The opening pages of Knife give an account of the attempted murder of Salman Rushdie at a speaking engagement in upstate New York on 12 August 2022. His assailant charged out of the audience and onto the stage, where he attacked the author, using one of several knives he had brought along, for exactly twenty-seven seconds. Rushdie is precise about that detail, which one imagines is rather a long time if you are being stabbed. By the time he was restrained, the would-be assassin had seriously wounded Rushdie’s left hand, punctured his torso multiple times, slashed his neck, and stabbed him in the right eye deeply enough to destroy the optic nerve.

The ‘Bastard of Bingil Bay’ features on no banknote or coin, nor is he listed in any roll-call of ‘important Australians’, and yet, if it were not for John Büsst, it is likely that twenty-odd national parks and rainforest reserves on the far north-east coast of Queensland would not be so designated and might in fact have been obliterated. It is also probable that, without Büsst, today’s fight for the Great Barrier Reef would have already been lost, the vast ecosystem fragmented into a slew of cement quarries and cheap limestone pits. Considering the extent to which this vast coral labyrinth has shaped the identity of modern Australia, the relative absence of Büsst’s influence from the historical record is doubtless representative of the many such travesties historians seek to rectify.

One of Caledonian Road’s primary characters, Milo Mangasha, tends to speak in political slogans, which his childhood friend identifies as ‘college talk’. Readers may recognise in Milo the rhetoric of characters in Andrew O’Hagan’s previous novel, Mayflies (2020), a popular and critical success that was subsequently adapted for television. Like Mayflies, Caledonian Road is stridently certain about its political and moral positions. It reads like a passionate argument for purification. In this fictional world, set in contemporary Britain, a person who maintains ties with corrupt and wealthy conservatives, while voicing left-wing principles and ideals, risks a ‘crack-up’. Failing the test of moral consistency turns you into a cipher, a hollow man, a danger to yourself and others.

Identity is a hard thing to define. What makes us who we are? We have social identities, shaped by our affinities and proximities to social groups, cultural identities informed by values, languages, rituals, traditions, and a whole multitude of different phenomena that combine to make us who we are.

One of the joys of reading – and a point of difference from narratives told on the various screens we turn to for leisure – is imagining a story’s mise en scène. Our mental pictures (termed phantasia by a group of British neurologists) are a strange alchemy of images from our memories, thoughts, and dreams. Though visualisation is not a universal experience, many readers may comment that a book-to-film adaptation was ‘exactly as I pictured it’ or else ‘nothing like what I saw in my mind’s eye’.

A mid-career genre change is always cause for attention. Best known for her fearless investigations into institutional sexual abuse, it is hardly surprising that Louise Milligan should transfer her journalistic nous and commitment to social justice into the realm of crime fiction. Pheasants Nest is part of a movement in post-#MeToo crime fiction, which has flourished in Australia and abroad in the past decade. It challenges the norms of the genre to centre victims and amplify the reverberations of violence against women (recent examples include Jessica Knoll’s Bright Young Women and Jacqueline Bublitz’s Before You Knew My Name).

Netflicks is the first book in UWAP’s ‘Vignettes’ series. The series’ brief is to introduce readers to contemporary scholarly thinking about pressing issues of modern life in the format of short, lucid books. Judging from the first iteration, ‘Vignettes’ promises to offer complex and coherent readings of the world we live in now, informed by deep knowledge but wearing its learning lightly. Netflicks is written in accessible prose that invites the reader into the scholarly analysis of television, should they be new to it, with clear and uncomplicated language. When technical concepts are introduced, the author makes sure to provide a definition and to justify his deployment of what might seem to be jargon.

When the former Labor prime minister Paul Keating appeared at the National Press Club in March 2023 to savage the bipartisan commitment to acquire nuclear-powered submarines under the AUKUS agreement, he did so only days after Anthony Albanese had stood alongside his British counterpart Rishi Sunak and US President Joe Biden in San Diego to announce the ‘optimal pathway’ for the agreement. Fluttering above them were the respective flags of the three nations. In the background lay berthed the USS Missouri, a Virginia class submarine lined with American sailors and festooned with its own bunting. But as Keating noted in typically pungent fashion, on that day ‘there was only one payer: the Australian prime minister … there’s three leaders standing there … [but] only one is paying … our bloke, Albo. The other two, they’ve got the band playing, happy days are here again.’

Thirty years before the Australian career criminal Gregory David Roberts travelled to Bombay and sought to make for himself, in the words of critic Peter Pierce, ‘a good Asian life’, another socially alienated Australian pursued such a life, in Indonesia, one which in its own way was as remarkable as that novelised by Roberts in Shantaram (2003).

Decolonising has reached the classics. Complexity, diversity, and entanglement are in. Greece and Rome are, well, out. The movement to ‘reclaim’ Antiquity began with noble aims: to emancipate the ancients from the prism of politics and war through which we like to see them, to emphasise the role of technology and trade in their lives, and to make women and people of colour visible among them again. Alas, decolonisation all too often seems to have descended into ugly arguments over restitution of artefacts (Elgin marbles, anyone?) or the skin shade of this or that Roman notable (Septimius Severus or St Hadrian of Canterbury, for example). Books such as Josephine Quinn’s are the sensible, balancing side of the equation, an antidote to so much virtue signalling and grievance mongering. Quinn’s is an ancient world decentred – provincialised, to invoke Dipesh Chakrabarty’s celebrated term. Greece and Rome remain, but must jostle with others for attention, space, and significance. The argument is simple. Antiquity was far more multipolar, dynamic, and integrated in reality than in the civilisational – and, indeed, civilising – narratives that Europeans since Petrarch have been telling themselves about it.