I met Janine Burke once. I had just finished a pleasant meal upstairs in Caffe Sport in Lygon Street, Carlton. Walking out, I saw a friend at another table. She introduced me to Janine Burke. To use a chosen word of the central character of Speaking, I felt a dill. How do you sound sincere when you say ‘I thought your novel was absolutely terrific’, when the novel has been sitting quietly around for twelve months and the review journal of which you are associate editor hasn’t managed to review it? I stumbled down the downhearted stairs thinking that they had more credibility than I did.

This book can read at times as though it were Les Murray’s revenge on Australian poetry. Of course, no anthology will please all of the people all of the time, but this one does not so much seem to represent any consistent view of what significant poems have been written in this country as Murray’s own projections about the kinds of poetry which ought to have been written here. The New Oxford Book of Australian Verse is quirky and opinionated, very ambitious in the ground it wants to cover, and yet ultimately hamstrung in its assemblage. It amounts to a quixotic attempt to see Australian poetry as a massively unified body of work, and Murray has played fast and loose with the material that was before him in order to reveal this unity.

Why do we like interviews so much? There must be a reason. Maybe it’s the lure – too often, alas, as in lurid – of confession: the ‘X Reveals All’ syndrome that deceives the mind into thinking it has always wanted to know what it is (finally) about to be told; or the more elevated sense of privilege and honour felt by those in whom such truths are confided.

‘We assume, of course, that we are masters and not servants of facts,’ observes T.S. Eliot in an early essay, ‘and that we know that the discovery of Shakespeare’s laundry bills would not be of much use to us’. The sentence continues, still flickering between amusement and seriousness, futility of the research which has discovered them, in the possibility that some genius will appear who knows of a use to which to put them’. If he had lived a decade or so longer, Eliot may have smiled to hear of the furore which attended the publication of Nietzsche’s unpublished manuscripts, including his laundry bills. And while he may not have been entirely amused by Jacques Derrida’s essay, Éperons, partly prompted by this publication, Eliot would doubtless have agreed with one of the theoretical points that was made: it is impossible to tell for sure which of an author’s writings do not belong to his or her oeuvre.

Like many students of Australian film, I became aware of Cecil Holmes’s work through the viewing of a scratched print of Three in One in a lecture hall in one of our tertiary institutions, many years after it had failed to gain general release within Australia and killed off the dream of an indigenous film industry, yet again. A brave and naïve film, it was clearly well-made, stylish, and addressed a local audience without condescension or parochialism. Three in One was an early hint of what an Australian cinema might look like, and is now held to be one of the landmarks in the history of Australian film. To those who see the film now, though, its maker must seem to have suffered the same fate as its optimistically named production company, New Dawn Films. There is some satisfaction, then, in reading One Man’s Way to see what did happen to a substantial talent squandered by an insecure and conservative Australian film industry.

Historians of the left have frequently adopted a highly sceptical, if not outright hostile, stance towards that pursuit of working-class interests through parliamentary politics which resulted in some form of ‘welfare state’ in most western industrial democracies. Historical interpretation has tended to polarise. On the one hand, liberal scholars have heralded the progress of governments towards active provision of an assured basic standard of living for those least advantaged in a capitalist society. On the other, a handful of socialist and Marxist scholars has discovered merely the minimal concessions of a bourgeois state to dampen the zeal of radicals, for fear of threatening disruptive social conflict; the reforms themselves were partial, inadequate, and a prop to the essentially conservative interests of the state, rather than a genuine modification of the body politic in the interests of the working-class.

The Australian Year looks like the dreaded coffee table book, yet another gloss on the national ‘identity’, backed by Esso, and fit for export only. Certainly, the cover picture of parroty water gives that impression, as do many familiar ones inside, though the main photographer, Peter Solness, does turn in some good homely details as well. Generally, the photographs stand like an avenue of plane trees, their density and hues changing with the seasons of Les Murray’s fully ripened, free-ranging text – which meets the high expectations we might be forgiven for holding when a major Australian poet, a well-versed country boy and populist by persuasion, an erudite and vernacular singer of the old and new, writes a book on a phenomenon as democratically inclusive and resonant as the seasons.