In 2020, with Katie Holmes and Andrea Gaynor, Ruth A. Morgan co-authored ‘Doing Environmental History in Urgent Times’, an article which was published in a dedicated ‘In urgent times’ edition of History Australia. With more than 8,800 views since its publication, which coincided with the first Covid lockdowns, the paper has gone on to become that journal’s most read article in its twenty-year lifetime. In it, the co-authors staunchly called for ‘barbed and incendiary histories that hold wrongdoers to account and keep watch over the present’. History writing is an inherently political act, and they stressed – in italics, no less – ‘there is no justice without history’. Four years on, there remains an ever-accelerating and palpable urgency to the work of history writing. With coruscating prose and assiduous scholarship, Climate Change and International History adds its voice to this chorus.

Do gay men have a history – and, if so, what is it? Historians have grappled with such questions ever since Michel Foucault first published his History of Sexuality in the 1970s. The stakes are high because they are political: at root, they contest nature versus nurture. We know that men who have sex with other men have existed in every past society. But were those men the same as modern homosexuals? Many contemporary gays claim them as forerunners – yet several scholars see modern homosexuality as, fundamentally, a creation of contemporary late-stage capitalism and a chronological and cultural anomaly, whose associated rights may prove equally ephemeral.

On 27 August 1783, Jacques Charles launched the world’s first hydrogen balloon flight from the Champ de Mars (now the site of the Eiffel Tower). He excluded his rival Jacques-Étienne Montgolfier from the ticketed reserve. Then, on 21 November, Charles and another ‘navigateur aérien’ made the first manned flight, landing thirty kilometres north of Paris. Montgolfier was invited to cut a ribbon as a gesture of reconciliation in the name of science.

My first encounter with the writing of Anne Manne was ten years ago when I read The Life of I, her incomparable treatment of the various expressions of what she calls ‘the new culture of narcissism’. Some of the examples she adduces in that book are singularly monstrous – like the grandiose bloodlust of Anders Breivik or the sexual malevolence of Ariel Castro – while others are more like expressions of a dominant cultural logic, such as neoliberalism’s valorisation of self-sufficiency and the penalties it accordingly inflicts on both the vulnerable and those who care for them. But in each case she identifies a conspicuous failure of empathy, an incapacity (or perhaps unwillingness) to regard the moral reality of others such that it might present some constraint on the imposition of one’s will, some limit to the realisation of one’s designs.

Let’s face it, quantum mechanics mystifies most of us. But as Quantum Drama shows, it baffled its creators, too – so much so that some of them turned to suicide, drink, or psychiatry (Carl Jung was a favourite). Who wouldn’t go crazy, trying to get their head around such bizarre happenings as subatomic particles sometimes being wave-like, and a theory that cannot tell you the particle’s definite state – its position and velocity, say – before you measure it? In ordinary ‘classical’ physics, by contrast, you can predict in advance every point on the trajectory of an ordinary object, such as a ball or a spacecraft, launched from any given place with any particular velocity. But quantum theory does not play by these long-established rules: until you observe the particle, all the theory can tell you are the chances it will show up at various places. As Einstein asked, ‘Do you really believe the Moon is only there when you look at it?’

The title of Omar Sakr’s latest collection references the Covid pandemic and comes from his prose poem ‘Diary of a Non-Essential Worker’. It also reminded me of Plato’s banning of the poets from his ideal republic, and Auden’s line that ‘poetry makes nothing happen’. Throughout Non-Essential Work, Sakr explores the limits of poetry and its function in society, questioning the value of his own art, letting us in on his doubts. In the poem ‘Your People Your Problem’, he asks: ‘What is a song worth singing here? / The silenced are listening.’ Despite these doubts, or perhaps because of them, he has achieved a powerful collection of lyric poetry, simultaneously political and intimate.

In the year leading up to his death, the poet Robert Adamson (1943-2022) gathered together a selection of his work that focused on one of his enduring passions: the birds and fish of the Hawkesbury River, beside which Adamson lived much of his life. Adamson was best known for exploring this passion in poetry, but the pieces collected in this new book are works of prose and include selections from Adamson’s autobiography Inside Out (2004), and from his late collection, Net Needle (2015). They also include material that is likely to be less familiar to readers, pieces published in the magazine Fishing World, and extracts from a journal Adamson kept between 2015 and 2018 titled ‘The Spinoza Journal’.

In Selected Stories, Mark Harman gives us crisp new translations of Franz Kafka’s best novellas and tales and also a substantial scholarly introduction to his life and work. Like most biographers, he explores Kafka’s painful relations with his family, particularly his father, and his anxieties about marriage. The women in Kafka’s life – particularly his twice-rejected fiancée
Felice Bauer and his gifted Czech translator Milena Jesenská – are powerful presences. But Harman looks beyond Freudian family romance for insight. He sees Kafka as a man in search of transformative experience. Kafka tried to enlist during World War I; he reflected with increasing urgency on what it meant to be a Jew; he wrestled with philosophical and religious doubt. Set against all this, there was his absolute commitment to an ascetic writing life, which he sometimes feared was no life at all, making him a man made only of words, a literary fiction, truly absurd – and so in the midst of all these struggles he laughed, primarily at himself. Irony is thus the hallmark of his writing, with, as Harman says, ‘humour hidden in the interstices of his sentences’.

This attractive and fascinating volume is billed as ‘the first illustrated book on the 1948 Old Vic tour’, and, sure enough, it is jammed from stage-left to stage-right with scores of images – especially of the eternally photogenic two superstars who led the tour. Not among them is one particular photograph – more of a snapshot, really, just 6 x 4½ inches in 1948 measurements. It was taken on the night of 17 May 1948 at a post-performance party at a family home in Melbourne’s St Kilda. Four of the seven people in shot are unidentified; but two of the others, unmistakably, are Vivien Leigh and her husband, Laurence Olivier: she is in a fur coat, sitting in an armchair, a plate of food balanced on her lap; he is two along, perched on a piano stool. But who is that man in the middle in half profile? None other than Chico Marx, who was also in Melbourne, with his own show at the Tivoli.

I first met Boris Frankel when he was a thirteen-year-old, in the pages of a file at the National Archives of Australia. I was working on Russian migrant families in Australia that decided to return to the Soviet Union, but then tried to come back to Australia. Boris and his sister Genia had travelled more than 1,500 kilometres from the Crimea to Moscow, alone, in 1959, in the hopes of persuading British authorities to allow their return to Australia. It was a remarkable story: two teenagers who negotiated Soviet bureaucracy and surveillance, made an impassioned plea, and secured the support of a British ambassador. The file even contained letters the children had written to Prime Minister Robert Menzies – their own, teenaged voices. Letters like this are a historian’s dream: I felt I had got to the heart of the story. And yet, in Boris Frankel’s historical memoir, No Country for Idealists, I saw the trip to Moscow anew. In the texture of Frankel’s narrative – their Siberian cabin-mate on the train journey (named Rasputin!), the ambassador’s chef who cooked them breakfast – the wonder of the journey emerged afresh.