Archive

This Gauche intruder into the Australian book scene is sure to annoy many readers. Their annoyance, even disgust, will be various and peculiar to their own preoccupation with what they consider a good read, good literary criticism, good Australian cultural identity. Jennifer Rutherford presents us with a passionate, scholarly, rude and uncompromising discussion about Australian culture, reading identity at both individual and collective levels. She is a Lacanian (sure to annoy some), an unapologetic deployer of psychoanalytic insights into Australian identity fantasies; she is an astute and forthright literary and cultural critic (critics past and present, quake!) who offers a range of non-partisan and theoretically consistent readings of the novels of Catherine Spence, Rosa Praed, Henry Handel Richardson, George Johnston, Tim Winton, David Malouf, and Patrick White; and she is a canny, amusing, serpent-toothed reader of the broader Australian culture, from Hansonism, to the streets and suburbs of Canberra, to contemporary academia. She bites hard.

It may be a question not so much of what poetry we read but of how we read it. I confess myself to be a snail-pace reader – a Marianne Moore snail, that is – and rereader, above all a rereader. And the problem with being a university teacher of poetry is that you are obliged to appear to believe, for professional purposes, that poetry is explicable. ‘Read it? I haven’t even lectured on it!’ (with apologies to Stephen Knight). Yet the context in which one reads a poem may determine one’s sense of it.

Nothing divides people as much as the idea that history is a text and, in many cases, a fiction. It’s the sort of notion – more or less accepted by academics in the Humanities – that really annoys ‘among the barbarians’ public intellectuals. Point out that history is written by the victors, that much of what we think of as gospel was written decades after the event from secondary sources (the Gospels, for example), and that the bulk of tradition, from Scots tartan to Christmas, is a nineteenth-century confection, and their anger becomes tinged with panic. It’s vertigo, but one of time rather than space – the sudden realisation that you are standing on nothing but the present, with the texts and living witnesses (whose memories are texts) inhering in the present.

I remember reading a book entitled Deeds That Won the Empire at primary school. Mainly, it seemed to be about the slaughter of various groups of native races by the superior technology and organisation of the West, always personified by focusing on an intrepid leader called Carstairs or Hethington-Bloggs, or some such name. Even in the 1950s, the book had a desperately old-fashioned feel to it. This type of writing, one felt, could not last.

Five of Laurie Moore’s ancestors were in the party that finally captured Jimmy Governor in October 1900, ninety-nine days after his murderous onslaught on the Mawbey family. He and his wife have assiduously traversed the terrain of the manhunt for Jimmy and his brother Joe. Moore’s book, The True Life of Jimmy Governor, written in conjunction with Stephan Williams, is an admirable amateur labour: loving, painstaking, yet never without a tinge of irony about fashions of remembering folk anti-heroes in Australia. As the authors remark near the end of their story: ‘the brothers held up, or were fed by, everyone’s great aunt or grandfather’.