Everything about Chris Flynn’s Mammoth – the characters, plot, and structure – should not work. But it does, and beautifully so. Mammoth is narrated by the fossilised remains of a 13,354-year-old extinct American Mammoth (Mammut americanum), who likes to be addressed as Mammut. On 24 March 2007, the eve of his sale at the Natural History Auction in New York, Mammut finds himself in a room with Tyrannosaurus bataar (who prefers to be called T.bat).

James Bradley’s Ghost Species arrives at a time when fiction seems outpaced by the speed with which we humans are changing the planet. Alarmingly, such writerly speculation has been realised during Australia’s tragic summer, when the future finally bore down on us. And there are few writers of climate fiction – or ‘cli-fi’, the term coined by activist blogger Dan Bloom and popularised in a tweet by Margaret Atwood – who so delicately straddle the conceptual divide between present and future as Bradley.

Armed with more than half a century’s worth of knowledge, experience, the fermentation of ideas and approaches in literary history and criticism over that period, and her own formidable reputation as a scholar and teacher of Australian literature, Brenda Niall returns in her latest book to the territory of her earliest ones. In Seven Little Billabongs: The world of Ethel Turner and Mary Grant Bruce (1979), Niall broke new ground not just in writing a serious and scholarly full-length treatment of Australian children’s literature, but also in departing from the orthodox biographical tradition of focusing on a single figure.

The writerly ‘I’ is notoriously fraught and political in non-fiction writing. What are the implications of writing from a biased and limited perspective (as all of us inevitably do)? How to get around – or work within – the constraints of the personal? These questions are ethical ones but also ones of craft. Many memoirists and essayists have grappled explicitly with them on the page.

Essays One is the first of two volumes of collected non-fiction drawn from all periods of Lydia Davis’s long career. While the second collection will, according to the author, ‘concentrate more single-mindedly on translation and the experience of reading foreign languages’, this volume has an alternating focus on writing and reading practices, translation, commentary, reviews, and personal essays. It is loosely structured, non-chronological, and doesn’t shy away from repetition or reiteration – particularly throughout the several pieces that share the subtitle ‘Forms and Influences’.

Truganini: Journey through the apocalypse follows the life of the strong Nuenonne woman who lived through the dramatic upheavals of invasion and dispossession and became known around the world as the so-called ‘last Tasmanian’. But the figure at the heart of this book is George Augustus Robinson, the self-styled missionary and chronicler who was charged with ‘conciliating’ with the Tasmanian Aboriginal peoples. It is primarily through his journals that historians are able to glimpse and piece together the world fractured by European arrival.

On 15 March 2019, the worst mass shooting in New Zealand’s history took place at the Al-Noor Mosque and the Linwood Islamic Centre in Christchurch. Fifty-one people were killed and forty-nine injured as they gathered for Friday prayers. Sickeningly, the gunman, Brenton Tarrant, live-streamed the event on Facebook. A manifesto written by Tarrant quickly surfaced, full of coded language and references best understood by the alt-right community on online platforms such as Reddit, 4Chan, and 8Chan. In court, as he waited for charges to be read out, Tarrant flashed the ‘okay’ signal, once an innocuous hand gesture, now transformed by the culture of the alt-right into a symbol of white supremacy.

From the mainland, the fictional Chesil Island appears to float on the horizon. Perched above its bay, a statue of the Virgin Mary spreads its arms, its robes ‘faded and splintered by salt’. This icon of the miraculous and maternal, crafted from trees and symbolic of the invasion and settlement of Indigenous land, is imposing and worn, revered and neglected.

W.H. Auden once rebuked Percy Shelley for characterising poets as ‘the unacknowledged legislators of the world’. To think this way is to confuse hard with soft power, coercion with persuasion. Poetry, as Auden famously wrote, ‘makes nothing happen’; he instead bestowed Shelley’s epithet upon ‘the secret police’. But in an age of surveillance and information warfare that has militarised the channels of everyday communication, the line between hard and soft becomes more difficult to draw. The very notion of a random or innocent signal seems laughably naïve as we are inundated by new suspicions and suspicions of news. But the state of mind in which there is always more meaning to be had is one that poetry invites us to inhabit. For Shelley, poems were ‘hieroglyphs’ and the poetic imagination an ‘imperial faculty, whose throne is curtained within the invisible nature of man’. Is the poet an agent, then, of this secretive control? Perhaps Shelley was on Auden’s side all along.

Philip Pullman must be one of the weirdest figures to emerge from the sometimes dark woods of children’s writing. Not the least striking thing about him is that the woods can be very dark, Dante-dark, indeed. At the same time, he does not have the ballast of those two mutually despising inklings to whom he is routinely compared, C.S. Lewis and J.R.R. Tolkien, in having the deeper comforts of anything like the Christian mythology that feeds into the Narnia books, or the way in which The Lord of the Rings summons up a universe of Gothic and Germanic ring-lore and then shows how it works with tremendous moral force and with snow-white magic against all the putative and primeval Nazism in the world.