What would it be like to possess two brains, each with its own view of the world and each with its own personality? Which one would be in control? Which one would be ‘you’? Of course, none of us literally has two brains. Yet we have two cerebral hemispheres, a right and a left, that in many important respects are duplicates of each other. Normally, the right and left hemispheres communicate extensively with each other, mostly via a large fibre tract known as the corpus callosum. Despite overall similarities in their organisation, there are marked left–right asymmetries in the details of how the hemispheres operate. Compelling evidence for brain asymmetry initially came from two groups of patients: those who have had a stroke affecting just one hemisphere; and those, the so-called ‘split-brain’ patients, who lack a functional corpus callosum connecting the two hemispheres, either because of a congenital defect, or as a result of surgery to ameliorate otherwise intractable epilepsy.

Witnesses as diverse as Plato in the Republic, James Joyce in Ulysses and Lewis Mumford in The City in History have testified that ultimately, in some metaphorical if not metaphysical sense, the City is, above all else, an expression of love. Terry Irving and Rowan Cahill, luminaries of the New Left in the 1960s and 1970s, currently associated with the University of Wollongong, are assuredly in love with Radical Sydney, a city which may or may not be with us still. There is, however, a whiff of Yeats’s ‘Romantic Ireland’s dead and gone, it’s with O’Leary in the grave’, as there is of Beckett’s borrowing from the French: ‘The only true Paradises are lost Paradises’. Yet Irving and Cahill are anything but Romantics. Radical Realists, rather. They are not afraid to quote those who disagree with them: for example, the head of the Australian Bureau of Crime Intelligence who described the Sydney of the 1950s as ‘a stinking city, one of the most corrupt in the world’. Indeed, as the soundtrack of Underbelly insists: ‘It’s a jungle out there.’

In 1543, Flemish anatomist Andreas Vesalius, in De Humani Corporis Fabrica (On the Fabric of the Human Body), wrote: ‘the violation of the body would be the revelation of its truth.’ Three hundred years later, English, Scottish and Australian anatomists, anatomy inspectors, museum curators and seemingly anyone involved in the business of bodies adopted the credo of violation to the extent of also violating the truth. The revelation of their contravention of laws and desecration of the dead is the subject of Helen MacDonald’s second book on the cadaver trade.

Of Sadhus and Spinners: Australian Encounters with India has been assembled by several of the stalwarts of this particular cultural exchange, all based in Australian or Indian universities. Bruce Bennett and Santosh Sareen have played leading roles over the last two or three decades in establishing Australian Studies in India, most notably through the Indian Association for the Study of Australian Literature.

In the literature of Australia, our vast and mysterious nearest neighbour – now Papua New Guinea – has had a more significant place than is usually recognised. It was in this country that James McAuley saw war service and later converted to Catholicism. About New Guinea he wrote some of his most beautiful poetry, as when he summoned a bird of paradise to ‘[leave] your fragrant rest on the summit of morning calm’. Numerous novels – sagas of Japs and the Jungle – issued from their authors’ wartime experiences, among them Tom Hungerford’s The Ridge and the River (1952) and David Forrest’s The Last Blue Sea (1990).