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Tom Griffiths

Fire, more than any other thing, challenges the divide between the cultural and the natural, between being human and the non-human world. We make a pact, if not with a devil, at least with terrible danger when we use fire; and it is a pact, despite how it might seem in our urban modernity, over which we have no choice. We need fire. It doesn’t need us. If it truly had character, as it so often seems to, it would be indifferent, callous, cruel. And it is this that cooks our food and warms our toes.

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Thirty years ago, I walked out of the railway station at Le Puy in the Auvergne region of the Massif Central of France, put most of my belongings in a locker at the station along with a note in schoolboy French explaining that I hoped to be back, and then walked over the horizon at sunset. I was embarked on my discovery of the Velay and the Gévaudan.

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Last year I was invited to a literary festival celebrating writing about Antarctica. At the opening drinks session, I fell into conversation with a woman who, when she learned I was a participant, asked me if I had been ‘down south’. I said I hadn’t. She replied somewhat ungraciously, I thought, that she felt few would take me seriously in this forum because I hadn’t made the trip. I was taken aback, but still managed to mutter something in reply about Antarctica’s fascination as an imaginative space.

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In November 2002 Paul Collins fulfilled ‘that dream of the urban middle class’ and bought a bush block and a shack in the Snowy Mountains ‘where I could be close to the environment’. In late January 2003 his block was scorched by probably the most widespread bushfire since European settlement, and certainly the worst one since the horrific bushfires of 1939. Those two archetypal fires – Black Friday 1939 and the alpine fires of 2002–03 – are the events around which the author has shaped a narrative of bushfire over two hundred years. His strong account of the Canberra fires of 2003 reminds us that they were the outer edge of a massive alpine event.

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Early last year, Phillip Adams interviewed the British author Pat Barker on his radio programme, Late Night Live. Pat Barker is a novelist who has journeyed into history, most famously in her Regeneration trilogy about World War I, where she fictionalises real, historical individuals. Adams asked her: ‘Which is better at getting at the truth? Fiction or history?’ Her answer was: ‘Oh, fiction every time.’ Barker is a novelist for whom violence and the fear of violence has been a recurrent, powerful theme. She argued that fiction allowed her to ‘slow down’ the horror so that she and her readers could think about it as it happened. In real life she felt that violence was often so swift and shocking that all one could do was recoil. Fiction gave her freedoms that helped her to convey truth.

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A Change in the Weather: Climate and culture in Australia edited by Tim Sherratt, Tom Griffiths and Libby Robin

by
April 2005, no. 270

To the west through the windows of my primary school in Terowie, I could see wheat fields, farmed by solid, middle-class farmers who sent their children to the local schools. To the east, if I squinted to the distant hills, I could make out the start of the station country, run by ‘squatters’ who sent their children to private schools in Adelaide. In between, the land was neither one nor the other and the strugglers who farmed it were often obliged to take work in the railways or as labourers on the lands to the east or west. It was all due to Goyder’s Line, I was told. There was always a lurking implication of guilt when Goyder’s Line was mentioned. Anyone who hadn’t the foresight to buy, or inherit, land sufficiently inside or outside the Line probably deserved to struggle.

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At the height of summer fire danger, on Friday, 13 February 2004, the ABC launched on its website an online documentary about the most awesome bushfires since the European occupation of Australia. The Black Friday fires of 1939 still represent the ‘worst possible’ conditions in a continent of fire. The website reveals just how deeply Black Friday burned into the national conscience, and how profoundly it changed attitudes to society and nature. It also took lives and left survivors with enduring emotional and physical scars. Some of those stories are told for the first time.

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Six weeks after the First Fleet sailed for New South Wales Edward Gibbon completed The Decline and Fall of the Roman Empire. Probably the finest example of the Western tradition of history as chronological and sequential, Gibbon’s work provided the Europe of his time with a panoramic background against which the achievements of modern civilization could be measured.

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