‘Tell me about it: you can trust me. I’m a writer.’ This ‘cautionary joke’ – one of few in this sober volume – cited in an essay by Frank Moorhouse, could be an epigraph for the latest Westerly. Editors Bird and Hughes-d’Aeth asked a selection of writers to share their thoughts on the ethics of writing. The ensuing essays include depictions of the past and of family in non-fiction, and play off each other interestingly. Kim Scott, Tiffany Shellam, and Clint Bracknell reflect on the Indigenous experience of colonisation. Scott offers a letter of sorts to an unnamed prison inmate, the result characteristically self-reflexive. Shellam delves into the archives to deconstruct the ‘friendly frontier’ trope, and Blaze Kwaymullina, in a metaphorically laboured appropriation of an appropriation, builds poems from the rearranged words of colonial archival documents.

We are often far / From home in a dark town’ writes Charlie Smith in his poem ‘The Meaning of Birds’. Home Truth explores dark towns both literal and figurative. The pieces in any anthology are jigsaw-like, forming an overarching image. In this case, it is a sense of home as an entity most powerfully felt in exile; the place we look to from our darkest places. In her perceptive essay, Carmel Bird, scrutinising her immediate thoughts about home, finds in them much that looks like ‘a series of clichés and stereotypes’. Concepts of home, she suggests, may be ‘tinged with the glow of nostalgia, shadowed by poignant reminders of the ideal past’. If this is the face of the anthology’s jigsaw, it proves palimpsestic. Its deeper vision is the idea of resilience and of making a home from a position of exile.

Creative Lives presents short biographical essays on twenty-two Australian writers (two of whom are also notable artists); but it is just as much a book about the value and purpose of the National Library of Australia’s Manuscripts Collection. Ironically, the book offers little documentation of the process by which it came to be written. Hanley does tell us, however, that she ‘was asked to write a book on twenty of the writers whose papers are held in the Manuscripts Collection’ and eventually chose twenty-two.

During 2007 I became enamoured of podcasting. The Canadian Broadcasting Commission’s Big Ideas and Elaine Wachtel’s Writers and Company were among my favourite programs and I would podcast these each week, irrespective of the topic or the interviewee. Thus I heard Alberto Manguel’s CBC Massey Lectures, a series of five wonderful presentations collectively titled ‘The City of Words’. It was not simply the content of these lectures; Manguel’s delivery is lyrical, intimate, andante and almost shockingly seductive. These lectures worked on me as reading does, drawing me in and then spinning me out to numerous other readings. Some of the books prompted by the lectures were rereadings, such as Alfred Döblin’s Berlin Alexanderplatz and Borges’s stories others were new to me, and some, including Gilgamesh, had long been on my must-read list. Manguel provided the necessary nudge.

Nick Cave, against the odds, is one of the great survivors of Australian music. Cave, who made his first recording in 1978 and established his international reputation after moving to London in 1982, has experienced critical and popular success with a variety of musical ventures including The Boys Next Door, The Birthday Party, Grinderman and, most notably, The Bad Seeds. It is a measure of Cave’s durability that it is difficult to think of any other Australian rock act, with the exception of AC/DC, that has maintained an international profile for such an extended period. It is also salutary to consider how few of the international acts that emerged from the punk and post-punk moment of the late 1970s are still making high-profile and critically acclaimed music.

            Cave’s ambitions have not been limited to music. As the dust jacket to Cultural Seeds proclaims, he is ‘now widely recognized as a songwriter, musician, novelist, screenwriter, curator, critic, actor and performer’. With the years, Cave has won a larger audience as the range and scope of his talent have been manifest in various forms of cultural production. His oeuvre includes works of fiction (And the Ass Saw the Angel, 1989; The Death of Bunny Munro, 2009) and a film script (The Proposition, 2005).

The migration process makes you adept, Kim Cheng Boey remarks, in coded language. The first poem he wrote after settling in Sydney recalls an exhibition in the Queen Victoria Building about the Chinese tea entrepreneur Mei Quong Tart, whose clan name is the same as the Boey family’s. His daughter, pointing with her small finger, decodes the character mei, meaning ‘nothing’, a negative prefix that also signifies bad luck.

The last thing Marion May Campbell is, is laid back. From the beginning she has been a writer high on etymology, delirious with the possibilities of form and narrative, peculiarly subject to what Genet described as the ‘horizontal vertigo’ of writing. In her novels Lines of Flight (1985), Not Being Miriam (1988), Prowler (1999) and the most recent, Shadow Thief (2006), she has displayed a constitutional aversion to the more sociological approaches to literary art. Realism, in other words, is not for her. More than anything, it is language itself that has been Campbell’s subject.

This is a book about a very specific past, that of the Third Reich, and the way in which it produced guilt in the next generation, but its lessons can be generalised. Bernhard Schlink shows how that guilt has withstood the institutional strategies of history, law and politics to erase it. Schlink, born in 1944, belongs to the generation burdened with the moral repercussions of the war and the Holocaust. Many of the parents, teachers, judicial officers, bureaucrats and professors who rebuilt Germany were implicated in Nazism, and many young Germans – Schlink among them – found themselves guilty by entanglement. This theme runs centrally through Schlink’s fiction – notably The Reader (1997) and Homecoming (2008) – and now through these six essays, given originally as lectures at St Anne’s College, Oxford.