Australian Society

Coaches and journalists are the high priests of sport. The former determine the liturgy; the latter explain, comment on, and provide judgments and recommendations for reform to the great unwashed. Roy Masters has performed both roles. He coached the rugby league clubs Western Suburbs (1978–81) and St George (1982–87) and has for two decades been a font of insight, mainly on rugby league, for readers of the Sydney Morning Herald. His journalism has combined intelligence, larrikinism and an eye for the absurd.

B.A. Santamaria is given to self-dramatization. His autobiography (1981) was subtitled Against the tide but he was not metaphorically explicit as to whether the tide was going out or coming in. For myself I do not want to think of Santamaria behaving with Canute-like megalomania; I prefer to envisage him backstroking towards shore with a rear-vision snorkel, spouting against the undertow of inevitable social change, and praying for some apocalyptic dumper to preserve him from the future agoraphobic shock of an ever-widening ocean.

Late in 1986, the Australian Bicentennial Authority took sixty celebrities off to Uluru to make the television advertisement containing the jingle ‘Celebration of a Nation’. Just as the shoot finished, a heavy storm broke, prompting the stars to run for cover. ‘Oh, darling,’ cried Jeanne Little, a popular television personality at the time. ‘The real Australia’s quite frightening, isn’t it?’

Many people have heard of Gerald Ridsdale, defrocked Catholic priest of the diocese of Ballarat and a notorious convicted paedophile. But comparatively few people have heard of Ridsdale’s contemporary John Day. A priest in the same diocese, he too preyed upon many hundreds of children who came under his pastoral care. Ridsdale, who for a time served as Day’s curate in Sacred Heart parish, Mildura, is in prison; Day, however, officially remained a priest in good standing until his death in 1978 at the age of seventy-four. He was only temporarily removed from active ministry and never faced court for his crimes. This was not because they were never investigated, but because church and state colluded to suppress public knowledge of them.

Bigger than Bradman and Phar Lap combined, no Australian legend has endured the ages quite like the ‘fair go’. Egalitarianism is as central to Australian identity as exceptionalism is to the United States. The promises that underpin these mythologies are as contentious as they are seductive ...

Public Sydney: Drawing the City is a large and beautiful book. Its size recalls William Hardy Wilson’s Old Colonial Architecture in New South Wales and Tasmania (1924) and other folio-sized books produced by architect–authors such as Andrea Palladio, James Stuart and Nicholas Revett, and Richard Phené Spiers. Their luxurious size was dictated by the reproduction of drawings at a scale where maximum information might be imparted – like the encyclopedic data provided by a map or an atlas, or an architect’s working drawing. The size of Public Sydney has been determined by the scale of Sydney’s plan view, and special note should be made of the book’s consistent placement of historic drawings – very carefully done – so that, at various moments, one can deduce a longitudinal account of the city’s development.

When Paul Raphael Montford (1868–1938) settled in Melbourne in 1923, one press report claimed that he was ‘one of England’s best-known sculptors’, but despite having created works for the façade of the Victoria and Albert Museum and for Westminster Abbey, as well as numerous public sculptures in Australia, his work is not well known in either country. His reputation has always been overshadowed by his infinitely more successful and slightly older contemporary and rival, Bertram Mackennal.

The Aborigines of Australia are among the more land-rich of colonised peoples. More than one fifth of Australia is under Aboriginal ownership, and a perpetual fund – established by Labor and fattened by Coalition and Labor governments – will add to this estate. To examine this recent change in Australian real estate as a ‘quiet revolution’ was a good choice of theme by Marcia Langton.

How effective is a voice of reason in a climate of fear? In his introduction to this book, Professor Ian Lowe, president of the Australian Conservation Foundation and Emeritus Professor of Science, Technology and Society at Griffith University says that he is ‘incorrigibly optimistic’ about the role of education in assisting us to make wise decisions about our future. Over the past twenty years, he has written twelve books, including A Big Fix: Radical solutions for Australia’s environmental crisis (2005) and Living in the Hothouse: How global warming affects Australia (2005), forty-five book chapters, more than thirty journal articles and six hundred columns for various publications. That work has been written for the general public, not just the scientific community.

Alberto Dominguez identified himself as un Australiano de habla hispana – a Spanish-speaking Australian. As such, he gave enormously to the Spanish-speaking community of Sydney. Dominguez was a radio broadcaster with SBS and community radio stations in western Sydney, and a founding member of several Latin American cultural organisations. For many Spanish-speaking Australians who came as refugees from Latin America, Dominguez’s radio-voice provided them with essential information and helped them settle in. Yet when he died as a passenger aboard American Airlines flight 11, which struck the northern tower of the World Trade Centre in September 2001, most media in Australia identified him only as an Uruguayan-born migrant, a father of four and a Qantas baggage-handler. There was little mention of his work in radio, or his prominence amongst the Spanish-speaking community. Bel Vidal, whose essay opens this anthology of stories, essays and poems, asks that Australians remember Dominguez – the first Australian to die in the World Trade Centre attacks – as more than a migrant who, decades after his arrival, still lacked fluency in English. Vidal, herself a migrant from Bolivia, argues that the civic contributions made by Dominguez in his first language deserve a place in Australian history and culture.