Memoir

Helga Griffin (née Girschik), conscious that memories differ and that her own is not infallible, is careful to respect the other people implicated in her story. Aware of her responsibility to them, she is nonetheless committed to breaking what she calls the Schweigen, the long silence. Sing Me That Lovely Song Again is highly apposite in its account of the damaging experience of internment. During the years of World War II, the Girschik family were incarcerated as enemy aliens in a camp at Tatura, in northern Victoria. They were displaced persons. The adults were fated to spend what should have been highly productive years trapped in a frustrating stasis that was to have long-term effects. For the children, this experience must have been formative. How were they to understand their confinement and the distress of the adults? This resonates strongly when we consider the ‘illegal aliens’ or refugees, many of them children, recently locked up in detention centres in this country. Although Griffin does not make this parallel explicit, it is implicit in the way her narrative situates her family’s experience within a larger historical context.

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Elaine Lewis established and ran the Australian Bookshop in Paris from 1996 to 1998. It acted as an outlet in France for Australian books, a nexus for travelling Australian writers and a cultural hub in the Parisian arts scene. This is the story of the bookshop in its heyday, before Lewis returned to Australia and the bookshop retired to an online existence.

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I had never been to Adelaide in my life when I arrived for an interview that, as it turned out, would result in my spending the next twenty-five years in South Australia. The early November heat was too much for my Melbourne best suit, and I was carrying my coat when I walked gratefully into a city pub for a post-interview beer. In the bar – air conditioned down to a level threatening patrons with cryogenic suspension – I tried Southwark and then West End, finding both just drinkable, and lingered in front of a wall poster about the Beaumont children, by that time missing for nine or ten months.

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I first met Sir Bruce Williams as a wise and wry voice in sceptical register at meetings of the Senate and its Finance Committee at the University of Sydney in the late 1990s. His service to these bodies followed a distinguished career as an academic, economist, university administrator and adviser to governments on policy formulation and implementation in higher education, science and technology. His is a public life that now extends over half a century and spans both Australia and the UK. The most prominent segment in Williams’s long and influential association with higher education in Australia is his time as vice-chancellor of the University of Sydney from 1967 to 1981, a period that he characterises as ‘discontent and disruption’: student and staff ‘revolt’, the protest movements against the Vietnam War and apartheid. It also saw the beginning to some modifications of the university’s hierarchical and gender structures ... (read more)

When is it morally defensible to take one’s own life? Whenever, might be the first response: it is, after all, one’s own life. While the church still regards it as a grave sin, attempted suicide is not a crime, though helping someone else to commit suicide is. Yet does not a desire to end one’s life at a time of one’s own choosing have to be weighed against the pain it might cause others? Is suicide not a statement to family and friends that whatever love, care and support they have given, it was not enough?

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By definition, chiaroscuro is Italian for lightdark; in practice, it is a technique wielded by painters and graphic artists, whereby dynamic applications of highlight and shade are contrasted for dramatic impact. Along with Rembrandt and Caravaggio, Audrey Evans proves herself to be a master of chiaroscuro in her memoir, Many Lifetimes. One can see the hand of the artist as she sketches her truths in simple, yet striking, strokes; Evans writes with a raw honesty that turns a spotlight onto chosen moments in her life, and allows others to remain enveloped in darkness.

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This book is a double-barrelled memoir, its two authors providing, at heart, a first- and second-generation account of the Burma Railway and its resonances down their line. It’s arc is wider though, and it’s preoccupations more universal, than a simple family history, if there is such a thing. Arch Flanagan, the patriarch and veteran, contributes five pieces, two of memoir, two short stories and an obituary. Martin, son and searcher, intersects these texts with a narrative of his own, alternately probing the spaces and interrogating the players of this history.

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This is a book for people interested in the law, politics and the institutions of public life, areas in which Sir Edward Woodward was actively involved for the last half century. It is a record of achievement and provides an interesting and clear-eyed perspective on many of the important issues of that period.

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In 1961 a young Noeline Brown was playing in Terence Rattigan’s The Sleeping Prince (1954) at the Pocket Playhouse in Sydenham – ‘just across the Princes Highway from Tempe Tip’, as she characteristically locates it – when Vivien Leigh, on tour with the Old Vic, came to see a specially arranged Sunday evening performance. From the moment she emerged from the chauffeured limousine, Leigh was the star of the show. She was, Brown recalls, ‘wearing a gorgeous, waist-length mink jacket’, and ‘there were strands of lustrous pearls and sparkling diamonds on her delicate throat and hands’. Brown, on the other hand, ‘was in a dress my Mum had made’. That contrast, between theatrical elegance and put-upon pathos, has been the essence of Brown’s own style ever since, and the key to her success as a comedian and an actor. She hid under a large picture hat to introduce Mavis Bramston, a parody of English self-assurance, to a bemused public in 1964. At the other end of the register, her world-weary, ‘You’re not wrong, Narelle’, delivered in a way that was both funny and sad, outlived its many iterations on the televised version of The Naked Vicar Show (1977) to become part of the Australian lexicon.

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To state the case bluntly, is there in fact any place for opera in the twenty-first century? What is the use of opera? Many would say that it is a moribund art form, traditional and arthritic, class-ridden, a minority and élitist pursuit of an arcane society harbouring secret rituals in the mode of cabbalists with their adherence to vision and the genealogy of seers. My questions suggest some kind of crisis. Yet they are unanswerable because, like all art at a profound level, opera is useless.

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