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Biography

Art, Love and Life accompanies the exhibition of the same name at the Queensland Art Gallery. This substantial book contains eight short essays by six authors, with a brief checklist of the works included in the exhibition towards the end of the publication. There is also a useful chronology.

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The Hare With Amber Eyes tells the migration story of ‘a very large collection of very small objects’, specifically 264 netsuke (pronounced like ‘jet ski’, from the Japanese characters for ne and tsuke, meaning ‘root’ and ‘attach’). Netsuke are small pieces of ivory, wood, metal, ceramic, or some other material, carved or otherwise decorated, and perforated for use as a toggle that tucks behind the belt or sash of a kosode or kimono (obi). From it a purse or more usually a small box with compartments (inro) may be suspended by a stout silken cord, and fastened with sliding beads (ojime). Netsuke evolved in seventeenth-century Japan to embrace an almost limitless number of decorative forms and shapes, increasingly prized, through the eighteenth century, as miniature sculptures on their own, nevertheless conforming to the basic requirement of their original function: namely, to allow a cord to be threaded through some sort of eye – in the case of the eponymous hare with the amber eyes this is achieved by the contrivance of a cocked hind leg; such strategies became more and more ingenious as netsuke proliferated – and also adhering to a roughly uniform size of between one and two inches in diameter, occasionally more. Ideally, netsuke nestle comfortably in the palm of the hand. Indeed, part of their aesthetic appeal is to the sense of touch, so deployed.

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In a review on quite another subject for ABR’s recent summer issue (‘Barry by Edna’, December 2010–January 2011), I had occasion to invoke the career of Michael Holroyd, ‘reigning, if ailing, king of English biographers’, as I dubbed him. On the basis of his well-publicised illness, I sadly but confidently declared that Holroyd’s joint biographical study of the Irving and Terry theatrical dynasties, A Strange Eventful History (2008), was ‘likely to be his last’. How delightful now to be proved wrong with the appearance of A Book of Secrets.

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The business of authoring another person’s life is problematic and potentially dangerous. You need to be brave to write biography. It is not just the labour involved, or the obsessive research involving more travel and hours of work than can be deemed cost-effective; it also requires a self-exposing judiciousness. At every stage in the procedure decisions are made, not with the support of a committee or a line manager, but usually by the biographer alone. The rightness or wrongness of these decisions affects not only the selection and handling of the material, but also almost every aspect of the project, from the initial negotiations with descendants of your subject, the literary executor or interested parties, to the publicity that surrounds the book’s publication.

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Susan Sheridan’s Nine Lives, a ‘group biography’, analyses the life stories and literary achievements of nine Australian women writers. The purpose, according to Sheridan, is not only to rediscover the life story of each, but also, by exploring their publishing and aesthetic context, to create a ‘fresh configuration’ of our literary history.

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If any book market is nearing saturation, it must be the Nietzsche one, yet new titles keep appearing. Julian Young’s biography, Nietzsche: A Philosophical Biography, is unusual, given the author’s academic repute as a Nietzsche scholar. Young acutely surveys Nietzsche’s life, while offering erudite accounts of his philosophy. As Young observes in explaining Nietzsche’s own self-referential style, ‘biographies sweeten the hard-to-swallow pill of philosophy’, and this is also true of Young’s book. Moreover, while Young clearly loves Nietzsche, this book is not written in the sycophantic style that is common of the genre (Nietzsche’s philosophy is criticised in many places, as is Nietzsche himself).

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To write about a biographer is to be aware of a presence, psychologically if not spectrally, sitting on your shoulder. This presence is not an angel, more like an imp, the minor demon that arouses bad deeds, or thoughts. In writing about a biographer we can feel not angelic inspiration, but the imp of doubt, saying: This is not good enough, I could do better.

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Australia’s feisty first female High Court judge

John Bryson

 

From Moree to Mabo: The Mary Gaudron Story
by Pamela Burton
UWA Publishing, $49.95 pb, 511 pp, 9781742580982

 

H.V. Evatt, on the hustings during an election campaign, was asked by an eig ...

In retrospect, it seems hard to explain the widespread influence of the anthropologist Claude Lévi-Strauss. When he died at the age of one hundred in 2009, the New York Times said in its obituary that he was ‘the French anthropologist whose revolutionary studies of what was once called “primitive man” transformed Western understanding of the nature of culture, custom and civilization’. It was a typically inflated assessment. Not so Patrick Wilcken’s excellent biography of Lévi-Strauss, which brings into sharp focus the extremely idiosyncratic nature of his oeuvre, while at the same time showing how it managed to catch a post-World War II Modernist wave of popularity. When the intellectual surf rolled out again later in the century, Lévi-Strauss was left standing alone, but by then that was exactly how he liked it.

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In September 1857, after twenty-one years of marriage, Charles Dickens began the eight-month long process of separating himself from his wife, Catherine. At forty-two years of age, Catherine had given birth to ten children and managed Dickens’s large household. Until the mid 1850s she and Dickens seemed to enjoy a happy partnership, yet by 1858 Catherine was exiled from the family home and cut off from all but one of her children.

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