Oxford University Press

At last, books about Such is Life and its endearingly attractive, quixotically sophisticated author, Joseph Furphy, are coming out. Three in the last few months is a welcome harvest, certainly a happier response than Furphy got during the prolonged Wilcannia showers of his life.

In his 1980 bibliography of Bernard Smith’s published works, Australian Art and Architecture (1980), Tony Bradley lists, exclusive of books, well over 200 articles, book reviews, and other miscellaneous items. Allowing for articles written after 1980 and four previously unpublished, The Critic as Advocate contains sixty works from Bradley’s list. Previous collections of Smith’s essays, The Antipodean Manifesto (1976) and The Death of the Artist as Hero (1988) each contains about twenty republished essays – leaving Smith still with over a hundred for future recycling. If this is to be the case it is perhaps well to look at the value or otherwise of this type of enterprise.

Graham Seal, author of this invaluable new survey of Australian folklore, hopes this book will ‘explode the pernicious and persistent myth that Australia has no folklore’, a cultural lie he illustrates on the opening page by trotting out a familiar scapegoat in the form of a visiting Englishman carping about the lack of folksong in this country. This seems to me to base the book on an unnecessary and even false premise. Most Australians, I would have thought, are aware either consciously or subconsciously of a national body of folklore – it’s just that assiduous nationalists have hacked away the corpus by single-mindedly promoting the paraphernalia of the bush mythology: the pioneers, the bushrangers, the heroes and anti-heroes of sport and war.

Australian attitudes to strong leaders, big bosses and tall poppies are said to be simply disrespectful, but are in fact ambiguous. Our high culture constructs a version of low culture which is defined as wittily cock-snooking, and rejoices in, its ironic one-liners. G.A. Wilkes quotes as slightly canonical an account of a Gallipoli digger giving a vulgar, impromptu brush-off to General Birdwood. Again, we could reflect on how literary culture in Australia despises the monarchy, whereas the popular imagination still rejoices in Royal visits.

I am sure it was a difficult book to write: the issues are extremely complex, the transdisciplinary range of the areas covered extensive and detailed, and the finished product extremely succinct and presented with an admirable clarity. Yet throughout, the passionate commitment to the task of making women’s oppression visible, readable, audible, indeed refusing to let it not be seen, read and heard modulates, in a specifically feminine voice, the social science genre of expository prose and factual representation which Rowland, as writing subject, adopts from her particular institutionalised position as both woman and writer of a Women’s Studies text.

Apart from Abbott’s booby (the gannet Sula abbotti, which now breeds only on Christmas Island), all entries on the first two pages of the Australian National Dictionary pertain to race and white foundation. Is this mere chance, or do we here have an instance of the knack of language to trap and reticulate human experience from its very springs? Probably a spot of both. Whatever: how apt that a dictionary of Australianisms based on historical principles should start with words such as Aboriginal, abolition act, abscond, and absolute pardon. Absolute pardon is followed by acacia, whose bloom is the emblem of our national besottedness.

Two women really did walk into a bar recently. Their four elbows met the bar in unison. Their two schooners were embraced by four lips with the precision of guardsmen at the palace.

There was a bit of a silence.
There was no eye contact.

By and by one enquired about the other.
‘Have you heard about Bill Hayden?’
‘What’s he reckon, now?’
‘Well, he reckons that he’s prepared to take the job of Governor-General. He reckons he’s prepared to take the cut in salary.’
‘That’s very good of him.’
‘Yeah. He reckons that if he gets Dallas to do the shopping, he’ll just about break even.’

Psycho politics has been a recurring explanatory option, at least in academia, since Freud’s volumes in the early 1920s, with Reich, Fromm, and the Frankfurt school building on Freud’s earlier forays, from the early 1930s onwards. Obviously, philosophers, historians, and political theorists had provided many kinds of psychological explanations of leaders’ movements and classes from Greek times onwards, but there is little doubt that Freud involved some new ways of considering political behaviour. Psycho politics has waxed and waned ever since.