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.

The ‘Bastard of Bingil Bay’ features on no banknote or coin, nor is he listed in any roll-call of ‘important Australians’, and yet, if it were not for John Büsst, it is likely that twenty-odd national parks and rainforest reserves on the far north-east coast of Queensland would not be so designated and might in fact have been obliterated. It is also probable that, without Büsst, today’s fight for the Great Barrier Reef would have already been lost, the vast ecosystem fragmented into a slew of cement quarries and cheap limestone pits. Considering the extent to which this vast coral labyrinth has shaped the identity of modern Australia, the relative absence of Büsst’s influence from the historical record is doubtless representative of the many such travesties historians seek to rectify.

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’.

I'm a whitefella who has never met Bruce Pascoe, but I’ve heard a lot about him. For the past few years, I have worked across Gippsland in the field of Aboriginal cultural heritage, and many of the people I meet mention his name. Experience has led me to try and dodge most of these conversations, knowing that our discussion will probably satisfy neither party, but I’m not having much luck. People want to talk about Pascoe, and often it is unpleasant. I have heard him described as a charlatan and worse, usually by those who have not met him, spoken with him, or read his work. Most of these critics are whitefellas, preoccupied with questioning or discrediting his Aboriginal heritage.

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.

It is only a coincidence that my book Frank Moorhouse: Strange paths, the first in a two-volume cultural biography of the Australian author, ends in 1974 – the same year that Copyright Agency was incorporated – and that it was published in time to celebrate the fiftieth anniversary of this incorporation. As Moorhouse himself always argued, such coincidences, chance happenings, and historical accidents are often far more important in shaping our culture than we like to concede.

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.

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.

Kevin Hart’s Dark-Land is the memoir of a distinguished poet and scholar who was born in England in 1954, moved with his family to Queensland when he was eleven, and migrated again in 2002 to the United States, where he is currently Professor of Christian Studies at the University of Virginia. Dark-Land is well-written and amusing, with memorable vignettes ranging from his time in a London primary school to his bonding as an Australian teenager with his cat Sooty. On a wider spectrum, though, Dark-Land addresses more weighty concerns around time, memory, and intellectual or religious illumination. He recalls as a child listening to a BBC performance of the allegorical journey invoked in John Bunyan’s Pilgrim’s Progress, and he describes himself now as ‘still clambering up the hill I had known since childhood in London’. The title of his memoir signals this putative passage from darkness into light.

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.