Biography

‘The nearest thing on earth to a Black Australian is a White Australian, and vice versa,’ observed novelist and poet Randolph Stow some years ago. Nicolas Rothwell might have pondered the idea on his more recent wanderings as northern correspondent for the Australian. His north is not simply geographical. It fans south and west from Darwin, and east as far as Arnhem Land. Its core is in the Centre, in the Aboriginal realms of the Western Deserts: not only another country, but also, in the book’s closing phrase, ‘another time’, another dimension to the Australia we think we know. In a tribute to Darwin’s fabled Foreign Correspondents’ Association (whose members are forbidden to file the crocodile stories that southern editors want), Rothwell quotes a Latin motto, ‘Austrem Servamus’ (‘We serve the South’). It’s a droll reminder of how far the correspondent’s words must travel, through a dirty and imperfect lens, to reach from one place to the other. The mediation of numinous, heavy-laden revelations from this remote other country for mainstream consumption elsewhere is the high-wire walk of this book.

From the mid-nineteenth century, the city of Florence and its surrounding hills were home to a large expatriate community in which the British were both prominent and visible – in the English tearooms and English pharmacy, in the waiting rooms of the English doctors and bankers, in the pews of the English Church. The foreigners came to live in a better climate and at less expense, to discover the world and themselves, to write, paint, collect, to escape the restraints – or the failures – of home, and to live unorthodox and unconventional lives. Aldous Huxley, whose enthusiasm for Florence was brief, wrote of this cultural mecca as ‘a third-rate provincial town, colonized by English sodomites and middle-aged Lesbians’. Despite, or because of, Huxley’s view, this English colony and its denizens, who more than adequately memorialised themselves, continue, like Bloomsbury, to be a popular and marketable publishing commodity. In his recent contribution on Florence to The Writer and the City series, David Leavitt suggested that Florence was unusual in that its most famous citizens for at least the past one hundred and fifty years have been foreigners. He then went on to make the foreigners the subject of his biography of the city, Florence: A Delicate Case (2002).

There is certainly a refreshing candour in My Story and a good deal of pleasant anecdote and humour, but, on the whole, not a lot of ferocity. Cosgrove is most at ease and most readable when he can be convincingly diffident, mocking his own pretensions or, more often, the embarrassing lack of them, as in his account of his arrival at Duntroon Military College. Just short of eighteen, with a ‘lot of growing up to do, both physically and emotionally’, coming off a modest performance in his second try at the Leaving Certificate, with a school track record of larrikin insouciance, the young Peter Cosgrove had every reason to feel nervous as he boarded the bus outside the Canberra station for the short trip to Duntroon. Finding he is sitting next to ‘a fellow who seemed about my age (although years more mature)’, Cosgrove decides to ‘break the ice’. As a result, he discovers that this young man is a product of one of Sydney’s most prestigious private schools, that he had been school captain, a senior cadet, captained the School XV and had been selected for the combined GPS rugby team. Despondently, Cosgrove asks about cricket, assessing himself as ‘no world beater [but] better [at cricket] than at rugby’. His delight in hearing that his companion never played the game is quickly snuffed out when the young man explains that, as stroke of the school eight when his school won the Head of the River, he had no time for cricket. ‘We sat in silence for a moment and then he turned to me and said, “What about you?” I said morosely, “I’m on the wrong bus!”’

What is a ‘literary life’? The phrase is invitingly open. Some writers seem to live their lives with a studied circumspection, as if creating a work of art. Everything is crafted to present only what the writer wishes to reveal, exactly as in creating a literary work. Oscar Wilde and Jack Kerouac may seem odd bedfellows, except in this one regard. Oscar’s bon mots and flamboyantly witty social gestures mirror those of his written personae, to the extent that his life is his art and his art is his life, exactly as he almost said. Kerouac’s crucial discovery may have been that getting ‘on the road’ could lead not only to a bestseller that influenced a generation, but that it could also shape the perception of his life, where the public and private became synonymous. All the automatic writing of his letters, the photographs of his circle of friends who also people his books, the laconic interviews, even his brooding, photogenic likeness to James Dean, are an integral part of his literary self-creation, intrinsic with a philosophy of staying in a speeding car and observing life from the fast lane. For both Wilde and Kerouac, ‘style’ is the word that links the literary and the life. However different from each other, both are dramatically self-consistent in lifestyles and literary styles.

Gough Whitlam is idolised, Bob Hawke respected, and Paul Keating admired, but Barry Jones is undoubtedly the most loved by the Labor party rank and file, a lovability which puzzled many of his colleagues in the Hawke government (1983–91). Insofar as they recognised it, they qualified it – labelling him ‘a loveable eccentric’ – a characterisation of ...

On the eve of the recent history summit, Education Minister Julie Bishop told an audience, which included some notable historians, that history was not peace studies, nor was it ‘social justice awareness week’, nor, for that matter, ‘conscious-raising about ecological sustainability’. History, she declared, was simply history: though when she went on to assert that ‘there was much to be proud of in the history of Australia’, it did seem that she might have an agenda of her own tucked away in her ideological handbag

What a big book it is! And so many photographs: only a few without Jenny Kee. The dust jacket is drop-dead gorgeous: just Jenny’s face, with the Revlon red of her trademark glasses and lips lifted to the title. But heavens, this isn’t a dust jacket but a jacket. Take it off. The lining is Jenny’s Monet Opal print, and there are French folds and more photos. Open the book, and here is Jenny’s big life in twelve chapters.

This is, of course, a much-awaited biography. Its subject, the commercial broadcaster Alan Jones, has long been a contentious figure. While some believe his influence over his audience has actually determined the outcomes of certain state and federal elections, others believe that this influence is a self-perpetuated myth that Sydney-siders should repudiate. Chris Masters, the author, is something of a local icon; one of the most respected and fearless of Australian television journalists, whose professional integrity is widely acknowledged.

So many recent books have been about failure of one sort or another that when I read Michael Zifcak’s My Life in Print, with its eminently successful life story, I was at first inclined to scan it for points of criticism. Such is human nature. There are points, of course – the book is really two quite separate texts. The first, and most compelling, is the account of Michael Zifcak as a boy in rural Slovakia, then a youth and young man of estimable drive and a sharp, organising mind, who sets himself the task of improving his life – rapidly. Through a great deal of self-study and application, he gained his accountancy qualifications and pushed himself into a key position with one of the country’s leading manufacturers (ALPA, an ‘elixir’ with impressively high alcohol content), all this during Adolf Hitler’s rise to power and the ensuing German occupation of Czechoslovakia, World War II and the postwar Soviet takeover.

Berggasse 19, the address at which Sigmund Freud and his family lived for almost fifty years, is now Vienna’s Freud Museum. It is the other Freud Museum, the one in London, that houses the extensive collection of antiquities which is Janine Burke’s main focus in The Gods of Freud, but the Berggasse museum contains a number of Freud’s other personal possessions, including some little bottles, pots and brushes that are the remnants of an old-fashioned gentleman’s dressing-case. Of high quality, these well-used tools of personal attention to a body now long dead are scratched and dented from use.