Follow The Sun - Aussie travel posters from 1930 - 1950

Continuing our series on resources that can be used to flesh out the history of Australian and New Zealand Thought, Australia's National Library had a fantastic exhibition of Australian travel posters from 1930 to 1950.

Visual material of this type can be a great help in understanding the way people thought of themselves, how they wanted to be thought of by others.

Our thanks to the Other Andrew for drawing the exhibition to our attention via his post To Australia Via Suez Canal!

Picture Australia - a great source of photos

Continuing our series on reference sources, Picture Australia provides access to a wide range of visual material held in various official collections around Australia.

Australia and New Zealand on screen

Australian Screen is a very useful source of information on Australian films including home movies. I find some of the curator's comments mildly annoying because I disagree with them, but that's a carp.

NZ on Screen is the New Zealand equivalent.

Australian Biography

This is the first of a couple of posts simply reporting on a couple of on-line reference sources that you can use if you are interested in particular periods. It follows from an earlier post that Rafe did, The history of technology in Australia , providing a link to an invaluable on-line history of technology in Australia.

We already have the links to the Australian and New Zealand Dictionaries of Biography on the side bar. These are great because of the way you can follow through on areas and topics.

Another interesting Australian on-line biographical resource is Australian Biography, material on a range of Australians originally prepared by Film Australia. I found it because I was looking for material on Thomas Kenneally.

The Lord's Prayer and the Australian Parliament - hints about the changing ways Australians think

In a post on my personal blog, In defence of the Lord's Prayer in the Australian Parliament, I mounted a case for the continued use of the Lord's Prayer at the start of sessions in the Federal Parliament. The comments that followed left me in a minority of one!

I found the discussion interesting in part because of the hints it provided about changes in the way Australians think. I want to explore those hints in this post. My discussion does not pretend to be rigorous, simply putting ideas forward for further discussion.

To set the scene, the Lord's Prayer has, to my knowledge, been used in the Australian Parliament since Federation. This passed without comment until quite recently when persistent moves began to have it dropped. Listening to the debates on the matter, the proponents are quite passionate about it. So what has changed?

In teasing this through, I am not arguing positions. Rather, I am pointing to various linked themes and asking questions. I am providing links to some of my own posts where I see these as relevant.

Is/was Australian a Christian Country?

I got drawn into this one in Was Australia a Christian country - and what comes now. However, there is a broader question.

In the past, the question as to whether or not Australia was a Christian country was primarily of interest to the Churches promoting spiritual and moral revival. There was, I think, a usually implicit assumption that Australia was in fact a Christian country even if observance by many was quite nominal.

The need to argue, to prove if you like, that Australia is not and indeed never has been a Christian country is (I think) quite new. This got me thinking. When did it first emerge, who argued it, why was it seen as important?

Separation of Church and State

The argument here is that the retention of the prayer is a breach of the principle of separation of church and state. Now for reasons I outlined in Freedom of religion in Australia - a historical note, church and state have always been separate in Australia, with freedom of religion actually enshrined in the constitution. This did not prevent us then or now using the Lord's Prayer as a matter of custom, having military chaplains, using a variety of religious symbols in public activities and so on.

In all this, there has always been a view in Australia that churches should butt out of politics. This was, I think, most pronounced on the non-Labor side. I haven't checked my sources, but I can think of a number of pronouncements by Liberal politicians. The position on the Labor side was more complicated because of the traditional linkages as well as changing relationships between that Party and elements within the Roman Catholic Church. The Catholic vote was very important to the Party.

Again, something has changed with the concept of separation of church and state somehow gaining extra power. Again, I wondered in my mind when this first happened, who argued it?

Changing attitudes to religion

The discussion provided a number of hints about Australia's changing attitudes to religion.

Australians have always been a fairly irreligious lot. Some years ago I had a friend who was doing religious studies as part of her university course. The bible was one of the set texts. When she got into a lift carrying the bible, she suddenly had half the lift to herself! More recently at a parents' function at my daughters' Anglican school, a number of parents complained about the emphasis the school placed on religion. I actually found this quite odd. After all, they had chosen to send their daughters to a church school.

In recent years, church attendances along with the proportion of the population claiming especially Christian affiliation have been in decline. Yet in all this, I have the strong impression, one that could be checked through media mapping, that we talk far more about religion in Australia than we used to.

The influence of 9/11 and the War on Terrorism is obviously one influence. For example, one comment linked the need to keep church and state separate because of the push for Sharia law in certain countries. A second commentator commented on what the writer saw as an imbalance in reporting on Muslim issues.

Inn my post, I commented on what I saw as an anti-religion tone in some of the commentary. This was really intended to draw a response, and indeed it did. However, it was also meant as a serious point.

There has always been a sceptic theme in Australian thinking. However, the rise of a consciously atheist stream, the argument that the Lord's Prayer should not be used because it might offend atheists, marks a significant change, one that future historians will probably explore.

This change is not unique to Australia. In this context, it is always a difficulty to disentangle Australian features from broader elements, including the conscious use or even misuse of international trends for local purposes. I explored one element of this in Australia's Culture Wars - uniquely Australian?

In the discussion, I was left wondering to what extent the loss of moral authority of Australia's Christian Churches through things such as sexual scandals had opened the way for alternative views. In Australia of the past, the Churches were seen as largely dominant in the general moral sphere. Again, I suspect that this change is potentially measurable.

Liberal Democracy and a Pluralist Australia

There was one reference in the discussion on the separation of church and state suggesting that the continuation of the use of the Lord's Prayer was incompatible with Australia's position as a liberal democracy.

I am not sure when the phrase "liberal democracy" first emerged. Again, and I stand to be corrected, I think that its current usage is quite recent. It has now become a symbol, a set of attributes, used to describe certain western countries.

More broadly, there were a number of comments suggesting that maintenance of the Lord's Prayer was incompatible with Australia's position as a multi-ethnic community. I am not quite sure why this should be so. However, that is beside the point for the purposes of this post.

The real issue is the evolution and application of the concept that Australia's institutions, policies and programs attuned to the majority needed to be adjusted to accommodate the presence of minorities.

This is not an attack on those policies, although I do have reservations about certain aspects. Rather, I am talking just about the history.

The history of technology in Australia

This blog is about quality, not quantity!

Seeing a comment by my colleague Jim on another site reminded me that there is a fantastic website on the history of technology in Australia which is worth a plug on this blog, even if hardly anyone reads it.

The original post on architecture and beauty came from Nicholas Gruen. This prompted some thoughts on the way that changes in technology and building materials generate new opportunities and challenges for architects and builders.

The site that I want to promote is actually the web version of a book that was produced for the bicentenary.

For a bit more of the same kind of thing you can go here.

There is a question mark in my mind about the history of the CSIRO. What about the story that the CSIRO had to decide circa 1950 whether to put serious resources into rainmaking or computers and they went for rainmaking? The index to the big book does not have rainmaking and I don’t have time to read a lot of text. Anyone out there a full bottle on that bit of history?

What makes a writer - or artist - a local?

I have just been doing an update on the New England's History blog. This and its companion blog, New England Australia, are my attempt to preserve and present the life and history of a major sub-state area, one that has striven for self-government over a long period.

My updating raised in my mind the question as to when we should classify someone as a local writer or artist.

On New England Australia I put up a post on Australian painter Margaret Olley, Margaret Olley's New England connection.

Margaret Olley was born in Lismore and spent part of her early life on the Tweed. Yet while New England might claim her as its own, she is not (to my current knowledge) a New England artist in that I know of no evidence that her painting was affected by her New England experience.

Compare her to Judith Wright or Alex Buzo.

Judith Wright's work was deeply shaped by her New England Tableland's family and up-bringing. South of my day's circle, part of my blood's country, Judith wrote of her homeland.

Alex Buzo was born in Sydney and came to Armidale with his parents. Alex loved Sydney and returned there after school. His writing was informed by his sense of irony and love of the Australian idiom.

Yet his Armidale experiences - he retained his links to the city and his old school to the end -also informed his writing. One of his plays - I do not remember the name - captured his flight from Armidale back to the big smoke. Alex expected me to identify the characters, and indeed I did.

Coming to a place does not make you a local. Often, as with D H Lawrence's presentation of Australia in Kangaroo (1923), the outsider can write from a sometimes jaundiced perspective.

Robert Barnard's crime novel Death of an Old Goat, drawing from his experiences while an English lecturer at the University of New England can hardly be described as a sympathetic portrayal of Armidale. The blurb reads:

Professor Belville-Smith had bored university audiences in England with the same lecture for fifty years. Now he was crossing the Australian continent, doing precisely the same. Never before had the reaction been so extreme, however, for shortly after an undistinguished appearance at Drummondale University, the doddering old professor is found brutally murdered.

The characters, many instantly recognisable to locals, are presented with a degree of disdain, even contempt.

Patrice Newell is very different.

Born in Adelaide, Patrice (here and here) came to Gundy in the Hunter I do not think that Patrice would even recognise herself as a New England writer, yet her books capture both the local and broader New England linkages and experience.

I am not sure where I go with all this, but I find the ideas interesting.

History of NSW services for the intellectually handicapped

This is a chapter from a thesis on the flow of funds to services for people with intellectual handicaps in New South Wales. It tells the story of the evolution of services from the beginning of the colony to the eve of the Richmond reforms that emptied the hospitals in order to give the people inside an opportunity for a more normal life. One of the themes woven through this account is the laboured emergence of recognition of the intellectually handicapped as a distinct group with needs that are to a large extent different from other groups, particularly the mentally ill.


As a result of their low status, services for people with intellectual handicaps have tended to lag behind those provided for other disability groups, though in recent decades there are signs of increased efforts being made to rectify this situation [written in 1982]. Some of these efforts have been made by groups of parents to provide services privately that the State either could not or would not render and some of the activities in the public sector are the result of lobbying and agitation by parents. One of the major developments in this area has been the emergence of the parents’ movement since the Second World War and this has been a great help for those professionals who have worked to upgrade government services.

Postscript 2008

25 years later it seems that the asylums were emptied almost completely but there has been no follow-up to this study to assess the new pattern of distribution of resources. Nor has the "normalisation" been subjected to rigorous evaluation. It is widely believed that the people moved out of the hospitals but the resources required for their care in the community did not follow them. Evidence on this matter is only anecdotal and journalistic but it flags an issue that calls for investigation.

Cedric Emanual (1906-1995) Visual Historian

Cedric Emanuel was one of the most productive and versatile of Australian artists. Born in 1906 his working career stretched from the early 1920s to the 1990s. He has major importance as a visual historian. For almost seventy years he sketched and painted the rapidly changing scenes of Australia from the outback to the inner suburbs of Sydney. This provides a unique historical record that may be equaled by some photographic collections, though not by any single person.

Cedric trained in the 'roaring twenties' and had vivid memories of many legendary figures in the art world such as William Dobell, Elioth Gruner, Sydney Long, Dattilo Rubbo, Julian Ashton and the Lindsays. The twenties were starting to burn out by the time he started work. Despite the adverse economic circumstances he made a highly successful career in commercial art and pursued his serious commitment to sketching, painting and etching in his spare time. His etchings received high critical acclaim at his first exhibition in 1938; the National Gallery of NSW purchased two and another won the etching section of the Sesqui-Centenary Art Awards.

During the war he served in New Guinea as an Air Defence Officer in charge of camouflage and he became an unofficial war artist. This work resulted in his first book and subsequently he has illustrated more than fifty books, some containing sketches from the 1920s. He has collaborated with a number of significant writers, including Bill Beatty (one of the first popularisers of Australiana), Phillip Geeves, Olaf Ruhen, Tess van Summers, Ruth Park and Geoffrey Dutton.

The sportsman

In his youth he was an outstanding all-round sportsman. He won an amateur wrestling championship of NSW defeating the man who later became known as ‘Gelignite Jack’ Murray in the final and he excelled in boxing and football. Discriminating observers suggest that he might have represented Australia in rugby if art had not been his priority. He was heavily involved in the unique beachside culture of the voluntary surf lifesaving clubs, and he was a member of the Bondi team, which won the Australian rescue and resuscitation title in 1929. As a beach patrol captain he was in the thick of the rescue operation on Black Sunday (1938) when scores of swimmers were caught in a deadly rip on Bondi Beach.

Early days

Cedric Emanuel and his elder brother Dudley spent most of their schooldays at Abbotsholme College, an open-air boarding school at Killara on the North Shore of Sydney. This school was an unlikely nursery for artistic talent but it was here that Cedric first recalls the impulse to draw.

'I often stayed in the classroom after school to draw from the comic strips. I remember being dragged out for football practice. Of course art in those days was looked upon as something queer in a boy's make-up and it certainly was not taught.'

Dudley moved on to study pharmacy at Sydney University and Cedric shifted to Bondi Public School, "to await the chance of a job as an artist". His course in life was already set though the source of this inspiration is not clear, with little indication of artistic tendencies in his forebears or friends of the family, and certainly no encouragement at boarding school. His new school served him better. He became the Art Editor for the school magazine. The art teacher, Mr Singleton, was so impressed that he persuaded the headmaster to let Cedric spend two afternoons a week taking lessons at the Royal Art Society.

This opportunity was decisive. Cedric's teacher at the Royal Art Society was the celebrated Italian, Dattilo Rubbo. He became the first of several important guides and influences in Cedric's artistic development. Others included Julian Ashton's school and the great etcher Sydney Long.

Dattilo Rubbo

"You 'ave done nuttink. Rub it all out".

Dattilo Rubbo (1870-1955) was one of the great characters in the Sydney art community. He studied at the Royal Academy in Naples, arrived in Sydney in 1897. According to legend he intended to sail to South Africa but after a night-long farewell party his friends put him on the boat to Sydney for a joke. He set up an art school almost immediately and he continued to teach for 40 years.

He also taught at an exclusive private school. Margaret Coen recalls from her Catholic school days.

'Rubbo swept into Kincoppal every Friday to teach art. Darkly handsome, his brown eyes flashing, and sporting a black goatee beard, a long scarf flung carelessly around his neck, he always wore a dark green Borsalino hat pulled low to one side. Here was an art master who looked every inch an art master.'

Coen described one of Rubbo's more distressing teaching methods, to demolish students' work if it did not meet the required standard. This process could be easily achieved for drawings done in charcoal, with a sweep of thumb, handkerchief or feather duster.

'Rub it out, rub it out' Rubbo would whisper furiously.

Cedric tells a similar tale.

'We worked in charcoal. Who could forget the shock one would get after working for hours on a project, and you just about thought you had a marvelous thing done, you were putting your chest out, and he'd come along with his big feather duster and with one swish your masterpiece would flake to the floor. "You 'ave done nuttink, rub it out and do it all over again".'

For all that, Cedric considers that it was a great education for a young man. 'If your heart was going to be broken, he broke it, but he probably put you on the right track.'

Julian Ashton's school

Julian Rossi Ashton (1851-1942) was hailed by Norman Lindsay as the premier art teacher of his generation. He came to Australia from London and in 1896 he started the Academie Julien, named after the famous school in Paris which he attended. When he died in 1942 the name changed to The Julian Ashton Art School. For a long time the dominant influence in the school was exerted by H. C. Gibbons who joined in 1923 from the East Sydney Technical College. When Cedric Emanuel arrived at the school a couple of years later Gibbons had responsibility for most of the teaching and he continued in that role for the best part of four decades.

Ashton's school became a major institution in Sydney artistic life and among the teachers at various times were Thea Proctor (composition) and Norman Lindsay (illustration). Famous pupils included George Lambert, William Dobell and John Passmore who also taught there in the 1950s.

Sydney Long

Sydney Long (1878-1955) was born in the NSW country town of Goulburn. He studied under Julian Ashton in Sydney and continued his studies in London where he achieved a great deal of recognition, especially as an etcher. He was the only Australian at that time to be elected an Associate of the Royal Society of Painters and Etchers.

Back in Sydney he set up an etching school in his George Street studio where his students included Donald Friend, Cedric Flower, Richard Ashton and Bim Hilder. As we shall see later, another was Cedric Emanuel.

Long had a totally different teaching style from that of Rubbo. According to Margaret Coen he took his teaching less seriously and was less abrasive. 'Small and quiet with grey hair, Syd was a bit grey all over but he had a pleasant, rather inquisitive expression and a gentle smile. He would stroll around the classroom, humming as he looked at our work..."That's nice," Syd would say, then reach into his pocket and hand over a boiled lolly. Syd always had a bag full of lollies in his pocket and he always hummed "In the Good Old Summertime".'

Richard Ashton (grandson of Julian and later director of the school) remembers Long as a great friend and supporter of young artists whom he entertained at his boatshed on the Narrabeen Lakes on the northern beaches of Sydney. On one occasion of floods and high tides, Ashton remembers a vivid scene of boats, oars, bedding and Syd's paintings floating in dirty water knee-deep in the boatshed.

The State Studios

In 1922 Cedric left school and moved into the commercial art world as an unpaid assistant at a commercial art firm called the State Studios. He obtained this position through his father's acquaintance with the resident fashion artist.

In the normal course of events a payment or "premium" would have been paid to the Studio for granting Cedric the privilege of learning the craft on their premises. However, in view of the chronic financial problems, which dogged his father, it was agreed that no premium would be charged. Instead, Cedric could work for a year unpaid, going on to receive five shillings a week in the second year if all went well.

Each member of the staff in the State Studio had special skills. The boys, Cedric, Brian Weekes and Harold Abbott ran messages, did small drawings and filled in the flat colour background. Cedric recalls the fashion artist, the resident expert in rendering cars and other mechanical subjects by means of the airbrush and the man who did still life. Paul Fullerton headed the group, with responsibility for lettering and overall design.

Some of Cedric's messenger duties took him to Grace Brothers. Always gregarious, he was inclined to amuse the girls with an occasional playful kiss or cuddle and many jokes. For an extra bit of fun he gave his name as Paul Fullerton. One of the ladies happened to know Paul's wife, though she did not know Paul on sight. She reported to Mrs Fullerton that her husband was carrying on with the girls in a shameless and disgusting manner. 'She almost divorced him,' Cedric relates, (one hopes with an element of exaggeration).

During his time at the State Studios, Cedric began to attend Julian Ashton's Sydney Art School at night. The school was located in the handsome complex of the Queen Victoria Markets, now restored to its former glory. On Friday evenings the ground floor became a real market, illuminated by flares, with live chickens and ducks on sale, along with the other items of the marketplace.

By the time Cedric attended the school, Julian Ashton had stopped teaching and so Cedric cannot provide a useful comparison or contrast between Ashton and Rubbo. Gibbons was the main teacher and Cedric found his time at the school to be useful but not inspiring. Certainly it paled in comparison with its primogenitor in Paris, as Cedric was to discover many years later when he visited the Continent. He recalls that

' The particular thing I liked was outdoor work, although the art school was important for figure studies and for quick sketching'.

After a year at the State Studios without pay Cedric began to earn five shillings a week, which increased to 2 pounds five shillings a week. He supplemented his wages with some work on tickets and signs on his own account for a few shillings each. He realised that a few of these jobs would exceed the value of his weekly pay. Besides, he wanted to have time for his own work. Above all he wanted to study in Paris.

'I decided that if I was ever going to be an artist, I'd best leave and start freelancing. One Friday I said to Mr Foster, my boss, "I'm leaving today sir."

"Why?"

"I want to earn some money. I can't even afford to take my girl to the pictures."

With a loan of five pounds from his father, he installed a phone in a room in Callaghan House, 391 George Street. Ten shillings of his own furnished the artist's essentials of table and chair. He was launched.

Freelance

Cedric's commercial life was busy and financially rewarding. His father scouted for custom through the commercial art studios and the advertising departments of retail firms in the city. Without knowing good work from bad he carried samples of Cedric's output, confidently proclaiming, "My son is the best artist in Sydney" and offering "A Jardine's quality but not a Jardine's price". Walter Jardine was then the leading commercial artist in the country.

With his father's energy and his own application Cedric was flush with work from the time he put up his own shingle. "I didn't have time even to write the invoices." His father took care of that side of the business as well. One of the reasons for this hectic effort was Cedric's desire to go to Paris to become a real artist. This was his main ambition in life and this resolution carried through to his beloved sporting activities at Bondi Surf Club. Wrestling was one of his great talents and hopes were high that he would go far in the sport. He warned his devoted coach that wrestling would have to take second place to his desire to be an artist, though he promised to continue until he won a major championship. In due course he defeated Jack Murray to win the amateur wrestling title of NSW and he made good his promise to quit the sport. "They never forgave me!" he laughs. Jack Murray later became famous as 'Gelignite Jack', a leading contestant in many Redex Round- Australia car trials of the 1950s. His trademark was exploding sticks of gelignite, thrown from the speeding car. "Jack was a hard man," Cedric recalls, "but in those days so was I."

His efforts in the Callaghan House studio were so well rewarded that he accumulated enough cash to make his dream a reality in 1928 at the age of 22.

'After a few years of working commercially during the week with only the weekends for the out-of-doors sketching that I loved, I decided to go to Paris to art school. My dear old friend Vic Bulteau, also a Bondi surfer, who was on the Art Gallery staff met me at lunch times for conversation French lessons and I booked to travel on a French liner.'

He went out and had a look at the cabin, but then he had to break the news to his father. Reggie must have been aware that something like this was likely to happen and when the blow came he pleaded with Cedric to reconsider. He was afraid that he would never see his son again. "You will never come back."

"Probably not."

No doubt in the back of Reggie's mind was the matter of his own means of support. Cedric stayed. He cancelled the venture and it was to be many years before he reached the Academie Julien.

The magician’s chamber

Cedric's studio was located on the fourth floor of Callaghan House, 391 George Street, now the General Pants building. One day in the rickety lift Cedric found himself in the company of a group of "odd bods".

"You fellows look like artists. What are you doing here?"

"We are going to an etching class."

By a stroke of good fortune, Sydney Long had his studio in the attic of Callaghan House. Cedric went along to see what was going on and soon was a member of the class.

Among these "odd bods" who went to Long's classes was young Richard Ashton, grandson of Julian, later an official war artist in New Guinea and principal of the Julian Ashton School. He recalls Cedric as a friendly and very busy fellow who occasionally joined the crowd at the nearby Penfolds wine bar. His studio door was usually open and he always had a cheery word but his business was brisk and he did not join the ranks of the artists in their leisure pursuits. His spare time activities centred on the Bondi Surf Lifesaving Club.

Etching is an art form with a large component of craft and an element of mystery. It combines elaborate, almost ritualistic preparations with a hint of alchemy and the esoteric. Consistent with this image, Sydney Long's studio has been described by one of his biographers as "something of a magician's chamber."

'Large glass jars of acid, greener than emerald or chrysoprase, copper plates shining and as yet untouched, glowing with comfortable awareness of their superior destinies. Heaters and gas jets and curious steel implements with which truth will be forced from the metal plates with the rigorous perseverance of a Spanish inquisition'.

Light-hearted moments intruded. One day Syd Long was very upset to find that a stack of laboriously prepared copper plates had been partly bitten. Inquiries revealed that the culprit was Syd's cat, which had wet on them!

For a while the "bitten line" of etching became the medium that Cedric liked best. The etching is made by drawing the outline of the proposed picture in the wax 'ground' over a copper surface. When the plate is immersed in acid the unprotected lines of copper are "bitten", making grooves which hold ink when the copper plate is used as a printing block. A series of immersions may be made to progressively build up the number and depth of lines on the plate. Printing is also a very elaborate process because the plate is heated and cooled between successive applications of ink. Excess ink is rubbed off using a coarse cloth and a special circular motion. In the meantime the paper has been prepared by damping and allowing to dry overnight. As Cedric described it

'The paper is put on top of the plate on the bed of the etching press. With a quick motion it is rolled through the rollers and your finished result, when you lift the paper from the plate, is either very pleasing or very distressing. If you have over-bitten, there is nothing you can do about it but start the whole process all over again. This is why there are not a tremendous number of successful etchings because it is a heartbreaking medium to work in.'

Cedric remembers Sydney Long as a very helpful man who provided a wonderful introduction to the art and craft of etching. There was a strong Painter-Etchers Society which included the Lindsays, Squire Morgan and Will Ashton. The latter sold Cedric his excellent geared English press. This replaced an old mangle press, which required a lot of effort. "Just as well I was a wrestler!" Cedric recalls, describing himself swinging on the handles of the unwieldy old machine.

Another helpful influence at this stage was Dave (D.H.) Souter, a friend of the family and president of Bondi Surf Life Saving Club. He was a cartoonist on The Bulletin, well known for the Souter cat, which was his signature. One day he took Cedric to the Bondi home of Elioth Gruner, an outstanding artist, and the great man provided some comments on Cedric's outdoor sketches.

'This was tremendously encouraging for a young artist...I think the little touches of encouragement from senior artists are a wonderful thing for a younger man struggling'.

Cedric's Salesmen

One of Cedric's great mates was a writer named Arthur Burke, who spent a good deal of time in the Callaghan House studio. "Burkie never really worked," Cedric recalls, "Though he wrote stories for our children and composed a verse for my birthday for many years". When Burkie's cupboard became bare he would offer to sell an etching or two "to help Cedric out." The Macquarie Street medicos were his marks, two guineas being the going rate, proceeds shared between the two of them. Cedric never found out if there was a genuine market or whether they were bought to get Burkie off the premises.

'Back Burkie would come with the two guineas. Then he'd be off to buy some tucker for the house with his guinea but before he went we had to go and drink my share at Penfolds wine bar.'

This does not appear to be a very attractive proposition from Cedric's point of view but he was happy to be rewarded with introductions to Burkie's innumerable friends and neighbours in the Rocks. They gave him access to many back yards, out-of-the-way corners and interesting parts of the Rocks, which he was delighted to sketch. He also had the privilege of visiting some old houses with quaint features of design such as dual stairways to the sleeping quarters so that shift-working men would not wake the women and girls as they went off to the wharves in the small hours of the morning.

A tailor with rooms above Cedric in Callaghan House provided another outlet for etchings. Cedric reasoned that anyone who was doing well enough to have tailored suits could afford to buy an etching. He arranged a display of works around the walls on the agreement that Harry the tailor could have one etching for every two that his clients ordered. This system worked well, giving much satisfaction to Cedric and to many people who wore Harry's suits. Years later Cedric met Harry's widow and inquired whether she still had the etchings, which would have appreciated very much in value. She sadly replied that the whole lot had gone off when a suitcase of their possessions was stolen. Tragically, this fate duplicated that of the plates themselves.

A high point in Cedric's artistic career occurred in 1938 at the exhibition of the Painter-Etchers Society in David Jones. He submitted four of his best etchings, one of them an ambitious scene of Queens Square. This was a large work made from four plates, a process fraught with hazard due to the element of "feel" in biting the plates and the different performance of the acid according to temperature and other factors beyond the control of the artist.

The Sydney Morning Herald of Nov 3, 1938 recorded the event under the headline 'Young Etcher's Work Praised'. In the opening address, Mr Ifould, the Public Librarian, launched some scathing comments at young painters and etchers who make the mistake of wasting copper and canvas before they learn the basic skills of drawing. "Australia had too many artists and too many etchers, although there were some who were capable of taking their places in the best exhibitions in the world". He noted that the etchings submitted by Mr Emanuel were "of extraordinary quality, and it seemed that he had a considerable future.

Another report spoke in glowing terms of the life and movement in the shadows in Queens Square, the sun and air in "Halvorsens" boatsheds, and the command of detail in "On the Slips". Among the other exhibitors was his old teacher Dattilo Rubbo with an "Old Man" in charcoal priced at 15 guineas. The National Gallery of NSW purchased Rubbo's charcoal along with two of Cedric's etchings for their permanent collection, a huge display of confidence in a young artist at his first show.

Cedric wrote many years later 'Probably the greatest thrill any young artist can have is to see this plaque on his exhibit at an art show - "Purchased by the trustees of the National Art Gallery". This was my first art exhibition. Somehow I was not at the opening. Guess I was at the races, down at the beach or meeting a deadline.'

Ludwig Mises, the Australian connection

Ludwig Mises (1881-1973) is likely to be revealed as one of the sleeping giants of the 20th century. Unlike his Austrian colleague Karl Popper he never touched down on the sacred shores of Australia or any of the outlying islands in the vicinity, not even Tasmania, but there is a strange and fortuitous involvement of an Australian in the translation of his book On Socialism.

The Australian connection is Brian Penton, whose life gives some credence to the old saw that truth is stranger than fiction. Patrick Buckridge wrote a biography of Penton and this is a freestanding piece that gives a fine flavour of the man and his work.

Brian Penton (1904-1951) would surely have achieved the status of the most memorable journalist and commentator in postwar Australia but he died in his prime and left too many enemies to achieve the reputation that he deserved. He was born in Brisbane and left school at the age of fourteen to make an early start in journalism with the Brisbane Courier. At nineteen he travelled to England and worked as a freelance journalist for eighteen months before returning to Australia to join the Sydney Morning Herald.

In 1929 he returned to England, acting as business manager for Jack Lindsay’s Franfolico Press. That episode ended, typically, in prolonged litigation with one of the business partners.
Walking in a London park he met a Hungarian refugee, an economist named Jacques Kahane. They became friends and collaborators in the English translation of a book written in German (1922) on (against) socialism by Ludwig Mises. Kahane was recruited for the task by Professor Lionel Robbins after they became friends while they were students at the London School of Economics.

This brush with the cutting edge of anti-socialist thought served Penton well in later years when he challenged the pillars of the “Australian Settlement” (White Australia, tariffs and central wage fixing) long before they came under widespread attack.

Kahane became a close friend and occasional house guest of Olga and Brian Penton. Each of them dedicated their first books to Kahane, in the case of Brian this was his novel The Landtakers. For Olga it was A Rapid Latin Course with the inscription that she had “hoped that her first book would be a different one”. She was writing a novel while she worked as a Latin teacher to pay the rent.

Karl Popper in the Antipodes

Australia and New Zealand can claim to punch above our weight in many areas of human endeavour, including some sports and some contributions to the life of the mind as well. Often in the past our thinkers found it necessary to leave home to seek fame and fortune in distant lands, but in some cases things worked the other way and we became the site of great work by visitors. Such was the case when New Zealand provided refuge for Karl Popper from 1937 to 1945.

During that time he wrote The Open Society and its Enemies (1945) and The Poverty of Historicism which appeared as journal articles in 1944 and in book form in 1957. Also during that time 14 of his relatives perished in the Holocaust. I have often thought that The Open Soceity was a bit on the long side, running to some 800 pages, many consisting of notes in smaller print. So recently I realised a longtime ambition to produce a condensed version.

One of his colleagues was a young economist named Colin Simkin, 26 at the time he met Popper in 1937. He became a lifelong friend of Popper and a regular visitor to the Popper residence in Britain. He was also allowed to smoke while he walked with Popper in the garden, a privilege indeed in view of the way that Popper banned cigarette smoking in his vicinity at the London School of Economics.

Simkin came to the University of Sydney and in retirement he lived within a mile of our place in Cremorne. We became friends and this revived his interest in some aspects of Popper's philosophy that he felt were not adequatelyappreciated in the social sciences. He wrote a fine book to rectify the situation, unfortunately costing an arm and a leg.

"This book offers a straightforward account of Sir Karl Popper's views on scientific methodology ranging from Logik der Forschung in 1934 to A World of Propensities in 1990. Part I covers his treatment of the interrelations between metaphysics and science, the fallacies of induction, the method of conjectures and refutations, evolutionary epistemology, the propensity theory of probability, and the interpretation of quantum mechanics. Part II considers the problems of the social sciences, his critiques of historicism and holistic planning, his defence of piecemeal planning on both scientific and humanist grounds, his method of situational logic based on models that use a `rationality principle', and the roles of institutions, traditions and history. The book is addressed to those who are interested in general problems of scientific method but find it difficult to get a clear or connected view of Popper's important contributions because these have been published over long intervals and have been subject to misinterpretations."

He also wrote a touching memoire of the time while Popper was writing The Open Society.

"Early in the following year I came to Christchurch as the only lecturer in economics, and very soon was visited by Karl Popper who charmingly introduced himself and asked for help such as Larsen had given him. As he put it, his English was bad and he was ignorant of the social sciences, so that he needed help from someone like me. I felt confident about assisting him with the English language but less confident that a twenty-four-year-old lecturer of quite limited experience could render the same service with the social sciences.
As it quickly turned out, my confidence in regard to English was misplaced. Karl’s command of the language was, naturally, then imperfect so that my pencil made many rapid changes to what he put before me. But his first book had been most critically read by Robert Lammer who had insisted that everything be made crystal clear, a lesson which Karl took permanently to heart and which he applied to my corrections. I had to justify all of them and was often in difficulty when confronted by Fowler’s Modern English Usage, which was then Karl’s main recreational reading – along with stories about Dr Doolittle. Karl had a strong sympathy with children and liked good stories for them. I don’t think he missed, during his time in Christchurch, any talkie of Deanna Durbin, an appealing child star who appeared in singing roles."

During 1945 Professor Anderson offered Popper a position at Sydney but he delayed his decision in the hope of making a move to London. In the event he went to the London School of Economics.

Ross Parish - a note

Some time ago I began a series looking at the University of New England's contribution to Australia's intellectual tradition. I thought that this might be interesting and helpful because the University occupies a special place as the first university in regional Australia.

I have so far had to put the development of the series on hold because of other pressures. However, in researching a story on David Asimus I came across an obituary of Professor Ross Parish. This post is simply intended to record the link so that I do not lose it.

Project Gutenberg

Making use of the National Dictionary of Biography for the post on the Tasmanian economists has reminded me of the wealth of information in the Dictionary and in other souces that can be tapped via the portal of Project Gutenberg Australia. Among many other things there are several of Australia's "greatest books" on line, from a list compiled by Geoffrey Dutton in 1985.

Even more amazing in some ways is Google Books which provides access to the whole text of a massive number of old books and to significant chunks of recently published books.

Some Tasmanian economists

Peter Boettke, at the George Mason University in the US is a member of the Austrian school of economics and social thought. He speculated that people who grew up with some experience of manual work might make better economists than others, or at least they might have a more practical take on the issues that ecomomists are supposed to understand and illuminate by their their research and writing.

I tested out that idea by checking the careers of a number of prominent Australian (not Austrian) economists who had some association with Tasmania (my home state). The results of this study can be found at this link, and I will say up front that the Boettke's idea was strongly supported! Giblin is the outstanding supporter of the thesis, but they are all good.

This is a taste of the Giblin story, the rest is here, with a portrait by Dobell as a bonus!

"GIBLIN, LYNDHURST FALKINER (1872-1951), political economist, was born on 29 November 1872 in Hobart, son of William Robert Giblin, barrister, and his wife Emmely Jean, née Perkins. Educated at The Hutchins School, Hobart, and University College, London, he entered King's College, Cambridge, in 1893, graduating senior optime (mathematics and science) in 1896 (M.A., 1928). He rowed for King's but excelled at Rugby Union, representing not only his college and university but England too. Revisiting King's in 1938, an extraordinary career behind him, he was elected to an honorary fellowship and given the use of Keynes's rooms. When Giblin died the college established a studentship in his name.
After coming down from Cambridge he and a fellow Kingsman joined to prospect for gold in the Cassiar-Stickine district of North British Columbia. The isolated life, if at times adventurous, was always harsh and ultimately meagre of reward; it was essential to work as lumberman, teamster or boatman to help pay one's way. Giblin's correspondence from this period conveys the deprivation, the routine and the eccentric acquaintance of his mining existence. In 1904 he joined the crew of a schooner bound for Australia, but the same year found him once again in London, where inter alia, he helped to teach ju-jitsu. After visiting a Solomon Islands plantation in 1905 he returned to Hobart and set about establishing an orchard. He also taught mathematics and explored Tasmania's high country, measuring more precisely certain peaks. In April 1909, bristling with criticism of his State's recent financial past, Giblin unsuccessfully contested the seat of Franklin as a Liberal Democrat. He then joined the Labor Party, gave elementary lectures to branches on economic subjects, and made his way to the State and Federal executives. In 1913 he won the State seat of Denison. When Labor took office Giblin gained a reputation for independence. He became unofficial adviser to the treasurer J. A. Lyons, persuading him of the need for an inquiry into the public debt. Upon the dissolution of the assembly in 1916 he did not seek re-election.
From March 1909, when he had been commissioned a lieutenant of the Intelligence Corps, Giblin had been active in the citizen forces. In January 1914 he became captain and during 1916 transferred to the 40th Battalion of the Australian Imperial Force. He was wounded at Armentières and Messines, and won the Military Cross in August 1917. Recovered, and promoted major, he fought in the third battle of Ypres, Passchendaele and on the Somme. He received the Distinguished Service Order on 3 June 1918, but a third wounding on 24 August at Bapaume removed him from the war."

History of Australian and New Zealand Thought - 2008 directions

I actually did begin this post at the publication date. Then I got sidetracked. I have decided to bring it up at its original planned date even though the real time is somewhat later.

Back in December 07 I said that Rafe and I were still feeling our way with this blog. I thought therefore at the start of o8 I should set out what I hoped that we would be able to achieve this year.

When we set this blog up, we hoped that it would evolve into a platform for a worthwhile discussion of the evolution of Australian and New Zealand thought. This remains our hope. To achieve it, we need a couple of things.

A blog like this reaches for two very different audiences.

The first is those who find us through search engines. Some, we hope, will come back. But whether they do or not, we hope that they will find information of use.

To achieve this objective, we need to build a solid volume of content. This requires far more posts than we have so far been able to put up.

The second audience is regular visitors. To gain and hold these we really need regular posts, desirably a minimum of three a week. Then we can get them to comment, thus building involvement.

Both Rafe and I are, to use Rafe's phrase, busy bloggers. On our own, it will take a long time to grow the blog. Further, we also represent a necessarily limited range of views. A blog like this grows with a diversity of views.

This brings me to my core hope for 2008, that between us we can build a solid team of contributors better representative of the many streams in the thought of our two countries.