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.

Shortly after Black Saturday, David Lindenmayer was giving a seminar on post-bushfire recovery when a member of the audience yelled out, ‘If it wasn’t for you greenies, none of this would have happened.’ Lindenmayer’s response was neither defence nor attack, but rather to rephrase the man’s words. ‘Your hypothesis,’ he said, ‘is that a fire in a forest that is logged and regenerated will be less severe than a fire in an intact forest.’ Many years of research followed this heckle. The result? A counter-intuitive finding that fire severity increases in logged forests.

Autofiction differs from autobiography in that, to use Jean Genet’s formula with which Édouard Louis opens his latest novel, Change: A novel, the self is nothing but a ‘pretext’. In Louis’ case, it is a pretext for exploring the self as a sociological, rather than psychological, phenomenon; the enduring product of the social class in which it was forged. Change (first published in 2021 as Changer: méthode) opens with the narrator, Édouard (né Eddy), sitting at his desk writing what will become the novel we are now reading. His objective: ‘to fix the past in writing and, I suppose, to get rid of it’. This will prove easier said than done. As Édouard later discovers, the past has a way of reinstating itself, like a pendulum which is always restored to equilibrium. It is, however, less this resting place than the oscillations that Louis is interested in recording.

A mid-career genre change is always cause for attention. Best known for her fearless investigations into institutional sexual abuse, it is hardly surprising that Louise Milligan should transfer her journalistic nous and commitment to social justice into the realm of crime fiction. Pheasants Nest is part of a movement in post-#MeToo crime fiction, which has flourished in Australia and abroad in the past decade. It challenges the norms of the genre to centre victims and amplify the reverberations of violence against women (recent examples include Jessica Knoll’s Bright Young Women and Jacqueline Bublitz’s Before You Knew My Name).

One of the joys of reading – and a point of difference from narratives told on the various screens we turn to for leisure – is imagining a story’s mise en scène. Our mental pictures (termed phantasia by a group of British neurologists) are a strange alchemy of images from our memories, thoughts, and dreams. Though visualisation is not a universal experience, many readers may comment that a book-to-film adaptation was ‘exactly as I pictured it’ or else ‘nothing like what I saw in my mind’s eye’.

I have not told anyone that there is a small child growing in my bedside table drawer. The Ziplock bag containing E’s hair, a mass of tangled brown. A handful of baby teeth.

Jane Hirshfield writes a poem on the first day of each year. ‘Counting, New Year’s Morning, What Powers Yet Remain to Me’ is one of the new poems in The Asking, along with poems selected from nine collections published since 1982. It begins with a question the world asks (‘as it asks daily’): ‘And what can you make, can you do, to change my deep-broken, fractured?’

‘Everyone allows that the talent of writing agreeable letters is peculiarly female.’ So said Jane Austen in Northanger Abbey. Even allowing for Regency hyperbole, there is some truth in the sally. We think of the inimitable letters of Emily Dickinson, who once wrote to a succinct correspondent: ‘It were dearer had you protracted it, but the Sparrow must not propound his crumb.’ In 2001, Gregory Kratzmann edited A Steady Stream of Correspondence: Selected Letters of Gwen Harwood, 1943-1995. Anyone who ever received a letter or postcard from Harwood – surely our finest letter writer – knows what an event that was. She was nonpareil: witty, astringent, frank, irrepressible. Now we have this welcome collection of letters written by Elizabeth Harrower and Shirley Hazzard (unalphabetised on the cover, in a possible concession to the expatriate Hazzard’s international fame).

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.

From across the ditch, New Zealand can look like a place where settlers and Indigenous people have forged a successful, postcolonial modus vivendi. The image conceals more than it reveals. As in Australia, relations between Indigenous people and the state are fraught. At the November 2023 election, right-wing minority parties won electoral support by rejecting what they have characterised as special privileges to Māori. And a long-standing, bipartisan consensus on ‘biculturalism’ is breaking down.