Non Fiction

These two books on the building of the Thai–Burma railway in World War II are very different in format and tone. Australian film-maker Patti Wright’s Men of the Line is an exquisitely designed collection of stories and images by Australian prisoners of war who were forced to build the railway for their Japanese captors. Wright describes her book as ‘a tribute to the ex-POWs who experienced the best and worst that human nature can offer and returned to tell the tale’. Canadian journalist Robin Rowland’s A River Kwai Story: The Sonkrai Tribunal is a solidly researched investigation that concentrates on F Force, the group of Australian and British prisoners that suffered the worst death rate on the railway, and the postwar war crimes trial that found seven Japanese soldiers guilty of the ‘inhumane treatment’ of these men. Rowland concludes that the Japanese did commit war crimes; she also exposes failures by Australian and British officers that increased the POWs’ suffering.

In 1881 Charles O’Neill abandoned a career in New Zealand and moved to Sydney, settling in The Rocks, close to the Marist fathers at St Patrick’s on Church Hill. Soon he had gathered about him a group of men keen to do something about the poverty they saw around them under the name of the Society of St Vincent de Paul. O’Neill was then in his early fifties, having been born in 1828 in Dumbarton, Scotland, the youngest of eleven children in the family of Irish Catholic parents.

The Australian Performing Group (APG) and its associated theatre space, the Pram Factory, form one of the legends of Australian theatre. And like all legends, the stories that people tell of it inevitably conflate the truth of what it actually was – or wasn’t, as the case may be. Somewhere back in 1969 – or was it 1970? – a group of enthusiastic thespians decided to take on the world (or at least their own preconceptions of it), and shake up the theatrical Establishment. Legend has it that Australian theatre has never been the same since.

I have commented before in ABR that literary criticism is a rara avis in Australia’s publishing world, so perhaps it is not surprising that Ann Vickery has had to find an overseas publisher for this important contribution to Australia’s literary and cultural history. Whatever its provenance, I have a particular reason for welcoming this contextualising study of the work and times of six women poets of the early twentieth century: Mary Gilmore, Marie Pitt, Mary Fullerton, Anna Wickham, Zora Cross, Lesbia Harford and Nettie Palmer.

We begin by peering through a window, watching a carpenter hard at work, engaged, precise, among tools and apprentices. Suddenly, we are glimpsing a lab technician working on rabbit cadavers; next, we are in a concert hall, our eyes keenly directed toward the conductor. We encounter these three craftsmen many times throughout Richard Sennett’s enthralling inquiry into the nature of craftsmanship. Their ranks are joined by ancient weavers, medieval goldsmiths, Linux programmers, brick-builders, luthiers, architects, glassblowers and those who constructed the first atomic bomb.

Laura Riding, sometime poet and citrus-grower has risen from the grave to deliver this series of attacks on poetry and its untruthfulness. She comes back to us now in a posthumous gathering of essays and shorter notes, The Failure of Poetry: The Promise of Language. It will certainly get people’s backs up.

A Family History of Smoking, the most recent of Andrew Riemer’s memoirs, focuses on the world of his great-grandparents, his grandparents, and his parents. In so doing, it traces Hungary from the days of the Austro-Hungarian empire and its collapse at the end of the Great War, on through the brief springtime of the 1930s and the chaos of displacement and destruction of World War II. It is a rich and rewarding memoir.

This is an honest, modest report of what students and teachers across the country think about the teaching of Australian history in schools. Anna Clark has allowed her subjects to speak for themselves; being a scrupulous historian, she has not edited their offerings. So we hear words like these: ‘Now they’re having like record numbers [at Anzac Day], and like huge ceremonies all over Australia and they’re like young people that respect it’; and ‘Reading a textbook, when you have to like read three pages of a textbook, and then the teacher’s like, “Do the questions”...’ An enduring value of this book will be its record of teenagers’ spoken English in the first decade of the twenty-first century. It makes for rather tiresome reading, but it is salutary to be constantly reminded of where students are at, like.

Michael Bernard Kelly is perhaps best known for his association with the Rainbow Sash Movement, a group of gay and lesbian Catholics and their supporters who have, from time to time, been refused Holy Communion when attending Mass wearing the rainbow sash. Cardinal Pell, formerly archbishop of Melbourne, now of Sydney, has been a particular target. Kelly describes himself as the movement’s ‘writer, spokesperson and co-convenor’. For him the sash is ‘a symbol of gay visibility and dignity within the Catholic Church’, and the movement challenges what he sees as the hypocrisy of the Church’s continuing condemnation of homosexuality.

Each of these memoirs – Births Deaths Marriages: true tales, by Georgia Blain, and The After Life: A Memoir, by Kathleen Stewart – is the work of an accomplished novelist, and each writer is well aware of the risks involved in the shift of mode. If the novel, as Blain maintains, provides a place for the writer to hide, the memoir is the place of self-exposure, of speaking the truth, or a version of the truth. Although it is the wellspring of all creativity, to write about the life, to pin it down, is in a sense to distort it. Memory is unreliable and bias is inevitable. There is also the problem of exposing others, and the others in each of these memoirs are easily identified. Each writer faces the challenges of memoir in an entirely different way. The narrative voice in Births Deaths Marriages is thoughtful and contemplative; the account qualified at times by self-doubt. Stewart’s account, on the other hand, is sure of its truth. It is dramatic, forceful and defiant.