Articles de revues sur le sujet « World War, 1914-1918 – Women – Italy »

AbstractThis article deals with the forms of assistance given to refugees in Italy during the First World War. The entire subject has been neglected because of the dominant myth of a victorious nation. The Italian situation was peculiar because of the high level of migration and the multi-ethnic origin of people in the border areas. By pinpointing the pattern of relocation in Italy during the war this article seeks to explain the policies pursued by the state and by aid agencies, the rationale behind that aid and the continuities and discontinuities in the assistance given to the refugees. Significant political, juridical and social issues evolved around the image of the refugee, including the protection that the state owed to its citizens.

This article argues that syndicalist trade union organizations, viewed internationally, were unique in First World War Europe in not supporting the war efforts or defensive efforts of their respective governments. The support for the war of the important French organisation has obscured the fact that the remaining five national syndicalist organisations – in belligerent Germany and Italy, and in neutral Spain, Sweden and the Netherlands – remained faithful to their professed workers' internationalism. The article argues that forces tending to integrate the labour movement in pre-1914 Europe had less effect on syndicalists than on other trade unions, and that syndicalist resistance to both integration and war in the non-Gallic countries was also influenced by their rivalry with social-democratic organisations.

Much has been written concerning the impact of World War I on the development of eugenic thinking, especially in Germany, Britain, France, Italy, and the Scandinavian countries. This has led historians to examine not only specific eugenic movements, but also the international nexus of institutional collaboration, personal affinities, and transfer of ideas. If before 1914, eugenicists from various countries were united in their quest to improve society by biological means—a form of internationalism culminating in the First International Congress on Eugenics organized in 1912 in London—during World War I, many of them engaged in national politics, devising eugenic methodologies to serve the ideological imperatives of their own countries rather than the proclaimed universalism of the prewar years.

Partindo do pressuposto que as imagens são também documento e monumento (LE GOFF, 1996), pois são produtos da ação humana que revelam marcas do passado, este artigo tem por objetivo analisar como as mulheres são representadas em um conjunto de cartões postais franceses, difundidos no contexto da Primeira Guerra Mundial (1914-1918). Nesses postais, as imagens diferem do real, logo, colaboraram para construir e propagar concepções e valores relativos a noções de gênero.Palavras-chave: Cartões-Postais, Representações, Gênero, Primeira Guerra Mundial. Abstract Assuming that images are also document and monument (LE GOFF, 1996) since are products of the human action that reveals past marks, this article aims to analyze how women were displayed in French postcard sets in the World War I background (1914-1918). The postcards' images differ from real which, and then, they allow to construct and propagate conceptions and values related to notions of gender.Keywords: Postcards, Representations, Gender, World War I.

Purpose The purpose of this paper is to highlight the contributions of women teachers to the war effort at home in Australia and New Zealand and in Egypt and Europe between 1914 and 1918. Design/methodology/approach Framed as a feminist transnational history, this research paper drew upon extensive primary and secondary source material in order to identify the women teachers. It provides comparative analyses using a thematic approach providing examples of women teachers war work at home and abroad. Findings Insights are offered into the opportunities provided by the First World War for channelling the abilities and leadership skills of women teachers at home and abroad. Canvassed also are the tensions for German heritage teachers; ideological differences concerning patriotism and pacifism and issues arising from government attitudes on both sides of the Tasman towards women’s war service. Originality/value This is likely the only research offering combined Australian–New Zealand analyses of women teacher’s war service, either in support at home in Australia and New Zealand or working as volunteers abroad. To date, the efforts of Australian and New Zealand women teachers have largely gone unrecognised.

The aim of the article is to present the issue of girls’ education in Warsaw ideological magazines. The press titles selected for analysis were “Ster” (1907–1914), “Przebudzenie” (1909–1912), “Ziemianka” I and II (1908–1918; 1910–1918), and “Pracownica Polska” – “Pracownica Katolicka” (1907–1918). The article attempts to answer the questions: What issues related to the education of girls were raised in individual women’s periodicals? How were these topics described? What function did the press publications have? The analysis was qualitative. In this text, historical-pedagogical and press research methods were used. The article indicates and discusses the main issues of girls’ education published in selected women’s periodicals until the end of the First World War. The women’s publications represented various ideological positions. They are presented in order from most conservative to most progressive.

The telling of the Great War (1914-1918), mainly through the point of view of combatants, is one of the best scenarios exemplifying how women have been obviated and censored throughout history. Moreover, the engagement of pacifist women in the conflict has been doubly belittled due to a misinterpretation of the term ‘pacifism’. Consequently, this paper aims at re-examining the origins and values of pacifism from a western perspective and giving visibility to pacifists Jane Addams, Mabel St Clair Stobart and Rose Macaulay and their efforts during the event.

Abstract This essay intends to provide an introduction into an interesting aspect of the German war economy of the First World War not previously examined in detail: home-based outwork for the production of military supplies. In particular, this type of home-based outwork enjoyed great popularity amongst women with no previous experience of this form of work, such as soldiers’ wives and war widows. They were supported by various charitable welfare societies and women’s organizations which campaigned for public welfare during the war. Their efforts included the establishment of sewing rooms in which military home-based outwork was provided as emergency work. Orders were supplied by the military procurement bodies of the German Reich. Although many potential workers were thus withheld from the armaments industry, the development was not seen as a problem by the military administration. However, it did react critically to the many cases in which particularly female home workers were duped by firms when picking up their work. Especially in the area around Berlin, the military authorities intervened vigorously to enforce standard wages for the home workers sewing military uniforms. Nevertheless, the year 1916 marks a turning point: This benevolent stance on home-based outwork changed under the pressure of new employment priorities. New contract regulations made military home-based outwork difficult for unskilled male and female workers to access. These were in theory then available to work in the armaments industry and in agriculture, areas both struggling to meet labour demands. Moreover, the changes led to an organizational separation between sandbag sewing and other home-based outwork involved in producing textiles for the military. In the case of sandbag sewing, a separate war committee was responsible for the planned distribution of sandbag orders throughout the whole Reich.

The outbreak of war in August 1914 brought to a halt the activities of both militant and constitutional suffragists in their efforts to gain votes for women. By that time, the suffrage campaign had attained the size and status of a mass movement, commanding the time, energies, and resources of thousands of men and women and riveting the attention of the British public. In early 1918, in what it defined as a gesture of recognition for women's contribution to the war effort, Parliament granted the vote to women over the age of thirty. This measure, while welcome to feminists as a symbol of the fall of the sex barrier, failed to enfranchise some five million out of eleven million adult women. When war ended, feminists continued to agitate for votes for women on the same terms as they had been granted to men, but organized feminism, despite the fact that almost half of the potential female electorate remained disenfranchised, never regained its prewar status as a mass movement. By the end of the 1920s, feminism as a distinct political and social movement no longer existed. This was due to the impact of the war on cultural perceptions of gender. Feminists' understandings of masculinity and femininity became transformed during the war and in the immediate postwar period, until they were virtually indistinguishable from those of antifeminists.As I have argued elsewhere, prewar British feminists regarded their movement as an attack on separate-sphere ideology and its constructions of masculinity and femininity.

Fathers, families, and the state in France, 1914–1945. By Kristen Stromberg Childers. Ithaca and London: Cornell University Press, 2003. Pp. 261. ISBN 0-8014-4122-6. £23.95.Origins of the French welfare state: the struggle for social reform in France, 1914–1947. By Paul V. Dutton. Cambridge: Cambridge University Press, 2002. Pp. 251. ISBN 0-521-81334-4. £49.99.Britain, France, and the financing of the First World War. By Martin Horn. Montreal and Kingston: McGill – Queen's University Press, 2002. Pp. 249. ISBN 0-7735-2293-X. £65.00.The gold standard illusion: France, the Bank of France and the International Gold Standard, 1914–1939. By Kenneth Mouré. Oxford: Oxford University Press, 2002. Pp. 297. ISBN 0-19-924904-0. £40.00.Workers' participation in post-Liberation France. By Adam Steinhouse. Lanham: Lexington Books, 2001. Pp. 245. ISBN 0-7391-0282-6. $70.00 (hb). ISBN 0-7391-0283-4. $24.95 (pbk).In the traditional historiography of twentieth-century France the period after the Second World War is usually contrasted favourably with that after 1918. After 1945, new men with new ideas, born out of the shock of defeat in 1940 and resistance to Nazi occupation, laid the basis for an economic and social democracy. The welfare state was created, women were given full voting rights, and French security, in both economic and territorial respects, was partially guaranteed by integrating West Germany into a new supranational institutional structure in Western Europe. 1945 was to mark the beginning of the ‘30 glorious years’ of peace and prosperity enjoyed by an expanding population in France. In sharp contrast, the years after 1918 are characterized as a period dominated by France's failed attempts to restore its status as a great power. Policies based on making the German taxpayer finance France's restoration are blamed for contributing to the great depression after 1929 and the rise of Hitler. However, as more research is carried out into the social and economic reconstruction of France after both world wars, it is becoming clear that the basis of what was to become the welfare state after 1945 was laid in the aftermath of the First World War. On the other hand, new reforms adopted in 1945 which did not build on interwar policies, such as those designed to give workers a voice in decision-making at the workplace, proved to be short-lived.

Purpose The purpose of this paper is to introduce the idea of the “knowledge front” alongside ideas of “home” and “war” front as a way of understanding the expertise of university-educated women in an examination of the First World War and its aftermath. The paper explores the professional lives of two women, the medical researcher, Elsie Dalyell, and the teacher, feminist and unionist, Lucy Woodcock. The paper examines their professional lives and acquisition and use of university expertise both on the war and home fronts, and shows how women’s intellectual and scientific activity established during the war continued long after as a way to repair what many believed to be a society damaged by war. It argues that the idea of “knowledge front” reveals a continuity of intellectual and scientific activity from war to peace, and offers “space” to examine the professional lives of university-educated women in this period. Design/methodology/approach The paper is structured as an analytical narrative interweaving the professional lives of two women, medical researcher Elsie Dalyell and teacher/unionist Lucy Woodcock to illuminate the contributions of university-educated women’s expertise from 1914 to the outbreak of the Second World War. Findings The emergence of university-educated women in the First World War and the interwar years participated in the civic structure of Australian society in innovative and important ways that challenged the “soldier citizen” ethos of this era. The paper offers a way to examine university-educated women’s professional lives as they unfolded during the course of war and peace that focuses on what they did with their expertise. Thus, the “knowledge front” provides more ways to examine these lives than the more narrowly articulated ideas of “home” and “war” front. Research limitations/implications The idea of the “knowledge front” applied to women in this paper also has implications for how to analyse the meaning of the First World War-focused university expertise more generally both during war and peace. Practical implications The usual view of women’s participation in war is as nurses in field hospitals. This paper broadens the notion of war to see war as having many interconnected fronts including the battle front and home front (Beaumont, 2013). By doing so, not only can we see a much larger involvement of women in the war, but we also see the involvement of university-educated women. Social implications The paper shows that while the guns may have ceased on 11 November 1918, women’s lives continued as they grappled with their war experience and aimed to reassert their professional lives in Australian society in the 1920s and 1930s. Originality/value The paper contains original biographical research of the lives of two women. It also conceptualises the idea of “knowledge front” in terms of war/home front to examine how the expertise of university-educated career women contributed to the social fabric of a nation recovering from war.

<p class="EW-abstract"><strong>Abstract:</strong> Ol'ha Kobylians'ka’s short stories about the First World War constitute a rare case of a Ukrainian woman writing on one of the greatest catastrophes in modern history, a subject neglected even in Ukraine. Drawing on recent scholarship on First World War literature, this research proves that Kobylians'ka’s war stories deserve a re-evaluation, not as long-ignored curiosities from the pen of Ukraine’s most sophisticated writer of the time, but as insightful psychological studies of Western Ukrainians and as valuable cultural documents that present an original perspective on the common European experience of 1914-1918. The article pays particular attention to Kobylians'ka’s creative assessment of the Austrian and Russian treatment of Western Ukrainians during different stages of the First World War, which exposes anew fatal political weaknesses in Europe’s old imperial order and facilitates a better understanding of why Ukrainians, like many other ethnic groups in Europe without a state of their own, began to pursue their national goals more aggressively as the war progressed. Alongside popular texts, such as “Na zustrich doli” (“To Meet Their Fate,” 1917), “Iuda” (“Judas,” 1917), and “Lyst zasudzhenoho voiaka do svoiei zhinky” (“A Letter from a Convicted Soldier to His Wife,” 1917), this article examines Kobylians'ka’s three little-known stories—“Lisova maty” (“The Forest Mother,” 1915), “Shchyra liubov” (“Sincere Love,” 1916), and “Vasylka” (“Vasylka,” 1922)—thus presenting the most complete analysis of Kobylians'ka’s war fiction in any language.</p><p class="EW-Keyword">Keywords: Modernist Literature, Literature of the First World War, Women Writings of the First World War, Ol'ha Kobylians'ka’s War Fiction</p>

The article analyzes the problems and prospects of using written sources of World War I period for a gender studies approach to Russia’s past, in line with the history of emotions in cultural-historical anthropology. The terms “emotions” and “feelings” are viewed as synonyms. The article states that what the historian encounters in the sources is mostly an emotional state or mood (personal or collective) as well as experiences, passions or sensations, rather than “pure” emotions and feelings. The corpus of “gender-marked” written sources of the 1914-1918 period is huge and varied, and includes materials from archives, collections of party commissions, published memoirs, letters, diaries, the women’s press, as well as profile documents (“self-census”) of female students. However, these sources unevenly reflect the feelings and the emotional background of the era. Following the conceptual framework developed by Barbara Rosenwein, we can speak of several emotional communities defined by the social affiliation and the “audibility” of the particular voices in history, i.e. the representativeness of the sources. The first category of emotional communities comprises the women of the Romanov family and noblewomen more broadly. Russian and foreign archives boast extensive collections of their personal documents. The second category includes “frontovichky” - frontline women-soldiers. Urban women belong to a third category, and are represented by memory-based stories, the women’s press, female students’ profiles, and documents from regional archives. From the point of view of emotions, the biggest yet least represented community were peasant women. While their everyday life and values have been well researched, only very few notes and diaries from their hands have survived. Letters to the front were partially preserved (esp. those intercepted by the authorities) and are now stored in the State Archive of the Russian Federation). For the identification of the psychological matrix of the era it is crucial to use the full set of these sources.

The article investigates Britain’s position in colonial contradictions during World War I, based on the use of documents from Russia’s foreign policy department. The causes, course and consequences of the intensification of British politics in the colonial problem are described. The process of formation and implementation of London’s foreign policy initiatives in the colonial issue during the study period is examined. There are analyzed the role of Great Britain in the intensification of the colonial struggle between the great states during the First World War (1914-1918) and its perception by diplomatic representatives of the Russian Empire. During the First World War of 1914-1918, a set of problems and approaches to them were crystallized, which had a serious impact on the colonial contradictions between the great states in general and the position of Great Britain in this problem in particular. There is a considerable contrast between the methods of politics and the aspirations of the leading countries of the world at that time - Japan and Russia - on the one hand, and the United Kingdom and France - on the other. France is increasingly convinced that close co-operation in these matters with London is the only guarantee of the success of its colonialism. In addition, during the First World War, the new industrial states (Germany, Italy, and Japan) sought to capture the colonies for the sake of confirming their new status in the world, and the great colonial powers of the past (Spain, Portugal, the Netherlands) - to hold on to the rest for the sake of preservation of ephemeral international prestige, Russia - to expansion. The largest colonial empires - Great Britain and France were interested in maintaining the status quo. Whitehall’s policy on the colonial issue, at the time, can be traced to a very definite line, confirming the message of Russian diplomats linked to attempts to preserve the situation in their remote possessions and not get involved in conflicts and expensive measures where this can be avoided. In this sense, the British government has shown some flexibility and foresight - the relative weakening of the empire’s military and economic power about of the emergence of new, rapidly developing industrial powers and the achievement of colonies of certain selfsufficiency, made it necessary to revise traditional foreign policy. London was already unable to fully control the situation at sea, as well as to ensure the security of its vast possessions. Therefore, block cooperation with countries with close geopolitical interests comes to the fore, and policy in the colonies is gradually transformed from an expansionist one to a stabilization one aimed at reducing the costs of the metropolis and preventing potential conflicts in strategically important areas. In addition, Britain’s interests in the colonial issue largely coincide with the position of the United States, which also seeks to ensure “open doors” and “equal opportunities” instead of military-political contest. Key words: the Great Britain, First World War, international relationships, foreign policy, colonialism, colonial contradictions.

The article considers an aspect of the history of civil captivity during World War I which, by itself, had not been previously studied — i.e., influence of the internment policy on the situation of “enemy foreigners” families. Until recently, the historiography addressed only the situation of civilian prisoners, men of military age, while the situation of their families was only mentioned. Drawing on documents from the Russian and German archives, as well as on the published sources, including legislative acts, petitions of individuals, memoirs and diaries, a comparative analysis has been carried out of the policy of the authorities in Russia and Germany towards hostile state citizens and their family members. It is concluded that, although the policy of internment in Russia and Germany was not directed strictly against this group of enemy subjects, its very course had a significant impact on their situation. The formation of legal foundations of internment in the Russian Empire is considered. The article shows the changed approaches to internment of enemy subjects under the influence of situation at the front and situation of the individual front-line territories. It has been established that in a number of cases, it was required to deport from front-line areas not only men liable for military service — citizens of states fighting with Russia, but also their family members. In Germany, the rules for internment were unclear, but the established practice also affected the situation of women and children. In both states, when interning men of military age, family members often followed them to camps and places of deportation. The proximity of cultural, economic, and family ties between the citizens of Russia and Germany on the brink of the First World War resulted in a conflict between nationality and citizenship. Russian citizens in Germany, despite being of German origin, became hostile foreigners. The article analyzes the situation of interned family members in German camps. In some cases, there were organized schools for children. A wide variety of reasons caused the breakdown of family ties: different citizenship of family members, loss of loved ones in displacement, internment of some family members, while other remained at their place of residence. It is concluded that there are similarities, as well as differences in the methods of internment in Russia and Germany, which in both cases negatively affected the situation of the families of hostile state citizens.

The article highlights the legislation on women’s health protection that was in force in post-revolutionary Soviet Russia. The socio-economic problems that resulted from the revolutionary events of October 1917, the First World War of 1914–1918, famine and pestilence in the Volga region, and other upheavals of the early twentieth century, gave rise to a huge number of problems that the Soviet authorities immediately addressed. However, not all the actions of the Soviet government achieved their goals; there were unresolved issues in the field of healthcare, in particular, in protecting and preserving the health of female workers and peasants. The interruption of childbearing not in medical organizations due to infection, illiteracy of abortionists in matters of abortion resulted in a high mortality rate of the female population of the country, which could not but cause concern to the authorities and the general public, who understood the social reasons for such actions. The legislative act «On Protection of Women’s Health», adopted on November 18, 1920, was the basis for the diverse work carried out with women, which established not only the conditions for legal abortion, but also established penalties for both a doctor who decided to perform such an operation and for a woman who consented to a miscarriage. The analysis of adopted legal provisions makes it possible to see the general picture of the state policy of the young Soviet state in the field of marriage and family, in particular, in issues of health protection of working women, and gives the opportunity to conclude that it was well thought out within the historical framework under consideration.

RESUMEN:El objetivo del artículo es aproximarnos a la controvertida biografía del comisario Manuel Brabo Portillo. El trabajo está basado en fuentes primarias y secundarias. El método utilizado es empírico. En el imaginario del mundo sindicalista revolucionario, Brabo Portillo era el policía más odiado, la reencarnación de la cara más turbia del Estado. Fue, así mismo, un espía alemán relacionado con el hundimiento de barcos españoles, el asesinato del empresario e ingeniero Barret y el primer jefe de los terroristas vinculados a la patronal barcelonesa. La conflictividad que afectó a España en el período de la Primera Guerra Mundial es fundamental para entender los orígenes del terrorismo vinculado al pistolerismo, que marcó la historia político social española del primer tercio del siglo XX.PALABRAS CLAVE: Brabo Portillo, pistolerismo, espionaje, sindicalismo, Primera Guerra Mundial.ABSTRACT:The objective of the article is an approach to the controversial biography of Police Chief Manuel Brabo Portillo. The work is based on primary and secondary sources. The method used is empirical. In the imagery of the revolutionary syndicalist world, Brabo Portillo was the most hated policeman, the reincarnation of the murkiest face of the state. He was also a German spy connected with the sinking of Spanish ships, the murder of businessman and engineer Josep Barret and the first head of the terrorists linked to Barcelona employers. 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In my last editorial I was contemplating living the new and unexpected experience of life with Covid 19. Six months ago, was a time for contemplation. We were all entering into an event of major historical significance. The world has experienced epidemics before, and we had only to turn to the works of writers such as Camus to realise how recurrent human behaviour is. We tend so often to be caught by surprise despite the lessons that are so readily available to us through reference to history. The Spanish ‘flu epidemic of 1919 was the obvious benchmark to which we could turn. Following hot on the heels of the Great War of 1914-1918 it was responsible for more casualties than occurred in the war to end all wars (50 million). It infected 500 million people worldwide. After just over ten months we are a long, long way from those sorts of figures. As of 12th November, 51,975,458 case of infection have been reported. Deaths attributed to the virus number 1,281,309 worldwide. Of course, what makes Covid 19 so significant is not simply that it should have happened, but that it is the first pandemic in this era of globalisation which we have entered only comparatively recently. Some might remember the SARS epidemic which affected mainly people in Asia. As indicated by its name, severe acute respiratory syndrome (SARS-CoV-2), it was very similar initially in its effects. Yet, after first emerging in 2002, it was eradicated less than two years later. It seems that this was achieved largely by what has been called simple public health measures. This involved “testing people with symptoms (fever and respiratory problems), isolating and quarantining suspected cases, and restricting travel.” These same measures of course have been implemented in most countries following the virus’ spread to Italy early in 2020. However, the fact that different nations have responded differently and also experienced very different outcomes should be of considerable interest as we consider the whole concept of a global threat and global responses. The ten worst affected countries currently are in order: Contry; Confirmed Cases; Deaths United States; 10,460,302; 244,421 India; 8,684,039; 128,165 Brazil; 5,749,007; 163,406 France; 1,865,538; 42,535 Russia; 1,836,960; 31,593 Spain; 1,417,709; 40,105 Argentina; 1,273,343; 34,531 United Kingdom; 1,256,725; 50,365 Colombia; 1,165,326; 33,312 Italy; 1,028,424; 42,953 They are dominated by the advanced economies of the northern hemisphere. The countries who have previously experienced the SARS epidemic in Asia have fared comparatively lightly. Bearing in mind that statistics of this nature may not be strictly comparable given variation in the criteria used and the methods of sourcing and collecting this information, it is still interesting to hypothesise why outcomes can differ so much. Explanations might include reference to the environments in which people live – physical space, climate and availability of sophisticated health care systems to name a few – or they might dwell on the culture of those involved, their willingness to follow instructions imposed upon them, the importance of competing objectives that might make prioritising health and physical wellness less of a priority. Whatever the case, satisfactory explanations are more likely to involve some interactions involving measures of both the individuals and the environments within which they live. Any attempt to explain or understand human behaviour needs to consider a variety of factors and knowing how to take account of them is an important part of the skill base that scholars of international and comparative studies bring with them. Such skills and knowledge are more important in a globalised world than they have ever been. Yet such skills may be becoming harder to achieve, precisely because of some of the effects of processes associated with globalisation. I would recommend to you a recent documentary produced by Netflix and widely available on YouTube. “The Social Dilemma” is an examination of the use of social media and in particular focuses on the relationship between the growing addiction amongst young people to the use of smartphones and, specifically their social media programmes, and the rising levels of concern about deteriorating mental health and wellbeing among the world’s youth. It draws a relationship between the psychological disorder of narcissism and the failure of phone obsessed young people to experience real human to human interaction, with a related increase in aggressive bullying and dysfunctional behaviour. Thus, the results of experiencing interactions and personal validation through the proxy world of social media, rather than face to face, is a dehumanisation of the individual and leads to a distorted experience of the world in simple dichotomies of a single view, right or wrong. So, whatever the continuing effects of the pandemic, as these continue to unfold, it will be important that we continue to build our understanding of other people in their own worlds. We need to avoid the trap of believing that our own world is the only world and the right world. However smart artificial intelligence becomes, a screen is only two dimensional and it is the extra dimensions that enable us to grow as humans and cope with the complexity and challenges of our own unique worlds. One of the less helpful trends of our globalised digitised world, has been the pursuit and glorification of the cult of celebrity. One of the difficulties of that celebrity status is it is frequently awarded on the basis of undeserving and irrelevant characteristics such as, acting ability, physical beauty or sporting reputation. Yet many seem to feel that this status entitles them to pontificate or attempt to influence others in areas that have nothing to do with their expertise. Ricky Gervais, in his chairing of the 2020 golden globes award, brought a refreshing dose of reality in advising the celebrities who were to receive awards: You are in no position to lecture the public about anything. You know nothing about the real world. Most of you spent less time in school than Greta Thunberg. So, if you win, come up accept your little award. Thank your agent and your God and **** off. OK? It is in that spirit of willingness to learn from the work of a range of colleagues working in a range of places and professional situations around the world, I commend to you the contributions to be found in the following pages. To start the ball rolling, we have a report from Hairui Liu, Wei Shen and Peter Hastie on the application of a curriculum model which was developed in the US and has since gained some popularity in a number of settings around the world. The origins of sport education came from a realisation that, in too many situations, physical education had failed to excite the same degree of enthusiasm among school pupils as could often be observed when they involved themselves in sport. The model thus extends the skill/technique focus which is found in many traditional physical education settings, to include more of the dimensions of sport – formal competition, affiliation, festivity experienced over a season. They concluded that, within this Chinese university context, the students achieved a higher level of performance and more enthusiastic engagement when the model was adopted as a basis for their learning. Our second article moves from an education setting to a contemporary sport science framework, the world of professional sport and one of the higher levels of competition in the world – the English Championship. Rhys Carr, Rich Mullen and Morgan Williams monitored the running intensity of players throughout a season. In particular they questioned the demands for high intensity running when playing in a 4-4-2 formation and implementing a high press strategy, such as adopted by Liverpool in their highly successful 2019 English Premiership season. They concluded that, for players in the centre forward and wide midfield positions, the demands created were impossible to maintain for an entire match. They were then able to draw out some practical and tactical implications for managers and their support staff, relating to substitution strategy and the physical match preparation of players in these positions and with these strategic responsibilities. Our third article involves an exploration of the perpetual discomfort many of us feel as educators when we compare the practice of sport against the ideals we hold for it. As professionals in the field, many of us are driven by our belief in what sport can offer. Yet the modern commodification of sport, coupled with the excessive need to win as a motive that exceeds all others, consistently produces behaviours and outcomes which we seek to disassociate from our professional practices. The article by Irantzu Ibanez, Ana Zuazagoitia, Ibon Echeazarra, Luis Maria Zulaika and Iker Ros is set in the context of the Basque region of Spain and explores the values held by students in their pre-service training with regard to the practice of extracurricular sport. The students show an awareness of the mismatch between their ideals of extracurricular sport as an educational experience and the influence on current practices that comes from the way in which sport is conducted in the society at large. The authors conclude with a plea for greater alignment between the practice of sport in schools and teh educational values that should guide it. Our final contribution is from South Africa where Lesego Phetlhe, Heather Morris- Eyton and Alliance Kubayi report on the concerns of football (soccer) coaches in Guateng province. It is clear that these coaches, in common with others around the world, suffer a degree of stress in their chosen occupation. The sources of this stress are to be found in the nature of the complex tasks they are expected to manage, as well as in the always challenging job of managing the players for whom they are responsible. To this can be added the difficult environmental conditions they are faced with, as well as the inevitable concern with having to produce results for the players and their team. Their research has produced some useful guidelines for administrators that can facilitate the jobs of the coaches and lead to benefits in enhanced performances and results. Finally, in our book review, Luiz Uehara evaluates Jorge Knijnik’s thoughtful analysis of the impact of the 2014 world cup on Brazil. From both author and reviewer, it is possible to feel the pride and passion in their nation of birth and its special contribution to the world’s most popular game. It is my privilege to recommend the work of these international scholars to you. I leave you the reader with the hope that in introducing our next volume, I will be able to celebrate with you more positive news about the progress of the pandemic and its implications for international and comparative sport and physical education. John Saunders Brisbane, November 2020

Abstract Social, political and industrial upheavals swept across Europe after November 1918. These affected the victors too, with some social groups seeking to consolidate gains made during the war, while others attempted to restore pre-war norms. In Italy, industrial unrest in Vincenza added a distinctive gendered character. An overlooked factor is the role of British troops, who became involved with local women factory workers, and hence drawn into direct conflict with the Italian authorities as these attempted to suppress strikes. This confrontation, part of the wider falling out between the wartime allies, was only resolved through the hasty removal of British forces.

Category: 1.01 Original scientific paper Language: Original in Slovene (Abstract in Slovene and English, Summary in English) Key words: World War I, Prisoners of War, repatriation, family, social history, history of women, post-war transition Summary: At the end of the First World War, one of the major problems was the issue of repatriation of prisoners of war. The end of the war, for various reasons, did not necessarily mean the end of captivity. The problem first appeared in mass form and conditioned the lives of not only the captives themselves but also their families – especially women and children who were eagerly awaiting the return of their relatives. The delayed repatriation had an impact on their economic and social situation and their daily lives in general. The article therefore addresses the question of the fate of the families of prisoners of war, who have been overlooked by historians, who may have waited for news of relatives and their return for many years after the armistice was concluded in 1918. The issue is addressed in the case of families of Slovenian and Croatian prisoners of war – the ex-Austro-Hungarian soldiers returning from captivity in Russia and Italy, based on requests from relatives submitted to the General Civilian Commissariat of Trieste.

The relevance of this topic was primarily conditioned upon the need to cover women's experience during combat operations, both on and off the front lines. The importance of highlighting such experiences was the insufficient level of study of the relevant issue, as a result – the unsatisfactory level of awareness among the population of the importance of women during military operations. The purpose of the study was to investigate and clarify the issue of the participation and role of European women in the First World War. The following methods were used to conduct the study: comparative, statistical, historical, systematic, terminological, etc. The findings revealed the place of women during the World War in 1914-1918, and identified the main changes observed among the female population in the corresponding time intervals, in particular, the issue of women's emancipation and the feminist movement. On the example of a number of countries, including France, Romania, and Ukraine, statistics on women's employment in jobs that belonged to men before the war were presented. A comparative analysis of the involvement of women in direct military operations during 1914-1918 was carried out. Some changes in the political, social, and economic environment of European countries in relation to women are presented as the main results of emancipation and feminist movements during the First World War, in particular, the Ukrainian women's movement of 1914-1918 is considered. The results of this study can be used to further clarify women's experience during military operations by historians and researchers, as well as public figures to highlight the participation of women in the First World War among the population

Abstract The literature on the role of women in the First World War, and the war’s effect on gender roles, considers conservative and socialist feminism, the expansion of the franchise in 1918 and 1928, and state welfare policies. However, there has been less work on the women of the Left who participated in the war effort, and who used nationalism to push for socialist and feminist objectives. These women have been understudied for various reasons: as women, they were often disregarded by military and political historians, and as enablers a conflict they have usually been overlooked by historians of gender and of the Left. This article is concerned with these women, and examines the extent, nature and significance of their participation within the war effort and their use of nationalism to advance socialist and feminist objectives. It analyses how their actions during the conflict affected the gender, class and political frameworks of the time, both in the lead-up to the Representation of the People Act 1918, and in the first years of female enfranchisement. Based on extensive use of the files of the War, Emergency: Workers’ National Committee and on the publications of the labour and co-operative movements, it argues that a substantial section of the female labour movement articulated a sense of British nationalism in the years during and after the First World War, utilized this to advance their political, economic, and feminist objectives, and in doing so challenged political orthodoxy and prevailing gender roles.

In 1858 EBB declared her son Pen “shall be a ‘citizen of the world’ after my own heart & ready for the millennium.”[i] Living in Italy for most of the fifteen years of her married life and passionately supporting Italian unification and independence in her mature poetry, Elizabeth Barrett Browning proudly regarded herself as “a citizen of the world.” But world citizenship is a perspective toward which EBB[ii] strove in her juvenilia long before she employed the phrase. Much of her childhood writing expresses her compulsion to address social and political issues and to transcend national prejudices in doing so. Recent critics have illuminated EBB’s gender and political views in fascinating detail. Marjorie Stone, to cite one example, has ably traced EBB’s commitment to “a poetry of the present and ‘the Real’” and her “turn towards human and contemporary subjects, away from the self-confessedly mystical and abstract subject matter of her 1838 volume….”[iii] We should recognize, however, that a strong political impulse surfaces in even her earliest writings and in her recollections of childhood. Her letters from early childhood demonstrate her precocious interest in power negotiations between nations, and also between individual citizens and governments. At age six, for example, she informed her mother and father that “the Rusians has beat the french killd 18.000 men and taken 14000 prisners”--an account which, though mistakenly attributing victory to the wrong side, documents her early interest in the Napoleonic wars (31 August 1812, BC 1: 9). More telling for consideration of her aesthetic-political theory, her earliest known poem—composed in the month she turned six—in four lines critiques the British government’s policy of impressing civilians (even Americans) to serve in the British navy.[iv] Entitled “On the Cruelty of Forcement to Man: Alluding to the Press Gang” (1812), it suggests in its final two lines the viewer’s--specifically the extremely young female poet’s--responsibility to grapple with the moral and ethical implications of this military practice: Ah! the poor lad in yonder boat, Forced from his wife, his friends, his home, Now gentle Maiden how can you, Look at the misery of his doom![v] Her last two lines pose a question that will shape her poetic career: How can you represent disturbing issues that demand your attention? Although her brief first poem does not resolve this conundrum, by expressing her query as an exclamation, she leaves no uncertainty that she must do so. [i] The Brownings’ Correspondence, 26 vols. to date, ed. Philip Kelley, et al. (Winfield, KS, and Waco, TX: Wedgestone Press, 1984- ), vol. 25, p. 98; hereafter cited parenthetically as BC. For discussion of EBB’s views on the cosmopolitan education of her son and its relationship to her poetic practice, see Beverly Taylor, “Elizabeth Barrett Browning and the Politics of Childhood,” Victorian Poetry 46 (2008): 405-27; and Christopher M. Keirstead, “‘He Shall Be a “Citizen of the World”’: Cosmopolitanism and the Education of Pen Browning,” Browning Society Notes 32 (2007): 74-82. EBB associated the concept “citizen” or “citizeness of the world” with both personal experience and international political concerns. In 1852 she wrote to her beloved distant kinsman and friend John Kenyon about her bitter estrangement from England, on the personal level fostered particularly by her father’s obdurate refusal to reconcile following her marriage, and on the political level, by England’s failure to support Italy’s independence: “I’m a citizeness of the world now, you see, and float loose” (BC 17: 70). [ii] To avoid the confusion of using her maiden name (Elizabeth Barrett Barrett) and her married name, throughout the essay I refer to Elizabeth Barrett Browning by the initials she frequently used to sign her manuscripts and letters. Both she and Robert Browning expressed pleasure that her initials and characteristic signature would not change with their marriage (BC 11: 248-49). [iii] Marjorie Stone, Elizabeth Barrett Browning (Basingstoke: Palgrave Macmillan, 1995), pp. 27, 24-25. Yet even so magisterial a study as Isobel Armstrong’s Victorian Poetry: Poetry, Poetics and Politics (London: Routledge, 1993), while it ranges beyond the traditional canon to include many women and working-class writers, scarcely mentions EBB. [iv] What were you thinking about at age six? Britain’s practice of seizing sailors from merchant ships and forcing them to serve in the Royal Navy (“forcement” or “impressment”) constituted one cause the United States declared war on England in 1812, while England was still at war with France. The London Times discussed the problem of impressment. See, e.g., “Parliamentary Proceedings,” 26 June 1812; “American Papers,” 10 March 1812; as well as editorial comment calling impressment “the disgrace of England and of a civilized age” (“Upon Hearing Cuxhaven,” 3 October 1811). On naval impressment see Nicholas Rogers, The Press Gang: Naval Impressment and Its Opponents in Georgian Britain (London: Continuum, 2007), esp. pp. 134-38. [v] First published in H. Buxton Forman’s edition of EBB’s Hitherto Unpublished Poems and Stories with an Inedited Autobiography, vol. 1 (Boston: Bibliophile Society, 1914), p. 31; subsequently cited as HUP. Punctuation follows that of the manuscript copied into a notebook by EBB’s mother, in the Berg collection of the New York Public Library; see The Browning Collections: A Reconstruction with Other Memorabilia, compiled by Philip Kelley & Betty A. Coley (Winfield, KS: Armstrong Browning Library of Baylor University, The Browning Institute, Mansel Publishing, Wedgestone Press, 1984), D666. All quotations from EBB’s works follow The Works of Elizabeth Barrett Browning, 5 vols., vol. eds. Sandra Donaldson, Rita Patteson, Marjorie Stone, and Beverly Taylor (London: Pickering and Chatto, 2010); subsequently cited as WEBB. EBB’s juvenilia appear in vol. 5, this first poem on pp. 159-60. On this poem and other juvenilia, see Beverly Taylor, “Childhood Writings of Elizabeth Barrett Browning: ‘At four I first mounted Pegasus,’” The Child Writer from Austen to Woolf, ed. Christine Alexander and Juliet McMaster (Cambridge: Cambridge University Press, 2005), pp. 138-53.

Category: 1.01 Original scientific paper Language: Original in Slovenian (Abstract in Slovenian and English, Summary in English) Key words: Pope Benedict XV, First World War, Catholic Church, Austria-Hungary, Slovenia Abstract: After the death of Pope Pius X in 1914, Benedict XV was elected as his successor. His pontificate was marked by the First World War and the settling of international relations after its end. Because of the fierce opposition of Italy to his involvement in peace mediations, the pope spent most of his effort and attention in the humanitarian and social fields, easing the consequences of the war. He reorganized the spiritual care of military units. His peace initiatives were opposed by most of the countries in both warring camps, and in many countries also by the bishops who adopted state policies as their own. From all the initiatives, the one that generated the most traction was sent to all countries involved in the war on August 1, 1917. In this note the three years of war was called "useless slaughter". The principles he set out for an end to the fighting and the post-war arrangement of the world were echoed in the Points presented in early 1918 by American president Th. W. Wilson. The discussion also contains and overview of the echoes of and responses to the pope's peace initiatives in Slovenian Ethnic Lands.

In the territories of the Russian Empire populated by the Latvians, the years of the First World War (1914–1918) and the ensuing Latvian War of Independence (1918–1920) witnessed a significant transformation in the discourse on family planning and birth control. Because men were mobilized, there was a marked fall in the number of registered marriages, which meant that women had only a slim chance of marrying and planning a family. The nation's ideologues faced a challenge: how to restrain Latvian women from marriages and casual relationships with soldiers of the multi-ethnic Russian army and the occupying German army, who had been stationed in the Latvian-populated provinces since 1915, these having been separated by the battlefront. Women's demographic behavior was changing, with sexual life beginning before marriage, giving rise to a phenomenon of casual liaisons. Latvian nationalists, seeking to prevent such casual relationships in the name of the future they imagined for their people, promoted sexual restraint, which became at this time one of the strategies of the nation-building process. This article examines the wartime possibilities for marriage and the family planning associated with it and investigates the discourse of the propaganda of sexual restraint that was maintained and developed by Latvian nationalists, looking at their assessment of the situation and the principles they formulated for the appropriate (non-) use of sexuality, which in that context acted as a birth control instrument. The article looks at the role of abortion as a traditional means of birth control, and how the wartime conditions affected the number of children born outside of marriage. The research is based mainly on analyses of press materials, statistical data, and archival documents.

The demands for freedom and reform that marked the last period of the Ottoman Empire, which started with the Second Constitutional Monarchy in 1908, also contributed positively to the Ottoman women's movement and accelerated the developments in this field. Another prominent development of this period is the 1912-1913 Balkan Wars, First World War of 1914-1918 and War of Independence (1919-1922) that followed. As women's role in social life increased under war conditions, the women's movement gained strength. Germany, especially since the last quarter of the 19th century, made the Ottoman Empire's policies of influence more systematic. Initiatives, that initiated towards the end of Chancellor Otto von Bismarck's term began in 1888. It became state policy with Wilhelm's ascension to the German throne. Germany, had the expertise and capital to meet the modernization demands of Abdulhamid the Second. This situation increased the cooperation between the two empires. Cooperation caused Germany to appear as a rival to the imperialist states of the period, especially England and France. Relations with Germany, which is one of the focal points of studies related to the last period of the Ottoman Empire, have been studied mostly from military and economic perspectives. However, the alliance established with Germany during the First World War has led to important developments in areas such as culture and education. Germany used cultural activities as a tool that would help its relations with the Ottoman Empire to be long-term and permanent. Germany carried out some activities for the modernization of education in the Ottoman Empire as an extension of its cultural policy. Therefore, in the field of education, where the women's movement was strongest, Germany and the Ottoman women's movement had a common ground. The Committee of Union and Progress took over the power after the Balkan Wars. In the last period of the Ottoman Empire, women became more visible in social life and education. The struggle for women's rights in Europe goes back much further. The women's movement in Germany dates back to the first quarter of the 19th century. The struggle for the right to education is one of these areas. Almanya’da öğretmenler kadın hareketinde öne çıkan meslek koludur. Therefore, Germany was closely interested in the future of Turkish women in terms of Ottoman cultural policies. In the last year of the war, Dr. Gertrud Bäumer's speech (Türkische Frauenbewegung) is an example of German cultural policy. Since Bäumer's relationship with liberals in Germany who support German imperialist policy such as Ernst Jäckh and Friedrich Naumann also shows a political aspect of his Istanbul trip. Especially, Ernst Jäckh is the first person to carry out cultural cooperation between the Ottoman State and Germany. He came to Istanbul many times during the war and wrote various books about the future of the Ottoman Empire. This trip also sheds light on the ideological dimension of German imperialism.

This paper is part of a larger project exploring Australian literary responses to the Great War of 1914-1918. It draws on theories of embodiment, mourning, ritual and the recuperative potential of writing, together with a brief discussion of selected exemplars, to suggest that literary works of the period contain and lay bare a suite of creative, corporeal and social impulses, including resurrection, placation or stilling of ghosts, and formation of an empathic and duty-bound community. In Negotiating with the Dead, Margaret Atwood hypothesises that “all writing of the narrative kind, and perhaps all writing, is motivated, deep down, by a fear of and a fascination with mortality—by a desire to make the risky trip to the Underworld, and to bring something or someone back from the dead” (156). She asks an attendant question: “why should it be writing, over and above any other art or medium,” that functions this way? It is not only that writing acquires the appearance of permanence, by surviving “its own performance,” but also that some arts are transient, like dance, while others, like painting and sculpture and music, do “not survive as voice.” For Atwood, writing is a “score for voice,” and what the voice does mostly is tell stories, whether in prose or poetry: “Something unfurls, something reveals itself” (158). Writing, by this view, conjures, materialises or embodies the absent or dead, or is at least laden with this potential. Of course, as Katherine Sutherland observes, “representation is always the purview of the living, even when the order it constructs contains the dead” (202). She argues that all writing about death “might be regarded as epitaph or memorial; such writing is likely to contain the signs of ritual but also of ambiguity and forgetting” (204). Arguably writing can be regarded as participation in a ritual that “affirms membership of the collectivity, and through symbolic manipulation places the life of an individual within a much broader, sometimes cosmic, interpretive framework” (Seale 29), which may assist healing in relation to loss, even if some non-therapeutic purposes, such as restoration of social and political order, also lie behind both rites and writing. In a critical orthodoxy dating back to the 1920s, it has become accepted wisdom that the Australian literary response to the war was essentially nationalistic, “big-noting” ephemera, and thus of little worth (see Gerster and Caesar, for example). Consequently, as Bruce Clunies Ross points out, most Australian literary output of the period has “dropped into oblivion.” In his view, neglect of writings by First World War combatants is not due to its quality, “for this is not the only, or even the essential, condition” for consideration; rather, it is attributable to a “disjunction between the ideals enshrined in the Anzac legend and the experiences recorded or depicted” (170). The silence, we argue, also encompasses literary responses by non-combatants, many of whom were women, though limited space precludes consideration here of their particular contributions.Although poetry and fiction by those of middling or little literary reputation is not normally subject to critical scrutiny, it is patently not the case that there is no body of literature from the war period worthy of scholarly consideration, or that most works are merely patriotic, jingoistic, sentimental and in service of recruitment, even though these elements are certainly present. Our different proposition is that the “lost literatures” deserve attention for various reasons, including the ways they embody conflicting aims and emotions, as well as overt negotiations with the dead, during a period of unprecedented anguish. This is borne out by our substantial collection of creative writing provoked by the war, much of which was published by newspapers, magazines and journals. As Joy Damousi points out in The Labour of Loss, newspapers were the primary form of communication during the war, and never before or since have they dominated to such a degree; readers formed collective support groups through shared reading and actual or anticipated mourning, and some women commiserated with each other in person and in letters after reading casualty lists and death notices (21). The war produced the largest body count in the history of humanity to that time, including 60,000 Australians: none was returned to Australia for burial. They were placed in makeshift graves close to where they died, where possible marked by wooden crosses. At the end of the war, the Commonwealth War Graves Commission (CWGC) was charged with the responsibility of exhuming and reinterring bodily remains in immaculately curated cemeteries across Europe, at Gallipoli and in the Middle East, as if the peace demanded it. As many as one third of the customary headstones were inscribed with “known unto God,” the euphemism for bodies that could not be identified. The CWGC received numerous requests from families for the crosses, which might embody their loved one and link his sacrificial death with resurrection and immortality. For allegedly logistical reasons, however, all crosses were destroyed on site. Benedict Anderson suggested the importance to nationalism of the print media, which enables private reading of ephemera to generate a sense of communion with thousands or millions of anonymous people understood to be doing likewise. Furthermore, Judith Herman demonstrates in Trauma and Recovery that sharing traumatic experience with others is a “precondition for the restitution of a sense of a meaningful world” (70). Need of community and restitution extends to the dead. The practices of burying the dead together and of returning the dead to their homeland when they die abroad speak to this need, for “in establishing a society of the dead, the society of the living regularly recreates itself” (Hertz qtd. in Searle 66). For Australians, the society of the dead existed elsewhere, in unfamiliar terrain, accentuating the absence inherent in all death. The society of the dead and missing—and thus of the living and wounded—was created and recreated throughout the war via available means, including literature. Writers of war-related poems and fiction helped create and sustain imagined communities. Dominant use of conventional, sometimes archaic, literary forms, devices, language and imagery indicates desire for broadly accessible and purposeful communication; much writing invokes shared grief, resolve, gratitude, and sympathy. Yet, in many stories and poems, there is also ambivalence in relation to sacrifice and the community of the dead.Speaking in the voice of the other is a fundamental task of the creative writer, and the ultimate other, the dead, gaze upon and speak to or about the living in a number of poems. For example, they might vocalise displeasure and plead for reinforcements, as, for example, in Ella M’Fadyen’s poem “The Wardens,” published in the Sydney Mail in 1918, which includes the lines: “Can’t you hear them calling in the night-time’s lonely spaces […] Can’t you see them passing […] Those that strove full strongly, and have laid their lives away?” The speaker hears and conveys the pleading of those who have given their breath in order to make explicit the reader’s responsibility to both the dead and the Allied cause: “‘Thus and thus we battled, we were faithful in endeavour;/Still it lies unfinished—will ye make the deed in vain?’” M’Fadyen focusses on soldierly sacrifice and “drafts that never came,” whereas a poem entitled “Your Country’s Call,” published in the same paper in 1915 by “An Australian Mother, Shirley, Queensland,” refers to maternal sacrifice and the joys and difficulties of birthing and raising her son only to find the country’s claims on him outweigh her own. She grapples with patriotism and resistance: “he must go/forth./Where? Why? Don’t think. Just smother/up the pain./Give him up quickly, for his country’s gain.” The War Precautions Act of October 1914 made it “illegal to publish any material likely to discourage recruiting or undermine the Allied effort” (Damousi 21), which undoubtedly meant that, to achieve publication, critical, depressing or negative views would need to be repressed or cast as inducement to enlist, though evidently many writers also sought to convince themselves as well as others that the cause was noble and the cost redeemable. “Your Country’s Call” concludes uncertainly, “Give him up proudly./You have done your share./There may be recompense—somewhere.”Sociologist Clive Seal argues that “social and cultural life involves turning away from the inevitability of death, which is contained in the fact of our embodiment, and towards life” (1). He contends that “grief for embodiment” is pervasive and perpetual and “extends beyond the obvious manifestations of loss by the dying and bereaved, to incorporate the rituals of everyday interaction” (200), and he goes so far as to suggest that if we recognise that our bodies “give to us both our lives and our deaths” then we can understand that “social and cultural life can, in the last analysis, be understood as a human construction in the face of death” (210). To deal with the grief that comes with “realisation of embodiment,” Searle finds that we engage in various “resurrective practices designed to transform an orientation towards death into one that points towards life” (8). He includes narrative reconstruction as well as funeral lament and everyday conversation as rituals associated with maintenance of the social bond, which is “the most crucial human motive” (Scheff qtd. in Searle 30). Although Seale does not discuss the acts of writing or of reading specifically, his argument can be extended, we believe, to include both as important resurrective practices that contain desire for self-repair and reorientation as well as for inclusion in and creation of an empathic moral community, though this does not imply that such desires can ever be satisfied. In “Reading,” Virginia Woolf reminds that “somewhere, everywhere, now hidden, now apparent in whatever is written down is the form of a human being” (28-29), but her very reminder assumes that this knowledge of embodiment tends to be forgotten or repressed. Writing, by its aura of permanence and resurrective potential, points towards life and connection, even as it signifies absence and disconnection. Christian Riegel explains that the “literary work of mourning,” whether poetry, fiction or nonfiction, often has both a psychic and social function, “partaking of the processes of mourning while simultaneously being a product for public reception.” Such a text is indicative of ways that societies shape and control responses to death, making it “an inherently socio-historical construct” (xviii). Jacques Derrida’s passionate and uneasy enactment of this labour in The Work of Mourning suggests that writing often responds to the death of a known person or their oeuvre, where each death changes and reduces the world, so that the world as one knew it “sinks into an abyss” (115). Of course, writing also wrestles with anonymous, large-scale loss which is similarly capable of shattering our sense of “ontological security” (Riegel xx). Sandra Gilbert proposes that some traumatic events cause “death’s door” to swing “so publicly and dramatically open that we can’t look away” (xxii). Derrida’s work of mourning entails imaginative revival of those he has lost and is a struggle with representation and fidelity, whereas critical silence in respect of the body of literature of the First World War might imply repeated turning from “grief for embodiment” towards myths of immortality and indebtedness. Commemorating the war dead might be regarded as a resurrective practice that forges and fortifies communities of the living, while addressing the imagined demands of those who die for their nation.Riegel observes that in its multiplicity of motivations and functions, the literary work of mourning is always “an attempt to make present that which is irrefutably lost, and within that paradoxical tension lies a central tenet of all writerly endeavour that deals with the representation of death” (xix). The literary work of mourning must remain incomplete: it is “always a limiting attempt at revival and at representation,” because words inevitably “fail to replace a lost one.” Even so, they can assist in the attempt to “work through and understand” loss (xix). But the reader or mourner is caught in a strange situation, for he or she inevitably scrutinises words not the body, a corpus not a corpse, and while this is a form of evasion it is also the only possibility open to us. Even so, Derrida might say that it is “as if, by reading, by observing the signs on the drawn sheet of paper, [readers are] trying to forget, repress, deny, or conjure away death—and the anxiety before death.” But he also concedes (after Sarah Kofman), that this process might involve “a cunning affirmation of life, its irrepressible movement to survive, to live on” (176), which supports Seale’s contention in relation to resurrective practices generally. Atwood points out that the dead have always made demands on the living, but, because there is a risk in negotiating with the dead, there needs to be good reason or reward for doing so. Our reading of war literature written by noncombatants suggests that in many instances writers seek to appease the unsettled dead whose death was meant to mean something for the future: the living owe the dead a debt that can only be paid by changing the way they live. The living, in other words, must not only remember the fallen, but also heed them by their conduct. It becomes the poet’s task to remind people of this, that is, to turn them from death towards life.Arthur H Adams’s 1918 poem “When the Anzac Dead Came Home,” published in the Bulletin, is based on this premise: the souls of the dead— the “failed” and “fallen”—drift uncertainly over their homeland, observing the world to which they cannot return, with its “cheerful throng,” “fair women swathed in fripperies,” and “sweet girls” that cling “round windows like bees on honeycomb.” One soul recognises a soldier, Steve, from his former battalion, a mate who kept his life but lost his arm and, after hovering for a while, again “wafts far”; his homecoming creates a “strange” stabbing pain, an ache in his pal’s “old scar.” In this uncanny scene, irreconcilable and traumatic knowledge expresses itself somatically. The poet conveys the viewpoint of the dead Anzac rather than the returned one. The living soldier, whose body is a site of partial loss, does not explicitly conjure or mourn his dead friend but, rather, is a living extension of his loss. In fact, the empathic connection construed by the poet is not figured as spectral orchestration or as mindful on the part of man or community; rather, it occurs despite bodily death or everyday living and forgetting; it persists as hysterical pain or embodied knowledge. Freud and Breuer’s influential Studies on Hysteria, published in 1895, raised the issue of mind/body relations, given its theory that the hysteric’s body expresses psychic trauma that she or he may not recollect: repressed “memories of aetiological significance” result in “morbid symptoms” (56). They posited that experience leaves traces which, like disinterred archaeological artefacts, inform on the past (57). However, such a theory depends on what Rousseau and Porter refer to as an “almost mystical collaboration between mind and body” (vii), wherein painful or perverse or unspeakable “reminiscences” are converted into symptoms, or “mnemic symbols,” which is to envisage the body as penetrable text. But how can memory return unbidden and in such effective disguise that the conscious mind does not recognise it as memory? How can the body express pain without one remembering or acknowledging its origin? Do these kinds of questions suggest that the Cartesian mind/body split has continued valency despite the challenge that hysteria itself presents to such a theory? Is it possible, rather, that the body itself remembers—and not just its own replete form, as suggested by those who feel the presence of a limb after its removal—but the suffering body of “the other”? In Adam’s poem, as in M’Fadyen’s, intersubjective knowledge subsists between embodied and disembodied subjects, creating an imagined community of sensation.Adams’s poem envisions mourning as embodied knowledge that allows one man to experience another’s pain—or soul—as both “old” and “strange” in the midst of living. He suggests that the dead gaze at us even as they are present “in us” (Derrida). Derrida reminds that ghosts occupy an ambiguous space, “neither life nor death, but the haunting of the one by the other” (41). Human mutability, the possibility of exchanging places in a kind of Socratic cycle of life and death, is posited by Adams, whose next stanzas depict the souls of the war dead reclaiming Australia and displacing the thankless living: blown to land, they murmur to each other, “’Tis we who are the living: this continent is dead.” A significant imputation is that the dead must be reckoned with, deserve better, and will not rest unless the living pay their moral dues. The disillusioned tone and intent of this 1918 poem contrasts with a poem Adams published in the Bulletin in 1915 entitled “The Trojan War,” which suggests even “Great Agamemnon” would “lift his hand” to honour “plain Private Bill,” the heroic, fallen Anzac who ventured forth to save “Some Mother-Helen sad at home. Some obscure Helen on a farm.” The act of war is envisaged as an act of birthing the nation, anticipating the Anzac legend, but simultaneously as its epitaph: “Upon the ancient Dardanelles New peoples write—in blood—their name.” Such a poem arguably invokes, though in ambiguous form, what Derrida (after Lyotard) refers to as the “beautiful death,” which is an attempt to lift death up, make it meaningful, and thereby foreclose or limit mourning, so that what threatens disorder and despair might instead reassure and restore “the body politic,” providing “explicit models of virtue” (Nass 82-83) that guarantee its defence and survival. Adams’ later poem, in constructing Steve as “a living fellow-ghost” of the dead Anzac, casts stern judgement on the society that fails to notice what has been lost even as it profits by it. Ideological and propagandist language is also denounced: “Big word-warriors still played the Party game;/They nobly planned campaigns of words, and deemed/their speeches deeds,/And fought fierce offensives for strange old creeds.” This complaint recalls Ezra Pound’s lines in Hugh Selwyn Mauberley about the dead who “walked eye-deep in hell/believing in old men’s lies, then unbelieving/came home, home to a lie/home to many deceits,/home to old lies and new infamy;/usury age-old and age-thick/and liars in public places,” and it would seem that this is the kind of disillusion and bitterness that Clunies Ross considers to be “incompatible with the Anzac tradition” (178) and thus ignored. The Anzac tradition, though quieted for a time, possibly due to the 1930s Depression, Second World War, Vietnam War and other disabling events has, since the 1980s, been greatly revived, with Anzac Day commemorations in Australia and at Gallipoli growing exponentially, possibly making maintenance of this sacrificial national mythology, or beautiful death, among Australia’s most capacious and costly creative industries. As we approach the centenary of the war and of Gallipoli, this industry will only increase.Elaine Scarry proposes that the imagination invents mechanisms for “transforming the condition of absence into presence” (163). It does not escape us that in turning towards lost literatures we are ourselves engaging in a form of resurrective practice and that this paper, like other forms of social and cultural practice, might be understood as one more human construction motivated by grief for embodiment.Note: An archive and annotated bibliography of the “Lost Literatures of the First World War,” which comprises over 2,000 items, is expected to be published online in 2015.References Adams, Arthur H. “When the Anzac Dead Came Home.” Bulletin 21 Mar. 1918.---. “The Trojan War.” Bulletin 20 May 1915.An Australian Mother. “Your Country’s Call.” Sydney Mail 19 May 1915.Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism. 2nd ed. London: Verso, 1991.Atwood, Margaret. Negotiating with the Dead: A Writer on Writing. New York: Random House, 2002.Caesar, Adrian. “National Myths of Manhood: Anzac and Others.” The Oxford Literary History of Australia. Eds. Bruce Bennett and Jennifer Strauss. Melbourne: Oxford University Press, 1998. 147-168.Clunies Ross, Bruce. “Silent Heroes.” War: Australia’s Creative Response. Eds. Anna Rutherford and James Wieland. West Yorkshire: Dangaroo Press, 1997. 169-181.Damousi, Joy. The Labour of Loss: Mourning, Memory and Wartime Bereavement in Australia. Cambridge: Cambridge UP, 1999.Derrida, Jacques. The Work of Mourning. Chicago: University of Chicago Press, 2001.Freud, Sigmund, and Joseph Breuer. Studies on Hysteria. Pelican Freud Library. Vol. 3. Trans. and eds. James Strachey, Alix Strachey, and Angela Richards. London: Penguin, 1988.Gerster, Robin. Big Noting: The Heroic Theme in Australian War Writing. Melbourne: Melbourne University Press, 1992.Gilbert, Sandra M. Death’s Door: Modern Dying and the Ways We Grieve. New York: W.W. Norton, 2006.Herman, Judith. Trauma and Recovery. New York: Basic Books, 1992. M’Fayden, Ella. “The Wardens.” Sydney Mail 17 Apr. 1918.Naas, Michael. “History’s Remains: Of Memory, Mourning, and the Event.” Research in Phenomenology 33 (2003): 76-96.Pound, Ezra. “Hugh Selwyn Mauberly.” iv. 1920. 19 June 2012. ‹http://www.archive.org/stream/hughselwynmauber00pounrich/hughselwynmauber00pounrich_djvu.txt›.Riegal, Christian, ed. Response to Death: The Literary Work of Mourning. Edmonton, Alberta: University of Alberta Press, 2005. Rousseau, G.S., and Roy Porter. “Introduction: The Destinies of Hysteria.” Hysteria beyond Freud. Ed. Sander L. Gilman, Helen King, Roy Porter, G.S. Rousseau, and Elaine Showalter. Berkeley: University of California Press, 1993.Scarry, Elaine. The Body in Pain: The Making and Unmaking of the World. Oxford: Oxford University Press, 1985.Seale, Clive. Constructing Death: The Sociology of Dying and Bereavement. Cambridge: Cambridge University Press, 1998.Sutherland, Katherine. “Land of Their Graves: Maternity, Mourning and Nation in Janet Frame, Sara Suleri, and Arundhati Roy.” Riegel 201-16.Woolf, Virginia. Collected Essays Volume 2. London: Hogarth, 1966. 28-29.

IntroductionThey shall grow not old, as we that are left grow old; Age shall not weary them, nor the years condemn. At the going down of the sun and in the morning We will remember them.Recited at many Anzac and Remembrance Day services, ‘The Ode’, an excerpt from a poem by Laurence Binyon, speaks of a timelessness within the inexorable march of time. When we memorialise those for whom time no longer matters, time stands still. Whether those who died in service of their country have finally “beaten time” or been forced to acknowledge that “their time on earth was up”, depends on your preference for clichés. Time and death are natural bedfellows. War memorials, be they physical or digital, declare a commitment to “remember them”. This article will compare and contrast the purpose of, and community response to, virtual and physical war memorials. It will examine whether virtual war memorials are a sign of the times – a natural response to the internet era. If, as Marshall McLuhan says, the medium is the message, what experiences do we gain and lose through online war memorials?Physical War MemorialsDuring and immediately after the First World War, physical war memorials were built in almost every city, town and village of the Allied countries involved in the war. They served many purposes. One of the roles of physical war memorials was to keep the impact of war at the centre of a town’s consciousness. In a regional centre like Bathurst, in New South Wales, the town appears to be built around the memorial – the court, council chambers, library, churches and pubs gather around the war memorials.Similarly, in small towns such as Bega, Picton and Kiama, war memorial arches form a gateway to the town centre. It is an architectural signal that you are entering a community that has known pain, death and immense loss. Time has passed, but the names of the men and women who served remain etched in stone: “lest we forget”.The names are listed in a democratic fashion: usually in alphabetical order without their rank. However, including all those who offered their service to “God, King and Country” (not just those who died) also had a more sinister and divisive effect. It reminded communities of those “eligibles” in their midst whom some regarded as “shirkers”, even if they were conscientious objectors or needed to stay and continue vital industries, like farming (Inglis & Phillips 186).Ken Inglis (97) estimated that every second Australian family was in mourning after the Great War. Jay Winter (Sites 2) goes further arguing that “almost every family” in the British Commonwealth was grieving, either for a relative; or for a friend, work colleague, neighbour or lover. Nations were traumatised. Physical war memorials provided a focal point for that universal grief. They signalled, through their prominence in the landscape or dominance of a hilltop, that it was acceptable to grieve. Mourners were encouraged to gather around the memorial in a public place, particularly on Anzac Day and Remembrance Day each year. Grief was seen, observed, respected.Such was the industrial carnage of the Western Front, that about one third of Australia and New Zealand’s fatal casualties were not brought home. Families lost a family member, body and soul, in the Great War. For those people who subscribed to a Victorian view of death, who needed a body to grieve over, the war memorial took on the role of a gravesite and became a place where people would place a sprig of wattle, poke a poppy into the crevice beside a name, or simply touch the letters etched or embossed in the stone (Winter, Experience 206). As Ken Inglis states: “the statue on its pedestal does stand for each dead man whose body, identified or missing, intact or dispersed, had not been returned” to his home town (11).Physical war memorials were also a place where women could forge new identities over time. Women accepted, or claimed their status as war widows, grieving mothers or bereft fiancés, while at the same time coming to terms with their loss. As Joy Damousi writes: “mourning of wartime loss involved a process of sustaining both a continuity with, and a detachment from, a lost soldier” (1). Thus, physical war memorials were transitional, liminal spaces.Jay Winter (Sites 85) believes that physical war memorials were places to both honour and mourn the dead, wounded, missing and shell-shocked. These dual functions of both esteeming and grieving those who served was reinforced at ceremonies, such as Anzac or Remembrance Day.As Joy Damousi (156) and Ken Inglis (457, 463) point out, war memorials in Australia are rarely sites of protest, either for war widows or veterans campaigning for a better pension, or peace activists who opposed militarism. When they are used in this way, it makes headlines in the news (Legge). They are seldom used to highlight the tragedy, inhumanity or futility of war. The exception to this, were the protests against the Vietnam War.The physical war memorials which mushroomed in Australian country towns and cities after the First World War captured and claimed those cataclysmic four years for the families and communities who were devastated by the war. They provided a place to both honour and mourn those who served, not just once, but for as long as the memorial remained. They were also a place of pilgrimage, particularly for families who did not have a grave to visit and a focal point for the annual rituals of remembrance.However, over the past 100 years, some unmaintained physical war memorials are beginning to look like untended graves. They have become obstacles rather than sentinels in the landscape. Laurence Aberhart’s haunting photographs show that memorials in places like Dorrigo in rural New South Wales “go largely unnoticed year-round, encroached on by street signage and suburbia” (Lakin 49). Have physical war memorials largely fulfilled their purpose and are they becoming obsolete? Perhaps they have been supplanted by the gathering space of the 21st century: the Internet.Digital War MemorialsThe centenary of the Great War heralded a mushrooming of virtual war memorials. Online First World War memorials focus on collecting and amassing information that commemorates individuals. They are able to include far more information than will fit on a physical war memorial. They encourage users to search the digitised records that are available on the site and create profiles of people who served. While they deal in records from the past, they are very much about the present: the user experience and their connection to their ancestors who served.The Imperial War Museum’s website Lives of the First World War asks users to “help us build the permanent digital memorial to all who contributed during the First World War”. This request deserves scrutiny. Firstly, “permanent” – is this possible in the digital age? When the head of Google, Vint Cerf, disclosed in 2015 that software programming wizards were still grappling with how to create digital formats that can be accessed in 10, 100 or a 1000 years’ time; and recommended that we print out our precious digital data and store it in hard copy or risk losing it forever; then it appears that online permanency is a mirage.Secondly, “all who contributed” – the website administrators informed me that “all” currently includes people who served with Canada and Britain but the intention is to include other Commonwealth nations. It seems that the former British Empire “owns” the First World War – non-allied, non-Commonwealth nations that contributed to the First World War will not be included. One hundred years on, have we really made peace with Germany and Turkey? The armistice has not yet spread to the digital war memorial. The Lives of the First world War website missed an opportunity to be leaders in online trans-national memorialisation.Discovering Anzacs, a website built by the National Archives of Australia and Archives New Zealand, is a little more subdued and honest, as visitors are invited to “enhance a profile dedicated to the wartime journey of someone who served”.Physical and online war memorials can work in tandem. In 2015, the Supreme Court of Victoria created a website that provides background information on the military service of the 159 members of the legal profession who are named on their Memorial board. This is an excellent example of a digital medium expanding on and reinvigorating a physical memorial.It is noteworthy that all of these online memorial websites commemorate those who served in the First World War, and sometimes the Boer or South African War. There is no space for remembering those who served or died in more recent wars like Afghanistan or Iraq. James Brown and others discuss how the cult of Anzac is overshadowing the service and sacrifices of the men and women who have been to more recent wars. The proximity of their service mitigates against its recognition – it is too close for comfortable, detached remembrance.Complementary But Not ExclusiveA comparison of their functions indicates that online memorials which focus on the First World War complement, but will never replace the role of physical war memorials. As discussed, physical war memorials were sites for grieving, pilgrimage and collectively honouring the men and women who served and died. Online websites which allow users to upload scanned documents and photographs; transcribe diary entries or letters; post tribute poems, songs or video clips; and provide links to other relevant records online are neither places of pilgrimage nor sites for grieving. They are about remembrance, not memory (Scates, “Finding” 221).Ken Inglis describes physical war memorials as “bearers of collective memory” (7). In a sense, online war memorials are keepers of individual, user-enhanced archival records. It can be argued that online memorials to the First World War tap into the desire for hero-worship, the boom in family history research and what Scates calls the “cult of remembrance” (“Finding” 218). They provide a way for individuals, often two or three generations removed, to discover, understand and document the wartime experiences of individuals in their family. By allowing descendants to situate their family story within the larger, historically significant narrative of the First World War, online memorials encourage people to feel that the suffering and untimely death of their forbear wasn’t in vain – that it contributed to something worthwhile and worth remembering. At a collective level, this contributes to the ANZAC myth and former Australian Prime Minister John Howard’s attempt to use it as a foundational myth for Australia’s nationhood.Kylie Veale (9) argues that cyberspace has encouraged improvements on traditional memorial practices because online memorials can be created in a more timely fashion, they are more affordable and they are accessible and enable the sharing of grief and bereavement on a global scale. As evidence of this, an enterprising group in the USA has developed an android app which provides a template for creating an online memorial. They compete with Memorialsonline.com. Veale’s arguments remind us that the Internet is a hyper-democratic space where interactions and sites that are collaborative or contemplative exist alongside trolling and prejudice. Veale also contends that memorial websites facilitate digital immortality, which helps keep the memory of the deceased alive. However, given the impermanence of much of the content on the Internet, this final attribute is a bold claim.It is interesting to compare the way individual soldiers are remembered prior to and after the arrival of the Internet. Now that it is possible to create a tribute website, or Facebook page in memory of someone who served, do families do this instead of creating large physical scrapbooks or photo albums? Or do they do both? Garry Roberts created a ‘mourning diary’ as a record of his journey of agonising grief for his eldest son who died in 1918. His diary consists of 27 scrapbooks, weighing 10 kilograms in total. Pat Jalland (318) suggests this helped Roberts to create some sort of order out of his emotional turmoil. Similarly, building websites or digital tribute pages can help friends and relatives through the grieving process. They can also contribute the service person’s story to official websites such as those managed by the Australian Defence Forces. Do grieving family members look up a website or tribute page they’ve created in the same way that they might open up a scrapbook and remind themselves of their loved one? Kylie Veale’s research into online memorials created for anyone who has died, not necessarily those killed by war, suggests online memorials are used in this way (5).Do grieving relatives take comfort from the number of likes, tags or comments on a memorial or tribute website, in the same way that they might feel supported by the number of people who attend a memorial service or send a condolence card? Do they archive the comments? Garry Roberts kept copies of the letters of sympathy and condolence that he received from friends and relatives after his son’s tragic death and added them to his 27 scrapbooks.Both onsite and online memorials can suffer from lack of maintenance and relevance. Memorial websites can become moribund like untended headstones in a graveyard. Once they have passed their use as a focal point of grief, a place to post tributes; they can languish, un-updated and un-commented on.Memorials and PilgrimageOne thing that online memorials will never be, however, are sites of pilgrimage or ritual. One does not need to set out on a journey to visit an online memorial. It is as far away as your portable electronic device. Online memorials cannot provide the closure or sense of identity and community that comes from visiting a memorial or gravesite.This was evident in December 2014 when people felt the need to visit the Lindt Café in Sydney’s Martin Place after the terrorist siege and lay flowers and tributes. While there were also Facebook tribute pages set up for these victims of violence, mourners still felt the need to visit the sites. A permanent memorial to the victims of the siege has now opened in Martin Place.Do people gather around a memorial website for the annual rituals which take place on Anzac or Remembrance Day, or the anniversaries of significant battles? In 2013, the Australian War Memorial (AWM) saw a spike in people logging onto the Memorial’s Remembrance Day web page just prior to 11am. They left the site immediately after the minute’s silence. The AWM web team think they were looking for a live broadcast of the Remembrance Day service in Canberra. When that wasn’t available online, they chose to stay on the site until after the minute’s silence. Perhaps this helped them to focus on the reason for Remembrance Day. Perhaps, as Internet speeds get faster, it will be possible to conduct your own virtual ceremony in real time with friends and family in cyberspace.However, I cannot imagine a time when visiting dignitaries from other countries will post virtual wreaths to virtual war memorials. Ken Inglis argues that the tomb of the Unknown Soldier in the AWM has become the ritual centre of the Australian nation, “receiving obligatory wreaths from every visiting head of state” (459).Physical and Online Memorials to the War in AfghanistanThere are only eight physical war memorials to the Afghanistan conflict in Australia, even though this is the longest war Australia has been involved in to date (2001-2015). Does the lack of physical memorials to the war in Afghanistan mean that our communities no longer need them, and that people are memorialising online instead?One grieving father in far north Queensland certainly felt that an online memorial would never suffice. Gordon Chuck’s son, Private Benjamin Chuck, was killed in a Black Hawk helicopter crash in Afghanistan in 2010 when he was only 27 years old. Spurred by his son’s premature death, Gordon Chuck rallied family, community and government support, in the tiny hinterland town of Yungaburra, west of Cairns in Queensland, to establish an Avenue of Honour. He knocked on the doors of local businesses, the Returned Servicemen’s League (RSL), the Australian Defence Forces and every level of government to raise $300,000. His intention was to create a timeless memorial of world standard and national significance. On 21 June 2013, the third anniversary of his son’s death, the Chief of the Defence Force and the Prime Minister formally opened the Avenue of Honour in front of “thousands” of people (Nancarrow).Diggers from Afghanistan who have visited the Yungaburra Avenue of Honour speak of the closure and sense of healing it gave them (Nancarrow). The Avenue, built on the shores of Lake Tinaroo, features parallel rows of Illawarra flame trees, whose red blossoms are in full bloom around Remembrance Day and symbolise the blood and fire of war and the cycle of life. It commemorates all the Australian soldiers who have died in the Afghanistan war.The Avenue of Honour, and the memorial in Martin Place clearly demonstrate that physical war memorials are not redundant. They are needed and cherished as sites of grief, hope and commemoration. The rituals conducted there gather gravitas from the solemnity that falls when a sea of people is silent and they provide healing through the comfort of reverent strangers.ConclusionEven though we live in an era when most of us are online every day of our lives, it is unlikely that virtual war memorials will ever supplant their physical forebears. When it comes to commemorating the First World War or contemporary conflicts and those who fought or died in them, physical and virtual war memorials can be complementary but they fulfil fundamentally different roles. Because of their medium as virtual memorials, they will never fulfil the human need for a place of remembrance in the real world.ReferencesBinyon, Laurence. “For the Fallen.” The Times. 21 Sep. 1914. 7 Oct. 2019 <https://www.army.gov.au/our-history/traditions/for-the-fallen>.Brown, James. Anzac’s Long Shadow. Sydney: Black Inc., 2014.Damousi, Joy. The Labour of Loss. Great Britain: Cambridge UP, 1999.Hunter, Kathryn. “States of Mind: Remembering the Australian-New Zealand Relationship.” Journal of the Australian War Memorial 36 (2002). 7 Oct. 2019 <https://www.awm.gov.au/articles/journal/j36/nzmemorial>.Inglis, Ken. Sacred Places: War Memorials in the Australian Landscape. Melbourne: Melbourne UP, 1998.Inglis, Ken, and Jock Phillips. “War Memorials in Australia and New Zealand: A Comparative Survey.” Australian Historical Studies 24.96 (1991): 179-191.Jalland, Pat. Australian Ways of Death: A Social and Cultural History 1840-1918. London: Oxford University Press, 2002.Knapton, Sarah. “Print Out Digital Photos or Risk Losing Them, Google Boss Warns.” Telegraph 13 Feb. 2015. 7 Oct. 2019 <http://www.telegraph.co.uk/news/science/science-news/11410506/Print-out-digital-photos-or-risk-losing-them-Google-boss-warns.html>.Lakin, Shaune. “Laurence Aberhart ANZAC.” Artlink 35.1 (2015): 48-51.Legge, James. “Vandals Deface Two London War Memorials with ‘Islam’ Graffiti”. Independent 27 May 2013. 7 Oct. 2019 <https://www.independent.co.uk/news/uk/crime/vandals-deface-two-london-war-memorials-with-islam-graffiti-8633386.html>.Luckins, Tanya. The Gates of Memory. Fremantle, WA: Curtin University Books, 2004.McLuhan, Marshall. Understating Media: The Extensions of Man. New York: Mentor, 1964.McPhedran, Ian. “Families of Dead Soldiers Angered after Defence Chief David Hurley Donates Memorial Plinth to Avenue of Honour.” Cairns Post 7 June 2014. 7 Oct. 2019 <http://www.cairnspost.com.au/news/cairns/families-of-dead-soldiers-angered-after-defence-chief-david-hurley-donates-memorial-plinth-to-avenue-of-honour/story-fnjpusyw-1226946540125>.McPhedran, Ian. “Backflip over Donation of Memorial Stone from Afghanistan to Avenue of Honour at Yungaburra.” Cairns Post 11 June 2014. 7 Oct. 2019 <http://www.cairnspost.com.au/news/cairns/backflip-over-donation-of-memorial-stone-from-afghanistan-to-avenue-of-honour-at-yungaburra/story-fnkxmm0j-1226950508126>.Ministry for Culture and Heritage. “Interpreting First World War Memorials.” Updated 4 Sep. 2014. <http://www.nzhistory.net.nz/war/interpreting-first-world-war-memorials>.Nancarrow, Kirsty. “Thousands Attend Opening of Avenue of Honour, a Memorial to Diggers Killed in Afghanistan”. ABC News 7 Nov. 2014. 2 Oct. 2014 <http://www.abc.net.au/news/2013-06-22/avenue-of-honour-remembers-fallen-diggers/4773592>.Scates, Bruce. “Finding the Missing of Fromelles: When Soldiers Return.” Anzac Legacies: Australians and the Aftermath of War. Eds. Martin Crotty and Marina Larsson. Melbourne: Australian Scholarly Publishing, 2010. 212-231.Scates, Bruce. “Soldiers’ Journeys: Returning to the Battlefields of the Great War.” Journal of the Australian War Memorial 40 (2007): n.p.Scott, Ernest. Australia during the War: The Official History of Australia in the War of 1914–1918. Vol. XI. Sydney: Angus and Robertson, 1941.Stanley, Peter. “Ten Kilos of First World War Grief at the Melbourne Museum.” The Conversation 27 Aug. 2014. 10 Oct. 2019 <https://theconversation.com/ten-kilos-of-first-world-war-grief-at-the-melbourne-museum-30362>.Veale, Kylie. “Online Memorialisation: The Web as a Collective Memorial Landscape for Remembering the Dead.” Fibreculture Journal 3 (2004). 7 Oct. 2019 <http://three.fibreculturejournal.org/fcj-014-online-memorialisation-the-web-as-a-collective-memorial-landscape-for-remembering-the-dead/>.Winter, Jay. Sites of Memory, Sites of Mourning. Cambrigde: Cambridge UP, 1995.———. The Experience of World War I. London: Macmillan, 1988.

In the last months of his life, 86-year-old Albert Facey became a best-selling author and revered cultural figure following the publication of his autobiography, A Fortunate Life. Released on Anzac Day 1981, it was praised for its “plain, unembellished, utterly sincere and un-self-pitying account of the privations of childhood and youth” (Semmler) and “extremely powerful description of Gallipoli” (Dutton 16). Within weeks, critic Nancy Keesing declared it an “Enduring Classic.” Within six months, it was announced as the winner of two prestigious non-fiction awards, with judges acknowledging Facey’s “extraordinary memory” and “ability to describe scenes and characters with great precision” (“NBC” 4). A Fortunate Life also transformed the fortunes of its publisher. Founded in 1976 as an independent, not-for-profit publishing house, Fremantle Arts Centre Press (FACP) might have been expected, given the Australian average, to survive for just a few years. Former managing editor Ray Coffey attributes the Press’s ongoing viability, in no small measure, to Facey’s success (King 29). Along with Wendy Jenkins, Coffey edited Facey’s manuscript through to publication; only five months after its release, with demand outstripping the capabilities, FACP licensed Penguin to take over the book’s production and distribution. Adaptations soon followed. In 1984, Kerry Packer’s PBL launched a prospectus for a mini-series, which raised a record $6.3 million (PBL 7–8). Aired in 1986 with a high-rating documentary called The Facey Phenomenon, the series became the most watched television event of the year (Lucas). Syndication of chapters to national and regional newspapers, stage and radio productions, audio- and e-books, abridged editions for young readers, and inclusion on secondary school curricula extended the range and influence of Facey’s life writing. Recently, an option was taken out for a new television series (Fraser).A hundred reprints and two million readers on from initial publication, A Fortunate Life continues to rate among the most appreciated Australian books of all time. Commenting on a reader survey in 2012, writer and critic Marieke Hardy enthused, “I really loved it [. . .] I felt like I was seeing a part of my country and my country’s history through a very human voice . . .” (First Tuesday Book Club). Registering a transformed reading, Hardy’s reference to Australian “history” is unproblematically juxtaposed with amused delight in an autobiography that invents and embellishes: not believing “half” of what Facey wrote, she insists he was foremost a yarn spinner. While the work’s status as a witness account has become less authoritative over time, it seems appreciation of the author’s imagination and literary skill has increased (Williamson). A Fortunate Life has been read more commonly as an uncomplicated, first-hand account, such that editor Wendy Jenkins felt it necessary to refute as an “utter mirage” that memoir is “transferred to the page by an act of perfect dictation.” Sidonie Smith and Julia Watson argue of life narratives that some “autobiographical claims [. . .] can be verified or discounted by recourse to documentation outside the text. But autobiographical truth is a different matter” (16). With increased access to archives, especially digitised personnel records, historians have asserted that key elements of Facey’s autobiography are incorrect or “fabricated” (Roberts), including his enlistment in 1914 and participation in the Gallipoli Landing on 25 April 1915. We have researched various sources relevant to Facey’s early years and war service, including hard-copy medical and repatriation records released in 2012, and find A Fortunate Life in a range of ways deviates from “documentation outside of the text,” revealing intriguing, layered storytelling. We agree with Smith and Watson that “autobiographical acts” are “anything but simple or transparent” (63). As “symbolic interactions in the world,” they are “culturally and historically specific” and “engaged in an argument about identity” (63). Inevitably, they are also “fractured by the play of meaning” (63). Our approach, therefore, includes textual analysis of Facey’s drafts alongside the published narrative and his medical records. We do not privilege institutional records as impartial but rather interpret them in terms of their hierarchies and organisation of knowledge. This leads us to speculate on alternative readings of A Fortunate Life as an illness narrative that variously resists and subscribes to dominant cultural plots, tropes, and attitudes. Facey set about writing in earnest in the 1970s and generated (at least) three handwritten drafts, along with a typescript based on the third draft. FACP produced its own working copy from the typescript. Our comparison of the drafts offers insights into the production of Facey’s final text and the otherwise “hidden” roles of editors as transformers and enablers (Munro 1). The notion that a working man with basic literacy could produce a highly readable book in part explains Facey’s enduring appeal. His grandson and literary executor, John Rose, observed in early interviews that Facey was a “natural storyteller” who had related details of his life at every opportunity over a period of more than six decades (McLeod). Jenkins points out that Facey belonged to a vivid oral culture within which he “told and retold stories to himself and others,” so that they eventually “rubbed down into the lines and shapes that would so memorably underpin the extended memoir that became A Fortunate Life.” A mystique was thereby established that “time” was Albert Facey’s “first editor” (Jenkins). The publisher expressly aimed to retain Facey’s voice, content, and meaning, though editing included much correcting of grammar and punctuation, eradication of internal inconsistencies and anomalies, and structural reorganisation into six sections and 68 chapters. We find across Facey’s drafts a broadly similar chronology detailing childhood abandonment, life-threatening incidents, youthful resourcefulness, physical prowess, and participation in the Gallipoli Landing. However, there are also shifts and changed details, including varying descriptions of childhood abuse at a place called Cave Rock; the introduction of (incompatible accounts of) interstate boxing tours in drafts two and three which replace shearing activities in Draft One; divergent tales of Facey as a world-standard athlete, league footballer, expert marksman, and powerful swimmer; and changing stories of enlistment and war service (see Murphy and Nile, “Wounded”; “Naked”).Jenkins edited those sections concerned with childhood and youth, while Coffey attended to Facey’s war and post-war life. Drawing on C.E.W. Bean’s official war history, Coffey introduced specificity to the draft’s otherwise vague descriptions of battle and amended errors, such as Facey’s claim to have witnessed Lord Kitchener on the beach at Gallipoli. Importantly, Coffey suggested the now famous title, “A Fortunate Life,” and encouraged the author to alter the ending. When asked to suggest a title, Facey offered “Cave Rock” (Interview)—the site of his violent abuse and humiliation as a boy. Draft One concluded with Facey’s repatriation from the war and marriage in 1916 (106); Draft Two with a brief account of continuing post-war illness and ultimate defeat: “My war injuries caught up with me again” (107). The submitted typescript concludes: “I have often thought that going to War has caused my life to be wasted” (Typescript 206). This ending differs dramatically from the redemptive vision of the published narrative: “I have lived a very good life, it has been very rich and full. I have been very fortunate and I am thrilled by it when I look back” (412).In The Wounded Storyteller, Arthur Frank argues that literary markets exist for stories of “narrative wreckage” (196) that are redeemed by reconciliation, resistance, recovery, or rehabilitation, which is precisely the shape of Facey’s published life story and a source of its popularity. Musing on his post-war experiences in A Fortunate Life, Facey focuses on his ability to transform the material world around him: “I liked the challenge of building up a place from nothing and making a success where another fellow had failed” (409). If Facey’s challenge was building up something from nothing, something he could set to work on and improve, his life-writing might reasonably be regarded as a part of this broader project and desire for transformation, so that editorial interventions helped him realise this purpose. Facey’s narrative was produced within a specific zeitgeist, which historian Joy Damousi notes was signalled by publication in 1974 of Bill Gammage’s influential, multiply-reprinted study of front-line soldiers, The Broken Years, which drew on the letters and diaries of a thousand Great War veterans, and also the release in 1981 of Peter Weir’s film Gallipoli, for which Gammage was the historical advisor. The story of Australia’s war now conceptualised fallen soldiers as “innocent victims” (Damousi 101), while survivors were left to “compose” memories consistent with their sacrifice (Thomson 237–54). Viewing Facey’s drafts reminds us that life narratives are works of imagination, that the past is not fixed and memory is created in the present. Facey’s autobiographical efforts and those of his publisher to improve the work’s intelligibility and relevance together constitute an attempt to “objectify the self—to present it as a knowable object—through a narrative that re-structures [. . .] the self as history and conclusions” (Foster 10). Yet, such histories almost invariably leave “a crucial gap” or “censored chapter.” Dennis Foster argues that conceiving of narration as confession, rather than expression, “allows us to see the pathos of the simultaneous pursuit and evasion of meaning” (10); we believe a significant lacuna in Facey’s life writing is intimated by its various transformations.In a defining episode, A Fortunate Life proposes that Facey was taken from Gallipoli on 19 August 1915 due to wounding that day from a shell blast that caused sandbags to fall on him, crush his leg, and hurt him “badly inside,” and a bullet to the shoulder (348). The typescript, however, includes an additional but narratively irreconcilable date of 28 June for the same wounding. The later date, 19 August, was settled on for publication despite the author’s compelling claim for the earlier one: “I had been blown up by a shell and some 7 or 8 sandbags had fallen on top of me, the day was the 28th of June 1915, how I remembered this date, it was the day my brother Roy had been killed by a shell burst.” He adds: “I was very ill for about six weeks after the incident but never reported it to our Battalion doctor because I was afraid he would send me away” (Typescript 205). This account accords with Facey’s first draft and his medical records but is inconsistent with other parts of the typescript that depict an uninjured Facey taking a leading role in fierce fighting throughout July and August. It appears, furthermore, that Facey was not badly wounded at any time. His war service record indicates that he was removed from Gallipoli due to “heart troubles” (Repatriation), which he also claims in his first draft. Facey’s editors did not have ready access to military files in Canberra, while medical files were not released until 2012. There existed, therefore, virtually no opportunity to corroborate the author’s version of events, while the official war history and the records of the State Library of Western Australia, which were consulted, contain no reference to Facey or his war service (Interview). As a consequence, the editors were almost entirely dependent on narrative logic and clarifications by an author whose eyesight and memory had deteriorated to such an extent he was unable to read his amended text. A Fortunate Life depicts men with “nerve sickness” who were not permitted to “stay at the Front because they would be upsetting to the others, especially those who were inclined that way themselves” (350). By cross referencing the draft manuscripts against medical records, we can now perceive that Facey was regarded as one of those nerve cases. According to Facey’s published account, his wounds “baffled” doctors in Egypt and Fremantle (353). His medical records reveal that in September 1915, while hospitalised in Egypt, his “palpitations” were diagnosed as “Tachycardia” triggered by war-induced neuroses that began on 28 June. This suggests that Facey endured seven weeks in the field in this condition, with the implication being that his debility worsened, resulting in his hospitalisation. A diagnosis of “debility,” “nerves,” and “strain” placed Facey in a medical category of “Special Invalids” (Butler 541). Major A.W. Campbell noted in the Medical Journal of Australia in 1916 that the war was creating “many cases of little understood nervous and mental affections, not only where a definite wound has been received, but in many cases where nothing of the sort appears” (323). Enlisted doctors were either physicians or surgeons and sometimes both. None had any experience of trauma on the scale of the First World War. In 1915, Campbell was one of only two Australian doctors with any pre-war experience of “mental diseases” (Lindstrom 30). On staff at the Australian Base Hospital at Heliopolis throughout the Gallipoli campaign, he claimed that at times nerve cases “almost monopolised” the wards under his charge (319). Bearing out Facey’s description, Campbell also reported that affected men “received no sympathy” and, as “carriers of psychic contagion,” were treated as a “source of danger” to themselves and others (323). Credentialed by royal colleges in London and coming under British command, Australian medical teams followed the practice of classifying men presenting “nervous or mental symptoms” as “battle casualties” only if they had also been wounded by “enemy action” (Loughran 106). By contrast, functional disability, with no accompanying physical wounds, was treated as unmanly and a “hysterical” reaction to the pressures of war. Mental debility was something to be feared in the trenches and diagnosis almost invariably invoked charges of predisposition or malingering (Tyquin 148–49). This shifted responsibility (and blame) from the war to the individual. Even as late as the 1950s, medical notes referred to Facey’s condition as being “constitutional” (Repatriation).Facey’s narrative demonstrates awareness of how harshly sufferers were treated. We believe that he defended himself against this with stories of physical injury that his doctors never fully accepted and that he may have experienced conversion disorder, where irreconcilable experience finds somatic expression. His medical diagnosis in 1915 and later life writing establish a causal link with the explosion and his partial burial on 28 June, consistent with opinion at the time that linked concussive blasts with destabilisation of the nervous system (Eager 422). Facey was also badly shaken by exposure to the violence and abjection of war, including hand-to-hand combat and retrieving for burial shattered and often decomposed bodies, and, in particular, by the death of his brother Roy, whose body was blown to pieces on 28 June. (A second brother, Joseph, was killed by multiple bayonet wounds while Facey was convalescing in Egypt.) Such experiences cast a different light on Facey’s observation of men suffering nerves on board the hospital ship: “I have seen men doze off into a light sleep and suddenly jump up shouting, ‘Here they come! Quick! Thousands of them. We’re doomed!’” (350). Facey had escaped the danger of death by explosion or bayonet but at a cost, and the war haunted him for the rest of his days. On disembarkation at Fremantle on 20 November 1915, he was admitted to hospital where he remained on and off for several months. Forty-one other sick and wounded disembarked with him (HMAT). Around one third, experiencing nerve-related illness, had been sent home for rest; while none returned to the war, some of the physically wounded did (War Service Records). During this time, Facey continued to present with “frequent attacks of palpitation and giddiness,” was often “short winded,” and had “heart trouble” (Repatriation). He was discharged from the army in June 1916 but, his drafts suggest, his war never really ended. He began a new life as a wounded Anzac. His dependent and often fractious relationship with the Repatriation Department ended only with his death 66 years later. Historian Marina Larsson persuasively argues that repatriated sick and wounded servicemen from the First World War represented a displaced presence at home. Many led liminal lives of “disenfranchised grief” (80). Stephen Garton observes a distinctive Australian use of repatriation to describe “all policies involved in returning, discharging, pensioning, assisting and training returned men and women, and continuing to assist them throughout their lives” (74). Its primary definition invokes coming home but to repatriate also implies banishment from a place that is not home, so that Facey was in this sense expelled from Gallipoli and, by extension, excluded from the myth of Anzac. Unlike his two brothers, he would not join history as one of the glorious dead; his name would appear on no roll of honour. Return home is not equivalent to restoration of his prior state and identity, for baggage from the other place perpetually weighs. Furthermore, failure to regain health and independence strains hospitality and gratitude for the soldier’s service to King and country. This might be exacerbated where there is no evident or visible injury, creating suspicion of resistance, cowardice, or malingering. Over 26 assessments between 1916 and 1958, when Facey was granted a full war pension, the Repatriation Department observed him as a “neuropathic personality” exhibiting “paroxysmal tachycardia” and “neurocirculatory asthenia.” In 1954, doctors wrote, “We consider the condition is a real handicap and hindrance to his getting employment.” They noted that after “attacks,” Facey had a “busted depressed feeling,” but continued to find “no underlying myocardial disease” (Repatriation) and no validity in Facey’s claims that he had been seriously physically wounded in the war (though A Fortunate Life suggests a happier outcome, where an independent medical panel finally locates the cause of his ongoing illness—rupture of his spleen in the war—which results in an increased war pension). Facey’s condition was, at times, a source of frustration for the doctors and, we suspect, disappointment and shame to him, though this appeared to reduce on both sides when the Repatriation Department began easing proof of disability from the 1950s (Thomson 287), and the Department of Veteran’s Affairs was created in 1976. This had the effect of shifting public and media scrutiny back onto a system that had until then deprived some “innocent victims of the compensation that was their due” (Garton 249). Such changes anticipated the introduction of Post-Traumatic Shock Disorder (PTSD) to the Diagnostic and Statistical Manual of Mental Disorders (DSM) in 1980. Revisions to the DSM established a “genealogy of trauma” and “panic disorders” (100, 33), so that diagnoses such as “neuropathic personality” (Echterling, Field, and Stewart 192) and “soldier’s heart,” that is, disorders considered “neurotic,” were “retrospectively reinterpreted” as a form of PTSD. However, Alberti points out that, despite such developments, war-related trauma continues to be contested (80). We propose that Albert Facey spent his adult life troubled by a sense of regret and failure because of his removal from Gallipoli and that he attempted to compensate through storytelling, which included his being an original Anzac and seriously wounded in action. By writing, Facey could shore up his rectitude, work ethic, and sense of loyalty to other servicemen, which became necessary, we believe, because repatriation doctors (and probably others) had doubted him. In 1927 and again in 1933, an examining doctor concluded: “The existence of a disability depends entirely on his own unsupported statements” (Repatriation). We argue that Facey’s Gallipoli experiences transformed his life. By his own account, he enlisted for war as a physically robust and supremely athletic young man and returned nine months later to life-long anxiety and ill-health. Publication transformed him into a national sage, earning him, in his final months, the credibility, empathy, and affirmation he had long sought. Exploring different accounts of Facey, in the shape of his drafts and institutional records, gives rise to new interpretations. In this context, we believe it is time for a new edition of A Fortunate Life that recognises it as a complex testimonial narrative and theorises Facey’s deployment of national legends and motifs in relation to his “wounded storytelling” as well as to shifting cultural and medical conceptualisations and treatments of shame and trauma. ReferencesAlberti, Fay Bound. Matters of the Heart: History, Medicine, and Emotions. Oxford: Oxford UP, 2010. Butler, A.G. Official History of the Australian Medical Services 1814-1918: Vol I Gallipoli, Palestine and New Guinea. Canberra: Australian War Memorial, 1930.Campbell, A.W. “Remarks on Some Neuroses and Psychoses in War.” Medical Journal of Australia 15 April (1916): 319–23.Damousi, Joy. “Why Do We Get So Emotional about Anzac.” What’s Wrong with Anzac. Ed. Marilyn Lake and Henry Reynolds. Sydney: UNSWP, 2015. 94–109.Dutton, Geoffrey. “Fremantle Arts Centre Press Publicity.” Australian Book Review May (1981): 16.Eager, R. “War Neuroses Occurring in Cases with a Definitive History of Shell Shock.” British Medical Journal 13 Apr. 1918): 422–25.Echterling, L.G., Thomas A. Field, and Anne L. Stewart. “Evolution of PTSD in the DSM.” Future Directions in Post-Traumatic Stress Disorder: Prevention, Diagnosis, and Treatment. Ed. Marilyn P. Safir and Helene S. Wallach. New York: Springer, 2015. 189–212.Facey, A.B. A Fortunate Life. 1981. Ringwood: Penguin, 2005.———. Drafts 1–3. University of Western Australia, Special Collections.———. Transcript. 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