Tali Lavi

'Not everyone wants to hear about the Holocaust. It’s easier to read Anne’s diary.’ As a survivor of the Shoah, Hannah Pick-Goslar was acutely aware of this piteous truth. She made the statement during a 1998 interview marking the release of a children’s book about her close friendship with Anne Frank and her own remarkable survival. For the countless readers familiar with Frank’s diary, Hannah (referred to as Lies, a pseudonym linked to her nickname) is a recurring presence. There are diary entries in which a distressed Anne, rightly assuming that Hannah is not in hiding, beseeches God to watch over her friend so that she may live to the end of the war. In history and this book’s wake, these passages are rendered even more bitterly tragic.

Studying The Crucible in English class engendered fierce competition for the part of John Procter, drawn as we schoolgirls were to his irradiating idealism and dogged pursuit of truth, and besotted by his nobility. The play’s force remains even as the passage of time has worked upon subsequent rereadings. When resisting false allegations of witchcraft, Proctor’s plea is harrowing: ‘Because I am not worth the dust on the feet of them that hang! How may I live without my name? I have given you my soul; leave me my name!’

It opens with a dream. A dream that is, as dreams often are, awash in surrealism, disorientation, longing, desire. Dreams, both waking and sleeping, are integral to Shtisel’s composition, an Israeli television saga that speaks of the lives of the Shtisels, a family living in the midst of a Haredi (literally ‘those who tremble’, otherwise known as Ultra-Orthodox) community. The series is a textured chiaroscuro portrait of human experience that leaks pathos and laughter in equal skilled measure.

Eddie Jaku looks out benevolently from his memoir’s cover, signs of living etched across his face. The dapper centenarian displays another mark, one distinctly at odds with his beatific expression and the title’s claim: the tattoo on his forearm from Auschwitz II-Birkenau. Less discernible is the badge affixed to his lapel bearing the Hebrew word zachor; ‘remember’. The Happiest Man on Earth blazes with the pursuit of memory, of bearing witness, but it is also determinedly oriented towards the future, its dedication inscribed to ‘future generations’.

On the July afternoon when I first read Intimations, novelist and prolific essayist Zadie Smith’s new book of essays, Melbourne registered its highest number of Covid-19 cases – 484 positives, with two deaths. Since then the daily tolls have risen alarmingly. Midway through the city’s second week of Lockdown 2.0, there is a nebulous feeling of dispiritedness. We mark time as belonging to a pre-Covid era or the present reality. Within the present there exist further subdivisions of pasts and presents marked by social distancing, mandatory mask-wearing, hopefulness.

My first encounter with Daniel Deronda (1876) was during a university undergraduate course in Victorian literature. The novel was almost shocking for its romanticised Jewish eponymous hero and its deep evocation of Judaism and modern Zionism’s stirrings. This was a singular experience when it came to reading Jewish characters by writers who were not themselves Jewish. Fictional Jews of this period were more likely to be permutations of vile stereotypes, Shylock or Fagin-like. They induced a feeling of shame, even when arguments could be made for the work’s nuance and literary brilliance. In Genius and Anxiety: How Jews changed the world, 1847–1947, we meet Daniel Deronda’s unlikely muse along with a profusion of other personalities, some famous, others whose legacies have been unnoticed or suppressed.

‘“I must remember accurately,” I told myself, “remember everything accurately so that when he is gone I can re-create the father who created me.”’ This is Philip Roth exhorting himself while witnessing his declining father bathe in Patrimony: A true story (1991), a memoir that opens when Herman Roth is diagnosed with a brain tumour. The book, tender but also brutal, slips between the present and the past. Philip Roth, after all, is the writer. The matter of accuracy feels particularly perilous when the subject is the writer’s parent, if the intention is not to write a hagiography. It takes a particular kind of courage to countenance a parent’s failings when not motivated by revenge.

In 2000, Mary Beard, the English scholar and classicist, published an autobiographical essay entitled ‘On Rape’ in the London Review of Books. It blazes, not in intensity of tone, but as writing that refuses to tame itself to one palatable or containable narrative. The essay allows for a space wherein questions are asked and there aren’t always answers, at least not ones that make us complacent. Beard professes to not being ‘particularly traumatised by what happened’ to her younger self, admitting that this might be a result of the experience itself having morphed into different iterations as she retold it to both herself and others. These tellings subsequently become ‘interpretations of what went on, which coexist  ̶  and compete  ̶  with the account’ that she writes in the opening of the piece.

To celebrate the year’s memorable plays, films, television, music, operas, dance, and exhibitions, we invited a number of arts professionals and critics to nominate their favourites. 

Earlier this year, not being able to find my childhood copy of Anne Frank’s The Diary of a Young Girl for my eldest daughter, I bought another one. It seemed bigger than I had remembered, but the cover had the same recognisable photo of the demurely smiling Anne gazing somewhere into the distance – a wisp of a girl with distinctive dark features that would have made it highly unlikely for her to ‘pass’ as anything other than Jewish. The book bore a label that seemed to be making a dubious claim: ‘The Definitive Edition’. Was it more definitive than the journal I had read when I was a similar age to the girl who wrote it, as my daughter is now?