Social history

According to Nina Power’s forceful and rather unusual What Do Men Want?, we in the West are currently engaged in a ‘battle over sex’. And while that has been going on, ‘another war is being waged. This one is against men, the whole damn lot of them!’ To back up this ‘war on men’ idea, Power cites, among other examples, I Hate Men, a book by the French writer Pauline Harmange in which she damns men as ‘violent, selfish, lazy and cowardly… men beat, rape and murder us’. Power’s argument is that the all-out assault on men has gone too far. The mistake, she says, is in ‘treating people as

One of Adrian Tinniswood’s recent books, The Long Weekend, is a portrait of country house life in the interwar years. Hedonistic, carefree, fuelled by an army of servants, such an existence now seems a distant dream. In this companion volume he takes the story further, looking at what happened to the country house after 1945. (By country house, he does not mean ‘The Old Rectory’ or ‘The Elms’ but something that tends to end in ‘Hall’, ‘Park’, ‘Court’ or ‘Castle’). Immediately after the war, the outlook for these splendid buildings was bleak. Some had been affected by the Depression of the early 1930s and many fell victim to the penal

Strange, really, that the scheduled output of traditional broadcasters became known as ‘terrestrial’ television, given that TV is an etheric medium and nowadays exclusively a digital one. Or perhaps it’s not so strange at all. Television is ‘bonded to the earth’, writes Rob Young, whose roving survey of small and silver screen creativity between the 1950s and 1980s seeks to connect those airborne signals to the soil beneath our shoes. Young’s first book, the excellent Electric Eden, rummaged around the untrimmed hedgerows of the British psyche via the medium of folk-related music. The Magic Box has a similar aim. The intention is to ‘gorge on a huge cross-genre feast of

Halfway through what must count as one of the more esoteric quests, Jennifer Lucy Allan finds herself on a hill near Birkenhead, in a cottage which houses the archive of the Association of Lighthouse Keepers. In a small bedroom long since surrendered to the past, she is handed a homemade CD of 90 foghorn recordings of ‘uncertain provenance’. Let’s call them Bootleg Blasts. She sits on the end of the single bed, craning her neck, ‘listening for more than what is there, listening for answers, listening for meaning’. Allan is a British writer, journalist and broadcaster with a passion for experimental music: I have had a long affair with ‘weird’

It is often said that the left does not understand human nature. Yet it is difficult to think of anything as antithetical to Homo sapiens as the notion, popularised by free marketeers during the 1980s, that people would willingly evacuate those parts of Britain where ‘market forces’ had decreed that collieries and steelworks were no longer profitable. People did not ‘get on their bikes’ — in Norman Tebbit’s notorious phrase — once industry was shut down; instead they grew resentful at a world they felt had little respect for their lives or communities. We often refer to these people as ‘left behind’ — or as the journalist and author David

Smell is the oldest sense. We owe our existence to it. The moment you start to talk about smell, things explode in a shimmering, chaotic starburst of epistemological and ontological complication. It is involuntary; we have no noselids. Smell stays switched on in our sleep: to inspire is to smell. It has a bigger ratio of genes than any system in any species. Yet it remains almost unspoken of. The existence of smell — either as verb or noun — seems a guilty secret. Mr Justice Caulfield, in Jeffrey Archer’s 1987 libel action against the Star, would have caused no comment had he suggested that Mary Archer had ‘elegance’. But

Augustine had it that ‘no one is free from sin, not even an infant’. Machiavelli deemed that humans are ‘ungrateful, fickle hypocrites’, and even the founding father John Adams, the paragon of American democracy, was sure that all men would be tyrants if they could. Thucydides, Luther, Calvin, Burke, Bentham, Nietzsche, Freud — all were wrong about our natures. So was William Golding, creator of Lord of the Flies, himself a child-beater* and a drunk. For a treatise on human kindness, Rutger Bregman’s new book Humankind has surprisingly many villains. Here’s ‘a radical idea… a mind-bending drug… denied by religions and ideologies’, we’re told. Humans are not evil. Deep down,