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The United Nations’ eighth secretary-general, Ban Ki-Moon, has just taken over what has been called the world’s worst job. But it is one that attracts fierce, devious and polite competition. Why would anyone seek, for less than $400,000 a year, to be the chief administrative officer of a non-government that cannot govern, a non-corporation that cannot borrow or invest? The UN’s total budget is about the same as the New York City school system, and the secretary-general has to beg 192 national stakeholders for funds even to carry out what they instruct him to do. Who would want to be answerable, as well, to a fifteen-member board, five of whose members use their permanency to frustrate others and advance their own interests, rather than those of the organisation?

Regardless of debates over Australian cultural identity, the flag and a potential republic, the ‘Green and Gold’ colours of our national sporting teams are recognised worldwide. The Golden Wattle (Acacia pycnantha), from which these colours are derived, was first proposed as a national flower in the 1880s during the prelude to Federation. However, it was not until the 1988 Bicentenary Celebrations that it was formally declared as Australia’s floral emblem. Why was the wattle chosen for this honour over its main competitor, the spectacular red waratah? And what was the significance of using wattle as a symbol of national unity and mourning in the wake of the 2002 Bali bombings?

While Australian women in particular have been avid diarists and letter-writers, the activity du jour is overwhelmingly the writing of memoir, inspired by the notion that everyone’s life is memorable and worth recording. Some memoirists are searching for the truth of their lives, to recover the past or perhaps recover from it. Some are simply recording their story for family consumption. Others, the more ambitious, are seeking publication and fame. Carmel Bird’s advice to them – ‘Stay young. Stay Beautiful. And maybe climb Everest with your eyes shut’ – is the only pessimistic comment in this whole book.

Michele Gierck’s account of her years spent working as a human rights advocate in El Salvador raises the problem of how to understand other people’s lives. Early in 700 Days in El Salvador, she distinguishes between the two Spanish infinitives for the verb ‘to know’. Saber means to gain an understanding intellectually, through books or art, through a representation. Conocer is to understand by experiencing something directly, to live through it or to witness it oneself. Gierck’s passionate work on behalf of the Salvadorean peasants, or campesinos, is testament to her conviction that to conocer is truly to know. She attributes an inviolable sanctity to the stories of those on the ground, who witnessed the misery and fear in El Salvador during the decade of civil war and its equally troubled aftermath.

At the close of the twentieth century, in the tradition of countless Westerners before him, British travel writer Julian Evans travelled around the Pacific. At the Kwajalein atoll in the independent republic of the Marshall Islands, he found the resident US missile testing base to be efficient, clean and ‘tidy, quiet, ordinary: suburban trailer-park America at its best’. No Marshallese lived at Kwajalein, but 10,000 of them huddled on the small neighbouring island of Ebeye, whence they commuted to provide labour for the base. At Ebeye, nothing was ‘real nice’, as Evans described:

It is rare in Australia for a literary biographer, even one of distinction, to write at book length about her intellectual formation and biographical pursuits. A country so demonstrably forgetful of its best poetry and fiction is unlikely to foster a literature of this burgeoning genre, still emerging from its decorous constraints. Elsewhere, we have Richard Holmes’s seminal Footsteps: Adventures of a Romantic biographer (1995) and Leon Edel’s Bloomsbury: A house of lions (1979), but Australian examples are few. So it is good to have Brenda Niall’s lucid account of her gradual transformation from academic to biographer.

Dominique Hecq and Brian Edwards are well versed in the contingencies of language, roaming in their poetry between experimentation and high tradition – at least in terms of content, if not so much in form. Both target the self-reflexive play of language early in their latest collections: Hecq in her title poem, with ‘words spreading / like couchgrass after summer rains / on my tongue’; Edwards even more demonstrably in ‘Reading Althusser on Marx’, where ‘Standing between objects and meanings / the language: there are only partial truths’.

University of Western Australia Press should be commended for recognising a significant gap in Australian literary scholarship: a book-length study on the work of Tim Winton. Aside from Tim Winton: A Celebration (1999; not a critical work), and Michael McGirr’s Tim Winton: The Writer and His Work (1999), written for young readers, there have been no major studies of his work and little critical commentary. Is Peter Craven’s response to Dirt Music (2001) – which he called a ‘profoundly vulgar book’ that ‘bellyflops into a sort of inflated populism’ – widely shared? Is Winton on the nose because he is popular? Certainly, there is nothing sexy about Winton’s work; it embodies wholesome and worthy values, without shying away from stories where these values are absent. But he is a damn good writer – a difficult thing to measure, I know. His work resonates for many people. Whether they adore it or hate it (think Cloudstreet [1991]), people who have read Winton have an opinion on him. Winton’s work, particularly The Turning (2004), prompts interesting questions about contemporary Australian life.

Inspector Anders, the one-legged anti-terrorist expert, is back. In Marshall Browne’s new novel, he returns to Italy after being sent to the safety of a Europol desk, away from the southern Italian mafia, who had sworn, and attempted, to kill him. Outspoken right-wing politicians are being murdered, and all the signs point to serial killings with deep-seated motives.