Australian Literary Studies

When D.H. Lawrence arrived in Australia on 4 May 1922, he was so ignorant of the country's actual conditions that he was, as David Game observes ...

In appraising the poet Peter Porter, David Malouf writes that ‘the world we inhabit is a vast museum – call it History, or Art, or the History of Art. For Porter, the exhibits were still alive and active.’ So it is with Malouf himself: his world includes Ancient Greece, the Roman Empire, the awful and bloody twentieth century, a Brisbane childhood, and much more – including an abiding intellectual embrace of great writers and great writing.

We do nothing alone,’ writes Alex Miller, in his brief memoir ‘The Mask of Fiction’, where he gives an account of the generative processes of his writing. Art, according to Miller, comes from the capacity of the writer to ‘see ourselves as the other’. Early in his career, Miller’s friend Max Blatt woke him, in his farmhouse at Araluen, in order to dismiss the weighty and unsuccessful manuscript that Miller had given him to read. Blatt’s urgent and unsociable rejection of the manuscript may have saved Miller’s work, establishing a new emotional basis for his writing. ‘Why don’t you write about something you love?’ Blatt asked. That night, Blatt told Miller a true story of personal survival and Miller began to write afresh. In the morning, Blatt accepted Miller’s version of the story he had told with the words: ‘You could have been there.’

Raimond Gaita is unusual among moral philosophers in having presented the world of his childhood as food for thought. Most notably, he has given us his Romanian father, Romulus – ‘Johnny the Balt’ to his Australian neighbours – whose understanding of life’s moral necessities is articulated by Gaita as the core of his ethical thought. It is hard to think of an instance in the history of Western philosophy, other than the Socrates of Plato’s Apology, where an individual’s life story is as intrinsic to the views expounded as the life of Romulus Gaita is to those of his son.

Sitting, a few years ago, in the audience at a writers’ festival in the south-west of Western Australia, at a panel session hosted by Jennifer Byrne, I was struck by the widespread reaction to one of the panellists announcing that the book she had chosen to discuss was Tim Winton’s Cloudstreet (now securely canonised as an ‘Australian national classic’, as Fiona Morrison’s essay in this volume points out). A ripple of reverential approval went through the auditorium and discreet murmurs of ‘my favourite book’ were exchanged. This response demonstrated the feeling aroused by Winton and his work in a large section of the general reading public, particularly in the West.

The title of Cassandra Atherton’s anthology, Travelling Without Gods, alludes to the particular brand of agnosticism that has run through Chris Wallace-Crabbe’s work over many decades. Journeying sans deity is evidenced strongly in the poet’s latest collection, a book which, like Atherton’s, has been published to coincide with Wallace-Crabbe’s eightieth birthday.

For a non-believer, Wallace-Crabbe’s My Feet Are Hungry makes frequent reference to Christian ideology. This is in marked contrast to a number of Australian poets – Judith Beveridge, Barry Hill, Robert Gray among them – whose work in recent years testifies to the influence of Buddhism. Wallace-Crabbe’s Christian saviour is located firmly in the historical rather than the sacred. Only mildly irreverent, the poet shows respect for a figure who sides with the disadvantaged in an era of raging commercial interest and power-mad politicians: ‘Did Roman nails deserve his blood? / Even for someone who venerates money / Here is a story of absolute good’ (‘And the Cross’).

Paul Giles has done important work reimagining North American literary history as allied rather than isolationist – revisioning American literature not as the definition of landlocked nation or exceptional homeland but as the product of transatlantic and continental traverses of forms and voices. In three books, Transatlantic Insurrections (2001), Atlantic Republic (2006), and The Global Remapping of American Literature (2011), he has uncovered the lines of influence and adaptation between North American, British, and European literary cultures. As a geographical materialist, he focuses on individual authors, overlaid with their spatial and historical environments from the colonialist, to the revolutionary, to the postmodern. But he is not an Archimedean, seeking a still perspective from somewhere above or beyond. Rather, his outlook is shaped by cartographical models of the globe with their surface mosaics of national territories and periods. Whether geographical, historical, or literary, the world is always remappable. His impulse is a deterritorialising one, looking out from within the literary work, that imaginary space from which selves, borders, hemispheres, the nation, the world can be reperceived and co-ordinates reversed or rotated.