Declan Fry

In Vex Ashley’s film Machine Learning Experiments, a body – she, they, he, them, take your pick – is penetrated by a luminescent black tube. The body’s boundaries dissolve in the pleasure of becoming: animate/inanimate, human/non-human, interior and exterior, inorganic and inorganic. Backed by the steady pulse of Boy Harsher’s Augustus Muller, the series’ tripartite sequence – ‘Automation’, ‘Orgone Theory’, ‘Hydra’ (this last ‘about invading and consuming’) – offers a psychosocial exploration of transmission and penetrability of all kinds.

In Hoodie Economics, Jack Manning Bancroft, the founder of the Australian Indigenous Mentoring Experience (AIME), offers an outline of the organisation’s next chapter. AIME, established in 2005, paired Indigenous secondary school students with university mentors. Since 2015, AIME has begun to transition, in collaboration with PwC’s Indigenous Consulting and alliance partner Salesforce, into a learning and mentoring resource network. As the organisation’s website puts it, AIME’s latest incarnation, the IMAGI-NATION [University], is a ‘global community of problem-solvers and change-makers’ earmarked to end – intentionally – in 2033, leaving behind ‘a legacy of tools, case studies, and a healthier system for all species on earth’. In the meantime, the ‘innovative platform is set to revolutionize how we solve global challenges, fostering a community of thinkers, dreamers, and doers’. In other words, AIME has entered the economies of algorithmic data, decentralisation, and gamification.

I have no intention of reviewing this book. What is there to review? The story it tells is one we are told every day. It does not need telling. You know it already –  a story that is not a story at all.

On page 20 of my advance copy of 7½, I insert a line in the margin: ‘Starting to sound like Sōseki’s Kusamakura here’. I had met the author of the passage – a man named Christos Tsiolkas – at the Sydney Writers’ Festival in May, sidling up to the Clare Hotel breakfast bar at an enviably early hour each morning to enjoy fruit and festival conversation. As my pen hovers, I wonder how that gregarious and personable figure squares with the bittersweet register of this novel.

Back when it was all beginning, when everything was new and makeshift and oddly tentative; when the sounds of Faye Wong echoed through Tower Records; when the media could channel a message via magazines bearing Fiona Apple’s face, and television sets, those ancient conduits, mainlined Friends and Seinfeld and NYPD Blue; when everything was tuned to the suffering channel, The X-Files was concluding its third season, and Jackie Chan was launching his fourth Police Story; when all of this seemed obscurely relevant, three men – Jonathan Franzen, David Foster Wallace, and Mark Leyner – sat down to talk with Charlie Rose. Their topic? The future of fiction.

Let’s start with a portrait. The year is 1993. The book is My Kind of People. Its author is Wayne Coolwell, a journalist. Who are Coolwell’s kind of people? Ernie Dingo, for one. Sandra Eades. Noel Pearson. Archie Roach. And there, sandwiched between opera singer Maroochy Barambah and dancer Linda Bonson is Stan Grant, aged thirty. Circa 1993, Grant is a breakthrough television presenter and journalist whose mother remembers him coming home to read the newspaper while the other kids went to play footy. ‘[T]here was a maturity and a sense of order about him,’ Coolwell writes. The order belies his parents’ life of ‘tin humpies, dirt floors, and usually only the one bed for all the kids in the family’.

During a 1995 television interview on Charlie Rose soon after the publication of Martin Amis’s The Information, another long novel, there is a moment when, as Rose begins to read the opening passage, Amis’s mouth visibly slackens. Silently he intones the first lines. His hand (often tentatively raised toward his chin in interviews) searches out his forehead. There is a spectral waver in his gaze, a registering (as if accommodating, or incorporating, new information). He looks adrift, unmoored. Free-floating. One has the sense of a man assimilating his own self as it is spoken back to him. For a moment, he seems precarious.

Acknowledging the limits of Acknowledgments of Country, the Wiradjuri artist Jazz Money once wrote:

whitefellas try to acknowledge things
but they do it wrong
they say
           before we begin I’d like to pay my respects
not understanding
that there isn’t a time before it begins
it has all already begun