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Chatto & Windus

My edition of the Oxford English Dictionary (1979) defines ‘dictionary’ in two ways: ‘1. A book dealing with the individual words of a language … so as to set forth their orthography, pronunciation, signification and use … arranged, in some stated order, now, in most languages, alphabetical …’; ‘2. By extension: A book of information or reference on any subject or branch of knowledge, the items of which are arranged in alphabetical order …: as a Dictionary of Architecture, Biography, Geography … etc.’ 

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Margaret Atwood is fond of repeating the adage that creative writing is ‘10 percent inspiration and 90 percent perspiration’. The same can be said of reading Atwood’s latest story collection, Old Babes in the Wood. When a writer is so venerated, there is a risk of both authorial and editorial complacency. The book’s back cover features this excerpt: ‘My heart is broken, Nell thinks. But in our family we don’t say, “My heart is broken.” We say, “Are there any cookies?”’ This reminded me of one of those film trailers where you wonder: if these gags made the promo, how bland is the rest? If a story collection is like a box of cookies, I’m afraid these are mostly half-baked (if not a little stale and crumbly). 

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Privacy crises come in waves, usually spurred by public panics over new technologies and their exploitation by those in power. In the 1890s, it was the evils of ‘instantaneous photography and newspaper enterprise’ that pushed Harvard jurists Samuel Warren and Louis Brandeis to famously advocate for a new common law (‘judge made’) right to privacy. In the mid-twentieth century, the availability of the contraceptive pill set the stage for the US Supreme Court’s declaration of a constitutional right to privacy in the (now threatened) decision of Griswold v Connecticut (1965). Similarly, fears about ‘King Kong’-sized government data centres ultimately led to the passing of the US Privacy Act 1974. In her latest book, The Fight for Privacy, Danielle Keats Citron, a professor of law at the University of Virginia, paints a vivid and compelling picture of privacy now under siege by online invaders. She argues convincingly for a new US civil right to ‘intimate privacy’, and sets out a precise and practical path towards achieving it.

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Earlier this year, while still much occupied with our works in progress, Drusilla Modjeska and I discussed what our next projects might be. We were both tempted to put together a collection of our shorter writings – essays, talks, reviews, articles – already written and just needing a touch up. ‘Money for nothing and your books for free,’ I said, echoing the old Dire Straits song – albeit in a much more acceptable form for these sensitive times. And that’s the gift with collected writings: little work is required to produce a book. But a gift for the writer can be a risky business for the reader. After all, one cannot hope that all the disparate pieces (sixty-two in Margaret Atwood’s latest collection) will be equally as compelling as one Handmaid’s Tale.

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Rachel Swart is in the final decline of a terminal cancer when she extracts a promise from her husband, Manie: he agrees to give their maid Salome the deed to the Lombard Place, a small house on the family’s farm. It is an act of recognition. Salome has cared for her, has mopped up ‘blood and shit and pus and piss’, doing the jobs Rachel’s family found ‘too dirty or too intimate’. It is 1986 in South Africa, and already the idea of giving Salome the land on which she lives can’t help but invoke the paranoid spectre of widescale repatriation.

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Dearly by Margaret Atwood

by
March 2021, no. 429

Margaret Atwood began as a poet and transformed herself into a factory, producing work of great energy and range. Since her first collection, Double Persephone, appeared in 1961, she has published more than sixty books of poetry, fiction, and non-fiction. She is a librettist, a maker of eBooks, graphic novels, and television scripts, and, with the serialisations of The Handmaid’s Tale and Alias Grace, a beloved global phenomenon. Much of this work builds on genre fiction bones: the gothic romance, the dystopian novel, and speculative fiction. But now it has become difficult to see her poetry as anything more than an adjunct to her prose, attracting attention less because of its merits as poetry than because it is an Atwood production.

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There was never any question that The Testaments, Margaret Atwood’s coda to The Handmaid’s Tale (1985), would be a gargantuan blockbuster, a publishing Godzilla. Giddily hyped and fiercely embargoed, bookshops across the world counted down the minutes until midnight on September 10 (GMT), when the envy-green volume ...

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Philip Roth wasn’t the only writer to take the unusual step of announcing his retirement at the end of last year. Confirmation that Alice Munro was also relinquishing fiction was tucked away on the New Yorker’s blog, Page-Turner, three days after the New York Times ran an interview with Roth on its front page. While literary magazines here and overseas continue to publish tributes to Roth, the dearth of comparable pieces on Munro has been conspicuous. Surely it’s not because we don’t think she’s any good. Like rainbows, sleep, and the Beatles, her short stories are things upon which we can all agree.

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Amos Oz, who is at the pinnacle of Israeli writing, epitomises the role of writer as a voice of hope, a moral guide, as well as the spinner of dream tales. Speaking recently at the Melbourne Town Hall, Oz captured the mood of progressive thought in Israel when he spoke of the pressing need for a two-state solution to resolve the Palestinian–Israeli crisis, where the warring forces would negotiate over the small tracts of land at issue, and would respect each other’s claims of sovereignty over their lands as indigenous peoples and equals. With his gift for striking images, Oz spoke of a time when Israel and Palestine would have embassies in each other’s countries. Israel, Oz declared, should be the first state to recognise the new state of Palestine. But is it all a dream?

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The Rape of The Lock helped secure Alexander Pope’s reputation as a commanding poet of the early eighteenth century. This mock-epic poem, based on a real incident, satirises the trivialities of high society by comparing it with the epic world of the gods. One of Pope’s acquaintances, Lord Petre, cut off a ringlet of hair from his paramour Arabella, thereby causing a breach of civilities between the two families. Pope was asked to write a poem to make jest of the situation and to reconcile the disgruntled parties. Its success was due to the disparity between content and form, between his mischievous coupling of petty vanity and the lofty grandeur of traditional epic subjects. The rape of Helen of Troy thus becomes the theft of a curl of hair; instead of gods and goddesses there are ‘sylphs’ or guardian spirits, and great battles are converted to gambling bouts and flirtatious sparrings.

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