Greg Dening

Donald Horne: critics and negotiators

The general idea of ‘public intellectual life’ is more useful than the particular idea of’ the public intellectual’. ‘Public intellectual life’ is a public manifestation of what I called in The Public Culture ‘the critics’ culture’ of a liberal-democratic state. (It is made possible by the belief in a questioning approach to exist­ence as a central force in society.) However only parts of this critical activity emerge into the public culture; it is these parts that might be thought of as its ‘public intellectual life’. They provide a kind of public acclimatisation society for new ideas. All kinds of people may play a part in working up these ideas down there in the subterranean passages of the critics’ culture and others may take over the business of negotiating them into the public sphere. Many of these ‘negotiators’ are paid public performers in the news and entertainment industries. However some of the ‘critics’ also have a capacity to barge in directly – but only if they have a desire to appeal to people’s imaginations, and the talent to do so. These are the ‘public intellectuals’. Some of them may be one-offs. Some become regulars. They become influential if they articulate ideas that are already in the minds of some of ‘the public’ anyway, if in a more diffuse state. They get nowhere if they don’t. Two of my books, The Lucky Country and Death of the Lucky Country, were prime examples of appealing to interests of which readers were already becoming aware.

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Greg Dening was trained for the Catholic priesthood. He became an outstanding historian of the Pacific, although perhaps better described as an anthropologist-historian, in company with Clifford Geertz, Marshall Sahlins, Nathalie Zemon Davis, and his colleague Rhys Isaac, to whom this book is warmly dedicated. Yet echoes of his initial calling linger in his work, certainly as evidenced in this collection of essays.

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Kingdoms and kingdoms go, but great books last forever. Rowan Ireland’s is a great book. It catches the otherness of a Brazilian religious/political experience tenderly, humbly. It is masterfully academic and lovingly humane at the same time.

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