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The title of this memoir and the cover picture, showing a pretty girl with brown skin and hair and dark eyes walking along an urban street hand-in-hand with a neatly dressed white woman, captures the theme of uncertain identity. The story begins in mid-twentieth-century Australia, when, under the government’s assimilation policy, children of Aboriginal and Torres Strait Islander descent were still being removed from their families. Lorraine McGee-Sippel was not stolen from her family by the authorities, but was surrendered for adoption by her eighteen-year-old mother.

‘The tension between religion and intellectual knowledge definitely comes to the fore,’ says Max Weber, ‘wherever rational empirical knowledge has consistently worked through to the disenchantment of the world and its transformation into a causal mechanism.’ Darwinism, or so one version of the history of modern culture goes, is the culmination of the process of disenchantment, the last step in the transformation of the world into a causal mechanism.

A book with a title such as this one necessarily invites a question: is it going to be a theological work using examples from the stated body of fiction, or an exercise in literary criticism confined mainly to religious themes, just as other critics might focus their discussion on political or psychological issues? Most authors would of course protest against this crude ‘either/or’ proposition and assert that the strictly literary aspects of a novel, as distinct perhaps from non-fiction, are inseparable from any intellectual issues it might raise. Neither approach should play Christ to the other’s St Christopher.

A popular myth holds that all librarians are inspired by a love of books. As with all such stereotypes, it doesn’t take long working in the profession to realise that it is only partly true, only slightly more so than the cardigan, bun and glasses with which we are usually endowed in the popular imagination. Librarians, in fact, whatever their initial sentiments about books, commonly become blasé about the volumes they are responsible for and can be pitiless in weeding out the less attractive, useful and popular books from their collections. David Pearson’s new book sets out to make librarians and others who have books in their care think again about their value as cultural artefacts and pieces of historical evidence, especially at this moment in history when they are beginning to lose their primary role as repositories of the world’s knowledge.

When Petrus Borel led Victor Hugo’s private ‘claque’ into the theatre of the Comédie-Française in 1830 for the opening performance of Hugo’s play Hernani, he and the others of the Romantic ‘push’ fully intended their actions to precipitate the death of classicism in French theatre. They succeeded. Had Peter Porter been in the audience, one wonders where he would have positioned himself between the Romantic shock troops (in part driven by the compulsions of the Petit Cénacle) and the classicist critics who panned the play and all it stood for in the press the next day. The performance and the attendant conflicts became known as ‘La Bataille D’Hernani’.

If you felt there was a touch of hubris in Baz Luhrmann’s naming his movie Australia, you may think the opening sentence of Christopher Bigsby’s biography of Arthur Miller even more startling in its pretensions: ‘This is the story of a writer, but it is also the story of America.’ Not, observe, ‘a story’, but ‘the story’. This grandiose proposition helps to account for nearly 700 dense, uncompromising pages – and they only take in the first half of Miller’s long life (1915–2005).

For Gabrielle Carey, the sight of her mother’s bare feet, soles facing, was almost unbearable. Naked and defenceless, she had never seen them from that angle before. Other parts of a loved one’s anatomy could produce such a feeling – the nape of a beloved neck or an innocent elbow – but on this occasion it was the old feet projecting from the elderly and suddenly compromised body, strapped to a trolley, awaiting a CT scan. The daughter ‘didn’t quite know what to do’, which turns out to be a revealing remark. She wonders if she should stroke her arm or not, but before offering any such support she is asked to leave the cubicle.

When my husband died a while back, I was left with my memories and a house full of books. Harold was so ill, and for so long, that what I felt in those first few days after his death was a dulled feeling, ‘It’s over’. Not relief, certainly not joy, not even sorrow, but a blank sense of inevitability: ‘All over’: the end to the terrible struggle of the past few years, the harder struggle of the last few months, and the merciful oblivion of the last few days.

My husband had so many books, so lovingly collected. On various scraps of paper, inscribed at different times and places, he left contradictory instructions about what was to happen to his books when he died. Until I work out what to do, I have become caretaker of the books.

Young children often use the word ‘sad’ to describe negative or confusing emotions. ‘What you did made me sad,’ they will say. But children, as they get older, learn to offer richer explanations of interior states: grief, exasperation, shock, bewilderment, hurt, ecstasy and joy. It is language that gives us this flexibility of response. The best books offer us language that matches and sometimes even exceeds the richness of our experiences.