Review – Non-fiction

Margaret Atwood, Negotiating with the dead: A writer on writing (#BookReview)

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My reading for Buried in Print Marcie’s annual MARM month has been both sporadic and minimal, to say the least, but this year I finally got to read a book that has been on my TBR shelves for a long time and that I have planned to read over the last few MARMs. It’s Atwood’s treatise (or manifesto or just plain ponderings) on writing, Negotiating with the dead. Interestingly, in 2003 it won the Independent Publisher Book Award (IPPY) for Autobiography/Memoir. I hadn’t quite thought of it that way, though on reflection I can see it does have a strong element of memoir.

Its origins, however, are not in memoir but in the series of lectures she delivered at the University of Cambridge in 2000, the Empson Lectures, which commemorate literary critic, William Empson. (I recently – and sadly – downsized his most famous book, Seven types of ambiguity, out of my library). Atwood turned those lectures into this set of essays that was published by Cambridge University Press in 2002 (and that I leapt on when I saw it remaindered in 2010).

Subtitled “A writer on writing”, this book is probably not quite what most of us would expect, unless we really know Atwood. As she says in her Introduction, it is not so much about writing as about something more abstract, more existential even, about what is writing, who is the writer, and what are the writer’s relationships with writing, with the reader, with other writers, and with themself. It’s also about the relationship between writing and other art forms, like painting and composing. She says in her Introduction that “it’s about the position the writer find himself in; or herself, which is always a little different”. (Love the little gender reference here.) It’s about what exactly is the writer “up to, why and for whom?”

I rarely do this, but I’m sharing the table of contents for the flavour it gives:

  • Introduction: Into the labyrinth
  • Prologue
  • 1 Orientation: Who do you think you are? What is “a writer,” and how did I become one?
  • 2 Duplicity: The jekyll hand, the hyde hand, and the slippery double Why there are always two?
  • 3 Dedication: The Great God Pen Apollo vs. Mammon: at whose altar should the writer worship?
  • 4 Temptation: Prospero, the Wizard of Oz, Mephisto & Co. Who waves the wand, pulls the strings, or signs the Devil’s book?
  • 5 Communion: Nobody to Nobody The eternal triangle: the writer, the reader, and the book as go-between
  • 6 Descent: Negotiating with the dead Who makes the trip to the Underworld, and why?

There is way too much in the book for me to comment on, but I don’t want to do a general overview either, so I’m just going to share a couple of the ideas that interested me.

One of her main threads concerns “duality” and “doubleness” in writers’ lives. There’s a fundamental duality for a writer – a novelist anyhow – between “the real and the imagined”. She suggests that an inability to distinguish between the two may have had something to do with why she became a writer. This interested me, but it’s not what interested me most in this book. Rather, it was the idea of the writer’s “doubleness”, which she introduces in chapter 2, “Duplicity”, the idea that there is the person who writes and the other person who lives life (walking the dog, eating bran “as a sensible precaution”, and so on). She explains it this way:

All writers are double, for the simple reason that you can never actually meet the author of the book you have just read. Too much time has elapsed between composition and publication, and the person who wrote the book is now a different person.

It’s obvious, of course, but we don’t often think about it. Writers do, though. Take Sofie Laguna, for example. In the recent conversation I attended, she said she wished she’d kept a diary when she was writing her novel to capture the “dance” she’d had between the conscious and the subconscious as she worked through the issues she was confronting. In other words, the Sofie in front of us was not the Sofie who had written that book. In chapter 5, “Communion”, Atwood addresses this issue from a different angle when she talks about the relationship between writers and readers.

Back to the writer, though, Atwood talks about, gives examples of, how different writers handle this doubleness, the degree to which they consciously separate their two selves or don’t. This brought to my mind Brian Castro’s Chinese postman (my review) in which he regularly – consciously of course – shifts between first person and third for the same character, a character who owes much to Castro himself but is not Castro. This may be similar to the example she gives, Jorge Luis Borges’ short story “Borges and I”. It’s also something Helen Garner has often discussed, such as in her essay “I” published in Meanjin in Autumn 2002. Even in her nonfiction works, she “creates a persona”, one that “only a very naive reader would suppose … is exactly, precisely and totally identical with the Helen Garner you might see before you”. My point in saying all this is that I think Atwood is exploring something interesting here. Is it new? I don’t know, but it captures ideas I’m seeing both in statements like those of Laguna and Garner, and in recent fiction where I’m noticing an increasing self-consciousness in writers who are explicitly striving for new forms of expression.

Another double Atwood discusses – one related to but also different from the above – is that between the writer and the writing. The writer dies, for example, but the writing lives on. It brought to mind that murky issue concerning posthumous publication (which was discussed on 746 Books Cathy’s Novellas in November post about Marquez’s Until August). It’s a bit tangential, I guess, but Atwood’s separation of the writer and the writing, her sense of the doubleness of writers, puts another spin on this conundrum.

She discusses other issues too, including that of purpose, to which she gives two chapters (3 and 4), setting the art-for-art’s sake supporters against the moral purpose/social relevance proponents, and which of course touches on that grubby issue of writing to earn money!

It’s an erudite book, in that she marshals many writers, known and unknown to me, to illustrate her ideas, but the arguments are also accessible and invite engagement. I did have questions as I read, but she managed to answer most of them. A good read.

Read for Marcie’s #MARM2025

Margaret Atwood
Negotiating with the dead: A writer on writing
Cambridge: Cambridge University Press, 2002
219pp.
ISBN: 9780521662604

Wayne Bergmann and Madelaine Dickie, Some people want to shoot me (#BookReview)

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Having finally read Wayne Bergmann and Madelaine Dickie’s Some people want to shoot me, I am not surprised that it has been shortlisted in the Nonfiction category of this year’s Western Australian Premier’s Book Awards. It is moving; it is clearly written; and it is informative about big issues. Wayne Bergmann is a Nyikina* man and Madelaine Dickie a kartiya (white) woman, making this one of those collaborative novels I wrote about recently.

Before I continue, a little on its form. This is a work of nonfiction. It is essentially memoir, written in third person by Bergmann and his collaborator, Dickie. And, being a memoir, it has a specific focus. In this case, it is one underpinned by a powerful sociopolitical message concerning the right of First Nations people to survive and prosper on their own land.

“walking in two worlds”

So … Some people want to shoot me is about a man who realised he must walk in two ways – the kartiya way and the old people’s way, that is the white way and the way of his traditional culture. For his heart and soul he needed to walk the traditional ways, but in his head, seeing the suffering and the social and economic dysfunction caused by dispossession and powerlessness, he had to walk the kartiya way. The book exposes just what a tough balancing act this was – and is. It demanded (demands) strength, bravery, nous, clarity of purpose – and the support of family.

The book opens with a Prologue which sets the scene. It’s 2011 and Bergmann, who is at breaking point after years of negotiating on behalf of Kimberley Traditional Owners, walks out of a meeting with a mining company and heads, with his wife and children, back to country:

to the mighty Martuwarra, the Fitzroy River – lifeblood of Nyikina country, Wayne’s country, his children’s country – made by Woonyoomboo when the world was soft.

From here, the book starts in Chapter 1 the way memoirs usually do – at the beginning. For Bergmann, the beginning is Woonyoomboo who tasked the Nyikina people to look after country. This they did, until the arrival of white settlers in the late 19th century, when things “radically changed”. The first two chapters chronicle some of this change through the lives of Bergmann’s forbears. It depicts a world where the legacy of nuns, monks, ethnographers, pastoralists and miners “was still felt acutely”, where “frontier massacres had occurred within living memory”, and “where justice, under whitefella law, didn’t often grace Kimberly Aboriginal People”. Bergmann, who was born in 1969, saw this, felt this, and took on the pastoralists, mining companies and governments to “upend the status quo”.

Of course, such upending doesn’t come easily, and the people doing this upending aren’t always understood and appreciated, which is where we came in at the Prologue. The book details, chronologically, Bergmann’s work, from his early work with the KALACC (Kimberley Aboriginal Law and Culture Centre) and his realisation that for Aboriginal people to be empowered under Western law and able to make systemic changes, “they needed to understand the kartiyas’ law system inside out”. So, he did a law degree, and then, at the age of 33, became CEO of KLC (Kimberley Land Council) and here is where the really hard work started, and it was not pretty. It demanded every ounce of energy, intelligence and resilience, he could muster.

Bergmann had to be clear about the role, which was, as a native title representative body, “to facilitate a process and follow procedure in accordance with native law to allow Traditional Owners (TOs)” to make decisions “about their country”. This meant consulting with the TOs and ensuring they understood what they were being asked for and what was being offered. When stakes are high, emotions also run high. Some environmentalists, for example, would turn against TOs (and thus the KLC) when their views diverged, but sometimes TOs believed that some development was advantageous to their people. Then, of course, there were times TOs didn’t agreed with each other, or when there was disagreement between TOs and others in their communities. This is to be expected, of course. Do all kartiyas agree? But, it makes for very difficult times, and Bergmann was at the centre. As well as working with the relevant Kimberley TOs, Bergmann was also negotiating with the Western Australian government and, for example, the Woodside mining company, negotiating not only the actual agreements, but for money and resources to carry out consultations so that the TOs could come to the table well informed. All this is explained clearly in the book, making it well worth reading for anyone who has not followed native title cases closely. It’s both enlightening and chastening.

Bergmann made some significant deals, but it was a bruising time, so after a decade, wiser and with a clear view ahead, he moved on to establish KRED Enterprises. A charitable business, wth the tagline of “walking in two worlds”, its aim was (and is) to support cohesive Aboriginal economic development in the Kimberley, to encourage businesses run by and for Aboriginal people. The rest of the book covers Bergmann’s work – under the KRED umbrella and in other areas (including buying a newspaper, the National Indigenous Times) – all focused on the one goal, to pull his people out of poverty and disadvantage, to ensure they have the opportunities available to all Australians, and in so doing to improve their lives and outcomes. Nothing less will do.

We had to create some wealthy Aboriginal organisations, and wealthy Aboriginal people, so we could shape our own future, on our own country.

Woven through the accounts of Bergmann’s work are stories about his personal life, some good times but also the egregious attacks his wife and children faced at the height of his KLC work. We come to see the truth of Dickie’s description of him in her Introduction, as “demanding, smart, intensely political and visionary”. This is a man who puts himself on the line because he is driven to see First Nations Australians prosper.

Some people want to shoot me packs a lot into its 223 pages. That it covers so much, with great clarity and readability, is due to the writing. It’s well structured, and employs some narrative techniques, including evocative chapter titles and the occasional foreshadowing, which keep the story moving. At the end of the book is an extensive list of Works Cited and a Select Bibliography, which provide authority for what has gone before, if you need it.

Meanwhile, here are some words by another First Nations leader, Clinton Wolf:

One thing you’re going to get from Wayne is the truth. Some people like hearing it. And some don’t.

This book tells Wayne’s story, and I did like hearing it. It’s a great read about a great Australian, telling truths we all need to hear.

* First Nations cultures are orally-based, which results in inconsistent spellings when their languages are written. This post uses the spellings that Bergmann and Dickie use in their book.

Wayne Bergmann and Madelaine Dickie
Some people want to shoot me
North Fremantle: Fremantle Press, 2024
223pp.
ISBN: 9781760992378

Helen Garner, The season (#BookReview)

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In 2023, The New Yorker published a piece on Helen Garner. Written by Australian journalist, Helen Sullivan, its title, “The startling candor of Helen Garner”, captures exactly what I like about Garner, as does this a little further on:

Her writing is elegant but colloquial, characterized by an impulse to say and share things others might keep private.

Garner’s latest book, The season, is a gentler book than most, if not all, of her previous books, but these things – the writing and the honesty – are still in play. BeeJay Silcox, in conversation with Garner about the book, described it as “a graceful book, a love letter from a grandmother to boys and men” and suggested that it’s “not very different” from Garner’s other books as some have said. As is my wont, I take a middle ground. I did find it quieter, less contentious, but it still has her openness, her often self-deprecating honesty, and her clarity about what she is and isn’t doing.

“a nanna’s book about footy”

What Garner isn’t doing in this book, and what surprised many of those she spoke to as she was writing it, is some sort of social or societal analysis of footy. “Blokes”, for example, who’d been “formed by footy”, expected “fact and stats and names and memories”, while others, particularly women, assumed she was writing “something polemical, a critical study of football culture and its place in society” (like, say, Anna Krien’s Night games. Indeed, in my review of that book, I reference Helen Garner’s writing.) These assumptions panicked Garner somewhat. She was not writing these, but “a nanna’s book about footy”, a book

about my grandson and me. About boys at dusk. A little life-hymn. A poem. A record of a season we are spending together before he turns into a man and I die.

Pure Garner: it describes what her book is, but belies the insights and observations that lie within. However, both sides are described and hinted at in the opening pages of the book, when Garner writes about her grandchildren. She understands her granddaughter she says, but

having never raised a son, I now began to learn about boys and men from a fresh angle, to see their delicacy, their fragility, what they’re obliged to do to themselves in order to live in this world, the codes of behaviour they’ve had to develop in order discipline and sublimate their drive to violence.

During Melbourne’s extended pandemic lockdowns, Garner watched more footy, and saw it in a new light. She glimpsed “what is grand and noble, and admirable and graceful about men”.

Given all this, and the fact that Amby (Ambrose) is her youngest and last grandchild, she wanted to better know him, “before it’s too late”. She wanted to “learn what’s in his head, what drives him; to see what he’s like when he’s out in the world, when he’s away from his family, which I am part of”. She decided to follow his Under-16s football team, driving him to training and attending their matches.

“It’s boys’ business. And my job is to witness it.”

The footy season starts, and there is Garner, “a silent witness” on the sidelines, with notebook in hand. She’s the quintessential invisible woman, and happy to be so, albeit she asked Amby’s and the new 21-year-old coach’s permission first. What follows is something that reads rather like a diary. In the aforementioned conversation, Garner said she initially struggled to turn her experience into a book. She started writing it in the past, but that gave it an historical feel, so she changed to present tense, and voilà, she had her story. And she was right. It feels fresh and personal.

The book, essentially a memoir, is well-paced, partly because of the chronological drive implicit in the training-playing season, but also because of the way Garner mixes gorgeous description and small snatches of dialogue, with astute reflections and self-questioning. There are times when she loses heart: it’s cold on the sidelines; is she “trespassing on men’s territory, ignorant of their concerns and full of irrelevant observations and thin-skinned responses”; who does she think she is, “intruding on his [Amby’s] privacy, feeding off his life”. But she “slog[s] on”, because writing is what she does.

What she also does – whether it be a novel about a dying friend (The spare room) or a true crime book about the trial of a man accused of killing his children (This house of grief) – is capture life in all its messiness. If you’ve read any Garner, you will know that she understands messiness and will not shy away from it. Here, it encompasses her own aging and being a grandparent who can only ever be on the periphery; an adolescent boy’s challenge in coping with school, girls, and training; and the emotional ups and downs of football, the rigours of training, the errors that let the team down, the wins and losses.

I am not into football, but I found The season compelling. I enjoyed spending time with Garner again, but I also appreciated her insights into masculinity. Throughout, Garner asks the men and boys around her – Amby in particular, but also coaches, trainers, fathers – pertinent questions, such as why have a mullet (haircut), what is good about tackling, is he proud of his battle scars. The answers are sometimes surprising, occasionally funny, but nearly always enlightening. Amby tells why he likes tackling:

“I guess it’s basically inflicting physical harm but with no actual hard feelings. It’s just aaaaapchwoooooo and then you get up and keep playing, and then at the end you shake hands, and no one remembers anything.”

Football, Garner sees, is “a world in which a certain level of violence can be dealt with by means of ritual behaviour”. I never will understand this violence and men thing, but Garner’s sharing her time with the boys and men – particularly her willingness to ask the right questions, to listen and to reflect – did continue my education (and hers).

However, it’s not all about masculinity. There are all sorts of other observations, some self-deprecatingly humorous, such as this reflection on a match where Amby’s team “verses” a bigger, stronger team:

How quiet our team’s supporters are! We stand there like inner-city intellectuals, analysing our boys, criticising their every move, using modal verbs in knuckle-rapping tenses: should have, ought to have.

This made me laugh, but it also conveys Garner’s ability to mix tone, and to flip modes, between the grittiness of football and quiet, humorous, compassionate observations.

The season is exactly what Garner intended, a warm-hearted “life-hymn” about a season spent getting to know her youngest grandson as he transitioned from boy to man. It’s an attempt to understand what makes men tick, and the role footy can play in forming young boys into men. I find it hard to buy the “warrior” stuff that goes with male sport, as Garner seems to, but I can understand where it comes from, because there can be nobility and grandeur in sport.

If, like me, you are not a football follower, don’t let that put you off. The season is not a sporting memoir full of facts, figures and rules. Instead, it’s a nanna’s story about time spent with a loved grandson, a story with footy at its centre but that is, fundamentally, about the things Garner does best, character, drama, and emotion.

Kimbofo also loved this book. It would make a good companion to Karen Viggers’ novel about youth football (soccer), Sidelines.

Helen Garner
The season
Melbourne: Text Publishing, 2024
188pp.
ISBN: 9781922790750

Raynor Winn, The salt path (#BookReview)

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While my reading group’s main fare is fiction, we do include nonfiction in the mix. In fact, this year has been unusual as we’ve scheduled three nonfiction books – Richard Flanagan’s Question 7 (my review), Anna Funder’s Wifedom (my review), and, last month, Raynor Winn’s The salt path. I can’t recollect how The salt path came to be chosen, and nor could the 8 (of our 11) members who attended the meeting, but we weren’t about to complain.

Many of you will know this book already, given it became a bestseller after its publication in 2018. It was shortlisted for some major awards, and won the inaugural RSL Christopher Bland Prize (which I would call a “late bloomer” prize.) However, in case it escaped your notice, I will briefly summarise it. The book opens with two disasters befalling author Raynor and and her husband of 32 years, Moth. He is diagnosed with a rare, terminal degenerative disease called CBD (corticobasal degeneration) and, in an ultimately unjust court case, they lose their home which was also their livelihood. They have nothing but each other (and their two children who, fortunately, are young adults linving away from home). What do you do in a situation like this? You decide to walk England’s challenging 630-mile South West Coast Path, wild camping most of the way. That’s what.

Although it’s essentially a memoir, The salt path is better described as a road story that combines memoir, nature writing and social commentary. I would also argue that it’s a work of creative nonfiction, partly because of its strong narrative arc (albeit this is not uncommon in memoir and travel writing) but also because it includes dialogue (which, given there’s no evidence to the contrary, has presumably been recreated for the book). The result is a book which interweaves description, anecdote, personal reflection, social commentary and dialogue in a way that maintains our interest because it never bogs down in one mode or another. The balance Winn achieves is not only between these modes, but also in tone, which moves between serious and scared, melancholic and thoughtful, and light and humorous.

“you’ve felt the hand of nature … you’re salted” (woman on path)

I want to explore a little more how the combination of memoir and road story works to tell Winn’s story. Memoir, by definition, deals with a particular issue or time period in a person’s life. This gives the story a natural trajectory which conveys how that issue is handled or progresses – and/or what happens over that chosen time – until some sort of resolution or conclusion is reached. A road story has an even more obvious or natural narrative arc – the beginning of the trip, the middle with all the events and challenges met on the way, and the trip’s end (which may or may not be the originally intended one.)

So, in The salt path, the memoir, with its central issues being Moth’s illness and their homelessness, is framed by the road story, which describes the physical journey, that is, the landscape they walk through, and their experience of walking and wild camping. As in most road stories, we meet characters along the way, some positive or helpful, some amusing, and others negative or obstructive. And, as is also common in travel literature, we are introduced to issues that are relevant to the places travelled through. In this case they include conflicting ideas about heritage, conservation and the role of the National Trust in the communities and regions along the path.

There is, then, a lot to this book and while it works well as a coherent whole, some parts, of course, left a stronger impression than others. The strongest was their experience of the path, particularly given its recognised toughness combined with their impecunious state, inexpert preparation, and Moth’s ill-health. They were often hungry, wet and cold, and they walked at half the pace of Paddy Dillon whose guidebook they followed, but as time wore on Moth’s health improved. Why is a question never fully answered because they didn’t know why. Years later, he is still alive, still with the condition. Their strong interpersonal connection sustains them when little else does! And there is always the nature. This is Winn’s first book but she can clearly write. Her descriptions of the environment – the wildlife, the landscape, the vegetation, the sea – and of their feelings as they walk through it are perfect, like:

“A hidden land of weather and rock, remote and isolated. Unchanged through millennia yet constantly changed by the sea and the sky, a contradiction at the western edge. Unmoved by time or man, this ancient land was draining our strength and self-will, bending us to acceptance of the shaping elements.”

“The moon climbed into a clear sky, just past full, polishing the landscape in tones of grey and silver.”

After some time of walking the path, they start to look weathered – peeling skin, ragged clothes, and so on. It is around this time that they meet a woman who recognises the look. She tells them “you’ve felt the hand of nature … you’re salted”. Winn’s title is more than a literal description of a sea-swept path. It is also about being part of the nature, the life, they walk through.

From early in the book, however, another theme is introduced that threads through the book – homelessness. Obviously, it occupied Winn’s mind because they were suddenly homeless, but as the book progresses, she supplements their personal experience of being homeless with facts and figures. The facts are sobering, but they are made powerful by Raynor and Moth’s firsthand experience. For example, very quickly they became cautious about being honest about their circumstances, because it affected people’s attitudes to them:

“We could be homeless, having sold our home and put money in the bank, and be inspirational. Or we could be homeless, having lost our home and become penniless, and be social pariahs.” 

All sorts of other thoughts and issues arise, as you would expect on a long walk. Another is the aformentioned issue of protecting heritage and the environment, and the role of the National Trust. Locals complain about National Trust restrictions affecting their traditional jobs, but she also sees all the money coming in from the resultant tourism and senses “a strong whiff of hypocrisy”. In an area dug up for clay-mines, she discusses the various approaches taken after the mines have gone. One is creating an attraction like the Eden Project. Returning the land to its original state seems the least likely option, because “no tourist is going to pay to walk over a meadow with a leaflet that says, ‘You’d never know it, but this used to be a mine.’” By contrast, there’s the town of Tyneham that had been requisitioned during World War Two, and where

Strangely enough, limited public access, a lack of intensive farming and the occasional blasting by small-arms fire has allowed wildlife and vegetation to thrive throughout the ranges. A form of khaki conservation that no one expected to be the outcome when the villagers left their homes as part of the war effort.

Of course, insights into the land – into the many ways it has been used, modified and re-used – are common to those who walk, and land-loving Raynor Winn is no exception. Her observations are idiosyncratic to her. Readers may not always agree, but she is real and honest.

There is much more to say, but I’ll conclude on the personal, because this is ultimately a personal journey as much as a physical one. Winn starts off, somewhat angry but mostly scared (very scared about her beloved Moth dying) and deeply worried about the future and whether they are doing the right thing. Slowly though, as Moth’s symptoms seem to subside, and as time passes, she senses change in herself

I was no longer striving, fighting to change the unchangeable, not clenching in anxiety at the life we’d been unable to hold on to, or angry at an authoritarian system too bureaucratic to see the truth. A new season had crept into me, a softer season of acceptance.

I don’t think it’s a spoiler to say that The salt path is a book about reality, not miracles but not tragedy either. Its interest lies in the particular situation this couple finds themselves in, in the path itself, and in Winn’s ability to write about it all with warmth, humour and honesty.

So, how did my reading group like it? Very much overall. Depending on our own experiences and perspectives, we varied in our reaction to the different decisions they took, but as lovers of the environment we all appreciated the description of the walk, and as lovers of “stories” we enjoyed the anecdotes about the people they met. Of course, we had questions, and there were little niggles – some didn’t always like the tone, and some couldn’t believe the couple’s poor preparation and apparent lack of sunscreen! But the discussion we had was excellent. So, a good book all round.

Brona also reviewed this book (nearer its publication!)

Raynor Winn
The salt path
Penguin, 2018
273pp
ASIN: ‎ B0793GXSBL
ISBN: 9781405937528

Anna Funder, Wifedom (#BookReview)

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Anna Funder’s Wifedom: Mrs Orwell’s invisible life is a book with a mission, a mission that is implied in its full title. That mission is to examine the notion of “wifedom”, and the way patriarchy works to construct it, through the example of the invisible – or, as Funder also calls it, erased – life of George Orwell’s wife, Eileen O’Shaughnessy.

To do this, she wrangles Eileen out of the shadows of history to produce an intelligent, funny, warm-hearted, loyal and hard-working woman who, observed novelist Lettice Cooper, loved George “deeply, but with a tender amusement”. It’s an engrossing story, well-told. However, it’s a challenging read too.

Funder explains early in the book that her interest in Eileen came from reading something Orwell wrote about women and wives – after Eileen had died. It’s astonishingly misogynistic, and made her wonder who Eileen was and what she might have thought. Funder set about reading six Orwell biographies written between 1972 and 2003, but she found them unhelpful when it came to Eileen. Indeed, she says, they gave so little that they “started to seem like fictions of omission”. Funder then, logically, went to these biographers’ sources. She found some more bits and pieces about Eileen, but it wasn’t enough. All she had was “a life in facts, a woman in pieces”, so she “considered writing a novel – a counterfiction to the one in the biographies”. But, she was fascinated “by the sly ways” in which Eileen had been hidden, and she felt a novel couldn’t effectively explore this. Then she “found the letters”.

These were six letters that Eileen had written to her good friend Norah from just after her marriage in 1936 until 1944, but they had not been discovered until 2005. These letters gave her Eileen’s voice – and this voice was “electrifying”. Funder believed she could no longer write a novel. She writes,

I wanted to make her live, and at the same time to reveal the wicked magic trick that had erased her, and that still holds sway today. I thought of it as writing a fiction of inclusion.

“it’s hard … for history to find you”

This is where the book gets tricky, because, while I found Wifedom a fascinating read, it raised questions too, and they are intrinsic to what Funder is trying to achieve, and how she goes about achieving it. The book is divided into five parts, with the first part titled “Wifedom, A Counterfiction”. What does this mean? She doesn’t immediately explain what I have described above. Instead, she opens her book on a scene in which she imagines Eileen writing a letter to Norah – and she includes excerpts from that letter. This throws us readers in at the deep end. As we get into the book, we come to recognise these imagined sections, because they are identified by indentation, and opening and closing graphical symbols, but at the beginning it’s a bit mystifying, albeit an engaging way to capture our interest.

Early in the read, then, it becomes apparent that Wifedom comprises a complex mixture of processes and forms. The imagined sections are interspersed throughout the book between more traditional biographical writing about Eileen and George’s life. And interspersed between these are reflections from Funder’s own life, because one of her points is that the patriarchy, the “patri-magic”, which erased Eileen’s life from George’s biography, still exists and is evident in her own life as a wife and mother, despite her supportive husband and “egalitarian” marriage. I’m not going to focus on this aspect of the book, though, because it seems to fade away somewhat as Eileen and George’s story picks up, and is not, anyhow, where I want to go in this post.

Instead, I want to tease out the process. Early on Funder writes that

Looking for Eileen involved the pleasure of reading Orwell on how power works. Finding her held the possibility of revealing how it works on women: how a woman can be buried first by domesticity and then by history.

This is not particularly new. Anyone interested in feminism is aware of how women have been lost in (and thus to) history. However, Funder’s book is enlightening in this regard. She does an excellent job of interrogating how it can happen. It happens when biographers ignore or play down the role of women in their subjects’ lives. Through cross-matching her sources she finds example after example of Eileen’s contributions being downplayed or omitted. She shows how the use of passive voice and terms like “wife” rather than Eileen’s name work to make her disappear. (Orwell does it himself in Homage to Catalonia.) She finds examples where biographers, disconcerted by some of George’s behaviour, excuse it (how often are men excused!), or, uncertain about evidence, will rephrase it. For example, Funder writes that Eileen

noted his extraordinary political simplicity – which seems to have worried one of the biographers, who rewrote her words to give him an ‘extraordinary political sympathy’.

Eileen’s words come from a 1938 letter to Marjorie Dakin. The biographer is Crick. (Another of the textual clues to readers in this book is that Eileen’s words are conveyed in italics, while the words of others are enclosed in quotation marks.)

But here’s the challenge – interpretation. Funder writes early in her book that,

As serendipity would have it, in 2020 Sylvia Topp published Eileen: The Making of George Orwell, which contained much material I hadn’t found, and was thrilled to read, though we interpret it differently, and so build differing portraits of Eileen.

She does not explain what she means here, but in the very thorough Notes at the end of the book, Funder elaborates on Topp’s approach to Eileen. Put simply, Topp, Funder says, sees Eileen as one of those celebrated people’s partners who devoted their lives “joyfully to assisting the talented partners in all their various needs knowing all along that they would be under-appreciated, and often ignored, and yet never faltering in their dedication, or in their willingness to submerge their own personal talents into their partners’ success.” Topp, then, sees Eileen as a “helpmeet of genius” while Funder is interested, as she writes in these Notes, “in examining what it took, perhaps, to be in that marriage, and that dream”.

So, what we have here is interpretation. Topp had the same sources that Funder did. Indeed, she added some to Funder’s arsenal. But, she interprets them differently. As a feminist, I easily aligned with Funder’s interpretation, but as I read I also had this little niggle that Funder was interpreting her sources – from the perspective of her times, values and gender – just as other biographers had before her.

Wifedom was my reading group’s April book. Our conversation focused mainly on the biographical content – on Eileen’s life, on George Orwell and his books, and on the impact of patriarchy on Eileen. We were horrified by the life led by Eileen, as Funder tells it – and the facts seem inarguable. Their relationship appeared to us to have been so one-sided. Eileen did all the domestic work, and it was hard work given the primitive rural cottage that they called home. She was, often, the main breadwinner, and she did his typing, as well as offering editorial comment. She was necessary to him. Meanwhile, he focused on his writing and, we gathered, chasing other women. And yet, Eileen stayed with George. Why, we wondered?

We didn’t delve into the interpretation issue, albeit I would have loved to, but I needed more time to collect my thoughts. We did, however, discuss why we thought Eileen stayed with George which, I guess, was us interpreting what we’d read! Various ideas were put forward, including that Eileen might have been a “rescuer”, or that she knew she was unlikely to have been published herself (in a patriarchal world) and so channelled her energies through George, or, simply, that she loved him and, much like Topp argued, willingly helped him in any way she could.

So, there you have it! History, biography, it’s all a matter of the facts you have, and the way you see them. I don’t mean to devalue the biographer’s art by that statement, but simply to recognise that even the most formal, most rigorously documented biography will, necessarily, be affected by the biographer and their times. For this reason, I found Wifedom an absorbing and provocative read, though perhaps only partly in the way Funder intended.

Anna Funder
Wifedom: Mrs Orwell’s invisible life
Hamish Hamilton, 2023
511pp.
ISBN: 9781760143787

Richard Flanagan, Question 7 (#BookReview)

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Question 7 is the fifth book by Richard Flanagan that my reading group has done, making him our most read author. That surprised me a little, but he has produced an impressive body of work that is hard to ignore – and, clearly, we haven’t.

We always start our meetings with sharing our first impressions. For this book they ranged from those who were somewhat bemused because of its disjointed nature to those who loved it, one calling it “extraordinary”. My first impression was that it’s a book full of paradoxes, and that these started with my experience of reading it. By this I meant that it was both easy and hard to read, easy because it was so engrossing and moving I was compelled on, but hard because the paradoxical nature of the ideas being explored kept pulling me up to ponder what he meant. What I didn’t add, because I feared overstaying my “first impressions” time, was that Question 7 felt like a humane book, a book about who we are and how we are, about what we do to each other and why. 

“The words of a book are never the book, the soul of it is everything”

I can see how Question 7 can feel a bit disjointed – an effect of its stream of consciousness style – but there is a clear structure underpinning it, one provided by three interwoven threads. The first comprises the Hiroshima story, the role of Wells’ novel The world set free, in which he imagined “a new weapon of hitherto unimaginable power”, and the scientist Szilard. Flanagan uses novelistic techniques to link Wells, his lovers, Rebecca West and Little e (aka Elizabeth von Arnim), and Szilard, whose reading of Wells’ novel set him thinking about an atom bomb, and conceiving the idea of a “nuclear chain reaction”. The idea of a chain reaction becomes one of the novel’s connecting motifs or metaphors. One things leads to another, and, as Szilard was to find out to his horror, once started chain reactions are very hard to stop.

The second concerns the colonisation of Tasmania and, bringing in Wells again, his statement that his novel, The war of the worlds, was inspired by the cataclysmic effect of European colonisation on Aboriginal Tasmanians. Wells’ invading Martians become the novel’s second metaphor, Flanagan equating them with the colonising British. In a neat additional link, we learn that Szilard and some of his Hungarian Jewish scientist peers called themselves the Martians.

The third thread encompasses the story of Flanagan’s Tasmanian-based family, particularly his father’s life and his own. The way these threads, and their linking metaphors, coalesce to explore and expose life’s unanswerable questions makes for involving reading, as Brona and Lisa also found.

And yet, there’s more… There is another less visible connecting thread which provides the novel’s backbone and guide to meaning. It comes from Flanagan’s understanding of an essay by a young Yolnju woman, Siena Stubs, in which she discusses “a fourth tense” in Yolnju thinking. As I understand it, this encompasses the idea – in my words – that all time can coexist. For the Yolnju, for example, this means the ancestors were here, are here, will be here. Flanagan uses this concept as a refrain throughout his book, but in different contexts so that we can see its relevance. Thinking about his near-death experience on the Franklin, for example, he writes that “though it happened then it’s still happening now and won’t ever stop happening”. Or, to universalise it, “life is always happening and has happened and will happen” (p. 99). 

A little later on, reflecting on the Hiroshima atrocity, he says:

what if vengeance and atonement both are simply the lie that time can be reversed, and thereby some equality, some equilibrium, some justice had? Is it simply truer to say Hiroshima happened, Hiroshima is still happening, and Hiroshima will always happen? (p. 140)

Further on again, he delves into the horrors of Tasmania’s colonial past and uses the refrain, “we were, we are, we will” to encompass not only the continuation of First Nations culture but the fallout from “the System” that the Martians had created. He concludes this section with another of his paradoxes:

And thereafter it was we who bore the inescapable, ineradicable shame that was not ours and which would always be ours. (p. 230)

Question 7, then, explores some of the toughest imponderables of our existence. It reminds us that once something happens, it doesn’t go away, but is part of the past, present and future, is part of the fabric of our being.

And so, we get to a related idea of memory, which also recurs throughout the novel. Writing about his childhood in Rosebery, Flanagan eschews checking some facts, saying,

This is an account of memory, not fact, and facts are not how we know ourselves, while memory – its tricks, its invasions, its silences, its inventions, its inevitable questions – is who we become as we shuffle around in a circle …. (p. 151)

There’s that circle – or non-linear time – again, because, in Flanagan’s mind “only fools have answers”. It is far better to keep questioning. This might be the appropriate place to share Flanagan’s two perfect epigraphs, as they provide a guide to how to read this book:

The author has not given his effort here the benefit of knowing whether it is history, autobiography, gazetteer, tragedy, romance, almanac, melodrama, or fantasy. It maybe myriad, it may not. The question is put, but where is the answer? 
– Hobart Town Mercury reviewing Moby Dick 1851

and

No, this is not piano. This is dreaming.
– Duke Ellington.

It might also be the time to share book’s framing question, which comes from a short story by Chekhov, “Question posed by a mad mathematician”, in which he parodies a school test problem:

Wednesday, June 17, 1881, a train had to leave station A at 3am in order to reach station B at 11pm; just as the train was about to depart, however, an order came that the train had to reach station B by 7pm. Who loves longer, a man or a woman?

Ha! This unanswerable non-sequitur of a question, “who loves longer, a man or a woman”, is another of the novel’s framing motifs, alongside the (almost) throwaway line he uses at the end of particularly tragic or egregious situations, “that’s life”.

So, where does this all leave us, the reader? With a challenge, I think, to reckon with our personal histories and the wider histories we are part of – and to do so with a sceptical attitude to logic and rationality, because “the world  from which we presume to derive meaning and purpose is not the true world. It is a surface world … beneath which an entirely different world surges.”

Near the end of the book, Flanagan shares some of the rather bizarre responses he received to his first novel, Death of a river guide, and writes,

After that I knew that the truth wasn’t the truth even when it was.

Here, then, another paradox, one that quietly snuck up on me but that embodies the book. Truths, of one sort or another, come thick and fast as you read, but always there are questions. We cannot, in other words, measure Hiroshima or the impact of colonialism. We cannot pretend

… there is some moral calculus to death. There is no equation of horrors … Who do we remember and who do we forget?

Ultimately, as Flanagan wrote part way through his book, the words are not the book, its soul is everything. In Question 7, we see into Flanagan’s soul and, inevitably, have a light shone on our own. Where to from here?

Richard Flanagan
Question 7
Knopf, 2023
280pp
ISBN: 9781761343452

Ian Terry, Uninnocent landscapes (#BookReview)

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This is my third post on my brother’s beautiful book, Uninnocent landscapes: Following George Augustus Robinson’s Big River Mission. My first post announced its publication, and my second was on the book’s launch and the opening of the accompanying exhibition. Finally, I come to my review post. Yes, you could call me biased, but this project has had so many accolades that I don’t feel my bias contradicts the general run of opinion. However, you must decide for yourselves.

Uninnocent landscapes, as I wrote in those previous posts, is the culmination of an idea Ian started thinking about around a decade ago, but that he actively worked on over the last two to three years. It involved his following the journey taken by George Augustus Robinson on his 1831/32 Big River Mission (brief description), which was a poorly conceived attempt to conciliate between settler and Aboriginal Tasmanians. As those versed in Tasmanian history know, it was a disaster, and effectively ended First People’s resistance in lutruwita/Tasmania (back then, anyhow!) For Ian, who has come to call lutruwita home, there is discomfort in reconciling his privileged life as a middle-class white man with the devastating impact of colonialism on Tasmania’s First Peoples. This is his truth-telling project – his questioning, as he describes it, of how non-Indigenous Tasmanians (and, by extension, all non-indigenous Australians) “come to terms with our privilege and its Janus face, the violent and continuing dispossession of palawa” (and, by extension, all First Nations people). And he found a unique way to do it, by combining the three big passions of his life (besides family) – history, photography and the bush – to produce this book. 

Uninnocent landscapes, then, contains a selection of Ian’s photographs accompanied by excerpts from Robinson’s text. It also contains an introduction by Tasmanian art historian, curator, essayist and commentator on identity and place, Greg Lehman (a descendant of the Trawulwuy people of north-east Tasmania), and five essays, the first and last by Ian, and three he commissioned from:

  • Rebecca Digney (manager, Aboriginal Land Council of Tasmania and proud pakana woman)
  • Nunami Sculthorpe-Green (activist/artist and proud palawa and Warlpiri woman)  
  • Roderic O’Connor (sixth-generation woolgrower and Connorville custodian)

These essays provide different perspectives on country and on colonialism’s impact on it. Together they work as a dialogue which encourages us to test our own thinking about what has happened in the past and how we might progress into the future.

“battered but still recognisable” (Nunami Sculthorpe-Green)

Ian explains in his first essay that the photographs were taken in a sprit of enquiry:

What memories do the landscapes of lutruwita/Tasmania hold? What stories are embedded in the rocks, the trees and grasses, the waters of rivers and lagoons? What could the landscape tell us about invasion, colonisation and the destruction of First People’s life and culture? What could it tell me about my own life here on this island?

The juxtaposition of Robinson’s text to Ian’s images offers literal, historical, symbolic and/or emotional readings of the photographs. They confront us with a colonial way of thinking about country that we haven’t fully shaken. Robinson’s reflection that “the whole of this country is peculiarly adapted for natives” is jolting, when you think about what this is really saying. Some excerpts reveal a man tired of his mission, while others show a sincere wish to be humane, but most of course are also overlaid with the arrogant confidence of the colonist. There is, though, also some humour, such as this:

I cautioned my natives and said if the whites saw them they would shoot them. They replied that they could see the whites first, and that they could not always shoot straight.

The image accompanying this text depicts a road passing through a fence on which is appended a security notice advising the area is under surveillance. It returns us to the reality that despite their knowledge, skills and confidence, the “natives” lost.

I’d love to share other examples of text and image, not to mention the thoughts of all the essayists, but instead, I’ll just say that this book provides a reading experience that is enlightening, provoking, and sobering.

When Ian first told me the title of the book, I thought it was inspired. He explains its origins in his opening essay. It comes from a conversation between two nature/landscape writers, the British Robert Macfarlane and the American Barry Lopez. Referencing the impact on the Slovenian landscape of war and atrocity, Macfarlane spoke of “a sense of the uninnocence of landscapes”. Nunami Sculthorpe-Green, however, expresses a different idea in her essay. She writes that “it is not the landscape that is uninnocent. It was not a party to the atrocities committed here, but a witness to them, and truly a victim itself”. Just reading these two opposing but sincerely felt ideas shows how important open and honest dialogue is if we are to understand each other. In some ways, the actual words are less important than the conversations they generate and what we learn through them.

It’s a big call, perhaps, to say Ian found a unique way to truth-tell, but I’m not the only one to see this project as original. One of those is Sculthorpe-Green who writes in her essay:

I do see this project as something different from the norm, in that it finally takes this story off the paper and re-centres our land as the storyteller and story keeper.

So yes, I’m hugely proud of what Ian has done. It’s a beautiful book that works aesthetically, intellectually and emotionally – and, more importantly, that moves the conversation forward. It’s a book that explores the depredations of the past, but that also contains hope. As Digney says at the end of her essay, “History resonates. We continue.”

Ian Terry
Uninnocent landscapes
Mt Nelson: OUTSIDE THE BOX / Earth Arts Rights, 2023
136pp.
ISBN: 9780646881058
Price $65, with all proceeds going to the Aboriginal Land Council of Tasmania’s Giving Land Back fund. You can order here (but supplies are dwindling).

 

Debra Dank, We come with this place (#BookReview)

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First Nations people are advised that this post contains the names of deceased people.

It has been my reading group’s tradition for some years now to read a book by a First Nations writer in July, the month in which NAIDOC Week occurs. Coincidentally, NAIDOC Week’s 2023 theme was “For our elders”, which worked beautifully with our chosen book, Debra Dank’s We come with this place, because a large part of it is about the value and importance of elders and ancestors.

This was not, however, why we chose Dank’s book from the options before us. Its subject matter intrigued us, about which more anon, but we were also influenced by the fact that, at the time we were choosing, it had just won a record number of four awards in the New South Wales Premier’s Literary Awards: the Douglas Stewart Prize for Non-Fiction, the UTS Glenda Adams Award for New Writing, the Indigenous Writers’ prize, and the overall Book of the Year. It was also shortlisted for this year’s Stella Prize, and, after we scheduled it, it won the ALS Gold Medal. These are significant awards and, for most of us, the book lived up to its advance publicity.

I mentioned the subject matter above, but We come with this place is one of those books that is tricky to categorise. It’s a sort of multigenerational memoir that is also a guide to her culture and a community history of her people, before and after colonisation. It grew out of her PhD in Narrative Theory and Semiotics. Dank describes it in her Preface as a:

strange kind of letter written to my place – a recording of events and activities that I and my family have experienced, in order to tell Garranjini that I remember, and I know. It is all based on real events. Some parts have been reimagined, because they happened outside my presence, and several names have been changed. Our relationship with our place, however, is genuine and lives in ways that not easily told in English words or western ways.

She goes on to say that she wanted to show “how story works in my community, and how it has contributed to our living with country for so long”. It also felt imperative, she says, to talk about the “voices, human and non-human, who guided the Gudanji for centuries before anyone else stepped onto this land”. This is a truly generous thing to do, and my group loved that, loved how Dank shared her story, and particularly how she helped us whitefellas “see” how First Nations people understand and relate to Country. I knew much of this from all I’ve read and heard, but this book really grew my understanding.

The other special thing about this book for me is that it is set in an area I know. I spent three formative late-childhood years in Mount Isa, close to Camooweal where Dank’s mother’s family were based. I visited Camooweal several times, and traversed parts of the Barkly Tableland which encompasses her Country. The first First Nations people I heard of were the Kalkadoons, whom Dank mentions in her book. Dank herself, though, is a Gudanji/Wakaja woman, the former through her mother and the latter, her father.

“to see the pain as it lies in the landscape”

We come with this place is a confronting book, from its perfect and defiant title to its chronicling of the atrocities that her people faced. The fear of children being taken away pervades the book. There are stories of massacres, and other appalling brutalities including a rape of her father’s mother. Lucy’s “choices were both dire – a drover’s boy or a special girl. The same, just in different clothes”. There is intergenerational trauma, which Dank exemplifies through her father, Soda. Hardworking and loving, he bears traumas, which she characterises as “newer stories … that pushed and jostled with the older stories” and sometimes “pushed their way out with a violence” that was often directed at her mother, and sometimes herself.

Dank doesn’t hold back; the way she tells it is strong, speaking her truths and segueing between past and present, between brutal history and rejuvenating story, between people and ancestors. Amongst the tough stories are warm-hearted anecdotes about family life. An example is Dank telling of being on country with her grandfather Bimbo and her surprise and joy in learning how to catch fish in arid land. The stories speaking of deep love sit alongside the hard ones, and together convey that the people, their ancestors, and Country are interconnected. This idea is mirrored in the structure.

However, I admit that I did, initially, find the structure a bit confusing, but as I read on, I started to sense an overriding arc similar to that of Bangarra Dance Theatre’s recent offering, Yuldea. Both start with origin stories, then move through colonial history, and conclude with the power of kinship and connection to Country. But it’s not as linear as this sounds. For example, starting the book, and threading through Dank’s narrative are the three Water-women who came from sea in the Gulf of Carpentaria, and travel far to create “the freshwater and hill country” of the Gudanji. They also end the book, giving it an overall cyclical structure which, I think, reflects First Nations’ understanding of life. Other cycles occur within this structure, so there is a continuous sense of moving forwards and back in time, as experiences and stories build on each other to create “Gudanji memory” – for us, and for her people to whom she is writing. This idea of building “memory” from stories, from lines between places and the things that have happened there, is strange to western ways of thinking, but Dank makes it make sense. She shows us how stories are made and passed on through Country.

I’ve been trying to decide how to end this post, and then it came to me that the best way might be with some words from Dr Tyson Yunkaporta’s Introduction to the book. He is a First Nations scholar, founder of the Indigenous Knowledge Systems Lab at Deakin University in Melbourne, and the author of Sand talk. He admits to not being able to face “the through line of history from the savagery of the frontier wars to the interventionist policies of today”. Dank, though, has. He writes:

She hurts us, digs bullets out of old wounds that never healed properly, sucks out the poison and then begins our healing with love and laughter. She does this for everybody, no matter which side of the rifle you’re on.

Dank, in other words, doesn’t pull any punches, but neither does she ram them down your gullet. Her aim is to tell the truth, proud and clear, but to do it in order for healing to take place. Isn’t that what we all want?

Kim (Reading Matters) also loved this book.

Debra Dank
We come with this place
London: Echo, 2022
252pp.
ISBN: 9781760687397

Biff Ward, The third chopstick: Tracks through the Vietnam War (#BookReview)

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Biff Ward’s The third chopstick was my reading group’s October selection. It’s the second book by Ward that we’ve done, the first being her memoir, In my mother’s hands (my review), about growing up with her academic father, the historian Russel Ward, and her mentally ill mother, at a time when mental illness was shameful and to be hidden. It was a moving book that engendered an engaged and wide-ranging discussion. Biff Ward, in fact, attended that meeting.

The third chopstick is another personal book, but one that’s not so easy to classify. I would describe it as hybrid memoir-creative nonfiction. Memoir, because it’s about her experience as an anti-Vietnam war protester who later chose to meet Vietnam veterans and listen to their stories. And creative nonfiction, because, although nonfiction, it uses some of the devices of fiction to engage its readers. These include hinging her story around one particular vet, Ray, whom she describes as her “muse”, her “archetypal veteran”, her conduit, perhaps, to “the missing piece”. His story, combined with his powerful presence, gives the book its compelling, narrative drive.

The implication of what I’m saying here is that while The third chopstick is historical it is not an academic history. Although Ward did the historian thing, and conducted recorded interviews with vets, she does not attempt to present an “authoritative” analysis of protesters or of vets, but a thoughtful, personal quest. It has no footnotes, although there is a selected reading list at the end, and there’s no index. This is not to say, however, that it doesn’t add to our understanding of history, because it certainly does.

The book has a logical, and more or less chronological, structure, though there is criss-crossing of timelines where appropriate. It has three main parts – Protest, Veterans, Vietnam – which are bookended by a Prologue and Epilogue. In Protest, Ward describes her life as a protester, and introduces us to her ongoing interest in Vietnam long after the war ended. In Veterans, she introduces us to the veterans she met and interviewed, shares their stories and experiences, and reflects on these. Finally, in Vietnam, she discusses post-war Vietnam, including how Vietnamese people have processed, and live with, what happened. She has visited the country many times – as a sole tourist, on war-themed tours, and as a tour leader herself. On some of those visits, she either accompanied or met vets. Through these postwar connections, she starts to bring together her central questions concerning how we Australians got caught up in this, and what it did to us – as a nation, as individuals – though, of course, there are no simple answers.

“a scrambled snarl”

A bit over halfway through the book, while interviewing Nick, an SAS veteran of the war, Ward confronts the issue of “killing”. Nick’s story causes her to think about that and, thence, her stance as a pacifist. She realises she’d never really grappled with it. She had, she writes, a ‘”natural” antipathy to killing, a generalised kind of pacifism which yearns for peace’ but she also believed that, if needed, she would strive as hard as she could to defend “me and mine”. Her pacifism was “a scrambled snarl of thoughts and feelings”. She doesn’t explore this further, as it’s not the subject of the book, but …

… I liked this expression because what her book does is explore just what “a scrambled snarl” war is, whichever way you look at it. I particularly liked her various reflections on war. She makes the point early on that it is well known that war takes years to recover from. Vet Graham tells her that medieval knights “used to go into a monastery after being on a crusade”. He himself had, after leaving the army, been ill; he’d been in hospital and at a health farm, before spending “thirteen years, mostly alone, making music, keeping quiet”. By the time Ward met him, he was working with the Federation for Vietnam veterans.

Throughout the book, then, Ward reflects on war in general, but I’ll just share a couple that captured my attention, both resulting from her reading of Ray’s journal, where he expresses the trauma he experienced. It leads Ward to suggest “that the truth of all war is only these depthless oceans of grief”. A few pages later, she discusses “moral injury”, which “refers to an injury to the soul, to morality, to what can happen when a soldier has to do something against his own sense of what is right and wrong.” The injury done to Ray is immense.

Ward may not have intended this, but her book also functions, at least a little, as a cautionary tale, because she shows how easy it is to believe you are doing the right thing when you protest for a humane cause, and be oblivious to the potential for unintended consequences. The anti-Vietnam War protesters’ beef was with the government and its policies, but the result, as we all know now, was that the soldiers who went to Vietnam were vilified – not so much by the core protesters but by others who took their ideas on without understanding the politics. Ward shares some of the facts and myths about how it played out.

Ward also discusses those other two big fall-outs from this particular war – Agent Orange and its ongoing impact on the health of both soldiers and Vietnamese people, and PTSD, which she describes as the Vietnam vets’ gift to the world.

What makes this book a particularly good read, besides all this subject matter, is the language, which mixes journalistic-style reportage with more evocative writing. There’s too much to share, but here’s one describing her experience of transcribing Ray’s journal:

As I transferred his words from the page to pixels on my screen, they sometimes spiralled off and pranced about the room like leering pixies.

(This sometimes necessitated her needing to take a break!)

Here’s an appropriate point to explain the title, because it came from Ray, as she explains in Chapter 2. While in a restaurant, he places two chopsticks in parallel lines, about two centimetres apart, across a bowl, and names the space between the two as “normal life … where people get born and grow up …” etc. Then, he takes another chopstick (“the third chopstick”), places it parallel to the others, the same distance apart, and says

The veteran lives here, alongside but separate, see? He can see this life, he pointed back to the first space. He can see what other people are doing, but he can’t join in. He doesn’t know the rules anymore. It might look like like garbage to him. It’s got no connection to what’s happening inside him, see?

The secret, Ray continues, is for the veteran to be able to handle both “his own stuff” and join in. There’s a little more to it but that’s the gist.

    Lest you be thinking so, The third chopstick is not just relevant to those who lived through the Vietnam War era. As I read this book, I couldn’t help thinking about a war that is happening right now. Near the end, Ward writes:

    So even today, for the People of the Bag*, the mountains and the rivers, the land and the water and their interconnectedness are concepts integral to the way Vietnamese conceive of themselves. And, I chucke to myself, those men in Washington and Canberra thought they could somehow beat them, that the People of the Bag would eventually give up? Really?

    Given its origins in a leftie anti-Vietnam war protester who went on to engage openly and genuinely with soldiers involved in that very war, The third chopstick is quite an astonishing book. For anyone interested in the complex experience of war, it makes excellent reading. All eleven who attended my reading group agreed.

    * The Vietnamese, from their Creation Myth

    Biff Ward
    The third chopstick: Tracks through the Vietnam War
    Penrith: IndieMosh, 2022
    313pp.
    ISBN: 9781922812025

    Mark McKenna, Return to Uluru (#BookReview)

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    Mark McKenna’s engrossing history, Return to Uluru, takes as its starting point the arrival in Central Australia, in 1931, of 29-year-old police officer, Bill McKinnon. Of course, Uluru’s true history reaches back into the almost-incomprehensible mists of geological time, and its human history back to the arrival of Indigenous Australians tens of thousands of years ago. But, a historian has to start somewhere, and McKenna’s choice of McKinnon’s arrival speaks to the particular story he wants to tell.

    Uluru

    Before I get to that, though, I would like to share my own little story. Mr Gums and I have visited Uluru three times (so far), in 2000, 2009, and 2015. Each visit, we walked around “the rock” rather than climb it, because that was the expressed preference of its traditional owners, the Anangu. In 2019, the climb was finally closed. Interestingly, each of our circumnavigations was a bit longer than the previous one, stretching from around 9kms the first time to around 11kms the last. This is because the Anangu have gradually moved the route away from particularly sacred sections of Uluru. It’s been a very slow process for the Anangu to claw back ownership of their own country and it is to this, really, that McKenna’s book ultimately speaks.

    But, that’s not immediately obvious at the book’s opening. It’s divided onto four parts, with Part one, “Looking for the centre”, introducing the reader to Central Australia. It teases out the role of “the centre” in Australian life and culture, pitting its Indigenous history and significance against the early settlers/explorers’ “awe, terror and incomprehension” at what they found. McKenna writes that for the settler “to find the centre was to confront the metaphysical dilemma of being a white man in an Aboriginal country”:

    What they saw as empty was layered with story … Where European explorers saw arid desolation, Aboriginal people knew a larder teeming with sources of animal protein and fat and a wide variety of plants that provided nutrition, medicine, tools and shelter.

    McKenna then shifts from traditional history-writing to the personal, placing himself in the story by sharing his own experience of the Centre but continuing to reveal its history as well. This approach enables McKenna to reflect philosophically, as well as historically, on what he was doing. He conveys how confronting, and how paradoxical, the Centre can be. “It laid everything bare at the same time as it pushed all language and emotion within.” But, most significantly, he writes how actually visiting the centre “unsettled the history” that he had intended to write. So, let’s get to that.

    Part two, “Lawman”, returns to a more traditional history – or biography, now – style. It tells the story of Bill McKinnon, who he was, how he ended up in the Centre, and what he did there. The focus, though, is a particular expedition in 1934 whose goal was to capture some Aboriginal men accused of killing, under Tribal Law, another Aboriginal man. One of these men, Yokununna, was shot and killed by McKinnon. This incident was to be just part of McKenna’s history but, as he wrote in Part one, it became the centre of the book when he recognised that the “biography of one moment in one man’s life encompassed the entire history of the centre and went straight to the heart of the nation’s long struggle to come to terms with its past”.

    “Lawman” is the longest part of the book. Bill McKinnon was a complex man. He unquestioningly bought into the settler project and saw “discipline” as the key to maintaining control, a discipline that, of course, frequently involved brutality. But he wanted “to be both the centre’s law enforcer and its storyteller”. He was keenly interested in the centre’s history, and, writes McKinnon, had “moments of contemplation … when he became faintly aware of the depth and complexity of Aboriginal culture”. He was also a meticulous recordkeeper, and retained his records because “his desire to be present in history was insatiable”.

    Part three, “Uluru”, the second longest part, returns, obviously, to focus on Uluru. Here, McKinnon comes back in the frame. He delves more deeply into the settler-era history of Uluru, interweaving it with Indigenous culture and stories. He traces the dispossession of the Anangu, as the settlers moved in, and their gradual return in the second half of the twentieth century. He identifies McKinnon’s shooting of Yokununna at the rock’s Mutitjulu Waterhole as “the foundational moment in a long history of injustice”. It is here that McKenna shows his historian’s eye for the symbolic that makes a point:

    Uluru’s creation story and the frontier murder which defined the killing times for the Anangu more than any other event in the twentieth century took place at the same sacred site.

    It is also in this part that we see the historian’s drive for the clue that nails the truth, and the challenge that can result. It occurs when he visits McKinnon’s daughter, and is given access to McKinnon’s archives. Remember what a recordkeeper he was? What McKenna finds transforms the story he was telling.

    In the final part, “Desert Oak No. 1”, McKenna remains in the frame, as he shares more of his research journey. The focus is Yokununna (“Desert Oak No. 1”) and we start at the South Australian Museum where Yokununna’s skull had been identified. Till this point, I felt McKenna had managed well the tricky business of being a non-Indigenous historian writing an Indigenous-focused history, but I did feel he made a false step when describing the centre as a “region where darkness stalked the landscape”. The word “darkness” seems unfortunate in the context. This, however, is a small miss in a work that recovers a significant story and carefully places it within the context of the return of Uluru to the Anangu in 1983, and the 2017 Uluru Statement from the Heart. Returnng Uluru to its rightful owners is a win for all Australians because Uluru is the spiritual heart of our nation, and it’s critical that our heart be in the right place – if you know what I mean!

    Return to Uluru is a beautiful book in every way. It is gorgeously produced. Those of us in my reading group who read the physical version loved the paper and the extensive images. We felt sorry for the Kindle readers who missed this experience. But more importantly, Return to Uluru is sophisticated, conceptually, in the structured way McKenna elicits the symbolism from the facts to make very clear not only what happened but why it matters.

    For an historian’s perspective, check out Janine’s review.

    Mark McKenna
    Return to Uluru
    Carlton, Vic: Black Inc, 2019
    256pp.
    ISBN: 9781760642556