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This is a strange assortment of pieces. To someone who doesn’t move in any gay community, the anthology’s chief problem is its fissiparousness. There has to be a distinction between gay writing and writing by authors who are gay. The majority of contributors to Graeme Aitken’s book take gay life to be their subject, but several are included because they are gay, while not necessarily employing gay themes, or doing so indirectly.

The collapse of the Soviet Union had one quite unexpected effect on world tourism ­– it opened up Antarctica. Cash-strapped, post-Communist Russia could no longer afford its large collection of Antarctic bases, or the fleet of polar-equipped vessels that supplied them. Many of these ships are now chartered out to adventure travel companies. As a result, the opportunities to visit Antarctica have increased dramatically, while the cost of getting down to the ice has dropped steeply. The Antarctic visitor total is now around 15,000 tourists a year, quite apart from the personnel travelling south to the forty-odd scientific bases.

This is a tale of a farm boy who grew up in ‘the world of the rural poor, [which] remained what it had been for generations; a day’s walk in radius, a tight, well-trodden loop between home, field, church, and, finally, a crowded family grave plot’. It is the story of James Cook’s dramatic escape from that loop, told by another equally restless soul, American journalist Tony Horwitz, who spent eighteenth months travelling the Pacific in the wake of Cook’s three great voyages of discovery.

Being out of print is like moving back in with your parents – it’s not usually a sign that things are on the up. But fortune’s wheel turns with scant regard for merit or effort, so it must be a relief for writers when their publishers decide to ‘celebrate their continuing contribution to Australian literature’ with a re-release of their back catalogue.

Comedy, Angela Carter once quipped, is tragedy that happens to other people. Laughter is both an expression of our hard-bitten knowledge of the random cruelty of a universe that stubbornly resists our attempts to control it and an act of defiance in the face of that cruelty. Or, to put it in simpler terms, if you didn’t laugh, you’d cry.

When Barry Humphries published his first volume of autobiography, many readers were left wanting ‘More, please’ – avid as gladdie-waving victims during one of his shows; voracious as the greedy polymath himself ...

It was inevitable, sooner or later, someone would write a book celebrating the achievements of the Protestant Irish in Australia. Books commemorating the part played by the Catholic Irish culminated in Patrick O’Farrell’s ambit claim that they were responsible for just about everything we like to think of (or used to think of) as being distinctively Australian. Now Professor Jarlath Ronayne has given us his own hyperbolic response in the subtitle of this sumptuous publication. The best way to see the book is as a useful reminder that ‘Irish’ and ‘Catholic’ were not synonyms in colonial Australia. Irish-born Protestants, whether they were members of the Ascendancy élite or, as in most cases, of much more modest origins, identified themselves as Irish. In early Melbourne, they joined with the Catholic Irish to celebrate St Patrick’s Day as their national event. However, their Irish ‘nation’ was the Protestant nation euphorically invoked by the Protestant ‘Patriots’ of ‘Grattan’s Parliament’ in the 1780s. And Trinity College, Dublin, was the alma mater of that minority ‘nation’.