Cultural Studies

One hardly knew where to look. There were breasts everywhere. Not dozens of them mind you. Just two. On Mistress Sabine. The left mammary with a disturbing blue vein running over it, seeming to fill half the room on its lonesome. Other bits and pieces of the Mistress bulged alarmingly around the inadequate constraints of her leather fetish outfit, threatening to break free completely as she tied up Linda Jaivin and administered a paddling at the launch of the author’s Confessions of an S&M Virgin.

We have been blessed in this country with an oversupply of spiritual writers – analysts of and speculators about the spiritual dimensions of our life and culture. We have had a certain amount of history and pop sociology about the Australian temperament and character and much cultural cringing and self-laceration, but not much about the Australian ‘soul’. This is an odd situation since much of our recent literature – Patrick White, Rodney Hall, A.D. Hope, Judith Wright, Les Murray, Vincent Buckley, Kevin Hart, the later Helen Garner – is deeply concerned with affairs of the spirit and not just with manners and affairs of the heart. Again, there is a large interest in spiritual issues in Australia, no doubt some of it rather dotty or flaky in a Californian mystical kind of way, but a good deal of it real and serious, though disenchanted with what the ‘institutional’ churches have on offer.

Tourism is, I suppose, the quintessential postmodern activity – I’ve been to Bali too. This particular tourist, Gaile McGregor, described as a ‘Canadian itinerant scholar’, offers us EcCentric Visions as part of a trilogy; the previous two titles featured Canada and the United States. The link is, she says, that all three are ‘post-frontier societies’. It’s a definition that depends on whether or not you’ve got past the post.

An ancient grammarian who had pondered Horace’s remarks on whether a good poem is the product of natural aptitude (ingenium) or acquired skills (studium) opted for ingenium and produced what was to become a much-quoted aphorism: poeta nascitur non fit, ‘a poet is born, not made’. His privileging of ‘nature’ over ‘art’ is favoured by those anxious to preserve the mystery of poetry by deriving it from an inscrutable faculty called ‘genius’. Others, eager to unscrew the inscrutable, favour the rival and demystificatory claim that poets are made, not born, which enables human interventions to overcome biological determinism.

This odd little book could be a worthy antipodean entry in the Bead Game, the semi-religious competitive ritual that Herman Hesse in his Magister Ludi (1945) saw steadily engrossing the high intellects of the West as we neared the year 2000 CE. Players were challenged to confront the full breadth of human culture and compose a personal Hand, a sequence of allusions to past high moments of faith, science or art, whose novel juxtaposition and hidden correspondences would both deeply inform and spiritually enrich. Because they lived impotent and dejected amid the rubble of an exhausted civilisation, Hesse’s players had no more gratifying occupation, and, of course, the introduction of new beads treating of the culture of the recent past or anything faintly contemporary was severely discouraged.

From his first venture into print in 1923 Jack Lindsay has produced well over 150 books covering subjects as wide ranging as alchemy, ballistics, anthropology, philosophy, literary and art history, biography, and politics, as well as his own creative writings. His ‘astounding creative energy’ has deserved a large and generous book and he is well served by this collection of twenty-two essays and he is magnificently served by Bernard Smith’s editing, which, by placing the essays in illuminating sequences and juxtapositions, maps out the complexity and quality of Lindsay’s life and work. Smith’s Preface argues for the need in a volume such as this to redress the neglect in this country of Lindsay’s voluminous and wide-ranging work. The attempt deserves success.