Society

A detailed timeline prefaces Fire Flood Plague. Stretching from September 2019 to September 2020, it charts events so momentous that Christos Tsiolkas describes them as being ‘imbued with an atavistic, Biblical solemnity’. Sophie Cunningham, the book’s editor, notes in her introduction that many of the contributors (herself included) have found themselves drafting their essays ‘once, twice, thrice, as we’ve progressed from bushfire and smoke-choked skies, to the early days of the pandemic … and into the exhaustion of what is becoming a marathon’.

At first glance, the slender paperback, with its cover drawing of dark-skinned men and boys, looks like a conventional illustrated children’s book. A few pages in, it’s clear that Tjanimaku Tjukurpa is something else. The version I have is in Pitjantjatjara and English. There is also an edition in Ngaanyatjarra and English. To anyone familiar with remote Aboriginal communities, the illustrations vibrate with authenticity – the landscape, the buildings, the cars, the appearance and demeanour of the people. This is a story embedded in the reality of community life. Told through the eyes of a concerned grandfather, it is a narrative played out in various iterations across the Indigenous world.

The concept of ‘trespass’ first entered English law records in the thirteenth century. That this appearance fell between the arrival of William the Conqueror in 1066 and the reformation of the English church by Henry VIII in 1534 is no accident. As Nick Hayes shows in The Book of Trespass, the process by which the English commons were enclosed by the statutes of the wealthy landowning class was slow but resolute; and it had everything to do with, on the one hand, the arrival of Norman delineations of property and, on the other, the disbanding of the monasteries that had worked in a bartering symbiosis with the people of the common landscapes of England.

What is to be done? The question is asked whenever humankind confronts a new crisis. And the answers, whether from biblical sources, Tolstoy, or Lenin (or indeed Barry Jones in his imminent book, What Is To Be Done?), must confront universal moral quandaries at the same time as they address local needs, hopes, and aspirations.

In 2011, then Secretary of State Hillary Clinton proclaimed that ‘gay rights are human rights’. This statement, which would seem uncontroversial to most readers of ABR, was widely attacked as a symbol of Western neo-colonialism. Combined with the 2015 US Supreme Court recognition of same-sex marriage, gay rights were seen by many religious and political leaders as a threat to tradition, culture, and religion, even when, as in many parts of Africa and the Pacific, laws proscribing homosexual behaviour are the legacy of nineteenth-century colonialism.

It began with a request to overturn a controversial bill that would have allowed people to be extradited to mainland China. According to the bill’s many detractors, this was but the latest example of the erosion of Hong Kong’s freedoms. By June 2019, millions of Hong Kong’s residents had taken to the streets. August saw sit-ins at Hong Kong’s International Airport, and by October clashes between police and protestors were characterised by violence and chaos – tear gas, rubber bullets, arrests, and prosecutions, the norm. This was summer in Hong Kong, a city dominated by increasingly violent upheaval with the world watching on.

What could be more timely than an argument for the humanities? They are poorly served in our schools and universities, and badly need champions. Martha Nussbaum, a distinguished philosopher at the University of Chicago, is well placed to affirm their importance. I read her book with eager anticipation and mounting disappointment.

All authors who are releasing new books during the global pandemic are at a disadvantage, but some less so than others. It helps to have a title that speaks to the moment, which The Better Half, with its central thesis that women are ‘genetically privileged’, certainly does. The coronavirus, we have learnt, tends to affect men more severely than women. Some have attributed the discrepancy to men being more likely to engage in risk-taking or health-compromising behaviours, while other experts have advanced a genetic explanation.

Grandmothers are not what they used to be, as Elizabeth Jolley once said of custard tarts. It’s a point made by several contributors to Helen Elliott’s lively and thoughtfully curated collection of essays on the subject, Grandmothers, and it partly explains why these two books are not as similar as you might expect.