Politics

In characteristically symbolic fashion, the Rudd government chose the sixtieth anniversary of the Universal Declaration of Human Rights (10 December 2008) to announce a consultation process into human rights protection in Australia. Attorney-General Robert McClelland appointed a committee, headed by Jesuit priest and lawyer Frank Brennan, to consult the public on issues including whether Australia needs a bill (or charter) of rights and responsibilities. Geoffrey Robertson’s latest book, The Statute of Liberty: How Australians Can Take Back Their Rights, injects much-needed energy, imagination, and international context into this rather circumscribed debate. ‘I have spent my professional life making arguments based on bills of rights,’ says Robertson. As a distinguished and courageous human rights lawyer-activist, his emphatically pro-charter stance commands the thoughtful consideration of supporters, opponents, and equivocators alike.

Gareth Evans has strong claims to being the most influential Australian political figure of the past half century on the international stage. As foreign minister, he helped bring about the Cambodia peace settlement and negotiate the Chemical Weapons Convention. His energetic post-political life has encompassed the leadership of an outstanding non-government organisation, the International Crisis Group, and participation in the work of several important international commissions. His book is an account of the emergence of a new international norm – the responsibility to protect – by the person who has done more to develop it than any other: the ‘norm entrepreneur’ himself, in the language of some international relations theorists.

Moral panics, which Stanley Cohen, in Folk Devils and Moral Panics (1972), said involve any group of people who are defined as a threat to societal values and interests, were grist to John Howard’s mill during refugee debates. Applying the classic analysis, his governments were ‘moral entrepreneurs’ who employed scare tactics whenever a perceived threat arose. Asylum seekers and their supporters were ‘folk devils’, outsiders and deviants responsible for the problems placing our values and principles in jeopardy.

There has always been a problem with locating conservatism in Australia’s political traditions. As a new settler society dedicated to development, it is hard to see a natural place for a political philosophy that advocates taking things slowly and respecting the wisdom of the past. Nevertheless, the term has been in use as a political label in Australia since the nineteenth century, generally to refer to the defence of privilege and wealth and to the political arrangements that protect them both. It is often used to refer to the Liberal Party and its predecessors, even if at various times these parties have themselves denied the label in favour of the term liberal which stresses the party’s positive commitment to civil and economic liberties and its faith in individual rather than collective and state action. And recently John Howard proudly described himself as a cultural conservative and an economic liberal, as if one could promote radical economic change without also causing cultural and social change.

In life, timing is everything. Charles Darwin’s classifications of the species appeared in England at a moment when religious dogmatism was not powerful enough to suppress his notions about evolution. In the 1940s Alfred Kinsey turned his attention from gall wasps to the scrutiny of human sexual behaviour. He would not have got away with it in rural Indiana but for chance events, including a great university president (Herman Wells), who defended his work and was probably himself homosexual.

It is easy to believe, in the glad confident morning of the new presidency, that not being George W. Bush will be enough: that to restore America’s place in the world, Barack Obama need only avoid the mistakes and repudiate the misdeeds of his discredited predecessor. If so, his task will be easy, and this book may help. But what if something more is needed?

Edward Gough Whitlam bestrode the Australian political stage like a colossus for over a generation: first as federal Opposition leader, then as prime minister, and finally as martyr. A legend in his own lifetime, this last role threatens to turn him into myth. More books have been written on aspects of his short and turbulent government than on any other in Australian history. There are already three biographies: a competent quickie by journalist Laurie Oakes in 1976; an eloquent political biography by his speechwriter Graham Freudenberg in 1977; and a psychobiography by the political scientist James Walter in 1980, which depicts Whitlam in terms of a particular personality type – the grandiose narcissist.

One of the first books I read about news and politics was a lively British volume edited by Richard Boston, called The Press We Deserve (1970). In it, he quoted a recent speech by the Duke of Edinburgh reciting all the standard clichés about the role a free press played in sustaining democracy. On the contrary, Boston argued, a newspaper such as the News of the World is about as helpful to democracy as an outbreak of typhoid. It may, he said, be the price of democracy, but that was a rather different proposition.

Australian conservatism, for all its political dominance, is little understood and has been studied by surprisingly few scholars. The very industrious and perceptive Peter van Onselen is almost single-handedly determined to correct this imbalance. He has brought together a timely collection of essays on the Liberal Party and its future, coinciding with yet another term in unaccustomed opposition, an experience invariably chastising for the conservatives. The immediate predecessors to the modern-day Liberal Party on the non-Labor side of politics disintegrated on losing office, and the Liberal Party’s own spells in opposition have been periods of both blood-letting and soul searching. There is a happy focus (for the Liberal Party, at least) on the latter in this necessarily mixed bag.