Category: Humor

  • People. People who need people

    Barbra Streisand
    ‘People – People who need people’—spoken by an artificial voice of Stephen J. Williams.

    People act based on the trust they have in the voice in their head.  People addicted to something, and maybe even to addiction.  People appeal to the authority of their own experience but require everyone else to have paid their dues to a professional association.  People are definitely not the same everywhere and you tell this just by looking at them, or talking to them, or listening to them.  People are keenly aware that there are all kinds of people but that there are many ways in which all people are alike, and sometimes unnervingly alike.  People are more or less conscientious at different points in their lives.  People are more or less in tune with reality.  People are more or less unaware that they’re naïve.  People are more or less, more or less.  People are the same everywhere, or so people say; but do you believe it?  People are very different when they’re around other people, so if you want to know who you really are, stay away from other people.  People are very different when they’re around other people, so if you want to know who someone else really is, don’t tell them you’re watching.  People are well-advised to keep their opinions to themselves.  People ask if it’s possible to make a low-carb cheesecake, either with a crust or with no crust at all.  People ask if they can ask a question before they ask a question.  People ask if they can call you and expect that you will answer the text message immediately.  People ask if they can call you instead of just calling you.  People ask if they can finish work early.  People ask if they can use a Christmas cake recipe to make an Easter fruit cake.  People assess where they are in the pecking order.  People assess whether a just outcome has been reached or if more struggle, pain, and bullshit are required.  People assess whether an explanation is complete, or complete enough.  People assess whether it is the right moment to put up their hand.  People assess whether something is a threat or a challenge.  People assess whether the building is going to stay ‘up.’  People assess whether there’s something to be gained from ‘friending’ you.  People assess whether they’ve endured enough discomfort before going to the dentist to get more.  People assess whether things are the right price. 

    People being interviewed sometimes answer Yes to every proposal about what their art means.  People believe in other people.  People believe in themselves.  People believe stupid shit.  People believe that things are going to turn out OK.  People believe what the voice in their head tells them, even though it’s not an actual voice.  People believe what the voice in their head tells them, unless it turns out to be someone else’s voice.  People belong to an ethnic minority and religious majority.  People bullshitting you often proceed without any regard for alethic modalities. 

    People can be differentiated and categorised by what or whom they ‘love.’  People can be intolerant of intolerance.  People can change.  People can love death and love loving death.  People can love life and love loving life.  People can no longer distinguish artificial intelligence personas from humans in a Turing test.  People can no longer expect a job for life.  People can no longer read a book or watch a movie without the assurance of a trigger warning.  People can no longer wait one week for the next episode of anything.  People can serve at tennis without grunting.  People can sing without smiling.  People can talk without smiling.  People change.  People click ‘Love’ all day.  People compulsively verbalising find it nigh-on impossible to meditate or even to think straight.  People copulate. 

    People die unexpectedly.  People disagree about how to solve the most important questions of our time.  People distinguish between ‘poetry’ and ‘prose.’  People divide themselves into more and more tribes.  People do ‘give a shit.’  People do, that’s true.  People don’t ‘give a shit,’ that’s also true. 

    People enter monasteries.  People enter new phases.  People enter through entrances.  People enter writing ‘competitions.’ 

    People fabricate lies, as if those lies were made of whole cloth.  People fall off their high horses.  People fantasise about the strangest things.  People fellate, if they’re that way inclined.  People fiddle about with violins.  People flip burgers.  People fly aeroplanes. 

    People get a high-interest loan to build a house of cards.  People get high.  People get pregnant, and these people are often called ‘women.’  People get taken for a ride.  People get Ubers.  People go bananas.  People go crazy.  People go places.  People go to extraordinary lengths.  People grizzle and moan.  People grow up. 

    People hankering for sushi, or pickles, or almond croissants.  People have no fucking idea what is going on.  People hear the voice in their head singing.  People hip-hop their way to the Olympic Games to break-dance their hearts away.  People hobnob with people they think are dickheads. 

    People imagine other people getting killed.  People interpret stories as stories about themselves, about people they know, and about the places they know, filling in gaps and plastering over scenes that are outside of their experience; and this suggests there is a strong relationship between reading fiction and dreaming. 

    People judge other people.  People judge others to make sense of chaos by forming opinions and categories, or to avoid thinking about their own shame or inadequacy. 

    People know there are no dumb questions because it’s sometimes useful to force ourselves to give the answers we think we know.  People know there are people who argue the world is flat just to see how annoying they can be.  People know there are people who think the world is flat.  People know there are those among you who have already decided that being obtuse is the best rhetorical strategy for putting people in their place.  People know there are unexpected events, like ‘plot twists,’ and these could be interpreted as detours. 

    People learn from pain.  People learn how to read.  People learn how to speak, in their head, to themselves, as they read.  People learn to cope with longing.  People longing to be loved.  People longing to love and be loved.  People love longing and sometimes love it more than love. 

    People miscalculate their dance moves.  People move things from one place to another place because they’re in the trucking business.  People move things from one place to another place, and they follow the things there. 

    People naturally tend to organise experiences and memories into narratives.  People naturally tend toward inertia, or is it entropy?  People never change.  People nitpick, criticise, and undermine. 

    People over sixty years-of-age, with a good general knowledge of popular music or cinema, could reasonably be expected to know the song to which the title of this story refers.

    People parent little people.  People plan all their working lives for retirement.  People play banjos.  People play chess.  People play what they say are games, but which do not involve ‘playing’ in the way that word is normally used.  People play with themselves.  People play word games.  People point at stuff and suggest it is amusing or interesting.  People populate the planet.  People prompt memories by presenting alphabetically organised propositions.  People prompt thoughts and feelings in much the same way.  People pupple papple pipple pepple poople. 

    People quartered anyone who attempted regicide, tying their limbs to four horses and tearing them apart.  People question whether John Lennon could, really, have been a good person if he spat in customers’ sandwiches when he worked at Liverpool Airport.  People quibble about the most trivial things when there is something important on their minds.  People quiz other people. 

    People read stories aloud to themselves.  People read themselves into everything they read.  People remember best what they want to remember.  People remember some things they would prefer not to remember.  People remember what they have done.  People remember who they were.  People remember, sometimes with pride and sometimes with shame.  People remind us of stuff we’d prefer to forget or would enjoy remembering.  People revolting against the revolution.  People revolting.  People ritualise remembering and forgetting, though they tend to do the forgetting on their own and with rituals that are private. 

    People say they ‘Like’ something when they really don’t give a shit.  People shout ‘Fire!’ in a crowded theatre, but not as often as you might have been led to believe.  People speak appalling French. 

    People take care of their parents.  People think about death, morning, noon, and night.  People think about fat people.  People think about getting married.  People think about the people they think are attractive.  People think of their lives as a story.  People think so-and-so is a real character.  People think so-and-so is a son-of-a-such-and-such.  People think so-and-so is an arsehole.  People thought it seemed like a good idea at the time.  People tolerant of intolerance.  People toss salad.  People trust the voice in their head, even though it is not really a voice, does not make a sound, and seems to stand within us, helping us to rehearse our lines.  People try to pretend their demands for justice aren’t simply a deflection of their personal misery. 

    People unafraid to announce they have unpopular opinions.  People unafraid to speak in public.  People unassumed to be afraid, or assumed to be unafraid, sometimes turn out to be chicken. 

    People vacate just before going forth.  People vociferate more and more because there are more and more ways to do it.  People vote against the revolution.  People vote ‘Labour’ or ‘Labor,’ depending on the country in which they are voting. 

    People want to get a prize for some complaint about how other people behave.  People who are ‘my’ people.  People who are always ‘honored’ to be the object of even a sycophant’s attention.  People who are loners.  People who are Marxists, despite all the evidence.  People who are Rousseau-ists and want to take other people’s children away and give those kids a good talking-to.  People who are someone else’s people.  People who are sophisticated.  People who are tribal.  People who believe that fiction can still be fiction if it has no story.  People who believe they are ‘sophisticated.’ People who don’t know what art is but know what it is when they see it.  People who go on long walks.  People who have lists of people who will come to their next launch or opening.  People who know they are alone and no one and nothing is ever coming to save them from being alone.  People who would prefer not to know or ever to have thought they are alone.  People who know what art is but don’t like saying that they know what art is when they see something that is not art.  People who like country music, or even reggae.  People who make a profession out of ‘workshopping’ poetry.  People who make a profession out of being a gatekeeper of good taste.  People who make a profession out of choosing between one thing and another thing.  People who make a profession out of judging which are the best cheeses.  People who make a profession out of teaching people to write business emails.  People who make a profession out of writing complicated sentences.  People who no longer confess or admit to any human frailty.  People who think about how they will be remembered.  People who think about the best way to stay off the primrose path to hell.  People who think they are loners but are not really loners.  People who understand how scare quotes are used.  People who will mull over their legacy.  People who wonder if they have left their mark.  People with ‘artistic’ jobs.  People with artistic ‘hobbies.’  People with sinecures. People wonder about how things are going to turn out.  People wonder if anyone really has the faintest idea.  People wonder if they’re going to be ‘found out.’  People wonder what their pets know about them.  People worry about different shit when they’re rich.  People worry about money, health, relationships, and sleep.  People worry about the wrong things.  People worry that worrying can be harmful. 

    People x-ray luggage at airports because, you know, your stuff might have cancer.  People xenotransplant pig organs to save a life—even though it kills the pig.  People xerox unimportant documents because the tax office might need the copies later.  People xylograph forest scenes into pieces of timber. 

    People yearning for fulfilment.  People yearning for more from life.  People yearning for more from the people they thought were their partners but who turned out to be a dead weight attached to the prospect of happiness.  People yearning for more than just whatever they have a hankering for. 

    People zapping each other are generally of the superhero kind, or electricians.  People zeroise data they say is sensitive when, really, it’s just porn.  People zhoosh their hair much more often and for much longer than most people would guess and then feel disappointed or defeated because the zhooshing has not had the intended effect.  People zigzagging all over the road as they drive home from whatever party they’ve ruined by over-drinking, over-sharing, and over-opining.  People zoom in to see the detail, even of things that disgust them.  People zoos are a thing of the past—so, remember that. 

    People-people are really impressive.  People-people get along with people-persons, generally.  People-people or dog-people.  People-people people the planet, while they’re being people-people, and later go on to be parents raising little people who may or may not turn out to be people-people.  People-people periodically purchasing poodles. 

    People—if they are needy people—like needing other people. 

    People, as Freud said, find life too hard because it brings too many pains, disappointments and impossible tasks, and in order to bear it (‘life,’ that is) take palliative measures—deflections, which cause them to make light of their misery; substitutive satisfactions, which diminish it; and intoxicating substances, which make them insensitive to it:1 and, people, people will tell you, people think that’s really good news and you should take heart and not be so hard on yourselves. 


    1. Paraphrasing Sigmund Freud’s Civilisation and its Discontents (1930). ↩︎

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  • In the circle of men singing

    Why, when the singing was over, did the young man’s nose look crooked?

    Normally, a choir will line up to fill the space in which it sings, but this choir is a circle.

    When the game is over and the teams fall back to their rooms, the losing side sits dejectedly along the walls.

    The winning side stands in a circle of players, to the exclusion of all others, arms around each other’s shoulders, singing the club song. The words tumble out quickly. There is no effort at all to co-ordinate one voice with another, and no division between tenors, baritones, and basses. And, certainly, no harmony. Heads and shoulders bob up and down excitedly in the rhythm of the song.

    Why, when the singing was over, the winning club and fans all happy, was the young man’s nose crooked and his face covered in blood? He was singing with the others. He sang the same lyrics. Players noticed the rover’s grin through a face covered in mud and sweat.

    But, just as the singing stopped, and a cheer went up, everyone in the room shouting exaltedly, the smallest man there stepped back from the circle and his face turned away, body bent double, hands cupped underneath his nose as a stream of sticky, vivid red blood poured over his mouth and jaw.

    The room was still murmuring with self-congratulation and laughter as arms began to gather around the rover’s shoulders to help him to a bench. While players and team staff fussed around the rover’s head, offering towels, simultaneously barking questions and commands— “What happened?!” and “Put your head back!” —all eyes turned to the bloodied centre of the room.

    “No. No. Please don’t. I’ll be all right,” the rover said, adding a hint of uncertainty and pathos with “… I think.” A doctor was called. And the doctor called an ambulance. “I’ll be fine. I think.”

    It did seem strange that a nose so irregular should take so long to bleed after coming off the field. Absent testimony or witnesses, the coach and some players scoured video of the game for any record of the final moments of play and of the opposing team’s crestfallen retreat from the field. They found nothing, and their rover was silent, except to apologise for the trouble his nose had caused.

    Some secrets escape even a camera’s gaze, and the next day, when club managers viewed a CCTV recording of the circle of men singing, it was still not clear what it showed, or that it showed anything. Arms raised and bodies jumping and hugging obscured the final second when the rover stepped back from the choir. In one moment he stands next to the team’s ruck, the taller player looking down into the rover’s face; and in the next they have both disappeared in the chaos of the team’s rejoicing.

    When, the next day, the rover’s face emerged with a bandage on it, a theory also surfaced. And, since rumors abhor a silence, there were many more fictions than facts about what had happened. Neither the plentiful fictions nor the rare facts would go away; and both the rover and the ruck were silent.

    The public’s mind is a dark and noisy place, and imagination lights a flame where there is no spark of intelligence—or truth. It was inevitable this imaginary fire would have to be put out, but the coach’s remarks to journalists seemed obtuse, like someone trying over and over to kick goals with a lettuce. The ruck was there, too, thinking he might have one chance to douse the hot mess.

    One journalist squeezed her way through to the front of the conference. “Don’t mind me. I’m short. You won’t miss a thing,” she said, excusing herself, as she pointed a recorder up to the ruck’s mouth. “There’s been a suggestion,” she called out in a loud voice with staccato emphasis on her key words, “that you’re going to offer a ‘… gay … panic …’ defence and that …”

    “Hold on. Let me stop you right there, so you don’t embarrass yourself. I don’t want anyone to be embarrassed. I … did … not … punch my friend in the nose because he touched me in a … special … way,” the tall man said, repeating the journalist’s staccato. “I punched him because he didn’t ask first.”


    Richmond club rooms, 2020
    Richmond club rooms, 2020

  • Attack of the Nabokovs

    Look! From out of history’s darkening skies
    A kaleidoscope of amorous, witty butterflies
    Comes to save us—from fatuous liars
    And deceivers, from ‘fake news’ and perdition’s fires.
    
    Welcome them, friend. Let them land
    Their gaudy wings upon your hand,
    Or head, or nose, or knee, or bum.
    Let them flit and ‘do their thing’ until the job is done!
    Attack of the Nabokovs (pencil, 20220220) Stephen J. Williams

  • Swedish Academy’s new protocols for laureate selection

    The Nobel Committee for Literature has announced new procedures for determining laureates in the field of literature.

    Current Nobel committee members Per Wästberg, Anders Olsson, Kristina Lugn, and Horace Engdahl, and associate members Sara Danius and Katarina Frostenson, have spoken at length about their dissatisfaction with the selection process. “Det är en jävla cirkus,” Wästberg said. “På något sätt blev hela jävla galen och vi hamnade med en jävla musiker. Hur hände det? jag vet inte.”

    Determined that past errors and controversies would not be repeated, Danius and Frostenson have suggested that there should be a new protocol for nominations: “Vi kommer att få människor att kämpa i sina underkläder och under de hårda förhållandena. Det kommer att bli kallt. Verkligen väldigt kallt. Och det kommer att bli lera – enorma mängder mycket våt, slarvig lera.”

    Once nominations have been received through the new process, a new protocol for selection will be equally rigorous. “Vi ska göra det på den gamla vägen. Naturligtvis kan vi inte avslöja för mycket, men det kommer att involvera äppelkakor, våfflor och pannkakor. Och risgrynsgröt, förstås,” Kristina Lugn said.

    The Nobel Committee receives over one hundred official nominations each year for the literature prize. The nominees are usually pretty good writers, yet somehow the Nobel Committee manages to come up with a decision.

    “Några av dessa tekniker används för närvarande i mongolsk och australisk litteratur, och deras genomförande här kommer att leda Nobelprisen till nittonde århundradet,” Horace Engdahl added.

    The ancient techniques of Mongolian and Australian poets promote new respect for literature.
    The ancient techniques of Mongolian and Australian poets promote new respect for literature.

  • North Korean sports director executed

    screen-shot-2017-01-10-at-12-12-16-pm
    Hong Song Hyon, North Korean Sports Director

    Director of sports, Hong Song Hyon, has been executed after he misspoke during a televised interview about the North Korean national sports day.

    Talking to international media gathered in Kim Il-sung Square, Mr Hong said “Today there will be public sports events in various places in the capital. The healthy men and women of the Democratic People’s Republic of Korea will demonstrate their love for the Supreme Leader and their preparedness to diet for him.”

    Healthy North Koreans exercising for the Supreme Leader.
    Healthy North Koreans exercising for the Supreme Leader.

    Realising his error, Mr Hong immediately tried himself and pronounced the verdict of guilty. The penalty in North Korea for errors of this kind is death. The sentence was carried out immediately, by Mr Hong himself.

    The Supreme Leader, Kim Jong-un, who was at a cheese-tasting at the Supreme People’s Assembly when the incident occurred, commented that Mr Hong had been an effective and loyal sycophant and that it was unfortunate his legacy had been tarnished by this imperfection. “Mmmm. I rike this one,” the Supreme Leader said.

  • Double in ourselves

    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.

    St Timothy's Primary School
    St Timothy’s Primary School now

    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.’

    St Timothy’s church in 1962.

    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 Melbourne.

    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.

    1974: Arnold Schwarzenegger in Melbourne, Australia.
    1974: Arnold Schwarzenegger in Melbourne, Australia.

    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.

    Still from Peter Watkins' 1965 BBC docudrama 'The War Game'.
    Still from Peter Watkins’ 1965 BBC docudrama ‘The War Game’ »» https://goo.gl/W0U5Mf

    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.

    When you say yes… say yes to safe sex.
    When you say yes… say yes to safe sex. Information flyer of the Victorian AIDS Council.

    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 theses.

    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 music.

    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.