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The cliché of the South Pacific as a tropical paradise is contradicted by the hellishness of the Melanesian/Polynesian political scheming that characterises most of the region. It is a form of scheming that would make Byzantine politics appear like the polite equivalent of an election for office in the Country Women’s Association. From Port Moresby to Suva, political élites hide behind a fraying façade of democratic governance while slyly engaging in corruption, crime, venality and spite in their dealings with each other and with the citizens they pretend to govern. Many are adept at manipulating the language of anti-colonialism to colonise their own peoples. The ramshackle states they have constructed cannibalise public resources, including resources donated by overseas governments and aid agencies. The South Pacific is becoming a zone of indefensible human suffering. This can be seen in the collapsed ‘state’ of Nauru, the recent violent civil conflicts in the Solomon Islands and Bougainville, and the looming governance crisis in Papua New Guinea. Fiji illustrates the South Pacific’s ‘hell in paradise’ theme vividly with its two coups in 1987 (led by Sitiveni Rabuka) and the even worse misfortunes of the Chaudhry Government in May 2000 at the hands of the notorious George Speight.

In this book, Colin Dyer draws on the writings of French explorers from ten expeditions spanning the years between 1772 and 1839. His aim is ‘to enable readers to make as close an acquaintance as possible directly with the French explorers and the Aboriginal Australians during their encounters’. He presents the material with little contextual information or analysis, maintaining that he has ‘no personal axe to grind … no thesis or argument to prove, no preconceived conclusion to impose’. This stance, as we will see, has its advantages and its limitations.

Rupert Murdoch is the Napoleon of our times. He has gone on conquering largely because certain governments – Bob Hawke’s among them, in early 1987 – have persistently acquiesced, changing or moderating regulations as his battle plans required. It was once possible to view him as bound, in George Munster’s phrases, ‘on a random walk … [on which] despite the ever greater accumulation of means in his hands, he contributed more and more to the spreading confusion about ends’. That was written more than twenty years ago; Munster’s great book, A Paper Prince (1985), remains valid as a rigorous and witty account of Murdoch’s rise, and as an exemplary study of the relations of media, money and politics. But that walk is not so random now.

According to Aristotle, rhetoric is ‘the ability, in each particular case, to see the available means of persuasion’. In today’s parlance, the term is often used pejoratively, connoting an obfuscation of truth. This would come as no surprise to Aristotle, whose treatise on the topic, Rhetorica, demonstrated an acute awareness of the dangers posed by the adroit manipulation of the means of persuasion for dubious ends.

Tasmania was named Tasmania, instead of Van Diemen’s Land, because of a need to push the island’s history back as far as possible beyond 1803. The Dutch explorer Abel Janszoon Tasman was usefully iconic partly because he had nothing to do with convicts. But yearning for a distant past, a past cut off from the present, was common among nineteenth-century Europeans. As John Stuart Mill remarked, ‘comparing one’s own age with former ages’ was suddenly an everyday habit. The fact that several generations divided Tasman’s visit from British settlement was almost an advantage.

He said, she said. Is there any way to talk about this sad subject without taking sides? And a thought for a reviewer: how to resist the temptation to find a book a ‘good book’ if you agree with its arguments, and a ‘bad book’ if you disagree? I disagree with most of what John Hirst has to say in Kangaroo Court: Family law in Australia, but I’m trying to be fair. The essay is lucidly written (indeed, its message could hardly be clearer); it is extensively, if selectively, researched; and it raises important matters that we, as a society, need to think about.

Books on language have been immensely popular in recent years. Simon Winchester’s The Surgeon of Crowthorne (1999) was a study of the relationship between James Murray, the editor of the Oxford English Dictionary, and the insane citation collector Dr Minor. Winchester followed this with The Meaning of Everything (2003), a history of the Oxford English Dictionary project. In Australia, the reception of Don Watson’s Death Sentence: The Decay of Public Language (2003) and of Watson’s Dictionary of Weasel Words (2004) demonstrated the general reading public’s interest in language matters.

Of all places on earth, Pitcairn Island must surely have the strangest history. Everyone knows about the mutiny on the Bounty in 1789 (not a bad year for uprisings) and about the settlement founded by the mutineers and their Tahitian consorts on this remote Pacific island. Now Peter Corris has created a fiction based on a distant family connection between Fletcher Christian and Corris himself, through his Manx ancestry.

With the greatest novels, you can plunge into them anywhere and still savour their greatness; it is recognisable on every page. You won’t need to have read the two earlier volumes of these edited diaries to recognise that same quality throughout the third – and I mean novelistic greatness, of which all the great diaries (from Samuel Pepys’s to James Lees-Milne’s) partake in important ways.

Alan Gould’s writing career began in the early 1970s when he was one of the ‘Canberra Poets’. This substantial selection covers thirty years and clearly shows both the achievements and the limitations of his work: I think the former outweigh the latter. One of the strengths of his poetry is a consistent vision; thirty years gives the opportunity for that to be explored in all its ramifications. The centre of this vision is history or, in its unintellectualised form, the past. Almost all the poems relate to this in one way or another. Even the later poems of humour or love or the waiting for a child’s birth are framed by the overriding meditation on the past, so that, though they are expressions of an intimate personal life, it is one conducted on the surface of the immense, slowly changing patterns of history.