Non Fiction

On Boxing Day 1962, The Australian Women’s Weekly opened with a two-page spread on a new publication, Self Help for Your Nerves, by Sydney physician Dr Claire Weekes. Her four precepts for people suffering from ‘nerves’ appeared in huge, bold type: facing, accepting, floating, and letting time pass. Positive reviews followed, including one by Max Harris in ABR’s December 1962 issue. Wary of the ‘help yourself psychiatry’ genre, Harris was quickly persuaded by its ‘particular excellence’. The book went on to become a bestseller in the US and UK markets, and Weekes followed it up with four more.

The publication of Rachel Carson’s book Silent Spring (1962) is widely regarded as one of the key moments in the development of the global environment movement. In the wake of Silent Spring, science fiction writer Frank Herbert published the first of the Dune series in 1965. Herbert presented complex descriptions of alternate planetary ecologies, with influential characters known as ‘planetologists’ (a new film version is due out this year). In 1972, the image of the ‘Blue Marble’ was released, a photo of Earth taken by the Apollo 17 crew on their way to the moon, also widely considered to be critical in influencing public understandings of our finite planet. Each of these developments extended a long history of exploratory research, experimentation and imagination about the deep and complex connections of Earth systems. Sarah Dry’s Waters of the World investigates six critical figures in this history.

‘The tourist travels in his own atmosphere like a snail and stands, as it were, on his own perambulating doorstep to look at the continents of the world. But if you discard all this, and sally forth with a leisurely and blank mind, there is no knowing what may not happen to you.’ Thus, in 1928, British writer Freya Stark, an intrepid traveller, described the distinction between a traveller and a tourist. British historian Peter Furtado’s new anthology, Great Cities Through Travellers’ Eyes, is squarely aimed at the former. In it he collects the writings of a diverse group of writers about thirty-eight different cities, over a period dating from ancient times to the 1980s (more on that later). Some writers, such as Marco Polo, Hans Christian Anderson, and Simone de Beauvoir, are well known, others less so.

Rising to the lectern amid a tightly packed crowd in the Cambridge Union’s debating hall, James Baldwin began quietly and slowly to speak. ‘I find myself, not for the first time, in the position of a kind of Jeremiah.’ It was February 1965, and Baldwin was in the United Kingdom to promote his third novel, Another Country (1962). Baldwin’s British publicist had asked the Union if they would host the author. Peter Fullerton, the Union’s president, was quick to seize this opportunity, on one condition: that Baldwin participate in a debate.

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?’

It seems hard to imagine that we need more books on World War I after the tsunami of publications released during the recent centenary. Yet, here we have a blockbuster, a 926-page tome, Staring at God, by Simon Heffer, a British journalist turned historian in the tradition of Alistair Horne and Max Hastings.

The centenary of World War I offered a significant opportunity to reflect on the experience and legacy of one of the world’s most devastating conflicts. In Australia such reflection was, on the whole, disappointingly one-dimensional: a four-year nationalistic and sanitised ‘memory orgy’ (to use Joan Beaumont’s wonderful phrase). It did, however, galvanise historians to produce important new studies of the war and to tackle long-standing questions about Australians’ attachment to Anzac. Many of those historians, established and early career, feature in The Great War: Aftermath and commemoration.

It was only seventy years ago that Aboriginal workers in the north-west of Western Australia emerged from virtual slavery on the pastoral stations in the Pilbara region. Through their own efforts, and with encouragement from some white supporters, they radically changed the industry and undermined a colonising process of government control over them. Their protest is known as the 1946–1949 pastoral workers’ strike, which Anne Scrimgeour declares ‘has the quality of a legend’. In On Red Earth Walking she verifies the story. Her meticulous archival research and evidence, from those whose planning and actions were mostly not recorded, lead her to new understandings. It is her relationship with the strikers and their descendants that makes her book unique, for she conveys their response to colonisation through their eyes.

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.

On 15 March 2019, the worst mass shooting in New Zealand’s history took place at the Al-Noor Mosque and the Linwood Islamic Centre in Christchurch. Fifty-one people were killed and forty-nine injured as they gathered for Friday prayers. Sickeningly, the gunman, Brenton Tarrant, live-streamed the event on Facebook. A manifesto written by Tarrant quickly surfaced, full of coded language and references best understood by the alt-right community on online platforms such as Reddit, 4Chan, and 8Chan. In court, as he waited for charges to be read out, Tarrant flashed the ‘okay’ signal, once an innocuous hand gesture, now transformed by the culture of the alt-right into a symbol of white supremacy.