Australian History

Tony Moore’s engaging account of Australian bohemians begins with Marcus Clarke and takes us through to Julian Assange. Along the way we encounter Australian bohemia in its diverse expressions, from the art of the Heidelberg School, writing of the Bulletin, high jinks of 1920s Sydney bohemia to the Sydney Push, Melbourne Drift, 1960s counterculture (in both its local and London expatriate manifestations), cultured larrikins of 1970s ‘new nationalism’, punk, post-punk, and much else. Here is the historian as impresario, assembling an extraordinary cast across 150 years of Australian cultural history. To bring them all together without producing an inedible stew is a major achievement in itself.

In the 1890s the six Australian colonies were preoccupied not only with getting a fair deal over tariffs and customs – and maintaining the purity of the Anglo-Saxon race – but also with the location of the national capital. Denizens of Melbourne and Sydney felt that it should be one of them. The compromise was a capital in New South Wales, closer to Sydney than Melbourne, but with Melbourne as the seat of federal government until it was constructed.

Fire, more than any other thing, challenges the divide between the cultural and the natural, between being human and the non-human world. We make a pact, if not with a devil, at least with terrible danger when we use fire; and it is a pact, despite how it might seem in our urban modernity, over which we have no choice. We need fire. It doesn’t need us. If it truly had character, as it so often seems to, it would be indifferent, callous, cruel. And it is this that cooks our food and warms our toes.

Even the most seasoned political observers would have been surprised at the Palmer United Party’s triumph at the federal election, which saw it claim three seats in the Senate. Was it a stroke of luck or the work of a remarkable political strategist? In any case, the political fate of the PUP’s founder remains undecided ...

To judge by John McLaren’s thought-provoking survey of 200 years of writing about Melbourne, the city’s most insidious negative feature for many observers – wrong-headed though they may be – is dullness. In George Johnston’s My Brother Jack (1964), the narrator David Meredith rails against the suburbs as ‘worse than slums. They betrayed nothing of anger or revolt or resentment; they lacked the grim adventure of true poverty; they had no suffering, because they had mortgaged this right to secure a sad acceptance of suburban respectability that ranked them a step or two higher than the true, dangerous slums of Fitzroy or Collingwood.’ In affluent suburbs like Malvern, Graham McInnes in The Road to Gundagai, a memoir first published in 1965, saw ‘immense deserts of brick and terracotta, or wood and galvanised iron [that] induce a sense of overpowering dullness, a stupefying sameness, a worthy, plodding, pedestrian middle-class, low church conformity’.

William Macmahon Ball (1901–86) was many things: an academic, a diplomat, a writer, and what we would now refer to as a ‘public intellectual’. As Ai Kobayashi’s new study of this fascinating man ably demonstrates, Ball was predominantly an educator. In the classroom, through books, and in the media, Ball encouraged his audience to reflect more deeply and actively on Australia’s relations with the outside world. From World War II onwards, Australia’s relationship with Asia was among his chief concerns. During his time as Professor of Political Science at Melbourne University (1949–68), Ball did much to accelerate the development of Asian studies in Australia.

Kay Dreyfus was inspired to write about the Weintraubs Syncopators after seeing a German documentary at the Melbourne Jewish Film Festival in 2000. The film recounted the story of this interwar dance and variety band, which had earned fame in Josef von Sternberg’s The Blue Angel (1930), and later used a European tour to escape from Hitler’s jazz- and Jew-hating régime. After a music-driven adventure across Russia and Asia, the group believed it had found a haven when it reached Australia in 1937, and secured a residency in Sydney’s high-society Prince’s restaurant. Then disaster struck. Accused of espionage, musicians accustomed to celebrity suddenly found themselves interned. Although they were later released, the band never reformed. Dreyfus was intrigued by the Syncopators’ story, but it was the film’s assertion of Australian responsibility for their destruction that piqued her intellectual curiosity.

It is not often that a truly ground-breaking work appears, publishers’ hype notwithstanding. Paul Eggert has produced two such works in the one year, which must be a record. Both relate to Henry Lawson (1867–1922), arguably the most famous Australian writer of all time.

Among all the myriad characters, brilliant and brutish, fraudulent and fabulous, who lobbed into New South Wales in the mid-nineteenth century, Ludwig Leichhardt, born in rural Prussia 200 years ago, was in a class of his own.

On 7 September 2010, seventeen days after the last federal election, the Australian Labor Party, led by Julia Gillard, just managed to crawl across the electoral line, thanks entirely to the support of independent MPs. In constitutional terms, the ALP had passed the only test needed to form government: a majority on the floor of the House of Representatives. But it soon became abundantly clear that for recently deposed Prime Minister Kevin Rudd, for Tony Abbott’s Opposition, deprived of victory by such a narrow margin, and for Coalition supporters in the media and elsewhere, this fact would not be respected.