Biblical world view legitimised: Australian feminist icon turns in grave

What with first the longlist and then the shortlist, I'm not really all that surprised that the 2009 Miles Franklin Literary Award has been won by what was by far the safer choice of the two front runners, a novel in which a bitter, twisted woman called Eva (geddit? geddit?) corrupts the young hero, takes away his innocence and warps his psyche for life with her nasty dangerous bent sick non-missionary sexing-on ways. She robs our hero of Paradise, that's what she does; she pushes him into his fall from grace.

Because, as we all know, that's what women do. The Bible tells us so.

I reviewed Tim Winton's Breath for the Oz and I bent over backwards, to the point of indecency really and no it's not something you'd like to see, to be fair. I have great respect for Winton's considerable fiction-writing skills, and I wouldn't like to seem to be dissing the people who like his work. Yes it's a 'good novel', no argument there from me. But. But. Butbutbut.

It's completely incredible to me that in 2009 there are still people who don't get this, but looking at comments around the blog and MSM literary traps there clearly are, so let me spell it out once more:

It's not just some simple-minded essentialist thing about equal numbers of men and women. It's not a case to be met with 'We don't need feminism any more because we're equal now' (I assume this lot are actually unconscious, or trapped in a big plastic bubble, or living in some parallel universe like the Magic Faraway Tree). It's not about 'But can't they just be chosen on literary merit?', a common bleat that begs the question of what literary merit is, whose values infuse it, whether it can ever be objective or absolute, who decides what it is, and what sorts of values have dominated literature and the judgement of literature and the formation of its canons for centuries. A quick read of A Room of One's Own is all that's needed for answers to most of these questions.

No, it's this: that the masculine world view is still the norm, the feminine world view a lesser variant; that the masculine representation of women is still accepted as the truth, while female resistance to that representation is seen as some kind of wilful rebellion; that masculine values are still (mis)taken as universal values, and feminine ones seen as aberrant and unimportant in the world. Simone de Beauvoir still puts it best, even after all this time. 'There are two types of people in this world: human beings and women.'

And spare a thought for the dedicated, hardworking feminist Miles Franklin, who scrimped and saved and ran herself short to amass the capital for the establishment of this prize in the 1950s. In her name, let me record here that in the chronological catchment area for this prize, the following excellent novels, most of which have won at least one major literary prize, were published (NB Michelle de Kretser's The Lost Dog was eligible last year, not this year, but likewise came nowhere):

The Household Guide to Dying by Debra Adelaide
The Spare Room by Helen Garner
The Lieutenant by Kate Grenville
Vertigo by Amanda Lohrey
The Good Parents by Joan London

All were eligible for the prize, within the terms of Franklin's will: of 'the highest literary merit', and dealing with 'Australian life in any of its phases'.

None of them even made the longlist.

Yes, as anyone who's ever been on one knows, the judging panels for prizes of all kinds are weird beasts, and their ways are a mystery even to themselves. Goddess knows I know that this is true.

But still. But. Butbutbut.


Cross-posted from Still Life With Cat

Teaching writing

Some important aspects of the craft can be taught, but the art of writing must be taught in the same way that art is taught in art school, and music in music school. Nobody would dare turn up to the door of a music school saying ’I’d like to be a guitarist, but I don’t have a guitar, I don’t have time to practice, and I don’t listen to music’, but people do that in writing courses.

From here, a long and detailed interview with novelist M. J. Hyland and a great read.

*The title I've given this post has reminded me of a particularly fraught staff meeting in my former workplace, where we were hammering out, at glacial speed and temperature, all the new subjects that were to be taught the following year, all aspects of all of which had to be subjected to the democratic process and agreed upon unanimously before proceeding. We spent at least three hours on the title of a new first-year subject that eventually sported the title 'Reading Writing', and then moved on to the question of a title for another new subject about literature and religion. Quoth the then head of department: 'Well, if we're going with the double gerunds, how about 'Seeing Believing'?


Cross-posted from Still Life With Cat

A very long post about Charmian Clift

Over at Pea Soup, Suse has a lovely holiday post including a snap of her summer reading, Nadia Wheatley's superb biography of Charmian Clift.

I reviewed this book for ABR, along with a couple of reissued volumes of Clift's writing, back in 2001. Because I am currently too mired in work to blog properly and because I quite like this review and because Suse's post has reminded me that I think everybody should read Clift's writing and Wheatley's biography, here it is again.


No Comfort in the Stars

'At night,' wrote Charmian Clift one summer in the late 1950s on the Greek island of Hydra where she lived with her husband and children, where the harbour village had been invaded by summer tourists, where teams of local Greek matrons invaded the kitchen in relays to monitor the foreign woman's housework and mothering techniques, where the water supply was rapidly drying up, where she and her husband George Johnston worked too hard and worried too much about the inadequate royalty cheques that continued to fail to arrive — `At night,' she wrote,

the water slides over your body warm and silky, a mysterious element, unresistant, flowing, yet incredibly buoyant. In the dark you slip through it, unquestionably accepting the night's mood of grace and silence, a little drugged with wine, a little spellbound with the night, your body mysterious and pale and silent in the mysterious water, and at your slowly moving feet and hands streaming trails of phosphorescence, like streaming trails of stars. Still streaming stars you climb the dark ladder to the dark rock, shaking showers of stars from your very fingertips, most marvellously and mysteriously renewed and whole again.

`Pagan' was one of Clift's husband's favourite words for her, and one of her favourite words for herself. But it was precisely her own passionate capacity for nature-worship that made her such an empathetic observer of Christianity as practised in Greece. Transcendence and ecstasy were real things for her and, when she uses words like marvel and mystery, that is exactly what she means. `In the strange, still world of hot noontime,' she had written on Kalymnos three years before,

the burning grey beach is deserted, and the sea is still … Brilliant against the dazzling stairs a barefooted woman climbs slowly up from the sea, her head erect under a pile of black and crimson rugs … Without lifting my eyes I can look directly at the gilded cross surmounting the green dome of Agios Nikolas. The sound of chanting that wells up with the wide ascending stair seems inevitable, a vocal utterance of worship to the source of this pure incandescence that is pouring down on the world — Be still and know that I am God! The fringed brazen standards, the spindly black-ribboned cross are molten gold, drawn to the source of light, defying gravity, flowing up the cracked concrete steps.

Mermaid Singing (1956) and Peel Me a Lotus (1959) are Clift's two `Greece' books, generic hybrids somewhere between `travel' and `autobiography'. She wrote them in time stolen from her duties and pleasures as the mother of three small children and the junior partner in the marital, collaborative writing team. These two books have now been published together to form one of two companion volumes to Nadia Wheatley's biography. The other, Selected Essays, contains an assortment of Clift's columns and articles written between the family's return from Greece in 1964 and her death five years later. Most of them first appeared in the Sydney Morning Herald, where her weekly column rapidly acquired cult status. In choosing eighty from Clift's 225 published essays, Wheatley has tried, she says, `to give a representative sample of her concerns and interests'.

This must have been more easily said than done, for Clift writes about everything from conscription and the Vietnam War and the shabbiness of the education system and the repressive and sexist liquor licensing laws (she was passionately opposed to all these things) to the sight of her old friend Sidney Nolan unpacking paintings he hadn't seen for years:

I had one of those strange flashbacks that everyone has some time, to a hot, dusty, workaday street in the Piraeus in 1959. There was a big trench dug in the street, and shovels leaning everywhere, and out of the trench … came an archaic Apollo, lost for two thousand years.

It wasn't Apollo who came out of those wraps, though, but Sergeant Kennedy, dead at Stringybark Creek. Mr Nolan looked surprised, as though that wasn't what he had expected. He said the pink hill had got a lot pinker in the twenty-one years since he'd seen the painting last. He ran his fingers exploratively over Sergeant Kennedy's spilt blood and suddenly grinned and said `Still fresh'.

Reading these essays, it's easy to see why Clift became a cult figure. The chatty, charming and sometimes slightly dippy persona distracts attention just enough from the steely intelligence, the sophisticated sentence structure and the passion for causes that characterise these pieces but might otherwise have rather alarmed her readers.

As it was, she showed them that it was possible to be properly `womanly' and at the same time to care passionately about things beyond your house, beyond your city, beyond your borders, and not just to care but to do something. In an era that hadn't yet thought too much about these things, her columns demonstrated that a woman, even a comfortable Australian woman hedged about by the legal, social and cultural restrictions of her time, could and should be an active citizen of the world.

Towards the end of Nadia Wheatley's massive and complex biography, she comments on the critical response to Garry Kinnane's George Johnston: A Biography (1986):

A tendency to retell the myth would emerge in reviews of Kinnane's book, in which the subject under review would by and large be the life of Johnston and Clift, rather than an assessment of the biographer's presentation of it.

Wheatley is referring here to the accumulation of sensational stories that grew up around Johnston and Clift; her comment is part of a larger argument about the way that media representations of them have always tended to focus on the sensational material at the expense of their achievements as writers, helping to produce and prolong the `myth' to which the title of her biography refers.

And it's clear, though she doesn't spell it out, that Wheatley fears not only a similar reception for her own book, but — even worse and even more ironically — that it might have the opposite effect to the demythologising one she has worked for two decades to produce: that it might precipitate yet another round of rehashed tutting in reviews and articles, a further reinforcement of the myth.

As a reviewer of this book and a reader who honours the gifts of both Clift and Wheatley, I am determined not to fall into this trap. Unfortunately, the sensational material needs to be sketched in order for the story to make sense, so let's get it over with. Clift was a beautiful young woman who in 1946 began a scandalous affair with her journalist colleague George Johnston — an older man with a wife and child — which resulted in their joint departure from the staff of the Melbourne Argus (later The Age). Four years earlier and long before she met Johnston, Clift had already, at nineteen, given birth to an illegitimate daughter who had been adopted out. Clift and Johnston married and left Australia; they were away, living mainly in Greece, for ten years, during which time Johnston was diagnosed with the tuberculosis that would finally kill him in 1970.

They wrote a number of books, some collaboratively and some individually; they had three children; they were often desperately worried about money; and progressively wilder stories came drifting back to Australia with returning travellers about the marriage disintegrating in a fog of alcohol and infidelity.

They returned to Australia in 1964, partly to capitalise on the runaway success of Johnston's novel My Brother Jack. With Johnston critically ill and in hospital for long stretches of time, Clift was obliged to run the household on her own and largely to support the family; for four years, she wrote a weekly column which rapidly acquired a huge readership and generated a flood of fan (and, occasionally, hate) mail. On 8 July 1969, at the end of a day of heavy drinking and bitter argument with her sick husband, Clift took an overdose of his sleeping pills and died at the age of forty-five.

Wheatley evokes the complexity of Clift's character with the care of a mosaicist, and often with much the same technique: she builds up a portrait partly by amassing and arranging fragments of testimony in patterns of complement and contrast. `I mean,' says a female colleague from her days at the Argus, `every man who looked at Charmian just, you know, wanted to go to bed with her. You didn't put it like that in 1946, but that's how it was.' The ABC's Storry Walton, who worked with her on the production of the 1965 television series of My Brother Jack, said: `Had she lived longer, Charmian Clift would have been one of the best screenwriters that Australia has ever produced.' And Leonard Cohen's memory of the Johnstons on Hydra in the late 1950s, when he was a poverty-stricken and unknown young poet, places Clift somewhere different again from these extremes of siren and genius:

They had a larger-than-life, a mythical quality. They drank more than other people, they wrote more, they got sick more, they got well more, they cursed more and they blessed more, and they helped a great deal more. They were an inspiration. They had guts.

Their `mythical quality', however, was something at which they both worked quite hard, for both Johnstons were self-mythologisers from childhood. Clift wrote and rewrote an idealised version of her childhood all her life: the story of the wild little girl running free on the beach at Kiama, her small home town on the south coast of New South Wales. Johnston's myth of self is the Golden Boy of My Brother Jack, the oppressed child from a shabby suburban Melbourne house who became the glamorous, much-travelled war correspondent. They both kept the habit of incessantly rewriting the stories of their own and each other's lives and selves. They dramatised what was already dramatic, romanticised what was already romantic, and edited out the bits that didn't fit the stories they wanted to believe about themselves.

And it's this dense accumulation of different versions — and the multiple Clift-masks those versions produce — with which Wheatley has to deal, quite as much as with the periodic waves of sensationalising media interest. The prefatory Author's Note is itself an intriguing piece of intellectual autobiography that could easily have been three times as long as it is, and still have done this already excellent biography nothing but more good; but, as Wheatley explains in it, she was determined to keep herself off the pages of the book as much as she could.

This biography has been a long time in the writing; after its genesis in Wheatley's partnership with the Johnstons' older son Martin, with whom she lived for seven years, there were numerous setbacks, dramas and unexpected developments. One can only guess how Wheatley felt (for she honourably does not say) when Clift's first child, the adopted Suzanne Chick, discovered her birth-mother's identity and decided that she wanted to write a book about Clift herself; Chick's Searching for Charmian was published in 1994, predictably provoking another round of tutting in the press.

Wheatley is a trained historian and an award-winning writer for children, which means, among other things, that this book is both eminently readable and exhaustively researched. She makes no rhetorical fuss about her own politics beyond stating what they are in the Author's Note and making the occasional quiet point in the course of the story. She explains her position and her methodology in a way that reveals just how much intellectual sophistication went into the decision to write a traditional biography with an invisible narrator and a straightforwardly linear chronology, a `sober accumulation of information'. Her Author's Note manages to indicate the complexity of her position while remaining lucid, modest and brief. The book glows in a subdued way with the intelligence and style of its author quite as much as with those of its subject; the writing itself is as finely crafted as Clift's own.

The final section, the fifteen-page Epilogue, is a brilliant feat of lucidity and compression: Wheatley sums up the stages of the `myth', managing neither to shy away from nor to be judgmental about the fact that Clift herself was the myth's first and most ardent architect, beginning with the idealisation of her childhood. One of the things Wheatley has had to struggle with in the task she has set herself of disentangling myth from fact is that most of the myth is factual; it's not a simple case of, to pinch an image from Peel Me a Lotus, `sorting through the lentils for the stones and black beetles that always make up a quarter of the weight'.

But the thing she's stuck with, the thing that will not go away, is that Clift's whole being — the things she said, the things she did, the way she looked, the effect she had on other people — lent itself irresistibly to myth-making. What else are you to make, after all, of a child in small-town Australia in the middle of the Depression who would go down to the rockpools at night while her father and brother fished, take off all her clothes, lie down in the water under the clear night sky and `starbake in the confident expectation that she would turn silver'? The starbaking ritual, says Wheatley:

expressed the sense of being at one with the universe, which was part of Charmian Clift's own pantheistic religion of childhood: throughout her life she would remain to some extent a spiritual mystic, who worshipped the elements of the landscape around her.

I remembered this passage when I came to read Peel Me a Lotus, where Clift records that in March 1956, heavily pregnant with what almost everyone assumes is her third but is in fact her fourth child (and how haunted a woman like Clift, or indeed any woman, would have been by her absent first-born), wide awake in the middle of a Mediterranean spring night, she finds herself back under the stars:

My face is cold turned up to the cold stars. Inexorable and orderly they move across heaven, star beyond star, nebula beyond nebula, universe beyond universe, wheeling through a loneliness that is inconceivable. Almost I can feel this planet wheeling too, spinning through its own sphere … There's no comfort in the stars. Only darkness beyond darkness, mystery beyond mystery, loneliness beyond loneliness. Wrapped in its own darkness and mystery and loneliness the child in my body turns, as though to remind me of mysteries closer to hand. And I go spinning on through space ...

Cross-posted from Still Life With Cat

And here's a book to buy/read

Not that I've read it yet; I'm not even sure it's in the shops. But it's being launched in Melbourne on November 11, and here's the (much more than usually thoughtful and substantial) blurb:

THE SLAP
By Christos Tsiolkas
Category: Literary Fiction
Published by Allen & Unwin 7 November 2008, RRP $32.95 Tpb

At a suburban barbecue, a man slaps a child who is not his own. For those who witness the incident, the consequences have reverberations that will affect all their lives, splintering families and friendships. What unfolds is a powerful, haunting novel about love, sex and marriage, parenting and children, and the fury and intensity - all the passions and conflicting beliefs - that family can arouse. Told from the perspective of eight people present at the barbeque, the slap and its consequences force them all to question their own families and the way they live, their expectations, beliefs and desires.

Christos Tsiolkas is a writer who loves to take on taboos, and believes his writing to be a form of activism. His work is often controversial, but it engages with and challenges the reader in a way they WANT to be challenged, forcing them to see a new perspective.

In The Slap, Tsiolkas dissects what “middle class” means in Australia now, and questions their aspirations and fears in this post-feminist, post-political, post-multicultural era. What are the responsibilities of parenthood? What are the limits in relationships between adults and youth? Is a slap ever forgiveable? What future are contemporary families creating?

Tsiolkas's writing gets up people's noses and shocks them badly, but he's an excellent writer and a passionate thinker, and this book sounds like a ripper. As someone with no kids I've often found myself on very shaky ground with OP's: the kind of behaviour that one parent has thanked me for ('It's such a relief that you have your own relationship with him and deal with him directly and don't expect me to do it or implicate me'), another parent has reacted to with suppressed outrage and sarcasm ('Rebuke administered?' Translation: 'That's quite enough from you, how dare you not let my child get away with being outrageously rude to you!')

Both of these women were close friends. It mattered, quite a lot. I'm a big fan of Helen Garner's novella Other People's Children, which examines similar dilemmas at the height of the 'alternative' age, and it looks as though Tsiolkas is picking that baton up from the same Melbourne backyards in which Garner put it down, though from a very different personal perspective, and a generation later.

UPDATE (with props to Mindy who called it to my attention): there's a cracker of a review by Tsiolkas's fellow-novelist Gerard Windsor, an excellent read in itself, here.

Cross-posted from Still Life With Cat

Barbara Jefferis Award, continued; Aust Lit; the lives of animals; various other stuff

The Barbara Jefferis Award, discussed in the post before last in the context of a rave about Michelle de Kretser's The Lost Dog, was in the event won by poet Rhyll McMaster for her first novel Feather Man. Which is indeed a fine book, as I've said at some length already here, and which certainly addresses, directly and on a literal level, the empowerment of girls and women.

But.

I don't know, maybe Michelle is one of those writers, like Elliot Perlman, whose work violently divides those who read it. (Perlman, whose very very long and very very detailed novel Seven Types of Ambiguity was treated to an absolute stinker of a review by Peter Craven of the kind Craven had hitherto reserved for Simon During's book about Patrick White, is regarded -- mainly on the strength of this novel -- by the French in particular not only as a very important Australian writer but as a very important writer, period. Other critical responses were dotted all along the spectrum between these two positions. Perlman's book has a dog in it, too; his name is Empson, which is one of the things that enraged Craven.)

Or maybe people think if there's an animal in the title it can't be a serious book. If so, this is sad, for there is a time-honoured and honourable tradition in Australian literature of writing about animals and putting them in your title. A quick trawl through the colourful history of the Australian short story yields the following by-no-means-exhaustive list of titles: 'The Dog', 'The Cow', 'The Bull Calf', 'The Jackass', 'The Dingo', 'The Donkey', 'The Ant-Lion', 'The Galah', 'The Pelican', 'The Seahawk', Tell Us About the Turkey, Jo', 'The White Turkey', 'The Grey Kangaroo', 'The Grey Horse', 'The Black Mare', 'Wild Red Horses', 'The Red Bullock', 'The Red 'Roo', 'The Rainbow Bird', 'The Powerful Owl', 'Singing Birds', 'The Woodpecker Toy Fact', 'The Three-Legged Bitch', 'The Loaded Dog', 'The New Australian Dog', 'Thylacine', 'Serpents', 'Snakes', 'A Snake Down Under', 'The Turtles' Graveyard', 'Goldfish', 'The Mullet', 'The Snoring Cod', 'Getting to the Pig', 'The Woman Who Wasn't Allowed to Keep Cats', 'My Bird', 'His Dog', 'Hawkins's Pigs', 'John Gilbert's Dog', and 'Nobody's Kelpie'.

Perhaps some people may think The Lost Dog "about" (and only about) a dog, and "therefore" can't be Art. Perhaps some people may have forgotten the extraordinary power of the animal symbolism in the work some of the 20th century's great writers -- Lawrence's foxes and horses, Woolf's spaniel, Hemingway's bulls and fish, Les Murray's magical animal poems, Coetzee's dogs and frogs and other critters of all kinds and the absolutely deadly serious life philosophy behind his representations of animals and our relations with them.

For we are lucky enough to have in Australia not just one but two truly great thinkers and writers who can elevate these matters to a place where no intelligent reader can ignore the dilemmas they represent even with respect to that most alien of creatures, the bat: Coetzee as a man who fearlessly follows a trail of logic with no failure of nerve and arrives at a radical point of understanding, Murray from a point of view profoundly spiritual, a conception of being and presence arrived at via Catholicism, observation and imagination all at once. Here is Coetzee's tough nut (an old bat, even) Elizabeth Costello, in full flight, on bats and being:

What is it like to be a bat? Before we can answer such a question, [philosopher Thomas] Nagel suggests, we need to be able to experience bat life through the sense modalities of a bat. But he is wrong; or at least he is sending us down a false trail. To be a living bat is to be full of being; being fully a bat is like being fully human, which is also to be full of being. Bat being in the first case, human being in the second, maybe; but those are secondary considerations. To be full of being is to live as a body-soul. One name for the experience of full being is joy.

Now if one were not aware that Les Murray had written 'Presence: Translations From the Natural World' some years earlier than this, his bat-poem would seem for all the world like a direct response, or amplification, of it, as though in conversation with Coetzee which for all I know he has been, in fact it seems very likely. I wish I'd been there.

Bats' Ultrasound

Sleeping-bagged in a duplex wing
with fleas, in rock-cleft or building
radar bats are darkness in miniature,
their whole face one tufty crinkled ear
with weak eyes, fine teeth bared to sing.

Few are vampires. None flit through the mirror.
Where they flutter at evening's a queer
tonal hunting zone above highest C.
Insect prey at the peak of our hearing
drone re to their detailing tee:

ah, eyrie-ire, aero hour, eh?
O'er our ur-area (our era aye
ere your raw row) we air our array,
err, yaw, row wry -- aura our orrery,
our eerie ü our ray, our arrow.

A rare ear, our aery Yahweh.

Cross-posted at Pavlov's Cat