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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.

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For over twenty years Bob Connell has been a leading figure in the development of an Australian sociology, and his move from Macquarie University to the University of California several years ago was a significant loss to Australian academic life. I wish I could write Australian public life, but our press, which is fond of academics with far less to say than Bob Connell, has largely ignored his work. Nonetheless Connell’s work in class, sexuality, gender, and education is arguably the most distinguished body of social theory written in this country, and deserves far greater acknowledgment.

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A River Town by Thomas Keneally

by
May 1995, no. 170

The river town is Kempsey on the north coast of New South Wales, 300 miles from Sydney. It is the new year and, we soon learn, just around the turn of the century, immediately before Federation. Once more Keneally has plundered Australian history in order to explore his concern with Australian identity.

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‘There was nothing in particular to write about either yesterday or the day before, as, indeed, there is not today.’ Fifteen-year-old Arthur Clarke speaks, in 1868, for many of us whose diaries didn’t live up to our hopes of them. Why do we write them?

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Helen Daniel: I find The Sitters very different from The Ancestor Game, which seems to me much more elaborate and complex. This new novel, which is about absence and silence, is an occasion of great economy and restraint.

Alex Miller: I think a couple of times in the book I actually say the story is my secret. In other words, I’m not going to tell you the story, I’m going to leave that out. Having left the story out, this is what’s left, which is always a kind of aim with me, and I think with any writer probably, to try to do as much as possible with as little. To leave it all out.

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I don’t make a point of skiving off to every literary festival in the country but, once in a blue moon, comes an invitation that’s hard to refuse (commerce enters into it, yet I want the heady feeling of selling a book, too). So I went to the third, and probably last, Hawthorn Writers’ Week in March. Why ‘probably last’? Read on.

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Western society’s thirst for ease and comfort is insatiable. Every innovation which minimises effort is leapt upon, not always with respect for social and environmental costs. Cars are automatically-geared, air-conditioned, full of devices to save even the effort of winding windows. Unaware of the strain such comforts may cause on natural resources (unless we exert ourselves to find out), we expend scarcely any personal effort on traversing huge distances, where our ancestors who had to walk knew exactly how much energy their travel needed. Living in comfortable homes where clean water is a tap’s turn away, we need give no thought to what sustains the supply, where our forebears knew precisely how much effort was needed to get water (and therefore used it more carefully). Even in pursuit of pleasure we welcome less effort. We love the technology which brings the sound of huge orchestras into our living rooms. We expect to see all kinds of cultural display at the touch of a remote control.

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The first draft didn’t have Tristan, this deformed little character. Then I was reading to the kids, Beauty and the Beast. It was very beautifully written, terribly moving – and they were moved. I read it to them many times, thinking it would be interesting to look at that. Then, round about this time, I was walking along the street and glimpsed a terribly deformed young man in a wheelchair. I couldn’t bear to look at him yet I carried with me afterwards a vision, this bright, bright intelligence and this weird twisted-up face. It was quite moving and, having flinched from it, as from a fire or being cut, I began to make myself think about what was in there. That really goes back again to the very beginning of my work, the short stories. In the very beginning I was affected by Faulkner and As I Lay Dying because Faulkner was giving rich, interior worlds to people who you might otherwise pass by. That’s been a continual thing in my work, perhaps.

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There is no doubt of viciousness of existence. Bertolt Brecht spoke of how one minute you are striding out freely down a merry boulevard, the next poleaxed by a great lump of steel fallen from the heavens.

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Before you start this novel, take a big, deep breath. Aljaz Cosini – riverguide, ex-footballer, drifter – is drowning, and we’re going along for the ride. There he is, stuck fast beneath the surface of Tasmania’s Franklin River, hopelessly wedged between rocks, his one free arm waving grotesquely to the unlikely band of adventurers who have paid for his services. The irony isn’t lost on him. Not much is lost on him at all. It seems his whole life, from his miraculous birth (struggling to break free from the restrictive sac of amniotic fluid) to his final humiliation on the river, has been leading inevitably to this moment. And now the river carries not only his own past but the pasts of all those who have gone before him like a great tide of stories washing over him, pushing him down, forcing more and more water into his lungs. Stories, stories, stories. A world and a land and even a river full of the damn slippery things.

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