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When Baldwin Spencer, the eminent Professor of Biology at Melbourne University, arrived in Alice Springs in 1894 as a member of the Horn party, the first scientific expedition to Central Australia, he knew very little anthropology. Edward Stirling, South Australia’s Museum Director who would write their chapter on anthropology, was not much better off. The man who was in the know was the man on the ground: Frank Gillen, the local Telegraph Officer, Magistrate, and sub-Protector of Aborigines. A genial, curious, open-minded fellow of Irish Catholic faith, Gillen had been in the region for nearly twenty years.

Holocaust denial comes in many guises. One is the comfortable belief that European nationals were ignorant of the slaughter of their fellow Jewish citizens, and would have been appalled had they known. Daniel Goldhagen’s Willing Executioners: Ordinary Germans and the Holocaust has been the most controversial challenge to this so far, but it is not alone. Abraham Biderman, survivor of Auschwitz, Buchenwald and Bergen-Belsen, whose memoir The World of My Past had difficulty finding a publisher here but went on to win awards, is reluctant to exaggerate about the Poles. Nevertheless he writes, ‘With hindsight, however, it seems to me that the majority of them were happy to see the Jews destroyed.’

About ten years ago, the British writer, Paul Johnson, published a book called Intellectuals. He had evidently formed a low impression of the species. If you look up ‘intellectual’ in the index you won’t find a list of learned personalities, nor of publications, nor of universities or academic societies. Instead you’ll find references to aggressiveness, violence, cowardice, cruelty, dishonesty, egoism, hypocrisy, vanity, snobbery, intolerance, self-pity and so on. If you think the index is nasty, wait till you try the book.

‘Until the last decade or so,’ writes Maryanne Confoy, ‘most people thought of spirituality, if they thought of it at all, as something for other people.’ It is certainly true that there is a new and quite sudden interest in spirituality in this country, and this book on the spirituality of Morris West is a timely addition to the growing tradition of – what can we call it? – ‘wisdom writing’ in contemporary Australia. It might be a symptom of the turn of the millennium, it might be a reaction to the craziness and fragmentation of the modern world, it might be a sign of cultural disorientation and the search for roots – however we attempt to account for it, spirituality and the quest for meaning is back on the public agenda and is in great demand. Just ask your local bookseller.

A new novel from the author of Julia Paradise, of Prince of the Lilies, and most especially of Billy Sunday, aroused in this reader an excited sense of eager anticipation. Yet I was pulled up brutally short by Nightpictures’ opening sentence: ‘When we look at other people we either want to fuck them or kill them.’ It is not merely that the sententia of this sentence is demonstrably untrue, or that ‘either’ might be more elegantly placed after ‘want’, but that the sentence is, aesthetically speaking, brutal and ugly. Perhaps it is those ‘k’ sounds. This is, however, a novel narrated in the first person, and the qualities which distressed me may be those of its narrator, ‘Sailor’, who fulfils in his individual career his universal generalisation, and my reaction may be intended.

The point of return in this highly moveable associative novel is the London Underground, not as an instance of efficiency or even the most modest and individual progression, but rather as a static enclosure where creatures and people are delayed, starved, balked, pained by the straps or handles of their baggage and, most overwhelmingly, alone.

The fifth book in a planned series of seven would not be surprising if it were science fiction or fantasy. But Burning for Revenge is neither, rather its connections are with the much more currently unfashionable genres of adventure and war stories. And what a war adventure series it is. This fifth volume, in hardback, has been on the bestseller lists in this journal and daily newspapers since its publication – not usual for young adult books. The first, Tomorrow When the War Began, is fourth on Angus & Robertson’s Top 100 Books Voted by Australians – after Bryce Courtenay, but before the Bible!

One hardly knew where to look. There were breasts everywhere. Not dozens of them mind you. Just two. On Mistress Sabine. The left mammary with a disturbing blue vein running over it, seeming to fill half the room on its lonesome. Other bits and pieces of the Mistress bulged alarmingly around the inadequate constraints of her leather fetish outfit, threatening to break free completely as she tied up Linda Jaivin and administered a paddling at the launch of the author’s Confessions of an S&M Virgin.

Dear Editor,

As the convenor of the conference ‘The Public, the Intellectuals and the Public Intellectual’ (La Trobe University, May 1996), and as co-editor of the collection of essays, Intellectuals and Publics: Essays on Cultural Theory and Practice, I have followed the discussion generated by the publication of Mark Davis’s book Gangland with great interest. Besides a certain repetitiveness of some of the pieces comprising the symposium featured in the last issue of ABR, I found that discussion much more relaxed than the somewhat visceral and even hysterical responses filling the pages of Australian newspapers days after Gangland was released. Incidentally, it was good editorial vision to combine the symposium on gatekeeping with two related and important essays, ‘Literary Authority’ by Ivor Indyk and ‘The Role of the Critic’ by Brian Castro.

David Marr, in his biography of Patrick White, makes the statement that White saw suffering as a force of history shaping human life and events. The worst suffering of all being loneliness and the need to be rescued from it. White is quoted as saying; ‘I have always found in my own case that something positive, either creative or moral, has come out of anything I have experienced in the way of affliction.’ Marr explains that White admired, in others, signs of his own ambivalence: ‘men of unexpected gentleness and women with masculine strength’. A realisation, an explanation, sensed in childhood and expressed when he was an old man. Perhaps the inheritance for many sensitive and perceptive children.