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Horror. It’s a word you are forced to utter emphatically, almost to expel. On the page, it seems to contain a form of typographical echo – it looks as if it is repeating itself. The term has tactile, physical associations; it once meant roughness or ruggedness, and it also describes a shuddering or a shivering movement. (There’s a wonderful word, horripilation, a synonym for the phenomenon also known as gooseflesh.)

Corporeal sensations, outward and internal – the frisson of creeping flesh, the visceral clutch or contraction of the bowels. Horror is the response and that which causes it, the emotion of disgust or repugnance which provokes a shudder or a shiver. Instinctive, immediate, something that can’t be moderated or regulated. But there is also a dynamic of attraction and repulsion in and around horror: it is both what you cannot bear to contemplate and cannot bear to look away from.

Why I’m gripped by this book I don’t know. Well, I do know. When I was in Vietnam late last year, on a gourmet tour, I purchased a pirated copy of Graham Greene’s The Quiet American, my first Greene novel. (Why I hadn’t read Greene before I also don’t know, though I’d loved his wonderfully bizarre script for The Third Man.) In Saigon I took green tea in the Hotel Continental, imagining I was sitting where Greene might have sat in the early 1950s. At last, I thought, I’m doing a bit of cultural geography. When I returned to Canberra, I read it, and immediately decided it was a great novel, extraordinarily prescient of the Vietnam War. What also impressed me was the sensibility of Fowler, the English narrator, resigned to knowing himself undignified, unkempt, duplicitous, lying, opium-enveloped, absurdly deluded in love; an active accomplice in murder, of Pyle the appalling American intelligence agent come to do good in Southeast Asia, and always innocent in his own eyes, whatever he disastrously does.

The status of Henry Handel Richardson as a writer in Australia has always been somewhat problematic. Some people put that down to the fact that she was an expatriate. Leaving Australia at the age of eighteen, she returned only once, very briefly, in 1912. Expatriates, however, have often been paranoid about their reputation in this country and inclined to imagine that the Australian public is punishing them for leaving whereas in most cases it is indifferent to or even ignorant of that fact.

I recently took part in a forum on contemporary Australian fiction, a discussion during which the publisher on the panel talked about popular and/or ‘middlebrow’ fiction, and about her ire with reviewers who either simply trashed such novels, or else insisted on emphasising their status as ‘popular fiction’, and on discussing them within the context of its generic expectations and limitations.

If Gerald Stone had gone to a publisher with a proposal for a book about Channel Seven or Channel Ten, it is doubtful whether it would ever have seen the light of day. But Stone – who would have endured more than a few pitches in his time as a television executive – had the sense to propose a book about his former employer, Channel Nine, and Compulsive Viewing is the result.

Set in the 1950s in a tiny Australian country town called Dungatar, Rosalie Ham’s The Dressmaker explores the rippling effects of chaos when a woman returns home after twenty years of exile in Europe. Tilly Dunnage was expelled from Australia in a fog of hate and recrimination; her neighbours have never forgiven her for an act Tilly thought was predicated upon self-preservation, but others chose to see as manslaughter. Returning to look after her senile mother, Tilly sits in a ramshackle house atop a hill while the town people below bitch and snipe at her with rancorous glee. This is a story about loose lips and herd mentality bullying in a town where everybody knows your past. The dressmaking title refers to Tilly’s fabulous seamstress skills (she learnt the trade overseas). But even her ability to transform the frumpiest shapes into figures of grace does not mellow the unforgiving hearts of her neighbours.

Sometimes ‘good’ girls just have to be ‘bad’. The ‘heroines’ of both these novels desperately want ‘to fit in’, but eventually discover that ‘fitting in’ involves accepting yourself for who you are, not changing into someone else. This seems an obvious lesson, but of course it’s one of the hardest to learn. Both books are jacketed in gorgeous fashion; the matte photographic images are enticing and every bit as seductive as the CD cases and video clips they emulate. But where one is brash and vibrant the other is muted and subtle – a description which could aptly be applied to the plots, too. For Walker and Clark deal with the age-old concern of self-identity in very different ways.

Blackout is a poem written (deliberately, I think) in transition – or even perhaps in transit. Structured such that it lacks a singular, personal voice, it could be read as a response to the question: What is a poem in the era of digital media? Or more particularly, more precisely –Where does such a poem start? What’s its language, how does it end? Blackout, for example, is left unfinished: after the ninth section it just breaks off with a colophon indicating that there could be more words one day, or perhaps not. It’s left unfinished too in the sense of being a work which never resolves into a coherent narrative or even a coherent thought-structure. The polyphony of the text is left jagged and juxtapositional, much in the manner of block music. Or more likely in the manner of a downloaded text where many voices have criss-crossed in a many-timed, interactive way.

This is a drum I’ve been beating for some time, but it’s worth thumping it again here: now is a good time, if you want vigorous intellectual debate, to eschew highbrow literature and dive into popular fiction.