There’s a script for everything. Someone, voice wavering, says, ‘She’s dead’, and you say, ‘What?’ They say it again, and you say, ‘Oh, my god.’ You ask the usual questions, and then hang up and everything is incredibly quiet. You tell your boyfriend, and you both walk around the house trying to pack useful things: a sleeve of Valium, warm socks. You call your brother in London. He texts to say it’s five am there, can it wait? You call back. Before he even answers the phone, he knows.

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?

Spare a thought for the other existential crises. Remember climate change? Wealth inequality? The rising tide of fascism? Then there’s our newest apocalypse: bad technology. When we look back, the three years from late 2016 to early 2020 will go down as the time the scales fell from our eyes. Maybe the devices we have insinuated into nearly every moment of our lives had their own aims for us all along – our time, our attention, our outrage. In 2018, the runner-up for the Oxford Dictionary’s word of the year was ‘techlash’: ‘A strong and widespread negative reaction to the growing power and influence of large technology companies, particularly those based in Silicon Valley.’

You are looking at a book. On its cover is a painting of a person of colour. But you can only see a portion of the piece. The face is obscured. One dark eye takes up the middle third of the page, while one nostril fills the bottom right-hand corner. The painting is covered in a layer of fine cracks – presumably due to its age. These lines show that myriad individual pieces make up the image before you, but this is still only one part of the picture. Frustratingly, you cannot see the face as a whole.

‘The constant loss of breath is the legacy.’ So wrote poet Ali Cobby Eckermann in 2015 for the anthology The Intervention. The eponymous Intervention of 2007 in the Northern Territory was, in the long history of this continent, the first time that the federal government had deployed the army against its own citizenry. As I write this review, in the United States police are using tear gas, traditionally reserved for warfare, against those protesting the worth of black life, while the president flirts with the idea of calling in the military. Some of us gasp in shock. Some, in suffocation.

A young Australian radical, who finds academic success later in life, struggles with an inexorable question: what is the relationship between these two worlds: the activist and the scholar? This question animated the life of Vere Gordon Childe, the Australian Marxist and intellectual whose The Dawn of Euro pean Civilization (1925) helped establish modern archaeology, as it has his most recent biographer, activist and labour historian Terry Irving, whose Class Structure in Australian History (1981, with Raewyn Connell) remains a key text.

Catherine Cho’s Inferno is the first ‘motherhood memoir’ I have read since reading Maria Tumarkin’s essay ‘Against Motherhood Memoirs’ in Dangerous Ideas About Mothers (2018). The topic of motherhood has been ‘overly melded’ to memoiristic writing, Tumarkin argues; it feels ‘too much like a foregone conclusion’.

Borrowing a term coined by the late Jewish Nobel Laureate and vegetarian Isaac Bashevis Singer, Charles Patterson (in)famously likened humanity’s treatment of animals to an ‘eternal Treblinka’. In his 2001 book of the same name, Patterson set the mass murder of Europe’s Jews and industrialised animal slaughter side by side, drawing a line between the production methods of Chicago’s early twentieth-century slaughterhouses, the assembly-line technology pioneered by Henry Ford – an avowed anti-Semite and Hitler supporter – and the death camps of Nazi Germany. Another Jewish writer, the German philosopher Theodor Adorno, is said to have observed that ‘Auschwitz begins whenever someone looks at a slaughterhouse and thinks: they’re only animals’.