Oxford University Press

Feminism is one of the great, enduring intellectual movements of the twentieth century. This collection of essays, mainly by academics, examines how that movement has advanced to date and where it appears to be headed.

As a preliminary I must say, frankly, that I am hardly interested in canonised literary culture. And having known for a long time that it is absurd to criticise the conventional literary establishment and then expect its attention or affection, I can also say that canonical inclusion has never been a personal aspiration. However, I am alert to the ramifications of the processes of historicisation. I don’t want to sound high-falutin’ but I’ll begin with Nietzsche who began his enquiry into the value of history with a gem from Goethe: ‘In any case I hate everything that merely instructs me without augmenting or directly invigorating my activity.’

I have had a haunted week reviewing the The Oxford Companion to Australian Folklore; haunted by a host of inadequately credited or totally omitted characters and folklore subjects clamouring for their status and value to be recognised. Thus, in that vast penumbra of lost souls, the plaintive cries of characters such as Ginger Meggs, the Magic Pudding, and the Banksia Men, Rolf Harris and Barry Humphries, together with subjects such as Strine, Rhyming Talk, Hanging Rock, Ghosts, and Oral History, have begged for their recognition! And swelling their ranks are those who only got a toehold in the door, so cursory is their mention: Dad and Dave, Joseph Jacobs, Marion Sinclair, Clancy of the Overflow, the Man from Snowy River, et al.

At last, books about Such is Life and its endearingly attractive, quixotically sophisticated author, Joseph Furphy, are coming out. Three in the last few months is a welcome harvest, certainly a happier response than Furphy got during the prolonged Wilcannia showers of his life.

In his 1980 bibliography of Bernard Smith’s published works, Australian Art and Architecture (1980), Tony Bradley lists, exclusive of books, well over 200 articles, book reviews, and other miscellaneous items. Allowing for articles written after 1980 and four previously unpublished, The Critic as Advocate contains sixty works from Bradley’s list. Previous collections of Smith’s essays, The Antipodean Manifesto (1976) and The Death of the Artist as Hero (1988) each contains about twenty republished essays – leaving Smith still with over a hundred for future recycling. If this is to be the case it is perhaps well to look at the value or otherwise of this type of enterprise.

Graham Seal, author of this invaluable new survey of Australian folklore, hopes this book will ‘explode the pernicious and persistent myth that Australia has no folklore’, a cultural lie he illustrates on the opening page by trotting out a familiar scapegoat in the form of a visiting Englishman carping about the lack of folksong in this country. This seems to me to base the book on an unnecessary and even false premise. Most Australians, I would have thought, are aware either consciously or subconsciously of a national body of folklore – it’s just that assiduous nationalists have hacked away the corpus by single-mindedly promoting the paraphernalia of the bush mythology: the pioneers, the bushrangers, the heroes and anti-heroes of sport and war.

Australian attitudes to strong leaders, big bosses and tall poppies are said to be simply disrespectful, but are in fact ambiguous. Our high culture constructs a version of low culture which is defined as wittily cock-snooking, and rejoices in, its ironic one-liners. G.A. Wilkes quotes as slightly canonical an account of a Gallipoli digger giving a vulgar, impromptu brush-off to General Birdwood. Again, we could reflect on how literary culture in Australia despises the monarchy, whereas the popular imagination still rejoices in Royal visits.