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Media owners and enablers, autocrats and charlatans, henchmen and underlings, midshipmen and first mates, hangers-on and frenemies populate this book. The Men Who Killed the News is about media moguls over the past 150 years, with the occasional grand-mogul and even anti-media mogul (see Silvio Berlusconi) thrown in.
James Shapiro, in his brilliant book 1606: William Shakespeare and the year of Lear (2015), notes the general reluctance of the Elizabethan theatre to deal directly with the subject of plague, despite its pressing relevance to audiences of the day. He asks if this is ‘because it was bad for business to remind playgoers packed into theatres of the risks of transmitting disease or because a traumatised culture simply couldn’t deal with it?’ As our own theatre begins to emerge from pandemic, those twin concerns of risk and trauma loom large over the collective consciousness. Outbreaks that explode like spot fires around the country have sapped our confidence, and the gap between our desire to participate in live performance and our fear of community transmission still seems insurmountable.
This week on The ABR Podcast, Michael Winkler reviews Chinese Postman by Brian Castro. ‘Reading Castro for plot is like listening to Bob Dylan for melody,’ says Winkler of the prize-winning author of eleven novels. Michael Winkler was the winner of the 2016 Calibre Essay Prize and is the author of Grimmish. Listen to Michael Winkler’s ‘Giving up mirrors: Brian Castro’s soaring stridulation’, published in the October issue of ABR.
Wifework is a good term for the things that women have been doing in Western marriages for centuries. It evokes all those other phrases coined in the 1970s and 1980s by feminists that resonate in the consciousness of modern women (including many of those who preface any discussion of family life with the mantra ‘I’m not a feminist’). Wifework embraces the sacrifice of ‘the burnt chop syndrome’, the exhaustion of the ‘the double shift’ and the psychological burden of ‘emotional labour’. The title of this new book raises hopes for a spirited discussion examining and updating earlier complaints, showing how things have changed and suggesting what needs to be done about marriages in the new century. As a been-there-done-that reader (married in the 1970s and feeling guilty about letting down feminism by doing so, divorced in the 1980s and feeling guilty about that, cohabiting and parenting in the 1990s), I was interested at once.
According to Peter Rees’s introduction to The Other Anzacs, ‘at least 2498 nurses’ served overseas with the Australian Army Nursing Service during World War I, with about 720 in other units raised in Britain or privately sponsored. There were ‘at least 610 nurses’ in the New Zealand Army Nursing Service, and perhaps another 100 overseas. The criteria for acceptance were high. Nurses were required to have completed at least three years’ training in an approved hospital, to be aged between twenty-one and forty, and either single or widowed. The rules about marriage, however, were not always strictly observed, and as men sometimes fudged their age and other circumstances to get into the army, occasionally a woman may have disguised her marital status. But once in the Army Nursing Service, marriage usually meant resignation. If a nurse wished to keep working after she married, she had to join one of the private medical or hospital services that had come into being.
