Skip to main content

Author: mascara

Laurie Duggan

Laurie Duggan was born in Melbourne in 1949. He moved to the UK in 2006 and currently lives in Faversham. His most recent books are Crab & Winkle (Shearsman, 2009), a new edition of The Epigrams of Martial (Boston, Pressed Wafer, 2010), Allotments (Wendell, Mass., Fewer & Further, 2011) and The Pursuit of Happiness (Shearsman, 2012). Forthcoming are The Complete Blue Hills (Puncher & Wattman, Sydney), and Leaving Here (Light-Trap, Brisbane).

 

 

Allotment #33

life in the margin:
spring, still winter-like

old men in trainers
walk on bunions

 

Allotment #34

back at The Sun
(beyond the . . .

I graph all this, with flattened accent
(drawn but not glottal)

(the test: ‘This is Illyria, lady’)

(I myself am a bracket,
a footnote
but this is as it should be

the smudge of a glass
set down on paper

this     this     this

 

Allotment #35

the impression of a bottle cut into a wall
above it a trophy (a crown or a hand,
hard to tell in the half-dark

 

Allotment #36

a morning frost, bent stems
then a clear sky,
ongoing chores

 

Allotment #37

shadows in the window
seeming people,
spaces between
a flame’s reflection

nails not quite hammered in

a rattle of cutlery

the mechanics of a worn philosophy

my work irrelevant as
an immense puzzle, lifelong

 

Peter Dawncy

Peter Dawncy lives in the Dandenong Ranges east of Melbourne. He has an Arts Degree with majors in English and Philosophy from Monash University and is currently completing Honours in poetry writing. For his thesis, Peter is undertaking a study of Philip Hammial’s poetry through Gilles Deleuze and Felix Guattari. He hopes to begin his PhD next year. Peter has had poetry and fiction published in various Australian journals and magazines, and in 2010 he was the winner of the Monash Poetry Prize and came second in the Monash fiction-writing competition. His play, The Logue of Thomas P. T. Lawrence, was performed at the Arts Centre in June 2010.

 

logue

    satellites coalesce  /  fold 
                                  the corners to the
          belt above
                               triangles as
                                                    squid jigs 
                      at the jetty’s end
                                in fluorescence by
            the dried 
        white-bait clumps 
 
                             snapper  catch
 
                                     gloves welcome
                                  container ships with
                                           
                 coordinates 
               for salt meets sky
 
                        Melbourne woven in it 
                                    Eureka deep green
 
                          iceberg siege
 
              seen from afar
 
            by the 
        research vessel en route
                         to the Antarctic snowfields
 
 

saturnine

         darkness

      over floodwater

 

            extends

      smooth,    wet pavement

                     over stars

 

               murmur

 

      as monkeys march

              to flightless geese

          flapping.

 

      pour   further

 

                    wide and windless

 

           a fleece

                    bobs by

                    

                           saturnine

        

                       fishermen

                hauling in    mulloway—

                        

      take

                       a picture

 

            and somewhere

 

                  a frame   discards

                              its portrait

 

       and searches for a 

                     foreign landscape.

 

              for now, moonlight

                    skewers   a dog’s nose,

 

                 bogong moths whirl,

 

             a shadow

         opens the door,   sneezes,

                           closes the door—

 

           tap shoes

      seem too polished

                     for a winter worn

 

                 underwater.

 

 

autumn storm

spiralling tongues
twirl, slash the billowing
gun-powder  grit
beneath the blue gum and
above the clamouring
bracken.  milk thistles levelled
as dogwoods sneeze, black-
birds dive for the pine copse
and ferns puff dust
from their beards as
they lean and squint.  a black-
wood teeters and quakes,
topples as its feet rent
the earth
like a child shredding
wrapping paper.  somewhere
in the composting depths
a little girl in a green
and white dress
gets her hair caught
and screams for her mother.

Fiona Britton

Fiona Britton is a Sydney poet and writer. She was the 2010 winner of the Shoalhaven Literary Award and the 2011 joint winner of the Dorothy Porter Prize for poetry.

 

 

 

Imago

The tune of us
already exists

had I hands to write it
I would,
six-four time over a Balinese tinkle,
but I dream on, handless
inventing skip-beats (tha-rip) to pass the time.

I curve, acoustic,
for twenty six bars
of held breath —
the underground score
of an opera for insects:

my green grocer
my black prince, tap-dancer.

I tunnel out and count myself in.

 

Zeitgeist

Lowtide:
you made your way on mass
sideways like sandcrabs
a ragged collegium,
full of fight and righteousness
shouting fond arguments
tugging at each other, tumbling
towards the isthmus
across that line you wouldn’t cross alone.
Great numbers meant great courage:
you ventured together
and accumulated faith.

The sun — celestial diplomat —
shone down ultraviolet
and gilded upturned faces
(friends, your sweet lips split,
the fresh skin pinked and puckered).
The wind grew calm:
evidence, you said —
such small miracles
will soon be handed down as fact.
Differences extinguished in the noonday bright,
you stopped your yelling
and prepared for a single, quiet truth.

Back among the blackened mangroves
beside the grey teeth
of the broken jetty
the shadows grow long,
distances stretch.
At this remove
I hardly recognise you, friends.
Voices carry, high as baby birds’ —
gannet, egret, gull.
I listen but the wind snatches words.
Newborn and dismayed,
you turn in circles.

I grow mandibles; I digest things
here without a people,
unsubscribed,
I am bearded, brackish and alone.
New trunks thrust up
like stubby thumbs, from the mudflat.
Here I build a hollow for a heretic
where I can think,
knit fishnet,
kick the dripping boards;
dispute and come unstuck,
and let the biting insects
have my blood.

 

Ellen van Neerven

Ellen van Neerven is a descendant of the Mununjali people of the Gold Coast area. She is a recent QUT graduate in Fine Arts and lives in Brisbane.

 

 
Cousins

Taking a break from my usual weekend warfare
I drive with my mother through the shifting rain
into Mununjali country
a roo bounds across the road
we meet at the pub and I order an
egg sandwich, orange muffin and a newspaper
on the last ten years of your life
We are cousins
though we grew up on different sides of the axis
different sides of the moon
got to remember
same grandmother
same grandmother
We don’t share memories
You recall a football game against boys
you fell down and
I turned on the fella who did it
This violence sounds entirely
not like me at all
I remember you came to live with us
when your house burnt down
you were amazed at how many socks I had
and you asked me if you went to my school would
you be the only dark girl in your class
This was the first time I realised that
others could see us differently
We drive up to Nana’s resting place
in front of Mt Barney
You take the wheel where I am a passenger
My uncle says you’ll teach me in a paddock
He seems to know all them old stories
While my mother is quiet
Got to remember
same mother
same mother
Used to the flies now I sit under a gum
This land heals all my city blues
I haven’t the language for that
You read me after all this time
I haven’t the language for that.

 

How My Heart Behaves

My coin purse is lined
with receipts of women I’ve fucked and left
Last night on the bed of a lover
slipping a singlet over my breasts
about to leave
I find myself suddenly desiccated
with need of child
Will I always be
a stranger to the sound of webbed feet
a moon in the orbit of others
I untangle from her sleeping form
Leave all my change under the pillow.

 

Michelle Murray

Michelle Murray explores identity and the space where her Scottish/Australian heritage merges with the land and culture of the Simpson Desert Channel Country . After acting college Michelle packed a swag and a bag to live on the edge of the desert with her husband who is descended from the Arabana people. They lived together on Wangkamadla (Bedourie) and Wangkangurru/Yarluyandi (Birdsville) country before moving to rural South Australia where Michelle has an Alexandrina Council artist residency at Goolwa. Michelle is an independent writer/performer. ‘Skeleton Woman’ was   originally produced for Onkaparinga Council’s Double Vision art exhibition in October 2011.

 

 

The Skeleton Woman

Here my body lies, shallow beneath this silken sheet; a skeleton, a wreck, a place for sharks and waves. This thin veil shows my bones, exposes me for my loss of souls. How I yearn to stay submerged. Who could want for a dearth of flesh? Please me. Lay down with me. Sink your spirit into my cavities. Oh, what pleasures we had. This sunken whore who gave of herself so freely now breaks up and splinters; no thought of my own majesty. I dreamed of waves crashing men against rocks and sucking them out to sea. I heard the screams, chased them down the hill; joined the others in their horrible vigil. She took so very long to drown them, to dash them into final silence; those poor men, consignments: bags of wheat and salted meat; help arriving for too few, dragged to comfortable deaths in beds. I waited and waited for your body to emerge to carry you home.

All souls conjure the dead, make me whole again.

 

***

Remember the day you came?

‘Gidday,’ you said. ‘There’s somewhere here you want a windmill to stand?’ I took you to the top, you looked about, saw foothills falling into a river cliff, the far off swamp, the distant sea, the village below our feet forgotten in the rush toward prosperity. ‘I had no idea this place existed,’ you said.

I’d lay beside the trough breathing the smell of horse sweat, feeling the dirt curved beneath my feet, looking up into the sky with you drilling and me diving into that cosmic ocean, your voice in the windmill’s rusty turning. You would sing out that you could see the church steeple, you could see the ocean liners, you could see that sleepy river snaking her way past the Noarlungas.

‘Enough water for one fine lady thank you Lord, and a bit more for a cup of tea!’

And that was about all we got but not for the want of pumping. But the water didn’t matter, not to me. It was the drilling, the building and sweetest of all, you returning. Adjust a little here, realign there, cups of tea, horse hair, you and me, the river snaking through the valley, the church steeple, the ships  waiting, conversation, your gentle mouth, my mother hosting dementia in the house, the clatter and bang of the windmill sucking air and dust and lust.

But it has been so long since I heard your voice, saw your face. Work took you so far away.

‘To be the pelican,’ you would say. ‘Inland lakes, that’d be the way! Erecting windmills, drilling bores, then all the way back to catch fish in the ocean, and you.’

No talk of the wife and kids. Sacred, you’d say. That promise to a dead man to never abandon them. And now you’re gone. That’s what they say. You will never return. I will never see your face. In the shallows of the cove the wreck of The Star of Greece still moans, the ground is hard under my bum, the windmill stands as it has done all this time. Nothing has changed. You are still away. I wait for your return. What else can be done?

 

***

You are everywhere: cats over fences, reflecting back in mirrors. I slept with a man who might have been you, his shoulders, his flat palette hands. It’s brutal.

 

***

From a tree in the gully
I hung upside down
The earth the moon
The branch the ground

My brother threw peaches
Dreaming of war
That made him a man
Who never came home

At the tree today in my search for him
I found all the men of my life
Missing

 

***

At the church on the hill my sins called my name. The minister said that you were found by the governess hanging from a windmill. From a distance it seemed to her eyes that an oblong fruit hung ripening on a tree without roots. Did you cry out? Did you rage that you stepped over that edge? How is it that fate, or misfortune – or worse – left you hanging between sky and earth?

 

***

I went all the way to the city to see the flowers at the cemetery, to watch the mourners, your family. I saw your wife clutch a man like you; her children stumbled at the grave. I waited a long time to see the backhoe fill you in. Did she hold you? Did she kiss your cold face? I would have stayed but for the train. If I missed it I would have missed the last bus and while I could spend the night on your freshly turned clod I couldn’t be sure of the company you keep. I’ve never known you but the two of us, a horse trough, the hill into the valley and the distant sea. And it’s funny, you know, because I got the feeling when the sun went down that even you didn’t hang around.

 

***

 

I found you flying on updrafts seeing way beyond the ships at sea and into the desert channel country. You told me to fly with you inland and make babies. I ran to the updraft, I reached for you tasting you on my tongue – snot and blood and semen. Jesus, where did that come from? When I woke – a rock in my back, the sun hot on my face – I got up and threw stones at those pelicans looking down at me. Such bloody piety.

 

***

 

I love your injuries, you would say to me, I crave your cavities, but it’s true isn’t it, that we three are bottles in your collection of miseries. The wife who grieved in your arms, children at her feet, the comfort you gave, the husband you made. The governess you took on the search: every plane, helicopter, car employed. You found him broken inside his chopper – his swag, his bag, her picture – of course you were there for her. And me. What did you see? A wretch trapped in a house of stale bread and boiled meat, a nutcase mother peeing in her bed.  I found my legitimacy in you, surely. But of us, why so many?

 

***

 

A woman came. We never paid for the windmill.

‘It’ll have to come down,’ she said. ‘I’ll send a man.’ She reached out and touched your welds. ‘Money’s hard to come by these days,’ she said. ‘I wish it wasn’t this way.’ I stroked her cheek. She slapped my face. ‘Where do you get off?’ she spat.

I started to undress. My clothes dropped. Her face froze. My ugly bits exposed. I stared out to sea. I thought of all those sailors dashed on the rocks and their families.

‘We made love right here,’ I said, ‘again and again,’ since she thought she knew everything. She stared at the spot until something snapped. She raged back to her car but came back. She’d dropped her keys.

‘Put your bloody clothes back on,’ she said. She went through everything back and forth from the car; turned her bag inside out. The day started to deteriorate. She was crying I could see. ‘Oh, the humility,’ she kept saying and then she said, ‘oh the pain’. She threw stones at the windmill. ‘Why?’ she kept asking. I don’t know if it was why you slept with me or why you died. She cried and cried. I went to the house to check my mother. When I got back your wife was crumpled by the trough scratching the dry inside with a rock. I climbed in and she followed. She said you were a good lover, a good provider. She said you could never replace her first husband. She told you that. ‘I told him that,’ she said looking now at me. ‘What was I thinking?’ We sat quiet for a long time. ‘There’s another one,’ she said, ‘the one who found him. I want to hate her but it won’t come.  All I can think is that poor woman. Then I wish it was me, not her. Then I’m glad it’s not my burden to bear. You’re the lucky one,’ she said. We drank from her bottle of gin.

‘What about your kids.’ I asked.

‘Oh, they’ll be fine,’ she said.

I was sure I could hear mum. She was drinking fast, your wife.

‘I really have to go, my mother,’ I said.

‘Oh,’ she said. We stood in the trough with no water.

At the house she watched me wipe my mother’s arse, make porridge and the old woman flick it all about. I made tea but she was happy with her gin. When she nearly fell over I steered her to my bedroom. She fell on the bed and complained the room was spinning. I left a bucket, wrestled the blankets; she snored and vomited. In the morning she sat with coffee at the end of my bed. I woke with her looking at me like an eagle surveying the dead.

‘I could like you,’ she said. Sober I suppose or at least with a hangover she leaned over and kissed me long on the lips. ‘I thought I was carrying this all myself but it’s not true is it?’ When she got up to leave she turned back. ‘I’ll still have to take the windmill. Sorry about that.’

 

***

 

We decided you were either an angel or an arsehole, a lover or a fraud. You dropped blessings into our cups then dropped off the face of the earth. We laughed hysterically into our glasses then cried at separate times. When one cried the other thought she a thief stealing memories. We hated each other passionately. She told me I don’t have a single interesting thought in my head so I must be good in bed.

‘You live in a disgusting mess,’ she said

‘I am a disgusting mess,’ I told her. ‘You should appreciate my transparency.’ She agreed, poured another one and we started all over again exchanging insults, doing our best to bruise each other, promising that we would not let the other go numb, promising that we’d still feel the pain then one day she didn’t come. A week went by. I got to thinking about you again, the windmill gone – nothing to focus on. I went to the ocean, took lavender and frankincense, poured the essence into the water, thought of sailors and lovers, sharks and blood, and her, thought of shipwrecks submerged and then I knew an entire world lived inside of you. A story I don’t know. Even so, like so many men, you took it to the grave: the unspeakable, the unfathomable, buried shallow, unreachable.

 

***

I got a letter from the governess the other day:

Just to say he spoke about you. I’m sorry I have nothing to say except the last thing he said to me was we will all understand one day. I lived like a skeleton woman, no flesh on my bones. I was certain no man would touch me but one did eventually come along. I hope you’re not alone. I read in the paper about water near your home. How a town was drowned, that the people can still be found sitting at the table ready to eat their meal; roads, bus stops, playgrounds but I doubt it’s real. When I think of it I think of you. I dreamed that you were washed out to sea, the dam wall broken dragging you out into water so deep I thought for sure you would never be retrieved, but on a beach my daughter picked up a pelican feather and I knew that one day you would find me and we would be sisters.

 

***

It’s been a long time now, my mother finally dead but not until she was utterly dependent. At the end she spoke of the beginning, she spoke of her childhood as she spoke of giving birth. She spoke to my brother, reaching out her hand and when the time came she spoke of pain. Then I really was alone. I put the place on the market. A run-down house built with no particular thought on land devoid of permanent water is worth a lot it turns out. I’m going to travel to all the places you spoke of and when I’m done I will travel beyond any place I have ever imagined. I hope one day that the wailing creaking cries of the sailors and the sunken woman bereft beneath the waves diminishes, that I will be fleshed out, that new life will spring from me and all of this will become a memory.

 

Goodnight my lovely.

 

 

Prasanta Das

Prasanta Das is Professor of English at Tezpur University in the northeast Indian state of Assam.  He was born in Shillong, Meghalaya where his mother still lives. He is a two time Fulbrighter (Cornell and Harvard) and his poems and short stories have appeared in Kunapipi, Indian PEN, New Quest, and Out of Print.

 

Mr Deb’s Shop

“You must go to the cremation,” my mother said. But I had already made up my mind to go. Mr Deb had been my father’s friend and our neighbour for years. For as long as I could remember he had owned a small shop in Police Bazaar in a lane that was a couple of minutes walk from where the newsagents had their stalls. My father had always gone to Mr Deb’s shop when my brother or I needed a new pen or my mother wanted her brand of hair oil. As a small boy, I often accompanied my father on these trips. Sometimes our whole family would go to Police Bazaar. My father and mother would sit on little stools in Mr Deb’s shop, talking and laughing. Mr Deb would order tea and, when the boy brought it, he would emerge from behind the counter to courteously serve it himself. Later when I became older I was sometimes sent to do the shopping but I never went to Mr Deb’s shop. I preferred the bigger ones.

I was in Hyderabad when my father had died suddenly one afternoon at our home in Shillong. Mr Deb had got myHyderabadaddress from someone. He had broken the news to me gently, speaking with genuine feeling. I managed to reach Kolkata in the evening. But there wasn’t a flight to Guwahati until the next afternoon. The cremation was over by the time I reached home. Now, less than a year later, Mr Deb himself was dead. Attending his funeral would be a little like attending my father’s funeral.

Mr Deb became our neighbour when he bought a house near ours. This was after the hill state movement when Meghalaya was created and most Assamese families were selling their houses in Shillong to move to Guwahati. It was a difficult time for my parents since so many of their friends were leaving. In the end, they decided to stay. This was a great relief to my brother and me. We boys loved Shillong and could not imagine a life elsewhere.

There was the usual bickering over a boundary wall and for a couple of years relations between Mr Deb’s family and ours became quite strained. But after my father’s death I began to seek out Mr Deb’s company. It was then that I noticed how frequently he was away from Shillong. When I asked him about his absences, he told me he was building a second house in Silchar. Mr Deb had gone one more time to supervise the building of the house. But this time he had had a heart attack in the bus itself.

They had brought Mr Deb’s body home a little beforenoon. The driver and the conductor of the bus had stood around for a while and then quietly disappeared. In the cramped drawing room, Mr Vaswani, a couple of his tenants, and a Bengali gentleman who worked in the Account General’s Office sat on the cane chairs. I sat on the bed that was pushed up against the wall. Babu, Mr Deb’s son, was much younger than me. He had graduated recently from college. I often saw him in the evenings in Police Bazaar with a group of young men who idled away their time near Mr Deb’s shop. He was a rather quiet young man and now the shock of losing his father had further subdued him.

Mrs Deb entered. A fragrant smell of incense seemed to come from her. Her thin gray hair was loose and hung on her shoulder. She was the kind of woman who rarely left her home. I had expected her to scream and wail but she was almost composed as she received our condolences. “I told Babu’s father not to go”, she said to us. “I told him you are an old man now. But he would not listen.” We did not say anything. But all of us knew why Mr Deb had been building a second house in Silchar. The recent communal troubles in Shillong, the resentment against “outsiders” like us had made him nervous. A former refugee fromEast Pakistan, he wanted Babu to have a secure home. Though Mr Deb had never actually said so to anyone, it was clear that he was planning to sell off his house and shop in Shillong and move to Silchar. Mr Deb did not want Babu to go through the uncertainties he himself had faced when he had come to Shillong as a young man soon afterIndependenceand Partition.

From my place on the bed, I got a glimpse of the next room. I could see a broken harmonium placed on top of a wooden almirah. I wondered if the broken harmonium had belonged to Mr Deb and when he had played it. The house was now beginning to fill up with relatives, friends and other neighbors. Assured that my absence would not be noticed, I left.

I sat on the verandah of our house watching the mourners walk down the sloping road to Mr Deb’s shop. Aged men, some in tweed coats, others in home-knitted sweaters, and their wives were coming from Laban, Rilbong,Jail Roadand other places. As they went past, I heard them talking about Mr Deb in the Bengali they had brought with them forty years ago from their towns and villages in Sylhet. The tin-roofed, wooden-floored houses of my father’s generation needed looking after but Mr Deb’s house had not been painted in years. The roof was dark with rust. The house usually wore a dull, enclosed look because you rarely saw it with its doors and windows open. Today its owner’s death had given it a kind of life.

I sat on the verandah for several hours. When I heard the sound of bamboo being cut I knew they were making the bier and that it would not be long before they carried the body past our house.

I joined the procession when it reached our house. There were nearly fifty men, both young and elderly, in the procession. I recognized a few shopkeepers from Police Bazaar, Polo Ground and theJail   Roadarea. The young men were mostly Babu’s friends.

It was the first time I was seeing the Mawlai cremation ground. Babu’s friends had lost their evening indolence and were full of energy. Some of them went off to the cottages nearby to buy firewood while the men gathered in small groups. I chose a spot at the edge of the ground and sat down to watch the preparations for the cremation. Mr Vaswani, noticing me sitting alone, came over and began to make conversation. He was a tall man of great bulk, a little stooped now because of his age. “Philosopher!” he jokingly chided me. Then he lit a cigarette and became serious. “That boy was here a few days back,” he said, pointing to one of Babu’s friends who was arranging the funeral pyre. “An uncle of his died. He knows what to do.”

It was a shock to see Mr Deb lying naked on the pyre. I remembered how, before he became our neighbor, my brother and I were so used to seeing Mr Deb behind the counter that he looked a little strange to us whenever we saw him whole – as on those occasions when he served tea to our parents.

“At Police Bazaar point,” Mr Deb had replied when I asked him where he had first met my father. My father was living alone in Shillong then. It was the period in his life when he was still sending his salary home to his brother. He had married recently but my mother was at her parents’ house in the village. My father had got into the habit of walking over to Police Bazaar in the evenings after his work at the State Secretariat was over. He would buy a copy of the Assam Tribune and stand reading it near Police Bazaar point. He and Mr Deb had met each other then. After this my father’s evening routine had varied a little. He would go to Mr Deb’s shop to read his paper and chat for a while before going back to his rented house. I could easily picture my father at this time in his life because at home there were a few photographs of him from his early days in Shillong. They revealed a dapper man, handsome despite a receding hairline. When as boys my brother and I had first come across these photographs, it was something of a wonder to us that our father had dressed in nice-looking suits and worn well-chosen ties in the past. But we also thought this was a thing a man usually did when he was young, just as a young man usually had more hair.

In the shop, Mr Deb and my father often talked of owning their own houses. Owning a house was a priority for them as for those of their generation who had left their homes to settle in Shillong. During the early years of his employment my father saved all he could to buy a suitable plot of land. His parents had died when he was small. He had brothers and sisters but how many I do not know because my brother and I never saw them. We did not visit them nor did they ever visit us. When we were children we were taken once a year to visit our maternal grandparents. But we never went to our father’s village. Later on, I came to   know that my father had some land of his own. This was his share of the family property. My mother often complained that his brothers had sold off my father’s land. But I sometimes wondered who had taken the responsibility of educating my father. After all, it was this education that had made it possible for him to leave home and find employment in Shillong.

I decided that it must have been my father’s eldest brother who educated him since on the eldest son would fall such parental obligations. After he had graduated, my father was able to get a job as a government clerk in Shillong. And at some point after he had come to Shillong, my father had stopped sending money home. When my father stopped parting with his salary, his eldest brother would have felt justified in selling off my father’s share of the family land. I think my father accepted this as right and fair because I never heard him express any regret or bitterness.

My father did not like to talk of his earlier life because he had started life anew in Shillong and wanted to forget the past. But Mr Deb enjoyed talking of his past. He had arrived in Shillong as an almost penniless refugee and he had many dramatic stories to tell. As a boy, I envied him his connection with history. He was a small man, an ordinary man. Yet he a connection with history. My father had no such stories to tell. So I clung to something that my mother once told us brothers – that my father’s graduation had been delayed by a year or two because of his participation in the Quit India movement. There was another story my mother used to tell us: when my father graduated, he had become an object of curiosity in his village. This story used to me smile. It was only after he died that I realized that my father too had broken with the past. He too had taken his life in his own hands.

There was a breeze blowing and Mr Deb’s son was shivering a little in his dhoti. Sorrow had given him a chastened look. But he had composed himself and now, like a sincere schoolboy, he was following the directions of the priest. I wondered what he would do with the shop. In his own way, Mr Deb had made something of his life. Babu had received an ordinary education because unlike my father, who had sent my brother and me to the best school in Shillong, Mr Deb did not have much faith in education. He admired our school uniforms but entirely without envy. “Kalita Babu,” I heard him say to my father once, “quite a bit of your income must be going in paying the children’s fees”. My father had laughed, pleased.

The young men were prodding Mr Deb’s body with bamboo poles to make it burn well. They were arguing about wind direction and the placement of wood. Mr Deb’s body had lost its human softness and had become a charred object. Soon it would turn into ashes.

Two weeks after I had attended Mr Deb’s funeral, I took a taxi to Police Bazaar. It dropped me near the tourist taxi stand, where the touts accosted me shouting, “Guwahati! Guwahati!” I walked past Police Bazaar point, past the spot where the newsstands used to be, past the pharmacies, past Bijou cinema till I came to the lane where Mr Deb had his shop. It was open. Babu was standing behind the counter, talking to one of his friends, who was busy installing a photocopier. “It’s second hand,” Babu said to me. “But it’s in good condition.”

He invited me to sit. We talked. “Mr Vaswani came,” Babu said quietly. “He asked me if I wanted to sell the shop. I said no.” I nodded. “My father, my father…” Babu began. Then tears welled up in his eyes and his voice choked. I looked away. When he recovered we talked of other things.

On the way back home, instead of taking a taxi, I decided to walk. As I crossed the road at Police Bazaar point, near the place where my father had met Mr Deb all those years ago, I thought about Babu’s decision to drop his father’s plan of shifting to Silchar. It seemed like an act of disobedience. But I knew it wasn’t. Babu was staying on because he did not think his father’s life had been a mistake.

 

 

Abdul Karim reviews “The Honey Thief” by Najaf Mazari and Robert Hillman

The Honey Thief

by Najaf Mazari and Robert Hillman

WILD DINGO PRESS

ISBN: 9780980757040

Reviewed by ABDUL KARIM

 

 

 

In a small village in Afghanistan, a man by the name of Abdul Hussain who stole honey hives was taken as apprentice by the honey hives’ owner because of his extraordinary skills for caring for the bees. It is this story that makes the title of the book, The Honey Thief, a collection of oral stories, which has been co-authored by Najaf Mazari and Robert Hillman. This follows their successful book, The Rug Maker of Mazar-e-Sharif, set in the Woomera detention centre, detailing the journey of Mazari to Australia.

Robert Hillman is a Melbourne based writer. Najaf Mazari, a Hazara refugee from Afghanistan who arrived to Australia in 2001. Although from such different cultures, their companionship found common thread in the tradition of storytelling. In the breaking down of these cultural barriers an interesting story emerges.

As an Afghan and a Hazar like Najaf who migrated to Australia, I read this book with much curiosity and interest. In the first chapter, Najaf Mazari tells the readers that the stories in the book are the ones he has heard from his brothers and were common in his village, some of which are based on actual events and real characters, some are not. This is not a book about the whole of Afghanistan, the authors reflect on Hazara experience and identity.

‘Perhaps this is because we are a mystery people; no one knows for certain where we came from, and we have been resented for generations by those who live in Afghanistan in greater numbers than ourselves.’

Although the Hazara situation has changed somewhat in the post-Taliban period, talking about past injustices against Hazara is still taboo in Afghanistan.  For example, in May 2009, officials from the Afghan Ministry of Information and Culture threw tens of thousands of books relating to Hazara history into the Helmand River because they believed the books would promote disharmony in Afghan society. In Afghanistan, the publication of this book would never have been permitted. The condition of exile has provided Hazaras like Najaf some freedom to speak out without the fear of censorship.

The Honey Thief offers an insight into Afghanistan political complexities that goes beyond the contemporary conflict and particularly the ethnic tension.  The focus on the Hazara experience is an attempt to provide a narrative for the Hazara people, who after many generations in Afghanistan are still considered outsiders there. A good portion of the fourth chapter describes in detail the massacres of Hazara that occurred in the late nineteen century.

‘The great massacre became part of who we are – we, the Hazaras. I say ‘part of who we are’ rather than ‘part of our history’ because history is a thing apart; something that you can study, if you wish, and write books about. The massacres are not ‘history’ in that sense; they have a place in our minds and our hearts from which they can’t be torn. But don’t imagine that it is something we wish to have living inside us. No, it is a burden. It is like the burden of the Jews. They can’t stop being Jews – they are Jews every second of their lives, being a Jew means carrying a burden of grief, because the Jews too had an Abdur Rahman in their past.’

The book is structured into thirteen chapters, so that the reader leaps from fairy tales to real life; from ordinary people to heroes; from rural to city. The last two chapters are about Afghan recipe. In a lengthy two chapters, the authors recount the horrifying story of Abdul Khaliq, a young Hazara boy who killed Nadir Shah, an oppressive ruler in Afghanistan.

‘It seems more likely that Abdul Khaliq decided to kill the King to avenge the murder of hundreds of thousands of Hazara years earlier,’ the authors write in page 62. ‘But it is not Mohammad Nadir he will be killing; it is a symbol of the oppression that the Barakzai family has subjected the Hazara to for fifty years.’

The king assassin, Abdul Khaliq, is portrayed not as a modern martyr going to heaven to meet virgin girls but somebody who stood up against injustice so those he left behind could live in dignity. But it came with a heavy price for him and his family. Although he was alone in the act, he was hanged along with his friends, school teachers, his father and uncles, all of whom who had nothing to do with the killing

Some of stories in The Honey Thief are fictitious -stories about demons, devils and superstitions that are deeply rooted in Afghanistan culture and manifested in the characters’ dialogue and thought. In the second to last chapter, Jawad rescues his parents from the scaffold by delivering gold dug from the hard earth to the doorstep of the Myer of Kandahar. ‘Jawad swung his pick at the hard earth, and again, each time he struck the ground, nuggets of gold came to the surface.’ The book blends facts with fiction in a way that is sometimes indistinguishable.

Some of the strongest themes are about forgiveness and resilience in a country that has been torn apart by war and enmity. In chapter nine and ten, a beekeeper, Abbas was summoned by Abdul Ali Mazari, a great leader of Hazara. During the Soviet Union occupation, Mazari asked the beekeeper to travel to another province in Afghanistan to ask for forgiveness for a dying patient who had betrayed his grandfather during the rule of Zahir Shah. He accepted this mission reluctantly and met the dying patient.  On his returned he was a changed man.  On the way back, he had lost his accompanying friend in a Russian air attack which killed another two bandits – Mujhid (fighters). The only surviving person from the incident was an injured young Russian soldier. The beekeeper nursed his wounds, fed him, saved his life and asked his leader to release him.

Najaf and Robert’s style is simple, following the oral storytelling tradition and yet remaining somehow formal. At times, I wanted the story to be more detailed and reflect the local dialects and lyrical language. But this is probably because of the difficulties of two writers from such different cultures collaborating and also because Robert Hillman, the main writer has not lived in Afghanistan. The stories in The Honey Thief are contemporary stories mostly drawn from personal anecdotes and do not reflect folkloric popular stories that are the most common among Hazaras for example Buz-e-Chini. As a Hazara, I could only relate to the story about Abdul Khaliq but the rest were unfamiliar to me.  This shows that even a small village in Afghanistan is pregnant with so many stories.

Over all this is a compelling read in a political climate where there is little understanding of the Hazara who in fact make up the majority of asylum seekers from Afghanistan. Using the power of storytelling, it narrates the past suffering of Hazaras in Afghanistan in ways that surprises and astound us with insights and interesting tales. They are the first stories to appear in English language and so the authors should be commended.  It also highlights the rich culture that remains so hidden behind the current conflict.

 

 

ABDUL KARIM is a freelance writer based in Sydney and a former refugee from Afghanistan. He has participated in many forums, conferences and media debates focussing on refugee issues. He has participated in the Sydney Writers’ Festival and his articles on refugees have appeared in The Australian, National Times, The Age. A photgraphy exhibiton, Unsafe Haven, has showed at UTS and currently at RMIT Gallery.

Fiona McKean reviews “Speak Now: Australian Perspectives on Same-Sex Marriage”

Speak Now

Edited by Victor Marsh

Clouds of Magellan

ISBN 978-0-9807120-9-4

Reviewed by FIONA McKEAN

 

As Australia is currently poised to answer the question of whether it will say “I do” to same-sex marriage, it’s difficult to imagine a more topical publication than Speak Now, a collection of essays and creative non-fiction pieces on the theme of same-sex marriage. Since Speak Now was published in October 2011, the Queensland Parliament has passed legislation recognising same-sex civil unions—a compromise between marriage equality and lack of relationship recognition—and the first of these have been registered. Comedian Magda Szubanski has come out on national television for marriage equality, and the Australian Labor Party has changed its policy platform in favour of same-sex marriage. And two of the contributors to this volume, Elaine Crump and Sharon Dane, have dined with Prime Minister Julia Gillard at the Lodge to argue for marriage equality. Debate is intensifying, rather than diminishing. So what does Speak Now bring to the table?

Speak Now is a wide-ranging collection of 35 different essays, memoirs, and personal responses to same-sex marriage. As the content is truly eclectic—varying widely in stance, genre, and style—the entries are organised in alphabetical order by surname, rather than grouped thematically. This makes for something of a “lucky dip”. Michael Kirby’s foreword and Victor Marsh’s introduction provide an appropriate entrée, echoing as they do the most clearly recognisable division—between the more formal, academic and legal essays and informal personal accounts. Marsh’s introduction is particularly welcoming, and reassuring to any readers who might fear the presence of earnest, 90s-style oppression-speak in the pages that follow. After all, weddings are supposed to be fun!

The academic essays are uniformly well-researched, but vary in degree of accessibility. Wayne Morgan’s history of relationship law reform excels at the latter, and is logically structured and clearly written. He demonstrates how legal protection for all relationships in Australia has evolved over time, and how formalising same-sex unions builds on these previous reforms.

In “Christianity, Marriage, Love and Friendship”, Michael Carden provides a detailed historical analysis of marriage and marriage-like rituals, including adelphopoiesis, a formalised recognition of friendship. He examines the roles of patriarchy and capitalism in marriage before advocating a renaissance of friendship rituals, rather than adherence to a narrow construction of marriage.

Academic and activist Dennis Altman dryly questions whether gay people should rush to “buy into the myth of monogamous marriage, whose record is generally not inspiring” (5). Ryan Heath offers the confronting statistic that, on a global scale, “ten times as many countries imprison their citizens for homosexual activity than allow them to marry” (74). In an essay that blends personal experience with research, he uses such statistics to warn against apathy for those who question whether “enough” equality has been achieved, and invites personal involvement.

I can’t remember which Australian politician declared it was the personal stories of same-sex couples that finally altered his stance in favour of marriage equality, but I suspect he’s not alone. It’s in the unique stories of individuals—and the capacity for empathic connection they invoke—that potential for change exists. And it’s the personal accounts I connected to most strongly in this collection. To an extent, these were reminiscent of those in the seminal Word is Out: Stories of Some of our Lives. Decades have passed since its initial publication, but its power lay in the revelation of simple details of the everyday lives of lesbians and gay men. And it was the differences in these stories, rather than any monolithic representation of “gayness”, that enabled readers to identify with their narrators and demonstrated varied ways of living gay lives.

So, too, with Speak Now. The personal stories are narrated by same-sex partners, parents of same-sex children unable to marry, helping professionals and marriage celebrants, and vary as widely in tone and stance as the essays. The very title of Deb Wain’s contribution, “I Got Married, Some Can’t. That’s Not Fair” is both striking and succinct. She is similarly unsparing on religious objections to same-sex marriage:

There are a number of things that the bible says and there are a number of ways in which to quote the bible itself in rebuttal to these arguments. I’m not going to even bother doing this here for the simple reason that Australia has a secular government… The bible has no legitimate place in this argument. (236)

The tone of the personal recollections ranges from Deb Wain’s pithiness, to the sincere—Luke Gahan’s “The Ins and Outs of Marriage (and Divorce)”—to the slightly satirical, as in Tiffany Jones’s “Tying the K(NOT)!” Gahan retains an unwavering dedication to a romantic ideal of marriage, despite a same-sex divorce in his twenties. He speaks of the pressures he experienced in his marriage from both within and outside “the gay community”—from some of the latter, a lack of recognition and acceptance; from some of the former, pressure to accept infidelity and act as some sort of marriage movement martyr or role model. Gahan’s story explicates the reality beyond the fairytale, and debunks the notion that the fact a same-sex relationship may end invalidates formal recognition in the first place.

For me, the two outstanding pieces in this anthology are Donald Ritchie’s “Customs” and Michelle Dicinoski’s “How to Grow a Lawn”. Both are beautifully written accounts of marriages recognised in Canada, but not in the authors’ home country, Australia. Ritchie allows himself to hope that he may receive a positive response to his marriage from a Customs official, or at least recognition: “in that moment I think it may be different this time” (203). But this does not eventuate, and Ritchie observes “somewhere over the Pacific, at thirty-nine thousand feet, I lost a husband” (204). Similarly, Dicinoski retains hope despite the distinctly unneighbourly response of her neighbour, Bob, to news of her marriage. For these writers, gentle humour and controlled use of metaphor accomplish what browbeating never could.

Regardless of the diversity of their stances, none of the contributors seems to wholly oppose same-sex marriage. I found myself agreeing with Michael Kirby in his foreword (xxiv) and fellow reviewer David Allan that the collection might have benefited from the inclusion of some of these contrasting viewpoints. But readers may have been exposed to enough reductio ad absurdum arguments along the lines of “same-sex marriage will lead to people marrying their dogs” outside these pages to be relieved not to be meeting any more here within them.

According to the Speak Now blog, the collection has been criticised for the fact that “it doesn’t speak with one voice on the issue of marriage and that politicians could be ‘spooked’ by the proposal of polyamory expressed by some of the contributors”. But to me, this editorial risk-taking is one of the strengths of this collection. It exemplifies the principles of parity and inclusion that underline the push for marriage equality. To speak “with one voice” might be politically expedient, but it risks enforcing a new, albeit non-heterosexual, orthodoxy. The editor has chosen instead to embrace and celebrate the multi-faceted realities of people’s lives and heterogenous perspectives. To do otherwise would reinforce the misconception that the diversity within these pages somehow stands outside of—rather than is synecdochal of—human experience as a whole.

Because this collection is so eclectic—with variations in genre, exact topic, and approach—it would have benefited from an index. This is not a book to be read straight through. Rather it is one to dip into, put aside for rumination, and dip into again. As the personal pieces often introduce concepts expanded upon in the academic essays, an index would help to explicate these links. For example, Deb Wain’s assertion that marriage “as a concept and social construct … predates the Christian church” (236) could be cross-referenced to the essays expanding on this concept. For those interested in further reading, an index or select bibliography would also help to locate passing references to secondary sources in some of the essays.

The danger with a collection such as Speak Now is preaching to the choir—that it will primarily attract an audience already receptive to, and interested in, same-sex marriage. But the book’s diversity of voices prevents this. Victor Marsh’s admission of his own change of heart in his editorial introduction is not only disarming, it’s canny. By acknowledging his own shift in perspective, he opens up breathing space for readers to do the same.

Speak Now documents an array of different attitudes and approaches to same-sex marriage at a pivotal time in Australian political life. It will make a valuable contribution to queer historical scholarship in Australia. For the newly out or curious, it showcases some of the varied possibilities for living a queer life.  Speak Now deserves a wide, enquiring readership. I hope it finds one.

You can access the accompanying blog for Speak Now at http://speaknowaustralia.blogspot.com.au/

 

Works Cited

Adair, Nancy. Word is Out: Stories of Some of our Lives. Delacorte Press, 1978.

Allan, David. Rev. of Speak Now: Australian Perspectives on Same-Sex Marriage. Ed. Victor Marsh. GayLawNet 20 November 2011. <http://www.gaylawnet.com/ezine/books/speak_now.htm>

“Wendell Rosevear Speaks Now”. Speak Now. http://speaknowaustralia.blogspot.com.au/2011/11/william-rosevear-speaks-now.html

 

FIONA McKEAN is a postgraduate student at The University of Queensland.

 

Bonny Cassidy reviews “Furious Triangle” by Cath Vidler

Furious Triangle

by Catherine Vidler

Puncher and Wattmann

ISBN

Reviewed by BONNY CASSIDY

Readers of a contemporary online poetry journal like Mascara Literary Review are probably among those most comfortable with the idea that a poem can be found or generated in any manner of ways.  We accept that modern poetics has become happily detached from the notion of authorial integrity.  After Surrealism, Ern Malley and John Ashbery – and through their heirs, of which Australia has many including John Tranter and Michael Farrell – we continue to be delighted by automatic poetics of all kinds.  This delight has only been stoked by the arrival of our creature, the WWW; which, when charged, speaks back to us in our own language.

And such delight sparkles in the first full-length collection of poems by Sydney writer and Snorkel founding editor Catherine Vidler.  Furious Triangle is a dynamic combination of poems: electronically generated and found in non-literary material; imagistic lyric sequences; and concrete and typographical poems.  While its selection does not always feel like the strongest possible showcase of Vidler’s skill, the book explores the compelling relationship between these modes within her work.

Its reader is immediately aware of motifs of star and numeral, which come to represent the lyric and abstract poles that guide Vidler’s writing.  Numbers rule her titles, there are several poems about counting, and Vidler’s suite of source code poems is replete with numerals as typographic image and as symbol:

5: define  SF_CENTER  1  # Star at center of image
define  SF_MARK1  2  # Mark stars in first image
define  SF_MARKALL 3  # Mark stars in all images

*

338: / / Consume any number of stars.
while ((c = in.read()) = = ‘*’) 

At first it seems that numerals, like source codes, are an abstract language with which Vidler undermines the lyrical cliché of stars.  But Vidler isn’t merely reminding us that poetic language is also a code denoting a correlative meaning; she’s also demonstrating that any code may be poetic, and does so repeatedly through electronic sources such as OneLook Reverse Dictionary and Google Poetry Robot utilised in Furious Triangle.  A convention that has been most thoroughly exploited by Tranter, Vidler provides notes to the poems that not only allow but clearly invite the reader to research and “source” her poetic process.

However, in its fascination with the seeming consciousness of electronic language, Vidler’s work tells contemporary readers something else about the fallacy of authorship.  It seems to suggest that intentionality isn’t a fallacy at all; or, at least, that we desperately wish for the fallacy to be disproved.  Her source code poems are disturbing, because, for a fleeting moment the code appears to be alive and thinking, as though a voice was speaking out from within.  It’s the combined voices of the poet and reader, of course, which drive the vehicle of language.  This “triangle” is concretely illustrated in “10 two-word poems”:

ellips(is land)mass
va(st ar)dent
fini(sh ine)ffable
gra(sp ill)usory
fla(sh immer)sion
bri(sk y)awning
enli(ven n)exus
ventu(re ad)venture
id(le af)lutter
lea(f ind)ex

The poem literally sets up: the intersection of language, which provides each original pair of words; the poet, who provides the suggestive parentheses; and the reader who enjoys the affect of the third, captured word.  Each of these new or meta-words suggests between-ness, distance and ground, overlap and discovery.  This poem and its counterpart, “20 one-word poems”, is a simple, quiet game one might play with a child – finding words within words.  When I searched Wikipedia for “venn” I was reminded of high school “diagrams that show all possible logical relations between a finite collection of sets”.  Vidler searches for this vortex in the most familiar and banal language codes.

As this poem demonstrates, Vidler’s sensibility as a concrete poet is constantly at work in Furious Triangle.  In the best of her poetic experiments, there’s just enough authorial suggestion to affirm a second reading, and a third, as we arrange Vidler’s lists and lines in potent ways.  She’s in full flight when representing this twisting relationship through image.  The book’s opener, “No stars tonight”, creates a kind of imagistic chiasmus:

No stars tonight,

cloud only,
only cloud.

*

The steaming river
is upside down,

a stun of star-fish
clings

to its hidden floor.

*

But something more,
(I overlooked)

the darkness,

strung
like an old guitar

or a boat;

supple, fantastic, afloat.

In two other wonderfully unnerving poems, “At Taronga Zoo” and “Proportions”, Vidler returns to decoding lyrical habits.  In “At Taronga Zoo” she seems to be playing the strings of metaphor and metonymy simultaneously; using a subject to suggests a literal predicate, which in turn offers a metaphorical description of the subject:

11.       Zebras calmly stand their ground.
12.       Hunched chimps concentrate the heat.
13.       Wallabies loll like an indulgent audience.
14.       Harbour views unwrap their surprises.

In such poems, language is at aptly crossed purposes.  Simile and metaphor are shiny surfaces that catch Vidler’s attention, and she swoops.  Elsewhere in the book, this focus is evident in the echoing forms of sestina and villanelle, and concrete poems of tapering and inversion.

Like Farrell, Vidler reveals herself undertaking live tests of language in front of an audience.  In the ideal poetic scenario the reader’s participation will complete the act.  In too many poems in Furious Triangle, however, it’s a risky business and a weakening rather than strengthening element.  In one instance, Vidler creates her own eye chart using only the letters EYE (made by a website dedicated to the task), and unfortunately this simplistic gag is not reproduced well in the book.  Vidler’s source code “translation” of a digital concrete poem by the Wellington poet, Bill Manhire, looks good but seems to take her earlier experiments beyond readability.  In one of her more conventionally formalist poems, “Ernie and Bert sestina”, Vidler recycles lines from the Sesame Street scripts but doesn’t convey quite enough for the found lines to mean anything.  Uncannily, Ernie and Bert also make an appearance in Farrell’s poem, “Tit for tat”, in his 2011 chapbook, thempark – this is worth mentioning because, through form as much as image, Farrell’s poem transports these familiar and utterly unthreatening puppet characters to a flimsy cardboard “ipod world” of adult desires and frustrations.  His poem makes compelling use of disrupted language, whereas Vidler’s feels like a minor exercise.

Despite its lesser poems, Furious Triangle can be thrilling: its better poems convince me that poetry still has something to do; revealing the secret world inside words, their unseen intentions, forgotten lineages and unexpected bonuses.

 

BONNY CASSIDY  is a Melbourne poet and writer. She has recently completed the Marten Bequest Travelling Scholarship for Poetry, and her first full-length collection of poems, Certain Fathoms, is published by Puncher & Wattmann.

Philton reviews “The Bearded Chameleon” by Chris Mooney-Singh

The Bearded Chameleon

by Chris Mooney-Singh

Black Pepper Press

ISBN 9781876044718

Reviewed by PHILTON

 

 

 

There are poems for the page and poems for the stage. Chris Mooney-Singh is an established live performer. His second poetry collection, The Bearded Chameleon, transposes his performative skills into poetically good reading. Mooney-Singh is a chameleon because his ‘makeup’ stems from two cultures: his native Australia and India where he has mostly lived in recent decades. He is never quite at home in either, his ‘colours’ change according to which country he’s in. His adoption of the Sikh faith, which forbids cutting hair, has him bearded. This theme is encapsulated in 40 end-rhyme couplets tightly presented with perceptive cultural observations (‘village life is one food chain’). India, exuberant and traumatic, contrasts with Mooney-Singh’s other life:

Suburbia was a dumb cartoon:
here, typhoid sweats through each monsoon;

There’s exquisite images of interaction between the newcomer and villagers:

I wet my tongue, pretend what’s best
and they are kind, pretend the rest.

An ‘internal ode’ to the poet’s fauna namesake weaves engaging snippets; the chameleon is ‘prehistoric, spiky, punk’ for whom ‘sun-bathing is the reptile’s art’. ‘Abstract Studies with Monsoon Green’ distils the adopted environment’s fecundity’:

The days of humid blindness are upon us,
the rain has left a steamy haze of green.

The mulberry limb drips into the milk pail,
green are the tears upon the chilli plants.

There’s an innovative reprint of humanity’s footstep:

I follow footprint puddles to the pump.

Mooney-Singh aims to

…learn the way of planting rice:
green thumb, invite the fingers to make friends.

Among captivating images of India there’s a night-driving view of a truck’s decorated rear: ‘Krishna and the milkmaids/ were dancing in our headlights’. ‘Indian Standard Time’ includes ‘eating pakoras and deep-fried gossip’ and ‘yesterday or tomorrow, neither too late, nor too early’ whether that be ‘in this birth or the next’. There’s arresting street-graphics:

the lifters of dead-cows,
cremation-ground caretakers,
collectors of the shit-bins,
bottom-feeders, vultures.

And vivid imagery that could be from anywhere such as this forest-after-rain metaphor:

sunlight opens up its peacock tail

Personal aspects of Mooney-Singh’s journey embrace the evocative pain of witnessing his (first) wife’s death.

I was helpless, a passenger
during the final act of her breathing
that slipped beyond even its coma
as the taxi halted at the traffic light.

Aftermath is poignant:

…I lift your old cup from a suitcase
of last things you touched on earth.
I see the lipstick: two firm petal prints.
I will never clean away the kiss.

‘My Fallen’, images of deaths in Mooney-Singh’s family, innovatively commences ‘These last photos I don’t have’. Significant memories are often associated with background detail and these are captured with powerful brevity:

The strident starlings of 2001
still halo your head on soft grass.

Mooney-Singh produces striking aphorisms including ‘The Kingdom of Heaven is a clear conscience’. ‘To the Dalits’ demonstrates well-crafted rhyme is effective for invocation of traditional Indian folklore. Tradition is also invoked with the ‘ghazal’, a love song comprising couplets with an end-rhyme refrain that usually repeats the same word; Mooney-Singh diffuses the refrain’s monotony by introducing ‘unattached’ prefixes which form cross-rhyme patterns — neither end-rhyme nor internal (within-a-line) rhyme, but constructed on rhyming words appearing within different lines:

Make money, not art, says the plastic rose.
I have no nose for that stillborn rose.

Poetry got divorced from the rose,
yet the New Thing’s still a fresh-worn rose

Seventy million years of the rose:
fossils lime the time-sworn rose.

The cross-rhyme is ‘stillborn/fresh-worn’ etc. Creating effective cross-rhyme is difficult. Kipling, Hopkins and Swinburne were the only poets of whom I was aware to have crafted it well until I encountered Mooney-Singh’s ghazals; in this challenging form he rubs shoulders with the best. Innovation doesn’t always work. Coining neologisms (new words) has potential pitfalls – they can seem forced, too-clever or obscure. A neologism in ‘I Come in Winter to a City Without You’ doesn’t suffer these flaws; the now Australian-based poet and his (second) wife (temporarily in Singapore) communicate by mobile and internet, chatting in ‘glocal tongues’. ‘Glocal’ is an engaging creation: these technologies may be global but they allow for an intimacy which is effectively local. Attractive eclecticism is quirkily reflected in ‘found poems’ of Indian highway-side graffiti including ‘riotous’ examples like ‘HORN IS TO HONK/ PLEASE DO IT ON MY CURVES’.

Mooney-Singh’s India is not all traditional. A woman who dares to reject her violent husband by deserting his family’s home evocatively observes:

To move in public is no easy choice
if you wear divorce’s question-mark
upon your forehead.

With riveting figurative language she urges:

…more women
also swept beneath the family carpet.
Fight! I say…
Never shall we let them make us feel

like wedding ornaments, like nose-rings
returned dishonoured to the jeweller’s shop.

The Bearded Chameleon has a piece de resistance, ‘Another Bhagwanpur’, which opens:

A country village stuck in the buffalo mud
piles up its cow-pats, balancing clay pots
of mosquito water on the heads of women
who wear pregnancy under flimsy shawls.

The metaphorically stuck-in-mud village is personified by its ‘orchestration’ of cow-pats and women’s actions. The stereotypical heads balancing pots become thought-provoking with ‘mosquito’ water — potential drama not associated with the image. Women ‘wear’ prominent pregnancies. We learn much from skilfully packed lines:

The village council of five cannot fight
the school’s wrong sums and cane-learning;
cement walls, white-washed by government,
the young men employed by opium.

There’s doctors who ‘deal in snake-bite mantras’ and this arresting portrait:

…the last Gandhian freedom-fighter
props up old glory on a walking stick.

More transfixing language concludes this village vignette: ‘the night-long typhoid prayers to Ram.’ Sixteen lines have the reader experience a tour de force.

There are flawed moments. If information becomes a poet’s ‘driver’ the poetry usually suffers; this happens with Mooney-Singh’s portraits and some traditional-story retelling. ‘Mr Chopra’ is mostly prosaic description. ‘Apartment of a Bombay Millionaire’ and ‘Mrs Pritima Devi’ are generally similar and include unnecessary didacticism. In ‘Yogesh Meets Ganesh’ and ‘Advice From An Uncle’ storytelling dissolves the poetry. There are moments when things don’t work. ‘A Punjabi Leda and the Swan’ presents an ostensibly good metaphor between the Western myth and a man raping a woman in contemporary India, but there’s awkward passages; the mental wrestling needed to wrap one’s head around these reduces effectiveness — a forced sensibility suggesting the legend doesn’t fit the poem’s context. Sometimes poetically good ‘moments’ are undermined by additional figurations:

Saffron priests say Out!
like big sticks hunting rats
along the temple drains.

The images of saffron priests and big sticks hunting rats in drains are vivid; but the linking simile is not – verbal commands and running with sticks are dissimilar actions. The ‘common ground’ is intensity, a minimal likeness. Since the commands are projected by priests, effectiveness is further reduced; whatever the faith, clerics don’t undermine their authority with doing-the-shitwork frenetics. The collection has instances of overwriting.

I look out into the darkness for you.
Rest is the wraith
that will not let me sleep.

This image’s potential is under-realised with the superfluous ‘out’ and the prosey ‘let me’. Direct ‘ownership’ of the wraith and tighter presentation like (for example) ‘Rest is my wraith that will not sleep’ increases metaphorical impact. ‘I Come in Winter to a City Without You’ is curiously headed by this Mallarmé quotation: ‘Oh so dear from afar and nearby’. What is this quote’s purpose? True, it fits the theme – but Mooney-Singh’s poem says it much better than this (unusually) ordinary Mallarmé line; a redundant epigraph, it may imply credibility is sought through an artificial hitch to the famous. High-profile quotations can be epigraphically effective. But there’s risk that contrast with iconic lines may diminish one’s own and inclusion may appear to ‘name-drop’. If the same poem’s ‘the god of small transactions’ is an allusion to Arundhati Roy’s Booker-winning Indian novel The God of Small Things, should this be acknowledged? Or is it a subliminal reference to the novel? Could it be pure coincidence? Of course the reader is never ‘party’ to writers’ thoughts. It’s suffice to say that if Mooney-Singh was aware of his line’s similarity to Roy’s title, it was advisable to not use it and rely on his own words.

There are minor irritants; an alcoholic’s problems are lessened with a cliché (‘all have raised a storm’) and curiously excessive use of colons and semi-colons. These ‘punctuations’ enhance pauses but frequent use impairs poetic flow and produces a ‘boy who cried wolf’ effect – reduced impact of their effective moments. The poem ‘Families’, mostly a prosaic list, has poetry in its rhythm, which leads to the other key feature of Mooney-Singh the poet: performance. It was informative to attend the collection’s launch. Prosey patches were enlivened, reflecting that a not insignificant proportion is ‘poems for the stage’. His performance embraced skilful light/shade vocals and effective nylon-string guitar accompaniment. The Bearded Chameleon progresses strong poetic qualities Mooney-Singh crafted in his first collection The Laughing Buddha Cab Company (2007). To gain full appreciation one should experience the performance.

 

PHILTON’s poetry and short fiction have appeared in Overland, Island, Quadrant, Envoi (UK) and translated into Chinese for Chung Wai Literary Monthly.