Author: Francesca Tarquinio

Born in Ballarat, Victoria, Hilda Rix Nicholas held her first solo exhibition in Paris in 1912. On sale were drawings made in Morocco earlier that year. The French state bought one of them, Grand Marché, Tanger, for display in the Musée National du Luxembourg. Hilda’s career was launched. She was twenty-eight years old.

Hilda: The Life of Hilda Rix Nicholas champions the Australian artist’s life and work. Even more significantly, this fascinating book illustrates a wonderful truth: out of adversity can come great beauty.

Below we share some of our favourite artworks in a gallery exclusive to T&H subscribers.

Hilda: The Life of Hilda Rix Nicholas is available now. Text by Richard Travers, artworks © The Estate of Hilda Rix Nicholas 2021 and design by Jenny Zimmer and Jenny Bolis.

AU$ 65.00

No, You’re Not Entitled to Your Opinion is the ten-year anniversary collection of essays that put The Conversation on the map. Together, these fascinating essays chart the course of the world over the past decade. 

In the extract below, Post-doctoral Fellow Rachael Dunlop discusses and dissects six common myths about vaccination.

Recently released government figures show levels of childhood vaccination have fallen to dangerously low levels in some areas of Australia, resulting in some corners of the media claiming reignition of ‘the vaccine debate’.

Well, scientifically, there’s no debate. In combination with clean water and sanitation, vaccines are one of the most effective public health measures ever introduced, saving millions of lives every year.

Those who claim there is a ‘debate’ will cite a series of canards designed to scare people away from vaccinating, but if you’re not familiar with their claims, you could easily be convinced by anti-vaccine rhetoric.

What is true and what is not? Let’s address just a few of the common vaccine myths and explain why they’re wrong.

1. Vaccines cause autism

The myth that vaccines are somehow linked to autism is an unsinkable rubber duck. Initiated in 1998 following the publication of the now notorious Lancet paper, (not-a-Dr) Andrew Wakefield was the first to suggest that the measles mumps rubella (MMR) vaccine might be linked to autism.

What he didn’t reveal was that he had multiple conflicts of interest, including that he was being paid by lawyers assembling a class action against the manufacturers of MMR, and that he himself had submitted an application for a patent for a single measles vaccine.

It eventually unravelled for Wakefield when the paper was retracted in 2010. He was struck from the medical register for behaviour classified as ‘dishonest, unethical and callous’ and the British Medical Journal accused him of deliberate fraud.

But once the idea was floated, scientists were compelled to investigate, particularly when it stood to impact public health so dramatically. One of the most powerful pieces of evidence to show there is no link between vaccines and autism comes from Japan, where the MMR was replaced with single vaccines mid-1993. (See ‘Japanese study is more evidence that MMR does not cause autism’ by Andrew Cole.) Guess what happened? Autism continued to rise.

After this door closed, anti-vaxxers shifted the blame to thiomersal, a mercury-containing component (not be confused with the scary type that accumulates in the body). Small amounts of thiomersal were used as a preservative in some vaccines, but this never included MMR.

Thiomersal, or ethyl-mercury, was removed from all scheduled childhood vaccines in 2000, so if it were contributing to rising cases of autism, you would expect a dramatic drop following its removal. Instead, like with the MMR in Japan, the opposite happened, and autism continues to rise.

Further evidence comes from a recently published exhaustive review examining 12,000 research articles covering eight different vaccines, which also concluded there was no link between vaccines and autism. (See Adverse Effects of Vaccines: Evidence and Causality, editors Kathleen Stratton et al.)

Yet, the myth persists and probably for several reasons, one being that the time of diagnosis for autism coincides with kids receiving several vaccinations and, also, we currently don’t know what causes autism. But we do know what doesn’t, and that’s vaccines.

2. Smallpox and polio have disappeared so there’s no need to vaccinate anymore

It’s precisely because of vaccines that diseases such as smallpox have disappeared.

India recently experienced two years without a single case of polio because of a concerted vaccination campaign.

Australia was declared measles-free in 2005 by the World Health Organization (WHO) – before we stopped being so vigilant about vaccinating and outbreaks began to reappear.

The impact of vaccine complacency can be observed in the current measles epidemic in Wales, where there are now over 800 cases and has been one death, and many people presenting are of the age who missed out on MMR vaccination following the Wakefield scare.

In many ways, vaccines are a victim of their own success, leading us to forget just how debilitating preventable diseases can be – not seeing kids in calipers or hospital wards full of iron lungs means we forget just how serious these diseases can be.

3. More vaccinated people get the disease than the unvaccinated

Although this sounds counterintuitive, it’s actually true, but it doesn’t mean that vaccines don’t work, as anti-vaxxers will conflate it. Remember that no vaccine is 100 per cent effective and vaccines are not a forcefield. So, while it’s still possible to get the disease you’ve been vaccinated against, disease severity and duration will be reduced.

With pertussis (whooping cough), for example, severe complications such as pneumonia and encephalitis (brain inflammation) occur almost exclusively in the unvaccinated.

Therefore, since the majority of the population is vaccinated, it follows that most people who get a particular disease will be vaccinated, but, critically, they will suffer fewer complications and long-term effects than those who are completely unprotected.

4. My unvaccinated child should be of no concern to your vaccinated one

Vaccination is not just a personal issue, it’s a community responsibility, largely because of a concept known as ‘community immunity’. This describes a level of vaccination that prevents epidemics or outbreaks from taking hold and spreading.

Some people question the validity of this concept, sometimes referred to as herd immunity, but the impact of it breaking down can be easily observed in places where vaccination levels fall dangerously low – take the current measles outbreak in Wales, for example.

The other important factor about community immunity is it protects those who, for whatever reason, can’t be vaccinated or are not fully vaccinated. This includes very young children, immunocompromised people (such as cancer sufferers) and elderly people.

5. Vaccines contain toxins

A cursory search of Google for vaccine ingredients pulls up a mishmash of scary-sounding ingredients that to the uninitiated can sound like ‘franken-science’.

Some of these claims are patently untrue (there is no anti-freeze in vaccines) or are simple scaremongering (regarding the rumour of aborted foetuses, in the 1960s some cells were extracted from a foetus to establish a cell line that is still used in labs today). Some of the claimed chemicals (and, remember, everything is made of chemicals) are present, but are at such low levels as to never reach toxicity. The simple thing to remember is the poison is in the dose – in high enough doses, even water can kill you. And there’s fifty times more formaldehyde in a pear than in a vaccine.

Also, if you ever read the claim that ‘vaccines are injected directly into the blood stream’ (they’re not), be sceptical of any other claims the writer is making.

6. Vaccines will overwhelm kids’ undeveloped immune systems

The concept of ‘too many too soon’ was recently examined in a detailed analysis of the US childhood immunisation schedule by the Institute of Medicine (see The Childhood Immunization Schedule and Safety: Stakeholder Concerns, Scientific Evidence, and Future Studies). Experts specifically looked for evidence that vaccination was linked to ‘autoimmune diseases, asthma, hypersensitivity, seizures, child developmental disorders, learning or developmental disorders, or attention deficit or disruptive disorders’, including autism. The researchers confirmed the childhood vaccination schedule was safe.

The number of immune challenges (between 2000 to 6000) that children fight every day in the environment is significantly greater than the number of antigens or reactive particles in all their vaccinations combined (about 150 for the entire vaccination schedule).

The next time you hear these myths about vaccination, you’ll hopefully have some evidence up your sleeve to debunk them.

This is an extract from No, You’re Not Entitled to Your Opinion, edited by Alexandra Hansen and available now. Text by Rachael Dunlop, Post-doctoral Fellow at the University of Technology Sydney. Originally published on 26 April 2013.

AU$ 29.99

In her latest book A Room of Her Own, author and photographer Robyn Lea captures the hearts and homes of twenty extraordinary women around the globe. Whether they be artists, designers, makers or curators, these women have a common ground when it comes to new ways of thinking, and of course, daring to lead creative lives.

In this extract, we put the spotlight on two of our Melbourne-based favourites from the book: jewellery designer Fiorina Golotta and photographer Francesca Golotta. Read on for their chapter and find out how you can win a copy of the book and a pair of Fiorina Jewellery’s coveted logo earrings.

Ensconced in her bedroom in suburban Melbourne, threading shark’s teeth and shells onto string to make herself a necklace, seven-year-old Fiorina Golotta embarked on a small creative project that marked the beginning of her life’s work. Two years later, while accompanying her father, Tony, on a trip to his native Italy, the fate of her subsequent creative career was effectively sealed. The European history, architecture, art and jewellery she saw there made a profound impression, and the wildly contrasting aesthetic she found at Bangkok airport en route – ‘Everything was shiny: mirrored beads, gold flowers and jewellery … it was phenomenal’ – was equally intoxicating. By her tenth birthday she was fully accessorised in her own jewellery designs.

Not long after, Fiorina’s younger sister Francesca had her own creative epiphany. On his forty-fifth birthday, Tony was given a coffee-table book, Italia Mia, featuring photographs by 1950s film-star-turned-photographer Gina Lollobrigida. Francesca pored over its pages of Italian street scenes and interiors and, encouraged by Fiorina, was soon experimenting with photography.

As Fiorina grew older, her creative work became inextricably linked to her sense of self. The handcrafted jewellery and talismans she made were not just objects of beauty and self-expression, but also tools of resistance. Tony, raised in poverty in conservative postwar southern Italy, wanted his children to pursue academic paths and corporate careers. So he saw his elder daughter’s creative impulses as an expression of rebellion. Fiorina agreed. ‘To be creative was a point of rebellion, an escape, an expression and  a statement,’ she explains. ‘Jewellery made me feel uplifted, and it gave me an identity and an immediate shield.’ It also exposed her to other ethnicities and cultures beyond the scope of her traditional upbringing, such as Native American groups, whose wisdom  and protection she sought.

Fiorina left home at eighteen, a decision her parents did not welcome. Armed with freedom and independence for the first time, she discovered a different side of Melbourne, though was soon ready to move further afield. After throwing herself into a world of diverse ideologies and the underground music scene in New York City for a year, she returned to Australia and settled in the village of Kuranda in far-northern Queensland. There, she lost herself in a cathartic period of experimentation and self-development. Her new routine included working in an African bead shop, which offered her an informal education in tribal jewellery. ‘African beads are not just decorative – they have a deeper cultural value. They are also religious, and some of them contain prayers,’ she explains.

With a new sense of confidence in her creative needs and direction, fostered by several years of travel and exploration, she returned to Melbourne to study jewellery-making and started sharing a workshop in Little Collins Street. It was around this time that the sisters’ parents divorced. ‘It led us all to new paths,’ says Francesca, ‘and forged instant freedom. It meant we were no longer as engaged in the deep-rooted traditions of the Italian community.’

In 2003, when their father was terminally ill with cancer, Fiorina and her work were featured in a prominent magazine. A family friend visiting the bedridden Tony  presented him with a laminated copy of the story. It was a defining moment of public recognition of Fiorina’s work that made him incredibly proud. Similarly, the night before the hanging of Francesca and their brother Maurice’s joint exhibition in 2002, they felt their father’s enthusiasm. Francesca remembers: ‘We were decorating these little icon frames we had made and nailing coins onto them that Fiorina had given us. Dad was going through chemotherapy at the time and feeling very unwell, and suddenly he came alive and insisted on showing us how we should do it.’ As the exhibition opened, another chapter was coming to an end. There was not only new-found peace between Tony and his daughters but a celebration of all they had created.

In 2008, Fiorina and Francesca triumphantly opened Fiorina Jewellery on High Street Armadale. Its ornate golden doors open to an interior dotted with velvet chairs and antique mirrors, interspersed with polished cabinets displaying a magical array of handmade pieces. The walls feature Maurice’s artwork and Francesca’s photography.  The workshop upstairs is the heart of the atelier, where all the jewellery is made. Tiny drawers are filled with a kaleidoscope of coloured gems and stones, and the collage-style decor includes evidence of Fiorina’s travels, influences and interests.

Francesca’s ability to be both the creative sounding board and the practical voice in the business continues to guide her sister, and Fiorina believes the differences between them are as important as their similarities. ‘We’re different people, and that’s probably why it works,’ she explains. ‘Franca is a true Renaissance woman, she’s romantic. I’m very fiery in comparison, and I learn from my mistakes afterwards. My aesthetic is more tribal and rustic, hers is more elegant and refined.’

These days, working with specific stones and materials continues to feed Fiorina’s sense of wellbeing. ‘The stones have power,’ she says. ‘It’s about finding something that elevates you, something that helps you get through the day, the month, the year, the decade.’ She finds the properties of stones potent: ‘They give me the clarity needed to have the right thoughts, which lead to the right actions.’

Colour is also a significant driver in her life and work: ‘I am attracted to certain colours for specific reasons. It’s something I instinctively draw upon.’ Turquoise is one example. ‘Since my teens, I have been drawn to the traditional culture of people from those Native American nations that wear their hair long and employ turquoise jewellery, feathers and breastplates in their traditional dress, which gives them power and protection.’ Similarly, the jewellery of the ancient Etruscan, Greek, Byzantine and Moghul cultures and traditional Art Deco aesthetics fascinate Fiorina. Her spiritual life is fed by these ancient cultures as well as Buddhism, mysticism and Rastafarianism. ‘An appreciation of alternative ideologies has allowed me to embrace different ways of life, giving me creative freedom and providing  a path forward.’

Looking back, Fiorina is philosophical about her upbringing: ‘I believe you come into your family for a reason. My reason was about empowering and protecting people through what I do – through my jewellery.’ Along with her prolific creative output, her rebellious tendencies also prepared her well for tackling the sometimes ruthless world of business.

Together, the sisters have created much more than a jewellery store. It is a focal point for like-minded women, a place they can go to feel inspired, adorned and understood. It has also provided Fiorina with an anchor: ‘I think rebellion has been a curse and a blessing in the same breath. It steered the ship for a long time. The joy of creating and the response from my community, family and friends are now the primary driving forces in my life.’

This is an extract from A Room of Her Own, available now. Text and photography by Robyn Lea, design by Ashlea O’Neill.

AU$65.00

Win a fabulous A Room of Her Own prize pack!

To get into the Spring spirit, we’re giving away a copy of Robyn Lea’s beautiful interiors book ‘A Room of Her Own’ as well as a pair of logo earrings from beloved Melbourne jewellery store (headed by two of the inspirational women featured in the book), Fiorina Jewellery.

Simply click here to enter the competition and agree to sign up to our e-newsletter for your chance to go into the draw to win this prize pack.

Competition closes Wednesday 15 September. Open to AU and NZ residents only.

Reading the Seasons is a book for our times, showing how literature connects us to ourselves and others. Get of taste of the genuine friendship between the authors, Germaine Leece and Sonya Tsakalakis in this extract from the book.

My life is like the autumn leaf

That trembles in the moon’s pale ray;

Its hold is frail – its date is brief,

Restless, – and soon to pass away!

From ‘My Life is like the Summer Rose’ by Richard Henry Wilde [1]

Hello, Germaine, on the first day of autumn – and it’s 38 deg!

Here are a few lines that I read today. I like to start the day with glittering language and thoughts. And I read them aloud, much to my children’s chagrin. One day they’ll look back fondly?!

Love Sonya

Dear S

Such beautiful lines, thank you. I must say, our friendship has given me much more understanding about the power and importance of poetry in daily life. It also reminds me of an eighty-something male bibliotherapy client I saw last week. You would have loved him.

His father recited poetry to him throughout his childhood, and in the past couple of years he decided he wasn’t reading enough poetry so he started a group. Wine and cheese accompany the monthly poetic conversation on the beach. He was such a character, saw the books on his bookshelves as his lifelong friends and used words such as ‘charm-struck’. I didn’t want the session to end, I was so charm-struck myself.

While talking about his ‘friends on the bookshelf ’, he reflected that he hadn’t read enough female authors in his lifetime and wanted to rectify that. (I imagine you are swooning now!) I decided to give him a prescription filled with female authors that illuminated his different chapters to help give a fuller shape to his own story. I couldn’t resist starting with Jeanette Winterson’s memoir Why Be Happy when You Could Be Normal?, as we have discussed before, required reading for any book lover! He told me that as a teen he put his trust into books rather than people to make sense of the world, and that brought to my mind Winterson writing about ‘[falling] into books … I put myself inside them for safe keeping’. While my client and Jeanette have nothing else in common about their families or their lives, I hope the image of two teenagers on different sides of the world in different decades finding comfort and anchoring inside the pages of books creates a nostalgic reading experience for him.

I ended with a bit of fun. He is a fan of Wodehouse, so I thought I would aim for a similar era and comedy-of-manners style … I chose EM Delafield’s Diary of a Provincial Lady, as she always makes me laugh and I love the sharp, observational gaze she puts on the upper class living in Devonshire between the wars. I think I read somewhere that it was semi-autobiographical and that she wrote the diaries as a ‘gentle joke’, but at the same time she manages to shine a feminist light on the domestic sphere of English country life. Her husband is always reading the Times newspaper and going to sleep, and she spends much of her time ‘sacrificing truth to demands of civilisation’! I’m not sure he will relate as well to Delafield’s character who, when she feels ‘that life is wholly unendurable’ decides ‘madly to get a new hat’, but I hope he will savour the wit and irony of the writing.

He reminded me how much I enjoy sessions with older clients who choose to use the time to reflect on their reading lives and map how it has changed over the decades. There’s something about witnessing someone’s backstory that creates the same wonder within me as words between covers. I remember another client who, in her seventies, told me our session had helped her understand that by recollecting the different books she had read throughout her life, she could trace her evolution of self. She added that having this quiet time and being asked questions about the ways reading had affected her life had allowed this realisation to occur. I found that particularly powerful. The importance of time to reflect. How do you enjoy working with older clients?

I had better leave it here, as your autumn poem reminds me, the day is soon to pass away and dinner needs preparing.

G x

Dear G

I have to tell you, I read that letter a few times. Not just because I was thrilled by ‘charm-struck’, but also to bask in a cascade of my reflections on working with older clients. In an oblique way. My bibliotherapy career began in aged care, where I ran communal reading circles. Within these milieus, poems and short stories were read aloud, creating a container for the sharing of reflections, memories and personal stories evoked by the words on the page. A fifteen-minute short story can be stretched out to an hour. On one occasion, we were reading Gogol’s eccentric gem, ‘The Nose’. 

Actually, it’s positively absurd! How else would you describe a story where the protagonist finds his nose in a loaf of bread that later parades haughtily on the streets of St Petersburg? And to make matters more intriguing, it features a snuffbox. Suddenly, the normally reticent Edna recalled her child-hood fascination for her grandmother’s rosewood snuffbox, which sat on the mantelpiece. And from there she launched into vivid memories of her grandmother, concluding at the end that she had completely forgotten about that snuffbox, ‘hadn’t thought about it for decades’. That is what I love about reading aloud, the vivifying of the text. The original story or poem serves as a launching pad for other stories, contained within, awaiting to be heard and enjoyed. Aspects of the self embedded deep within seem to be awakened. Especially wonderful are older folks’ stories, an homage to Judith Wright – again!

Seventy years of stories he clutches round his bones.

Seventy years are hived in him like old honey … [2]

Stories are as precious and coveted as old honey. During that session there was a lot of animated banter about childhood fascinations … places, things, that held a special allure which would probably be overlooked by the eyes of a grown-up. Wishing to continue on that theme, I chose the unique persiflage of Saki’s The Lumber Room for the following week. It’s a hilarious story about a mischievous little boy who, with inventive flair, gets into the room from which he is banned by his austere aunt, and finds it filled with wondrous curiosities. You can’t help but come away thinking that whatever punishment, which no doubt will be dished out to him afterwards, would be worth it. Absolutely worth it! Suddenly there were recollections of places where kids were forbidden because it was the ‘good room’.

And even more interestingly, the places where children were allowed; spending hours outside till you were called in for dinner, being part of the ‘street tribe’ or roaming to nearby paddocks and creeks. One reader who grew up on a farm lovingly recalled waking up at six every morning to milk the cows, and riding her pony to school with her siblings. And refashioning the silk saved from the parachutes used in the war to make bloomers. I know – there is upcycling for you! She believed she had a beautiful childhood, there were always people around, places to discover.

So, when you talked of the importance of time to reflect when older, it also gives those of subsequent generations a space to revel in stories of times past. A type of validation for a life lived that may otherwise be forgotten. S x

References

[1] Richard Henry Wilde extract from ‘My Life is like the Summer Rose’, in A Library of American Literature, Volume: Literature of the Republic, Part II, 1821–1834, eds Edmund Clarence Stedman and Ellen Mackay Hutchinson (New York: CL Webster, 1891)

[2] ‘Judith Wright extract from ‘South of My Days’, in Collected Poems (Sydney: HarperCollins, 1994)

This is an extract from Reading the Seasons: Books Holding Life & Friendship Together, available now. Text by Germaine Leece and Sonya Tsakalakis and cover design by Nada Backovic.

AU$32.99

Jungalow: Decorate Wild is artist, designer and author Justina Blakeney’s ultimate guide to designing wildly creative interiors. Filled with all of Justina’s tips and tricks, the book will show you how to make bold choices with color and pattern, how to take cues from nature, how to authentically glean inspiration from their heritage and travels, how to break rules, and all the other paths to truly begin to decorate wild. In this extract, go outside your comfort zone and learn how to mix patterns at home.

MIXING PATTERNS

Patterns often present a complex mix of color, texture, scale, and motif that might seem difficult to harmonize with the rest of the décor elements in a space. Patterns compete for attention; will they drown out the more mild-mannered pieces in a room? You might love a wallpaper with a bold pattern, for example, but what if it doesn’t work with your furniture or drapes? Maybe just painting the walls is the safer choice. Don’t go out like that! Mixing patterns isn’t as hard as you think.

Three very different bold patterns work together in this reading nook because they share the same black and tan color palette. Meanwhile, blocks of solid yellow create contrast and provide breathing room.

In my vanity area at home, I mix very different patterns together. It works because the airy gold-andivory wallpaper provides breathing room while the bold blue stool acts as a wild card.

Different patterns don’t have to look alike to look good together, as long as they echo each other in some respect. Here, four contrasting patterns are harmonized by a shared color palette or graphic elements. The colors of the
velvet chair’s zigzags reflect both the warm earth tones of the rug as well as the cool teal of the botanical wallpaper. The doors are harmonized with the chair not by color, but by their shared chevron pattern. When patterns are wildly different from each other, they don’t compete and you can use an overarching color story to make them work together.

Patterns with similar color palettes echo one another and can be combined
easily, without fear of the results looking over the top. In this bedroom, a patterned dresser, rug, and planter are unified by an analogous color story.

Nearly every element in this bedroom has a pattern. The graphic rattan headboard and the colorful quilt are large patterns with contrasting colors that pop against the small patterns that read as solids, such as the subtle stripes in the wallpaper and bedding.

Jungalow: Decorate Wild is available now. Text by Justina Blakeney and principal photography by Dabito. Originally published by Abrams Books.

AU$59.99

Braid fresh flowers into a hanging wreath for a party — then let it dry and leave it up all year!

A hanging wreath adds a sense of playfulness to a room and is, of course, perfect for a little party or special occasion. This fresh-to-dry project can be made with just-picked flowers, but it’s also a great way to use up ones that are on their way out — blooms that are wilting but still have pliable stems can be braided and will dry nicely.

Bay leaves, gomphrena, and strawflowers are especially good choices for an arrangement like this one, as they’re all very long-lasting and dry well. The colours of strawflowers feel almost unreal (in the best way!) and bring a sense of whimsy to the project. This wreath is light enough that it can easily be suspended from a ceiling hook, in part because it’s made without wire. Stems of millet and statice give it stability, and the braided strawflower stems keep the blossoms in place. These braiding and weaving methods can be applied to wreaths of all sorts. A hanging flower wreath is a focal point, so you won’t need other large arrangements or elaborate styling. Here, I hung the wreath over a table covered in pink linen and added modern ceramics, tiny arrangements, and a few scattered flower petals.

You will need :

• 8 stems of small bay leaves
• 25 stems of strawflower
• 3 to 5 stems of common millet or pampas grass
• 5 stems of statice
• 5 stems of gomphrena
• Florist’s twine or string, for hanging

Instructions

1. Gather your ingredients at a wholesale flower or farmers’ market. Once home, set them out in bunches on your work surface, and remove the leaves from the strawflower stems. If the flowers have been in water, be sure to remove any debris or excess leaves from the stems and let them dry out before working with them.
2. Create a base with the millet and statice, working with a few stems at a time.
3. Curve them into a wreath shape, spacing the blooms at intervals and twisting the stems around each other to secure.
4. Braid bunches of strawflower together, just as you would hair, alternating between three and five stems per bunch. Once braided, weave the bunches of strawflower into the wreath base, adding more statice for security if needed.
5. Fill in the wreath with bay leaves between each bunch, then weave in gomphrena between the stems.
6. Create a hanger by tying lengths of string or twine to opposite sides of the wreath. Display away from direct sunlight, if possible, or it will fade quickly.

This is an edited extract from Field Flower Vase, available now. Text and photography by Chelsea Fuss. Originally published by Abrams Books.

AU$45.00

Discover the origins of coffee in this early extract from Around the World in 80 Plants, the sequel to Jonathon Drori’s bestselling Around the World in 80 Trees.

Ethiopia

Coffea arabica

Coffee

The little evergreen coffee tree began life somewhere near the forested mountains of southwestern Ethiopia, and its broad, elliptical leaves with crinkled edges, shiny and dark above and pastel-pale underneath, still prefer the shade. In full flower, coffee is a spellbinding but ephemeral joy; for just a couple of days, thousands of delicate white blossoms with a light fragrance of honeysuckle and jasmine can festoon a single tree. The smoothly oval fruits ripen to pillar-box red; their thin layer of edible flesh tastes of watermelon and apricot and surrounds a pair of deeply grooved seeds that are the familiar coffee ‘beans’. Coffee’s bright, sweet fruit have evolved to attract monkeys and birds, which ingest them, remove the pulpy parts of the fruit and excrete the seeds intact. Mercifully rarely, such beans have been gathered and sold as a luxury; for example, Indonesian kopi luwak coffee – considered by aficionados to be especially ‘smooth and earthy’ – is the, ahem, ‘product’ of Asian palm civets, which are often caught and traded for this purpose. Otherwise, all cultivated coffee is harvested by human hand; the fruit don’t suit mechanical harvesting because they don’t all ripen at once.

More than 1,000 years ago, thanks to genius or good fortune, boringly unscented beans that had been separated from their fruit and husks were roasted, pounded and added to hot water. The resulting fine-flavoured, stimulating yet non-alcoholic brew spread via Yemen throughout the Islamic world and the Ottoman empire. The story goes that in about 1600 coffee’s association with Islam caused Vatican officials to dismiss it as ‘Satan’s latest trap to catch Christian souls’, but Pope Clement VIII supposedly tried some and gave coffee his blessing because it would have been ‘a shame to let infidels have sole use of it’. What a charmer!

By the mid-seventeenth century coffee houses were popping up around Europe, and in London especially they became places for men to discuss business and politics, in contrast to the chocolate houses (see
page 71), which were more light-hearted and welcoming to women. Over the centuries, many cultures have developed coffee rituals, sustained by beguiling paraphernalia and nerdy choices of grind and provenance. Ethiopia has a particularly elaborate ceremony. Amid wafts of incense, beans are freshly roasted over glowing charcoal and pounded at the table with cardamom or other spices. The resulting intense, dark drink is served with … popcorn. It’s a delightful experience for those fortunate enough to live within reach of an Ethiopian café, but perhaps not just before bedtime.

The coffee tree didn’t develop caffeine for our benefit. When its leaves die and drop, their caffeine leaches into the soil, impeding the germination and growth of competing plants, and it is also a defence, sometimes a lethal one, against various insects and fungi. It is therefore surprising that coffee and even some unrelated citrus plants put caffeine in their nectar, which, after all, is meant to reward insects for ferrying pollen to other plants. It turns out that the merest dash of caffeine, below the threshold that bees can sense, helps them to remember the plant, making them more likely to return to it. The flowers shrewdly dispense just enough caffeine to be pharmacologically active but not enough to be bothersome.

Towards the end of the nineteenth century, Asian production of Arabica coffee was wiped out by a fungus: coffee leaf rust. Groves were replanted with ‘Robusta’ (Coffea canephora), which was immune, and although it has a harsher taste than Arabica, it is now widely cultivated. Existing coffee strains are at risk once more, from climate change and the new pests and diseases that come with it, but there is scope for breeding new varieties. There are more than 120 wild species of coffee, most of them in tropical Africa. They have fascinating flavours and contain differing amounts of caffeine, and some of them tolerate heat and drought, or cope with different soils or plant diseases, yet most are themselves threatened by climate change or forest loss. It feels unfair that much of the burden of protecting this vital source of genetic diversity for one of the world’s most valuable commodities should be borne mainly by African nations.

Around the World in 80 Plants will be available on April 15. Text by Jonathon Drori and illustrations by Lucille Clerc.

AU $39.99

People love creating words – in times of crisis it’s a ‘sick’ (in the good sense) way of pulling through. From childhood, our ‘linguistic life has been one willingly given over to language play’ (in the words of British linguist David Crystal). In fact, scientists have recently found that learning new words can stimulate exactly those same pleasure circuits in our brain as sex, gambling, drugs and eating (the pleasure-associated region called the ventral striatum).

We’re leximaniacs at heart and, while the behaviour can occasionally seem dark, we can learn a thing or two by reflecting on those playful coinages that get us through ‘dicky’ times.

Tom, Dick and Miley: In the ‘grippe’ of language play

In the past, hard times birthed playful rhymes. The 1930s Depression gave us playful reduplications based on Australian landmarks and towns: ‘ain’t no work in Bourke’; ‘everything’s wrong at Wollongong’; ‘things are crook at Tallarook’.

Whenever we face the possibility of being ‘dicky’ or ‘Tom [and] Dick’ (rhyming slang for ‘sick’), we take comfort in language play. It’s one thing to feel ‘crook’, but it’s another thing to feel as ‘crook as Rookwood’ (a cemetery in Sydney) or to have a ‘wog’ (synonymous with ‘bug’, likely from ‘pollywog’, and unrelated to the ethnic slur ‘wog’).

Remedies may be found in language’s abilities to translate sores into plasters, to paraphrase William Gouge’s 1631 sermon on the plague. New slang enables us to face our fears head-on, just as when the Parisians began calling a bout of late-18^th century influenza ‘la grippe’ to reflect the ‘seizing’ effect it had on people. The word was subsequently taken up in British and American English.

In these times of COVID-19, there are the usual suspects: shortenings like ‘sanny’ (hand sanitiser) and ‘iso’ (isolation), abbreviations like BCV (before coronavirus) and WFH (working from home), as well as the compounds ‘corona moaner’ (the whingers) and ‘zoombombing’ (intrusion into a videoconference).

Plenty of nouns have been ‘verbed’ too – the toilet paper/pasta/tinned tomatoes have been ‘magpied’. Even rhyming slang has made a bit of a comeback, with Miley Cyrus lending her name to the virus (already end-clipped to ‘the Miley’). Some combine more than one process – ‘the isodesk’ (Or is that ‘the isobar’?) is where many of us are currently spending our days.

Slanguage in the coronaverse: What’s new?

What is interesting about COVID-lingo is the large number of creations that are blended expressions formed by combining two existing words. The new portmanteau then incorporates meaningful characteristics from both.

Newly spawned ‘coronials’ (corona + millennials) has the predicted baby boom in late 2020 already covered. ‘Blursday’ has been around since at least 2007 but originally described the day spent hung over; it’s now been pressed into service because no one knows what day of the week it is anymore. The official disease name itself, ‘COVID’, is somewhere between a blend and an acronym because it takes in vowels to make the abbreviation pronounceable (CO from corona, VI from virus and D from disease).

True, we’ve been doing this sort of thing for centuries – ‘flush’ (flash + gush) dates from the 1500s. But it’s never been a terribly significant method of coinage. English professor John Algeo’s study of neologisms over a fifty-year period (1941–91) showed blends accounting for only 5 per cent of the new words. Linguist Tony Thorne’s impressive collection of over 100 COVID-related terms has around 34 per cent blends, and the figure increases to more than 40 per cent if we consider only slang.

Not only have blends become much more common, the nature of the mixing process has changed too. Rather than combining splinters of words, as in ‘coronials’, most of these corona-inspired mixes combine full words with parts of others. The ‘quarantini’ keeps the word ‘quarantine’ intact and follows it with just a hint of ‘martini’ (and for that extra boost to the immune system, you can rim the glass with vitamin C powder). Many of these bubbled up during specific times of the pandemic – ‘lexit’ or ‘covexit’ (the strategies around exiting lockdown and economic hardship), ‘coronacation’ (working from home) and so on.

Humour: From the gallows to quarantimes

Humour emerges as a prevailing feature of these blends, even more so when the overlap is total. In ‘covidiot’ (the one who ignores public health advice and probably hoards toilet paper), both ‘covid’ and ‘idiot’ remain intact. There’s been a flourishing of these types of blend, including ‘covideo party’, ‘coronapocalypse’ and ‘covidivorce’, to name just a few.

Clearly, there is a fair bit of dark comedy in the jokes and memes that abound on the internet, and in many of these coinages too – compounds like ‘coronacoma’ (for the period of shutdown, or that deliciously long quarantine sleep) and ‘boomer remover’ (used by younger generations for the devastation of the baby boomer demographic).

Callous, heartless, yes. But humour is often used as a means of coming to terms with the less happy aspects of our existence. People use levity as a way of disarming anxiety and discomfort by downgrading what it is they cannot cope with.

Certainly, gallows humour has always featured large in hospital slang, with diagnoses like GOK (‘God only knows’) and PFO (‘pissed and fell over’). For those who have to deal with dying and death every day, it is perhaps the only way to stay sane. COVID challenges us all to confront the biological limits of our own bodies, and these days humour provides the much-needed societal safety valve.

So what will come of these creations? The vast majority will fall victim to ‘verbicide’, as slang expressions always do.

This is one of the fifty essays from 2020: The Year That Changed Us edited by Molly Glassey and co-published with The Conversation. Available now.

AU$21.99

Jacqui Lewis and Arran Russell are best known as the powerhouse team behind The Broad Place, a global school for creativity, clarity and consciousness. Now, they have released their first book High-Grade Living, a modern guide to wellbeing. Here we share an extract from the book focusing on one of the pillars of meditation: breath meditation.

We recommend learning meditation in person with a teacher, rather than from a book. However, you can get started on your own with a beginner’s style of meditation that is widely used, where the breath is the focal point.

Even though we’re breathing all the time, we often forget to breathe deeply and properly in the course of our day. Breath meditation helps us centre ourselves and become completely aware and present.

Putting into practice

First, get yourself into a comfortable seated position. Sitting still is very important for this technique, so finding a way to sit comfortably is key.

Ideally, you should start breath meditation by sitting cross-legged on the floor, with your back straight. Some find it helpful to sit on a cushion to raise the buttocks off the ground and allow the legs to fall gently forward.

However, you may find that while sitting on the floor without a back support, you slump your back and shoulders. It’s important to have a straight back, so we recommend sitting on a chair to begin with if you need that extra support. Experiment with both methods and find what works best for you.

Once seated, ensure that the spine is straight, the chin gently tucked in and the shoulders relaxed. Rest your hands comfortably and gently in your lap.

Close your eyes and become aware of your breathing. Your breaths should be light and easy, and gradually become longer in length.

Your breath is your guide during this meditation and it is what you come back to as an anchor for the busy mind.

Now move your focus to place your awareness on the lower belly. In Japanese practice this is known as the hara. Focus your mind intently there and breathe into this space. The belly should expand with each breath in and contract with each breath out. Each time you are distracted by thoughts (which will be constantly), this is the space you come back to.

As you concentrate on your breaths, the mind will dash about, the body will distract and surrounding noises will pester you. Don’t worry; this is normal. When you find yourself distracted, simply come back to the breath. How does it feel in the body? Are the breaths long and slow, or are they shortening naturally? Bring your awareness back to the hara and your attention back to the breath.

Repeat this practice once or twice a day for 15 minutes. Routine is very important and will ground your practice.

This is an extract from High-Grade Living, out now. Text and images by Jacqui Lewis and Arran Russell with design by Arran Russell.

AU$49.99

Songlines is the first in the First Knowledges series of six books that will give an in-depth understanding of Indigenous expertise in six areas. The second and third books on Design and Country will be published in 2021.

LYNNE KELLY

If Indigenous art forms such as song, story, dance and ceremony are so similar and so effective in cultures around the world, why aren’t we using them in contemporary Western education? Why can’t we all benefit from Indigenous techniques for learning and storing knowledge?

The answer is simple: we can. All Indigenous knowledge techniques reflect the way the human brain stores information – the way your brain stores information. So why not use these knowledge methods alongside the techniques you already have? You don’t have to give up writing or technology. You don’t have to give up anything to add to your toolbox of memory aids and learn from the knowledge technologies that Indigenous cultures have been perfecting for millennia.

It’s time to go beyond learning about Indigenous cultures and start learning from them. If you start incorporating some of the ideas in this book into your personal knowledge system, you will experience the power of Songlines.

WITHOUT MEMORY, THERE IS NO KNOWLEDGE

Almost all human knowledge is now available on the internet – you just have to search for it. So why bother memorising anything? This worrying question is asked far too often.

Firstly, you can’t look up something if you don’t know it exists.

Secondly, as you burrow down to specific information, you can’t connect it to the bigger picture. Creativity – the way to see things in new ways and construct new ideas – depends on being able to see and understand from different directions. If you don’t have various forms of knowledge in memory, how can you identify new patterns and ideas? All you are capable of doing is regurgitating the information that has already been neatly written and indexed for you.

Thirdly, how often do the knowledge keepers in every society have to make decisions based on what they know, without the time to go and look it up? How would you feel about a doctor who had to look up every symptom you mentioned? Or a policeman who had no idea what the law stated? Or a singer who knew none of the lyrics without an autocue?

Fourthly, if you want to go to the higher levels of thinking that we educators talk about endlessly in education – analyse and synthesise, hypothesise and theorise – then you have to analyse, synthesise, hypothesise or theorise about something. Otherwise, your new  thinking is meaningless. By grounding your knowledge, literally, in Songlines, you have a firm knowledge base on which to build ever more complex layers of understanding.

And finally, your brain is a muscle. Like every other muscle in your body, it will slowly atrophy if you don’t use it. Looking up information and regurgitating it does not exercise your brain at all.

All knowledge is based on memory, and all memory is prompted by cues. One of the great gifts on offer to us from those who understand Songlines is how to set up those cues and push our memory just that much further to a capacity we have never experienced before.

MARGO NEALE

Like the Songlines that never end, the promise of this book is to open you up to a new way of understanding and a new way of knowing and being Australian on this continent. As an Australian, you too share a kinship with the First Peoples. We are all beneficiaries of the deep history of this continent and its long human occupancy stretching back thousands of generations. Immerse yourself in this legacy. It is a shared history in a shared country.

Elders from the Songlines exhibition who are custodians of the Seven Sisters Songline are very clear about why all Australians need to know about the Songlines. As they say, if you want to share this country with us then you need to know your stories beyond the last couple of hundred years. If you want to truly belong to this country, as Australians, you have to know your story about this place, this continent and its creation: ‘We are here to teach you your stories, not just to share ours. Without the deep stories you can’t take root, you will only ever be a transplant.’

The elders are not talking about sharing their stories; they are talking about telling you your stories.

Understanding how the Songlines work as a framework for relating people to each other and to place will give you the key to belonging. Learning how to integrate the dual knowledge systems from the first and second Australians will give you access to a third archive and with it, power over knowledge.

Songlines divulge powerful lessons about what it means to be human and to live on this earth. They offer us the promise of connectivity to each other and our planet in a fragmenting world.

This is an edited extract from Songlines: The Power and Promise by Margo Neale & Lynne Kelly, available now. Series editor Margo Neale and cover design by Nada Backovic. Ebook also available.

AU$19.99

Ballet great David McAllister’s memoir Soar: A Life Freed by Dance is filled with enchanting stories from his life on and off the stage. In this edited extract from the book, he shares one of his most memorable experiences as a dancer for The Australian Ballet, performing for Princess Diana in 1992.

In early 1992, The Australian Ballet was preparing to head to London for its thirtieth anniversary celebrations. The company travelled first to Italy, where we performed outdoors at the Nervi Festival, before heading to London for a season of Coppélia at the Coliseum theatre in the West End. There was some anxiety that a strike in France would prevent the sets and costumes from arriving in time, but mercifully they got there and the show could go on. Miranda Coney – a fellow principal whom I had known back in my Perth City Ballet days when we were children – and I were to dance the leads in Coppélia for the Royal Gala in front of Princess Diana. It was incredibly stressful. The dress rehearsal had been a disaster, I think in part because I couldn’t stop thinking about performing for the princess, a known ballet lover and one of the most stylish and beautiful people in the world. I was terrified of putting in a bad performance.

The next morning, with the show that night, I woke up vowing I was not going to be nervous but excited. I came to the theatre determined to enjoy myself hugely – it was the most effective way of dealing with my own expectations as well as those of the other dancers and the company’s management. If I can get through winning Bronze at the International Ballet Competition in Moscow, I told myself, and not for the first time, I can get through this. A security sweep through the theatre before the performance made us even more aware of our royal guest.

From the minute the curtain went up, it was one of the few shows in which I can honestly say I don’t think I put a foot wrong. The entire company was on fire that night. Everything just seemed to happen effortlessly; I even started taking a few risks with steps – and they paid off. Miranda was so much fun to dance with and I felt like we had a real connection – the whole performance was a joy and one of the best nights of my life.

At the end of the show, after the curtain calls, Princess Diana came up on stage and we were presented to her. She was absolutely radiant – a vision in a long peach and cream gown to her ankles, and so much more beautiful than even the best photographs of her. I was completely overwhelmed, and when she came to talk to us I was a tongue-tied mess. I can’t even remember what I said, but I doubt any of it made sense. I went back to the dressing room thinking I had just blown my special moment with the most famous woman on the planet. I knew some of us were being invited to a function after the performance, so I made a pact with myself that if I saw her there I wouldn’t gibber like an idiot; I would talk to her like a normal human being.

After we changed back into our civilian clothes, we were taken to St James’s Palace, where a few of us had been chosen to mix with British high society – including royalty. Miranda, artistic director Maina Gielgud and I were there along with some other dancers from The Australian Ballet, including Colin Peasley (who had performed as Dr Coppelius that night), Jayne Beddoe, Vicki Attard and Lisa Bolte. We all thought we would be at a table with Princess Diana, but it turned out she was on another table, with a seat next to her that was occupied by a revolving circuit of people throughout the night. I was on a table with some charming people from Chanel and was having a great time. Just before dessert, Lady Potter, one of our generous patrons and the host for the evening, came and asked me if I would like to have five minutes with the guest of honour. I was sitting next to the princess before Lady Potter could finish her sentence. As luck would have it, this was precisely as dessert was being served, which, according to protocol, meant I couldn’t be moved along until the plates had been cleared.

We had about fifteen minutes together while she grappled with her peach sorbet (that was actually served in the shape of a peach) – it was so frozen she asked for a knife to cut into it, and we both spent the next few minutes trying to hack into it, in vain. The princess immediately made me feel at ease, like we were old friends. We talked about her dancing, her favourite ballet (Romeo and Juliet), Chanel shoes and our performance, which thankfully she liked. It was all a little surreal. Who would have thought that a daggy little kid showing off on a septic tank in suburban Perth would one day have dessert with a princess?

This is an edited extract from Soar: A Life Freed by Dance, out now. Text by David McAllister and Amanda Dunn, cover image by Greg Barrett and cover design by Daniel New.

AU$39.99

We are so lucky to be able to share with you a Spring menu plan curated by the ever so talented recipe creator Héloïse Brion. This collection of recipes is taken from her new book, Miss Maggie’s Kitchen, named after her widely loved food and lifestyle brand. Together, they form a delicious four course French feast that is sure to impress your next dinner party guests.

Rosemary-Rhubarb Cooler

Makes 4 cocktails

Active Time 5 minutes

Cooking Time 5 minutes

Infusing Time 15 minutes

Ingredients

• 600 g young, pink-stemmed rhubarb, divided
• 1½ cups (300 g) superfine sugar
• ¾ cup (200 ml) water
• 4 sprigs fresh rosemary with flowers, divided 2 lemons, preferably organic
• ¾ cup (200 ml) vodka
• Large ice cubes
• About 2 cups (500 ml) sparkling water

Recipe

1. Wash the rhubarb and cut 500 g into small pieces, and the remaining 100 g into 4 large pieces for garnish. Place the small rhubarb pieces in a large saucepan with the sugar, water, and 3 rosemary sprigs. Heat until the sugar dissolves, then boil for 5 minutes to make a syrup. Remove from the heat and let infuse for 15 minutes.
2. Strain the syrup through a fine-mesh sieve and place 2 tablespoons of syrup in each of 4 glasses.
3. Top the syrup in each glass with the juice of ½ lemon and 3½ tbsp (50 ml) vodka.
4. Add 4–5 ice cubes and a splash of sparkling water per drink. Stir to combine.
5. Garnish with pieces of the remaining rosemary sprig and rhubarb before serving.

Cheese Shortbreads

Makes about 30

Active Time 10 minutes

Chilling Time 1 hour

Cooking Time 15 minutes

Ingredients

• 1 stick plus 1tsp (120g) unsalted butter, well chilled and diced
• 1 3/4 cups (200g) shredded mature cheddar
• 1/2 cup (50g) grated Parmesan
• 1/2 tsp cayenne pepper
• 1 cup (130g) all-purpose flour
• 12 pecan halves
• 2 sprigs fresh rosemary
• 3 sprigs fresh thyme
• Kosher salt
• Freshly ground black pepper

Recipe

1. In a large bowl, combine the butter, cheeses, cayenne pepper, flour, and a pinch of kosher salt using your fingertips. When the dough comes together, shape it into a large ball.
2. Divide the dough in two and shape each half into a log with a diameter of 6–7 cm. Cover with plastic wrap and chill in the refrigerator for at least 1 hour.
3. Preheat the oven to 180°C/Gas Mark 4 and line a baking sheet with parchment paper. Cut the chilled dough logs into 0.5 cm slices and place on the baking sheet.
4. Top each slice with either a pecan half or a small sprig of rosemary or thyme, lightly pressing them into the dough, and bake for 15 minutes. While the shortbreads are still warm, sprinkle them with kosher salt and pepper. Let cool and serve.

Green Bean Salad with Hazelnuts and Parmesan

Serves 4

Active Time: 10 minutes

Cooking Time: 5 minutes

Ingredients

• 1 kg green beans
• 2 tsp whole grain mustard
• 2 tbsp balsamic vinegar
• 2 tbsp extra-virgin olive oil
• 2 tbsp hazelnut oil
• 1 shallot, thinly sliced
• 2 tbsp crushed toasted hazelnuts
• 2 handfuls arugula
• 1 handful shaved Parmesan
• 1 handful dried cranberries or blueberries
• A few arugula or amaranth sprouts (optional)
• Salt and freshly ground pepper

Recipe

1. Blanch the green beans in generously salted water for 5 minutes.
2. Plunge the beans into a large bowl filled with ice water. After 1 minute, drain and dry the beans.
3. In the base of a large salad bowl, prepare the vinaigrette: Combine the mustard, vinegar, extra-virgin olive oil, and hazelnut oil, then season with salt and pepper.
4. Add the green beans, hazelnuts, shallot, and dried cranberries or blueberries to the salad bowl and toss with the vinaigrette.
5. Before serving, sprinkle the salad with the arugula, Parmesan, and amaranth sprouts if using.

Onion Quiche

Serves 4-6

Active Time: 20 minutes

Chilling Time: 30 minutes

Cooking Time: 45 minutes

Ingredients

• 1 quantity savory pastry dough with thyme (see recipe p. 25)
• 7 onions (a mix of yellow and red), thinly sliced 1 tbsp butter, plus more for greasing the pan 3 tbsp Dijon mustard
• 2 eggs
• ¾ cup (200 ml) heavy cream
• 2 pinches ground cumin
• 1 handful grated Gruyère cheese
• Kosher salt
• Freshly ground pepper

Recipe

1. Prepare the savory pastry dough with thyme leaves as indicated on page 25. Cover in plastic wrap and chill in the refrigerator for at least 30 minutes.
2. Meanwhile, place the onions in a large saucepan or Dutch oven with the butter, a generous pinch of salt, and a few grinds of pepper. Cook over medium-low heat, stirring often, until the onions are tender and translucent.
3. Preheat the oven to 180°C/Gas Mark 4 and grease a 28-cm tart pan or dish with butter. Roll the dough into an approximately 32-cm round. Ease the dough into the pan, gently pressing it into the sides. Trim any excess dough, prick the base with a fork, and pre-bake for 10 minutes.
4. Remove the crust from the oven and spread the mustard over the base in a thin layer. Distribute two-thirds of the onions evenly over the mustard.
5. In a bowl, beat the eggs, then whisk in the cream and cumin. Season with salt and pepper. Pour over the onions in the tart crust and sprinkle with the grated Gruyère. Scatter the remaining onions over the top and bake for 35–40 minutes, until the filling is set and the crust is golden.

Franou’s Lemon Pie

Serves 6-8

Active Time 20 minutes

Chilling Time 2 hours

Cooking Time 35 minutes

Ingredients

FOR THE PASTRY DOUGH

• 1 egg yolk
• ½ cup (100 g) granulated or superfine sugar
• 3½ tbsp (50 ml) water or milk
• 2 cups (250 g) all-purpose flour 1 pinch salt
• 1 stick plus 2 tsp (125 g) unsalted butter, well chilled and diced, plus more for greasing the pan
• Generous ½ cup (80 g) toasted pine nuts

FOR THE LEMON CURD FILLING

• 2 large lemons, preferably organic
• 1 stick plus 2 tbsp (5 oz./150 g) unsalted butter
• ⅔ cup (4½ oz./130 g) granulated or superfine sugar
• 3 small eggs

Recipe

1. To prepare the pastry dough, whisk together the egg yolk and sugar in a bowl, then whisk in the milk. Combine the flour and salt in a large bowl. Add the butter and rub it into the flour with your fingertips until coarse crumbs form. Work in the egg-sugar mixture, followed by the pine nuts, until the dough just comes together in a ball. Shape into a round, flatten the top, cover with plastic wrap, and let rest in the refrigerator for 30 minutes.
2. Preheat the oven to 180°C/Gas Mark 4 and grease a 28-cm tart pan or dish with butter. Roll the dough into an approximately 33-cm round. Ease the dough into the pan, gently pressing it into the sides. Trim any excess dough, prick the base with a fork, and bake for 25 minutes, until golden. Remove from the oven and set aside.
3. To prepare the lemon curd filling, remove the zest from 1 of the lemons in strips, using a vegetable peeler; juice both lemons and set the juice aside. Bring a saucepan of water to the boil, add the zest, and blanch zest for 5 minutes. Drain the zest and return it to the saucepan. Add the butter and cook over low heat until the butter melts. Strain through a fine-mesh sieve into a bowl.
4. Meanwhile, in another bowl, whisk the sugar and eggs together. Whisk in the lemon juice, followed by the melted butter. Pour into the saucepan and set over low heat. Cook, stirring constantly with a wooden spoon, until the mixture coats the back of the spoon and has slightly thickened; this could take up to 8–10 minutes. Do not let the mixture boil or it may split. Remove from the heat and let cool for about 10 minutes. Cover and chill in the refrigerator for 1½ hours. Spoon the chilled filling into the baked crust, smooth over the top, and serve.

This is an edited extract from Miss Maggie’s Kitchen, out now. Text by Héloïse Brion with photography by Christophe Roué. Originally published by Flammarion.

AU$39.99

The Secret Life of Stars is a fun and accessible introduction to the many remarkable personalities in our galactic family. From renowned astrophysicist and Australia’s first Women in STEM Ambassador Lisa Harvey-Smith, the book guides you through the most extreme and confounding members of the Galaxy’s vast, varied and really quite weird stellar brood.

In this extract from the book, Lisa delves into the strange and fascinating existence of dwarf stars.

Stars appear in a vast range of sizes, with most being smaller and cooler than the Sun. The smallest burn their hydrogen more slowly and therefore have much lower temperatures. You can tell a lot about a star from its colour. Hotter stars give off more blue light, and cooler stars tend to the red. It’s similar to how hot gas-cooking flames are blue, whereas cooler candle flames are red. Counterintuitive, huh?

By looking in great detail at the colours of stars, we can tell precisely how hot they are, what chemicals they contain, and how old they are. We can even predict their future as they go through the ageing process.

Before we go on, I should fess up that the names of star categories make no logical sense whatsoever. From the coolest to the hottest stars we call them M, K, G, F, A, B and O, with numbered subcategories from 0 to 9. Uh-huh …

There are also subcategories for luminosity (how much light a star puts out) from 0 through to VII, in Roman numerals, just to be fancy.

Adding to the confusion, all small and average-sized stars are called ‘dwarf stars’. Only the very rare and very large stars are called ‘giants’ or ‘supergiants’. There are no ‘regular’ stars.

At this point I’d like to apologise on behalf of astronomers everywhere for this ridiculous situation – astronomy is littered with strange historical naming schemes. But there we have it.

Our Sun is a G2V star, somewhere in the middle of the jumbled alphabet soup of stars. B and O stars, at the top end of the scale, are humongous, gluttonous giants that explode in a shower of sparks when they come to the end of their life. In contrast, M and K stars are cool and steady types who live long and interesting lives. From now on, we will call these M and K stars ‘red dwarfs’.

Red dwarfs have only about a tenth to one half the mass of the Sun, and are only half as hot. They are smaller in physical size, too, and decidedly dimmer (although not lacking in intelligence). These stars are capable of great feats of physics – they still burn hydrogen into helium to produce vast amounts of energy in their core – but because they are smaller, there are far fewer nuclear reactions and their output is decidedly more puny.

Red dwarfs are the most common type of star in the Milky Way, with the faintest M-dwarfs making up more than 70 per cent of stars in our universe. Despite that, we never see them. I mean that literally. We don’t see any of them. At all. Ever. We didn’t even know that red dwarfs existed before the invention of the telescope, because they are too faint to see with the naked eye. Imagine that! Every star you can see is part of the 30 per cent minority.

As slow burners, these stars live extremely long and varied lives. Not only does their reduced rate of nuclear fusion extend their life, but also their enhanced internal mixing causes fresh hydrogen fuel from the outskirts of the star to be transported to the engine in the middle. As such, we predict that red dwarfs can live in excess of a trillion years.

As adolescents they can be active and sparky. In this gregarious stage of their lives they are often characterised as ‘flare’ stars. Rather than being a regrettable 1970s fashion statement, this moniker actually describes a stage of intense variability in the life of lower-mass stars where they quickly erupt – explode, even – for a few minutes before relaxing back to their regular demeanour as if nothing had happened. Flares from young red dwarfs are 100 to 1000 times more energetic than when the stars are older. As red dwarfs age, they cease this nonsense and increasingly potter their way through life, with age slowly ripening and changing their character.

Stars of all sizes form when gravity pulls together materials in interstellar clouds of gas. Red dwarfs are the littlest stars, just slightly larger than Jupiter, and are the smallest member in the official category of stars. But there are also some almost-rans, plucky hopefuls who tried but just missed the cut-off for full stardom. These battlers, called brown dwarfs, live out quite different lives to other stars.

With core temperatures of below 3 million degrees Celsius, brown dwarfs are simply not big or hot enough to turn hydrogen into helium via nuclear fusion. They can, however, manage other nuclear fusion reactions involving chemicals called deuterium and lithium. These reactions don’t generate as much heat as hydrogen fusion, so the surface temperatures of brown dwarfs are generally below 800 degrees. They emit almost no visible light: if you looked at one close up, you might just see a dim purple-ish glow.

Brown dwarfs weren’t discovered until 1995, because the only way to find them is to use infra-red detectors. Once astronomers built a telescope powerful enough to see them, we could finally make out their slight warmth in the icy cold of space.

The Secret Life of Stars is out now. Text by Lisa-Harvey Smith, illustrations by Eirian Chapman and cover design by Philip Campbell Design.

AU$34.99

If anyone knows a thing or two about jam, it’s Jessica Koslow. After the success of her first book Everything I Want to Eat, the owner of beloved LA restaurant Sqirl is back with The Sqirl Jam Book. This home cook-friendly book features a collection of Koslow’s signature recipes for jams, jellies and preserves. Think fig jam with red wine, roasted honey apple butter and yuzu marmalade with honey. Not sure where to start? Give this delightful blueberry-rhubarb jam a go.

Blueberry-rhubarb is the first berry jam that we made at Sqirl after marmalade season, a riff on a Southern classic. An iconic jam for me because it’s what Sqirl’s all about — taking a classic and turning it on its head.

Ingredients

• 1,000 g rhubarb
• 1,000 g blueberries
• 1,200 g (6 cups) sugar (60% of the weight of blueberries plus rhubarb)
• 40 g (2 Tbsp plus 2 tsp) lemon juice (2% of the weight of blueberries plus rhubarb)

Directions:

1. Prepare your plate test by putting a few saucers in the freezer.
2. Cut the rhubarb into 6 mm slices; they should all be about the same size for even cooking. Set aside.
3. Put the blueberries in a blender and puree until smooth: Start with a little bit of the blueberries and blend on low speed as you add the rest of the berries and increase the speed.
4. If you have more or less than 2,000 g rhubarb and blueberries (we use 50% rhubarb and 50% blueberries), you can figure out how much sugar and lemon juice you will need by using the following formula:
   • Grams of rhubarb plus blueberries × 0.60 = grams of sugar
   • Grams of rhubarb plus blueberries × 0.02 = grams of lemon juice
5. Combine the blueberry puree, rhubarb, sugar, and lemon juice in a jamming pot. Cook the mixture over high heat, stirring frequently. When the rhubarb is softened, about 14 minutes, reduce the heat to low. Use a potato masher or wooden spoon to smash it; you’re going to be stirring a lot because the fruit needs to disintegrate, release liquid, and eventually melt into the blueberry puree. (It won’t fully break down — it’s okay to have some chunks.)
6. Turn the heat back up to high and cook for 4 minutes, stirring. Use a spider or fine-mesh skimmer to skim off any scum. Dip the spider into a bowl of water and shake off any excess to clean between skims.
7. Reduce the heat to low, then smash the rhubarb again with a potato masher for a minute. Turn the heat back up to high and continue to cook, stirring and skimming as necessary, for another couple of minutes, until the jam is thickened, the texture is homogenous, and the temperature reaches 101°C, about 25 minutes total. Perform a plate test.
8. Spoon a little of the jam onto a frozen saucer. Put the plate back in the freezer for 1 minute, then slide a finger through the jam. It’s done when it parts and you see a strip of clean saucer. If it isn’t set, return the pot to the heat, stir constantly, and test again after 1 to 2 minutes.

This is an edited extract from The Sqirl Jam Book, out now. Text by Jessica Koslow with photography and design by Scott Barry. Published by Abrams Books.

AU$49.99

Humanity has reached a pivotal point in time. Human Nature brings together twelve of the world’s most influential photographers to show us why. With compassion and empathy, their extraordinary images and the stories behind them help us to understand what matters now for humanity and the planet.

Get to know the different photographers featured, some of their work from the book and their views on the Age of Anthropocene.

Brian Skerry

Brian Skerry is a photojournalist with a focus on underwater environments and marine wildlife and is a lecturer on exploration, photography and conservation. His work has been featured in many publications and he has produced over twenty-five stories for National Geographic magazine.

‘The decisions that we make today are going to determine the future of this planet, and the future of our species. It’s a time for truth; it’s a time for science and storytelling and journalism to work together collaboratively. The stakes have never been quite so high.’

Frans Lanting

Hailing from the Netherlands, Frans Lanting is a renowned photographer and naturalist whose work has frequently appeared in National Geographic, where he served as a photographer-in-residence.

‘Nature can help us overcome the effects of climate change in a much more effective way than anything else. If we invest in nature, in protecting nature as habitats, as forests, as lungs of the planet, then we can save species that are dependent on those habitats.’

J Henry Fair

Based in New York City and Berlin, J Henry Fair creates imagery and media to explain the science of complex environmental issues.

‘What we see in these pictures are the hidden costs of mining; the detritus from the production processes that make the things that we buy every day, whether it’s electricity, bread or the soda cans we throw away on the street. We are complicit, but it’s a complicity of ignorance.’

Paul Nicklen

Paul Nicklen is a Canadian photographer and marine biologist specialising in the polar regions and their wildlife.

‘Change is happening. A little too late and too slowly, but it is happening and that’s what gives me hope. We know that there’s no other option but to fight for this and I think we are going to win. There is hope everywhere around us.’

Cristina Mittermeier

Cristina Mittermeier is a marine biologist and activist who pioneered the concept and field of conservation photography, founding the International League of Conservation Photographers in 2005 to provide a platform for photographers working on environmental issues.

‘This lack of commitment to community, this lack of care for the other, is absolutely at the heart of the environmental issues we are confronted with. Inequality and climate change are the two biggest issues that we’re facing.’

Brent Stirton

Brent Stirton is a South African photographer and a senior staff photographer for Reportage by Getty Images, specialising in documentary work covering global topics including health, the environment and conflict.

‘It’s almost suicidal in terms of our civilisation’s thinking on these issues, but a lot of that’s because people are simply in the process of surviving, feeding their families. Conservation is almost considered a luxury, when it should be a necessity.’

Ami Vitale

Ami Vitale is a photographer, filmmaker, writer and explorer who tells stories about our fragile relationship with the natural world.

‘We all have the capacity to get engaged and use our voices to make a difference. The messenger matters just as much as the message itself. Each of us can be a powerful voice when speaking to the people in our lives.’

Steve Winter

Steve Winter has been a photographer for National Geographic for over two decades. He specialises in wildlife and particularly big cats.

‘If we can save the ecosystems and these animals’ habitats, we can help save ourselves. That’s my mantra: if we can save big cats, we can help save ourselves. We don’t have a choice; we either save the planet or we perish.’

Tim Laman

Tim Laman is a field biologist, wildlife photographer and filmmaker.

‘It’s hugely important for climate change that forest stays as forest – all that carbon that’s in there – and the birds of paradise are flagship species that can focus people’s attention on conserving New Guinea’s forests.’

George Steinmetz

A regular contributor to National Geographic magazine, George Steinmetz’s work has examined subjects ranging from global oil exploration and the latest advances in robotics, to the innermost stretches of the Sahara and the little-known tree house people of Papua, Indonesia.

‘Over the years, my work has turned me into an accidental environmentalist. I never set out to be an advocate for our planet, but I think that if people know more about an issue, they can make choices that will lead to solutions. Our individual choices add up.’

Richard John Seymour

British photographer, designer and filmmaker Richard John Seymour uses photography and film to explore the connections between cities, economies and landscapes in an effort to draw attention to the political, environmental and social issues that stem from human-made environments.

‘In the last fifteen years we’ve produced half of the plastic ever made and in the last twenty-five years we’ve emitted half of the CO2 ever emitted in the history of humanity. Since we’ve had the information that we’ve needed to change our habits, we’ve massively done the opposite.’

Joel Sartore

Joel Sartore is an award-winning photographer, speaker, author, conservationist and the 2018 National Geographic Explorer of the Year.

‘Human beings are the ones that hold earth’s fate in our hands. We really do need to pay attention and look these animals in the eye. Hopefully then people will decide whether or not the future of life on earth is worth it.’

This is an edited extract from Human Nature, out now. Text edited by Geoff Blackwell and Ruth Hobday, copyright © Blackwell & Ruth.

AU$65.00

Intoxicating is award-winning journalist Max Allen’s personal journey through Australia’s colourful and complex drinking history, glass in hand. In the book, Max uncovers ten of Australia’s most famous – and most surprising – drinks, sharing anecdotes about each.

In this edited extract, Max discusses his first forays into cider and home distillation, from the chapter ‘Peach Cyder’.    

I was born and spent the first few years of my life in Bristol, in the heart of England’s West Country, epicentre of traditional cider production. As a teenager living in London, some of my first experiences of alcohol came in the form of big plastic bottles of cheap Woodpecker Medium Dry cider bought underage at the local off-licence. Then, travelling around the West Country in the late 1980s, I discovered the real thing: farmhouse scrumpy, stuff of legend.

The revelation came in a crumbling 16th-century pub called the Three Tuns in Hay-on-Wye, a little town famous for its bookshops and literary festival, just over the Welsh border from Herefordshire. Saggy wooden benches by the smoke-blackened inglenook, an ancient shillings-and-pence slot machine in one corner, and an even older landlady tending the tiny bar.

When I asked for cider, instead of reaching for the hand pump on the bar or a bottle from the fridge, she rummaged around in the gloom and hauled out a plastic gallon container of cloudy golden liquid. This was scrumpy, made by a local farmer using nothing but freshly pressed apple juice and wild yeasts and time.

‘Be careful,’ she warned, as she poured out a pint. And she was right: with its huge, sharp aromas of pulpy windfall fruit and its furry taste of tough, brown apple cores strewn across a barnyard, this was a deeply challenging explosion of agricultural flavour. I think it might also have had mild hallucinogenic properties. I was hooked.

—

I first made cider in my backyard in Melbourne in 2011. I’d found a small orchard full of old apple varieties just a few blocks from my house, in the grounds of Rippon Lea, the National Trust–owned Melbourne mansion built by merchant and politician Frederick Sargood in 1868. Like many grand estates established on the outskirts of Australia’s emerging capital cities in the late 19th century, Rippon Lea was originally surrounded by farmland. Much of that country is now covered in suburban houses, schools, cinemas and the ABC’s old Gordon Street studios where my mum worked with my wife’s parents in the 1960s. But in the 1980s, one corner of the estate near the original 1860s stables was converted to an orchard that now boasts over 130 varieties of heritage apples and pears, including Golden Pippin and the classic cider variety Kingston Black.

I’d heard that the gardeners at Rippon Lea had harvested enough fruit to make cider by netting some of the trees to stop the local flocks of lorikeets munching the crop. So I contacted the head gardener and asked if I could gather enough of what was left over – those few apples still clinging unscathed to higher branches, the unbruised windfalls lurking in the grass below – to make a demijohn of cider myself.

Not owning any cider-making equipment at that time, I crushed the apples in the most rudimentary way by bashing them to a pulp with a block of wood in a bucket. Then I borrowed a winemaker friend’s old basket press, wrapped the apple pulp up in parcels of shade cloth, put them in the press, slowly squeezed them and filled a glass demijohn with golden-brown sticky syrupy juice.

At this stage, according to all the modern cider-making manuals I’d read, I should have added some safe, reliable cultured yeast from a packet. Instead, I did nothing. I walked away and waited for nature to take its course. I wanted to do what the farmer who made that scrumpy in Hay-on-Wye had done and just let the wild yeasts on the apple skins and flesh and stalks and pips, in the air, on the press, do what yeasts do naturally: turn sugar into alcohol.

Nothing happened at first. The juice just sat there. But then, after a few hours, up from the depths of the murk emerged tiny pinprick bubbles of carbon dioxide: a definite sign of microbial activity. Fermentation had started. The wild yeasts were getting to work.

As I watched those little bubbles slowly rise, I felt another strange and profound feeling of connection with the generations of people before me who have marvelled at this seemingly miraculous process. And not just the cider makers: the winemakers and brewers, all those innumerable human beings who, for thousands of years, long before scientists identified yeasts and bacteria as the living organisms responsible for fermentation, have simply trusted in the mystery to produce a delicious drink.

—

I’ve made my own cider each autumn almost every year since that first fermentation epiphany. I’ve bought my own small-scale cider-making equipment. I’ve crawled around on my hands and knees in the mud and damp grass under apple trees foraging for windfalls in the Goulburn Valley. I’ve scrambled over gates and fences to reach fat ripe apples on wild roadside trees in Coonawarra. I’ve made friends with orchardists on the Mornington Peninsula who have old heritage varieties: proper cider apples like Kingston Black, almost-forgotten English apples like Sturmer Pippin, unfashionable Australian apples like Sundowner.

Each year I’ve brought my motley harvest back home and dragged my crusher and press out of the garage and invited friends and family, reluctant teenagers and eager neighbours, to help me make cider. And after the crushing and pressing, we’ve all sat down for a meal and opened bottles of last year’s batch and celebrated the season.

I now take bottles of my cider with me when I travel, to share with friends or to pour for winemakers or brewers or other, professional cidermakers. Sometimes people even say they like it, which makes me feel proud – and connected, as though the annual autumn West Country rituals are echoing in my own creaking basket press.

Intoxicating is out now. Text by Max Allen and cover design by Josh Durham.

Landscapes of Our Hearts is an epic exploration of our relationship with this country. From distinguished research scientist and award-winning writer Matthew Colloff, the book asks the question: ‘If we look afresh at our history through the land we live on, might Indigenous and non-Indigenous Australians find a path to a shared future?’

In this extract, Colloff discusses the importance of responsibility in the pursuit of belonging for Indigenous and non-Indigenous Australians.

Most Australians have connections with more than one place, whether they are Indigenous people or descended from 19th-century European settler-colonists or more recent migrants, refugees and asylum-seekers. We value and maintain our cultural identity. For many Australians, the expression of culture singles them out as ‘different’ from other Australians and creates the tension between integration into ‘the Australian way of life’ and the multicultural plurality of modern Australian society. For example, the children of Greek migrants who refused to go with their parents and older relatives to large group barbecues and picnics in parks because they regarded such an event as ‘woggy’; in other words, it represented their involvement in a cultural activity that would identify them as migrants to other Australians.¹

But there is no contradiction between citizenship and cultural diversity. Attempts by politicians and populists to construct and promulgate ‘a national identity’ have tended to be unsuccessful. Sociologist Robert Van Krieken writes, ‘Political and cultural citizenship do not necessarily coincide – it is possible to be defined legally as a citizen, but still remain an outsider, with the rules governing the transition from one category to the other remaining obscure and elusive.’² I would argue that the process of transition from one to the other often begins with developing a connection with this land and the process of place-making.

Are we all strangers in our own land, trying to make a home wherever we find ourselves? For Australians of Anglo-Celtic descent whose families have been here for several generations, they may have been born in one place, grown up in another and live as adults somewhere else again. For many Indigenous Australians, their ancestors may have been forcibly removed from their lands, their grandparents or great-grandparents raised on a mission or an Aboriginal reserve many hundreds of kilometres away, and their parents may have moved from place to place to find work, as Stan Grant’s parents did, all the while trying to stay in contact with the diaspora of their kin.

For many of us migrants, the idea of referring to Australia as my country carries with it a deeply felt sense of ambivalence. This tension emerges not only from the cultural connections with the countries of our birth but also an unease about whether we have such a right, considering this land was taken by invasion and dispossession of its Indigenous peoples during the one hundred and forty years of the Frontier Wars. As Henry Reynolds wrote: ‘It was only by forgetting that white Australia was able to overlook the violent foundation of the nation.’³

Historian Peter Read sums up the tension as follows: ‘how can we non-Indigenous Australians justify our continuous presence and our love for this country while the Indigenous people remain dispossessed and their history unacknowledged?’⁴ Some of us make our place and feel a strong sense of belonging accordingly. We feel we have a right to belong. Others of us feel no such right. Australia always was and always will be Aboriginal land. Belonging is a deeply personal journey, travelled by multiple routes. There was nothing in the citizenship interview and examination that I took in 1996 on how to go about the process of belonging. The only mention in official documentation on citizenship is the statement that volunteering can be a great way of increasing one’s sense of belonging to the Australian community and that, ‘You can walk the desert or the shore, the mountains or the rainforests. Every step you take is a step closer to belonging to this vast and vibrant land.’⁵ Indeed. A route to belonging through volunteerism and tourism. Were it that easy.

For some, claiming continuity with Indigenous people and the environment as part of our non-Indigenous heritage is a means of achieving a sense of belonging. In an interview with Peter Read, environmental historian Tom Griffiths stated: ‘Aborigines and environment: these are the two great historical revolutions of our generation. Writing both into Australian history allows you to reach back beyond the moment of invasion and draw you into deep time as part of our own inheritance. We should discover the continuities.’⁶

Griffiths’ perspective echoes the need to reconcile a sense of attachment to place with the history of environmental and cultural change. With this need comes a set of responsibilities to ‘a vision of a morally and environmentally integrated Australia’, in which the relationship between humans and the environment is one in which people ‘share its past and provide for its future’. Yet can non-Indigenous Australians legitimately claim to belong to deep time while Indigenous Australians remain dispossessed and governments continually seek to obstruct practical processes of reconciliation?⁷

Perhaps one way for non-Indigenous Australians to think construc­tively about these vexed issues is not just to focus on assumptions about rights of belonging, but on their responsibilities. Simply put, if our sense of belonging is to be gained through a continuity with deep time history, then we have an equal responsibility to Indigenous Australians, ourselves and our shared environment to do what we can to achieve reconciliation. We might start by considering and adopting elements of the ancient environmental knowledge, values and rules of Indigenous Australians that they observe and we do not. Perhaps this might form a basis to begin to shape our common future in more sustainable ways.⁸

If there can be no lasting or legitimate sense of belonging without a sense of responsibility to the land and each other, then here’s the challenge, as articulated by Tom Griffiths: ‘If all Australians are to rejoice in the deep past, then we must ask the non-Aboriginals to share responsibility for its mistakes. If all Australians are to rejoice in the deep future, then we must ask the Aboriginals to share in its responsibility.’ Idealistic and difficult this may seem in practice, but the alternative is worse; a business-as-usual continuation of what we have already done: ‘the mere expropriation of past and future’.⁹ If we can acknowledge the past, reconcile the present and nurture the future, then perhaps all Australians, one day, may truly find a place we can call home.

NOTES

1     Denis Byrne, Heather Goodall & Allison Cadzow, Place-Making in National Parks: Ways That Australians of Arabic and Vietnamese Background Perceive and Use the Parklands along the Georges River, NSW, University of Technology Sydney and Office of Environment and Heritage, Sydney, 2013, p. 17.

2     Robert Van Krieken, ‘Between Assimilation and Multiculturalism: Models of Integration in Australia’, Patterns of Prejudice, vol. 46, no. 5, 2012, pp. 500–17.

3     Henry Reynolds, Forgotten War, UNSW Press, Sydney, 2013.

4     Peter Read, Belonging: Australians, Place and Aboriginal Ownership, Cambridge University Press, Cambridge, 2000, p. 1.

5     Department of Home Affairs, Australian Citizenship: Our Common Bond, Communication and Engagement Branch, Department of Home Affairs, Canberra, 2018, pp. 17, 41.

6     Read, p. 178.

7     Read, p. 181.

8     Tyson Yunkaporta, Sand Talk: How Indigenous Thinking Can Change the World, Text Publishing, Melbourne, 2019; ‘Can Indigenous Thinking Save the World?’ Late Night Live, Radio National, 16 September 2019.

9     Read, p. 183.

Landscapes of Our Hearts is available now. Text by Matthew Colloff, cover photography by Louise Denton Photography, and cover design by Alissa Dinallo.

AU$34.99

From one of the world’s most respected paint-makers, David Coles, Chromatopia reveals the stories behind fifty striking pigments. In this extract, Coles discusses the extraordinary process through which paint is made.

This book has looked at the origins of historical and contemporary pigments, but pigments are hardly ever used in their raw form. To be usefully employed as a colour, billions of individual grains of pigment must be glued together with a binder. This is, in essence, how you make paint.

Throughout history, people have found ways to permanently ‘fix’ colour to create lasting images of the most exquisite beauty. For instance, the binding of pigments in Neolithic cave paintings was probably serendipitous; cave walls containing silicas or limestone trapped the pigment and locked it to the surface over time. Since then, we have discovered a host of sticky, adhesive materials in nature that could hold pigments in place. Some of these earliest binders are still used by artists. Gum arabic, the water-soluble sap of the North African acacia tree, makes watercolours; and beeswax, collected and refined from hives, makes encaustic (molten wax) paint.

Mixing pigments with different binders successfully converts them into a material for uses as diverse as house paints, plastics, writing inks, automotive coatings, paper and – of most interest to me – artists’ paint.

In my role as a master paint-maker, I make oil paint, which are by dispersing pigments in a ‘drying oil’ such as linseed, walnut, poppy or safflower oils. Linseed oil is by far the most important and widely used drying oil. When drying oils absorb oxygen they convert from a liquid into a hard, permanent coating. Pigments can be bound with very small amounts of oil. This means that oil paints contain much higher amounts of the pigment than watercolour or acrylic paints. For artists, this gives the paint a physical feeling. The paintbrush is literally pushing around dense, coloured pastes.

So how do we make our paint? Our first task was to source a high-quality linseed oil. We selected ours after sampling dozens of products from suppliers all over the world. We were looking for a clean, straw-coloured oil that was free of natural impurities. It had to have a good drying rate and minimal yellowing as it aged. Eventually we chose exceptional bright, clear oils made in Holland and Germany.

Next comes the selection of the pigments. There are so many manufacturers of pigments that the choice seems overwhelming. We hunt out pigments that have qualities equal to their noble intended use: they must be as lightfast as possible, chemically stable and exhibit colour qualities of benefit to the artist. The vast majority of pigments do not meet our needs. They are built for larger, more commercially important industries and have been tailored for industrial applications.

To select our pigments, we go through a long period of investigation. We select colours of interest, research the chemical construction of the pigment, and assess its suitability for artists’ paint before requesting samples for laboratory trials. The anticipation of opening a sample box and seeing a new pigment for the first time, in its raw unadulterated form, is exhilarating. There is always the nervous hope that the promise held out by this new pigment will be borne out, that its potency will not dull, and that its colour will not be lost when it is mixed with the binder. Backwards and forwards go the experiments – working out the right amount of pigment to add to the oil and correcting for undesirable qualities. Like a chef honing a new dish, small, delicate changes in the recipe can lead to dramatic differences in the finished product.

When we are ready to make the paint, the linseed oil is weighed out into 60-litre heavy-duty stainless-steel bowls. All of our manufacturing equipment and surfaces are stainless steel. The equipment is kept meticulously clean to prevent any chance of other colours contaminating the purity of each new batch.

Stearate, a wax-like material that is essential to the wetting and stability of the paint, is weighed and added to the oil. The bowl is secured in a planetary mixer and large, powerful motors slowly rotate the blade through the wax and oil mixture.

Next, another steel bowl is placed on the electronic scales, ready for the pigment. Even after all these years, opening the bins of pure pigment is a ridiculously breathtaking assault on the eyes. The pigment is scooped out, weighed and added slowly to the oil. There are no short cuts. Adding all the pigment at once would make incorporation impossible. The liquid oil allows the individual grains of colour to slide over each other. The physical shape of pigments means that, without this lubrication, they would drag over each other, causing extraordinary resistance, reducing the mixing action and – as happened once very early on – breaking the very expensive blade of the mixer.

The slow churning of the paste begins. Over the rumbling of the mixer’s motor, you can hear delicious slurping noises as the blade methodically drives through the mixture. As the dry pigment is gradually incorporated with the wet oil, it changes from an incredibly thick batter into what looks like an enormous vat of vividly coloured butter.

This process can take as long as four hours, but it is not the finished paint. Under close inspection, vast quantities of the pigments still cling together rather than being individually coated. This is where the triple-roll mill comes in.

A triple-roll mill is at the heart of paint-making. At its most basic, it is three horizontal granite rollers that each run at different speeds and spin in alternating directions. The paste is scraped out of the mixer’s bowl with a baker’s blade and dropped into the hopper. Each giant dollop makes a delicious slap as it plops onto the rollers below. The paste is drawn down into the tiny space between the rollers, again and again. With each pass, the space is narrowed to more aggressively separate the pigment particles. If you have ever used a pasta-making machine with its two rollers forcing the dough through the small space between them you can understand the paint-making process. Just as the roughly made dough cannot pass through the narrowest setting first, so the pigment-paste must be passed through the mill rollers multiple times. It’s just that our mill is like a pasta-machine on steroids, with three rollers rather than two and a massive motor to drive the material through. For soft pigments such as zinc white only three passes are needed, but the synthetics can take up to nine passes. Synthetic pigments are very difficult to prize apart: their incredibly small size and specific shape mean they have to be painstakingly teased into dispersion.

The paint-maker must be constantly attentive to the vagaries of milling. Rollers heat up under the friction of pigment particles, which alters the size of the roller gap, and the fluidity of the oil is affected by changes in ambient temperature. Also, pigments behave differently from one batch to another. This is especially true of the natural earths, which vary in their mineral make-up depending on the part of the seam the earth was dug from.

Towards the end of the paint-making process, we take samples of the paint and test it for quality. Historically, paint-makers would rub the paint between their thumbnails – a simple but surprisingly delicate solution to feel for the grittiness of unmixed pigment. Nowadays we use a precisely honed stainless-steel gauge to check the quality of dispersion.

But we are still not ready to sign off on the product. Two extremely thin films of the freshly made paint are applied to paint-maker’s cards. One daub is the pure paint. The other is the paint mixed with a specified amount of titanium white.  By placing the card next to one from a previous batch of the same colour, we can ensure that every time we make the paint it has identical colour, tinting strength, tint colour and undertone to all previous versions.

Only after the paint has passed these tests is it approved for packing. It is hand-filled into collapsible aluminium paint tubes, labelled with hand-painted swatches of the individual colour, boxed and shipped to studios around the world.

Chromatopia is available now. Text by David Coles, photography by Adrian Lander, and cover design by Evi. O Studio.

AU$34.99

The Art of Cake is illustrator, designer and artist Alice Oehr’s playful ode to cake for its devotees everywhere. Through her distinctive, quirky style, she captures cake as an art form that satisfies not only our taste buds but also our eyes and imagination.

Learning about the history of fifty cakes adored across the globe is like the sweet escape you didn’t know you needed. We’ll take a bet here and guess that you don’t know the story of the Cannoli, the origin of the Éclair, or the scandal behind the Sachertorte. Alice covers them all with a sense of nostalgia and whimsy. The Art of Cake also features six of Alice’s own homespun recipes to keep you busy and baking.

Take a look through our gallery of six of our favourite cakes from the book: the humble carrot cake, the controversial pavlova, the dainty strawberry shortcake, the strikingly layered red velvet cake, the elegant éclair and finally the alluring black forest gâteau.

The Art of Cake is available now. Text and illustrations by Alice Oehr and design by Ashlea O’Neill

AU$24.99 / NZ$29.99

‘Often the easiest approach is the most potent.’

Learn the difference between teas, infusions, decoctions and sun brews with master herbalist Erin Lovell Verinder’s guide to brewing medicinal plants. Find this extract in her new book, Plants for the People, alongside her accompanying recipes for brews to aid immunity, digestion, vitality, and sleep.

Teas, infusions, decoctions and sun brews have been in use for as long as plants and people have been kin, and are four of the most accessible ways to work with plants, dried or fresh.

Essentially, infusions, decoctions and sun brews follow the principles of tea, but they are amplified in the medicinal sense. Medicinal teas are made by steeping the plant material in boiling water for a quick 10–20 minutes. Follow with a simple strain and sip mindfully.

An infusion involves longer steeping in boiling water, for a gentle extraction and activation of the plant material. It is best used for the softer aerial parts of a plant – think flowers, leaves, buds and berries. Bear in mind that there are some plants that prefer a cold-water infusion as their delicate properties are sensitive to heat. Infusions extract the volatile oils, vitamins and precious enzymes of medicinal plants, so be sure to cover the infusing concoction to trap all of these beneficial elements. Infusions can be 20–30 minute brews or left for 4–12 hours to deepen the medicinal impact.

A decoction is used more for the woody parts of plants – think roots, rhizomes, seeds, twigs, bark – which require more time and amplified heat to liberate the medicinal constituents. A decoction calls for a slow, covered boil, around 20–40 minutes.

A sun brew is simply an infusion made by combining dried or fresh herbs with filtered water, sealing and popping out in the sun to brew for a day.

A golden principle of medicinal teas, infusions, decoctions and sun brews is that they are best used straight away. As water is their base, there is no preservative present and we want to avoid any mould formation. However, infusions can be kept for up to 24 hours; sun brews and decoctions can be refrigerated and will stay active for around 48 hours.

A Guide to Brewing Medicinal Plants

Herbal Teas

Pour boiling water over the dried or fresh herbs and steep for 10-20 minutes. Strain out the plant material with a fine-mesh sleeve, and enjoy.

Infusions

Add the plant material to a heatproof mason jar, fill with boiling water and infuse for 3-4 hours minimum, or leave overnight to deepen the strength. Simply strain out the herbs with a fine-mesh sleeve and sip throughout the day. Infusions make a perfect iced tea; however, if you desire a little warmth, you can gently heat on the stove.

Decoctions

Simply add your hardy herbs to a saucepan with water, and bring to a boil. Allow the concoction to simmer for at least 20-30 minutes, then strain and enjoy!

Sun Brews

Spoon the herbal blend of your choice into a glass jar, generally filling around half the jar with fresh plant material or a quarter of the jar with dried plants. Fill to the brim with cool water, pop on a muslin top or lid to keep the bugs away, and leave out in a sunny spot to imbue the brew with warmth.

Plants for the People is available now. Text by Erin Lovell Verinder, photography by Georgia Blackie and cover design by Alissa Dinallo.

AU$39.99 / NZ$45.00

‘Plant medicine is your birth right.’ This is the mantra of Erin Lovell Verinder, a fully qualified and much-loved Western herbalist, nutritionist, energetic healer, mentor and educator. Her first book, Plants for the People, draws on ancient wisdom with a modern approach to medicine. Inviting you to return to the roots, this is the ultimate beginner’s guide to using plants to restore wellbeing. We chatted to Erin about her journey to discovering the healing realms of the plant world and inspiring others to do the same.

Where did your passion for naturopathy, healing and the plant world begin? 

I have felt a deep sense of belonging amongst nature for as long as I can recall. When I think of my childhood, I think of the height of the Eucalyptus trees in the park nearby and the fragrant smells of summer. The plants made an early impression on me.

I was enamoured with all things esoteric and mystical and began studying energetic healing (crystals, reiki, kinesiology, colour therapy, sound healing, breath work) at 16 years old I was not your typical teenager, that’s for sure! Training in the healing realms for many years taught me so much about the spiritual, mental and emotional bodies, and I really yearned to know more about the physical body. This is when I began training in Naturopathic medicine – forking off into deeper studies in Western Herbal Medicine and Nutritional Medicine, graduating with my bachelor’s degree as a Herbalist and Nutritionist. I loved learning about how plants hold an embodied power with a deep affinity for our bodies, and how ultimately nature’s way is the greatest healer.

Tell us a bit about your naturopathic philosophy. For you, what does it mean to be a true naturalist?

To me, being a true naturalist means walking the plant path – there are many ways to do this! I walk this path dedicating my life to working with plant medicine, by choosing to live amongst wild nature and by doing my very best to be a woman in tune with nature in all of her glorious facets.

I guide people to shift their health stories and thrive with the assistance of plant medicine as a gateway to radically awesome health. I have been working within the field of healing for 21 years now, with a strong focus on my clinical practice with clients, bridging the gaps between naturopathic and nutritional medicine, grass roots herbalism, and intuition. Much of my mission is to assist and educate people on the generous healing nature can offer us all, in combination with honouring and listening in to our bodies and beings. This is my holistic approach to health and healing and my naturopathic philosophy.

What does a typical day for you look like at home in the Byron hinterland?

I rise with the sun, mornings are slow and soft, and include breakfast at home with my husband around the kitchen table. There is always a meditation, pottering in my herb garden, a beach swim or a bush walk (communion with nature). We work from home, which affords us a lot of freedom and comfort. My days are full of mentoring, clinic, writing, or creating in some way. I make a commitment to take breaks, with a pot of herbal tea under my big pecan tree often. All work is switched off by 5pm, and as the sun sets and the yin of the night ushers in, there is always a nourishing home cooked meal, a sleepy time tea, conversation, candlelight, books, calm music and then in bed by 9pm.

What about a day in the clinic?

The days in my clinic are full and seem to zoom by. I follow my daily rhythms and set my hours with clients and mentoring around this. For me, being in practice for many years has given me a lot of opportunity to refine what works best for me as a clinician and space holder. As much as it is key to activate your intuition when working with people’s health, it is a very heady job that demands a lot of mental focus! I need it to feel paced, with little breaks, nourishing snacks and meals in between, and plenty of time with each client or student to fully be present for them. I keep my mornings chill, and although I sometimes work until late in the evening with clients, I am sure to switch off and give myself space to decompress. For this reason, I keep a lot of supportive foundations in place for myself to be able to do my work with clarity and confidence. It is an incredibly rewarding job to witness people get better and improve their health outcomes with natural interventions and plant medicine support. Truly it never ceases to amaze me that this is the work I get to do and offer.

Plants for the People is the perfect guide for plant medicine aficionados and those who have just started out on their plant path. What would your main piece of advice be for the beginners about to delve into your book?

To start with what resonates, which plant/s jump out to you in the Materia Medica section? Which recipes sound good to you? Start with what you are drawn to the most; the plants and recipes that stand out to you are usually what you may be needing the most.

Do you have a favourite recipe from the book?

It is very hard to choose one. I do really love the Elderberry elixir recipe, which is super delicious and a great staple to keep in the fridge to support immunity.

What’s next for you?

This year is big, bold and bountiful for me! I will be promoting the book in three counties, travelling, continuing to work with clients and mentoring in my clinic, building my digital offerings and writing more.

Plants for the People is available now. Text by Erin Lovell Verinder, photography by Georgia Blackie and cover design by Alissa Dinallo.

AU$39.99 / NZ$45.00