If our technology-infused world were a great beast, the engorged heart of it would be Silicon Valley. A region of the San Francisco Bay Area, the Valley is the birthplace of the modern start-up, a mecca for tech pilgrims and venture capitalists. A typical start-up has simple ambitions: become a big, rich company – and do it fast. Think Amazon, Facebook, Twitter, Airbnb, Uber, Tinder, Snapchat. Like moths to light, budding computer engineers and software programmers are drawn to the Valley, hoping to pioneer the next technological innovation, the next viral app. If they’re lucky, they become some of the wealthiest entrepreneurs of their generation.

Truganini: Journey through the apocalypse follows the life of the strong Nuenonne woman who lived through the dramatic upheavals of invasion and dispossession and became known around the world as the so-called ‘last Tasmanian’. But the figure at the heart of this book is George Augustus Robinson, the self-styled missionary and chronicler who was charged with ‘conciliating’ with the Tasmanian Aboriginal peoples. It is primarily through his journals that historians are able to glimpse and piece together the world fractured by European arrival.

Sometime in the early 1970s – his health poor, his country’s no better – the English composer Benjamin Britten asked his good friend and publisher Donald Mitchell to write his biography, imploring him to tell the truth about his long-term relationship with the tenor Peter Pears. In the ten years that followed Britten’s death in 1976, Mitchell amassed thoughts and notes, all the while deflecting the common query among friends and those outside the hallowed circle, ‘How’s the biography going?’

The writerly ‘I’ is notoriously fraught and political in non-fiction writing. What are the implications of writing from a biased and limited perspective (as all of us inevitably do)? How to get around – or work within – the constraints of the personal? These questions are ethical ones but also ones of craft. Many memoirists and essayists have grappled explicitly with them on the page.

The fearsome figure of Attila the Hun (406–53 CE) has always had a bad press, yet in Verdi’s opera of 1846 he emerges as the most sympathetic and nuanced character of a group of three other rather unlikeable, two-dimensional principals, all of whom plot his final demise. During the course of the opera, Attila emerges as a somewhat naïve, trusting character, and shows great respect for his avowed enemy, the Roman general Ezio. Yet it does not end happily for Attila, ultimately done in by the three of them; almost certainly not a historically accurate depiction.

In the last decade there has been a welcome shift in our theatre ecology, with more main-stage companies keen to revisit classic Australian plays. Where once a new work by a local writer would have its run and then, no matter how acclaimed, disappear, rarely to be seen again outside of school and amateur productions, we are now being given another chance to experience some of these seminal plays, discovering not merely where we have come from as a country and as a culture but also, importantly, how we’ve changed.