Culture

The tricky term ‘Krautrock’ was first used by the British music press in the early 1970s to describe the drones and industrial kling-klang of difficult German bands such as Kraftwerk, Tangerine Dream, Popul Vuh, Faust and Can. A British fear and loathing of Germany and the Germans informed numerous New Musical Express Krautrock articles. (‘Kraftwerk: the Final Solution to the Music Problem’, or ‘Can: They Have Ways of Making You Listen’.) The term was made semi-respectable by Julian Cope, the erudite jester of English pop, in his ironically entitled book Krautrocksampler (1995), which commended the strange new music that rose from the moral and material ruins of post-Hitlerite Germany. It is hard now to imagine how startlingly new Can must have sounded.

Ghosts of the Past by Marco Vichi (Hodder, £18.99) is unashamedly nostalgic in tone. The title could not be more apposite. The action takes place in 1967, when Inspector Bordelli of the Florence police force is called to a house where a wealthy industrialist has been run through with a sword. Each member of the family is acting suspiciously, as are the various colleagues and associates of the deceased. Bordelli’s life is further complicated when an old friend, Colonel Arcieri, turns up in dire trouble and needing protection. The case unfolds in a slow haze of interviews and recollections. Vichi takes his time to explore Bordelli’s mind, his thoughts and his feelings, especially concerning the past and love lost. The book yearns for a bygone age.

On a recent Guardian podcast, Chris Power — who has written a short story column in the Guardian for a decade — recognises the tendency of reviews of the form to begin with ‘an obligatory paragraph on “The Short Story” in capital letters, rather than talking about the work’. Power’s debut collection is itself a love letter to the form, a survey of it and the culmination of a life’s studious interest. So talking about the work itself doubles as a precis of ‘The Short Story’ and its moment. Happening around the world — often engaged with travelling itself — the ten stories in Mothers take the form’s austerity and turn it into something from which restless characters seek to escape.

I wonder what your idea of a good novel is. Does it embody the attributes of solid plotting, characterisation and an impermeable membrane between invention and reality — the novel, that is, being a box from which nothing can leap out, and into which nothing, except what the author has chosen to put there, can leap in? And does it conform to the conventions laid down by the great writers of the 19th century? That’s what I assumed, during my schooldays; and the little that had filtered down to me of Don Quixote, which is claimed by many to be the ‘first’ novel, did not alert me to the fact that it was anything more than a story. As opposed to — to put it very simply indeed — a story about stories.

Fine wine rarely makes it into the public consciousness, but one event in 1976 has proved of perennial interest: the so-called Judgment of Paris. It heralded the arrival of wine from the New World, but also tapped into popular prejudice. Who can resist French wine snobs being made to look foolish? So these memoirs by Steven Spurrier, the man behind that notorious tasting, have been keenly anticipated. It was a glass of 1908 Cockburns port that Spurrier tried at the age of 13 that sparked a lifelong interest in wine. Rather than go to university, as expected, he worked in the cellars of a wine merchant, Christopher’s, in Soho. In his early twenties he inherited £250,000 (the equivalent of £5 million today) when the family gravel business was sold.

In the gap between what we feel ourselves to be and what we imagine we might in different circumstances become, lies civility. Keith Thomas’s marvellous new book addresses the subject of ideal behaviour. It shows the way that early modern England formed notions of civilisation and proper conduct, in contrast to what was termed ‘the Other’. These alternative people were labelled ‘barbarians’ or ‘savages’ when found abroad or on the Celtic fringe. If the unacceptable was found within England, rural or impoverished, they would be called ‘clowns’ or ‘clodhoppers’.