The story of the extended encounter between Eora Aboriginal man Bennelong and Arthur Phillip, first governor of the British colony at Sydney, has often been told as both emblematic and predictive of the history of British possession of Australia, and of Aboriginal dispossession. Historians such as Grace Karskens and Keith Vincent Smith have peeled back the layers of this narrative to find ways of telling more complex, contextualised, and open-ended stories. Fullagar reaches a new stage in this journey, and the journey of Australian history more generally. She offers a fresh perspective on Bennelong and Phillip, on the nature of their exchange and the broader currents in which they swam.

For a man many would regard as the very epitome of the type, Raimond Gaita seems rather hostile to the concept of the intellectual. It is ‘irredeemably mediocre’, he explains, inferior to the kinds of moral and political responsibility that attach to teacher or politician. Intellectuals are active in the public domain, grappling with ideas, culture, and politics, but they have often lacked independence of mind, he says, ‘because they never had it or because they sacrificed it to the cause’.

Sometimes, for the faithful, it doesn’t do to look too closely into the life of your chosen idol. Saul of Tarsus had been an enthusiastic persecutor of Christians before his spiritual detour en route to Damascus. St Camillus de Lellis, patron saint of nurses and the sick, to whom we owe the symbol of the red cross, spent his early life as a con man, a mercenary, and a compulsive gambler – little wonder he went far in the Church. Where our secular martyrs are concerned, matters become still murkier. Mahatma Gandhi tested his chastity by sleeping naked with nubile young women and girls – one of whom was his grand-niece. And as for Julian Assange ...

'Arrive finally at about three.’ The opening sentence of Charlotte Wood’s seventh novel does a lot in five simple words, emblematic of her gift for compression. With the direct, truncated prose of a diary entry, we are suddenly on intimate terms with another mind, impatient to begin. The unnamed narrator is a woman alone, returning to the country town where she grew up and where her parents are buried. ‘Your bones are here, beneath my feet,’ she thinks, standing at their graves for the first time in thirty-five years. So begins her reckoning.

Michael Gawenda has written a deeply personal story about his Jewish identity. It comes during a period when conflict in Israel/Palestine has been painful for all. While he remains committed to a two-state future that supports the rights of both Israelis and Palestinians to live in their own countries, the author critiques influential sections of the political left where acceptance has come to require demonising the Jewish state. A key message of the book is that too often on the left the only good Jew is one who publicly rejects Israel’s right to exist and remains silent when it is declared racist and nothing more than a coloniser of an indigenous population.

Alex Miller’s most recent book, A Kind of Confession, begins with notebook entries from his pre-publication period – long years in which his deep trust in his identity as a writer appears to have been unshaken. In 1971, he notes: ‘I’ve been committed to writing since I was 21, 13 years. Quite a stretch, considering I’ve yet to publish.’ He was in his fifties before his first novel emerged. Yet even when he complains about his apparent failure – ‘Almost 40 and only 2 short stories published. It makes no sense’ – there is no real lapse of direction; he knows what he is. We can’t read excerpts from these early notebooks and diaries without an awareness of his later success as the winner of significant prizes, including the Miles Franklin Literary Award (twice), the Commonwealth Writers’ Prize, the Melbourne Prize for Literature, the Manning Clark Medal, and the Weishanhi Best Foreign Novel of the Year.

When the London theatres closed due to plague in the late 1590s, a still-young William Shakespeare composed and published ‘Venus and Adonis’, a poem about unrequited love, lust, and devotion to beauty. Shakespeare evokes a desire to touch, to kiss, to smell, to taste, to share breath. Christos Tsiolkas’s book 7½ (2021), written and published under similar circumstances, embodies some of this Shakespearean spirit, but his conception of beauty extends to a fuller range of sensual experience, accommodating everything that is human and alive – the stench as well as the perfume – while rejecting whatever seeks to diminish beauty and liveliness. It is the work of a writer who is in love with this world, despite its cruelties. The In-Between mirrors and extends that sensibility.

This fascinating and frustrating volume is really three books in one: a compilation of revelatory portraits of seven modern economic crises; a beautiful essay on language, literature, and finance; and an effort to draw lessons from the seven calamities. Of the three books, two are brilliant, one less so.

For over a decade, Naomi Klein – the avowedly left-wing Canadian journalist and activist, best known for her first and third books, No Logo: Taking aim at the brand bullies (1999) and The Shock Doctrine: The rise of disaster capitalism (2007) – has been ‘chronically confused’ for ‘the other Naomi’, American writer Naomi Wolf, who first made her name with the feminist best seller The Beauty Myth (1990). Across that period, Klein’s ‘big-haired doppelganger’ has morphed into ‘one of the most effective creators and disseminators of misinformation and disinformation’ of recent times, a development that has led some to remark that Wolf is in fact a ‘doppelganger of her former self’.

Near the end of this biography of Frank Moorhouse, author Catharine Lumby tells a story that will strike retrospective fear into the heart of any male reader who has ever climbed a tree. Watching an outdoor ceremony in which a cohort of Cub Scouts was being initiated into the Boy Scout troop to which he belonged himself, and having climbed a tree to get a better view, the young Moorhouse ‘slipped, and he slid a couple of metres down the trunk of the tree with his legs wrapped around it. He came to rest on a jagged branch, his crotch caught in the fork.’