‘The stories you will read in this book have been written primarily from memory and many years after the fact. Everything within these pages is true in essence, polished by how I experienced it and as I remember it.’

Presented in three parts on a canvas of time and distance, Pip Newling’s first work of non-fiction recounts her time as a barkeeper in two remote northern Australian communities, Halls Creek and Mataranka. Blondie, as she comes to be known, is a restless and strong-willed 23-year-old in 1990, when she sets out to find ‘the real, the experience, the education’. These towns – communal outposts where race, sex, heat, isolation and desperation collide – are well equipped to provide them. Newling relates her experiences through a series of vignettes, full of memory’s spaces and slippages, but with a definite temporal dimension, a sense of time traced. Such is their impact, the stories probably didn’t need a gifted writer to bring them to life.

The dust jacket describes James Fenton as ‘rightly praised for his own love poetry’. Evidently, Fenton does not demur, because he has found room for six of his own poems when other likely names are represented less generously or not at all. But more of that anon. The introduction begins by quoting Michael Longley: ‘I have believed for a long time … that love poetry is at the core of the enterprise: if poetry is a wheel, then the hub of the wheel is love poetry. Poems which articulate all the other cares and attachments … radiate from the hub like spokes on a wheel.’ Fenton continues: ‘I love you. You love me. I used to love you. You don’t love me. I want to sleep with you. Here we are in bed together. I hate you. You betrayed me. I’ve betrayed you. I want to kill you. Oh no! I have killed you. Such are the simple propositions on which these lyrics elaborate.’

Neville Wran was nothing if not sartorial. He represented the new generation of politicians – dapper, immaculately tailored, effortlessly elegant – and stood out from his Labor colleagues in their crumpled suits and gaudy ties. His dress sense was not merely a matter of personal taste but also a political statement. He once appeared on the podium of a Labor party conference perspiring uncomfortably in the glare of the arc lights. A colleague leaned over and urged him to take off his jacket. Wran retorted, ‘What! And look like a Labor politician.’ It was classic Nev.

The Butterfly Effect is a travel guide to the inner sanctum of lesbian sensibility. The title of the work comes from the last line of the first poem, ‘Strange Tractors’ (which was selected in The Best Australian Poems 2006): ‘chaos in the shape of two vulval wings, the butterfly effect.’ The butterfly effect is also a concept from physics, where the flap of a butterfly’s wing on one side of the planet can cause storms on the other.

In the myths that inspired Wagner to write Der Ring des Nibelungen, the World Ash-Tree (Die WeltEsche) is the symbol of Wotan’s power and enlightenment and eventual downfall. As a young god, he cut a branch off the tree to fashion into his spear. In The Ring, it is not until the Prologue to Götterdämmerung, as the three Norns are weaving their rope of fate, that we are told the World Ash-Tree is withering and dying, as the gods themselves will do by the end of this long evening. As with most of the objects in The Ring, symbolism is never too far away. The tree: the spear: the twilight of the gods. On Wotan’s orders, the branches of the tree (as the Norns tell us, and as Waltraute is soon to tell her sister Brünnhilde) are split and piled around Valhalla, where the gods sit, waiting for their fiery end.

At the centre of this book is the story of the attack on the World Trade Center towers in New York on 9/11. Terry Smith’s focus is architectural: what does it mean for buildings that are supposed to shelter and sustain our lives so spectacularly to collapse? The WTC’s destruction raises this question so singularly, not only for those who immediately suffered – traumatised by the obliteration of family members or their own escape from death – but for contemporary Everyman and Everywoman, who encountered the WTC not first-hand but as an image, what Smith calls an ‘iconotype’ in an ‘iconomy’ of architectural images.