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A nation at war is a less than gripping tide, although it is suggestively ambiguous. Australia was at war in Vietnam for most of the decade covered in Peter Edwards’s book. In senses chiefly, but not wholly, metaphorical, it was also a society ‘at war’, divided over conscription and the commitment of troops to Vietnam. The excellent cover photograph illuminates the latter implication of Edwards’s title, as well as the importance of media coverage of both overseas conflict and domestic protest against it. A newsreel photographer looks back into another camera, and away from the policeman who is struggling to shift an inert demonstrator.

This quote from Buddha opens Tasting Salt, Dowrick’s second novel, and freedom is its main theme. But the freedom in question is of the quiet domestic kind rather than the revolutionary clenched-fist-and-anthem kind. Cordelia, preparing a cocktail party for her seventy-third birthday, suddenly finds herself a widow after fifty years of marriage to George. George’s departure precipitates a crisis of self. No longer able to define herself simply as ‘George’s wife’ or even ‘George’s widow’ she finds herself confronted by the past and unresolved questions of identity, sexuality, and gender. Cordelia’s odyssey, frequently confusing and sometimes painful ultimately brings her a modicum of joy and renewed faith.

It is a truism that poets don’t need to write their autobiography. Roland Barthes, with his ‘death of the author’, may have thought otherwise but in Barbara Giles’ new book, Poems: Seven Ages, published in her eighty-seventh year, there is no mistaking the autobiographical core.

Though neither the title nor the blurb suggests it, Poems: Seven Ages is really a ‘selected’. Giles has gone back over her four earlier books, chosen what she (or perhaps her editor, Judith Rodriguez) thinks are the best poems and arranged them in chronological order according to subject, rather than date of composition or publication. Thus we have sections corresponding with her childhood in England, her earlier married life, her mid-life preoccupations, and the poems on women’s ageing from which she has been most anthologised.

I heard Manning Clark lecture just once. It was in 1981. He was addressing a hall packed with school students who were attending a history camp at the Australian National University. That night, Clark demonstrated two qualities which distinguish most good lecturers: he played a character who was an enlarged version of himself, and he convinced the gathering that his topic was central to any understanding of the human condition. He told his young audience that they were faced with a great choice. With their help, Australia might one day become millennial Eden – a land where men and women were blessed with riches of the body and of the spirit. But if they were neglectful, he warned, their country would remain oppressed by a great dullness: Australia would continue to languish as a Kingdom of Nothingness. (This speech, it should be noted, was delivered in the middle of that bitter decade which followed the dismissal.)

When Baldwin Spencer, the eminent Professor of Biology at Melbourne University, arrived in Alice Springs in 1894 as a member of the Horn party, the first scientific expedition to Central Australia, he knew very little anthropology. Edward Stirling, South Australia’s Museum Director who would write their chapter on anthropology, was not much better off. The man who was in the know was the man on the ground: Frank Gillen, the local Telegraph Officer, Magistrate, and sub-Protector of Aborigines. A genial, curious, open-minded fellow of Irish Catholic faith, Gillen had been in the region for nearly twenty years.

Holocaust denial comes in many guises. One is the comfortable belief that European nationals were ignorant of the slaughter of their fellow Jewish citizens, and would have been appalled had they known. Daniel Goldhagen’s Willing Executioners: Ordinary Germans and the Holocaust has been the most controversial challenge to this so far, but it is not alone. Abraham Biderman, survivor of Auschwitz, Buchenwald and Bergen-Belsen, whose memoir The World of My Past had difficulty finding a publisher here but went on to win awards, is reluctant to exaggerate about the Poles. Nevertheless he writes, ‘With hindsight, however, it seems to me that the majority of them were happy to see the Jews destroyed.’

About ten years ago, the British writer, Paul Johnson, published a book called Intellectuals. He had evidently formed a low impression of the species. If you look up ‘intellectual’ in the index you won’t find a list of learned personalities, nor of publications, nor of universities or academic societies. Instead you’ll find references to aggressiveness, violence, cowardice, cruelty, dishonesty, egoism, hypocrisy, vanity, snobbery, intolerance, self-pity and so on. If you think the index is nasty, wait till you try the book.

‘Until the last decade or so,’ writes Maryanne Confoy, ‘most people thought of spirituality, if they thought of it at all, as something for other people.’ It is certainly true that there is a new and quite sudden interest in spirituality in this country, and this book on the spirituality of Morris West is a timely addition to the growing tradition of – what can we call it? – ‘wisdom writing’ in contemporary Australia. It might be a symptom of the turn of the millennium, it might be a reaction to the craziness and fragmentation of the modern world, it might be a sign of cultural disorientation and the search for roots – however we attempt to account for it, spirituality and the quest for meaning is back on the public agenda and is in great demand. Just ask your local bookseller.