Anne Manne

My first encounter with the writing of Anne Manne was ten years ago when I read The Life of I, her incomparable treatment of the various expressions of what she calls ‘the new culture of narcissism’. Some of the examples she adduces in that book are singularly monstrous – like the grandiose bloodlust of Anders Breivik or the sexual malevolence of Ariel Castro – while others are more like expressions of a dominant cultural logic, such as neoliberalism’s valorisation of self-sufficiency and the penalties it accordingly inflicts on both the vulnerable and those who care for them. But in each case she identifies a conspicuous failure of empathy, an incapacity (or perhaps unwillingness) to regard the moral reality of others such that it might present some constraint on the imposition of one’s will, some limit to the realisation of one’s designs.

It is now approaching eighty-five years since Freud published his seminal book, Civilization and Its Discontents (1930). A foundational work of psychoanalytic cultural criticism, Freud’s focus was repression and its cultural consequences. He argued that sexual repression, and its associated guilt, had become the fundamental problem of modern societies. Freud understood society as a kind of trade-off: unfettered sexual pleasure is sacrificed for a sense of collective security. Freedom of the self is limited in the name of social order. ‘Civilization,’ Freud wrote, ‘is a process in the service of Eros, whose purpose is to combine single human individuals, and after that families, then races, peoples and nations, into one great unity.’

Anne Manne’s publisher invites us to include So This Is Life in the classical canon of autobiographies of Australian childhood – Hal Porter’s The Watcher on the Cast-Iron Balcony and Raimond Gaita’s Romulus, My Father. In Australian letters there has been a long tradition of autobiographical writing of childhood; this produced some of the earliest critical writing on autobiography – by Richard Coe and Joy Hooton, for example. But I remain unconvinced by the MUP blurb, for Manne’s essays do not take us back to Porter or Gaita at all. Rather, they suggest the rich and dreamy vignettes of David Malouf’s autobiographical 12 Edmondstone Street or the precisely observed rural domesticity that is captured in Olga Masters’s Cobargo stories. Daisy, Lily and Ivy, Manne’s great-aunts, all unmarried, who live together in the formerly grand but now decaying two-storey house where ‘absolutely nothing happened’, recall Masters’s ‘home girls’; Manne’s affective memory of her grandmother’s linen cupboard recalls the childhood perception and memory work that Malouf captures so powerfully.

Anne Manne’s book Motherhood: How Should We Care for Our Children? arguably makes the greatest contribution to the work–family debate in Australia in years. Manne has drawn on a huge range of resources – philosophical, psychological, sociological, economic and political – to create a thesis that shows a way out of the current quagmire of work–family relations.