I left home in the late 1970s. My first nights of freedom I slept on the banks of the Yarra River in Melbourne, at a bend near where there is now a skate park. The first home of my own was a couple of rooms in North Fitzroy that were more like corrugated iron lean-tos than rooms. These rooms were air-conditioned but not waterproof; the windows were broken, glass louvres, and the entrance door had a large hole in it. By 1980 I had moved into digs, at the rear of 777 Park Street in Brunswick, that are still standing and still look like a granny flat. I was twenty-one when 1980 ended. Worries about finding and keeping a home were often on my mind.
And the world seemed to go haywire. In 1979 Margaret Thatcher became Prime Minister in the UK. ‘Mad Max’, an apocalyptic premonition, appeared on cinema screens. Later in 1979, Iranian students and ‘radicals’ invaded the US embassy in Tehran and took ninety hostages. In December 1979 the Soviet Union invaded Afghanistan. In early 1980 the world looked overheated and dangerous, and Ronald Reagan was chosen to be the Republican Party nominee for the November presidential election.
In these first few months of 1980 I took my anxieties about ‘home’, welded them to my anxieties about everything else, and tried to tell myself a joke to relieve the tension. That joke is the story ‘On the uncertainty of finding a place to call home’. I was never happy with it, partly because it seemed too slight, partly because the ‘voice’ adopted in it did not treat my secret feelings with appropriate seriousness.
A half-life later I am struck that this only slightly funny story—of a man trying to survive in a world that has already fallen apart—tries to be funny at all. It is not the kind of humor that is a string of jokes. Instead, it asks readers to notice, over and over again, that the central character’s principal flaws are timidity and an inability to face reality. This, I thought, was what was wrong with everyone, including myself. It is not really a joking matter.
When it was finished I sent it off, with a ridiculous and completely unwarranted degree of self-assurance, and a stamped self-addressed envelope, to Meanjin. I was lucky that the then editor of Meanjin, Jim Davidson, had been putting together an issue in which some professional thinkers would set down their thoughts about Australia’s war literature and opposition to Americanisation. Arthur Phillips picked my story out from the leaning tower of words that was stacked in J.D.’s fiction in-tray … and the rest is all regret and tears.
Rejecting this story from inclusion in my first book was the first step in rejecting everything about writing that I associated with the performative staginess that was a common mode of poetry in the early 1980s and is still alive and well. (More power to everyone who can cope with the special rigors of that mode of publication!)
That was then; this is now…
The election of an entitled, self-absorbed septuagenarian populist to the US presidency seems to mark a turning point if one looks at things from the narrow perspective of party politics. But several writers and historians have pointed out, setting aside startling differences of tone and ambience, the course of US and world politics, Australia included, is not much changed since at least the late 1990s—and it is possible the current direction was set even decades earlier. Richard Rorty wrote, in 1998:
Members of labor unions, and unorganized unskilled workers, will sooner or later realize that their government is not even trying to prevent wages from sinking or to prevent jobs from being exported. Around the same time, they will realize that suburban white-collar workers—themselves desperately afraid of being downsized—are not going to let themselves be taxed to provide social benefits for anyone else. At that point, something will crack. The nonsuburban electorate will decide that the system has failed and start looking for a strongman to vote for—someone willing to assure them that, once he is elected, the smug bureaucrats, tricky lawyers, overpaid bond salesmen, and postmodernist professors will no longer be calling the shots.
Richard Rorty, Achieving Our Country
When Barack Obama let US bankers escape prosecution or personal consequences for the havoc they wrought in the world’s economy, he joined the club of presidents and ‘progressive’ leaders around the world who have kept their respective polities on a starvation diet, caring too much about points gained on the stock market and too little about the health of democracy, society, and working people. Since the late 1990s the average worker’s ‘take home’ from the growth of developed economies has been zero or less than zero; while high-earning managers and CEOs who twenty years ago earned forty times an average wage are now earning 350 times the average wage. The economic ideology that created this result operates at the level of threat: it tells working people over and over again that government must take care of business or jobs will go: submit or starve.
I woke this morning from a dream in which the future
had been laid out before me like mathematics. All the assertions
of economists and other soothsayers about the sickening movements
of markets could be denied; and everything will be denied
everything—except that two plus two equals four.
The animal used in this auguration was the self-acting mule, a machine
that has arms and pincers, and can be made to perform
routine tasks tirelessly, without complaint except that it might
give a kick now and then. This animal, this algorithm without feeling
has been shitting in our society for years—and now we have found a use for it.
The dream did not turn out at all how I expected it to turn out.
That is how you know dreams have turned into nightmares.
We are all going to find ourselves crouching in a dark space
not together—that is, not acting in unison, as a group—but separately
and individually responsible in the fight that is coming.
The rulers, however—the presidents, governors and the rest—
who have always united for the purpose of our repression and
do not like to share any ground with other people
will be onboard their yachts and planes at the crucial moment
when promises are made and broken in the same breath, and things fall apart.
It is just then that the failure of truth will be its own punishment
and facts will stand out in stark relief, like someone screaming
on a cold night. It will be fight or die. A survivor will be left standing
covered in blood and it will not seem proper to talk about right or wrong
because some questions have always been answered this way.
There have been reports of a ‘mountain lion’. The danger
that came down from a reserve and waited crouching
in grey grass at the side of the road had eyes
emitting rays to hypnotise hunters and children.
The announcements paralysed us. We did not think
that in our despair we gave everything we owned
to the rich and scientists who perfected lying
for theorems whose only purpose was deceit. The voters
got up to no good at night in parks set aside
for the betterment of us all, dressed up as crazy beasts
as celebrities, symbolists and as fortune-tellers
and let the animals loose. In Celebration Park there are no super-heroes, and not even any heroes in this dire plot: we are the wildlife, it is our nature stripped and bare-ass naked. There is a map for everywhere except the private places of a few who can afford silence.
We are, I know not how, double in ourselves, so that what we believe we disbelieve, and cannot rid ourselves of what we condemn.
—attributed to Michel de Montaigne
Our hotel would have accommodated the more sinister sequences of some cloak-and-dagger ‘B’ film. During the night, a French letter in the lavatory bowl refused to be flushed by either of us. Then in the morning we had our first glimpse of Olympus through the haze above the curving bay. Any true Grecophile will understand when I say that the unsinkable condom and the smell of shit which precede the moment of illumination make it more rewarding when it happens.
—Patrick White, Flaws in the Glass
As a child in the 1960s, in the then newish Melbourne suburb of Forest Hill, I attended Saint Timothy’s Primary School. The little church in which I was confirmed and where I confessed my drab sins was a wooden fire hazard. I went to a service there every Sunday with my father’s mother—my own parents having separated. On one side of it were the school’s classrooms, and on the other a nunnery, both buildings made in what looked like, then, to be a modern style. The school was established in 1962 by the Sisters of the Infant Jesus. I had no idea who they were. To the seven- or eight-year-old me they were the handsome, unthreatening mystics of education who never said an unkind word.
I do not recall having religion forced
on me. We said a prayer now and then before running out to play. Occasionally
there was a bit of unruly, awful squealing of hymns in the church. And the nuns
chose me to appear in ‘dramatic’ reënactments of the nativity story. Even at
nine or ten years of age I knew that painted cotton wool beards were not a good
look, so I pulled mine off just before walking on stage and tried to look wise
without it. This kind of disruptive behavior should have permanently blotted my
curriculum vitae: ‘Not a team player.’
I wanted to know what the deal was with
these nuns. During an afternoon nap, while lying on the floor near Sister
Henry’s workbench, I determined to look up her chalk-covered tunic to see if
there was anything there that would provide an answer to the mystery of her
manly face. There was nothing. Just layers of perplexing, impenetrable, black
underskirts. Anyway, I was ten. Someone was walking on the moon. I ran home to
watch it on tv.
The Sisters of the Infant Jesus handed
me over to the Christian Brothers to complete my befuddlement.
When I was twelve and in the first year
of high school I helped fellow classmates cheat at Latin, allowing them to
steal my answers in order to escape the sarcasm, and strap, of the unchristian
maniac who ruled our Latin and math classes. I didn’t think I could help with
the math; I felt hopeless at that. This was the year that maniac was hit by a
car while riding his bike. For a couple of weeks this chastening episode turned
the rancorous sadist into the mild and kind teacher he should have been all
along. And then, without warning, ‘Mr Hyde’ returned.
Family circumstances required me to
sample the educational services of four different Christian Brothers Colleges.
After Thomas More’s Boys College (now called Emmaus College), I attended
Cathedral College in East Melbourne for two weeks, and then St Mary’s in West
A middle-aged man who was a customer of
my mother’s business began to use puns in his brief conversations with me that
were intended to suggest he knew of my interest in sex. I had not heard them
before but, after checking my Chambers
Dictionary, instantly recognised them as verbal concussion grenades. One
morning, at St Mary’s in West Melbourne, I armed these grenades and chucked
them in a history class without bothering to take cover. The lay teacher looked
at me for what seemed like a long time while the meaning of what I had said
sunk in and he tried to figure out if I had actually meant to use the
anatomical pronunciation of ‘aboriginal’. Something about my face must have
suggested I had. He sent me down to the principal’s office, where the whole
story of my new interest in punography had to be revealed.
St Mary’s principal was a
severe-looking bald man who demonstrated his eccentricity and his modernism
through the medium of Vespas. He rode his scooter everywhere. He travelled even
the short distance from St Joseph’s, where the brothers lived and which was to
be my next college, to St Mary’s by scooter. It was one block away. He put his
helmet on, started the scooter, turned one corner, and he was at work. When I
told him how I had become so expert at upsetting adults, he immediately sat
down so as to bring himself on the same level with me. He spoke to me with an
unfeigned concern about how important it was for me to avoid the man in my
mother’s restaurant. I knew the nameless thing he was warning me against. I had
sensed it, but not felt in any danger.
On sports days many of the St Mary’s
students would walk along Victoria Street to the Melbourne City Baths to go
swimming. One of the younger religious brothers at the school inexplicably
decided to go swimming with us, which required him to be naked in the
changerooms. When this happened, I suspected he was secretly trying to announce
that the brothers were, after all, ordinary men. We thought his arse was too
hairy and were distressed we had to look at it.
In the first years of the 1970s, boys
of my age could see the chaos in Vietnam had been worsening, even as news of
Australia’s decreasing involvement in the war there made no impression on me at
all. No adult ever mentioned or tried to justify to me why Australia was
involved in the fighting. It seemed to have escaped the notice of the adult
world that there were children waiting in the wings of its drama and we had no
idea what we were going to say or do when it was time for us to be pushed into
the spotlight. The matter was urgent because we sensed our bodies were changing
even as the threat of conscription increased. The election of a Labor
government was a relief.
When we were fifteen a classmate and I experimented with the social effects of our own precocious hairiness by going to an R-rated double-bill at the Forum Theatre on the corner of Russell and Flinders Streets in Melbourne. It was the 1973 version of The Wicker Man, followed by something in the vampire-sexploitation genre. The first movie seemed to be about burning Christians. We were disappointed there was not more sex, naked actresses notwithstanding. During the intermission we discovered that our hairy-arsed teacher had also been in the audience with us. He asked us if we liked the movie and we answered in a way that avoided telling him what we really thought, while still pretending to be three years older than we were. I do not think it worked, but he did not seem to mind.
At St Joseph’s College, in 1974, a
beautiful student whose parents came from Sri Lanka started calling me “Stevie
Wonder” and tickled my palm flirtatiously when he shook my hand. Was I being
mocked or flattered? Gough Whitlam was prime minister and anything seemed
possible. I listened to Motown, and liked it. Arnold Schwarzenegger came to
Melbourne. (There is a photograph of him flexing his muscles as he stands on
the tram tracks in Bourke Street. The long-haired boy in the striped shirt and
bell-bottom trousers standing behind him is not me— but
the claim of resemblance to my former self is credible, and several times I used
the photograph to ‘prove’ I once had a chance to push Conan, the barbarian,
under a moving vehicle.)
It was the golden age of religious
educational indifference. The Christian Brother who taught me nothing about
Australian history before 1788 stood one day behind a not-quite-closed door and
spied on the ‘Year 11 agnostic society’ pooh-poohing transubstantiation and
putting the resurrection of Jesus down to a bad case of food poisoning. When we
noticed him we expected our religious auditor to establish an inquisition.
Instead, he took his nose out of the crack in the doorway and walked away. In
retrospect, this now seems like the mature response.
One hundred years after the death of Winwood
Reade I got around to reading his book The
Martyrdom of Man. The initial excitement wore off after a while and I
entered a long period of theological apathy.
Young boys and girls everywhere, before
they reach what we have come to refer to as adulthood, trip over the idea that
adult convictions are a charade. We stand up, mud on our faces, feeling that we
are at the same time cynics and anarchists; we want to preserve what is in our
interests and to agitate against the failures of the world we have found ourselves
in. Some people manage to maintain an expectation of revolutionary possibility
about their own selves and about the world.
By the start of 1976 no psycho-social jamming was strong enough to block my ‘gaydar’. Of course, I was unsure about how to meet people. I was not old enough to go to bars; and the internet was still in the hands of the military-industrial complex; so, I found friends and education as a flâneur. I met men at night, but I was better at conversation than at sex. The first man who spoke to me was three times my age. He invited me to his flat—a tiny bedsit in the ‘CAIRO’ apartments across the road from the Carlton Gardens. He made tea. We talked, and he gave me a tatty copy of Voltaire’s Candide that I have treasured for nearly fifty years. Life, it says, is one episode after another of misfortune and suffering; and the only antidote is work.
In the second half of 1977, construction of the World Trade Centre was completed. Airliner ‘terrorism’ was in its first flowering. Voyager 2 was being launched. There was a uranium export debate in Australia. In August, a ‘docudrama’, The War Game, was shown at the Longford Cinema in Toorak Road, South Yarra. This BBC production by Peter Watkins was a critical event in the life of the high school friend sitting next to me. When the movie ended most of the audience decided not to leave and, instead, started the conversation right there in the theatre about what could be done. It took me a few more years to find the failure I would agitate against.
I left home in the
late 1970s. My mother thought gay people were “disgusting.” My first nights of
freedom I slept on the banks of the Yarra River in Melbourne, at a bend near where there is now a skate park. The first home of my own was a couple of
rooms in North Fitzroy that were more like corrugated iron lean-tos than rooms.
These rooms were air-conditioned but not waterproof; the windows were broken,
glass louvres, and the entrance door had a large hole in it. By 1980 I
had moved into digs, at the rear of 777 Park Street in Brunswick, that are
still standing and look like a granny flat. Worries about finding and keeping a
home were often on my mind.
In retrospect, the educational mystery
of my childhood is how I could have been treated so gently by most of my
teachers, spent so long in the care and company of outwardly religious people,
and ended up sharing so few of their beliefs. The same is true about sexuality:
growing up surrounded by intolerant, know-all heterosexuals clearly does not
lead one to become an intolerant, know-all heterosexual. Why do people believe
what they believe, and why do others’ prejudices always seem more urgently
troubling than our own? Attacking and shaming people for their opinions, beliefs,
choices and preferences has become a blood-sport, usually played while
crouching behind an anonymising avatar.
In the 1980s the appearance of the AIDS
virus turned my theological apathy into disgusted atheism, not because I
thought an omnipotent god could have avoided such misery but because there were
suddenly a lot of angry people claiming to be concerned with morals. At this
time, my humanistic, progressively-oriented opinionatedness was in full flower,
until I saw the world in its proper scale. I had a ‘Hubble moment’. It dawned
on me that all the stars of the night sky I had been looking at all my life
were just the lights of my local galaxy and altogether less than a
hundred-billionth part of the universe. This universe was, if properly
imagined, too large for spiritual and ethical systems focussed on what people
did with their genital systems.
It is oddly disorienting now to
remember that the cause of “GRID” was not known, though its effect was
immediately obvious: “Nothing is
more punitive than to give a disease a meaning,” Susan Sontag told me.
For a while I did volunteer work writing advertisements and pamphlets about sex. It was a subject I never claimed to know very well, but there were a lot of experts willing to talk, and there was a lot of ‘literature’. I made careful note of the interesting bits and tried to pass on the best intelligence. Patrick White had just published Flaws in the Glass, which contained the only example I needed that condoms were a good idea; the advertisements I helped to write, with a committee of volunteers at the local AIDS council, were less inspiring than Patrick White, but more appropriate for the toilet doors of gay clubs.
Then, I had a day job as a writer for a
union. I knew even less about Leon Trotsky than I knew about sex and,
therefore, resorted to the same creative process. And at night I joined
hundreds of people at telephone counselling services to answer questions from
people panicked by the Australian government’s ‘public service’ announcements
about AIDS. The telephone banks were in training rooms of the Fairfield
Infectious Diseases Hospital.
There was a very long period, years
that seemed depressingly long, when every diagnosis was a death-sentence. Like
scores of others in Melbourne, I did the required training and joined care
teams for people who were dying. I wrote stories and poems and hoped, like
Voltaire’s Professor Pangloss, that everything would turn out well in the end.
My next writing job was explaining
science to journalists: I tried to make laboratory fractionation dramatic, and
offered to fact-check their articles; they wrote articles about three-eyed fish
and called me a fascist. I learned that a good many, if not most, scientists
are, in their hearts, engineers who want to know how things work, to make
things work better, and to apply knowledge to practical problems or unproven
In his early middle age, the conservative and combative Premier of Victoria, Jeff Kennett, had a thick mop of brushed-back hair. When he visited the city campus of RMIT, a rabble of students turned out to protest. A young man, dressed in flannel pajamas and an old-fashioned dressing gown, yelled at Kennett as he got out of his limousine, “Get a haircut!” We became good friends, listened to Bach and Nina Simone, and drank a great deal of champagne. Twenty years later he saved my life.
In the late 1980s and through the 1990s
reports began to appear in the media about abuse of children by Catholic
priests. The institutional failure of Catholicism to protect children from
abuse, to admit the wrongs done, and to offer reparations, is evidence of a
general failure of religious people to face reality. I used to imagine
religious fanatics and authorities could be cowed with public lashings of pure
reason. But the faith at the centre of religious belief is password-protected,
unassailable and shameless.
What can a former Catholic do with a
feeling of loss that is also the hope of loss? Any man or woman who is honest
with themselves must get used to abandoning prejudices and wrong beliefs. The
judge “standeth before the door,” and that judge is the world.
For years I tried hard to maintain a
small part of trust in the wisdom of the religion that educated me and tried to
protect me. But that church does not understand what wrong it did and is still
pretending that gay priests are the problem,
when the worse sin is betrayal.
In 2012, after many months of tiredness
and a feeling of disorientation, I spoke to a friend about how I was feeling. He
used to wear pajamas while he was painting in the artists’ studios at university.
He spoke to a nurse about what he had heard me say and they were concerned I
might have had a stroke. My friend called an ambulance. He knocked on the door
of my flat and, when I answered the door, two paramedics were standing behind
him. All three of them insisted that I would have to step into the vehicle that
had been manoeuvred into position so I could step into it directly from the
rear door of my apartment in St Kilda. One of the paramedics asked me a couple
of questions designed to ascertain whether my mind was still in one piece. The
ambulance moved onto the street and toward the nearest hospital. Sometime in
the next minute I was unconscious, and then in an induced coma for several
weeks. There were no distant, mysterious lights. There was, unfortunately, no
It was a long while before the wound on
the back of my left leg, caused by a bacterial infection, had healed
sufficiently for me to be able to stand again. I was confined to a hospital bed
and drugged for months, and the demarcation between my dreams and the real
world became very unclear. In the days between Christmas and New Year, 2013, I
imagined, and for a while actually believed, the surgeons of The Alfred
hospital had grafted a reproduction of a painting by Canaletto to my thigh
using a new technique to disguise the scarring of surgery. By mid-January 2013
I was at war, somewhere in rural Italy, in sets made by Cinecitta designers and
photographed by Pasolini. The electrical substation that was the locale of my
small part in the war had a touch of HR Giger about it—and, yes, there were well-dressed
Nazis who looked like they had just stepped off the set of a Mel Brooks video.
When the body is in ruins, the mind works on, regardless. Among the beliefs
most difficult to abandon is that we have a firm grip on reality. Seen in
retrospect, what we believed is as substantial and changeable as a dream.
Certainty is in the here and now, where we are sure we know what is real, and
where we are almost always in some way wrong.
Fifty years too late, perhaps, I
reached an age where The Epic of Gilgamesh
made sense as a fiction about life—something it is difficult to see when you
are young. Like the probably gay Gilgamesh, the king of Uruk, we are all the
bad rulers of our own domains. In the end, we look to the places we called
home, forced to accept we will not survive; but our work, the city, its culture
and even its empty fields, will outlive us.… Candide was right.
The numbers are important: it has been twenty years,
more than twenty years. Still, he is always home at six, exactly.
I have prepared the table, and the vegetables. Something
has been cooking all afternoon that we will finish together
later, but before that he throws his arms around my shoulders
and kisses me on the neck. We have a drink and talk.
Like all companions we have a secret language, and a world
within the outward world where characters, known only there
sub-plots, imaginings, laughter, have private lives and meaning.
Then, when it is time to eat, we go to the kitchen and agree
on how to serve. Did you know that in the Bible it says
be subject to each other? It means, I think, he is first, always.
It means, he thinks, I am always first. We assess the wine.
He is better at this than I am. At this, and many other things.
I am better at the jokes, I think, but we share a taste for the absurd.
Everything and everyone is discussed. No one has the final word.
Then there is a handful of hauntingly beautiful scenes, a girl
in a red coat, a crumbling beach house, the installation
of the finished bell, to be recounted later in a dream, music
and poetry piling up in a great heap of life.
For us there is nothing ever new under the sun.
In the place beyond the city where we escape
debates and news—where it is useless to mention
politics because there are no roads or pathways
and there is no right or wrong—people like us, lie down
in the grass, and for a minute there we lose ourselves
the sky too quiet to talk about, and we can be nothing
actually nothing, nothing at all, if not together, not as one.
Years ago, when I was reading the philosophical works of Schopenhauer I heard a sudden eruption of laughter on the street. I looked up to see what the cause of this laughter was. Across the road, an old man extraordinarily obese, was heaving his immense body along the footpath. He used a cane to help balance himself as he walked and to relieve the strain on his back caused by the great bag of fat hanging from his stomach. It required considerable effort for him to walk only a short distance. I felt revulsion at the sight of this man. There were feelings of pity, too. I knew immediately there are no counter-motives to humiliation. We live by climbing over each other struggle to keep our heads above despair and try not to think of harm that’s done. I lowered the book and listened to the sounds of birds a howling dog, a small child in the street asking something of her parents — every voice repeating the inner nature of the world and I knew what trouble and pain was
still to come.