Australian History

In 1936, West Australian MP Leslie Craig stated in parliament that the (then) current figure of Aboriginal ‘half-castes’ in Australia – approximately 4000 – would soon number 40,000 if something were not done to stem the tide of this growing problem. Seventy years later, in 2006, a federal member of parliament has suggested that Australia is in danger of ‘aborting itself out of existence’ and becoming ‘a Muslim nation in fifty years’ time’ – and this only a few months after the Cronulla race riots. It is clear that race-based fears are still prevalent in our predominantly white Australia. Henry Reynolds’s latest book, Nowhere People – like most of his books – is as much an analysis of our contemporary society as it is an historical examination of how international theories of race shaped Australia’s identity over the past 218 years.

Major historical figures generally attract multiple biographies. Napoleon and Nelson have, reputedly, amassed more than 200 biographies each – with successive waves of interest reflecting the constant need for reinterpretation. But at some point we must strike a declining marginal utility as we tally the titles – biography as running soap opera appears a postmodern accoutrement. In Australia, we have not yet managed to produce a biography of each prime minister – then along comes another on the ‘Little Digger’ Billy Hughes (1862–1952), without doubt one of our most colourful political leaders and written-about subjects. If not 200 titles, then there is certainly a small bookshelf full of respectable studies and serious essays on him, not to mention his own books and the many cameo appearances he makes in political memoirs and other works of his generation. So, do we need another interpretation? Indeed, does this ‘short life’ of ‘King Billy’ offer a new interpretation? Why did Aneurin Hughes – his namesake but no relation, and more on that later – commit to this laborious project?

It is one of the ironies of Jewish life in Australia that it is at once thriving and dying. The Jewish community drew its contemporary renaissance from the influx of postwar Jews from major centres in Eastern Europe, which were annihilated by the Nazis and their collaborators. Mostly victims of anti-Semitic persecution, the immigrants of the 1930s to 1950s brought a deep awareness and love of their culture and religious practice to an agreeable Australia, bolstering a Jewish community which to that time was predominantly British in origin and largely assimilationist. As Suzanne Rutland points out, in what is essentially a book of record, the immigration from Eastern Europe revitalised Jewish life in Australia.

How much do you care about sheep? I mean really care about sheep. Because The Ballad of Desmond Kale is up to its woolly neck in them. It’s an unusual and inspired variation on the classic Australian colonial novel of hunters for fortune, for identity and for redemption. The historical record is filled with accounts of early settlers grappling with the hostile and unpleasant environment. The battle to tame the distinctly un-European landscape has been a recurring theme in Australian literature ever since. As a consequence, the physical landscape has been mythologised. Here, the rhetoric goes, we might find ourselves. The bush and the outback are awarded a spiritual quality. If we can understand this, be at one with the space that was formerly so hostile to us, then maybe we can understand what it means to be Australian.

As Nicholas Jose observed in the November 2005 issue of ABR, the face of South Australian novelist Catherine Spence, currently featured on our $5 note, circulates much more widely than any of her books. Like those of several other nineteenth-century Australian women writers, Spence’s novels were revived in the 1980s but are now once again out of print. So this new edition of her autobiography, extensively annotated and accompanied by letters and a diary never before published, is especially welcome.

In recent years, ‘White Australia’ has become an episode in Australian history whose inception, imperfect execution and demise must be explained. Regina Ganter and her coauthors dwell on its spatial, as well as temporal, limits. ‘In the far northern townships, the dominant lived experience was not of a white Australia but of a polyethnic one.’ In northern coastal towns – particularly Broome, Wyndham, Darwin, Normanton, Cooktown and Cairns – people from Asia flourished and whites were marginal. Indeed, the Asian presence in Australia preceded that of whites. The first two chapters of this vividly illustrated book show a long and intimate association between Macassans and Yolngu (Arnhem Land Aborigines). Yolngu now recognise some citizens of Indonesia as ‘family’, referring to actual lines of descent.

Don Aitken was born in 1937, Hugh Stretton in 1924. They have both had distinguished academic careers, making important contributions to the development of Australian social science, and at various points have been prominent in public debate. Both of these books might be seen as reflections on the current state of Australia, about which the younger Aitken is clearly more optimistic than is Stretton.

The only surviving image of George Bass is surrounded by as much mystery as his death. It is a photograph of a painting that has now disappeared, thought to have been painted in about 1800. A handsome young man looks straight out at the viewer, with a faintly supercilious smirk. His hair is tied back and perhaps powdered – old-fashioned, I would have thought, for a young man in 1800, when Bass was only twenty-nine. Bass is known to every eastern-states schoolchild as half of Bass and Flinders, famous for their exploits in Tom Thumb – actually two different small open boats in which they explored the south coast of New South Wales at different times. Matthew Flinders proposed that Bass Strait be so named because it was Bass’s 1797–98 voyage in a whaleboat that had convinced him that it must be a strait rather than a bay, and led to their circumnavigation of Tasmania in the Norfolk, in 1798–99.

If Melbourne’s claim to be the ‘world’s most liveable city’ can be taken seriously, it is largely because of its capacity for reinvention, the adaptability of its buildings and infrastructure to an expanding population, and changes in transport, communications, patterns of work, and the general lifestyle of its inhabitants.

There was no chaplain aboard the troopship Transylvania as it travelled across the Mediterranean Sea for France in 1916, so the sermon was left to Frank Bethune, a Tasmanian clergyman and private soldier. Bethune rose on the promenade deck and informed the soldiers that, god-fearing or not, they were righting a great wrong and were not heroes, but men. ‘What else do we wish except to go straight forward at the enemy?’ he asked. ‘With our dear ones far behind us and God above us, and our friends on each side of us and only the enemy in front of us – what more do we wish than that?’ Also aboard the ship was Australia’s official war correspondent, Charles Bean. After describing the effect of Bethune’s sermon on the soldiers, Bean delivered the ultimate praise: ‘[There] were tears in many men’s eyes when he finished – and that does not often happen with Australians … And that was because he had put his finger, just for one moment, straight on to the heart of the nation.’