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Like most professional sports men and women, Steve Waugh and his brother Mark were supported enthusiastically from the start by their parents. To begin with, enthusiasm was about all that Bev and Roger Waugh brought to the cricketing aspirations of their twin sons, with the result that their ‘very first official game of cricket [for Panania-East Hills Under 10s] was in many ways a disaster’. Mark and Stephen having made first and second ball ducks respectively, ‘wearing our only pad on the wrong leg and the placement (by our parents) of our protectors on our kneecaps’, was an embarrassment that was much harder to disown than zeros in the scorebook.

The forest of Broceliande is a place of magic and mystery. Legend has it that Arthur and his knights roamed the forest and had many of their adventures there, and that deep within the remnant of the forest Merlin still sleeps his enchanted sleep, for the Arthurian tales are as much Breton as British. The forest also holds relics and places of worship of the pre-Christian peoples of this north-west corner of Europe, and who knows what fragments of these beliefs may still lurk there.

The editors of Conversations with Gore Vidal – a recently published selection of interviews conducted with Vidal over the course of his long career – introduce the volume by quoting a comment made in the New Yorker in 1960: ‘Nothing’s easier nowadays than to get the feeling of being surrounded by Gore Vidal.’ They go on to remark that, today: ‘Gore Vidal is again seemingly everywhere.’ Although this is something of an exaggeration, it is true that Vidal and his diverse oeuvre appear to have received more serious attention in the past few years than previously. Now eighty years old, this unique and often controversial figure in American culture has lived long enough to see accepted into the mainstream several of his ideas once regarded as outrageous or ‘unpatriotic’. Indeed, as a Publisher’s Weekly reviewer, quoted by Altman, remarked in 2004: ‘Vidal may be in tune with the zeitgeist again …’

Here is a rich vein of strange rococo fantasy in recent Australian fiction. Tom Gilling (The Sooterkin, 1999), Andrew Lindsay (The Breadmaker’s Carnival, 1998, and The Slapping Man, 2003) and Gregory Day (The Patron Saint of Eels, 2005) have all imagined tragicomic country towns in which miracles and monsters infiltrate the sleepy lives of unsuspecting villagers. The genre can be a trap for inattentive authors: the lines between quirky and cute, touching and twee, are perilously easy to cross. With this comic apocalyptic fantasy, Catherine Rey – who writes in French but lives in Perth – avoids this trap and achieves something more. In an idiom that is part Rabelais, part Old Testament and part Ocker Pub, she creates an hilarious, troubling fable with a distinctly Australian taste.

In October 2005, Monash University hosted a workshop on Australians in Italy at its Centre in the Palazzo Vaj in Prato. Australians in Italy were certainly visible in the week of the conference. Wall posters in Rome advertised the Macquarie Bank and an exhibition, Viaggio nella Provincia di Roma di una pittrice australiana, the paintings of the expatriate artist Janet Venn-Brown. In Florence, the invitation to the opening of an international exhibition of Women’s Art bore the image of Tracey Moffatt’s photograph Something More 1 (1989). The workshop in Prato included papers on artists, writers, returned migrants, the Catholic clergy – and a vignette on the best-known Australian in contemporary Italy, the supermodel Megan Gale. Also on the programme was the contribution of Australian scholars to Italian Renaissance studies. Now extending to three generations, their work is no longer subsumed under ‘British’, and references are to ‘American–British–Australian’ approaches and research. A member of the first generation, Bill Kent, through his own writing and his training of PhD students, is the crucial figure in the ‘piccola scuola australiana’ (‘piccola’ only when confronted with the North American Renaissance industry), just as he was in the establishment of the Monash Centre in Prato.

Henry Handel Richardson, author of iconic Australian novels The Getting of Wisdom (1910) and The Fortunes of Richard Mahoney (1917–29), has not fared well at the hands of her biographers. Axel Clark’s account of her early life, though kindly and well intentioned, could not seem to avoid the unfortunate conclusion that Ethel Florence Lindesay Richardson (1870–1946) was a rather unpleasant person. At the age of four, Clark tells us, she was ‘unusually showy and forward’, and it was all downhill from there. As a girl, she was ‘overly insistent and overbearing’; as she grew older, she became self-aggrandising and embittered.

In recent years, ‘White Australia’ has become an episode in Australian history whose inception, imperfect execution and demise must be explained. Regina Ganter and her coauthors dwell on its spatial, as well as temporal, limits. ‘In the far northern townships, the dominant lived experience was not of a white Australia but of a polyethnic one.’ In northern coastal towns – particularly Broome, Wyndham, Darwin, Normanton, Cooktown and Cairns – people from Asia flourished and whites were marginal. Indeed, the Asian presence in Australia preceded that of whites. The first two chapters of this vividly illustrated book show a long and intimate association between Macassans and Yolngu (Arnhem Land Aborigines). Yolngu now recognise some citizens of Indonesia as ‘family’, referring to actual lines of descent.

To state the case bluntly, is there in fact any place for opera in the twenty-first century? What is the use of opera? Many would say that it is a moribund art form, traditional and arthritic, class-ridden, a minority and élitist pursuit of an arcane society harbouring secret rituals in the mode of cabbalists with their adherence to vision and the genealogy of seers. My questions suggest some kind of crisis. Yet they are unanswerable because, like all art at a profound level, opera is useless.

Don Aitken was born in 1937, Hugh Stretton in 1924. They have both had distinguished academic careers, making important contributions to the development of Australian social science, and at various points have been prominent in public debate. Both of these books might be seen as reflections on the current state of Australia, about which the younger Aitken is clearly more optimistic than is Stretton.

It is one of life’s ironies that war can bring out the best in people, and writers are no exception. Picture Australian seaman Ray Parkin as he toiled like a slave for the Japanese on the Thai–Burma railway during World War II. Despite the brutality and privations, Parkin felt that the experience would ‘not be entirely wasted’ if he could somehow get his diary and drawings home when it was all over. These were crucial, for, as he wrote, ‘Memory is not enough’. Parkin’s reflections go to the kernel of oral versus written memory, and why humans write in the first place: to make a record that can speak by itself, even when the writer is dead. His words could also serve as an appropriate epigraph to Eyewitness, a collection of diaries, memoirs, correspondents’ reports and analysis, all composed by Australians at ‘the front-line’ of wars and conflicts.