Scribe

At the heart of Trevor Shearston’s latest novel, The Beach Caves, is the act of digging. The protagonist, Annette Cooley, is a young archaeology student, thrilled by the allure of her Honours supervisor’s most recent find: the stone remains of an Aboriginal village on the New South Wales south coast that could rewrite the pre-European history of Australia. Intriguing additional sites are soon discovered, but before long the air of excitement is replaced by one of suspicion, jealousy, and dread when a member of the dig team disappears.

On Getting Off is an attempt to think about sex philosophically, through the lens of personal, literary, and artistic experience. Damon Young, a Melbourne philosopher, is keen on reflective sex and legitimises this fetish with a carrot and stick, seducing readers by arguing for its superior pleasures and threatening us by implying that the alternatives are morally dubious or diminishing. He considers a wide variety of subjects and circumstances along the way, including the power and peculiarity of sexual attraction, the place of humour in sex, ‘teasing’ and suspended pleasure, the bounties and pitfalls of beauty, the stigma of prostitution, the complexities of sexual fantasy, the function of sex robots, and the importance of meaningfulness. He approaches these matters with fluency and an impressive variety of references – literary, artistic, and philosophical – but the insights are often dull.

In April 2011, the landmark High Court victory of four elderly Kenyans revealed a dark episode in British colonial history. Between 1952 and 1960, barbaric practices, including forced removal and torture, were widely employed against ‘Mau Mau’ rebels, real or imagined. Upon the granting of independence in 1963, thousands of files documenting such atrocities were ‘retained’ by the British authorities, eventually coming to rest in the vast, secret Foreign and Commonwealth Office archives at Hanslope Park. Now a small portion of that archive was opened to scrutiny, and a tiny ray of light shone on one of history’s greatest cover-ups.

The announcement in June 2000 that a first draft of the human genome had been completed was rightly recognised as a landmark in scientific endeavour. Predictions were that the sequencing of the genome would allow for the pinpointing of genes responsible for conditions such as Alzheimer’s and heart disease, and lead to finely targeted, even personalised, treatments for a range of disorders. That these ambitions are still some way from being met doesn’t make the discovery any less remarkable. The Human Genome Project (HGP) gave us the capacity to read the basic building blocks of life. Research into the human genome is teaching us that the relationship between our approximately 30,000 genes and who we are is enormously complex, the result not merely of the action of individual genes but also of the ways in which those genes interact with each other and with their environment.

One of the most bizarre as well as unfortunate deaths in literary history occurred when the playwright Aeschylus was struck by a tortoise dropped on him by a bird. Bizarre, that is, if we don’t consider what the bird involved was doing, which was clever as well as practical. From the bird’s perspective, the tortoise was being dropped on a convenient stone rather than the bald head of a Greek tragedian who just happened to be in the wrong place at the wrong time.

It began with a request to overturn a controversial bill that would have allowed people to be extradited to mainland China. According to the bill’s many detractors, this was but the latest example of the erosion of Hong Kong’s freedoms. By June 2019, millions of Hong Kong’s residents had taken to the streets. August saw sit-ins at Hong Kong’s International Airport, and by October clashes between police and protestors were characterised by violence and chaos – tear gas, rubber bullets, arrests, and prosecutions, the norm. This was summer in Hong Kong, a city dominated by increasingly violent upheaval with the world watching on.

Luke Horton’s novel The Fogging opens with a panic attack. Tom, the book’s protagonist, begins to tremble and sweat when the flight he is on – from Melbourne to Denpasar – hits turbulence. Tom is travelling with his long-term girlfriend, Clara, on a holiday they have organised more out of duty than from any real desire for travel, having booked their flights to use up his mother’s Frequent Flyer points. The turbulence wakes Tom’s ‘ringing nerves’ and anxiety starts ‘chewing his insides’, making him ‘shimmer’ and ‘pulse’. He panics, or comes close to panicking, a number of times throughout the novel. Horton’s handling of this – directly, sensorially, compassionately – is remarkable. Tom’s panic attacks are always vivid and bodily, and they always feel true to life. It’s rare to see this achieved so well in fiction.

‘What is the use of saying, “Peace, Peace” when there is no peace below the diaphragm?’ asks Chinese writer Lin Yutang in The Importance of Living (1937). The subject of food and its manifestations – sustenance, communion, gluttony, longing – has claimed a place in the books of every era and genre, from heavenly manna in the Book of Exodus to starving gladiators in Suzanne Collins’s multi-billion-dollar The Hunger Games franchise. Writers as varied as Marcel Proust and Margaret Atwood have prioritised this theme in their work.

Okay, I’ll tell you what’s wrong with this country. For a start, we have this profoundly stupid and deeply irritating myth that we’re all irreverent freedom-loving larrikins and easygoing egalitarians, when it is painfully obvious that we have long been a nation of prudes and wowsers, that our collective psyche has been warped by what Patrick Mullins describes, with his characteristic lucidity, as ‘a fear of contaminating international influences’, and that we are not just an insular, conservative, and deeply conformist society, but for some unaccountable reason we take pride in our ignorance and parochialism. And let’s not neglect the fact that we are cringingly deferential and enamoured of hierarchy. Oh yes, it’s all master–slave dialectics and daddy issues around here. Why the hell else would we keep electing entitled, smirking, condescending autocrats?