Non Fiction

A remarkable ice cream made in 1991 included two thousand eggs, ninety litres of cream and fifty-five litres of milk. No one but Phillip Searle, Australia’s emperor of ice cream, would have set out to make Ball and Chain, a giant, medieval, spiked weapon which melted in the mouth. The spikes themselves were thirty-centimetre silver-leaf-tipped cones of vanilla ice cream and raspberry sorbet, and these were broken from the enormous ball, which had been sculpted around a heavy iron frame. This included long handles so that the servers, naked but smeared with clay, might carry the weapon through the centre of a rectangle of some 180 diners towards the performance of Music for Ball and Chain, composed by Tony Buck and commissioned by Searle. The musical instruments were indeed a ball and chain.

Piano lessons have been a source of joy or frustration for generations of Australians. By the early twentieth century, there was a piano for every three or four Australians. Skill at the pianoforte was an accomplishment that bourgeois parents desired for their children, especially daughters.

Anyone who has found herself in a supermarket late on Thursday when a new checkout opens will have no trouble understanding why evolutionary biologists have struggled to explain the development of altruism in humans. In On Natural Selection, Darwin asserts: ‘In social animals [nature] will adapt the structure of each individual for the benefit of the community, if each in consequence profits by the selected change.’ Yet, practically, how could that adaptation first develop outside family groups? How could a lone altruist achieve anything but loss?

Ostensibly, Roger’s World is an account of Charles Siebert’s whistle-stop tour of primate retirement homes in America. By the author’s reckoning, there are approximately two to three thousand chimpanzees in America, as well as a substantial number of their primate cousins. He travels across the country, visiting captive chimpanzees on an ‘impromptu farewell tour of our own kidnapped and caged primal selves’, until he encounters Roger, with whom he feels a profound connection.

One of the keenest childhood memories of David Meredith, narrator of George Johnston’s novel My Brother Jack (1964), is of the hall of his parents’ suburban home in Melbourne. It was full of prostheses, the artificial limbs of servicemen returned, maimed, from the Great War. The men are friends and former patients of Meredith’s parents. Her mother was a nurse, her father served in the First AIF. The scant historical regard that has been paid to these damaged men, and to their families, is rectified by Marina Larsson’s brilliant study of Shattered Anzacs. Her subject is the cohort of revenants who returned to Australia after the war – their bodies ruined, shell-shocked, infected with venereal disease and tuberculosis – and the families, institutions and government bureaucracies into whose hands they fell.

In a delightful memoir of a boyhood spent in Mussolini’s Italy, Umberto Eco recalled that the heady days of the Liberation in his small town near Milan were encapsulated in the taste of Wrigley’s Spearmint, given by an African-American GI (New York Review of Books, 22 June 1995). After the years of ‘palefaces in blackshirts’, these Americans appeared like exotic time travellers from the future. At the same time, the boy discovered that, unlike the long-winded Duce, large slabs of whose bombast schoolchildren were expected to commit to heart, the leader of the local partisans addressed the cheering crowd in the piazza with a few well-chosen and rhetoric-free words. Equally astonishing was the discovery that newspapers could carry opinions other than those mandated by the state.

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.

The design of this book is something of a mystery, not least because it presents as a critique of design, seeking to recuperate something that has been lost through ‘the graphic orthodoxies of cartography and architectural drawing’. This lost cultural component, the ‘dark writing’ of Carter’s title, is variously evoked as mythological, participatory, creative and recreative, as a body, a form of movement, a certain kind of substance.

All living organisms are made of cells. Some, like bacteria, consist of just single cells; others, like humans, contain trillions of individual cells. The term ‘cell’ was first used in this context by the remarkable Robert Hooke in his beautifully illustrated masterpiece Micrographica: or some Physiological Descriptions of Minute Bodies made by Magnifying Glasses with Observations and Inquiries Thereupon (1665). Hooke had been observing a thin slice of cork under his newly developed microscope. These cells were ‘[the] first microscopical pores I ever saw, and perhaps, that were ever seen, for I had not met with any Writer or Person, that had made any mention of them before this.’ He then showed why: