Gregory Day

Early on in Russell McGregor’s new book on the history of birdwatching in Australia, he highlights the importance of the initial epiphany most birdwatchers experience when their interest first sparks. This moment of what Julian Huxley called ‘sudden glory’ can happen anywhere and at any time, city or country, day or night, and often fans out into an obsession, sometimes a profession, that endures through a lifetime.

Early in Gregory Day’s new novel, Uncle Ferny reads Such Is Life aloud in a Roman bar. His niece Sarah observes listeners’ ‘confusion, amusement, their disdain, their curiosity, and also their rapture’. A similar range of responses might be manifested by readers of The Bell of the World.

On 1985, the American poet and essayist Susan Howe deftly jettisoned any pretensions to objectivity in the field of literary analysis with her ground-breaking critical work My Emily Dickinson. The possessive pronoun in Howe’s title says it all: when a writer’s work goes out to its readers, it reignites in any number of imaginative and emotional contexts. What rich and varied screens we project onto everything we read.

Across Australia today, exciting work is being done to strengthen and renew Aboriginal languages and their deep associations with Country. In those parts of the continent where the history of dispossession has been most traumatic, language regeneration calls for research and reconstruction, for the rediscovery of the old words for places, features, and life itself. Gregory Day’s new book is a distinguished and discerning quest for the lore and language of his beloved place.

‘The flag’s taking off for that filthy place, and our jargon’s drowning out the drums.’ A. Frances Johnson’s new collection begins with this quote from Rimbaud, which immediately betrays her appreciation for both the European avant-garde and the viral nature of the context from which it emerged. Johnson is a poet, painter, novelist, and academic acutely sensitive to such colonial haunts, perhaps largely due to the delight she takes in the other tones offered up by historical subject matter. She has displayed this previously in Eugene’s Falls (2007), an expansive novel about Eugene von Guérard, and in exhibitions dealing with the ambiguous textures of botanical empire building. Interestingly, though, her layers of historical literacy have led to a skilful inspection of her own aesthetic fetishes, writing as she does in a time when ever more bilge-water seems to be issuing from the half-drowned ship of Western culture.

Constantin Brâncuşi famously said that making a work of art is not in itself a difficult thing: the hard part is putting oneself in the necessary state of mind. Eleanor Clayton’s new biography of English sculptor Barbara Hepworth is in its own way a celebration of just how devoted Hepworth was to maintaining that elusive state of mind to which Brâncuşi referred. Unlike Sally Festing’s Hepworth biography, A Life of Forms (1995), Clayton eschews any attempt to narrate or analyse Hepworth’s private feelings or emotional make-up. Instead she narrows her focus most austerely to the practice of the working sculptor, her aesthetic philosophies, and the compelling yet subtle variations of her output.

The concept of ‘trespass’ first entered English law records in the thirteenth century. That this appearance fell between the arrival of William the Conqueror in 1066 and the reformation of the English church by Henry VIII in 1534 is no accident. As Nick Hayes shows in The Book of Trespass, the process by which the English commons were enclosed by the statutes of the wealthy landowning class was slow but resolute; and it had everything to do with, on the one hand, the arrival of Norman delineations of property and, on the other, the disbanding of the monasteries that had worked in a bartering symbiosis with the people of the common landscapes of England.

When Claude Monet lived in Argenteuil in the 1870s, he famously worked in a studio-boat on the Seine. He painted the river, he painted bridges over the river, he painted snow, the sky, his children and his wife, and, famously, a field of red poppies with a large country house in the background. Argenteuil is to Paris roughly what Heidelberg and Templestowe are to Melbourne. Once a riparian haven for plein air painters interested in capturing the transient optics of natural phenomena, it is now a suburban interface with a diminishing habitat for anything but humans.

Actually, Heidelberg and Templestowe are in good shape when compared to Monet’s old river haunt. When he was living in Argenteuil, the population was fewer than 10,000 people, most of whom were asparagus farmers, vintners, fishermen, and craftspeople. Now the suburb is home to more than 100,000, many of whom are commuters making the train trip into Paris every day to work. The only shimmering light of interest would probably come from their phones.