George orwell

A parliament of owls. A gaggle of geese. A convocation of eagles. But what is the generic term for the army that has recently advanced over the literary landscape? Perhaps a drizzle of nature writers? Here they come, heads down in the rain, turning out their pockets for the samples of fungi and moss they have collected on the outskirts of our cities. Bookshops now have whole tables dedicated to contemporary British nature writing. The first wave of this literary phenomenon was far more cheerful: the late lamented Roger Deakin sitting in his pollarded hornbeam and imagining himself at sea; Richard Mabey, the godfather of it all, with his wonderful

‘There is room for a very interesting work,’ Gibbon observed in a footnote, ‘which should lay open the connection between the languages and manners of nations.’ The manners of the peoples of the United Kingdom and of the United States are very different, although not always in the way that received prejudices have it: any English visitor to America must be struck by how much politer most Americans are than the average run of his compatriots. But The American Language, as H.L. Mencken called his great book, has developed in a way that isn’t always dainty. It has a vigor and color of its own, and a rich vocabulary which

Boualem Sansal’s prophetic novel very clearly derives its lineage from George Orwell’s Nineteen Eighty-Four. A totalitarian surveillance state, a fundamentalist religious autocracy, is portrayed as being totally intolerant of free-thinkers. This is a powerful satire on an Islamist dictatorship. It is unsurprising that Sansal’s writings are censored in his native Algeria. The religious structure of the political state is familiar. The one true god is Yolah and his prophet or ‘Delegate’ is Abi. Abi’s book, the Gkabul, is the foundation of the religion; it is sacrosanct and immutable. Places of worship are mockbas and the nation is named Abistan after the true disciple. There are nine calls to prayer each

If ever there was a book for our uncaring, unsharing times, it is Gwendoline Riley’s First Love, in which Neve, a woman in her mid-thirties, struggles with a truly awful family and with the men in her life, while trying to make a career as a writer. That latter point might suggest some kind of bildungsroman approach, but in fact the meat of First Love is in its rich character depictions, from which Riley teases out a series of painful but exquisitely comedic episodes. Neve’s father is a crude, self-styled ‘socialist’, full of class resentment and personal bitterness, while her pretentious mother, now remarried to a condescending Sunday painter, is

You learn startling things about the long entanglement of the British with Spain on every page of Simon Courtauld’s absorbing and enjoyable new book, which is not a travelogue but a collection of historical vignettes arranged geographically. Did you know, for instance, that the first Spanish football team was founded by two Scottish doctors working for Rio Tinto in Huelva, and that in 1907 a team of seminarians from the English College in Valladolid defeated one representing Real Madrid? Or that the first visit by a reigning British monarch to Spain occurred when Queen Victoria went to have lunch with Queen Maria Cristina at the Aiete Palace in San Sebastián,

The Orwellian past is a foreign country; smells are different there. Pipe smoke and carbolic, side notes of horse dung and camphor — and that most inescapable odour, the ‘melancholy smell of boiled cabbage and dishwater’ seeping under a parishioner’s front door in A Clergyman’s Daughter. In Nineteen Eighty-Four, too, the hallway of Victory Mansions ‘smelt of boiled cabbage’. That was the quotidian stench of my childhood; long gone now, both the cabbage and the childhood. When Professor John Sutherland began re-reading Orwell after losing his sense of smell three years ago, the old familiar writings seemed ‘interestingly different’, their olfactory obsessions suddenly more conspicuous. He isn’t the only critic

The author of this jam-packed treasure trove has been a film critic at the New York Times since 2000 and is also professor of film criticism at Wesleyan University. As if these platforms weren’t enough, he’s now written a book about the tangled worlds of films, books, music, paintings and criticism, dragging in Aristotle, Pope, Plato, Matthew Arnold, Isaiah Berlin and millions of others — but not, alas, my former next-door neighbour, the wonderfully controversial Brian Sewell. Crammed in alongside George Orwell’s ‘All writers are vain, selfish and lazy’ and H. L. Mencken’s ‘Literature always thrives best in an atmosphere of hearty strife,’ the author’s own views often hit hardest.

Before embarking on this book, Jeremy Lewis was told by his friend Diana Athill that his subject, the newspaper editor and philanthropist David Astor, was too ‘saintly’ for a lively biography. As a publisher, she had worked on an earlier authorised tome, and thought she knew. Lewis, and Astor, proved more resilient. There are always column inches in a well-connected plutocratic clan such as the Astors. And Astor’s mother, Virginia-born Nancy, was the gold-plated battle-axe who made Cliveden, the family house in Buckinghamshire, the centre of 1930s appeasement. The story is really how Astor (born in 1912) took on his Christian Scientist mother, threw off the trappings of privilege, and

The purpose of Lara Feigel’s book is to describe the ‘political mission of reconciliation and restoration’ in the devastated cities of Germany after 1945 (though no politicians were directly involved). The chief needs of the shattered population at the time were, of course, practical: food, water, sanitation and the reconstruction of buildings. But a vital supplementary effort was made to address what was left of German culture and history after the crimes and falsifications of the Nazis. The idea was that the arts should revive an alternative, peaceful and civilised way of life in the ruins of the country. It is surprising that no mention is made of the reform