Culture

Each year the Macquarie Dictionary convenes a panel to select a word of the year. In 2019, the panel chose ‘cancel culture’, which it defined as ‘the attitudes within a community which call for or bring about the withdrawal of support from a public figure’. Since then, cancel culture has been a preoccupation of Australian journalists and politicians, with cancellation serving as shorthand for punishment for expressing dissenting views, and sometimes just for being out of favour with a powerful and homogeneous cohort of unnamed leftists.

Zahra Stardust is, in her own words, ‘a sex worker in the academy’ who champions the ‘epistemology of whores’, a term she coined to describe the ‘unique lens through which sex workers know about the world’. As she impressively models in her first book, Indie Porn: Revolution, regulation and resistance, published in Duke University Press’s innovative Camera Obscura series, this epistemology is multifaceted and multi-purpose. Stardust, a research fellow at Queensland University of Technology, takes us behind the scenes, while expanding what a book about pornography can be. Against enduring ‘whore stigma’, which functions to keep sex workers at society’s margins and ‘sex’ within heteronormative bounds, Stardust flips the script. Sex workers, and in particular porn performers like herself and the many others whom she interviews and cites, have much to tell the rest of us about the algorithmic, gig economy world we all live in.

A book written by an English author and published by an English academic press with first-page references to New Labour, Conservative austerity, and Brexit might seem, at first glance, of little interest to or relevance for Australian readers. Yet anyone concerned with or about the state of the arts in this country and further afield will find much stimulus, provocation, and food for thought in the latest work of a prolific academic-activist entrepreneur who has occupied posts in three Australian universities since 2008, besides presenting at conferences and consulting widely with UN agencies and local and national governments throughout Asia, Europe, and the Pacific.

Rachel Spence’s Battle for the Museum reflects a growing movement to redefine the art museum as a site of activism   and social change that has gained momentum in the United States and Britain around issues of race, equity, and diversity. Advocating the need for radical transformation, Spence paints an insistently bleak picture of art museums, recording their multiple failings on social, ethical, and political fronts. Forty pages in, this reader was already battle-weary, worn down by Spence’s thudding compendium of sins. That’s not to dismiss the validity of Spence’s arguments. The sector’s expansionist, exploitative, discriminatory, and profit-hungry urges warrant interrogation.

Turtles, Leah Lui-Chivizhe shows us in Masked Histories, are at the centre of Torres Strait Islander lives. They follow the Pacific currents and slipstreams, arriving in the Islands in the mating season of surlal, making available their eggs, their meat, their shells. For millennia, marine turtles have provided Islanders with material for subsistence and ceremony – allowing them to practise ceremony with turtle shell masks so evocative of Islander cultures and histories. 

The title of Gillian Bottomley’s lively study addresses both the major theme of migration and her own position as an academic anthropologist. Bottomley targets specialist studies with hard and fast disciplinary categories and attitudes and rejects the tone of impersonal scholarship which such works frequently adopt.

In his début collection of essays, This Young Monster, Charlie Fox pays homage to a range of artistic icons (or ‘monsters’) who revel in freakish and reckless play. His creatures of choice include filmmakers Buster Keaton and Rainer Werner Fassbinder, photographers Diane Arbus and Larry Clark ...

‘Boy he Cry’ or ‘Gwama’idou’ is the name of a boat owned by one of the inhabitants on Nuakata, the Melanesian Island that is the setting for Roger Averill’s odyssey. The boat is a canoe, hand-carved and painted yellow, with a bright plastic sail, so there is something incongruous about its poignant caption, which, as Averill learns, refers to a local expression: when a boy is hungry and cries for fish, his father must go out and catch it, so demonstrating his love for the child. In this case, there is an additional melancholic twist because Guli, the owner of the canoe, is separated from his son and unable to hear him cry. Averill’s story is permeated by a doubleness of mood that takes a while to reveal itself.

Imagine a street with a neo-Gothic church, a fish and chip shop, and bronze statues of Winston Churchill, Florence Nightingale, and Shakespeare. Someplace in England? No, it’s Thames Town, a satellite on the outskirts of Shanghai. German, Czech, Spanish, Scandinavian and American suburbs are also planned, to cater to the new Chinese middle class, for many of whom, like the Chinese for most of the twentieth century, ‘modern’ equals ‘Western’. Or recall your local Chinatown, with its ‘Chinese’ shops and restaurants, curved roof façades and resident diaspora, many of them convinced that they are preserving the ‘real’ Chinese culture, now lost in the mainland’s twentieth­century convulsions. How does each of these represent modern Chinese culture?

‘I never thought Australia needed culture of any kind,’ drawls Barry Humphries in Not Quite Hollywood, Mark Hartley’s recent documentary on Australian ‘trash’ cinema of the 1970s and 1980s. Perverse aesthete that he is, Humphries cannot resist the idea that lack of refinement might be a sign of vitality: ‘Culture is yoghurt, isn’t it, or mould? It grows on decaying things.’