As leading US historian Eric Foner wrote in his classic account, The Story of American Freedom (1999), it is the ‘story of freedom’ that conveys Americans’ favourite idea of itself. Of course, its meaning and uses change over time. It is a flexible value. We only need to look at candidates’ promises in the US election, with Kamala Harris declaring, ‘We choose freedom’ and Donald Trump (‘We believe in the majesty of freedom’) planning to build ten new futuristic ‘freedom cities’.

Would it all have turned out differently had InterActiveCorp stared down the online mob? In December 2013, a public relations executive with the company, Justine Sacco, posted a joke on social media, satirising American insularity and racism. Sacco was about to board a flight to South Africa, from where her anti-apartheid family had emigrated, when she tweeted: ‘Going to Africa. Hope I don’t get Aids. Just kidding, I’m white.’ While Sacco was in the air and offline, her tweet went viral. A social media mob condemned her as a racist, established that she worked at InterActiveCorp, and pressured the company to sack her. ‘We are about to watch this @JustineSacco bitch get fired. In REAL time,’ posted one of her critics. The company duly sacked her.

Resembling the memorials seen all over Australia, a slouch-hatted digger stands atop an obelisk, his hands resting on a service rifle. However, this obelisk is not made of granite or marble but a pile of books ascending skywards. The cover of Peter Stanley’s penetrating critique of Australian military history, Beyond the Broken Years, is a telling, if reductive, visual conceit, suggesting the instrumental role played by historians in placing the soldier on a pedestal.

For Hannah Ferguson, the real meaning of a taboo is ‘a conversation which frays the fabric of patriarchy. A subject clouded in stigma which serves systems and institutions of power.’

There must be something in the post-Brexit air encouraging British novelists to take the long view. Alan Hollinghurst’s Our Evenings joins recent doorstopper works – from Ian McEwan’s Lessons (2022) to Andrew O’Hagan’s Caledonian Road (2024) – that explore postwar Englishness from a standpoint of jaded retrospection. While they function as a kind of summation or reinforcement of their authors’ talents, they also offer a stinging critique of the nation’s propensities and historical prejudices. It is even possible to discern in the margins a note of contrition, an acknowledgment of the perspectives these writers have overlooked or neglected until now.

A gang of cones hangs before me, long and cylindrical,
neither dark nor light – the colour of Milchkaffee.

One would overfill my palm. Last night the field
reinvented itself as one of those beds we lie down in

How do we reconcile our ideals with the way we live our lives? What should we do when we discover that artists whom we revere turn out to be deeply flawed human beings? How do we continue to love and respect our mothers while acknowledging their shortcomings? Are desire and shame intrinsically linked? Which is the more powerful? These are some of the many issues Michelle de Kretser, twice winner of the Miles Franklin Literary Award (in 2013 for Questions of Travel and in 2018 for The Life to Come) grapples with in her seventh novel, Theory & Practice.

A Voyage Around the Queen begins with the announcement in the London Gazette on 21 April 1926 of the birth of Princess Elizabeth Alexandra Mary, and ends with a minute-by-minute account of the goings-on in Balmoral on 8 September 2022, Elizabeth II’s last day on earth. The 650 pages in between document the main events of the queen’s life, but the book is not a biography. As with Craig Brown’s earlier Ma’am Darling: 99 glimpses of Princess Margaret (2017) and One, Two, Three, Four: The Beatles in time (2020), what he has put together is closer to mass observation, but it might also be filed under anthropology (‘the whole institution’, said David Attenborough ‘depends on mysticism and the tribal chief in his hut’), psychology (she was ‘the Queen of the British psyche’, says Brian Masters), or even zoology (Virginia Woolf, Hilary Mantel, and Prince Harry have each, independently, compared the royal family to pandas in captivity).

Marian Quartly’s ancestors were of ‘the middling sort’, a term used by historian Margaret Hunt to describe ‘people who were neither wage labourers nor gentry’: artisans, shopkeepers, skilled tradesmen, yeoman farmers, and the like. This class of people, says Quartly, ‘shared values and expectations that were shaped by the dangers of the commercial world; they were temperate, prudent, proud of their independence’.

Christians so often have problems with sex these days. Australians saw this when, during the Marriage Law Postal Survey, the Anglican Archbishop of Sydney begged them to uphold a ‘biblical definition’ of marriage – if there were such a thing. Representatives of every denomination fret endlessly over their responsibility for enabling the sex offenders and abusers of children who were hidden in plain sight in their midst. That some do this even as they fulminate against overt sexual expression in the public sphere (the Paris Olympics opening ceremony anyone?) makes them seem even more out of touch.