World War II

With the likes of Helen Garner, Arnold Zable, and Chris Wallace-Crabbe, the contents page of this essay collection reads like a who’s who of Australian literature. The editor–contributors are the poet Alex Skovron, philosopher Raimond Gaita, and novelist Alex Miller. The publisher is Picador. The man honoured in these essays is Jacob Rosenberg.

The heroine of All That I Am reflects that an author’s published books ‘preserve the fossil imprint on the world of that particular soul at that particular time’. In her début novel – based on real characters and events – acclaimed non-fiction author Anna Funder (Stasiland, 2003) has preserved the imprint of a particular group of souls at a vitally important historical moment. A beautifully executed blend of historical fiction and psychological thriller, it follows the lives of a London-based network of activist refugees from Hitler’s Germany.

In 2003, the year in which Elliot Perlman’s previous novel Seven Types of Ambiguity was published, the eminent gadfly David Marr suggested that Australian novelists failed to address major contemporary social concerns. As if anticipating Marr’s criticisms, Perlman wove a plot that involved stock market speculation (and peculation), upmarket Melbourne brothels, privatised prisons, privately managed health care, downsizing and unemployment in the education sector, the crisis in the humanities, economic rationalism, globalisation. Late-twentieth-century capitalism and its discontents, in short. The novel obviously spoke to the judges of the Miles Franklin Award, who shortlisted it for that pre-eminent, if contentious, prize.

At the beginning of Steven Carroll’s new novel, Spirit of Progress, Michael stands on a platform of the Gare Montparnasse in Paris. Readers of Carroll’s ‘Glenroy’ trilogy will remember that Michael is Vic and Rita’s son – a boy who grew up with an unblinking grasp of his parents’ fractured marriage and who learned early to fend for himself. Now a man, Michael observes the foreign trains and reminisces about his father’s love of engine driving. He realises then that his home suburb ‘will always claim him’ and that he has ‘a whole world inside his head … complete and vast, going about its daily life, constantly moving as if alive and still evolving’ (ellipsis in original).

When the United States recently announced its commitment to enforce a ‘no-fly zone’ in Libya, the State Department spokesman was asked whether the United States was now at war. He could only manage a floundering non-answer. The unfortunate spokesman’s difficulty with this apparently simple question is a reminder of the vast changes in the nature of military conflict in recent decades. Major conflicts are seldom a matter of one state formally declaring war on another, with a largely agreed set of rules on the conduct of operations (sometimes flouted in horrific ways) and with some generally accepted markers of victory and defeat.

The Hare With Amber Eyes tells the migration story of ‘a very large collection of very small objects’, specifically 264 netsuke (pronounced like ‘jet ski’, from the Japanese characters for ne and tsuke, meaning ‘root’ and ‘attach’). Netsuke are small pieces of ivory, wood, metal, ceramic, or some other material, carved or otherwise decorated, and perforated for use as a toggle that tucks behind the belt or sash of a kosode or kimono (obi). From it a purse or more usually a small box with compartments (inro) may be suspended by a stout silken cord, and fastened with sliding beads (ojime). Netsuke evolved in seventeenth-century Japan to embrace an almost limitless number of decorative forms and shapes, increasingly prized, through the eighteenth century, as miniature sculptures on their own, nevertheless conforming to the basic requirement of their original function: namely, to allow a cord to be threaded through some sort of eye – in the case of the eponymous hare with the amber eyes this is achieved by the contrivance of a cocked hind leg; such strategies became more and more ingenious as netsuke proliferated – and also adhering to a roughly uniform size of between one and two inches in diameter, occasionally more. Ideally, netsuke nestle comfortably in the palm of the hand. Indeed, part of their aesthetic appeal is to the sense of touch, so deployed.

Witnesses to War, an ambitious book, is part of a larger project by the C.E.W. Bean Foundation to commemorate the work of Australian war correspondents. Fay Anderson and Richard Trembath, setting out to document the performance of Australian war correspondents, have tackled complex material. They deal with an enormous cast of characters and various interwoven themes, including the struggle against military censorship, how journalists have observed their duty to neutral coverage (or not), and the changing technology of reporting war – from sending stories by carrier pigeon or steamship in World War I to today’s live telecasts by journalists direct from battlefields in Iraq and Afghanistan. The book fills an important gap. Until now, Phillip Knightley’s more general work, The First Casualty: The War Correspondent as Hero and Myth-Maker (1975, 2004), has served as the final authority in this field. Knightley is a patron of the Foundation and an important influence.

Those wanting to understand better the radical changes in Western thought and social mores since World War II could benefit from revisiting Jean-Paul Sartre (1905–80). Of course, one can sympathise with Jonathan Rée in his critique of much of Sartre’s work as ‘slap-dash’, ‘long-winded’, ‘carelessly profuse’ (Times Literary Supplement, 26 November 2010). It is true that by the time Sartre became famous, much of his best writing was behind him. Nonetheless, Sartre lived and worked on what we can now identify as a temporal seismic fault-line between then and now. His voluminous and variegated work – short stories, novels, plays, essays, movie scripts, journalism, autobiography, and correspondence, as well as philosophy proper – remains a rich site for investigating the thirty or so years between the mid-1930s and the mid-1960s, that period when, as Thomas Pynchon puts it, ‘a screaming came across the sky’. To re-engage with Sartre is to re-enter the zone of the epicentre, where broken twists of what was once continuous tradition mingle with new developments – some of which we already know to have failed, while others have become familiar features of our present landscape.