Biography

[I]magine that a dictator had decreed that all publications in the future must be signed ‘Anon’, on pain of imprisonment. This would clear the ground of all but the most dedicated and necessary authors, allow trees to breathe more freely, and diminish the carbon imbalance. It is worth thinking about.

Billy Thorpe’s story is the perennial one of an Australian artist dissatisfied with domestic success. In this account of the late pop star’s career, Jason Walker bypasses discussion of Thorpe’s music per se to present him as ‘truly Australian … a battler, a doer [and] a self-promoter’ who lusted for international recognition. While it vividly recounts Thorpe’s life (1946–2007), including enough sex, drugs and equipment fetishism to delight boyish music fans, the real strength of Billy Thorpe’s Time on Earth is its profile of Thorpe’s careerist, provincial psyche and the lengths he went to in search of adoration.

John Calvin has not had a good press among the general or even the educated public. Marilynne Robinson caricatures the popular view: ‘an eighteenth-century Scotsman, a prude and obscurantist with a buckle on his hat, possibly a burner of witches, certainly the very spirit of capitalism.’ Even Les Murray, who of course knows a lot of ‘religious stuff’, in a recent poem (‘Visiting Geneva’), addresses ‘John Calvin, unforgiver / in your Taliban hat’. The reasons are, no doubt, complex. Calvin has mistakenly been given sole responsibility for the fate of Michael Servetus. His relationship with Geneva has been misunderstood. Predestination has been seen as the centrepiece of his theological system, when it is questionable whether one can speak of a ‘system’ at all.

To many Australians, the Queen Mother, who died in 2002, was largely an unknown quantity. The wife of George VI and mother of the present monarch, she periodically visited this country to cut ribbons, open hospitals and wave to schoolchildren who had been bussed to sporting grounds and given flags to wave. But Australia loomed large in her private life, as evinced in this well-researched ‘official biography’ by William Shawcross, who enjoyed unfettered access to previously inaccessible royal documents. As an historical document, the book has no peer and for years to come will be an absolute necessity for political and royal researchers and biographers of the period. For such a substantial tome, it is an impressively compelling read.

Brenda Niall has the knack of lucid multi-focus, a great thing in a biographer. That organisational deftness, an ability to keep the tangled loops of people’s lives spooling freely through her fingers while she projects a rich and dramatic context for them, was evident in her group study of The Boyds (2002), and it is the structural virtue in this new work, The Riddle of Father Hackett.

Evelyn Juers’s wide-ranging and suggestive study of Heinrich Mann (older brother of Thomas) and his second wife, Nelly Kroeger-Mann, opens with a vivid extended anecdote, recounting a meeting between the couple and Bertolt Brecht at a fruit market in Los Angeles, in the summer of 1944. Members of the community of European exiles in Los Angeles had flocked to the market because a farmer ‘was selling berries … Not just strawberries, blueberries … [but] also … gooseberries’. Jokingly translating the English word into Gaensebeeren (the actual German is Stachelbeeren), Brecht is caught handing out ‘a great mound of amber fruit’, giving Heinrich and Nelly ‘a translucent gem to taste’, and wittily punning ‘that he was no gooseberry fool’.

Gough Whitlam’s 1972 policy speech, delivered before a crowd of thousands at the Blacktown Civic Centre in a scene that bore a closer resemblance to a pop concert than to a political campaign, is seen as the ultimate articulation of the Whitlam Labor government’s radical program for change. If its chief political architect was Whitlam, its amanuensis was Graham Freudenberg. With Whitlam’s election as leader of the Australian Labor Party in 1967, Freudenberg eagerly joined his staff as press secretary, a position he had previously and less happily held with Arthur Calwell, who was leader from 1960 to 1967.

Andrew Fisher fares well in the new Museum of Australian Democracy, at Old Parliament House, Canberra. The entrance to the galleries is framed, on one side, by E. Phillips Fox’s dark 1913 portrait of an imposing and resolute Fisher, in contrast to the garish, spreading corpulence of George Lambert’s 1924 Sir George Reid on the other. Inside, in the procession of prime ministers, Fisher is represented more comprehensively and intimately than his peers. There is his miner’s crib – for this leader of Australia’s first majority Labor government definitely came from the working class – and his fountain pen, presented by his granddaughter to Kevin Rudd (who, the caption reads, is a ‘passionate admirer’ of his Queensland predecessor). Elsewhere in the Museum, in commemorating the suffrage movement, the key exhibit is a replica of the hat worn by Fisher’s wife, Margaret, when she marched beside Vida Goldstein in a London protest for women’s franchise in 1911.

In the epilogue to the latest, massive contribution to his populist and nationalist enterprise, Charles Kingsford Smith and Those Magnificent Men, Peter FitzSimons laments that ‘the true glory days of the pilot are substantially gone’. He charts an heroic, pioneering age of aviation. The ‘magnificent men [in their flying machines]’ include not only the Australians, Kingsford Smith and his partner Charles Ulm, but the German Manfred von Richtofen, the Dutchman Anthony Fokker, the Frenchmen Louis Blériot and Charles Nungesser. Most of them saw service in the first aerial combats, above the trenches of the Western Front in the Great War. Kingsford Smith, a dismounted motor-bike despatch rider at Gallipoli, was accepted into the Royal Flying Corps. He called this ‘the chance of my flying life, and it was a decision I made without a moment’s hesitation’.

Sins of the Father focuses on Philip Cooper, a forty-seven-year-old Australian who grew up in a fundamentalist Christian commune established by his father, Neville Cooper, in New Zealand. In 1989, Philip left the commune and came to Australia. Since then, he has been trying to extricate his wife and children and create a ‘normal’ life.