NonFiction

Poor communication has long been activism’s Achilles heel. Engaging the wider populace and influencing opinion rely as much on the effective, reliable delivery of a message as on well-organised ideas and events. We may be loath to admit it, but intelligent public relations can aid any pursuit – advocatory, activist, or otherwise.

It is from this perspective that the expansive new publication How to Make Trouble and Influence People: Pranks, hoaxes, graffiti & mischief-making takes its cue. Compiled and written by Melbourne writer, zine-maker, and community radio presenter Iain McIntyre, this vividly illustrated volume documents not only an unofficial history of Australian protest, activism, and all-round cheek, but the connections between political trouble-making and its ability to influence popular opinion. It succeeds, for the most part.

John Joseph Cahill (1891–1959) rose from humble beginnings as a railway worker to become the premier of New South Wales during the 1950s. Although more interested in listening to band music on the wireless than in anything approaching High Culture, he was nonetheless instrumental in championing the cause of the Sydney Opera House. Ordinary working people, he believed, were entitled to more than just the essentials of life. Peter Golding’s intriguing biography will introduce many people to the life and career of this rough, politically hardened but fundamentally decent Labor politician.

In under a decade Bill Henson has managed, by careful and strategic marketing, to become probably Australia’s leading art photographer. This status is based on the precise circulation of three or four exhibitions of work, Untitled Sequence 1979, the Untitled 1980–82 series, the Untitled 1983–84 series, and the Untitled 1985–86 series. The titles indicate a continuity of practice rather than anything else, a statement that the photographer has been engaged throughout this time in producing work. By an economic placement of the work in different commercial and public galleries around the country and in contemporary survey shows, such as the 1981 Perspecta and more significantly, the Australian Bicentennial Perspecta, Henson has managed to maximize the exposure and impact of his work. The Australian Bicentennial Perspecta provides a useful means of circulating the work internationally (the exhibition has been shown in Germany), although Henson, like most of us, does not really need the bicentennial; it simply provides a free trip into the international market in which Henson’s work is already placed by virtue of its content and formal qualities.

In 1858, a year before Queensland separated from the colony of New South Wales, Theophilus Pugh wrote in the first history of Queensland: ‘Difficult indeed will be the task of the historian who hereafter attempts to chronicle the events connected with the early days of this now important settlement.’ Authors of the subsequent nineteen histories of Queensland, including Ross Fitzgerald, Lyndon Megarrity and David Symons, would have been well advised to heed Pugh’s prescient warning.

The recent, sometimes heated, debate among policy experts and commentators about Australia’s Defence White Paper has helped give focus to a curious paradox: that for the last two decades or so, since the release of the Defence of Australia White Paper in 1987, there has been a profound disconnection between defence planning and procurement and the actual operations conducted by the Australian Defence Force (ADF). With its focus on major new spending commitments on submarines, frigates and the Joint Strike Fighter in the midst of ongoing operations in Afghanistan, Timor-Leste and the Solomon Islands – which require none of these big-ticket items but which have, at times, stretched the ADF’s deployable capacity – the present White Paper risks falling into the same trap.

This excellent new volume, a product of the Australian War Memorial’s major research project on the history of Australian peacekeeping, provides a stirring corrective to this enduring paradox. Peacekeeping, its editors argue and contributors demonstrate, is a distinctive military activity that requires special skills, resources and equipment. It is always complex, and sometimes highly dangerous.

‘Boy he Cry’ or ‘Gwama’idou’ is the name of a boat owned by one of the inhabitants on Nuakata, the Melanesian Island that is the setting for Roger Averill’s odyssey. The boat is a canoe, hand-carved and painted yellow, with a bright plastic sail, so there is something incongruous about its poignant caption, which, as Averill learns, refers to a local expression: when a boy is hungry and cries for fish, his father must go out and catch it, so demonstrating his love for the child. In this case, there is an additional melancholic twist because Guli, the owner of the canoe, is separated from his son and unable to hear him cry. Averill’s story is permeated by a doubleness of mood that takes a while to reveal itself.

The latest Antipodes opens with Katherine Bode’s provocative discussion of Roger McDonald’s The Ballad of Desmond Kale. Dissecting McDonald’s ‘fantasy of an all-white, all-male Australian society’, Bode’s essay also criticises Inga Clendinnen for exempting McDonald’s novel from her much-aired arguments against historical fiction. Bernadette Brennan draws on Maurice Blanchot to explore ‘the ungraspable experience of death’ evoked in works by Alex Miller and Noel Rowe, and Lyn McCredden has philosopher René Girard in mind when revisiting the familiar territory of the Lindy Chamberlain case and the ‘rituals of perpetual scapegoating’. Helen Gildfind ‘meets’ Janet Frame through Frame’s autobiographies, and reflects on the ‘reader’s power to decide the autobiographical status of a text’. The result is interestingly self-reflexive, but some readers might prefer more Frame and less Gildfind.

Providence, understood as God’s governance and care of the world, has an important place in religion. Church leaders speak of it with a view to giving comfort in adversity, especially when there has been large-scale loss of life, as in terrorist attacks or earthquakes. There is often some defensiveness in this appeal to providence because of the tension between belief in a loving and all-powerful God and the occurrence of what could be seen as preventable evil. Genevieve Lloyd – the first female professor of philosophy appointed in Australia, now retired – discusses providence in Christian belief, especially in considering Augustine’s thoughts, in late antiquity, on divine justice and the ‘ordering’ of evil, and Leibniz’s bold attempt, in early modernity, to reconcile divine providence with evil, and freedom with necessity, in ‘the best of all possible worlds’. There is attention, too, to Voltaire’s sharp critique of facile optimism, and to Hume’s sceptical probing of what can be known with certainty in these matters. More generally, Providence Lost explores the long tradition of philosophical inquiry, from the Greek tragedians to modern times, that gave rise to a range of different conceptions of providence in the context of human freedom, necessity, fate and fortune.

The author of The Post-American World, Fareed Zakaria, has a reputation that suggests the prototype for the twenty-first century Renaissance man. Zakaria was born in India, with Muslim roots but a secular upbringing. He was educated at a Christian school, then at Yale and Harvard. He studied international relations with two luminaries in the field, Samuel P. Huntington and Stanley Hoffmann. Add to this good looks, a facility with words and experience in journalism, and it is no wonder that it was he who succeeded in getting a serious foreign affairs show on to CNN