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Essay

Much travel is unpleasant (with over-expectations, too many tourists, and long distances from Australia), but even the sedentary or timorous persist with it in some ‘misguided duty to culture’, as Brendan Shanahan describes in his first collection of essays, Mr Snack and the Lady Water. Assembling journeys from the mid-1990s until now, Shanahan recounts stories that range from the inequities of post-Apartheid South Africa to his experience with so-called ‘dental tourism’ in the Philippines. The result of these peripatetic years has been, as the book’s subtitle suggests, largely uneventful: lost to the author and this reader alike.

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‘I’m sitting in my tower, cogitating.’ Well, Dessaix admits, it’s not a real tower, though he likes to think of it that way. Actually, it is an elevated writing room in his house in Hobart, with a view of the mountains to the west. He is cogitating, not meditating – he’s particular about this – and the thoughts he proceeds to capture on the page are those of a mind given to rambling. As he sits there, the train of thought moves off to connect him with other writers in other towers, widely distant in place and time: Vita Sackville-West at Sissinghurst in Kent, Michel de Montaigne in rural France, W.B. Yeats in County Galway, Rainer Maria Rilke at the Château de Muzot in Switzerland.

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A year ago, I came to Australia prepared to spend the first half of my sabbatical leave completing a book on John Keats. Never having been to Australia, I was eager to spend some time here: five months in all. When I participated in the 2008 Mildura Writers Festival, it became clear to me that something both delightful and extraordinary was at work. There was a fine group of writers, including Les Murray, David Malouf, Alice Pung, Alex Miller, Sarah Day, and Anthony Lawrence. But what made the festival remarkable was the combination of conviviality and serious talk about literature and ideas that surpassed anything in my previous experience, which included far more such events than I could begin to count.

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The year was 1911. Four months after beginning work on a new novel, Henry Handel Richardson admitted to herself the ambitious scope of her new project: ‘I have another Colosse on hand, & it begins to grow, though slowly.’ This aptly nicknamed project was eventually to become the trilogy we know as The Fortunes of Richard Mahony, which was to occupy its author for the next twenty years. Length is not synonymous with ‘greatness’, of course.  At almost eleven hundred printed pages, some readers have resented its bulk. At the same time, relatively few have had the opportunity to read the original volumes. Others have been puzzled by its combination of naturalism and allegory, and many more have been struck by an epic quality in its scope and vision. Kylie Tennant assured her readers in 1973 that ‘should any TV producer ever … take the great myth of Richard Mahony into the television medium, a new generation would discover that Mahony is not just a piece of Victorian literary furniture, but has the same weird power to grip an audience as Hamlet or Lear. For if ever there was a myth figure it was Richard Mahony.’ Richardson herself believed that her intention had been ‘to treat the chief features of colonial life in epic fashion’. Dorothy Green argued in 1970 that the novel should be seen as ‘not merely an emigrant novel of early colonial Victoria, but … [as] a part of the intellectual history of European civilisation in the nineteenth century.’ Even so, Michael Gow condensed this epic into a 66-page, two-act, domesticated playscript, performed at the Brisbane Powerhouse and the Melbourne CUB Malthouse in 2002.

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Conversation is the raison d’être of this monumental monologue. But you might not think so if you read only the reviews. Splenetic, greensick criticism – and there has been plenty of it – insists that what Clive James has built out of a life’s voracious reading and careful noticing – his ‘notes in the margin’ – is a platform for his ego. Not so. But how ruthlessly we skin our own ...

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For there is always going on within us a process of formulation and interpretation whose subject matter is our own selves.

These words appear towards the end of Erich Auerbach’s study of representation in Western literature, Mimesis. First published in 1946, the book has become a classic of twentieth-century literary criticism, but is almost as famous for the circumstances under which it was composed as for its content. It was written between 1942 and 1945 in Istanbul, where Auerbach, a German Jew, was living in exile.

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The art collections are the main thing in an art museum, not the special exhibitions or other programs necessary for present-day credibility and fundraising. Special exhibitions can be easy fast-food showbiz, or else they can be too authoritarian, over-theorised, and bullying. Collections, the bigger the better, are where you can drop in, any day of the year, for a bit of reinvention. It’s good to choose your own pace when you want to get out of yourself .

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Some years ago I wrote a poem called ‘A Table of Coincidences’, which contained the lines: ‘the day Christopher Columbus discovered America / Was the day Piero della Francesca died.’ This is a verifiable fact, unless changes in the Western calendar have altered things. Clearly, I was being sententious and reactionary: the ancient good of the world and its new doubtfulness seemed to start on the one day. A hostile reviewer pointed out that every date in the world is the anniversary of some other date, and poured scorn on my notion by suggesting that a momentous event like the Armistice in 1918 might share a date with the invention of Coca-Cola. But we still honour anniversaries, and I am only too conscious of the 365 days that have passed since 11 September 2001.

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A few weeks ago, I attended the session on ‘What is an Australian Classic?’ during the Sydney Writers’ Festival. My own definition of what makes a classic is a simple one: a book from the past that retains significance, that still entertains and enlightens us, even though we may respond to it in quite different ways from its initial readers. In some cases, of course, classics were not so highly regarded on first publication. Even Gerard Windsor, at the festival, had to concede that Joyce’s Ulysses was a classic; it was of course banned in Australia, and elsewhere, for many years. And one of the eight titles in the first series of A&R Classics, Come in Spinner ($21.95pb, 0 207 19756 3), also received a very mixed reception, as one of its authors, Florence James, remembers in the introduction she wrote in 1988 for the first printing of the unedited version of the novel. In 1951, the Sydney Daily Telegraph called Come in Spinner ‘a muckraking novel fit for the literary dustbin’, even though it had earlier won the newspaper’s own novel competition!

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Querulous impatience has overtaken discussion of Aboriginal matters in some quarters. ‘If we apologise, they must forgive and then assimilate. Invite them to discussions about how to ameliorate their misery – the disintegration of community, the alcoholism, the glue sniffing. But they mustn’t talk “ideology”. We’ve had enough brooding over the past, heard enough about treaties and self-determination, and more than enough about genocide. It’s time to move on.’ That’s what I hear and in that tone.

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