renate Weber The first public viewing of the project, a “Work in Progress” display of the “Fabric of Society 1868-2006 Tapestry”, was at the 2005 Templer Sommerfest on Sunday 20 March. Helga Jürgensen and her team of dedicated workers spent many hours setting up the display and were kept busy by a steady stream of visitors interested in the project. Anne Eckstein, MLA for Ferntree Gully, and representatives from the Knox City Council attended and were pleased with the progress. The centre panel caused the most excitement and discussions, as this connects the past and the future. The committee had prepared a survey sheet for visitors to fill out. “How would you improve it?” and “Do you think it reflects the history of the Templers?” Many valuable ideas about past and present Templer activities that could be included in the wall-hanging were offered (see Appendix A). The survey sheet generated lengthy verbal discussions and suggestions.

The Templer Journey — Fabric of Society 25. The Sommerfest 2006 Progress Display

At the 2006 Sommerfest many interested people came and looked at the Templer Journey ‘Work in Progress’ display. Throughout the day the organising committee was kept busy answering technical as well as content and layout-related questions.

Display at the Templer Sommerfest in Bayswater

26 The Templer Journey – Fabric of Society Working Bees in the Bayswater Hall Workshops starting in April 2006 A series of wall-hanging working bees began in the Bayswater Hall on 19 April at 12:30pm and then every Wednesday. During these sessions the ladies applied the skills they had learned at the machine sewing workshops and produced various features of the tapestry. Those who enjoyed embroidering by hand and preferred to do it in the company of others were invited to join in these sessions.

A multitude of creative meetings produced the delicate features on the wallhanging while, at the same time, they helped in exchanging constructive ideas and expanding the operators’ skills.

Putting newly acquired skills into practice

Many hours and many hands were required to bring the fine detail of the designs into reality.

The Templer Journey — Fabric of Society 27. Open Day at the Bayswater Chapel

Mark Herrmann addressing the guests

As part of the Knox Heritage Festival “Living in the 70s” held in October 2006, the Templer Tapestry Group held a work- in-progress exhibition in the Bayswater Templer Chapel. Helga Jürgensen and her busy team had assembled a display in the Fellowship Area of the Chapel. Numerous Templers and members of the wider community, including supporters, such as Anne Eckstein MLA, Lesley Uren and Knox representatives, attended the official Friday night and Saturday morning sessions.

Erika Herrmann, stationed behind her sewing machine, demonstrated sewing techniques; a CD video by Friedrich Gisela Sawatzky pointing out the details Sawatzky illustrated facets of the journey; Helga related some of the design process and techniques and Mark Herrmann spoke about the Temple Society and its cheq- Anne Eckstein, Local MP Hulda Wagner and Isolde Ruff uered history. Members of the Tapestry Steering Committee were present to share some of their visions, their expertise and their creative flair with the visitors.

When completed, the Templer Jour- ney - Fabric of Society wall-hanging will grace the walls of the Templer Community Chapel in Bayswater for all Knox residents to enjoy.

28 The Templer Journey – Fabric of Society 9/9/2007 at the Melbourne Immigration Museum The Templer Tapestry Display

The Immigration Museum German Day on Sunday 9 September was an opportunity to show the progress on the Templer Journey Tapestry. Just about every group in Melbourne involved in German language activity was there on the day. Set up days before in a tasteful Templer German School environment, the Tapestry (a wallhanging some 3m high and 3m wide) was an imposing sight, even incomplete, as it still is. The deep colours of the material and the multitude of scenes from Templer history provided an attraction and conversation theme all day long. On a table next to it were brochures and other informative material with two members in attendance to answer the inevitable questions. The large courtyard at the rear of the Museum was covered with hundreds of chairs and a stage on which entertainment was offered to a crowd of close to 3000 people. Apart from the Templer Choir there was the Liederetafel Arion and others. Food and drink tents with coffee and cake, Brezel und Bratwurst enhanced the continental flavour. Entertainment in the Courtyard

The Templer Journey — Fabric of Society 29. The Templer Triptych Tapestry in September 2007

Boronia Segment Bentleigh Segment

Some of the 3000 Visitors The Templer Section

30 The Templer Journey – Fabric of Society The Tapestry

“The Templer Journey

and

Fabric of Society”

The Templer Journey — Fabric of Society 31. The Templer Tapestry The sketches for the individual panels What the finished product looks like

32 The Templer Journey – Fabric of Society What the finished product looks like The sketches for the individual panels

The Templer Journey — Fabric of Society 33. Opening Day – Commissioning

34 The Templer Journey – Fabric of Society Left Hand Panel – Early Days

The Templer Journey — Fabric of Society 35. Centre Panel – Palestine

36 The Templer Journey – Fabric of Society Right Hand Panel – Australia

The Templer Journey — Fabric of Society 37. The Templer Journey

The Temple Society started in 1861 in Kirschenhardthof, a small community near Stuttgart in Southern Germany.

Their chosen mission was to create an ideal Christian community in preparation for the coming of the Kingdom of God on Earth.

The mural depicts the highlights, the strug- gles and the achievements of this religious Journey; how, persecuted, uprooted, scattered and displaced by war across the four corners of the globe, the Templers ended up establishing communities in Australia one hundred years later.

38 The Templer Journey – Fabric of Society The templer Journey The Background

A Turbulent Beginning By the Way

In the Germany of the 1800s, people were deeply anchored in Templer Communities around the religious life and Church order. Pietistic devotion, which originated with world Philipp Jacob Spener in 1675, was still practised in large parts of Würt- In the second half of the 18th and temberg. Dissatisfied with restrictions and lack of religious freedom the first half of the 19th centuries, many under King Friedrich I in the early years of the 19th century resulted in Mennonites emigrated from Germany and mass emigration to Russia and America. Gottlieb Wilhelm Hoffmann Holland to Russia following an invitation (1771-1846), the mayor of Leonberg, wanted to do something to stop to populate the vast, unsettled land. people emigrating. In 1819, together with 38 other families, he founded The settlement of Gnadenfeld, on (on a grant of farmland near Stuttgart) the privileged Korntal Com- the River Molotschna, was established munity of Brethren, which still exists today. Hoffmann’s younger son in 1835 by 40 families. The Mennonites Christoph was just four years old when Korntal was founded. Born on lived a spiritually-motivated life, their 2 December 1815, he grew up in the Korntal community, which set culture and the education of their chil- great store by good Christian upbringing as well as harmonious com- dren were taken very seriously. In 1857 munity life. Studying theology at the famous Tübingen Stift, Christoph the teacher Johannes Lange was sent made contact with all the spiritual trends of the times and, on passing to Germany for three years to further his his final examinations on theology in 1841, took on a teaching position studies. In Korntal and Kirschenhardthof, in philology and history at the Salon, a private school his in-laws, the Lange was impressed with the work of Paulus brothers, had established in Ludwigsburg. An inaugural lecture the Friends of Jerusalem and joined the by Friedrich Theodor Vischer at Tübingen in 1844, in which Vischer group. On his return to Gnadenfeld, dif- mocked the “old faith in a personal God”, deeply troubled Christoph ferences about religious aspects arose Hoffmann. It went against the prevalent perception of the Pietists in the in the community, and the Lange broth- most glaring way possible. So he wrote a pamphlet entitled “Twenty ers – Johannes, Friedrich and Benjamin one points against the new unbelievers” and distributed it amongst the – were barred from teaching and were Pietists. The success of the publication encouraged Hoffmann and the exiled from Russia in1866. Paulus brothers to continue to expose such “ills of the time”, which, in The Friends of Jerusalem then moved May 1845, led them to launch a journal called Süddeutsche Warte. Its to the northern Caucasus where, in May main subject was “the state of the German culture and its importance 1868 under harsh conditions, they cre- in Church-, School-, State- and social life”. More than a thousand sub- ated the settlements Tempelhof and Or- scribers were signed up before the first issue was published. It is still beljanowka. After a few hard and difficult published today, 160 years later, as Warte des Tempels. years the settlements prospered. Fruit Hoffmann wanted to establish a Christian State, a community of and wine were their major products. With believers free from modern rationalistic influences. After the outbreak State approval they opened a progymna- of the 1848 revolution, he hoped to achieve recognition in the politi- sium, which soon enjoyed an excellent cal arena and entered the Frankfurt National Assembly as a delegate, reputation. Teachers were carefully se- winning against the well-known theologian David Friedrich Strauss. lected and some went for training courses The realities of parliament had a sobering effect on him. After only with the Templers in Palestine. ten months as a delegate, he came to the conclusion that an immedi- When war broke out in 1914, it was ate separation of Church and State was needed, and he completely forbidden to speak German in school and withdrew from political life. “I was cured of the illusion that the existing Church. In 1915 a new landrights policy system of the Protestant Churches in Germany was true Christianity.” was implemented, which was directed against the German citizens residing in The 1850s were a time of economic hardship and great social Russia. After the 1917 October revolu- tension and Hoffmann’s demand for Christian Socialism to overcome tion, many had to flee, finding refuge in the disastrous situation did not fail to find an echo. The Warte, which other settlements. Supported by dona- Hoffmann continued to edit, became the voice of the movement. tions from Templers in the USA, Palestine Georg David Hardegg (1812-1879) provided Hoffmann with decisive and Germany, cultural, social and scho- affirmations for his ideas and spurred him into action. He convinced lastic life flourished once more for a short Hoffmann that the impetus for “bringing together God’s people” at time in the settlements of Wohldemfürst, Jerusalem, the creation of the spiritual and practical foundations for a Alexanderfeld, Tempelhof, Orbeljanowka, new community, had to come from the leaders, not their followers. In Olgino, Pjatigorsk and Kamelsberg. 1854 Hardegg began to register candidates for departure to Palestine, and in August that year Hoffmann, at a large meeting in Ludwigsburg, Towards the end of the 1920s, how- formed the “Society for bringing together God’s people in Jerusalem”. ever, religious gatherings were forbidden Several hundred Friends of Jerusalem signed up on the day. With no

The Templer Journey — Fabric of Society 39. and numerous families left Russia and prospect of an early move to Jerusalem, the hamlet of Kirschenhardthof joined the Templers in Palestine. was purchased in 1856 for a trial community of the movement, and World War II proved fatal for the re- management of the group was transferred to there. A serious clash maining communities. People were driven with the State Church occurred when the highest Church authority, the from their settlements and many lost their Protestant Consistory, denied Hoffmann permission for a christening of lives. They were transported to Siberia or a new-born child at the community. The incident made Hoffmann realise Kazakhstan and other regions, where they that, in spite of his persistent striving, he had not achieved a change of were forced into hard labour. The familiar conditions in the State Church, and that he and his friends now had no old settlements deteriorated and lost their choice other than to pursue their goal with a religious movement of their character completely. The individuals who own. Eventually, Hoffmann abolished all dogmatic Church rituals, re- survived are scattered all over the vast placing them with community-oriented services, which opened the way conglomerate of Russia. for the final break with the Protestant Church. The group’s expulsion from the Church happened on 7 October 1859. The Friends of Jerusa- The Templer Communities in America lem responded by founding an independent religious community. The publication Süddeutsche Warte On 19 June 1861, at a meeting in Kirschenhardthof, 64 members was distributed widely, including to Ger- signed a manifesto and formed Der Deutsche Tempel. man settlers in America. His Aufruf [call to form communities of God’s people] The first settlements in Palestine motivated many Germans in America to In 1858 a three-man delegation was sent to Palestine to investigate join the Friends of Jerusalem. The com- settlement possibilities, but their reports were not encouraging. Hoff- munities of Buffalo and Schenectady (New mann was disappointed. While he did not regard settlement in Palestine York State) joined the German Tempel in as impossible, he could see that European settlers could be risking their 1861. Schenectady, under Pastor Wilhelm lives there. F. Schwilk, became the first official incor- It was the wisdom displayed by Hoffmann and Hardegg – and their porated Templer community. Two members foresight in the execution of their difficult task – which avoided the went to Kirschenhardthof to discuss plans failures others had experienced in Palestine before them and which for the formation of a ‘Temple of America’. many predicted for the Templers as well. But the delay frustrated many In a new wave of enthusiasm, many members, some left and returned to the Protestant Church. The mem- small Templer groups were formed and bership in Germany, which had peaked at around 3,000 in 1861, began more individual families joined up, but to drop. Some went to Russia, others to America, and in 1867 a group most remained isolated and few evolved of 25 Templers decided to settle on their own in places called Medjedel, into Templer communities. To work more Chnéfiß and Samuniyeh in the Plain of Jesreel in northern Palestine. effectively for Hoffmann’s vision of a King- Unfamiliar with Middle-Eastern diseases and the dangers of polluted dom of God, eight families left America and water, some fifteen of those first settlers died within two years. The decided to settle in Haifa. experiment was a costly failure. In an attempt to initiate the formation of The Templers’ eventual success in Palestine was undoubtedly due additional Templer communities, Hoffmann to the painstaking preparation and the realistic approach to the project visited America in1881. With his encour- by the leading organisers. It turned out not to be the anticipated mass agement, the Americans started to produce invasion everyone had expected, but a slow and measured expansion their own Templer publication, Aus Abend as finances became available. und Morgen in 1884. Philipp Paulus took On 6 August 1868, Hoffmann and Hardegg and their families left for over as editor and became Regional Head Palestine. In Constantinople, the two leaders tried to secure with the of the Temple Society America. In 1870, Turkish Government the purchase and use of a three square mile area Maresa near Buffalo was the first attempt at the foot of Mt Carmel at Haifa as the place of their first settlement. In at creating a rural Templer community. Al- Beirut more Templer joined them from back home and from Russia. though unsuccessful, its example led to the creation of the Tempelfeld community in Haifa Kansas (amongst others) in 1885, the most Haifa at that time was a neglected village of about 4,000 people. enduring of the Templer settlements. The Templers are one of the groups credited with Haifa’s development Despite many attempts to keep up the at that time. Here, in the planning and creation of the new settlement, momentum of the Templer movement, Hardegg’s organisational talent came to the fore. Building of the first support gradually diminished as the older Templer community house in Palestine commenced in September 1869. generation with its leaders passed on. By It was around this time that the Bahá’u’lláh, (founder of the Bahá’í 1936 English had replaced the German Faith) arrived in Haifa. The colony’s main street was one of the most language at meetings, and Tempelfeld had beautiful streets built during that era and was cause for much admira- been re-named Gypsum. Although still tion. The street was 30 metres wide, with trees on both sides. Under the called a Templer community, Gypsum, by supervision of architect Jakob Schumacher, the houses were built of its centenary in 1985 had reverted back stone and had red tile roofs, a rare combination of style and colour for to a literal interpretation of the Bible, away the area at the time. from Hoffmann’s vision of a man-made, When, by 1892, the Haifa colony began to outgrow its available community-based kingdom of God on space, more land was purchased, from which grew the satellite colony Earth. of Neuhardthof.

40 The Templer Journey – Fabric of Society Jaffa Right from the Start, Administrative friction developed between the two leaders in Haifa trades played an important role for the and Hoffmann was glad when the opportunity arose to acquire the exist- Templers. Building, construction and road ing buildings of a failed American settlement in Jaffa. With this second transport became a significant source Tempelkolonie, Hoffmann saw the gateway to Palestine opening and of income. Coaches as a means of road started to focus on his ultimate aim, Jerusalem. transport and travel were virtually unknown The steel foundry and machine works of the Wagner Brothers in in Palestine. The Templers established a Jaffa became a major supplier of motors, pumps and industrial machin- regular coach service between Haifa and ery, as well as a source of employment. the other cities, and by 1870 there was a thriving tourist industry, especially in the The Wagner Foundry in Jaffa pilgrim traffic between Jaffa and Jerusa- lem. Theodor Sandel, an engineer from the Jaffa, took control of road construction.

Due to lack of living space, Jaffa also developed a satellite settlement in 1892, called Walhalla. With a total of 70 members, Jaffa remained the smallest of the Templer settlements (1939 pre-war census). Haifa had 500, Sarona 290, Wilhelma 200, Jerusalem 110 and Betlehem 120 (including those in Nazareth).

Sarona The first agricultural settlement of the Templers in Palestine was created in August 1871. It began with the purchase of approximately 60 hectares of land from a Greek monastery, some four kilometres north of the Jaffa Templer settlement and part of the Plain of Saron near the River Audsche (Yarqon). Surveyed by Theodor Sandel (1845-1902), Templer Settlements Sarona was officially named on 18 October 1871, when the first settlers started to move there immediately. Unaccustomed to the scourge of ma- laria (the cause of which was still unknown and assumed to be – as the Sarona Heritage name suggests – due to bad air), 28 of the 125 settlers of Sarona died in In 1948 the British left Sarona and it 1872 alone. In an effort to improve the conditions, the marshy land was was taken over by the Israeli Govern- cultivated and in the first large-scale reforestation of modern Palestine, ment and renamed Hakirya. With the rapid 1,300 eucalypts (so-called “fever-dissipating trees”) were planted. growth of Tel Aviv, the area was now virtu- By 1889, 269 people were living in Sarona, in 41 houses. 30 other ally at the heart of the great city. Part of the building included community buildings, a winery, workshops, barns and settlement was taken over by government sheds. The Sarona settlers brought modern farming tools and practices administrative and military agencies (Kirya to the Holy Land. They focussed on crops and products they could read- in Hebrew means “government complex”). ily sell, and this “agriculture-for-profit” was an economic innovation in a With its solid houses and their unique red land that for centuries had practiced only “self-sustaining farming”. Grain tile roofs and mature trees, it became an crops and dairy industry first, then orange groves and vineyards were oasis in the midst of city development. planted. Faced with a shortage of financial resources for infrastructure development the community introduced Frondienst, a compulsory work When, in the mid 1970s, plans for system, where every male member was required to do a certain number redevelopment of the Kirya area were of hours of community work each month. The building of roads, drain- considered by the authorities, consider- age and the development of land and community facilities could thus be able opposition to the planned demolition scheduled. The researcher and author Sven Hedin wrote of his visit to led to negotiations as to its suitability for Sarona in 1916 “...many plants were in flower. They mainly grow grapes, the area. Consulting with historians like oranges and vegetables, [but] like in old times, they also produce milk Dr Jakob Eisler, Professor Yossi Ben-Artzi and honey”. The colony’s oranges where the first to carry a “Jaffa and Dr Danny Goldman, as well as Nitza Orange” brand, one of the better known agricultural brands in Europe. Schmuk and Tamar Tuchler, it was recog- By 1925, Sarona had grown in area to about 492ha and the settlement nised that a large part of Sarona was of prospered with a ready market for its produce and services. Heritage value. Eighteen of the structures In November 1944, most of the people still in Sarona were moved to with distinct architectural building styles the Wilhelma camp. On 22 March 1946, Gotthilf Wagner, aged 59, the are still preserved. last Mayor of Sarona, was assassinated in Tel Aviv. The Templer Journey — Fabric of Society 41. Rephaim /Jerusalem Jerusalem In 1873 the Plain of Rephaim near Jerusalem became the site of the fourth Templer settlement, home to teachers, officials and tradesmen. When in 1878 Hoffmann moved to Jerusalem, it became the new centre of the Temple Society, with a secondary school, the Lyzeum Tempelstift. The headquarters of the Society in Germany was moved from Kir- schenhardthof to Stuttgart, the provincial capital of Württemberg.

Wilhelma After three years of negotiation, an area of 801ha was purchased 15km east of Jaffa in 1902 for a new agricultural settlement called Wilhelma. The name was chosen as an acknowledgment of the active support given to the project by King Wilhelm II of Württemberg. Many lessons learned from the Sarona experience were applied in the design of Wilhelma. Eycaluptus trees lined the wide streets, modern schooling was a priority. Known now as Bney Attarot close to Lydda airport, the settlement has retained its character to this day. Agricultural and dairy food production in the Templer settlements reached its peak with the innovative and systematic approaches developed by the new farming community, and trade flourished.

The War Years In November 1917, during the orange harvest, the war came to the The Schoolhouse in Wilhelma Templers in Palestine. British troops (including many Australians) occu- pied the German settlements and, in July 1918, their inhabitants (a total of 850 people) were interned in Egypt at Helouan near Cairo and in Sidi Bishr. Turkish Rule came to an end in Palestine that year. Negotiations for a return to Palestine were protracted over two years The Red Cross, the Quakers and the Unitarians were amongst those, who took up the cause for the internees. Eventually, on 29 July 1920 (after 270 internees had been repatriated in April to Bad Mergentheim in Germany), Britain’s House of Lords gave permission for the remaining internees in Egypt to return to Palestine. The residents returned to plundered and dilapidated settlements. Some houses were gone altogether; vineyards and orange groves were overgrown and neglected, and livestock had disappeared. Following negotiations with the British authorities, compensation was Internment in Helouan and Sidi Bishr eventually paid, in some cases up to 50%. The start of WWII on 3 September 1939 marked the beginning of the end of the Templer settlements in Palestine. By negotiation with the Brit- ish, the then President of the Temple Society, Philipp Wurst, was able to persuade the authorities not to deport the German settlers this time. So the rural settlements – Sarona, Wilhelma, Betlehem and Waldheim – became “perimeter settlements”, into which also all other Germans living in Palestine were transferred. Close to 2,000 persons were confined behind guarded, 3m high barbed wire fences. In July 1941, 665 internees were deported to Australia, after all, in the then troop carrier Queen Elizabeth. They remained interned in Tatura in central Victoria until 1947. In a series of three internee exchange transports, a total of 320 people from the camps in Palestine went to Germany, and an equal number Shipping oranges from the Jaffa harbour of Jews held in camps in Germany were allowed to return to Palestine between the years of 1941 and 1944.

The Exodus After WWII the situation in Palestine became very unstable, with frequent violent clashes between Arabs and Jews. Germans, including Templers were killed in Tel Aviv, Haifa and Waldheim. Before the formation of the State of Israel, the rest of the Templers were forced to leave their homes and were shipped by the Mandate authorities to a refugee camp near Famagusta in Cyprus. For almost a year, 300 people lived on the beach in a tent camp, waiting for transport either to Germany or Australia for the best part of a year. Tent camp ‘Golden Sands’ in Famagusta A handful, who had fled to Rephaim, were the last to leave Palestine. 42 The Templer Journey – Fabric of Society A Journey to the End of the World Tatura (with extracts from a report by Helmut Ruff) In July 1941 the British Mandate Government of Palestine decided to deport all the German able-bodied men to detention camps in Acre and near Jaffa and their immediate families to Australia, a total of 665 persons. Adults were allowed to take 40kg luggage, children less. On 31 July the various groups joined up in Lydda and continued south by train, crossing the Sinai desert by night. At Kantara they crossed the Suez Canal and proceeded to Suez. They boarded the Queen Elizabeth, which already had German prisoners of war on board. On Saturday 2 August, the ship sailed and headed south into the Red Sea. Role calls and exercises were a daily routine. After chaotic conditions on the first day in the dining room, the German POWs were allowed to serve at the tables. Sometimes they entertained the internees Aerial Photo of Camp 3 Tatura with songs and instruments. In the evenings the younger generation met in the corridors and entertained themselves with music and singing, the girls playing the accordion. Unsure of their destination, people tried to follow the ship’s progress watching the stars. Once past the latitude of Ceylon and still heading south, it could only mean Australia.

After a stop in Fremantle the internees, including 536 Templers, arrived in Sydney on 23 August. By ferry they crossed under the Syd- ney Harbour Bridge to a railway station. In comfortable carriages with friendly helpful guards they travelled through cities, towns and country New South Wales until they changed trains at Tocumwal and crossed the River Murray to Victoria. On 25 August they finally reached their Tatura Hand-crafted Items destination by bus: Camp 3 Tatura, which was to be their home for many years. Built in the shape of a huge diamond, it was divided by 10m wide roads into four compounds, A, B, C and D, of approximately 1.6ha each. A four-metre barbed wire fence surrounded each compound and watchtowers with searchlights and machine guns overlooked the scene from the corners. Each compound was designed to hold 260 persons in 10 corrugated iron barracks, subdivided with masonite sheeting into 7.7sqm rooms, one per family. The bare rooms had nothing but two wire mesh timber-frame beds and army style blankets. At night it was freez- ing cold in the unlined rooms where, under the eaves, a 30cm open gap was covered with chicken wire. As there were not enough huts, young unmarried men were accommodated in tents. The running of the compound was mainly left to the internees and a camp routine soon developed. Vegetable and flower gardens were created in the barren environment. On 1 October school began in the dining barracks. The curriculum was varied and demanding and, in time, many internees passed their matriculation. Their papers were marked in the camps by an internee authorised by the German Ministry of Education. Every youth had to participate in the daily sports activities. Religious services were held, the Templers celebrated Founders’ Day, Thanksgiv- ing, held Sunday school and Confirmations. Many ingenious items were crafted for daily needs or cultural necessities; some are still in the Tatura Museum. A lending library was set up, music and art cultivated, bands and choirs were formed and theatre productions staged. Plays such as Schiller’s Wilhelm Tell, Lessing’s Minna von Barnhelm and Shake- speare’s Merchant of Venice were produced.

After the war, the Templers faced an uncertain future; returning to Palestine was impossible, Germany lay in ruins. An offer from the Today the site of the Tatura camp is an Australian Government of conditional support for the Templer cause was empty paddock. Only a few concrete slabs accepted. Starting in August 1946, some Templers left Tatura to look for indicate that there was strife and struggle work and fend for themselves. here, as well as cultural ambition, for six long years. Remembrance Day is observed at the new German war graves cemetery in Tatura. The Templer Journey — Fabric of Society 43. Freedom in Australia and Germany The first Templer circular was produced in Camp on 15 November 1946, consisting of a single page; it was distributed widely. Those who decided to go to Germany left in late November 1947. Unlike in Palestine, circumstances in Australia were against compact Templer settlements. Economic factors, such as finding employment, accommodation and education, initially determined where people put down their roots; some bought farms and settled out in the country. In July 1947 the office of the Temple Society in Australia was moved from Tatura to Melbourne and, in April 1950, the house in 39 Central Park Road East Malvern was acquired. On 20 August the Temple Soci- ety Australia was officially formed.

The Templer office in East Malvern Building Communities again In line with Government guidelines, initiatives for small, open Tem- pler communities were developed. In 1949 land was purchased in Boronia and subdivided into building blocks, thus establishing the first small community in Australia in December 1951. The Regional Council in 1951 bought approximately 100 acres of land in the Bayswater area, giving Templers the opportunity to settle around a major community centre. It took, however, a number of years before the deep feeling of togetherness, of being Templers, started to gain momentum again over the new-found individual freedom in this vast new country. Templers wanted to keep in touch, share their common past and retain their cultural heritage and religion. In 1956 the TSA had 1302 active and passive members, of whom 1037 resided in Victoria. By 1958 six Templer centres had evolved, Opening day 7 September 1957 Bentleigh, Boronia, Bayswater, Sydney, Tanunda and Wangaratta. All but Wangaratta and Tanunda formed their own constitutions, emphasis- ing religious and community life. The communities cared and planned for their youth. Sunday School was held for the children, followed by Confirmation lessons. An active Youth Group organised seminars and discussion evenings on religious and other current issues. They organised an annual Sommerfest in Bayswater, sporting activities as well as the children’s junior and senior camps. Communities constituted ladies guilds, choirs, a brass ensemble, an accordion orchestra, Saturday Ger- man School, a Bowling Club, hobby and play groups.

Boronia Hall The Boronia Templers first met in private houses for Sunday Serv- ices, Sunday and German School and to discuss community matters. In 1955 plans were drawn up by Erich Weller for a Boronia community hall. The little hall was built by volunteers and paid for by community contributions. The opening of the first Templer Hall built in Australia on 7 September 1957 was attended by the press and leading citizens, such as the Minister for Agriculture, Mr G. L. Chandler. In 1959 a bowling alley was added to the rear of the hall, and the newly formed Templer Tennis Club built their first Tennis Court on a shoestring budget. A belltower was added to the Hall In 1961. The bell, donated by the Temple Society in Germany, was rung for the first time in May that year, and thereafter every Sunday morning by volunteer bell ringers. When in October 1995 Bayswater and Boronia decided to merge and become the larger Bayswater-Boronia community, the small Boro- nia Hall was used less and less and gradually fell into disrepair. Following a debate at the TSA AGM in 2001, a secret ballot en- dorsed the Regional Council’s recommendation to sell the hall. In an effort to preserve the historic building, a group known as the ‘Friends of Boronia Hall’ searched for other possible uses for the building, such as a library or a cultural heritage centre. By a slim margin of votes the final decision to sell the hall was made at the TSA AGM of 22 November Boronia Hall, the first Community Centre 2003. 44 The Templer Journey – Fabric of Society Bayswater Hall Encouraged by the support the Boronia project attracted, the newly formed Bayswater community decided on a more ambitious community centre (seating 260 people) on the Templer land along Elizabeth Street. Templer architect Willi Blaich designed the Hall with the attached Bowl- ing Alley and a terrace facing the sports field to the north. Volunteer working schedules were prepared and work on building the Hall began on 4 April 1959. Detailed reports on the progress of the building and associated events was published monthly. Sixty people worked about 9,000 hours. To cover the building costs, estimated between £12,000 and £15,000, members paid an extra annual levy of 30 shillings. Fund raising events were organised, such as a Busch evening Eine Reise durch die deutschen Gaue in the Boronia Progress Hall. The Bayswater Community, together with the Jugendgruppe, celebrated a fund-raising, the Richtfest, on 21 November 1959, including a barbecue, brass band musical interludes, a children lampoons processions and dancing. Donated trees and bushes were planted in April 1960, and the 1961 Sommerfest service was held in the not yet completed hall. The opening ceremony took place on 11 June 1961, the centenary of the founding day. A pictorial record of highlights during the construction period taken on 8mm film was shown at the Annual General Assembly held in the Hall on 30 July. A memorable occasion was the Temple Society’s Centenary celebration in the Hall on 29 October 1961. The hall was filled with local dignitaries, press representatives and Templers from all over Australia. Introduced by Community Head W. Frank, many guests held speeches. The Regional Head, Dr R. Hoffmann, gave a reflection on Templer Two views of the Bayswater Hall philosophy and history. The Templer choir and the brass band provided musical accompaniments to the celebration. In 1979 three separate rooms were added to the Hall to accommo- date the Templer German School and the Playgroup and to provide a comfortable community room for the JG Youth Group. Work was started on 21 October 1979 and was completed on 23 May 1981.

Bentleigh Hall and Office The Hall and adjoining classrooms were designed by Willi Blaich. The building costs were about 26,000 pounds. Construction began in November 1964 and was completed in May 1965.

The TSA conducted its own “internal” opening celebration on Sunday The Bentleigh Head Office of the TSA 9 May1965, with about 400 members in attendance. The Hall hosted its first Bentleigh-Moorabbin Community AGM on 11 July 1965, its first TSA AGM on 22 August1965 and its first Tanzabend on 10 September 1965.

An official opening ceremony with about 300 in attendance was held on Sunday 5 September 1965. Special invited guests included Don Chipp (MHR for Higginbotham), Consul Dr R. Hartmann (Federal Re- public of Germany), Mr Hudson (representing the Director of Immigra- tion) and the Reverend William Bottomley (Unitarian Church), who each briefly addressed the gathering. Be/Mo Community Head Hans Faig and TSA Regional Head Dr Richard Hoffmann welcomed the guests.

The Sydney Templer Church Hall Meadowbank Sydney The little church has served the Sydney community well during the past 45 years. On 22 December 1961, the Temple Society bought the property, with Herbert Steller, Hugo Weller and Kurt Beck as trustees and registered as joint tenants. In the 1990s the Certificate ofT itle was transferred to the Temple Society Australia.

The building will be 100 years old in November 2007, the foundation stone having been laid by J.G. Thompson Esq. on 30 November 1907. It was owned by the Congregational Union of NSW until it was bought by the previous owner, the Presbyterian Church of Australia in 1934.

The Templer Journey — Fabric of Society 45. Tabulam and Templer Homes for the Aged. It began in an old farmhouse situated on land the Templers had purchased in Bayswater in 1951 as a possible site for a new Templer community. After this humble beginning, and facing an ageing Templer generation from Palestine the TSA, somewhat daunted by the undertaking, commissioned the Altersheim (1972), a cross between a retirement village and a nursing home. Its first Matron was Margrit Wagner, and the “Home”, as it was lovingly referred to, soon became a focal point for the evolving Templer community. People brought fresh fruit and vegetable from their gardens and volunteered their services in the running of the Altersheim. Monthly working bees turned into social occasions, and the Home’s Gartenfest became an annual fundraising event for the Templer and wider community.

Extended several times to keep pace with the ever-increasing de- Two views of the “Altersheim” complex mand for rooms, the initial sixteen residents had increased to over sixty by 1980. In conjunction with the Australian German Welfare Society, a nursing home complex named Tabulam was created next to the Home in 1979 to cater for residents in need of intensive care. Otto Löbert, as the Chairman of the committee of management, enlisted the services of Dr Martin Schreiber as executive officer of the facility. Together they tirelessly pursued a course of excellence in age care and, with Walter Burkhardt from the Altersheim Committee, transformed the Templer Care for the Aged Facility in Bayswater into a role model for the State of Victoria. With the opening of the Otto Löbert Wing on 1 May 2004, and with the formation of the combined Tabulam and Templer Homes for the Aged Inc in 2000, the future of the Templer aged care facility looks secure. Today (2006) Tabulam and Templer Homes care for 130 people by “Ageing in Place” in Independent Living Units, in Low Care, High Care TTHA, showing the new Otto Löbert Wing and Dementia Care. It offers care-free retirement in a familiar environment for members of the Temple Society Australia and the Australian German Welfare Society.

Templer Village At the Annual General Assembly of the TSA on 28 September 1986, approval was given for a committee to investigate and plan the future use of a parcel of vacant land owned by the Society at the northwestern corner of Scoresby Rd and Elizabeth St in Bayswater. The committee recommended the creation of a medium density, 25 unit housing development for the Elderly at the western end of the block. This would give members and friends an opportunity to retire in a familiar community atmosphere close to the Altersheim and the Temple Society’s Knox Community Centre. The Templer Village, as the cluster development soon became Street Scene in the Templer Village known, was designed by the architect Willi Blaich in conjunction with the TSA committee. An egg-shaped plan of subdivision for the village allowed for 25 one- or two-bedroom units. Four of them are situated in a large, open common area in the centre, with the other 21 units arranged around them facing inwards. Started in 1992, it was built in three stages as demand grew with increasing awareness of its potential for the ageing Templer population. The absence of fencing provides an open and friendly appearance to the street scene and helps to maintain the community village atmosphere. The project was completed in 1998 and the estate is now run as a registered body corporate, that is, the buildings themselves are the property of the owners, whereas the common areas, such as streets, footpaths, boundary fences and open spaces are managed and maintained by an elected body corporate committee of management. Life in the Templer Village is thus ideally suited to retired individuals and cou- ples, many of whom volunteer for work or otherwise take part in activities in the Tabulam and Templer Homes for the Aged across the road.

46 The Templer Journey – Fabric of Society ROSA, the Templer Community Bus The purchase of the 25 seater Mitsubishi bus with six child restraint anchorages was approved by the Regional Council at its May 2005 meeting. The bus is used for Templer Community activities and by TSA focus groups for youth and Playgroup programs, shopping tours, sports club and friends group outings, winery tours and camping holidays. The Templer Community Bus Operations Group (TCBOG) manages the bus operations.

The Knox Bike Tracks The building of bicycle paths and walking tracks began in 1977. ROSA, the Templer community bus Today there are over 70 kilometres of paths with seven bridges und 18 underpasses in the City of Knox. They are dedicated to Sir Hubert Op- perman (1906-1996), who lived his last years in Knox. In acknowledgement to Opperman’s outstanding achievements and his contribution to sport, several bicycle paths have been named after his most famous races. They include: Oppy’s Way, The 101 Trail, The Lands End Trail, The Trans Continental Trail, The Bol D’or Trail and Paris-Best-Paris Trail. There are a number of commemorative sculp- tures and memorials placed along the route.

Germany On 9 April 1967 the new community centre in 39 Felix Dahn Strasse, The Opperman statue in Knox City Stuttgart-Degerloch, was at last officially opened. “May this building, which in a way is a contemporary version of our former settlement communities, fulfil its task in strengthening the common bond between the members and encourage them to work together for the idea of the Kingdom of God.” With these words, the Regional Head of the Temple Society in Germany (TGD), Jon Hoffmann, handed the new building over to the assembled community. Two hundred and fifty members attended along with many invited guests, and the TSA sent Otto Löbert and Helmut Ruff to represent Australia at this ceremony. The architects Willy Beilharz and Wolfgang Bitzer designed the structure. Ludwig Beilharz sr, who invested a great deal of his of time in the Kirschenhardthof community complex venture, was also part of the team. Their work deserves to be seen!

Visitors enter the ground floor through an arcade-like passage next to a cloakroom and other spaces. The upper floors are reached not only by a broad stone stairway, but also by a lift, which was added in 2001. Next to the Saal – to be renovated in 2007 – lies the kitchenette, which was enlarged and modernised in 2001 and copes quite well even with larger challenges. Above this, a spacious clubroom with a special ambi- ence has evolved, adjoined by a balcony that can be used as a spare dining area during Sommerfests. And right up under the roof is another space that children and teenagers have joyfully made their own. At right angles to the community centre, living quarters have been Two views of the TGD Gemeindezentrum added, comprising eleven apartments of various sizes. The TGD administration also found its domicile there, and the archives are situated on the floor below it, not to forget the small guest unit which, above all, our Australian friends love to occupy.

This is a lively community centre, a place for encounter and contemplation at the same time. Satisfied, Ludwig Beilharz said at the inaugura- tion: “What the Temple Society in Jerusalem envisaged as a kind of a base when it bought this land after WW I in 1923 has now, decades later, become reality under vastly different circumstances. May the traditional Templer spirit find a lasting home here, and may God‘s blessing rest upon this place.“ Brigitte Kneher (tr. HU)

The Templer Journey — Fabric of Society 47. The Community Chapel The result of eight years of planning and countless discussions and committee meetings, the Templer Community Chapel in Bayswater became a reality with an opening ceremony on 10 November 2002. With its unusual open design, full of light, functionality and beauty, the building represents a positive invitation to all Templers and friends to meet for religious and cultural contemplation in harmony with its sur- roundings. Designed by architect Dieter Blaich, it was the first new community building of the Temple Society in 35 years. It heralds an emerg- ing trend in the TSA, a change from being inward-looking, conservative and community-oriented to being more open and The Templer Chapel in Bayswater outwardly focussed.

It is not a church; there is no cross. But its rising lines and the soaring bell-tower immediately com- mand respect. Inside, the only religious elements in the comfortable environment are the Templer motto (Matthew 6:33) high up on a wall: “Set your mind on God’s Kingdom and His Justice, before everything else... ”, and the symbolised Templer Cross facing the congregation. The bell in the tower was originally donated by the Temple Society in Germany for the Boronia Hall in 1961. Apart from religious services, weddings and funerals, the new community chapel hosts cultural events, such as concerts by choirs and artists, Sunday School, and open days for the public. A set of religious figurines from Israel is a reminder of the Society’s past in Palestine, and an outdoor display wall is decorated with sculptured ceramic tiles that the children of the Playgroup helped create. The Templer Tapestry will be a fitting tribute to the building’s creative spirit.

Google View of the TSA complex in Bayswater

48 The Templer Journey – Fabric of Society the Fabric of the Society Many people in the world care deeply about what they understand their creative striving for a better life left religious faith to be. For some it is a personal fulfilment, giving meaning remarkable footprints on the land and its to life and eternity, for others a search for the Holy Grail of Christendom, social environment. or the perfect community, the “Kingdom of God on Earth”. They were farmers, tradesmen and The Templers tried to create the ultimate community of people in teachers with one thing in common: they Palestine. It has been said the idea was idealistic, a search for Utopia. were united in the belief that a sound, Maybe the calling was idealistic; but wherever the Templers went in their harmonious community life is the basis of repeated forced displacements across the four corners of the globe, a good society.

A Religious Perspective (2000)

Preface ...This statement embodies the essence of the Temple Society’s identity, beliefs and practical concerns in current times. It is intended to serve as an agreed frame of reference and clear guide for our own members, and also as a useful point of departure for discussions and for exchanges of view with adherents of other Christian denominations or of other faiths. In addition, it is meant to provide a focus for the pastoral work of Templer Elders, and a sound base for the preparation of more detailed guidelines relating to specific aspects of their services to our Communities and beyond... Dietrich P. Ruff, May 2000

Identity The Temple Society is an independent, dogma-free Christian Socie- ty, embracing the values embodied in the teaching of Jesus of Nazareth. We are open to diversity in religious and spiritual matters, and we From the First Letter of Paul to the recognise a bond with all who share our concerns. Corinthians, chapter 3 verses 10 - 18: ... you are God’s building. I am like a The word Temple in our name is derived from the concepts of the skilled master-builder who by God’s grace Christian Community as described in the letters of the New Testament. laid the foundation, and someone else is Specifically we refer to 1 Cor. 3:16 -surely you know that you are God’s putting up the building... temple, where the spirit of God dwells - and to 1 Peter 2:5a - you also, Surely you know that you are God’s as living stones, must be built up into a spiritual temple... - (see side temple, where the spirit of God dwells. panel) Moreover, the word Temple, to us, has two closely interrelated Anyone who destroys God’s temple will meanings: himself be destroyed by God, because a • community-related, calling on all people to act together in build- temple of God is holy; and that temple you ing God’s spiritual temple; are. • relating to every person as a temple where God’s spirit dwells.

We seek to do justice to this challenge, both individually and as a community, by striving to put into practice in everyday conduct what Jesus taught.

Beliefs God. We see God as the source of life and centre of all being, a transcending spiritual reality, acting within and beyond this world. To us God is also personal in so far as individuals can commune with him, knowing that they are responsible to God and are accepted by him. We are conscious that the true nature of God is beyond human compre- hension, and we acknowledge the limitations of statements about God.

The Templer Journey — Fabric of Society 49. Jesus Contrary to the present teaching of many other Chris- tian denominations, Jesus is to us a human being, divinely inspired and as close to God as very few others, if any, have been. He taught us and showed us by his example the essential guidelines we should use for our lives: striving for the Kingdom of God by trust in God The Gospel of Matthew chapter 6 and love of neighbour. verses 31 - 34: Do not ask anxiously, “what are we We recognise Jesus not as God become man, saving us through his to eat? what are we to drink? What sacrificial death, but as a saviour because of his vision of a loving God shall we wear?” All these are things whose presence can be met without fear in the depths of one’s own be- for the heathen to run after, not for ing. Jesus’ preparedness to die expresses his dedication to his task and you, because your heavenly Father his trust in God. knows that you need them all. Set your mind on God’s kingdom Jesus’ resurrection is, to us, above all a spiritual event. We acknowl- and his justice before everything edge it as a manifestation of a spiritual existence and its effective work- else, and all the rest will come to ing beyond death, potentially possible for all human beings. you as well. So, do not be anxious This we see as bringing into focus the importance of the Gospel re- about tomorrow; tomorrow will look ports that Jesus’ resurrection appearances to his disciples enabled them after itself. Each day has troubles to experience this spiritual existence, and, in a life transformed, awak- enough of its own. ened in them a totally new confidence in their faith and a new sense of mission. Matthew’s chapter 6 is part of what is known as the Sermon on Kingdom of God the Mount, comprising chapters 5 The Kingdom of God is the core of Jesus’ message. It involves a - 6 - 7. It is a long monologue by continuing perfecting of humanity and the world, a closer relationship Jesus bringing together many of his of people to God and to each other. It includes earthly reality but is not teachings. confined to it. We see this Kingdom not as a cataclysm coming at the end of time ...When Jesus had finished his dis- but as a continuing development in which we are expected to participate course the people were astounded now, even if its full realisation is beyond our understanding. To us, it at his teachings; unlike their own remains essential and obligatory to focus on striving for this perfection. teachers, he taught with a note of authority. Therefore our motto is Matthew 6:33: Set your mind on God’s kingdom and his justice before everything else, and all the rest will come to you as well.

Mankind Through God’s creative powers we are given a free will, albeit lim- ited, and tendencies toward good and toward evil. We are called to work on ourselves and the world of which we are part and for which we share responsibility.

The Bible The Bible contains the basic teaching of Christianity. We recognise and respect biblical writings and regard them as a rich source that records human experiences with God. We believe, however, that the books of the Bible were not “literally dictated” by God, and should therefore not be followed blindly.

In order to understand the true meaning of Jesus’ teaching and its influence on subsequent religious developments, we consider it necessary to read these writings thoughtfully and without prejudice, and to apply to them the same critical standard as is usual for other historical works. Moreover, we must decide which of the traditional words and stories are tied to specific times, and which continue to be relevant for us; the criterion must be the essential guidelines taught by Jesus.

50 The Templer Journey – Fabric of Society Community Templers regard the formation and cultivation of communities as essential, because Christianity can best be practised in communal life. Al- though the task of working towards God’s Kingdom relates to everything around us, it is most effectively accomplished in a community of like- minded people working cooperatively. We therefore ask our members to share in the community’s work and to take part in community life. Sources and further Reading The Temple Society and its Settlements in Practical Concerns Our aim is to work toward balanced development, in harmony with the Holy Land our environment, thereby enhancing the quality of life and contributing Published in 1996 by the Temple Society toward the growth of the Kingdom of God in the world. Australia, ISBN 0 9597489 4 6. (An English translation of Part 1 of Oc- We consider that practising an active Christianity of trust in God and cident and Orient, originally published in compassion for our neighbour, as expressed in the twin commandments 1875 by Christoph Hoffmann.) of love, Matthew 22: 37-39: Love God with all your being, and love your neighbour as yourself is more important than the mere affirmation The Holy Land Called – The Story of the of particular creeds and specific articles of faith. We therefore do not Temple Society, published in 1991 by the require of our members an obligatory profession of the beliefs outlined Temple Society Australia. above. What is important is the willingness to affirm our aim and partici- ISBN 0 9597489 3 8. pate in working towards it in daily life. (An English Translation of Uns rief das Heilige Land – Die Tempelgesellschaft im We acknowledge that such work is also the goal of other Christian Wandel der Zeit, by Dr Paul Sauer, pub- denominations, though possibly with a different priority. It is also the lished in 1985). goal of other religions, even if under different names and assumptions. Whether some of these ways are better than others is not for us to The Temple Society – A brief historical judge. Accordingly, we permit dual membership with respect to other Introduction, published in 1987 be the Christian denominations as well as other religions, if the individual’s Temple Society Australia. conscience allows this. ISBN 0 9597489 2 X, (From a lecture given by Dr Paul Sauer in We regard personal responsibility and integrity of the individual in Germany in 1984). religion as indispensable. That is why one becomes a full member of the Temple Society by one’s own declaration of intent. The Temple Society – an Overview, published in 1986 by the Temple Society We use rituals whose purpose is to lend depth to a religious service. Australia. However, we do not believe that rituals have an intrinsic value of their ISBN 0 9597489 1 1. own, and we reject rituals of a sacramental nature which are claimed to bestow salvation, e.g. baptism. Templer Handbook (An English translation, undertaken by the So we have no consecrated places for our divine services, no or- Temple Society Australia of the Templer dained priests and no full-time clergy. The religious leadership and guid- Handbuch published by Peter Lange in ance of each community is in the hands of several Elders from within 1992). the community. □ The Origins A Temple Society Australia booklet with the evocative title ‘Origins of the Temple Society’ (based on a seminar series by the Stuttgart Templer Community in 2003), traces the group’s tentative steps through history, leading to the formation of the Temple Society in 1861.

The Templer Journey — Fabric of Society 51. Acknowledgements Specific mention should be made of: To list everyone who had in some way contributed to the making of the Templer Journey Tapestry would require a book of its own. The • people mentioned in this booklet are the visionaries, the planers, the • motivators, the committee organisers, the resourceful ones, the experts • and the hard workers. • • In a way every Templer contributed. Some with praise, some with • constructive criticism, with suggestions and with moral support. With- • out the Templer community spirit behind it the project would not have • survived the planning stages. • • • The generous financial support by the City of Knox was instru- • mental in getting the project on the way. • • • The Local Representative of the Victorian Government gave the • projects its full support. • • • The endorsement and continued support of the Regional Council • for the project kept it moving. • • • The Bayswater Community provided the venue for the project • work and for the and the many, many meetings and working • bees. • • • The Bentleigh Office organised the material needs and helped • with mining the Archives. • • • The Ladies Group and the Craft Group provided the expertise • and the backbone for the literally hundreds of volunteer workers. • • • The Heritage Group researched the special subjects and sup- • plied photos, pictures and maps for reference. • • • The writers and the publishers provided promotional material to • keep the public aware of progress. • • • The many individuals worked endless hours on small features of • the tapestry in their spare time at home. • • • And last, but not least, the above mentioned army of supporters • who kept the project in the forefront of the public mind. • • • •

52 The Templer Journey – Fabric of Society Appendices Appendix A Results from Sommerfest Survey:

Eighteen respondents filled in survey sheets, one wrote an extra Survey Sheet handed out at the 2005 page of detailed feedback, and many more people offered positive com- Templer Sommerfest to get a feel of public ments of encouragement. Many specific valuable ideas and input were reaction to the Tapestry project. offered about past and present Templer activities to be included in the wall-hanging. The survey sheets generated written and informal verbal feedback to the Project Co-ordinator and committee members during the viewing of displays.

Responses to questions on the survey were summarised as follows: • How would you improve it? • Do you think it reflects the history of the Templers? • On improvement to the 3 panels, the main constructive feedback received was about the layout design. • The time continuum was the main feature that people wanted changed ie they felt they couldn’t quite see the sweep of the journey of the Templers from left to right across the panels. • People thought the panels concentrated too much on many different geographic features and did not sufficiently depict the chronological journey from past to present across five continents. People wanted to move Egypt from the middle to the left panel, they wanted Jerusalem across both the left and middle panels and Tatura moved from the middle to the right panel. • The younger generation had trouble relating to the design, needed more labelling of places (to be embroidered on) and more of a chronological order incorporated into the total layout. • Some people suggested that the Knox bike tracks and walking paths be included, perhaps across the front near the trees. • Apple orchards should be included behind the Boronia Templer Hall building to depict the agricultural past in Knox. • Others offered specific content details to be included that con- cerned their particular family life. • More people to be depicted, too many buildings. • The row of tents in the Cyprus camp needs to be parallel with the water on the beach.

• Have you heard about this project? • All but one person (a visitor from Warrandyte) already knew about the project which indicated that the committee’s publicity channels were successful.

• Would you like to be involved in this project? • Four responded “yes” and specified workshops or research.

• All the other comments were very positive: • I loved the sewing techniques. • My mother is involved. • Very interesting. • Very important for the Temple Society Australia. • Looks great. • Keep up the great work. • More than I expected. • Seems great. • It’s going to be fantastic. • Well done. The Templer Journey — Fabric of Society 53. Promotional Publications In the Templer Record

July 2004 p.29 Renate Weber The Textile Mural Appendix B Oct. 2004 p.30 Renate Weber Report & Workshop Notice Dec.2004 p.12 Susan Graze Templer Journey Tapestry Feb.2005 p.20 Renate Weber The Templer Journey Mar.2005 p.28 Renate Weber The Templer Journey List of Templer Tapestry articles and May 2005 p.30 Renate Weber Fabric of Soc.1868-2006 Tapestry progress reports published by the Temple Jun 2005 p.31 Renate Weber Fabric of Society Workshop Society Jul 2005 p.20 Imi Roscher Fabric of Society Workshop Jul 2005 p.31 Renate Weber Invitation to Embroider Oct 2005 p.31 Renate Weber Fabric of Society Workshops Apr 2006 p.26 Renate Weber Fabric of Society Workshop Oct 2007 p 29 Herta Uhlherr German Fest 9 September

In the Warte des Tempels

June 2006 Picture of left hand panel

Appendix C

Material used in the Project

A long list of materials was used in the making of the tapestry. Probably twice as much was tried and rejected during the design stages in the run-up to completion. Some was donated by the participants and we thank all of them for their willingness to do so, but the major part was funded with a generous grant from the Knox City Cultural Heritage Project. We are indeed fortunate to have received this funding allocation.

54 The Templer Journey – Fabric of Society Appendix D Annual Reports Stage 1 Project Co-ordinator: • Worked with all groups • Visited and studied “Yams” mural in Deloraine (Tasmania) with Renate Weber from the Steering Committee as well as a visit to Wangaratta (where?) Sample of Annual Report 2004-2005 • Kept a log book of all travel, meetings, contact and committee such as generated by the Tapestry meetings Group throughout the duration of the • Reported regularly at Steering Committee meetings Knox City Wall-hanging Grant project. • Purchased supplies, material and sundries and kept a record of all receipts and costs • Coordinated the work of the various groups and, importantly, established effective links between the Concept Group’s picture collection and the Design Group that would used them. • Assisted with publicity input • Consulted with the artists and textile experts

Steering Committee • Six meetings, approximately every two months • Regular progress reports received and minuted from Project Coordinator and all sub-groups/committees • Generated annual timeline and plans with specific tasks and deadlines for Stage I, 2004 and Stage II, 2005 • Monitored finances • Discussed issues and concerns as they arose • Devised and implemented community feedback survey. (See Appendix B) • Publicised project aims, progress reports and workshops in the Templer Record • Contacted and publicised the project to other local groups in Knox, namely Arachne; Embroiderers’ Guild; U3A Wantirna; Ferntree Gully Spinners and Weavers; Arts Society Ferntree Gully/Hut Gallery; Knox Council • Prepared Power Point presentation about the project for the Knox Council function • Provided regular bi-monthly reports to the Head of Bayswater- Boronia Templer Community Council

Concept Group • Carried out copious research on 50 years of Templer history in Knox, wartime internment in rural Victoria and pre-migration history across five continents, dating back to 1868. • Collected and collated about 60 suitable pictures of flora, fauna and fruit as samples for embroidery . • Consulted 15 family albums dating back to 19th and 20th centuries • Consulted 20-30 books and copied sample pictures on Templer history, Knox history and flora and fauna . • Consulted old and new maps for accuracy of place names and produced a list of relevant cities, towns and countries for inclusion • Enlarged and photocopied hundreds of pictures and photographs for inclusion in the wall-hanging. • Collected and generated best quality copies of about 40 logos, stamps and shields. • Identified suitable community activities, such as weddings, civil- ian wartime internees and guards, religious confirmation groups etc for inclusion in the wall-hanging. • At this early stage of the project most pictures, but not all, were produced in black and white. The Templer Journey — Fabric of Society 55. Appendix E People and their Projects

56 The Templer Journey – Fabric of Society