'When I first encountered the name ‘Truganini’ as a young student of Australian race relations in the 1960s, she was to me, as Cassandra Pybus’s Preface infers, ‘an international icon for extinction’ (xvii). Into the 1970s, she had merely a post-mortem presence in my consciousness. I knew of her by what I then believed was her portentous absence: the supposed ‘last tragic victim of an inexorable historical process’ (xvii), before Lyndall Ryan’s monumental pioneering work of 1981 corrected that mesmerising interpretive slippage in my brain (The Aboriginal Tasmanians).' (Introduction)