FOR THE TIME BEING, I am consumed with reading and research for the final third of my novel, TIMES OF DISTRESS, the first book in my Winterbine Series. I have little time for other writing which explains why most of my posts on my two websites are links (sometimes with an introduction) to essays or comments I feel are of particular interest.
I will add to my important section on Cardinal Pell as soon as I have time.
I have recently opened a Facebook page for The Edmund Burke Society – Australia. I would really appreciate it if you would give it a like. The more likes I have, the more coverage the page gets. Many thanks.
Last month the Huffington Postpublished an essay by Claire Fallon entitled “Was this Decade the Beginning of the End of the Great White Male Writer?” Fallon celebrated the notion that white men are losing their prominence in contemporary American literature and that the best books being published in America today are being written by a wider variety of authors than ever before:
“What was once insular is now unifying,” National Book Foundation director Lisa Lucas told the crowd at the 2019 National Book Awards Gala, where the fiction, nonfiction, and poetry honors all went to writers of color. “What was once exclusive is now inclusive.”
Lucas took over the foundation in 2016, at a time when the high-profile awards had a somewhat checkered record with representation. Though historically the honorees had skewed heavily white and male, that began to change around 2010. (However, there had been some other recent embarrassments, like 2014 host Daniel Handler’s racist jokes following author Jacqueline Woodson’s win for “Brown Girl Dreaming.”) Lucas, the first woman and person of color to helm the foundation, made representation and inclusivity a focus of her messaging. When looking back at the past decade, she told HuffPost in an interview, a multipronged effort to build a more inclusive literary scene has indeed paid dividends.
MEMOIRS, AUTOBIOGRAPHIES, and personal reflections had never much enticed me until I picked up a book that was lying around at my parents’ house. My mother was an incorrigible reader and always had a book on the coffee table beside her lounge chair. The book was Over the Top with Jim by Murdoch journalist Hugh Lunn. I turned it over and read on the back cover: ‘hilarious,’ ‘don’t read it on public transport,’ ‘a classic in childhood memoir.’ I asked Mum what she thought of it. She gave a shrug and said it was all right. No great vote there, I thought. I was going to put it down but absently flicked through the first chapter. The memoir was about growing up in a less than devout Catholic family. I borrowed the book and began reading. Soon I was hooked. It was true that Lunn’s book was funny – hilarious in parts – but that was not what held my attention. I was on the same track as Lunn’s experiences. More than that: I was riding beside him looking around at a familiar social environment as he told his story. It was an experience in reading that I had rarely had. As amusing as his often facetious account of his childhood was, it was his unwitting social history of the ‘long fifties’ (1945-1962) that gripped me.
Lunn grew up in the suburb of Annerley, just outside of Brisbane city centre. Other than a different suburb in a different capital city and a few years difference in age (he is five years older), my story would be roughly the same. We both grew up in Catholic families which meant our social environment and social prescriptions were fixed at least until the end of school. I think Lunn’s book has been appealing because any Catholic kid of the fifties would at once recognise his experiences and be amused regardless of whether he had kept the faith or abandoned it or was determined to rubbish it to the grave. Kids who weren’t Catholic would recognise what many of us got up to during that time, but would also be intrigued by a glimpse into the mysterious ways of the Catholic Church and its institutions, many of them thinking Lunn had abundantly confirmed their suspicions about its weirdness.
Western secular culture “is a kind of hothouse growth,” Christopher Dawson wrote—an artificial culture that shelters us from “the direct impact of reality.” Neither birth nor death in secular societies occasions confrontation with ultimate realities. Rather, each brings us “into closer dependence on the state and its bureaucracy so that every human need can be met by filling in the appropriate form.” Evelyn Waugh’s Love Among the Ruins: A Romance of the Near Future dramatizes this sheltering. In this novella, “junior sub-official” Miles Plastic does clerical work for the “Department of Euthanasia” in a dystopian state. Plastic, whose surname epitomizes artificiality and malleability, ensures that those in line for a happy death do “not press ahead of their turn,” and adjusts “the television set for their amusement.” Although “a faint whiff of cyanide sometimes gave a hint of the mysteries beyond,” Plastic is content to empty the waste basket and brew tea for the patients.
Because the “services” offered by the Department of Euthanasia are “essential,” Plastic has no feast on “Santa Claus Day” (December 25). After work he walks to the hospital to visit his lover Clara, who is with child, and finds “the hall porter . . . engrossed in the television, which was performing an old obscure folk play which past generations had performed on Santa Claus Day, and was now revived and revised as a matter of historical interest.” The porter’s interest, Plastic supposes, is “professional,” for the show “dealt with maternity services before the days of Welfare.” The porter cannot look away from “the strange spectacle of an ox and an ass, an old man with a lantern, and a young mother.” “‘People here are always complaining,’” the porter says. “‘They ought to realize what things were like before Progress.’”
I wish I were here with good news. Actually, I believe I do have good news. I am not optimistic, but I am hopeful. Hope, as I will explain, is not the same thing as optimism. To find our way to hope, we first have to be painfully honest about the bad news.
These are not normal times. We in the West are in the worst spiritual and social crisis since the collapse of the Roman empire. We don’t see this collapse clearly because it is hidden by our wealth. But make no mistake: the fundamental pillars of Western civilisation are crumbling—none more consequentially than the Church.
Our crisis is actually a combination of crises.
It is a crisis of meaning. In the postmodern West, we have arrived at a place where many people no longer believe that meaning exists at all, and that we can know it.
FRANCE’S MICHEL HOUELLEBECQ leads something of a double career. A novelist of Prix Goncourt–winning distinction, Houellebecq is also his country’s best-selling author abroad and, on many accounts, currently its best. He is also reliably a prophet of current events: his third novel, Platform, featured an Islamist attack on a Thai sex resort and was published just days before 9/11; a later novel, Submission, which imagined France’s election of a Muslim party president, appeared the day of the Charlie Hebdo attacks and seemed a novelistic auger of the gruesome wave of terrorism that roiled France during the next few years. Whatever, Houellebecq’s 1994 debut novel, turned out to be equally prescient, though it took more than two decades for its prophecies to take shape. A commentary on male sexual frustration, Whatever, as the author of a New York Times essay argued in 2018, is a psychological account of involuntary celibacy and the violence that erotic isolation breeds.
After years of inaccurate and negative treatment of Tony Abbotts political career and image, both by the media and in assorted writings, a positive corrective is long overdue.
Many Australians accept as fact the crude
caricatures and inaccuracies regarding Abbott: that he is a
“wrecker”, a religious fanatic, a bully, anti-women, a far-right
Gerard Wilson’s latest book, Tony Abbott
and the Times of Revolution, will be welcomed by those who, despite all the
media misinformation, continue to admire the former prime minister and parliamentarian
as a thoroughly decent individual as well as a fearless, forthright champion of
mainstream conservative values and the positive role of Western civilisation.
Wilson’s book comprises four sections: Abbotts school years and the 1960s cultural revolution; student radicalism at Sydney University 1973-75, the prelude to Abbott’s arrival on campus; Abbott’s pushback against the far-left monopoly of student politics, 1976-80; and the media and Abbott.
John Henry Weston interviewed Brazilian Bernardo Küster who is a very popular Brazilian Catholic commentator. In the interview, Kuster corrects important (false) claims the Amazon Synod makes about the Amazon indigenous people and clarifies others. More importantly, he delves into the organizations (Church, business and NGOs) behind the scenes who are funding the synod for their own purposes. In the end, Kuster makes the case that the Amazon indigenous people are merely a pretext for higher ideological and mercenary purposes – something I have suspected all along but without firm grounding, until now.