David Carter

While working in the London advertising world in the late 1960s, Peter Carey sent his stories to a leading New York literary magazine, Evergreen Review, only to be unimpressed by another rejection ...

Australia was colonised in the period of modernity, with the Industrial Revolution driving much of its development and a belief in improving technology and political progress underlying its public institutions. The society may have been modern but its culture, in particular its art and literature, has borne the recurrent charge of backwardness. The centres of innovation in twentieth-century art have been elsewhere, in the cosmopolitan cities of Europe or the United States of America, so that Australian critics and artists have carried a sense that to be distant from the centre also means to be behind the times. The gap between Australian modernity and its artistic partner and antagonist, modernism, has obsessed many Australian critics over the years; it is as if Australian art somehow ought to match the society’s technological progress as a matter of national pride.

Eleanor Dark is one of the great novelists of Australia’s mid-twentieth century, along with Christina Stead, Katharine Susannah Prichard, and Patrick White. The modernity of her writing is still stunning. But it has always been difficult to grasp her oeuvre whole. Her novels have seldom, if ever, all been in print at once, and some have virtually disappeared from sight, while the popular success of The Timeless Land (1941) overshadowed the achievements of her other works. Oh, for a ‘standard edition’ of all her titles! Somehow her career lacks a satisfying shape or trajectory, as if it amounts to less than the sum of its often brilliant parts. As G.A. Wilkes put it in 1951, ‘The kind of novel she can write well … no longer satisfies her; the kind of novel she wants to write, she has not yet achieved.’

Judith Johnston and Monica Anderson have assembled a book full of quotable quotes for future scholars: ‘The typical Australian is an Englishman with a dash of sunshine in him’; or ‘Why has God given to England nearly all the waste places of the earth, unless she is to fill them?’ (1899). Perhaps even more chilling: ‘the acknowledgement of sin amongst a good many blacks proves the working of the Spirit of God’ (1861). Australasia might be ‘the Paradise of the working man’, but it was ‘the Sahara of the scholar’ (1895). The book reminds us how commonly ‘Australia’ was imagined as ‘Australasia’. The idea of a ‘Federated Australasia’ embraced the Australian colonies, Fiji, British New Guinea, and ‘any other British territories in the South and West Pacific’ – not least, of course, ‘the Britain of the South, New Zealand’ (1896). On the other hand, ‘of all the disunited states of Greater Britain, Australasia appears to be the most disunited’ (1890).

‘Some of the ideas for this book were first tried out,’ writes its editor, David Carter, during the 2001 conference of the European Association for Studies of Australia at Lecce, in southern Italy. Displaying interest in Australia as a way to get one’s fare paid to leave the country is not the only reason why this bain-marie of a book has not found a reason to exist.

In a course on Australian popular culture, I routinely ask students a pair of questions: is Australian culture increasingly Americanised; is Australian culture increasingly distinctive and original? They routinely answer yes to both. Australian National Cinema suggests why there might be more than poor logic behind their response. Its contradictoriness tells us something fundamental about how Australian cinema exists in the cinema world and the social world.