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JM Coetzee and the Life of Writing bears testimony to the value of a literary archive


Tim Mehigan, The University of Queensland

David Attwell’s new book JM Coetzee and the Life of Writing (2015) commands attention for a particular and notable reason: it is the first extended investigation of the South African author’s work since the advent of Coetzee archive at the University of Texas in 2011.

Attwell is always mindful of the conventional wisdom about Coetzee’s works – a wisdom he has contributed to over many years through his own scholarship. But his chief concern in Life of Writing is to allow the archive to speak. He wants the drafts of Coetzee’s novels, his notes, press clippings and miscellaneous remarks, to be considered at length for the first time.

In doing so, the book raises the question of whether that archive makes any real difference to our appreciation of Coetzee’s core concerns. Whether the works stand eloquently, as they mostly have till now, on their own ground, with no need of augmentation.

Another way of putting the same question (a touch polemically, I admit) is to ask whether the philologist – the literary archivist of days gone by – is needed when it comes to ongoing engagement with notable writing.

Cover of David Attwell’s JM Coetzee and the Life of Writing.
Image courtesy of Text Publishing

As a way of answering that, let me outline the approach Attwell adopts. The chapter Suburban Bandit: Michael K as outlaw, considers Coetzee’s 1983 novel Life & Times of Michael K, which marked Coetzee’s arrival on the global stage and bagged him the 1983 Booker Prize – the first of two to come his way.

For those who don’t know, Life & Times is the story of a man called Michael K, who journeys from Cape Town to his mother’s rural birthplace. The setting is apartheid era South Africa during a fictional civil war.

Much scholarship already exists around Life & Times. But the archive reveals the literary model Coetzee was using as a way into his material. It was not, as had been widely assumed, any one of several possible texts by Franz Kafka – many believed “K” was a tribute to Kafka, or the protagonist K in two of his novels.

Instead, the model was a piece of writing that appeared a century before Kafka’s, the novella Michael Kohlhaas (1810) by the German author Heinrich von Kleist.

The protagonist of Kleist’s story suffers a loss when two horses he leaves as surety are worked into the ground while he is away on business. His campaign of revenge soon makes him one of the most feared outlaws of his day (Kleist’s story is based on an actual historical chronicle).

The question Coetzee poses in his recasting of Kleist’s story is whether that path of violence would have to be abjured in the fictional universe of his own novel. The complicated gestation of Life & Times sheds light on the complex problem Coetzee chose as his starting point.

Attwell uncovers in this instance, as with so many others he considers, a sprawling edifice of writings and rewritings, plots and subplots, many of which end up – as with a good film – on the cutting-room floor.

Coetzee in 2014.
EPA/Mauricio Duenas Castaneda

As Attwell shows, Coetzee’s novels do not abandon the contradictions inherent in their intellectual starting point or shift onto easier ground. On the contrary, they retain the sense of contradiction from which they spring and to which they insistently seek a response.

These responses illustrate the struggle of protagonists against a testing, frequently intransigent, outer reality. They also bring forth in essential outline “the life of writing,” the exacting craft of the writer. It turns out that the kind of writing to which Coetzee pledges himself is not fully tractable even to the most dogged and drawn out literary labour.

Small wonder Coetzee chose a moment of decadal significance – January 1, 1970 – as the moment of personal commitment to the supremely challenging literary enterprise he had set himself.

In the concrete instance of Life & Times we see an initial premise, arising from middle-class indignation, move through various stages of development, finally emerging as the pathos of the simpleton Michael K. The rebellion this character stages is then almost completely allegorical.

Harelipped, idiot-seeming, Michael K is fitted to allegory less because of an inability to articulate his concerns than the unspeakable circumstances engulfing him. The novel, on a long journey to its final form, thus reveals to the reader a psychological and existential predicament.

It is a predicament, as the medical officer in the novel tells us, according to which meaning seeks to “take up residence within a system without becoming a term in it”. Though in the end a different novel quite removed from its dominant inspiration, Michael Kohlhaas, Life & Times nevertheless works out the same sort of rebellion of decency against obscene outer circumstances.

Attwell concludes:

Coetzee triumphed over his own earlier difficulties by creating a powerful anomaly – one which, when read back into the culture from which it springs, stands as an affirmation of artistic and intellectual freedom (even if such a declaration, in its finality, traduces what the novel itself argues).

The book is without question an important work of scholarship, and one of the most insightful studies of Coetzee and his oeuvre yet published.

JM Coetzee and the Life of Writing by David Attwell is published by Text Publishing.

The Conversation

Tim Mehigan, Professor of Languages and Cultures , The University of Queensland

This article was originally published on The Conversation. Read the original article.

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Not My Review: Loved Walked Among Us – Learning to Love Like Jesus, by Paul E. Miller


The link below is to a book review of ‘Love Walked Among Us – Learning to Love Like Jesus,’ by Paul E. Miller.

For more visit:
http://matt-mitchell.blogspot.com.au/2015/08/love-walked-among-us-review-discussion.html

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Not My Review: Preaching – Communicating Faith In An Age Of Skepticism, by Tim Keller


The link below is to a book review of ‘Preaching – Communicating Faith In An Age Of Skepticism,’ by Tim Keller.

For more visit:
http://9marks.org/review/book-review-preaching-communicating-faith-in-an-age-of-skepticism-by-tim-keller/

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Review – Boganaire: The Rise and Fall of Nathan Tinkler


David Nichols, University of Melbourne

Bogans are here, there and everywhere; the word is a cover for any concept you can imagine. That Nathan Tinkler – the former mining magnate, once considered Australia’s youngest ever billionaire – made his name as the “boganaire” suggests a complete disconnect of the bogan from his/her/its origins as the working-class white male, the late 20th-early 21st century version of the “ocker”.

A boganaire is Australia’s present-day version of a Beverley Hillbilly; she or he doesn’t deserve his or her riches, and can’t hold onto money, or spend as wisely as you or I. But at the same time, the notion of the boganaire – the bogan billionaire – is every bit as ridiculous as the aerofridge or the catrapeze.

The two ideas do not mix, as the still (to some) slightly amusing notion of the “cashed-up bogan” demonstrates. Bogans are meant to be poor.

To add to the dichotomies, just consider the name of Nathan Tinkler. It could almost be a Dickensian appellation, except that the reality of the man is almost entirely at odds with the twee ineffectuality conjured up by the polite first and almost comic second name.

Tinkler is the young Australian who, notoriously – and extraordinarily offhandedly, as outlined by the journalist Paddy Manning in Boganaire – made a fortune one day and proceeded to lose it in various ways ever after.

Now, at 36, Tinkler might be considered a has-been, except for the fact that the “rise” part of the rise and fall was so extraordinary, it seems foolish to consider writing him off.

Boganaire’s title is redolent with the suggestion that Tinkler is the latest lumpen manifestation of the lucky country. Like Kylie Mole, notoriously one of Australian pop culture’s earliest “bogans”, Tinkler does not see himself as a bogan at all (at least, he reportedly didn’t want the “bogan c***s” of the Australian Muscle Car club joining his Supercar Club; maybe it wasn’t the boganness that bothered him).

But it has to be said that in Manning’s book – prepared with no assistance from its subject whatsoever – Tinkler comes through as a shadow figure. Manning has access to interviews Tinkler granted when he was riding high, before racehorses, fast motor vehicles and sundry other indulgences drained his riches.

There are also various examples of Tinkler’s pouty, sarcastic text messages and emails and his offhand comments about former business partners. But what we’re really looking at with Tinkler is a man who took some chances, won big, then took some more and failed on his initial promise. Perhaps this is the key to his “boganness” (such as it is); he was never really going to escape his roots.

Tinkler is, let’s face it, small fry next to Clive Palmer and Gina Rinehart, two other larger-than-life figures who dominate our sparsely-populated billionaire landscape.


Marc West

Rinehart’s terrible poetry and family squabbles, and Palmer’s incomprehensible passion for theme parks, loser ships, TV twerking and Bjelke-Petersen-style rambling – among other traits – suggest both these individuals could qualify for a branding with the “b” word; apart from anything else, their tastes are lowbrow or, at least, nowhere near as billion-dollar as they are themselves.

Perhaps the saving grace of all three individuals, in a nation such as ours which still thinks it’s egalitarian, is that they have not attempted to use their money to help them seem more cultured than anyone else – perhaps they even aspire to seem more ordinary.

If any of the Australian public still cling to the idea that there’s anything “bogan” – as fraudulent and ridiculous as that word may be – about Tinkler, it’s those who he owes money, particularly the little people.

“Initially at least, most people had wanted Tinkler to succeed,” writes Manning. “He was the kind of guy Australians love to love” with his “tradie-to-billionaire tale”.

But an electrical contractor, for instance, who Tinkler supposedly owes A$20,000 to, was “gobsmacked … I thought someone like himself, on his rise to the top … would remember where he came from”.

Manning ripostes that Tinkler remembers, but “couldn’t care less”. Amidst a thousand delusions and deceptions, that’s probably Tinkler’s greatest crime: he doesn’t know his place.

Boganaire: The Rise and Fall of Nathan Tinkler by Paddy Manning is published by Black Inc.

Are you an academic or researcher? Would you like to write reviews for The Conversation? Contact the Arts + Culture editor.

The Conversation

David Nichols is Lecturer – Urban Planning at University of Melbourne

This article was originally published on The Conversation. Read the original article.

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Not My Review: Chosen for Life – The Case for Divine Election, by Sam Storms


The links below are to book reviews of the excellent ‘Chosen for Life – The Case For Divine Election,’ by Sam Storms.

For more visit:
http://tonyreinke.com/2007/02/06/book-review-chosen-for-life-by-sam-storms-1581348436-9781581348439/
http://www.alexchediak.com/2007/08/guest_review_of_sam_storms_cho.php
http://www.thegospelcoalition.org/blogs/erikraymond/2007/10/24/chosen-for-life/

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Not My Review: The Unknown Terrorist, by Richard Flanagan


The link below is to a book review of ‘The Unknown Terrorist,’ by Richard Flanagan.

For more visit:
http://www.huffingtonpost.com/peter-clothier/the-unknown-terrorist-by_b_8028892.html

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Not My Father’s Son, not my brother’s keeper


Lauren Rosewarne, University of Melbourne

8am and my home phone rings. Two months ago now. Landline calls come in only two varieties. Shills or people looking to purchase tents. The latter group are after Paddy Palin, purveyor of camping consumables. Only one fat finger fumble digit difference, alas.

That morning, the friendly chap was searching for Lyle Rosewarne.

My knowledge of the Rosewarne dynasty – and a quick Google search – assures me that we aren’t a people who name our babies Lyle. ‘We’ might be sex monsters, sure, and ‘we’ might have our mitts in the till occasionally, but we certainly don’t name our young’ns Lyle.

This wasn’t the first time I’ve been contacted out of the blue as part of a missing Rosewarne search. One day I’ll write up the tale of the guy who arrived at my office thinking he was my brother. I rationalise the whole thing as being like cats who rub up against people they know hate them; I’m approached by randoms rummaging for Rosewarnes because I’m hostile to the whole genealogy thing.

During the same week that the Lyle call came through, I was reading the actor Alan Cumming’s memoir Not My Father’s Son.

I’d picked it up because, with Romy and Michele’s High School Reunion and The Good Wife in mind, I felt I really liked Cumming. Reading his memoir didn’t change that (of course), but afterwards – perusing his wares on IMDb – and the only other thing I’d seen was Spy Kids.

He just seemed so much bigger in my pop culture imaginings.

Anyhow. In Cumming’s truly lovely memoir, a running thread is his participation in the television show Who Do You Think You Are?

For a show I’ve only seen snippets of, my loathing is perhaps a tad disproportionate. Every episode of this screen nightmare involves the same set of histrionic events. A celebrity finds out that a relative generations back was a slave, a slave owner, a member of the SS, whatever. And there are tears. So many tears.

Why the hell are they crying about? Surely this isn’t the first time they’ve heard about slaves, about Nazis, about the grotesque things humans can do to each other. Why is it suddenly more real now? Are they feeling responsible? More responsible than before their names were plotted on some shonky family tree?

Of course, in Cumming’s memoir it’s even worse. He discovers that his grandfather – who he hadn’t ever met – was reckless. Think motorcycles and Russian roulette. And the charming Al sees himself as reckless and suddenly his life has a new kind of logic.

Huh?

I won’t play naive here: I get why people love biological explanations. Biology, genetics, feel like an excuse, an explanation, in a world that is otherwise complete chaos. But surely smart people, savvy people – people like Cumming who comes across as wise and witty for nearly the whole book – could be a tad more critical about ancestry-as-answer.

Aside from my hostility to biology-as-destiny explanations – I’m a social scientist, of course I’ll battle the blood explanation until my last breath – I’ll admit there’s some ego-preservation at play here.

Do I not become a little less original if I’m just like my mother/my grandmother/my big-haired, sarcastic great-great-great aunt Esmeralda?

My position is that if that New Zealand sex devil is related to me, I don’t want to know. If the coffee machine embezzeler guy is related, again, I don’t care. These are not ‘my people’, they aren’t getting a bloody kidney and I’m not feeling guilty about their misdeeds.

They aren’t more real to me because there’s a highly-diluted blood connection.

A lecture, of course, that I spared the man looking for Lyle. I’m a morning person; he got a friendly Lauren who cheerily provided him the contact details for my uncle, the family genealogist.

Alan Cumming in Romy and MIchele’s High School Reunion (1997)

The Conversation

Lauren Rosewarne is Senior Lecturer at University of Melbourne

This article was originally published on The Conversation. Read the original article.

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Radical, young, Muslim: the Arab-Australian novel in the 21st century


Matt McGuire, University of Western Sydney

Earlier this year Michael Mohammed Ahmad was voted one of Australia’s Best Young Writers by the Sydney Morning Herald (SMH). The 2015 list, which included Maxine Beneba Clarke, Omar Musa, Alice Pung, and Ellen Van Neervan, was described by the SMH’s Linda Morris as a group of “outsiders writing about what it is to be an outsider”.

It is, however, Ahmad’s insider account of what it means to be Arab-Australian in the 21st century that singles out and distinguishes his work. Melbourne University professor Ghassan Hage described Ahmad’s literary debut, The Tribe (2014), as “an astonishing novel”. Angelo Loukakis, writing in the Sydney Review of Books, lauded the book’s insistence upon a community that is immanently “worthy of art”.

In an interview on The Conversation in January, Ahmad said:

For the last two decades the representation of Arab-Australian Muslims has been coloured by media reports of terrorist conspiracy, sexual assault, drug-dealing and drive-by shootings. I wrote The Tribe in an attempt to step beyond these limited and simplistic images. I wanted to offer a complex and humanising portrayal of my community and culture which, as we have all learnt in recent months, is playing an increasingly important role in contemporary Australian society.

I wrote The Tribe for Australians.

Published by Giramondo Press in 2014, the novel presents the world through the eyes of a child called Bani. Through Bani, we are introduced the House of Adam, three generations of a Muslim family that fled the civil war in Lebanon and emigrated to Australia in the 1980s.

The book certainly offers a stunning counter-punch to what Ahmad has outlined regarding the mainstream media representations of Arab-Australian experience and the current obsession with stories of radicalisation and the threat of homegrown terrorism.

But how does it achieve this? And what does it tell us about the role of fiction as a tool for thinking about the most challenging social and political questions of our time?

At a base level, the sheer time and energy required to read a novel renders it uniquely capable of the kind of sustained and complex forms of attention such issues deserve. This is especially pertinent, given the increasing pressure placed upon our attention by the over-stimulating, hyper-technologised culture of the 21st century.

Ahmad deploys the child narrator to afford readers a privileged form of access to the community he wishes to write about. Throughout the book Bani hides under beds, peeps through keyholes and eavesdrops on adult conversation. All of which make him, and the reader, party to a secret and strange universe.

The child’s gaze renders Tayta, the grandmotherly matriarch of the family, a semi-sacred presence, a tangible connection to the ancient culture left behind in Lebanon. Through the child’s eyes we see the father Jibreel as a towering character, a terrifying authority figure and the rock upon which the family is built.

Of course, such child-focalised narratives have a rich and distinguished literary history. We might think about Dickens’ Oliver Twist (1837) holding a mirror to Victorian age, or Jim Hawkins, the perilous protagonist in Robert Louis Stevenson’s Treasure Island (1883), or Scout, who provides the moral compass in Harper Lee’s landmark novel, To Kill a Mockingbird (1960).

In her review of The Tribe, Maxine Beneba Clarke criticised Ahmad’s reliance on this device, highlighting the naivety of Bani and his inability to carry a family saga like The Tribe. In my view, Clarke missed the point.

Ahmad’s narrative deliberately shifts between the child’s perspective and that of the older Bani who, from the perspective of his twenties, looks back to the world of his childhood. Such versatility allows The Tribe to expose the casual sexism, internalised racism and occasional misogyny of the community in which Bani grows up.

It also allows the book to take a more adult perspective, philosophically weighing up the sense of rootedness and deep connection that characterises so much of this world. Arab-Australian identity, we learn, is not some singular, homogeneous label. Rather it exists as a spectrum and contains more complexity and diversity than the mainstream media allow.

In this sense, we might well think of Bani and Ahmad as radical young Muslims – they defy expectations, challenge stereotypes, and disrupt clichés. The Tribe acts as both a love letter to the Australian Lebanese community and an attempt to submit it to form of critical scrutiny, one that is as honest and forthright as it is meaningful and sympathetic.

In fashioning the novel around three episodes – a birth, a marriage and a death – Ahmad implicitly questions the shallow materialism and rampant individualism of contemporary Western culture. As The Tribes’ huge cast of characters wanders in and out of its pages, we come to realise the intimacy and richness of such extended communities and think afresh about what it means to live a rich and fulsome life.

Through his unassuming narrator, Bani, Ahmad asks us to reconsider who, in fact, are the insiders and who are the outsiders within modern Australia, this most multicultural of modern nations.

The Conversation

Matt McGuire is Senior Lecturer in English Literature at University of Western Sydney

This article was originally published on The Conversation. Read the original article.

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Not My Review: Expository Preaching with Word Pictures, by Jack Hughes


The link below is to a book review of ‘Expository Preaching with Word Pictures – With Illustrations from the Sermons of Thomas Watson,’ by Jack Hughes.

For more visit:
http://www.thegospelcoalition.org/blogs/erikraymond/2015/07/22/book-review-expository-preaching-with-word-pictures/

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Not My Review: A Reformed Baptist Manifesto, By Samuel E. Waldron & Richard C. Barcellos


The link below is to a book review of ‘A Reformed Baptist Manifesto – The New Covenant Constitution of the Church,’ by Samuel E. Waldron & Richard C. Barcellos.

For more visit:br>http://www.thegospelcoalition.org/blogs/erikraymond/2015/08/14/book-review-a-reformed-baptist-manifesto/