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Peter Porter first came to prominence nearly forty years ago as an ironic, tough, rather dandyish poet who wore his Australian expatriatism with a flair and who kept his poetic distance on a London which enthralled and appalled him. He came out with striking lines like ‘I am only the image I can force upon the town’ – all glitter and brittleness – but he was also the kind of poet who could produce the sort of set pieces which seemed to sum up the world of a London which was swinging almost as if it was on a gibbet: ‘All the boys are howling to take the girls to bed’ is the promising opening of ‘John Marston Advises Anger’ which evokes with, yes, sub-Jacobean panache, a time and a place intimately known but still half strange and riddled with the glamour of the stage set, the rhetoric of the nothingness of where it’s at.

Despite the differences in style, careful logic seems to me to be the prevalent characteristic of both these accomplished poetry collections. Hard-won logic, too. In each, we are made aware often of the processes of achieving intellectual and emotional assessment and balance. As the titles indicate, poem after poem vividly accumulates details to settle on a succinct but more distanced and distancing overview.

In November 1998, the Governor General, Sir William Deane, found himself in the centre of a storm over the commemoration of Australia’s Aboriginal dead. Launching historian Ken Inglis’s Sacred Places: War Memorials in the Australian Landscape, Sir William remarked that in a country of more than 4,000 memorials there were none, at least of an official kind, to the Aborigines who had been slaughtered in the ‘Black Wars’ of the colonial period.

The problem with K.F. Pearson’s Melbourne Elegies is that Goethe – on whose classic of sex­tourism, Roman Elegies 1788–1790, these rhetorical, literary poems are loosely based – is Goethe: difficult to translate, still little read in English. It gives him problems. Pearson, to my mind, is not attempting a Poundian ‘replacement’ of an ancient text within the frame­work of a contemporary poetics. That would require a reckoning with the original poem’s logistics and context similar to the way that Pound’s Propertius speaks electrifyingly in the context of an Empire much later than the Roman one he wrote for; or in the manner that Christopher Logue has recently converted excerpts of Homer into a form of late 20th century literary cinema. Such replacement requires that the contemporary poem convince us that the original work’s ‘loss’ – a ‘loss’ produced equally by its inaccessible aesthetic no less than by our contemporary lack of language-skill and culture – should matter to us.

In Partners, the unstated question is how relationships can last if they are equal – that is if they are free as well as binding. There’s a suggestion that it was easier in the old hetero-patriarchal marriages where our parents accepted inequality and could turn to authority, within and outside the relationship, to see that it lasted. Not that most of the contributors address the question directly. But in the background, there’s the cheerful assumption that getting into partnership, not into marriage, we’re getting into equality as well – an assumption that’s not borne out by the stories we’re told in the book. Maybe we are freer (at least from outside interference) and more equal than we were; but almost every partnership here turns on, is said to turn on, unequal devotion, one partner devoted, the other devotee.

Kim Scott is described on the inside cover of Benang, his second novel, as ‘a descendant of  people who have always lived along the south-east coast of Western Australia and is glad to be living in times when it is possible to explore the significance of that fact and be one among those who call themselves Nyoongar ...

As I turned the last pages of Christos Tsiolkas’ new novel The Jesus Man, the news broke of the killings at Columbine High School. I had just noted that the novel reminded me of some feminist art from the 1970s in which a woman exhibited a series of used Modess, and that The Jesus Man was the literary and male equivalent – a series of used condoms. The Jesus Man will always exist between these two images for me. Tsiolkas makes a genuine effort to explore adolescent male sexuality and its connection to pornography and violence and how these relate to contemporary media and technologies, important issues certainly.

All too few books about Australian children’s writers and writing manage to find a publisher. They’re unlikely to sell enough copies, is the standard explanation. All the more reason, therefore, to welcome an even greater rarity – a book which focuses on the work of a single writer. Even if Gary Crew might not necessarily be everyone’s first choice as the subject of such a volume, all those interested in Australian children’s literature will hope that Strange Journeys meets with a success which will encourage the publication of similar analyses of other contemporary writers’ work.

Over the years, Garry Disher has made his considerable reputation as a crime novelist on the strength of his taciturn, emotionless, lone wolf criminal, Wyatt. It seems Wyatt has taken some sabbatical, or maybe he’s just lying low, planning his next heist, because The Dragon Man showcases all new characters in a new setting. Instead of a gritty, underworld perspective we have a law-enforcement point of view, mainly per medium of Inspector Hal Challis, whose beat is the Mornington Peninsula beachside area outside Melbourne.

It’s interesting how many comic autobiographers are theatrical, like Barry Humphries, Clive James, Hal Porter, and Robin Eakin, whose Aunts up the Cross (1965) is a minor masterpiece and very funny. Eakin’s belated follow-up, An Incidental Memoir, published under her married name of Dalton, compares interestingly with Dulcie Deamer’s posthumously published The Queen of Bohemia.