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Subtle-tasting experience, dating back more than ten years, has made me suspicious of ideologues who take pen to comment on Their Own. Whether they’re, say, reviewing the fiction or writing the history of Their Own, the continuing good of the Cause tends to be a primary consideration. So my sceptical heart sank when I heard that the biography of James Duhig, Catholic Archbishop in Brisbane from 1912 to 1965, was being written by Father T.P. Boland, a priest of that diocese.

By the time I was 35, I’d spent fifteen years as a student and teacher in universities. I was scornful of those who sneered at ‘Sheltered Workshops’ – a fashionable putdown in the early 70s; at the same time, I mocked Zelman Cowan’s observation – when playing stag at bay and asserting that he really was au fait with academia – that ‘I have spent all my adult life in universities’. But they are real places.

Illustrations are almost mandatory for certain types of books, technical manuals, travel books. Illustrated poetry is not unheard of, but neither is it a common phenomenon in Australia, the normal perception being that poetry is a discrete and competent medium. Nevertheless, there are times when pictorial complementation has been thought desirable. Such a book is O’Connor and Coleman’s Poetry in Pictures: The Great Barrier Reef, which collects some of O’Connor’s reef poems and matches them up with some superb photographs of the birds and marine forms described. The result is a handsome book of the sort you might buy at a reef resort for a Thinking Friend back home.

The appearance of a volume in the Oxford History of Australia would be an important event in its own right, but coming on the eve of the Bicentennial flood of historical publications it assumes special significance. The publishers and the general editor of the series had hoped to launch all five volumes in the series well before the market is awash with books, but this plan might now be shipwrecked on the rocks of misfortune.

‘There are not many Australian academics whose conversation shows awareness of the main intellectual dilemmas of the age. (These are nobody’s specialty.)’ So wrote Donald Horne in The Lucky Country, yet Horne, variously academic, editor, journalist, writer, administrator, and Chair of the Australia Council, in his writing himself might be seen as a happy exception to his rule. His latest book, The Public Culture: The triumph of industrialism, continues in the tradition he established previously not only of demonstrating an awareness of intellectual and political dilemmas, but of making these the chief focus of his scholarship.

A common approach when talking about women writers is to outline the scope of their work, preferably to demonstrate and affirm its versatility and, implicitly, its value. There’s no doubt that Helen Garner, for example, has suffered under critics’ and reviewers’ insistence that her work deals only with a ...

‘The Man of Slow Feeling’ is the title story of a selection of Michael Wilding’s short stories published between 1972 and 1985.

These stories vary widely in setting, content, character, tone, but Wilding’s voice is consistent. By ‘voice’ I mean that if I was given an unidentified story in an envelope I’d be able to tell if it was Wilding’s before I was halfway through. It would be a plain, sealed, brown-paper envelope, of course.

The voice I hear is that of the writer as condemned observer. It records experience, it records itself in the midst of experience, it records itself recording. The title story is apt: the man of slow feeling is broken in the attempt to record and experience at the same time. The voice telling the stories is so distinctive that very soon I gave up trying to keep writer and writing separate in my mind. Whether they are first person narratives or not, the stories are intensely personal. They always seem to reveal what the writer chooses to expose of himself.

A phrase like ‘And God so loved the world, she …’ has a radical impact on that most deeply ingrained convention; the contract underlying and validating much of Western culture that the logos is masculine and the power behind the logos is designated, generically, as ‘he’. Our culture is patriarchal; patriarchal power derives from God and that power is symbolically inscribed in language.