Identity is a hard thing to define. What makes us who we are? We have social identities, shaped by our affinities and proximities to social groups, cultural identities informed by values, languages, rituals, traditions, and a whole multitude of different phenomena that combine to make us who we are.

The opening pages of Knife give an account of the attempted murder of Salman Rushdie at a speaking engagement in upstate New York on 12 August 2022. His assailant charged out of the audience and onto the stage, where he attacked the author, using one of several knives he had brought along, for exactly twenty-seven seconds. Rushdie is precise about that detail, which one imagines is rather a long time if you are being stabbed. By the time he was restrained, the would-be assassin had seriously wounded Rushdie’s left hand, punctured his torso multiple times, slashed his neck, and stabbed him in the right eye deeply enough to destroy the optic nerve.

One of the joys of reading – and a point of difference from narratives told on the various screens we turn to for leisure – is imagining a story’s mise en scène. Our mental pictures (termed phantasia by a group of British neurologists) are a strange alchemy of images from our memories, thoughts, and dreams. Though visualisation is not a universal experience, many readers may comment that a book-to-film adaptation was ‘exactly as I pictured it’ or else ‘nothing like what I saw in my mind’s eye’.

Thirty years before the Australian career criminal Gregory David Roberts travelled to Bombay and sought to make for himself, in the words of critic Peter Pierce, ‘a good Asian life’, another socially alienated Australian pursued such a life, in Indonesia, one which in its own way was as remarkable as that novelised by Roberts in Shantaram (2003).

When the former Labor prime minister Paul Keating appeared at the National Press Club in March 2023 to savage the bipartisan commitment to acquire nuclear-powered submarines under the AUKUS agreement, he did so only days after Anthony Albanese had stood alongside his British counterpart Rishi Sunak and US President Joe Biden in San Diego to announce the ‘optimal pathway’ for the agreement. Fluttering above them were the respective flags of the three nations. In the background lay berthed the USS Missouri, a Virginia class submarine lined with American sailors and festooned with its own bunting. But as Keating noted in typically pungent fashion, on that day ‘there was only one payer: the Australian prime minister … there’s three leaders standing there … [but] only one is paying … our bloke, Albo. The other two, they’ve got the band playing, happy days are here again.’

Studies of ‘regional modernisms’ have frequently framed the non-metropolitan in strictly Northern Hemisphere terms, construing London or New York as centres of innovation, and cities and towns further afield – but still in the same country or region as those art-world capitals – as the belated adopters of phenomena that are often perceived as the province of metropolitan actors and audiences. Margot Osborne’s monumental volume The Adelaide Art Scene: Becoming contemporary 1939-2000 tells a far more complex story of modernism’s reach, impact, and legacies in twentieth-century art practice. In forensic detail, Osborne and her contributors explore the ways in which modernism’s significance was expressed in and affected a city that found itself both connected to and rival with Sydney and Melbourne, as well as with the established international centres. Whether through the training or travel of artists who called South Australia home at one point or another in their lives, Adelaide has been an important node in those movements for longer than many might imagine.

You need to look closely at the cover of Shankari Chandran’s novel Safe Haven to notice the sharp edges of the deceptively inviting image it depicts: the handcuffs, the barbed wire, the boat that seems to sit on top of the waves and yet be at the bottom of the sea, and the rebuke contained in the book’s title.

Iain McCalman was born in Nyasaland in 1947, and educated in Zimbabwe and Australia. He writes British, European, and Australian histories of popular science, politics, conservation, and literary cultures. His books include The Reef: A passionate history (2013) and Delia Akeley and the Monkey (2022). His new book is John Büsst: Bohemian artist and saviour of reef and rainforest (NewSouth, 2024). He is a former President of the Australian Academy of the Humanities and was Co-Founder and Co-Director of the Sydney [University] Environment Institute (2011-21). He was awarded Officer of the Order of Australia in 2007 for ‘services to history and the humanities’.

One of Caledonian Road’s primary characters, Milo Mangasha, tends to speak in political slogans, which his childhood friend identifies as ‘college talk’. Readers may recognise in Milo the rhetoric of characters in Andrew O’Hagan’s previous novel, Mayflies (2020), a popular and critical success that was subsequently adapted for television. Like Mayflies, Caledonian Road is stridently certain about its political and moral positions. It reads like a passionate argument for purification. In this fictional world, set in contemporary Britain, a person who maintains ties with corrupt and wealthy conservatives, while voicing left-wing principles and ideals, risks a ‘crack-up’. Failing the test of moral consistency turns you into a cipher, a hollow man, a danger to yourself and others.

Werner Herzog is perhaps the only cinéaste from the epoch sometimes referred to as the ‘golden age of art cinema’ whose reputation as a pop cultural figure eclipses that of his films. One of the key members of the New German Cinema movement, and the director of celebrated feature films such as Aguirre, the Wrath of God (1972) and The Enigma of Kaspar Hauser (1974), Herzog has come to be known among internet users for his drawling Bavarian accent and his existential musings about solitude, despair, and the brutality of nature. However, as Herzog’s new memoir, Every Man for Himself and God Against All (translated by Michael Hofmann) reveals, behind this ironically morose façade lies a sentimental and deeply thoughtful man who is endlessly fascinated by the human soul and the superhuman drive to transcend what we thought possible.