Writing Australian Unsettlement: Modes of Poetic Invention 1796-1945

by Michael Farrell

Palgrave

ISBN 978-1-137-48571-7

Reviewed by ROBERT WOOD

Michael Farrell’s Writing Australian Unsettlement is necessary reading. It is a welcome contribution to a small field. However, Farrell’s work has several areas that are problematic and that are also symptomatic of wider issues concerning poetry and politics in today’s society. It should be seen then as a starting point, an opening up, rather than a definitive statement or end of a conversation.

Part of the modern and contemporary poetry and poetics series edited by Rachel Blau DuPlessis for Palgrave Macmillan, the aim of the book is to ‘unsettle’ Australian poetics. This is taken here to mean the work of undoing assumptions, firmness, bedrock as it is currently constituted in Australian literary criticism, particularly in a nationalist canonical iteration. Farrell returns to ideas of unsettlement time and time again, giving a variety of definitions, particularly in the introduction. Somewhat later in the work he states:

The hunt is on for new, formerly useless poetries, perhaps poetries in Perloff’s terms that are ‘by other means’; other languages and genres (like diaries) that may, if not constitute a new ‘model of a national Australian literature’ at least foster new reading and writing networks of the history and the contemporary that attend to different literacies, including that of the visual. (84)

This is a book then not only about content and form, but intended as a sort of speculative methodological reading enterprise. This is through examining poetry from the colonial period from Bennelong’s letter from 1792 until various twentieth century texts until World War Two. For a review that discusses the contents of the book at length please see Matt Hall’s in Cordite.

As worthy as that enterprise is, that desire to make a ‘new’ thing, Farrell is also indebted to, if not limited by, past discourses, languages, tropes, motifs. Indeed, it is one of the ironies that he deploys the following quote from Martin Harrison early in Writing Australian Unsettlement:

Borrowed terms like ‘pastoral’, ‘urban’ and ‘landscape’ for instance, may work very differently or simply may not work at all when applied to Australian poetry. (1)

It is ironic because over the course of the book, Farrell relies, too much in my opinion, on imported, metropolitan theory, framing and quotation for legitimacy. Witness the repeated use of ‘______ says insert quote’ from Freud to Bataille to Deleuze to Sontag (117, 157, 171). These are often used without criticism – theory remains deployed rather than challenged – and one apparent result is that the observation of poetry cannot stand alone without participating in an elaborate citation ritual that only reaffirms the canon of European continental theory. To buttress the continental theory is the North American field.

Consider the following passage:

Meanwhile the critical tools have also been developed to begin to read this work, whether as ‘exophonic’ or appropriative writing, or in terms of visual prosody (Perloff); in terms that resist the dematerialisation of language and parataxis (Silliman and other language writers); through theories developed from visual poetry (Cluver, Willard Bohn); theories of space, textual criticism, and archival work that read the page as a page rather than as a hoist for a message, that recognise the freedom of handwriting and resist the hegemony of typography (Davidson, McGann, Werner and Howe); or that account for the ‘non semantic’ (Forrest-Thomson). These theories themselves draw on criticism associated with concrete poetry and works such as ‘Un Coup de Des’ as well as the histories of the avant-garde. (83)

If Europe is good for theory, North America is good for the academic work of today. Primary among these is Marjorie Perloff, who supplied a blurb on the book’s back cover and who is invoked with regularity. However, Perloff seems to me to be the arch settled and settling critic of the white American avant garde. As a node in the network of contemporary writing, one might question not only her relevance for work on colonial Australian poetry but also her politics. Witness recent criticism of her by Mongrel Coalition, Fred Moten, Kim Chen, C A Conrad and others.

This heavy quotation and reference is evident throughout. I recognise how it mocks some undergraduate idea of academic writing and enables assemblage, a defining part of the work, to be meta-commented upon. Yet this seems at odds with an independent impulse, with autonomy as a political and authorial subject position as possibly enabled by the Harrison quote early on.  This is, of course, not to establish a false binary between voice and assemblage either, or to dismiss a speculative enterprise. Paradox is, of course, not a failing in and of itself, but the implication of such importation is to undermine the importance of the local. It might appear global, but it is possibly a colonised manoeuvre. There is a lot of Australian literary criticism in the archive and reading against the paradigmatic straw man grain might have enabled a different perspective. As it stands one can find in Clement Semmler or Vincent Buckley or others, a complicated way of reading that might not be as settled as Farrell makes out. This is supported by the lack of discussion of the Australian field in general. To take only genocide studies what of important work by Attwood, Reynolds, Tatz (161)? The broader question to ask then is: why can’t we apply an unsettled reading to theory and field and not only poetic text?

This framing is despite the fact that Farrell is a very adept close reader. When it comes to the Australian poetry in and of itself there is nuance and insight. Readers should pay attention to his criticism of Norman Harris’ ‘Letter to Jim Bassett’ (104) and drover bush texts (186). This insight is there too in the section on Ngarla songs. However, in some of the Indigenous sections there is slippage that I think is symptomatic of Australian academic culture more generally (25). In one passage that talks about the democratic semiotic possibility of the equals sign Farrell writes it ‘resembles Indigenous philosophy rather than settlement sentiment’ (80). I would be interested to know how one can sustain such binarism. There are several other moments like this. This collapsing of specificity may, though not necessarily, be read as an ahistoricising gesture, for it collapses important distinctions and arguments. How should ‘we’ collapse Roe and Neidjie, Bandler and Pearson into a thing? It flattens the diversity in other words, which people on the inside of the discourse may find important. This is not, though, a defense, in a positivist sense, of linearity, or of cleanliness, just a comment on the need for consistent attentiveness to frame and context. Indeed, the heterodoxies, contradictions and complications of a thing, if it could be said to exist, called Indigenous philosophy remain submerged in Writing Australian Unsettlement precisely because the texts quoted are Freud and Deleuze not Indigenous people themselves as they exist in ethnographic and self-authored texts (see Deborah Bird-Rose, Sally Treloyn, Magabala Books (Various).

Mascara readers may be particularly interested in chapter 3, which examines Jong Ah Sing’s The Case. Farrell writes against other critics, who ‘in demonstrating their concern with The Case’s biographical and historical significance, largely treat its poetics as a barrier to truth and usefulness, rather than as a contribution to a remarkable assemblage of a new kind of English, and of a new kind of poetic text’ (66). Instead Farrell makes the compelling claim that the poetics of Sing’s work are important in and of themself and ‘how Jong’s inventive practice unsettles notions of Australian writing’ (67). It is one text I would like to seek out for myself, particularly for its visually arresting style that Farrell discusses.

Settlement as a word has currency in academic debates now, but the elasticity of its deployment in this work, undermines a politically astute and historically attentive reading. You can’t build an empire on sand, but nor can you build a humpy on water (see 157). Notwithstanding its problems, Writing Australian Unsettlement, is a major intervention in the dialectic of un/settlement and makes for entertaining and challenging reading. It is necessary for those with an interest in Australia, avant garde reading techniques, colonialism and poetry.
 
 
ROBERT WOOD has published work in Southerly, Overland, Plumwood Mountain and a variety of academic journals. He is currently completing a PhD at UWA and is a regular contributor to Cultural Weekly. His next book, heart-teeth light-bitten crownland, is due out from Electio Editions later this year.

Inside My Mother

by Ali Cobby Eckermann

Giramondo

ISBN 9781922146885

Reviewed by GEOFF PAGE

Since the appearance of her popular first collection, Little Bit Long Time, in 2009, Aboriginal poet, Ali Cobby Eckermann, has produced five more books including a couple of verse novels, the second of which, Ruby Moonlight, won the NSW Premier’s Prize in 2013. Along with Samuel Wagan Watson and Lionel Fogarty, she is one of the most prominent Aboriginal poets writing at the moment.

According to its author, Inside my Mother, grew out of a period of mourning and overseas travel which proved therapeutic. This fourth collection has a core of powerful and moving poems — and a number of others which are a little less forceful. Eckermann’s family has been affected by the “taken away” syndrome for three generations and the impact of this is the genesis for quite a few poems. “First Born” and “The Letter” are just two of them.

In the latter a mission girl who is learning typing begins: “Dear Mother / The Mission is good. /The food is good. / I am good” before “ripp(ing) the page from the typewriter” and starting a new one which begins “Mummy / Where are you?” It’s all over in twelve lines. The narrative strategy is simple, as is the vocabulary, but the point is indelibly made. Mainstream readers who find this too simple altogether and who demand the “whitefella” sophistication of, say, Wallace Stevens or John Ashbery, are probably missing the point. Cobby Eckermann’s  poignant distillation here is just another thing that poetry can do well. There’s no need for a hierarchy.

An interesting, and relatively unusual, dimension to Inside my Mother is how Cobby Eckermann deals with the tensions within Aboriginal families and culture, not just the pressures from “outside”, as it were. “I Tell You True”, for instance, is a dramatic monologue from the viewpoint of an Aboriginal woman explaining her addiction to alcohol. It’s in a stricter form than most of the other poems and is modified by, rather than couched in, Aboriginal English.

The narrator’s reasons for despair, one in each stanza, include a daughter “burnt to death inside a car”, a sister dead who has “hung herself to stop the rapes” and a mother who has been killed, “battered down the creek” — a death for which the speaker herself is partly blamed by her own  family. “Their words have made me wild / I can’t stop drinking I tell you true / ‘Cos I was just a child”.

It’s significant that the speaker doesn’t disclose the race of the perpetrators. This is a further sign of Cobby Eckermann’s political sophistication; she doesn’t just keep on hitting easy targets. The poem also ranges more widely by implying that domestic violence like this is not unique to any one group or the product of a single cause.

There’s no doubt, however, about who the guilty are in Cobby Eckermann’s “Kulila”, a poem written entirely in Aboriginal English and voiced by one of the “old people” who still remember the massacres of an earlier century. “don’t forget ’em story / night time tell ’em to the kids / keep every story live // … sit down here real quiet way / you can hear ’em crying / all them massacre mobs “  Dramatic monologues like this one were the forte of Kevin Gilbert, the Wiradjuri poet (1933-1993). Cobby Eckermann (b. 1963) makes good use here of a strategy and linguistic  authenticity which non-Indigenous poets can employ only at some risk should they wish to ventriloquise on behalf of Aboriginal people.

Occasionally, as in the beginning of the book’s final poem, “Evacuate”, Eckermann’s language is not strong enough for its task. “today I shall relinquish / my body // I shall process my / dreams of tragedy”.  Although we have seen a number of tragedies throughout the book, the phrase “dreams of tragedy” remains unfocussed and over-explicit.

For this reader two other relatively minor shortcomings in Inside my Mother are the lack of a glossary for important words from Aboriginal languages and the poet’s abandonment, for the most part, of traditional punctuation, a strategy now a hundred years old and not as effective as its users are inclined to imagine.

The fact that punctuation is commonly foregone in much contemporary free verse does not, in itself, establish its effectiveness. The small, momentary confusions the reader often experiences through this convention can sometimes be a good thing artistically (analogous, for instance, to the clever use of enjambment) but it can also distract from the main thrust of the poem, a factor even more important when the poetry is political, as much of Cobby Eckermann’s work is.

This reminds us too that the role of politics in Aboriginal poetry has always been an inevitable and a difficult one. Oodgeroo Noonuccal (1920 —1993) admitted this when she once (inadequately) described her own poetry as “sloganistic, civil rightish, plain and simple”¹. Some of her best poetry was when she approached important problems indirectly. Lionel Fogarty (b. 1958), on the other hand, has often, in his idiosyncratic way, turned the language of the conquerors against themselves, using “ English against the English”². Fogarty has argued that the way Aboriginal poets “write and talk is ungrammatical, because it doesn’t have any meanings in their spirit”³. This can lead to a poetry of strong feeling (often anger) but which may not be as effective politically as it intends to be.

Ali Cobby Eckermann (and, to an even greater extent, Samuel Wagan Watson) steers between these two extremes and her poems, for the most part, tend therefore to work more effectively, both aesthetically and politically, than they might have otherwise done.

Inside my Mother is a worthy addition to Ali Cobby Eckermann’s growing body of work. It is packed with things that non-Indigenous Australians need to know or be reminded about — while, at the same time communicating effectively, I would imagine, with the still-disenfranchised Australians for whom she is increasingly a spokeswoman.
 
 
Citations
1. Kath Walker, “Aboriginal Literature” Identity 2.3 (1975) pp. 39–40
2. From Preface to New and Selected (1995) by Lionel Fogarty http://www.poetrylibrary.edu.au/poems-book/new-and-selected-poems-0214000
3. ibid.
 
GEOFF PAGE is an Australian poet and critic. He has edited The Best Australian Poems , 2014 and The Best Australian Poems, 2015.

Small Acts of Disappearance

by Fiona Wright

Giramondo

ISBN 978-1-922146-93-9

Reviewed by EMMA ROSE SMITH

‘I just saw Fiona Wright,’ says my friend over the phone. ‘At least, I thought it was her.’

A statement that wouldn’t be out of place at a poetry event or around the streets of the inner-west of Sydney. But my friend is not in Glebe or Enmore; she’s been sent for a few weeks, for her own wellbeing, to one of Sydney’s private mental health institutions.

‘I didn’t know whether to say hi or not,’ she says. ‘I mean, you never want to publicly know anyone from these places. What was I going to say: I like your poetry?’

This was about a year ago, before Wright’s Small Acts of Disappearance was published, before any one of its essays featured in Overland or …. My friend and I had read Wright’s poetry, heard her on the radio, seen her do readings. We did not know that she was open about her condition and was in fact researching its details, contradictions, and existence in humans and literature, as the topic of her doctorate.

In one of the essays in the collection, ‘In Increments’, Wright describes the visceral experience of being admitted to a day program for eating disorders. This was years before the longer-stay program where my friend saw, but decided not to greet, her. During the program, Wright is questioned by the doctors for her garrulous attitude. She loses weight, and is kicked out. Desperate, she eats cake every day in an attempt to gain enough weight to be accepted back into sessions. She writes: “I cried a lot. ‘You’re living my dream,’ the dietician said. I smiled, though I wanted to slap her, and hard.”

Each of the essays in this collection covers a different element of illness: as it is seeded in youth; as it takes hold in uncertain times; as it is experienced as a foreigner; as it is treated by various practitioners. Wright also assesses the appearance of illness in fictional and nonfictional writings by writers such as Christina Stead, Carmel Bird, Tim Winton, John Berryman and Louise Glück. Anorexia is rendered with an honesty and humility I’ve never seen before, by descriptions of its contradictions, its inner complexities, its varying effects upon varied humans. It is seen within the context of addiction; of deception; of a desperately certain foundation amidst the life’s uncertainty. In an essay on the miniature, Wright explains the mistaken conflation of smallness with control:

This is a false and contradictory kind of command: the more control we try to exert over our eating and our food, the more our illness asserts itself and the less able we are to operate autonomously . . . We possess the world, perhaps, but in the process we are dispossessed of our own selves.

She was sick, with a denial of that sickness, for several years before the dispossession could be held apart and called what it was.

It would be irresponsible to discuss Small of Acts of Disappearance without an analysis of the societal structures that contributed towards its creation. Wright is capable of accessing healthcare treatments, despite the detriment their price tag has had upon her; however, not all who experience hunger may be able—financially or otherwise—to enter private healthcare. Australian eating disorder treatment in public systems is hard to reach, says Wright:

No state has more than about eight public hospital beds for adult eating disorder patients; these beds are all in locked psychiatric wards, the waiting lists are often up to thirty-six weeks long and only available to the critically underweight and medically imperilled. I had to fight, and fight hard, to get the treatment that I needed.

Small Acts of Disappearance is not social criticism and doesn’t claim to be; but considering the aforementioned limitations, it’s clear that institutional structures are in stark need of reform.

Wright also dissects hunger in the context of her stay in Sri Lanka, where many citizens go hungry without choosing to do so. She notes that the food she threw out in this time could have supported some of Sri Lanka’s homeless population. The disposal of resources is itself a privilege that is met with blankness by those who cannot afford waste. She writes: “In Colombo, my hunger was obscene. It was not predicated on need, on poverty or parentlessness or war, corruption or greed . . . My own denial was something as incomprehensible to my local friends as the hunger they lived alongside was to me.”

If we are to utilise intersectionality in our reading of Wright’s essays, we must ask: How do class, education, whiteness, heteronormativity, ability, and other social factors influence mental health? How do they influence our capacity to access care, and feel safe doing so? How might someone of different circumstances experience anorexia or another hunger disorder? Wright notes, but does not properly address, the myriad embodiments of hunger beyond her own. “Illness is a foreign country,” Wright declares in ‘In Group’. “We do things differently here.” And the natures of ‘hunger’ range as widely as that of the people who live alongside it.

Small Acts of Disappearance changed my ways of understanding food, vulnerability, and control. Midway through grocery shopping, I remembered Wright’s descriptions of the textures of food, “choking up in my throat, as glutinous as craft glue.” I thought twice about buying rice. I decided to try not to use the word ‘binge’ in casual conversation. ‘In Hospital’ mentions the shock Wright received encountering mainstream usages of sickness discourse, after finishing an eating program.  “A waiter brought a brownie to my table with my coffee and called me ‘naughty’.”

Wright herself had misconceptions about the control of food: “I couldn’t see myself as one of those women—I thought that eating disorders only happen to women who are vain and selfish, shallow and somehow stupid; it took me years to realise that the very opposite is true.”

I read these essays as a poet, and also as someone with lived experience of other kinds of obsession. From both perspectives, Wright’s clarity and generosity of expression contribute towards the rendering of a resounding text. Within the urge to sate curiosity, to seek causes and convenient vocabulary, the reader encounters sentences built with years of thought: “I think sometimes that the drive to hunger, the drive towards smallness, is about precisely this: we feel so uncertain, so anxious about our rightful space within the world, that we try to take up as little of it as possible.”

Wright speaks eloquently of the ways we choose hunger. As a way of exercising agency in the midst of life’s pandemonium. As a reduction of the inelegancies of the self, its clumsy inaccuracies. As a method to focus. (“I still find it so difficult to think, to write, to work, after I eat; how my thinking feels so much sharper, more vivid, when I’m hungry.”) Wright’s ending essay, ‘In Hindsight’, contains the undeniably clear announcement: “When I was hungry, I felt alert and intense and alive along every inch of my skin, and I felt unassailable.” It is not difficult to apply these reasonings to other methods that we utilise to get on with our lives: exercise, medication, meditation, sex, alcohol; any number of the superstitions and rituals that we engage in to best let our creative projects blurt out from within us. All methods are flawed; but sometimes it’s the closest thing we’ve got to something that works.

EMMA ROSE SMITH writes manic poetry, smelly-lady nonfiction, and fiction that overuses the word ‘ululate’. She is often mistaken for a vegetarian. Her chapbooks and zines, including ‘Goonbag Mystic’, ‘Fingerbang’, ‘Pull Out the Pop-Schlop’, and ‘Pink Bets’ are available from her lounge room. She is starting a collaborative literary index of events and submissions (http://spokensydneystories.tumblr.com/), and drafting her first novel.

The Hazards

by Sarah Holland-Batt

UQP

ISBN 978-0-7022-5359-1

Reviewed by TIFFANY TSAO

The first poem of Sarah Holland-Batt’s The Hazards provides a fitting opening for a collection so beautiful, so cold, and so much about the coldness of beauty. The eponymous jellyfish speaker of the poem ‘Medusa’ is unapologetically cerebral—‘a brain trailing its nettles’, a mind ‘vain and clear as melting ice’. So much so, in fact, that the speaker seems to exist as a drifting organ of ‘bitter reason’, separate from the organs where the capacity for feeling and compassion reside: the nerves ‘blooming around [it]’ and the soul which ‘billows out like hollow silk’.

One might dare to read the medusa of the poem as avatar for the poet persona. In a 2014 interview with Jacinta Le Plastrier published in Cordite, Holland-Batt remarked on the importance of the cerebral in her composition process: ‘My poems are acts of thinking […] I know that this is different for other poets, who are perhaps more impressionistic and have a more Romantic conception of their own poiesis. For me, writing poetry is a wholly conscious process […]’ (1)

Indeed, the overall tone of the collection is detached, rational. The poems are technically flawless, consistently gorgeous, but often unsettling. For if the poet is the predatory medusa, and by extension, the Medusa of Greek myth who turns the objects of her gaze into stone, then the implication is that poetry-making is as brutal as the paralysis of a hapless victim—the textual equivalent of turning the living into the statuesque dead. Poetry as enacted by The Hazards is premeditated violence. So is art at large, the collection posits, as well as the creation and appreciation of the beautiful in general. And it is this quality of calculated violence, this mingling of the cerebral and visceral, that makes The Hazards so powerful, so disquieting, so moving.

The intertwining of beauty and violence is most apparent in the poems ‘Approaching Paradise’ and ‘Beauty is a Ticket of Admission to All Spectacles’. The first poem reveals that death and pain are fundamental elements of a beach paradise:

You will find paradise in a whiting
drowning in a bucket of freshwater,
in the jammed blade of a fishscale
like quicklime under the thumb.
(19)

The sublime requires sacrificial victims: ‘the bloated body washed in’, ‘bikini-clad tourists jerked out by rips,’ and ‘A shark’s slit corpse […] / its head yanked on a hook like a sacrifice. / Its shank is smooth and black as paradise.’ (20)

In the second poem, art’s beauty makes the horrific pleasurable, admitting the imagination even to that ‘you do not want to enter’: gory alternate versions of the scene depicted in Goya’s La muerte del picador in which the bull dies instead; Judith in the act of beheading Holofernes before Klimt paints her portrait. Because of their beauty, ‘[t]hese things are easy to enter’. Slaughter is made bearable, its severity diminished: the speaker remembers a crow her father shot one Easter, ‘the tyranny of its open eye, / as wild and dark as anything’ belying the reality of its defeat.

Paradoxically, entering into another’s experience facilitates disengagement from it. And it is this unexpected pairing of entry with detachment that makes the collection’s take on violence and artistic beauty more than a mere parroting of W.H. Auden’s ‘Musée des Beaux Arts’, which suggests that emotional detachment is born of an inability to enter into the experience of another. It is by entering into the mind of the concubine in Ingres’ Grande Odalisque that the poet-speaker of ‘Against Ingres’ carries out her own unflinching objectification. There is no sympathy here for the woman, no retrieval of her humanity. Even as we have access to her thoughts—her fellow concubines, the sultan’s garden, ‘fat, lazy Nilüfer who scratched graffiti into the walls’—she remains unsettlingly object-like, inhuman:

her back patient as polished maple,
a line the colour of buttered toast
unfurling down her spine in an arabesque
to her tailbone and buttocks,
which are long and slumberous as a mare’s.
(60)

The model may turn her back on Ingres to protect her inner life against ingress. But the poet’s breaching of that inner life, its historical canvas, enables her to enact a more thorough objectification still. Even when we know the woman’s mind, we find, ‘Here there is nothing’.

‘Reclining Nude’ is troubling for the same reason. The painter’s dehumanising of his model comes from a purposeful distancing, a refusal to engage emotionally with the woman he tells ‘to crawl, spread / her legs, grind her arse like a pig’:

She has kernelled another body in her body there,
perhaps one of his, it doesn’t matter, he can’t
remember if he has had her, the point is,
she understands largesse […]
(64-65)

But the poet goes further. She shows us glimpses of the model’s passage from pink girlhood into ‘monstrous’ obesity. She walks us down the fluorescent halls of the model’s dream life. She reveals to us that behind the model’s face, most likely ‘intelligence lives, / here the rational, the sceptical’. And because she is able to access the model’s interior in this way, her cruelty to the model far exceeds that of the painter: if he portrays the woman as grotesque simply because he does not care about her inner being, the poet portrays her as grotesque outside and in, ‘rump, hog, beast’ through and through.

It is by entering that art does its worst violence. Holland-Batt reveals how the several paintings that inspire ‘An Illustrated History of Settlement’ turn the scene of invasion into nothing more than landscape suitable for a picnic: ‘sky boiled’, ‘a choppy wedge’ of water, a black man with ‘a toothpick spear’. The invaders are rendered innocuous by colonial representations: ‘heads knotted with tidy black ribbons’, ‘[f]aces fat with apple-cheeked Englishness’:

This is where the eye enters.
And often leaves.
(13)

The Hazards exposes the mechanics by which cruelty is made breathtaking; and in doing so, is itself breathtakingly cruel. But this cruelty reaches almost unbearable levels when the poet-speaker, refusing to spare even her self, turns her own person into the object of infliction. In ‘No End to Images’, it is the speaker who is invaded—by a relentless stream of memories that strip her bare, transmuting her suffering into beauty for the reader’s benefit:

No end to the hour I stood and shook
like a leaf in the shower’s privacy,
no end to my name, snagged like a burr,
no end to the body which is colossally small
with its pains and plainer longings.
No end to grief, never any end to that.
(69)

‘The Invention of Ether’ (and its telling title) gives us insight into the attractions of of numbing oneself when the heartbroken ‘I’ still

[…] cling[s] to the sting
like the slobbering octopus
I failed to rescue
from boyish torturers
on a Sicilian beach:
hopelessly suctioned, unable to release.
(84)

Aid is found in the anesthetisation of the heart. And if protecting the self from invasion is to be gained only by invading the inner lives of others—probing their interior space to find relief in the coldness of intellectual exercise—then so be it.    

‘Desert Pea’ is a sparse poem. Compact like its title, it is a mere page long, composed of ten two-line stanzas. It provides stark contrast to most of the other poems, their language opulent and luxurious and finely tuned, like clockwork nightingales. Nestled in the middle of the collection, it sets down in plain words the theme this review has spent over a thousand words elaborating: the refuge of the intellect in a world where raw experience simply cannot be borne.

I cannot stand
the certain world:

rock grass and thistle,
animal thirst

invading my eye.
Give me night, the stars

streaming past me
huge and soundless.

Give me the silence
of the mind.
(18)

Note
1. Jacinta Le Plastrier interviews Sarah Holland-Batt in Cordite, 10/9/2014

TIFFANY TSAO received her PhD in English from the University of California, Berkeley. Her written work includes literary criticism, fiction, poetry, reportage, and essays. She is Indonesia Editor-at-Large for Asymptote, an online literary journal specializing in contemporary world literature and translation.

Unclaimed Terrain

by Ajay Navaria

Translated by Laura Brueck

Giramondo

ISBN: 9781922146892

Reviewed by MEETA CHATTERJEE-PADMANABHAN

Unclaimed Terrain by Ajay Navaria translated by Laura Brueck, and published in Australia by Giramondo cannot be described complacently as a ‘good read’. That is not what it set out to be. The stories are provocative and unsettling. There is serious heart- rending sadness in some and dark humour in others. Angry, lyrical, passionate, and political, the seven short stories published in the almost pocket-sized book demand a different kind of reading. This is indicated in the dedication in the book which reads, ‘To the characters in my stories, who fight for their dreams of justice, and to the tradition that teaches us to struggle for dignity, equality, and freedom.’ Solidarity with the Dalit (meaning the downtrodden) is established right in the beginning. This review begins by providing an overview of Dalit literature and then looks at one short story in some depth followed by a survey of some of the stories in the collection.

Since the 1960s, the work of Dalit writers began appearing in regional languages of India such as Marathi, Hindi, Tamil (earlier works have been recorded in Tamil), Telugu and others. In most Dalit writing the personal is political.  The narrative of pain and misery, when told from the perspectives of characters in Dalit literature challenge upper caste values, the discourses of all religions and particularly, forces a reassessment of Hinduism as a peaceful religion. The national discourses of democracy and progress are also unsettled in the stories. The vulnerability of Dalit bodies, the difficult fight against untouchability, the struggle for education and access to even the most basic standards of living is painfully written into their stories. The accumulation of disturbing autobiographical details and a generous use of profanities disrupt the conventional reader’s expectations.  These attributes define Ajay Navaria’s work.

Anand’s introduction brilliantly contextualises the collection and points to elements that are vital to the understanding of the stories. ‘Suffice it to say, every name emits a radioactive signal called caste. Every name is a parade of imagined history; the announcement of privilege or the lack of it’ (xii). The stories, indeed, parade the history of an oppressed people.

My favourite story in this collection is ‘Subcontinent’.  It dazzlingly juxtaposes the past in the village that the protagonist and his family leave behind because of atrocities suffered, and the present with the trappings of middle class living made possible by a quota-enabled government job and a lecturer’s position in a city. There are a number of dimensions to the story, too intricate to deconstruct here. However, there is a glorious description of a dawn that captures with economy the trajectory of the story:

My eyes opened, and I saw a broken piece of the sky, quivering in the square of the window, trapped. An immense black cloud had seized the feeble sun and wrung it, breaking its legs. It seemed as if night were near, but suddenly a lone ray pierced the cloud like a horse and arced across the room. The whole room was a-shimmer in the din of hooves as if lit by the wavering flame of an oil lamp, unsteady but continuing to burn. Perhaps this horse did belong to the sun –the lone, seventh horse of the Sun God’s chariot.

The ‘seventh horse’ evokes memories of the famous Indian film director, Shyam Benegal, who captured the realities of the lives of victims of high caste violence.  His film ‘The Sun God’s seventh horse’ gestures towards the need to take action and the necessity of retelling stories from different perspectives. In this short story, the protagonist sets out to do just this.

The story uses flashback and techniques of stream-of-consciousness to tell the story of Nankya, the Dalit bridegroom who transgresses caste rules by riding a horse to his wedding.  A harsh punishment follows: assault, rape, extortion and a deep emotional scar that remains unhealed long after the incidents are over. The village panchayat members, the panditji (priest) and the police are the perpetrators or are complicit in the atrocious acts. Years later when the protagonist, a victim of the assault, Siddharth Nirmal, becomes a Marketing Manager and reflects on the incident, he is still unable to control his rage. He rejects his ‘lowly Hindu roots’ and embraces the slogan, ‘Jai Bhim’ to celebrate Ambedkar as his hero. The story ends with Siddharth plotting ways of seeking revenge.

Navaria uses intertexuality, as a literary technique that recalls other texts from different perspectives. In ‘Hello Premchand’, Navaria rewrites the story of Mangal an orphan, a character out of Premchand’s story.  Munshi Premchand (1880-1936) was an acclaimed Hindi writer considered to be progressive for the era he lived in. In Premchand’s story low caste characters such as Ghisu and Madhav, who are sweepers, are delineated as incorrigible villains. In ‘Hello Premchand’, Ghisu and Madhav are given dignity. The pre-determined fate that, ‘a bhangi will always be bhangi’ is dismantled in ‘Hello Premchand’. There is a twist in the tale. By refusing to be a night soil carrier and a sweeper, by gaining education and migrating to a city, Mangal lays claim to equality with the upper caste members in his village. The story signals a re-envisioning of possibilities for Dalits in modern India.

The message in ‘Hello Premchand’ is destabilized in ‘Scream’. The nameless protagonist seeks to educate himself, but the day before his secondary school exams is sodomised by thugs belonging to a higher caste in his village. Despite this traumatic incident, he finishes his education with the help of Christian priests, but is compelled to migrate to Mumbai, to prepare for his civil service exams. Instead, he becomes a gigolo, but falls in love with a woman whose husband kills him out of jealousy. It is the ghost of the protagonist who narrates the story. For me, the story is a bit contrived and misses some of the narrative possibilities that it creates. However, there are other stories that tell interesting tales with great economy and irony.

‘Yes Sir’ views the Dalit plight with sardonic humour. The Brahmin peon Tiwari waits on his lower caste boss, Narottam Saroj, Deputy General Manager, with uttermost resentment. A kind act on the part of Narottam, brings about a change in Tiwari, so that the grateful Brahmin peon, gushes about repairing the low caste Narottam’s toilet. A tongue-in-cheek role reversal is enacted in the story.

‘Sacrifice’ is a heart rending story of a little boy having to surrender his pet goat. Not only does he have to give up his pet, he is also forced to hold onto its legs as the animal is slaughtered. There is a parallel tale of a Dalit man having to give up his love to her heartless high caste relatives. The story weaves together notions of betrayal, guilt and reflections on common sense of humanity.

‘New Custom’ is a well-crafted story that examines the prejudice that a Dalit academic suffers as an ‘untouchable’. Despite being an educated man and having achieved success, in his village, he is is not allowed to forget that he is ‘untouchable’.  ‘Tattoo’ beautifully captures the anxieties of a Dalit man who joins a gym. He is mortified that the smart looking customer service officer would find out that he belongs to a low caste from the tattoo on his forearm. He is equally embarrassed about his gym shoes which he polishes endlessly but refuses to get new ones. There is an unexpected turn of events. The light hearted ending is a welcome change.

Overall, Ajay Navaria’s fascinating and disturbing collection of short stories adds to the growing body of the rich Dalit writing that exists. Dalit literature is becoming part of the curriculum in Indian universities and there is a growing interest in Dalit literature abroad. Laura Brueck’s translation captures the nuances and subtleties of Hindi very competently in English. Giramondo makes a remarkable contribution to Dalit writing by publishing this outstanding collection and a laudable service to Australian readers by bringing the collection of stories to Australian shores.

MEETA CHATTERJEE-PADMANABHAN is a lecturer in the academic language and literacy at the University of Wollongong, NSW.

Wild

by Libby Hart

Pitt Street Poetry

ISBN 9781922080387 (paperback)

Reviewed by HEATHER TAYLOR-JOHNSON

To say that Libby Hart’s third book of poetry, Wild, was a highly anticipated one is to take into account that her first book, Fresh News from the Artic, won the Anne Elder Award and was shortlisted for the Mary Gilmore Prize, while her second, This Floating World, was shortlisted for the Victorian Premier’s Awards and the Age book of the Year Awards. In my opinion, Wild is the best Libby Hart book to date.

Wild speaks of the animals: from the whale to the horse, from wolf to fox, and especially the birds. The poems are layered in their depiction of creature as majestic singular and as creature connected to humankind, heaven and the earth. Some poems deal with humans as the ‘wild’ or nature and the cosmos as the ‘wild’, but still there is a dependency on animals. The opening poem sets us up for the interconnection:

Bear-woman,
this is where the whirlwind stops.
Right here, among dark incantation.
Look around you, use those grizzly eyes,
for soon you’ll turn polar – a bulk of light
with clumsy paws. The blood-thud of constellation
shall roar inside your ears.

The poem is called ‘Ursa Major: Ursus arctos horribilis’, referencing both the constellation (which translates to ‘larger she-bear’, part of which forms the Big Dipper in North America and the Plough in the UK) and the grizzly bear. The title is of the heavens while the subtitle is the earth-bound animal. In this poem, one cannot live without the other, thus the subject and object become confused, morphing into one and the same.

The titles of all of the poems in the first section follow this twofold rule: the main title references the poem in much the way any title of a poem would, while the subtitle gives the Latin, scientific name to add complexity to the reading. The subtitles also work, however, to consolidate and simplify meaning. Take, for example, ‘Vespers: Hirundo rustica’, translated as ‘Vespers: Swallow’:

A spell of words
then a loosening of fault line,
black miracles spill from my breast.

One hundred swallows
ravenous and open-mouthed,
each menace of wing eye-loaded apparition.

Calligraphy of wildings,
auguries of the oldest longing,
dark lessons skimming the squat field.

The line between the hearing of vespers and the watching of birds is blurred in the first stanza, allowing the rest of the poem to exist in a complemented state of beauty and spirituality, so meaning becomes complete through interconnectivity. Consequently, there is such a bird as a vesper sparrow, making Hart’s choice of swallow an interesting one.

This first section of the book is called ‘Huginn and Muninn’, after the Norse myth of two ravens that fly all over the world to bring information to the god Odin. ‘Huginn’ is Old Norse for ‘thought’, while ‘Muninn’ is Old Norse for ‘memory’ or ‘mind’. In the book’s notes, Hart writes that the ravens ‘whisper the things they have seen or heard,’ and that the poems ‘are to be read as such whispers.’ When I ask myself what it is I like so much about Libby Hart’s poetry – and this would answer to all three of her books, but especially Wild – I have to answer that it is her power to whisper. She seems to do this in every poem, whether they are in the first section or the second (the later, ‘Murmurations’, maintains the theme and character of the book but loses the subtitle and gains some urbanness).

‘Stag: Cervus elaphus’ begins and ends with the imperative ‘Hold still’. This works to capture a place of tranquility at the start, where the stag is imposing, royal, superb. The repetition at the end forces us to take in that image again, and it as if we are inhaling one last time before we finish reading the poem, before the stag disappears. The mood then, it must be said, is like a whisper.

In the title ‘And then, and then’ repetition works as well, though this time we are left with an invisible ellipses, punctuation which suggests something further, though not of a new course and not definite, either. A whisper, rather than a shout.

‘Augury’ uses the third stanza as a whisper:

I have touched the lightning-struck tree.
I have spilt salt and broken mirror.
I have watched animals flee woodland.
And every treat grew to calamity—
to veiled message, winged riddle.

All of these actions suggest, as the poem says, calamity. However the word ‘veiled’ works with transparency while ‘winged’ works with wind, so the resultant calamity is not what one would expect. It is quieter. Working with strong action verbs throughout (‘spilt’, ‘broken’, ‘flee’) and ending with no verb at all leaves us with an image, rather than a scene, suggesting, again, something akin to a visual whisper.

In ‘Buffalo’, ‘a dark hale hollers’ more than once and in return, dead things like ‘bones’ and ‘bundles of pelts’ listen. The leading verb is piercing while the ensuing is muted, the dichotomous placement encouraging the quiet to triumph.

Even the cover of the book works with a whisper’s tone: the implication of the title ‘Wild’ in great contrast with its plain text and bottom-left positioning and the predominantly blank white canvas.

As with her other books, place is important, and though Hart is a fine example of a major Australian poet, there is very little ‘Australia’ to her poetry. Wild is dominantly an ode to Ireland and the animals, the birds, the nature and the northern stars the poet encounters there. Hart once told me that she feels as if she’s in exile from Ireland, unable to live in her own spiritual home because of citizenship. Some researchers of diaspora might find fault in that, but most poets probably won’t, home becoming metaphorically, rather than historically, positioned. Poetry allows these substitutes and thus opens up definitions. What I get out of Hart’s connection to Ireland is a deep and thirsty respect coated in a thick fog of longing. Her depictions of the foreignness feel local and her references to Irish poets are many.

In fact she references many poets in her work, quoting them, responding to them and remembering them, and the range is vast, from the Romantic Samuel Taylor Coleridge, for instance, to the contemporary Sarah Jackson. So too does she write about writing and the creative process, though these poems are subtle in their motif as they reference mythology, folklore and history – another complex layering of interconnectedness: this one between poet and who came before.

This is another fine book from Pitt Street Poetry, and Libby Hart a perfect addition to the Pitt Street poets. I hope all involved are gearing up for a long shelf-life, commendations and future reprints.
 
 
HEATHER TAYLOR JOHNSON is the author of three collections of poetry and a novel, Pursuing Love and Death, HarperCollins.
She is editing an anthology of poems on disability, The Fractured Self.

Haifa Fragments

by Khulud Khamis

Spinifex Press

ISBN 9781742199009

Reviewed by SELMA DABBAGH

The protagonist of Khulud Khamis’s first novel, Haifa Fragments, Maisoon, is a jewellery designer and her story resembles an assemblage on a jeweller’s worktop; a thickly strung necklace that tailors off without a clasp, several loose, coloured stones lying around and about it – glass fragments and dark shards among textured stones.

Khulud Khamis is the first Palestinian women writer with Israeli citizenship I have come across. Several of the most prominent Palestinian writers hold Israeli citizenship, being from ’48 Palestine (i.e. present day Israel); Emile Habibi, Anton Shammas and Said Kashua. Shammas and Kashua write in Hebrew. All three are male. Their gender is not necessarily relevant, as a writer who believes that it is the way that texts are read, rather than written, that is gendered. It is, however, relevant to Khamis’ work as her focus is very much the feminine, the female, the sensual and the sexual. One senses that this work, despite being fictionalised, draws heavily on her own autobiographical experience, dealing with her everyday life as a young woman of Palestinian origin living in Haifa: a Christian, an Arab, a person with a negated past, a subject of discrimination, second class and potentially a security threat. The challenge that Maisoon takes on lustily, is to not to allow any of these labels to define her. Working against the confines of family, partnerships, territorial borders, checkpoints and gender roles Maisoon emerges as a hedonistic free spirit, with an eye for beauty, a commitment to change, an extraordinary talent for design and an ability to change the perceptions of others around her, through kindness, patience, hard work and generosity.

There is no definitive plot line in Haifa Fragments. It is a late coming of age novel; an existing relationship with a man is redefined, the acceptance and love of family is renegotiated, a woman is loved, bedded and enabled to move on, with nothing but friendship and good will between the two of them, a Jewish woman supports Maisoon and learns (and profits) from the process. To reveal these steps does not spoil the book, for it is evident from the opening pages that little hardship will befall those who come within Maisoon’s orbit. Unlike most novels set in the Arab world where the female characters are romantically hung up and sexually gauche, Maisoon even forgets that there is a man in bed with her, ‘The alarm clock went off at 3:45. Maisoon fumbled in the dark, brushing her arm on something warm and hairy. Yamma! She forgot ZIyad was spending the night.’

This book is very different from one with a similar title, Beirut Fragments, (1990, Persea Books) written by another Palestinian Christian woman living across a border, Jean Said Makdisi. Makdisi’s work is sharper in observation and reportage, but her ambitions are also very different to those of Khamis. Khamis appears intent on humanizing, softening and showing beauty and hope in an ongoing situation of inequality. Said Makdisi’s book is labeled as a ‘war memoir,’ Khamis’ is no such thing.

It is not easy to avoid dates, political events and national catastrophes in Palestinian literature, but Khamis is determined not to catalogue or explain out. The work is contemporary and those who are familiar with the political background would be able to place events that are alluded to, but this vibrant novel is completely open to those with little or no knowledge of Palestinian history. It does not seek to instruct the reader, but allows them to understand how a reality can feel, how it impacts behavior, relationships and allegiances. Everything is political and yet many of the key aspects of Maisoon’s life (family, lovers, work) aren’t overtly so. There is a luxury, Khamis concedes, in having the status that she has, as a second-class citizen of a state, rather than as a subject of occupation. She can struggle to live as fully as she desires, but she does not have to struggle to survive and she appreciates the space allowed to her not to have to do so.

For all Palestinians, there was a moment in their own or their family’s history when their parents or grandparents were faced with a decision: to stay or to go. The process of dispossession is ongoing and unrelenting and many (in Israel, Gaza, the West Bank and Jerusalem) are still forced to consider this question every day. In Maisoon’s family the last battle of Haifa is described as the time when her family had to decide whether to leave and despite the fearful ‘barrels that were rolled down from Share’a El-Jabal,’ Maisoon’s family stayed. They even stay in the same house. This potentially sounds banal, but the references to the house, its history and contents were as baffling to this reader as they were heart wrenching. In Palestinian literature houses are usually lost, confiscated, destroyed, fled from and abandoned and characters are forced to move on, move on. It is rare for them to be transferred from generation to generation, with stories as to who sat where and whose coffee table or cupboard it was. Palestinians are more used to being separated from their past to stepping into the footprints of it.

To return to the analogy of the half strung necklace, the cord in Haifa Fragments is made from recurring images central to the culture Khamis describes: shay bi naa naa (mint tea), drums, dancing the darbuka, the salu, the souk, the sea, the food. These are overly repeated, but they link in and out with the past, the present, across borders and checkpoints. Towards the end of the book the shards, in the form of scrawls of Death to Arabs! graffiti in Maisoon’s neighbourhood, references to bombs on buses and rockets falling on Haifa, are explained as are moments that come and go.

The colour in Haifa Fragments though is intense. Khamis is unusual in her rejoicing of sexuality and sensuality in a way that is more familiar to writings from and about the Arab world of the 19^th not the 21^st  Century, where the ‘Orient’ was almost wholly associated with licentious sexuality rather than bombs, religion and death. The novel also made me realize how culturally variable our approaches to personal vanity can be and Maisoon’s awareness of her own desirability to others, can be off putting.

Khamis’s work is playful and it can come across as deliberately naive. Maisoon seeks to engage with the Palestinian political situation, but she does not talk about that side of her life with her family or boyfriend. Her family have learnt to endure, to know societal ills and political injustices, but to put up with them. It is a politics of avoidance, rather than overt resistance. The situation is too precarious, they believe, for the demand for equality and a historical recognition to be made. For decades after the Nakba or ‘catastrophe’ of 1948, ’48 Palestinians were cut off from their families and former neighbours; a host of legislation made communication nearly impossible. There was a stigma of dealing with the enemy attached to those who remained, as well as not a small amount of jealousy from the majority of Palestinians who were forced into becoming refugees. It is only in recent decades, that prejudices have diminished and a new political cohesion has been sought. Maisoon is more confident than most Palestinians in Israeli society, possibly because as an attractive woman she has advantages her Muslim boyfriend Ziyyad is denied; she is a woman who has learnt to charm par excellence as well as to play a little dumb in order to break free. She is determined to live however she wants despite the constraints forced upon her, without compromising her beliefs. Khamis’ is an interesting voice; one that bears a message that goes beyond the political situation that she and her characters live under.
 
 
SELMA DABBAGH is a British Palestinian novelist, author of Out of It,  published by Bloomsbury in 2011 and 2012 (pbk). Out of It was positively reviewed in the UK, the US and the Middle East. It was nominated as a Guardian Book of the Year in 2011 and 2012. The Arabic edition, Gaze Tahta Al-Jild (Gaza Under The Skin) translated by Khulood Amr, was published by BQFP in August 2015.