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Tag: Issue 26

Josie/Jocelyn Deane reviews “I said the sea was folded” by Erik Jensen

I Said The Sea Was Folded

by Erik Jensen

Black Inc

ISBN: 9781760642914

Reviewed by JOSIE/JOCELYN DEANE
 
 
The first poem, chronologically, in I said the sea was folded begins 

I don’t know if you read poetry
I don’t know if I write it.
(p.55)

Jane Hirshfield tells the speaker of the book, in another, that poems “are a diary note/ to remember what happened”. Poetry— its writing, language and the ways it can make sense of love/wounded time— is the first preoccupation of Erik Jensen’s book, in spite of its promotion as “love poems”. 

If I said the sea was folded has a unifying trick, it is the framing of poetry— as an activity, an artefact, a mediation of language—  as inherently concerned with itself. This isn’t new— every kind of poetry is implicated by the limits of its field— but through its dramatization, Jensen makes it the engine of his poems, and the narrative at their core. It insists that any kind of therapy or catharsis poetry can affect first passes through the poem as a text, revelatory and profoundly alienating at the same time, for reader and speaker. It’s no surprise that the book ends with a gloss on what is inexpressible, as “the background against which/ anything I could express has its meaning”; any poetry concerned with itself-as-poetry ends in the same place,  turns liberating and restrictive. 

Most of the poems directly enact this passage through themselves—and the medium of the speaker— detailing their own construction. The book is divided into 3 non-linear chronological segments, starting from the end of a relationship. Some play on a motif that appears across each segment, decontextualizing as time rewinds. Poems refer back to each other, to their germ at the beginning of the relationship, only to emerge bitter and accusatory at the end. A poem about the love language of turtles— precious in its inexpressibility through human terms, its lack of projection— is foreshadowed by its later, first appearance, when the speaker spits 

why did you shout last night, when all we wanted
was to feel the simple, placable love
of a turtle stacked up on a turtle?
(p.14)

Other works— ‘Pinter’s Betrayal’, ‘Nick Payne’s Constellations’— use non-linear time to excavate the normativity of works inspired by love: inverting the dramatic arc of meet cute, juxtaposing romantic gestures with their fizzling out, coupling them the self-interest. It has the effect— ironically— of emphasising the radical contingency of romantic relationships. Something portrayed as normal/monolithic is tessellated with a thousand shards of gender-play, class signifiers and naturalisation.  Addressing their partner, the speaker defines the poems in their book, subject and object, as “the ways I’ve tried to look”, approaching their partner’s non-binary self, “broken off in the parts I’ve wanted to see”. This “trying to look”, defined by its engagement with failure, finds its corollary in the inexpressibility of poetry, that “Words are not enough… they exist too much/ for the people that made them”, as the speaker reports their partner saying.

 If the poems pass through themselves in I said the sea was folded, that passage involves reaching for each other, and— through each other— the absent beloved, remote in space/ time and— the speaker dramatizes— driven away by the normativity of poetic discursiveness and— the speaker insinuates— the speaker’s own norminess, their reproductions of those norms in speech. The poems as a result are sparse, connotative, to the point of vagueness, the recording of imagistic details, juggling/juxtaposing poetic diction with simple, deliberately banal records of the relationship, as if to invite and stave off interpretation. They “hold in place/even when the other/is no longer here”. 

Linguistic reference, not only to themselves but as a whole, becomes a key technical, thematic and ethical concern of the poems. Through reference they transcend, feed back into each other’s use of metaphor/imagery and establish a poetic whole out of the disjointed timeline, all while their essential emptiness and arbitrariness are emphasised. Individually, the poems can read as circling a void. A list of vague, deliberately poeticized descriptions of trees “fixed against the sky… their branches bent/as if the cold had stunted them”, “hedges of agapanthus” and “money/after it had been spent” conclude with “I suppose what I’m trying to say is/ I love you”, direct address immediately couched in/ out of the speaker’s suspicion of language and its stock trade. In one poem the speaker’s grandmother offers a warning, in two lines, “against poems/ she said they are forever”, the rest of the blank page almost a literalisation of this. There’s a sense of almost-tragic irony in the poems: they enact a double movement between sense-making and performative contradiction. In the prologue Jensen offers a mea culpa to the poem’s addressee: “I wish I met you now/but of course I met you then/and the rest of that time/is just what happened”. Reading through the book linearly, using the poetry’s logic to piece the continuity together, following the speaker’s own desire to “let you be/ to feel it for yourself”, we end in a place full of promise and retroactive empathy that cannot be real. 

It’s in this continually moving/retreating space that the ethical desire of I said the sea was folded lives. In writing “love poetry” where the beloved is conspicuously absent, their construction put in air-quotes, Jensen tries to build a space where the deferral of reference comes to signify a queer, non-binary being, the “background against which/ whatever I could express has its meaning” . In this he mirrors, and directly draws on, Maggie Nelson, citing her “complaint/about the instability of likeness” that retroactively informs the poetics of the book. As the speaker murmurs: “one tree is like another tree/but not too much”. In this space hollowed out by the poems— Jensen implies— a love poem that can adequately represent a non-binary beloved, from a cisgender perspective, can take shape. A kind of representation— the paradox is intentional— predicated on inexpressibility, the perfect silence of a “good ally” that doesn’t overstep their boundaries. Jensen frames this as a hard won ethical lesson on his part, after the breakup, “Nothing occurs in order/although it takes a whole life to realise/so I haven’t”. At the same, it’s a lesson predicated on cis incomprehension, and inevitable tragedy. If the cisnormativity of love poetry is critiqued through the book’s structure/poetic style, it seems to conclude in a fatalism complementary to “good allies”: I will inevitably, tragically misrepresent you in my poetry, and I’m truly sorry. My intentions were good. Cis people, this is what you must take heed of to avoid my sorry fate, the limits of my poetic language and world.

 If the poems of the book set up a negative dialectic, opening up space for non-binary reference/critique, the cis speaker remains an unmoved mover, perfectly still, separated from all that gender through their work. But the true issue is, as a non-binary person, I can’t believe in the inexpressible. Or at least the version reified by Jensen or Nelson. A reckoning with what being non-binary implies— a critique of colonial gender construction, the ongoing role of gender in upholding white patriarchy and capitalist accumulation, the kind of limiting subjectivity that is affixed to the “non-binary beloved”— seems beyond it. If non-binary space— Jensen writes— is a kind of via negativa, I couldn’t think of something more obstructive to it than this deployment of the “inexpressible”, or the poetry it suggests. It makes me think of the tweet: a weeping voice tells someone that they can’t simply say everything is a gender. The person, unmoved, points at a weird cloud, a cat, a sloth-mug: gender, gender, gender. 

What does this all add up to? A series of finely detailed, observant poems that don’t hang together? A structure and poetics that turns that lack into a good technique, a kind of join-the-dots that performs an interesting self-critique of poetic language and tradition, which— like Nelson’s work— is more important for what it crystalizes than opens up? In the end, I’m encouraged to take this kind of poetry from cis lovers of non-binary people, in the same way I’m encouraged to accept good allyship… What I have time for in the work I should appreciate, and the idea of the inexpressible I’ll try to disabuse, to prevent it causing potential mischief among the good cis people. Meanwhile, I’ll be over here with my partners.

References:

  1. Nelson, Maggie. The Argonauts, Minneapolis, Greywolf Press, 2015, print. 

 
JOSIE/JOCELYN DEANE is a writer/student at the University of Melbourne. Their work has appeared in CorditeAustralian Poetry Journal and Overland, among others. In 2021 they were one of the recipients of the Queensland Poetry Festival Ekphrasis award. They live on unceded Wurundjeri land.

Pip Newling reviews “Song of the Crocodile” by Nardi Simpson

Song of the Crocodile

by Nardi Simpson

ISBN 9780733643743

Hachette 2020

Reviewed by PIP NEWLING

To read Song of the Crocodile is to immerse yourself in an unfolding relationship to place. You may not recognise it immediately but the profound connection to place shared by Simpson through this story is a slow build to love, yearning, recognition and respect for Country.  The novel is a confident and accomplished debut by Nardi Simpson, a Yuwaalaraay woman best known for her singing and song writing as a member of the Sydney band the Stiff Gins. It is a profound intergenerational Australian story of family and Country that deserves to be as celebrated and well-read as Tim Winton’s Cloudstreet.

The novel illuminates a way of thinking, of loving and of living. Simpson’s musicality, the fluid way she uses language, both English and Yuwaalaraay, throughout underscores the narrative by creating landscapes of emotion. It reveals connectedness and relationship across time and place, allowing language and Country to breathe. Song of the Crocodile is a lyrical achievement of story, language, and heart.

Set in a time resembling the 1950s, the book opens with Simpson walking us into Darnmoor, a small regional town in the north-west of NSW with the tag line ‘Gateway to Happiness’ on its welcome sign. We see the early morning quiet streets, the shuttered shops and the war memorial in the centre that provides the focus for the town. We walk through the town, leaving the ‘inoffensive, modest and calm’ façade of Darnmoor, to the Council tip, a bora ground now covered in the town rubbish, and then on further to the Mangamanga, a great river near where the local Aboriginal people live on a place called the Campgrounds located at the end of Old Black Road.

This introduction sets the foundation for all that will follow; the demarcation of bodies, dreams and knowledge, and what happens when boundaries are pushed. Powerfully, the story is told only through the experience of the Aboriginal characters. The white characters are significant actors, changing hopes and lives, but they are not the emotional or narrative focus.

The characters

The story is of three generations of women, Margaret Lightning, her daughter Celie Billymil, and Mili, Celie’s daughter.

Living on the Campgrounds and working in Darnmoor, Margaret is quiet and hardworking, navigating the white town with caution. She works at the hospital, doing the laundry and walks into town each day using side streets to reach her destination. The demarcation of race occurs in the hospital too, with Aboriginal patients installed on a side verandah with Margaret acting as their nurse, cleaner and counsellor, and conduit to the white management. Racism is ever present, in the demand that the sheets used for the Aboriginal patients are burnt rather than washed and re-used, in the level of care for the Aboriginal patients, the amount of information Aboriginal patients are provided about their health.

Celie is a kind, calm constant energy in the story. She suffers loss with dignity and determination to provide a future for Mili, her daughter, and she uses her knowledge of the town to create opportunity.

Mili is the future generation. She lives in change, where her newly fashioned hopes are regularly pushed down and obstructed by the white systems of power in the town. Mili becomes a bridge between the Aboriginal and white worlds, a burden of much weight.

Ancestors feature too, some being stars, trees and dust. They are ever present and active, guiding and preparing the earthbound people for the future while drawing on the old ones for advice and support. The sky-bound observe from the ‘the roof of the plains’ and move across the Milky Way, called Warrambool in Yuwaalaraay language.

Some ancestors that drive the story are Jakybird, the Songman who brings the choir together for the song of the crocodile; Garriya, the malevolent single-minded crocodile who lies in the earth far below the town waiting for his chance to return; Margaret and Celie’s lightning kin who herald the rain; Murrudhi Gindamalaa (Laughing Star) who protects and provides for the newly dead; Malawildhuulmuranga (the Littlest Shadow at the Darkest Time Before the Dawn) who disappears into dark nights hiding diamonds, stars, within her; and Burrenjean, (the featherless bird) the human form of magpie lark who ‘makes the country sing’ despite being name-called as mudlark. Her feather father reassures her of the significance of her earth-bound origin when he tells her:

‘The mud is the beginning of our connectedness. The beginning of our responsibility, the reason we are needed…

What is mud but the joining of all that is above and all below?’ (p210)

Connectedness

Simpson seamlessly conveys the world above, on and below the plains as one. Her telling of Aboriginal philosophy, of Country, belonging and lore, details consequence and relationship for all creatures, not just human. In Song of the Crocodile, all things are elemental and connected; all things are in fluid relationship to each other, including the writer and reader.

Her inventive way of weaving Yuwaalaraay words and meaning throughout the English without direct explanation, creates space and invites the reader to read in a different way, from a different angle. There is no singular understanding or story in this novel. It is layered and readers will find different connections within it.

The characters experience connections, often surprising themselves. By the river, when the women gather to comfort Margaret, who has been disrespected and disappointed (again) by white townspeople actions, Idy, an older Aboriginal woman, begins singing. Margaret joins in. She knows the words, and the power of the song, but can’t remember when she learnt it. Celie and Mili both, find comfort from tragedy in the Double D, an ancient coolabah tree by the river that saw the boras, long before the town was first laid out.

Another tree, where Celie’s husband died, along the Old Black Road, draws Celie, newborn baby Mili and Celie’s young nephews:

‘Aunty Ceil, Nan told me about the trees, how they remember everything. How they hold memories for people… But here, around here, is where he lived too. Aunt, sit down.

… Nan taught me all about it. They hold life. The bad stuff they take away through their roots and release it into the ground.’ (p67)

For Malawildhuulmuranga, her connection is planetary, as her Dhaa explains, ‘You are a daughter of dawn, the only thing separating darkness from light and the only thing that joins them.’ (p82)

Jakybird assesses and marvels at Paddy, Mili’s son who is in deep despair:

‘He watched Paddy sway into town, messy, loose, stumbling, but erect. This must have been powerful magic, remaining upright when all conspired to pull him down’. (p344)

Paddy reminds Jakybird of Garriya, now crocodile but who was once a friend, and the connection is made again between the ancient and the now.

The connection of life and death is always close too. At one point, Wil, Mili’s husband who has died, tries to reach Paddy his son, to induce a flicker of hope in Paddy’s heart:

‘High in the star, Wil moved memories into his son. They were only colours: the deep blue of a uniform, the bright orange of a council hat. Flashes of smiles, places they’d been, or the feel of a fishing line or the ruffling of his hair.’ (p350)

Connection is everywhere in this story, connection to all creatures, to the past and to the future. Even when the characters feel most alone, the reader knows they are not.

Demarcations and boundaries

The town geographically delineates between Aboriginal and white clearly. Darnmoor, as most real Australian towns did, corrals the local Aboriginal people outside the white perimeter, past the rubbish tip at the end of the Old Black Road. The history of this practice extends back through to the first settler fence-builders and town planners on this land. For instance, the town I grew up in, Taree on Biripi Country on the NSW mid north coast, pushed/ took/stole/drove local Biripi people to a reserve, Purfleet, south of the town across the river.

Song of the Crocodile reveals these practices as oppressive, common and complex. Some Aboriginal people are allowed inside the unspecified fence, but this comes with negotiation and always a cost. We see the cost to Margaret first:

‘When the purple bush blooms began to thin then disappear and the edge of a tared road loomed ahead, Margaret’s voice began to soften. At the street sign, she pushed the notes further into the back of her throat, constricting their flow and burying them within her body once again. As her shoes hit the asphalt of Charity Street, she fell completely silent.’ (p11).

In the novel, just as in the real world, Aboriginal women use their intimate knowledge of the white world strategically, while the white characters have no insight into how little they understand of – or are required by – the Aboriginal world. This considered and deliberate reveal, of how an oppressed people know their oppressors intimately while the oppressors have no clue, was a highlight in the story for me.

White actions have impacts on the Campgrounds community. These impacts are frequently dismissed – or even unimagined – because white people believe they hold the power and can choose not to notice, not to listen. We see the impacts roll down the generations affecting people and land the same. The white settler idea of progress – unsustainable growth through exploitation of land and people – clashes fundamentally with the integrated, cyclical nurturing and honouring connections to past, present and future that most of the Aboriginal characters carry in the story.

The Darnmoor inhabitants praise the achievements of white men above all else. Like many real Australian towns, the townspeople invest in appearances not community, in short term thinking, unsustainable futures and ignore or decry other ways and other people. The town rubbish tip placed on the bora grounds is just one example. Another is the construction of a levee around Darnmoor to hold back flood waters.

The town celebrates the completion of the levee, but the levee creates further demarcation between the Aboriginal and non-Aboriginal people of the area. When Mili’s tears begin to flow, and all the travesties of humanity she has had to endure come to fruition, the danger of ignoring Country is clear. Garriya gathers his energy and slowly surfaces, the sky inhabitants dance the old bora grounds, which never disappear or age no matter how significant their apparent destruction appears, and:

‘… the townspeople watched the levee, holding their breath, waiting to see if the mound would breach, wondering if all they had created would be destroyed and washed away.’ (p401)

These practices of demarcation – white choices – are damaging and shamefully long-lived ones. They are still present in many towns across Australia. Through fiction, Simpson powerfully writes the truth of the contemporary relationship between Aboriginal and non-Aboriginal people.

The gateway

Jakybird warns the sky inhabitants, sitting around icy fires in Warrambool, the Milky Way, that the singing of Garriya ‘… is a hard one; some of you will die a second time in its singing’. (p354).

Darnmoor is not a generative gateway, and certainly not one to happiness as that welcome sign states. Warrambool, the literal heavens, is a gateway to the next place, for some a return to the earth, for others to sing again, others to sleep and wait some more. The act of singing is also a gateway, for it is part of culture, of belonging, of the turnabout of the world. It leads us to another place, another future.

The novel itself is a gateway too. Its landscape is wide and considered as Simpson tells the truth of our ongoing relationship with First Nations people of this Country. She details the changes to landscape that compound negatively and highlights the lack of accountability and short-sightedness of our settler society.

While Song of the Crocodile is a local, family saga, it speaks to our national story, and Simpson, with heart, attention and tenderness, shows readers a perspective that most of us will never have imagined before. This is what great fiction does, implicates and expands the reader’s emotional and philosophical terrain.

Towards the end of the novel, Malawildhuulmuranga asks one of the old ones ‘… why do you want to destroy it?’ and he answers, ‘How do we begin again, if, first, we don’t let go?’. (p365)

These are powerful cycles of renewal. We know change will only be made if we learn the lessons of the old ones. There is hope here, in this story, if we listen and learn.

 

PIP NEWLING was born on unceded Wirrayaraay Country, grew up on Biripi Country and lives and works on Dharawahl and Gadigal Country. She thanks all Elders from these lands, past, present, emerging and future, for blessing her with the health Country provides and the opportunity to benefit from their custodianship.

Michael Aiken

Michael Aiken is a four-time recipient of a unique and delightful child, and the founder, owner and servant-in-chief of Garden Lounge Creative Space, Sydney’s only specialist poetry shop and licenced café. His first poetry collection, A Vicious Example (Grand Parade 2014) was shortlisted for the Kenneth Slessor Poetry Prize, the Mary Gilmore Prize and an Australian Book Design Award. His second book, the verse novel Satan Repentant (UWAP 2018) was commissioned by Australian Book Review for their inaugural Laureate’s Fellowship, as selected and mentored by David Malouf. His most recent poetry collection is The Little Book of Sunlight and Maggots (UWAP 2019).

 
 
Artemis, the moon, and a handball: nightscape

Playing with the moon
blue in my shadow
while you, my little guy
smile about slugs, treetops,
old school or new,
proper service during King’s Revenge…

Practicing your Spongebob voice
Schwamkopf,
silberschein
mein kinderlein, lÖcken
running on the field again
            
in peace

 

Elegy

There are no accidents
Said the turtle to the panda
Said the panda to the giant panda
Said the child to the man

and the man realises
he is a man

and the child goes on
realising nothing, realising little
of everything.

Nothing will come of nothing
a serpent consuming its tail

like it, a queen
the people talking

the Odyssey on its journey through space
family all put to sleep, the world 

all gone to sleep
the world all gone…

blonde god

Steps into water
don’t emerge

There are no accidents
You’re a great dad
I’ll be your mirror

Now the glass is absolute
elegy

Michelle Hamadache reviews “The Other Half of You” by Michael Mohammed Ahmad

The Other Half of You

Michael Mohammed Ahmad

ISBN 9780733639036

Hachette

Reviewed by MICHELLE HAMADACHE

The Other Half of You isn’t written just for all the readers out there who get what it’s like to be the child of migrant parents. It’s not just written for those who know already what it’s like to deal with growing up in a home where the culture on your doorstep is interpreted as threatening by the adults in the house. It’s not just written for those who know what it’s like to grow up where the only home you have known, Australia, consistently rejects you by asking you to be something other than yourself in order to belong. Arab people in particular, Muslim people more broadly speaking—for they are not interchangeable terms—are overwhelmingly regarded with suspicion and hostility here, and that changes what it is possible to say now.

If a book is going to avoid being trapped in a fallen language, where everything it says or does judges and is then in turn judged by others, then it is remembering that stories are uncertain, sometimes difficult, gifts that matters most. Stories are the threads that draw together disparate communities and bind new ways of knowing to a collective consciousness, to forge the newly imagined community.

The Other Half of You is as much about what is, as what might be, and in its gritty, graphic and unforgettable detail, it contains the storyteller’s ability to exchange lived experiences in such a way that those experiences are not just shared with the reader, but integrated, via memory, via the body, as stories with lessons for living. It is the rubber-gloved hand on the delicate skin of a penis that conveys, unforgettably, the lesson: raise daughters solely to be wives to the detriment of all (especially their husbands); marry against your will and risk self-destruction, and, like all the lessons to be imparted by The Other Half of You, these two lessons are underscored by the prevailing moral: if anything is going to get us through the shit we’re in, it’s love.

The Other Half of You marks the end of Bani Adam’s bildungsroman spanning The Tribe and The Lebs. Regardless of whether Michael Mohammad Ahmad intends to continue with Bani, the journey to adulthood ends here. This is because in the birth of Bani’s son Kahlil, and the father’s story of his conception given to his son, a fiercely poetic and mature voice emerges. It is a voice that also channels the energies of rich literary genealogies, that draw together Tolstoy and Thomas Mann, most resoundingly Lebanese diasporic writer and poet Kahlil Gibran’s The Prophet, for whom Bani’s son is named and from where the novel’s epigraph is drawn. Ahmad also nods to The Book of Khalid, an experimental novel by Ameen Rihani written in 1911, and sometimes referred to as the first Arab novel (with all the contentions that come along with ‘firsts’ and the novel as form and genre).

Ahmad formally organises his novel into three parts, each referring to time and destiny, ‘All That Was’; ‘All That Is’; and ‘All That Will Be’. It is loosely structured as an address, or as a gift, to Bani’s newborn son, Kahlil. In order to explain just how an Alawite Muslim forbidden to marry outside the tribe ends up with his Anglo-Australian wife Oli and their baby, ‘my half-caste, half-insider, half-outsider’, Bani begins with the story of his unconsummated first love, Sahara. Sahara is a Christian Lebanese girl he met online living in a housing commission flat in Glebe with her single mother. It is Bani’s father’s discovery via gossip of this relatively innocent, but consuming, first love that precipitates Bani’s disastrous arranged marriage to Fatima. Fatima is a nineteen-year-old girl looking to escape her father’s household, and it is the inevitable implosion of that marriage that sees Bani ultimately, through despair rather than defiance, reject his marriage and fall into the arms of Oli.

Bani meets Oli at the PCYC boxing gym. It is Ahmad’s strength that he harnesses the metaphoric potential of places like the PCYC. Here, in the egalitarian, if brutal, world of boxing, racial and homophobic epithets abound, yet the atmosphere is inclusive. The boxing ring, despite its violence, its duelling opponents, ironically flattening binaries of us and them, while upholding identities, is a place that binds rather than divides, through the shared understanding of a set of rules that are agreed upon and entered into freely, without eradicating differences. The gym upholds identities, forming something like a Foucauldian heterotopia—a space that exists within the dominant hegemony of white settler Australia.

Bani’s father’s disposal store, like the PCYC where he trains, is another example of the powerful representation of places that resist. The store is aptly named Cave of Wonders and is stocked with wares that draw a variety of customers seeking sleeping bags and the possibility of bartering. Here, Ahmad strategically deploys the history of many Syrian and Lebanese migrants to Australia who were granted provisional, limited, unequal resident status based on their role as ‘hawkers’. Many chose to anglicise their names and erase their origins in order to be accepted into an Australia hell-bent on whiteness.

Jumana Bayeh discusses Patrick White’s problematic characterisation of a Syrian hawker in her Southerly essay, ‘Australian Literature and the Arab-Australian Migrant Novel’. Bayeh poses a perspicacious question: ‘But what story could be uncovered if we were able to hear the Syrian narrate his own life and his experiences in Australia?’ (131). This challenge underscores the silences and erasures that have characterised Australia’s literary spaces to date. The presence of the store in the novel returns this lost history, as does Bani’s acknowledgment of his own family’s history of naming (Bani/Benny 295). In his representation of Cave of Wonders, Ahmad creates a space of reversals, while also memorialising the history of a group of people who came to Australia with a conditional and ambivalent welcome. With its intertextual reference to A Thousand and One Nights, the Cave is a place that gives Bani the opportunity to read Persian poetry, to escape family and wife. It is also where misogyny and racism are given open mic, but where, as the owner’s son, Bani gets to call the shots and thus level the playing field. As always, the representations of sexist and racist outbursts are framed by the novel’s ideological focalisation that captures what is with a deliberate and crafted goal: to bring into the literary space the flawed, the ugly, the inappropriate, the shocking—the human. When Bani grapples with the limits of his own conflicted mixture of feminism and tribalism, it is a dramatized battle that Ahmad is orchestrating.

The mix of autobiography and fiction is part of its fascination: that age-old dilemma concerning itself with ontological distinctions between fiction and lie; truth in fiction. The ideological focalisation of the novel is not sexist or misogynistic, though it certainly represents both standpoints through its characters.

As with The Tribe and The Lebs, this third novel in the series draws on Ahmad’s lived experience. The fictional mode of The Other Half of You means its characters and storylines are both metaphoric and literal. The strength of Ahmad’s prose often rests in his ability to strikingly and relentlessly bring to life scenes: characters, action and setting, from weddings to fights, capturing them in a mix of vivid language and heightened observation. But most importantly, Ahmad’s prose frames these situations in Bani’s unique mix of insouciance and wisdom.

At stake in the story of the love affair between Bani and Oli and the birth of Kahlil, is the knitting together of what, up until The Other Half of You, has been divided, or at least incongruent: the world of children descended from Anglo-Saxon heritage and the world of children descended from everywhere else, and in a context where racism divides and culture prohibits, the romance plot between Oli and Bani is a powerful and productive trope.

If Oli’s characterisation never matches the unforgettable Sahara and Fatima, it is in part because her character is understated. It was always going to be a tough gig for a pale girl with thin arms to compete with Bani’s first love, the hirsute and stocky Sahara, whose thirst to understand apostrophes was quenched during a pizza night in Glebe. Likewise, it is hard for Oli to be as memorable as Fatima, whose desire to leave her father’s house is realised in her marriage to Bani, living in a converted garage, wearing only a G-string and watching never-ending episodes of Friends. Coming at the end of the novel and with so much at stake, a lot of pressure was placed on the realisation of Oli’s character and the introduction of an Anglo-Australian parallel backstory. It is perhaps deliberate that the White girl and her family didn’t hold-up to the depth and the vibrancy of the realisation of the Adam family, Sahara or Fatima.

Even the disastrous arranged marriage to Fatima is propelled by love. It is a marriage Bani enters into from love for the father, the family, the tribe. If willpower and looks alone make a marriage, then on paper the marriage between Fatima and Bani should have been rock solid. Ahmad deploys the perspective of the older narrator which imbues the entire section with a sense of impending disaster, but also allows the younger Bani to blindly suffer through the honeymoon and marriage as they unfold with tragi-comedy and bathos. Perhaps the most poignant moment of the book is the father’s outcry, ‘I should have let him go’. This cry echoes throughout the rooms of this book, because ultimately, Ahmad is telling the story of the break and the fold between father and son, the present and posterity, and of histories based not on continuity but on ruptures.

In many respects, the love Bani feels for his world with all its bathos and brutality, courage and fierceness establishes The Other Half of You as the work of a storyteller, rather than novelist or memoirist. The novel is strongest when it shares experiences, whether lived, observed or imagined, in their raw materiality, boldly capturing what is. This is not lack of craft, rather it’s a concerted effort to create a territory free of the relentless drive towards conformity, or permissible difference that characterises much of contemporary Australian multiculturalism. Within the pages of The Other Half of You, anger, frustration, ignorance and despair hold centre stage with forgiveness, acceptance and the transformative power of love. The novel doesn’t try to silence what is unpalatable about lived human experience. While there might be more information than Kahlil (or any child) wants to know from his father about their conception, and the various sexual experiences that led to that conception, the body is centred as a way of knowing. The ‘over-sharing’ draws attention to the conceit, The Other Half of You is fiction after all, while also consciously drawing on the relentlessness of a confessional mode that breaks down social mores and prioritises the need for a story to be told over and above other considerations.

Randa Abdel-Fattah describes writing as a Muslim writer in Australia as the necessity of writing from a double position: a need to write for a Muslim audience, while writing to a white audience. She describes the frustration of her experiences of being refused the right to write a literature of universal concern, needing to particularise her story, and have it ‘kept’ particular, so that it is heard in a mainstream culture where whiteness is normative. Received literary wisdom that the universal is reached by way of the particular doesn’t apply for everyone. Negotiating this challenge is a task that the writer writing into a minor literature, such as Australia’s, faces, in addition to all the other authorial challenges.

I am not sure that the language exists yet for a relationship of love between marginalised Arabic and Muslim communities and a white settler Australia, but I am sure that it will take novels like The Other Half of You, and writers like Mohammad Ahmad, to bring that language into being.

Consider The Other Half of You as a difficult, uncertain gift. In the words of Kahlil Gibran’s The Prophet: receivers of the gift, remember, gratitude should have no weight ‘lest you lay a yoke’ upon giver and receiver alike (29). We should have the ability to receive literature as a living thing that needs to grow and change and fail and succeed, all within a single book, so the greater thing of literature, beyond major and minor concerns, might continue to thrive.

 

Works drawn upon or cited:

Randa Abdel-Fattah, ‘The Double Bind of Writing as an Australian Muslim Woman’, Mashriq & Mahjar, Vol. 4 No. 2, 2017, pp. 97-117.
Jumana Bayeh, ‘Australian Literature and the Arab-Australian Migrant Novel’, Southerly, Vol. 79 No.1, 2019, pp. 129-149.
Walter Benjamin, ‘The Storyteller’, Illuminations, trans. Harry Zorn, Pimlico: London, 1999, (83-107).
Kahlil Gibran, The Prophet, Heinemann: London, 1926, repr. 1973.
Anne Monsour, ‘Tell Me My Story: The Contribution of Historical Research to an Understanding of the Australian Lebanese Experience’, Mashriq & Mahjar, Vol. 4 No. 2, 2017, pp. 9-39.
Ameeni Rihani, The Book of Khalid, Melville House Publishing: New York, 2012.

 

MICHELLE HAMADACHE has had publications in Australian and international journals. She teaches creative writing at Macquarie University. ‘Zohira’, a short story appeared in the British Journal of International Writing 2021.

 

Issue 26

We are thrilled to launch our first issue as Mascara’s new team, after almost one year since our last issue ‘Covid Contingencies’. It has been difficult to keep track of time amidst all the challenges we are facing in our communities on a local, national and international level. These challenges that have permeated our lives, our screens, our minds and our writing.

We recall the many lockdowns in Melbourne, particularly the trauma caused by the hard lockdowns in the North Melbourne and Flemington towers, revealing the discrimination and systemic racism that underpins our government’s responses when it comes to migrant communities. Globally, the ongoing fight to dismantle colonialism and white supremacy is sandwiched between the continuous action against police brutality, the enormous increase in Asian hate crimes in the US, and the oppression and dispossession of Palestinians. Amidst the grief, the anger, the disbelief, we find the way forward is through community and collectiveness. Which is why we are honoured to continue Mascara’s work to push against racism and expand the literary space for talented CALD and First Nations creators, allies and writers extending craft to new experimental territories.

This is displayed in issue 26 where we bring together the work of nine poets and three works of fiction as well as the 2020 Deborah Cass Prize winners. The inaugural Mascara x Bundanon Writers Residency announced this year is also a reflection of our need for creative extension. Congratulations again to Deborah Cass prize winner Anith Mukherjee and the two runner ups, Dasha Maiorova and Sahib Nazari. This issue also includes fifteen reviews that we have published throughout the year, offering close and critical considerations on a range of diverse and urgent new publications. Our beautiful and vibrant cover art was created by Melbourne based writer and artist Eloise Grills.

This year, with two Melbourne based editors we have extended our bases across both Sydney and Melbourne and are excited about engaging more closely with Melbourne’s literary scene. We are delighted to publish reviews on books written by Jennifer Mackenzie and Shu-ling Chua as well as publishing work from Josie/Jocelyn Deane and Dani Netherclift. We are deeply thankful to be funded this year by Creative Victoria and the Australia Council for the Arts. We hope to provide opportunities to support Victoria’s dynamic literary community as well as maintain our Australia wide and global outreach with exciting projects in the near future.

Thank you to all our contributing writers and thank you readers for your patience and support. In this Naidoc week of Healing Country this issue proudly features reviews of Nardi Simpson’s Song of the Crocodile by Pip Newling, Timmah Ball’s review of Evelyn Araluen’s DropBear and Anne Brewster’s review of Karen Wyld’s Where Only the Fruit Falls as well as poetry by Samia Goudie and Paul Collis. We thank our First Nations editor, Lyndsay Urquhart whose knowledge of elders, community and language is enrichening. We acknowledge that the lands we live and work on are unceded Aboriginal Country

Mascara has flourished because of our dedicated collective of past commissioning editors, guest editors, and co-founding editors. Their support, encouragement and continued work with the journal is enormously appreciated. 

We are delighted to take this issue live and excited for Mascara’s next steps, for our upcoming special issues and other forthcoming projects.  

Editors Anthea Yang & Monique Nair

 

Nathanael O’Reilly

Nathanael O’Reilly is an Irish-Australian residing in Texas. His books include (Un)belonging (Recent Work Press, 2020); BLUE (above/ground press, 2020); Preparations for Departure (UWAP, 2017), named a Book of the Year in Australian Book Review; Cult (Ginninderra Press, 2016); Distance (Ginninderra Press, 2015); Suburban Exile (Picaro Press, 2011); and Symptoms of Homesickness (Picaro Press, 2010). More than 200 of his poems have appeared in journals and anthologies published in thirteen countries, including Antipodes, Anthropocene, Backstory, Cordite, fourW, FourXFour, Headstuff, Marathon, Mascara, Postcolonial Text, Skylight 47, Snorkel, Strukturiss, Transnational Literature, Westerly and The Newcastle Poetry Prize Anthology 2017.
 
 
 
From Ballarat to Brisbane

After Joe Brainard

I remember falling out of a pine tree
at number 2 Waller Avenue in Ballarat

I remember my eyes puffing up
after playing in waist-high grass
on the vacant block down the street
and the pretty nurse sticking
a needle in my bum at the hospital

I remember riding a black horse
sixteen hands high while wearing red
gumboots and red corduroy jeans

I remember burning my tongue
with tomato soup at recess
in the shelter shed
at Redan Primary School

I remember the neighbour’s German Shepherd
nipping at my arse when I scaled the fence
after retrieving a tennis ball from their backyard

I remember riding my red bike
into a puddle beside Lake Wendouree
sinking in mud up to my handlebars

I remember carving my initials
into a branch high up inside
the eucalyptus tree with a pocketknife

I remember breaking my mate’s thumb
while taking a mark playing footy
on the oval at lunchtime in grade one

I remember moving from Ballarat to Brisbane
when I was six – leaving behind my mates
and everything I’d ever known

I remember standing in the dirt driveway
of 50 Larbonya Crescent, Capalaba
on New Year’s Day thinking It’s 1980!

I remember my mate Ian finding a wallet
stuffed with eight fifty-dollar notes
at the shopping centre and buying
a dozen cinnamon doughnuts

I remember playing barefoot
lunchtime rugby and red rover
ripping uniforms and skinning knees

I remember the headmaster
summoning me to his office
giving me six of the best
for playing outside in the rain

Paul Dawson

Paul Dawson’s first book of poems, Imagining Winter (IP, 2006), won the national IP Picks Best Poetry award in 2006, and his work has been anthologised in Contemporary Asian Australian Poets (Puncher & Wattmann, 2013) and Harbour City Poems: Sydney in Verse 1888-2008 (Puncher & Wattmann, 2009). His poetry and fiction appear in journals such as Meanjin, Southerly, Westerly, Island, Overland, Cordite Poetry Review, Peril Magazine, Australian Poetry Journal and The Sydney Morning Herald. Paul is currently an Associate Professor in the School of the Arts and Media at the University of New South Wales.
 
 
 
Thanks for the poems, Covid-19

Here’s me, face-masked in a supermarket
swamped by white people, who are
angry all over again about the yellow peril
now an invisible airborne enemy speaking in tongues
through the inscrutable hospital-blue fabric
that obscures my features, that signals its silent intent
while I peer at the shelves, ensconced in the conch-shell

of my mask – until the bald, wobbly-eyed face of a
Woolworth’s worker appears suddenly beside me
and barks: ‘Social distancing still applies in here!’
Oh sorry, what was I doing? SOCIAL DISTANCING
STILL APPLIES IN HERE he repeats, as if I can’t hear
as if English escapes me, as if this is groundhog day
as if his words were a talisman to keep the threat at bay.
Yes, I say, but I don’t know what I was doing?

And then, from behind, a woman’s voice chimes in
to explain that she had complained because I
was blocking her path, now averting her gaze
as she swerves her trolley past, and I am left
with my own trapped breath, watching the worker
move on to stack shelves within hugging distance
of a white couple, within a whisper of their faces
as they contemplate trays of beef mince. I refrain
from repeating his talisman back to him

because really I want to scream it hysterically in his face
because I take it personally, because I’m not from, and have
never been, to China, because I know that’s the wrong response
and maybe this had nothing to do with race anyway
and why the fuck did I wear this mask in the first place?
And I can’t help but think of Pauline Hanson, circa the turn of the millennium
and all the incidents like this, which I thought had been eradicated

as if the trope of Asian contagion that lay dormant
while Islamic terrorism helped fashion Hanson’s comeback
has now been revived in a virulent new strain
that cannot be warded off by hoarding toilet paper
for this behaviour is every bit as Australian
as our coming together to battle the bushfires
that tear across the nation, and to be Asian-Australian
in a pandemic is – like hoarding – to be suddenly

un-Australian, where one minor encounter can unmask
the searing loss of belonging, the sense of
impotence, the persistent second-guessing
of one’s own thoughts, that typically present
as asymptomatic on all those inscrutable faces.

Vasilka Pateras

Vasilka Pateras is a Melbourne-based poet and emerging writer whose work is published in n-SCRIBE, Mediterranean Poetry, The Blue Nib and Poetry on the Move. She regularly reads as part of the Melbourne Spoken Word community.

 

 

Pusteno oro1

The curve of my spine
I sway
with the clarinet’s call
I am in its grip
pure majestic phrasing
scattered gradations
time signature
12/8
3+2+2+3+2

a gentle hop step of feet
if there was a verse this would be it
if there was a curse it would be my love
for the life of notes that gather as we gather
in the oro
3+2+2+3+2
a step in unison
in memory
a circle’s embrace
this is our protest
of release in the rattle and clack of
the drum
catching me

I wipe the sweat from my brow

the clarinet’s hold
into the unknown
people unstitched
frayed across new and old worlds
trying to pick up the lost stitch
in this I am found
3+2+2+3+2

 

Melbourne how do I love you?

Wominjeka
at Tullamarine
blazing glass
industry, billboards stream
flat grey basalt plains of the west
into freeway channels
of fast fast fast

how do I love you
true wog wogness of north
Veni vidi vici
market square of Preston
multi-language
multi-faith
multi–tribe
an escape
from the ravages of war
to tamed lions, eagles
white balustrades
lemon trees lemon scented
bitter sweet
fruit of dislocation

how do I love you
endless endless suburbs of east
Metricon, Glenville and anon
faux Provincial, Federation, Bungalow Californian
the home beautiful of
low maintenance thinking
to the row row of hedge groves

how do I love you
southern white-burbs
foreign beige of aspen
dales and vales
that sonorous
lap of bay
against the hush hush hush
away

how do I love you
oh Yarra, smell of brown
waste replete
the glass sheen of Maribyrnong,
canals of Elwood
concreted Moonee Ponds creek
do I dare dip my feet?

how do I love you
oh big city heart
Victorian genteel
Paris end
playground of successive elites
huddled laneways of mystery
artisanal, literary, labyrinths
cannibalised by capital
that cannot been seen
once crane adorned
now pandemic forlorn

oh Kulin Nation
of Naarm
people, country, language
with stories of legend and lore
I hail the cries for restitution
of what was
and is yours yours yours

 

FOOTNOTES

1. Translations from Macedonian:
pusteno – to release/let go/set free
oro – folk dance

Gemma Parker

Gemma Parker is a poet and a teacher at the University of Adelaide. Her poems and essays have been published in Transnational Literature, Award Winning Australian Writing, Writ Poetry Review and the Tokyo Poetry Journal. She was the 2016 winner of the Shoalhaven Literary Award for Poetry. She is a PhD Candidate at the University of Adelaide as part of the JM Coetzee Centre for Creative Practice. She is one of the project managers of the Raining Poetry in Adelaide festival for 2021. She lives in Adelaide with her husband Guillaume and their two children.

 

Studies in Moonlight

The sparkle on hickory or white-oak leaves seemingly wet with
moonlight strikes one to the heart. One suddenly misses the capital,
longing for a friend who could share the moment.

– Yoshida Kenkō (c.1283-1350)

I don’t even know
what a hickory leaf
looks like. I yearn

to write poems about moonlight,
the wet darkness, solitude.
Far from the light-noise of cities,

to write in a place of true night,
in the medicinal north.
To compose more

than opportunistic poems
about the marginalia of life.
Doesn’t one also miss

the rush of loneliness,
and long for distance
from every capital?

Samia Goudie

Samia Goudie is a Queer Bundjalung woman currently living on Ngunnawal country. She has published widely both as an academic working in health and the arts, and as a film and digital story maker. Samia is a member of Canberra based UsMob writers and FNAWN, First Nations Australian writers network. She has received an AFC mentor award for a short award winning film US Deadly mob and has had four documentaries screened and toured at festivals. Her various digital story projects are available on line and archived with the state library Old and FNQ’S Indigenous knowledge centres. Samia received a Fulbright fellowship in 2006 based around research in creative practices using digital story telling as a method to archive oral stories using new media and as a curative healing practice in First Nations communities dealing with intergenerational trauma. She has had multi media/word/installations and exhibitions of visual art and poetry at various locations including the Wollongong gallery, M16 gallery Canberra, ‘Territories’ at Laboratory of Arts and Media (LAM/LETA) University of Paris. Her multimedia/artwork has been is held in private collections nationally and internationally.
Samia has been publishing poetry and short stories more frequently over the last several years and has works published in the Southerly, IWP Iowa press, Wakefield press, Norton and Norton, 3CCmedia journal, Aiatsis Press, Too Deadly: Our Voice, Our way Our business (Us Mob Writers anthology), Giant Steps (2019) and What We Carry (2020), Recent Work Press and Routledge press. More recently she was highly commended for her submission to the Varuna First Nations Fellowship which gives access and support to Varuna’s residential writing space in the Blue Mountains. She has also won support and runner up with the Boundless Indigenous Writers Mentorships, supported by the NSW Writers centre and Text publishers, which matched her with Melissa Lucashenko as a mentor for her current work in progress, which is a novel.

 

Box

Won’t fit in The box

Hard edge
Cold steel
Sharp


Refuse, Resist

Don’t fit, won’t fit, can’t fit

Tried

Believe me I tried

Even the box rejected me

There must be something wrong

I contorted, twisted

My shape, my voice

My hair, my hands,

 

You even tried to alter my soul

I was never enough

Can’t fit

sit still

Move back
sit down
shut up

Refuse, Resist

 

Even when you medicate me,

debate about me,

label me,

Nah,

Aint nothing wrong

with my voice, my hands, MY shape

My gender, my colour

   who I am

I am large and round
have limbs bound with the roots of trees
I can touch the sky
Inhabit stars

Why would I give any of that up?

To fit in your box

It

There is fear haunting us in shadows

 Now walking amongst us in full sunlight

Unavoidable

My friend, tells me,

In her community nearly all the Elders lie dead.


There is fear haunting us in shadows

All those Stories gone
All the language lost

Who will teach the young?

Was it like this
When the tall ships sailed in?

Fear grips my broken heart

 

And now like the last cruel blow
her 11-year-old niece

                                               HAS
                                               It

 

There is fear haunting us in shadows

She attends funerals everyday

They drive hours to stand in long lines

hoping today they can get a Vaccine

Instead of body bags

She asks for prayers

Please pray for us

She always ends her posts,

                                               Miigwech

 

It’s raining here

I’m so far across the southern sky

Across the wide ocean

a dark afternoon

clouds brooding

Banksia’s dancing

                            oblivious

 

These days

On a good day

I spend time outside under open sky

 

Seeking solace where none seems possible

 

 There is fear haunting us in shadows

I choose to turn towards the sun

                                               Miigwech

NOTES

Miigwech means loosely, thank you, in Anishinaabemowin also known as Ojibwa. However, it has also a tone that conveys respect and request, recognition and integrity. Gratitude.

Cher Tan reviews “Second City” Ed. Catriona Menzies-Pike & Luke Carman

Second City: Essays From Western Sydney

Edited by Luke Carman & Catriona Menzies-Pike

Sydney Review of Books

ISBN 978-0-6480621-3-4

Reviewed by CHER TAN
 
 
In ‘Second City’, the titular essay by Eda Gunaydin in Second City, an anthology of essays collected and published by the Sydney Review of Books, Gunaydin begins: ‘I spent the summer between 2013 and 2014 as many 20-year-olds do: working at a restaurant.’ It’s a sentence that includes as much as it excludes, echoing the popular internet phrase ‘if you know, you know’. The essay goes on to explore the ramifications of gentrification in Parramatta, alongside a certain gentrification of the self through education and upward mobility. With a stylistic panache and an erudite wit, Gunaydin goes on to ask, towards the end of the essay, ‘… if displacement did not begin five years ago but two hundred and thirty years ago, what use is there in attempting to freeze its current class and racial composition in amber?’ This mode of writing is something I’ve observed amongst writers on the so-called ‘margins’ in the last few years: as writers move away from the giddy nascence of a minoritised literature that is nevertheless situated inside an anglophone canon, narratives become less concerned with a centre and more interested in interrogating the complexities that arise from marginal conditions. Struggle is considered alongside joy, privileges alongside oppressions.

Second City is another anthology that adds to the burgeoning list of anthologies which display a range of writing in its variegated styles, tendencies and textures, particularly in an ‘Australian’ publishing landscape which has historically been exclusionary in both form and identity. Its subtitle, ‘Essays From Western Sydney’, is as sly as it is earnest, a marketing device that winks at you as much as it is true. Without belabouring the point (as I hope no readers of this publication have been living under a rock), Western Sydney is a location that has plagued the popular ‘Australian’ imaginary as a hotbed of chaos since the 1990s, when mainstream news media painted the area as one that was teeming with criminals and drug users. Even today, at the time of writing, certain (working-class and/or POC-majority) suburbs see an increase in police presence ostensibly to curb the spread of COVID-19 in Sydney but which we all know is a ruse to further criminalise bla(c)k and brown people.

As Felicity Castagna notes, in her essay ‘Hopefully the Future is Dark’, ‘The problem is that Western Sydney is a place but it’s also an idea. You can either write to that idea—think Struggle Street, Housos, The Combination, every protest you’ve ever seen on the rooftop of Villawood Detention Centre, every ‘dole bludger’ you’ve seen on A Current Affair—or you can write against it.’ I remember speaking with Gunaydin (full disclosure: she is a friend) about the popularisation of narratives ‘from Western Sydney’, where she observed that some writers from the area would play into preconceived notions of ‘Western Sydney identity’ while the dominant forces of Ozlit would look on with pity, guilt, shame and exoticised fascination. These forces are diminishing as ‘Australian’ publishing enters a new(er) epoch helmed by minoritised writers, creating a stronger understanding there is a need to move away from the centre, but doubtlessly in some circles it is still proliferating. Perhaps this is a paradox that can arise with critiquing marginalisation, which sometimes ends up entrenching those same ideas that resulted in the critique in the first place.

But the essays in Second City would rather dispose of those tendencies, and as a result they are as varied in subject as well as in style—what editor Luke Carman states in the book’s introduction ‘can be represented by no single politics, mindset, opinion, style, aesthetic or poetics.’ Frances An, in ‘(Feminist) Sages’, echoes the above-mentioned conversation with Gunaydin when she refers to ‘postcolonial cults who started every sentence with “as an [ethnic minority] …” and threw in terms like “Otherness” and “decolonise” to assert their status as messiahs of racial justice’, situated within a larger critique about left or left-adjacent movements that are exclusionary in their language and aesthetics even if they proclaim inclusivity. Further complexities are articulated in Sheila Ngoc Pham’s ‘An Elite Education’, an unpretentious personal narrative about the differences between her Vietnamese diaspora family and her husband Josh’s Anglo one, where the former is Liberal-voting and middle-class, and how she is ‘actually not the first in my family to receive a university education in this country’; whilst he is. Zohra Aly’s ‘Of Mosques and Men’ looks into the travails involved in her husband Abbas’s experiences building a mosque in the Christian-dominated area of Annangrove post-9/11, and May Ngo’s ‘Shopping Night’ expresses a vexed relationship to Western Sydney as a returnee.
 
Yumna Kassab’s ‘Borges and the Tiger’ stands out for its experimentalism, as it takes the reader through dream-like vignettes that analyse the work of Jorge Luis Borges and the perplexing allure of writing inside ‘the labyrinth’ (the library). Much like her debut collection of short stories, The House of Youssef, the author possesses a deft hand when it comes to crafting philosophical fables, resulting in a non didacticism that reveal intimacies as much as they allow for imagination to fill in the gaps, like how, as she puts it, reading Borges is ‘to be in a loop of symbols in endless conversation with one another’. In ‘Raise Your Needles in Defence of Public Knitting’, Aleesha Paz writes with a joyous energy, as she revels in making public what is commonly regarded as a private pleasure, while Martin Reyes’s ‘Excuse Me, Tabi Tabi Po’ is a light-hearted essay on his Filipino family’s superstitions alongside a serious contemplation of pre-colonial folklore and attitudes towards natural surroundings and land.

Castagna’s provocation about writing to or against preconceived ideas are at work in some of the essays in Second City: to Rawah Arja (in ‘An Introvert’s Guide to Surviving an Arab Family of Extroverts’), living in Western Sydney growing up was thought to ‘always going to be second best’; Raaza Jamshed (in ‘Muhammad’) recalls moving away from Bankstown because she doesn’t want her kids ‘to grow up as strangers to this country’, and to Ngo her childhood in Western Sydney ‘felt like we were so far away from everything—at least from anything that was interesting, away from the places where things were happening.’ Otherwise Western Sydney is hardly referred to at all; the words ‘Western Sydney’ appear in the anthology only 35 times (or thereabouts, otherwise I apologise for my ineptitude with numbers). The problem that Castagna points out is perhaps the biggest conundrum faced by minoritised writers and artists, that by virtue of our sexuality or our ability or our race or our socioeconomic position or the places in which we reside and/or come from, there is an impulse to either 1) explain, 2) smooth over, or 3) react against the status quo—that which places those preconceived images in the first place. Are there other ways to imagine? Indeed, as Castagna continues towards the end of her essay, ‘It is an invitation to undo the ways ‘things are done’ and invite alternatives into the equation.’

I won’t be so glib as to say that writing against preconceived ideas is easy, especially in a publishing landscape that is at once gatekept, looked at, and attended to by a certain section of society divorced from the so-called ‘real world’. It is even more difficult when they’ve bled into the dominant cultural narrative for it to appear as if it is the inherent truth. As George Haddad writes in ‘Uprooted’, an essay that contemplates identity as he is made to feel like an outsider in the inner city where he now lives: ‘How do I convey this cornucopia of identity to a stranger in a split second?’ Castagna even goes so far as to delineate her multi-faceted cultural background, but with a caveat: ‘None of that really says who I am though. It’s really only just a beginning.’ The fact that some essays in the anthology grapple with these concerns show that the playing field for more complex writing from what has been called ‘the subaltern’—at least within Australian literature—is undergoing a sea change, as many begin to move away from assimilationist desires and questions of what it ‘means’ to be such-and-such identity, instead focusing on minute joys and entanglements that would also rather entertain a devotion towards craft. As such, it would be prudent to consider what Gayatri Spivak once posed in a 1986 ABC Radio National interview about multiculturalism in Australia: ‘[…] the question “Who should speak?”is less crucial than “Who will listen?”’

Second City is one of those books at the precipice of this sea change. In this context, writers on the so-called margins can make the case again and again about why we should be seen and heard and read. But who are we trying to convince? Instead, like this anthology has exemplified, I urge us to continue delving into our myriad obsessions and complexities again and again until it becomes matter of fact.

 

CHER TAN is an essayist & critic in Naarm/Melbourne, via Kaurna Yerta/Adelaide & Singapore. Her work has appeared in the Sydney Review of Books, Kill Your Darlings, Overland, Runway Journal, The Lifted Brow, amongst others. She is an editor at LIMINAL magazine & the reviews editor at Meanjin.

Zoe Karpin

Zoe Karpin lives in Sydney’s inner west with her partner and dog and also works as a Learning and support teacher at a south west multicultural Sydney High School. She has had short stories published in journals such as Going Down Swinging, Gathering Force, Hecate & Femzine recently and online journals such as Dotlit and Sūdō journal recently.

 

After the Bushfire

Jack’s house burnt down in the year with the terrible bushfires and the driest spell since records began in this part of southern NSW.  He would often travel from there to see Sophie in Sydney, expelling carbon and burning rubber on the way. When the bushfires began he was stuck in Sydney. He built the house with his brother and father. He had lived there with some other woman. The woman had left a long time ago. She told him she couldn’t cope with her loneliness, the use of glyphosate in all the gardens and the plastic waste; water bottles, bags and bottle tops, which not only rattled along the gutters of the town’s centre, but along the bush trails edged with wattles and eucalypts out where they lived. She had miscarried twice, one had to be birthed in hospital and it was born dead with a tail. Thank goodness it didn’t live then.
It was not too soon in their relationship for Sophie to tell him. ‘But we will have lots of happy children.’
He looked at her with a half-smile.
Doesn’t he believe her?

When he can, he drives back to his home that is now a block to be cleared. This time he will do it alone. There is not very much left of the house anyway, a skip full.
He will tell her, ‘last time I breathed in the scent of hope but now the smell is of nothing but shovelfuls of charred, crippled tree skeletons dangling torn roots, bricks and glass.’

On his return to the city she sees there are deep cuts in the webbing of his right thumb and index finger. He has bound them together with band aids.
‘You should have stitches,’ she gently takes the plasters off and reapplies fresh ones so he can still move these vital digits. He doesn’t even wince.
In her third storey brick flat in bed at night, with the cool air conditioner turned on so it will run through their torrid dreams, she strolls her hands down the long caterpillar shaped spinal column of his body –  although the spinal column is hard not soft. The vertebras one after the other are like joined together shells. His ligaments hold these shells together; stabilising his spine, and protecting the internal discs. There are three ligaments but she can’t see them only feel their rope length and breadth as she massages his back in the after light. He hasn’t asked for this massage but she gives it to him anyway.
His ligaments have not been torn nor worn away with the weight of what he has carried for all these years;  black handled axes, red bricks, tawny wood, glass, wooden furniture, ghosts of children, other people’s children, chickens, dogs, herbs and vegetables and even her today. He is like many men. His yellow ligaments are rubber, bouncing the weights he has carried as easily as a leather ball. Then there are his discs, shock absorbers, hard on the outside and soft in the core as she has learnt. The discs have never bulged or slipped. However, his spine can get too stiff and he aches before sleeping.
Her palms have five flesh coloured sailing boat extensions each and they travel his body.
But will it become her task every night now to tack the shells apart with her transporting hands?
‘You must talk about the pain,’ she tells him.
‘What pain?’ he says.
However, it’s only after the massage he can make noiseless love to her.

In the morning, he takes her to his no-longer house. They are engulfed in a special smell, a stench, rolling along the freeways, running through the bush. It is the odour of endangered dead native animals. She has never felt like crying because of a fetidness before. However, this time is not like other times and she catches sight through the smudged car’s window pane of one brown, grey kangaroo by itself in the bush; a thin, straggly kangaroo. She hasn’t seen a kangaroo alone in the bush before.  Its back is curved like a singular fluted pearl shell on a wide expanse of beach-like peat. Finally, at his no-longer house  there is the garage he never mentioned, somehow left clinging to its purpose. The Roll-A-Door was up during the fire and it is curiously undamaged. However, all his fine tools he carefully kept on a crumbling bench of withered steel are now reduced to ornamental shadows of their former, solid metal utility. She sees how he clasps these old broken implements in large strong fists, holds them for a while and says, ‘I’ve done a lot with these.’
Her black eyes blur and the tools he clutches merge into his hands.  She says, ‘No doubt.’
She can’t see any self-pity in his gaze nor does he look at her in a way that suggests he wants it.
They move on to the rest of the burnt emptiness. Yet, there are still the concrete steps out the back that don’t go into the no-longer house.
She knows what he means about this particular smell. It is of smoke and burning; the charcoal soil is steeped in the brew.  She is young enough though not to be daunted by any of this.
However, in the once tree filled backyard, a little bird, a young sooty myna bird flies down to land and block their pathway.  The myna with its small specially flight built back and head with the yellow patch behind its eye, shakes itself at them – as if to say, ‘what have you done to my world?’
Then Jack weeps.

Neha Kale reviews “No Document” by Anwen Crawford

No Document

by Anwen Crawford

ISBN 9781925818611

Giramondo

Reviewed by NEHA KALE

Anwen Crawford’s No Document, a memorial to the casualties of late capitalism, occupies the space between elegy and witness, language and art. 

In February 1991, a strange billboard materialised on New York’s Van Dam Street, perplexing commuters who happened to be travelling under the overpass. It featured a black-and-white photo of an empty bed curiously devoid of signage, rumpled sheets revealing gradations of light and shadow like mountains covered in snow. Two pillows are arranged, side by side. But the bodies that lay there announced themselves through impressions and indents. Existence and absence, different sides of a concave mirror. Each part, the form itself.

The billboard is part of Untitled (1991), an installation by the Cuban-American artist and activist Felix Gonzalez-Torres. The same year, the artist’s lover, Ross Laycock, died of AIDS complications. The bed in the picture is less cipher than artefact. It’s where the couple slept when they were both alive. 

“I knew that you would die young/ I didn’t know it at all,” writes Anwen Crawford in her book-length essay, No Document. A page before this: “I change tense, and travel back across your death’s border.” What to write when those we love leave us? Can the tricks of grammar reverse the passage of time? 

The elegy is a fixture of art and literature. Gonzalez-Torres’ work, of course, but also Patti Smith’s Just Kids, the poet’s 2010 lament for the New York she once shared with her late friend and co-conspirator, the photographer Robert Mapplethorpe. Above Crawford’s desk, the reader learns, there’s a postcard of Mapplethorpe’s Two Men Dancing, a gelatin silver print in which two figures hold each other made in 1974.

In her first year at the Sydney College of the Arts, Crawford meets the fellow artist, Ned Sevil. “Your brown panelled nylon zip-up jacket; the rat’s tail of red hair that ran below your shoulders,” she writes. They climb silos on Glebe Island. They “photograph using now obsolete materials” and sleep in railway underpasses after “spray-painting stencils of helicopters.” Their friendship burns bright, forged in the fire of art and activism. “So suddenly, vividly; your gentleness, the way you were always proud of me,” she writes. 

At 30, Sevil, who suffered cystic fibrosis, dies of cancer. Crawford returns from New York, where she is working towards an MFA in poetry, six weeks later. “Sometimes, just for seconds the extent of my grief for you reveals itself and my breath dissolves,” she writes in an incandescent passage, “because it has no edges at all […]” 

In Sydney, edges blur. Suburban pavements give way to old waterways. Sandstone cliffs end with a sheer drop into the ocean. For Crawford, grief is fractal. It radiates beyond her own body, into the spaces she moves through.

 She thinks of her friend when “the train lifts from a tunnel and the built world manifests again” and when she sees “a line of three sulphur-crested cockatoos wheeling a line into the sky.” 

When someone dies young, elegy can easily descend into hagiography. But in No Document, the gift of loss is a kind of X-ray vision. It can see beyond the strictures of place, time and history – and understands how these are bound together. 

Crawford watches the planes hitting the twin towers. The pair cut the word ‘terrorist’ out of the newspaper, “spray-painting the letters into signifying order onto lengths of paper” to cover “over a billboard that edges a four-lane highway.” Two pages on, she tells us that the “last Siberian crane reported seen in Afghanistan was shot dead in 2002.” 

Years after they climb onto silos in Glebe Island, Crawford discovers that it was once the site of the city’s first abattoir. Decades before, in 1818, “the first of the white surveyors ventured onto countries past the mountains – Wiradjuri country, Gamilaraay country.” Cattle, she tells us, comes from the Latin for capitale – ‘property, stock.’

Western imperialism changes form, sowing the seeds for modern conquest. Colonialism and capitalism, inextricable forces, knit living creatures into a constellation of death and displacement. 

“Three billion animals have burnt in this place bordered as Australia since I began this, and the fact that all the sound of it is dampened by the painting being paint – well, it haunts me,” she writes. 

No Document pushes up against borders – geographical, historical, imaginary. In a way, to have no document is to engage in the act of trespass, to enter places unauthorised. But who can trust authorities that are the legacy of violent systems? Records, we know, are famously unreliable. East African soldiers, we learn, who died in the First World War for the German Empire, were disappeared from history. 

During the Tampa Crisis, John Howard famously accused asylum seekers of throwing their children into the water. The Australian government’s acronym for boats occupied by asylum seekers – suspected illegal entry vessels – is SIEV. For Crawford, this is “too close to sieve for coincidence.” In the sea, humans leak.  

Throughout the book, Crawford writes letters to Alya Satta, a two-year-old girl who was among the 353 who drowned when the Indonesian fishing boat, SIEV-X, overturned on the way to Australia. “I call myself into this space with you,” Crawford starts. Then, “I redeem nothing: not in words, not any way.” 

Words have their limits. Late capitalism strives to turn writing into content, story into commodity. No Document is interested in what art can do, where language can’t venture. In art school, Crawford studies photography and upon re-reading No Document, sentences reveal their meanings like negatives in a darkroom. 

On my weekly walk, past Glebe Island, the landscape shows its bones. Places acquire a shimmer. I remember that in the 19th century, to take a photo was to render what was missing. That a camera was once considered powerful enough to capture ghosts. 

No Document is a study in blank space. Sentences stand by themselves. Each section is marked by a rectangle. “You scratch the negatives,” Crawford observes of her friend, “sometimes for what the damage signifies: that the document is not neutral but emerges.” 

When her friend Sevil dies, he leaves Crawford a book of images, made from mesh and contact sheets, “the whole thing smaller than a matchbox.” Someone tells her that “objects are just objects.” Friendships exist outside institutions, without ritual. She knows theirs has been “deemed insubstantial.” The book asks you, the reader, to weigh what matters, what to mourn according to an inner calculus. 

There is no elegy without witness, even if “no document can make you manifest.” 

Crawford and Sevil admired artists who died young. “Such an impulse isn’t rare at age nineteen, but for you at least, an early death was neither an abstraction or romance,” she reflects, in retrospect. 

Gonzalez-Torres, who died at 38 of AIDS was among their favourites. Before he left, the artist strung lightbulbs in galleries, allowing them to flicker and fade, as fleeting as a lifespan. He arranged a pair of clocks that ticked together in the knowledge that one battery would fail before the other. That in time these objects – like bodies that exist together – would fall out of sync. 

In 1989, he made sculptures out of block-like stacks of paper. To complete them, viewers were invited to pick up a sheet, to take it home. No Document, too, is an artwork – one that asks us to notice what’s absent. And love, through the act of paying attention, the things that might never return. 

 

NEHA KALE is a writer, critic and the former editor of VAULT magazine. Her work has appeared in The Saturday Paper, The Sydney Morning Herald, SBS, ArtReview, Art Guide and many other places.

 

[References]

 

https://www.sfmoma.org/artist/Felix_Gonzalez-Torres/

https://www.bbc.com/news/world-asia-23486991

https://www.bbc.com/future/article/20150629-the-intriguing-history-of-ghost-photography

 

 

Dani Netherclift reviews “Know Your Country” by Kerri Shying

Know Your Country

by Kerri Shying

ISBN: 9781925780765

Puncher and Wattman

Reviewed by DANNI NETHERCLIFT

Mark Berryman’s original artwork on the cover of Kerri Shying’s Know Your Country is a study in aqueous blues and greens, reminiscent of underwater scenes, long neglected sites of lostness and loss, the kind of world inhabited by forgotten shipwrecks. This shadowy opacity seems a fitting introduction to the poems contained within, a nod to the idea of landscapes you think you know but which, diving beneath the surface find you are unfamiliar with after all. This impression limns the sense that a closer reading of your surroundings is required, so sit back and pay attention if you want to in some sense    know your (?) country.

The collection as a whole presents a densely knit weft of landscape, character, voice, detail and sub-text where the poems fully inhabit all of the senses, so as to immerse the reader not only in visual poetic images, but also the smells, sounds and tactility of each scene and place. In this way, I was reminded of the literary localities created by T.S. Eliot in The Wasteland, with its layers of varying interiors, exteriors, sounds, (his)stories and laments.

The almost complete absence of punctuation throughout works to enact a joining of narratives. The fragmented words pieced together eloquently mosaic a whole, a window onto the possibilities immanent in the substances of life in this particular country: earth and seawater, the sticky silver of snail trails and suspicious powders, of human traces, dirt, blood, shit and fragility, of circumstance in every overlooked flavour and hue. This is an inspired vision of country on a micro scale. In these poems, the gaps between the words and phrasing are apertures into spaces of entry, gesturing towards what you think you know and what perhaps you don’t know anything at all about.

The first poem, ‘talented regardless’ ominously foreshadows the dark potential inherent in this locus of page and space, with on the one hand ‘laughter and applause’ while on the other, there is    

     the sound   of burrs being taken
off of knives   and the thump of hessian onto truck beds
(9)

This possible proximity to or for violence is woven through the body of the text of these fifty-five poems, unsettling notions of certainty or firm ground upon which to stand.

 The country of Shying’s vision holds itself open, for instance, to the hypocrisy of those who would stake claims to knowing   better. Poems like ‘in my skin’ talk back and up to the noise of ubiquitous ‘saloon bars’ with resolute retort,

oh   how colossal
the right
that courses through the veins   of every total prick
that questions who we are
(12)        

because the call to ‘know your country’ also enacts a rallying cry to stare racism in the face without looking away,

to tear up the post in post-colonialism, and the notion of assimilation and its insult, as being

the kind of turd who smacks you in the mouth
then says
get up   you’re bleeding on the carpet
(12)   

Correspondingly, the use of Aboriginal language and translation in some of the poems, like ‘galmalngidyalu nhal gaghaanggilinya’ (this song delights me) encapsulates generous notions of inclusion that have most often not been reciprocated. The juxtaposition of these magnanimities of spirit jar tellingly against the past and present policymaking of race but Shying’s work illuminates the power of poetics to transcend, and describes their innate qualities of protection. The claim that

  words are lands and faces    special
tucked inside
(14)

is followed by an appreciation of the true nature of land beneath the surface, where

a million tonnes of ballast sang out a song from beneath me
a million tonne extracted from the soil of everywhere
(14)

which describes also the connection between this ballast – an important motif in both literal and figurative senses – of earth and rock and its corresponding connections to relationships with family, with grandmothers –

I hold tight to all her  stories  given
to me moving  mouth to
ear  mouth to ear  mouth
to ear
(15)

and as in ‘Cootamundra institute of education’, elucidations of both distance and closeness, past and present, and bonds that remain, come what may –

   I wonder if in that other city
my sister’s hair is safe

from magpie swoops
(24)

These ties of memory and reverence for family and belonging bear relation to Natalie Harkins   work in Dirty Words, with its white space, gaps, and recognition/space-holding of untold stories, lost time, separated families, elided pasts.

In the titular poem, ‘know your country’, the opening line, that 

deep roots   fend off heat
(42)

reads as a realisation of the strength and resilience contained within the nexus of family/cultural ties and history. To know your country for the speaker is to write into a hope for future  days

I am planting for the green tomorrow
(42)

that is pragmatically rooted in both what has already been borne, survived and surpassed, and what shared knowledge remains to be drawn upon.

The shapes and hues and hefts of sky, water and soil, of morning, and the stifling forbearance of the hottest summer nights together form a vivid panorama in which the inhabitants reveal themselves in all their shabby, precious smallness; the minutiae of land/urban scapes but also the domestic intimacy of life-scapes. 

An exhortation to smallness is repeated throughout, the text, in the forms of creatures, snails/cicadas, but also in gestures towards modes of existing in the world, where you must 

grow small  grow
small   in thrall

and 

don’t go large   be small
(64-65)

if you wish to live peaceably, and to appreciate the community in which you live for what it is. It is only in being small that one can truly get to know your country, that one might penetrate what has been overlooked within the cracks and crevices and white spaces behind the doors and closed curtains of interior lives. Smallness grants entry to all kinds of environments, from the water to the ballast grounds, to the wet house or the dealer’s kitchen, their bathroom, to the ghastly knife collection of an erstwhile world traveller, though one must also remember, tongue-in-cheek, that 

snails play to the cheap seats
they need the cash
(38)

The poetics of these revealed scenes and vignettes expose unsettling connections between the innocent pleasure of hot chips and  imminent peril in ‘crime lords’, or  visits from clients buying drugs juxtaposed against the domestic niceties of packets of biscuits and flavoured coffee sachets, in ‘crime lords #2’, or relations between seemingly benign ocean shallows and the trauma that it might deliver along with its usual offerings, the nightmare jetsam 

   a mesh of small holes and slits
emerging as a black lacy wrack extending

from the lower back
(47)

of a dead child who washes up, is held in the arms of the speaker, in ‘blue bubble’. Always, there is the sense that if one should scratch the surface veneer of this country, that there is 

   that tiny bit of drama

the half-centimetre
of knife-steel exposed
(57)

but if the poems seem to evoke moods that are often sinister, with their intimations of menace seeding a tension that never quite lifts, they are at other times quelled with tenderness, a sweet give of solace to the edges of days, and even perhaps of history, a consolation gathered in accumulated images of sea/water. In ‘the inbox’

the water laps the sky
(37)

while in ‘hey you’, the speaker of the poem ‘backstrokes’

the lifting sea
(35)

The presence of a newborn baby in ‘unlock’ illuminates another kind of ballast, granting the immensely moving certainty above all that 

I was a mother   nobody
could remove that
(61)

These images of calm steadfastness culminate in the panacea of the final poem, ‘rise’, where

the blue sky is a crutch
(70)

in all its blankness, its possibility, and hopefulness.

 

DANI NETHERCLIFT lives and works on Taungurung country, surrounded by mountains. She is the winner of the 2020 AAWP / Slow Canoe Creative nonfiction prize and has upcoming work in Rabbit 33, Stilts, and Meniscus.

Anne Brewster reviews “Where the Fruit Falls” by Karen Wyld

Where the Fruit Falls

by Karen Wyld

UWAP

ISBN: 978-1-76080-157-1

Reviewed by ANNE BREWSTER

 

Karen Wyld’s Where the Fruit Falls is an important new novel in the field of Australian Aboriginal literature and a tribute to the work of UWAP under the stewardship of its out-going director Terri-Ann White who, as Wyld says in her Acknowledgements, ‘helped grow UWAP into a treasured Australian publisher’.

It tells a powerful story of an Aboriginal family, focusing largely on the young woman, Brigid, and her twin daughters Victoria (Tori) and Maggie, and their journey to find family, reunite with Country and discover the inland sea where the ‘giant aquatic creatures’ and ‘wondrous beasts’ (287) of Aboriginal cosmology reside. On this journey they struggle against the brutal impacts of racism in rural and metropolitan settings. There are references to the effects of the Protection Era and other events such as the Maralinga bomb tests.

The title refers to the central image of the two very different trees in Brigid’s life, the apple tree of her non-Aboriginal grandmother’s garden (which could be a reference to British colonial immigration) and the Bloodwood tree (and its fruit, the bush apple) under which she was born, shown to her by her Indigenous nana.

There is a striking image of the two trees intertwined at a critical nexus in the narrative. Brigid had grown up with the trees, fruits and plants of her non-Aboriginal grandmother’s garden, and although she has an immense affection for her grandmother who had largely raised her, she has to painfully unlearn her grandmother’s indoctrination that she (Brigid) is a potato: ‘her skin might be brown like the earth, but inside she was [white] just like everyone else’ (12). Despite the damage her grandmother had wreaked in her life, Brigid continues to love her, and to respect the role that trees had in the lives of immigrants’ such as her grandmother.

She tells her Jewish friend, Bethel, whose partner, Omer, had carried a small olive sapling all the way from his homeland to Australia, that ‘my granny also brought treasured saplings from her country … she’d planted them with purpose, to set down stronger roots in a country strange to her. Those trees from her home country helped her to create a new home, for a new family’ (98). In the affectionate portrayal of Brigid’s grandmother and the image of the intertwined bloodwood and apple trees, Wyld seems to be figuring Brigid’s complex and nuanced bi-culturality, or at least the continuing (and sometimes contestatory) interplay of her dual heritages.

The novel demonstrates that racism against Indigenous people remains a constant in colonial and post-colonial (ie the federated) Australia, with even more recent immigrants, as Bethel complains, treating First Nations people ‘with disdain’ (77). However, as Bethel and Brigid’s friendship indicates, First Nations people’s connectivities are multidirectional, and her friendship with Bethel and her partner Omer is vital and life sustaining. Omer observes that war, horror and inhumanity come in many forms and impact many peoples, producing loss and trauma. He suggests that, like many people across the globe, Indigenous people are ‘still engaged in a combat of sorts’ (77). We realize that, in his vocation as an opal miner, Omer has both material and imaginative access to the inland sea for which Brigid searches, with its ancient archive of huge ‘wondrous’ creatures and the ‘carnage’ (288) they index.

In its portrayal of Brigid’s twin daughters, one of whom is dark (Tori) and the other light-skinned (Maggie), Wyld’s novel strenuously uncouples Aboriginality from biology and skin colour. In a powerful narrative, which recalls Tony Birch’s intensely moving recent novel, The White Girl, we see the painful impact of the difference in the way white-skinned Aboriginal people have been treated by white settler-Australians. The many biting ironies of the scopic regime are played out painfully and, occasionally, with wry humour, in Maggie and Tori’s lives.

Brigid and Tori, in particular, struggle with a sense of not belonging, of being outsiders. They are on a journey seeking their family and Country, reminiscent of Sally Morgan’s iconic text My Place. It is indeed fitting that Morgan provides the cover blurb, in which she notes that ‘this evocative family saga celebrates the strength and resilience of First Nation women’. In spite of the lethal impact of violence in their lives, Brigid and her daughters are, in Tori’s words,  ‘strong, independent and fearless’ (233). They defend themselves and each other from the corrosive effect of racist ‘hate’ and the brutal necropolitical drive of colonization, with strength and determination. They sometimes struggle to strengthen their Aboriginality, supported by their connections with birds and trees, with shadowy creatures in the world around them, and with stories from their ancestors.

Wyld also demonstrates the significance of global anti-racist activism from the 1960s onwards, referencing various movements such as the American civil rights movement and black power, borrowing an iconic image to salute ‘the fire in the belly of black peoples fighting for rights’ (287). She shows how the discourse and iconography of global activism gave many Indigenous people in rural and metropolitan Australia the tools to analyse history and to re-shape their understanding of themselves as a collective. Numerous Aboriginal novelists have mapped in fiction the intersection of politicized Aboriginal activism and personal transformation; Tori’s incipient emergence from suffering and struggle reminds us in some respects of Sue Wilson’s consciousness-raising journey in Melissa Lucashenko’s paradigm-shifting novel, Steam Pigs.

Wyld’s homage to global activism is complemented with local references, in for example, what seems to be a nod to South Australian ex-premier, Don Dunstan, who makes an appearance at a political rally that Tori and Maggie attend, as ‘a white man in tiny pink shorts, a white figure-hugging T-shirt and long white socks’ (296). The extra-diegetic references in the novel and Wyld’s interest in the impact of political activism on her protagonists indicate the proximity of some Aboriginal fiction to political activism. In her Author’s Note for example, Wyld suggests that ‘the call for action … often lies hidden in fiction’ (341); she adds that she sees this novel as working to ‘reimagine a more just and truthful present and future’ (341).

The novel’s narrative climax, which unmasks the shocking effects of toxic white masculinity, raises deeply disturbing questions about the graphic representation of racialised and gendered violence and race crimes. It resonates with the broad scholarly field of research on trauma and witnessing, bringing a unique Aboriginal iconography to this field, in the imagery of the three black birds which are Brigid’s witness. (One might also recall the crows in Alexis Wright’s Plains of Promise.) In Where the Fruit Falls the toxic white masculinity is offset with the presence of several benevolent, wise, compassionate and resourceful Aboriginal men who adjudicate in the rendition of justice according to Aboriginal protocols (recalling the Aboriginal male elders’ adjudication in Roo’s conflict with his girlfriend’s brother, in Melissa Lucashenko’s second novel Hard Yards).

In a recent article in the Journal of Australian Studies, Indigenous studies scholar, Clint Bracknell, notes the ever-increasing non-Indigenous interest in and demand for Indigenous cultural texts and analyses the impact of this demand on Indigenous researchers and communities. He talks about the lack of space and time for communities to “claim, consolidate and enhance our heritage and knowledge amongst ourselves” (Clint Bracknell JAS, 44.2 :213).

The racialised graphic commodification of Aboriginal women’s bodies which Where the Fruit Falls puts under the spotlight (while simultaneously deftly removing it from that spotlight through the wise actions of the Aboriginal men) raises questions about the non-Aboriginal reader’s presence in conversations about Indigenous literature. As a non-Indigenous reader and reviewer of Indigenous literature I am aware of the implications of Bracknell’s comment for my own work in this review. I aspire to join an ethical conversation about Indigenous literature with Indigenous and non-Indigenous writers, scholars and commentators in a way that is mindful of the conditions of commodification of Aboriginal bodies and texts and seeks to acknowledge and not encroach upon the Aboriginal space that Bracknell identifies.

 

ANNE BREWSTER is Honorary Associate Professor at the University of New South Wales. Her books include Giving This Country a Memory: Contemporary Aboriginal Voices of Australia, (2015), Literary Formations: Postcoloniality, Nationalism, Globalism (1996) and Reading Aboriginal Women’s Autobiography (1995, 2015). She is series editor for Australian Studies: Interdisciplinary Perspectives.

Marcelo Svirsky

Marcelo Svirsky is a Senior Lecturer at the School for Humanities and Social Inquiry, University of Wollongong. He researches on questions of social transformation and subjectivity, decolonisation, settler-colonial societies and political -activism. He focuses on Palestine/Israel, and addresses these topics by drawing on continental European philosophy – particularly the works of Gilles Deleuze and Félix Guattari, Giorgio Agamben and Michel Foucault. He has published several articles in the journals Cultural PoliticsSubjectivityIntercultural EducationDeleuze Studies, and Settler Colonial Studies among others, and various books and edited collections: Deleuze and Political Activism (Edinburgh University Press, 2010); Arab-Jewish Activism in Israel-Palestine (Ashgate, 2012); Agamben and Colonialism with Simone Bignall (Edinburgh University Press, 2012); Collaborative Struggles in Australia and Israel-Palestine  (2014); After Israel: Towards Cultural Transformation (Zed Books, 2014), and together with Ronnen Ben-Arie – From Shared Life to Co-Resistance in Historic Palestine (Rowman & Littlefield International 2017).

 


Barren

Grown to provide
And for no other task,
That was the might,
Of those roses

On a shared soil,
They grew,
Just, and no more than,
To service life as roses

And when the spells changed,
Their house,
Forced by trade,
It was made barren.

Barren of a vile craving,
That sent you without regret,
Making the land a castle,
By giving harvest a name.

Of your tears and cries, barren,
Of your pain,
Barren, until your return…

 

‘Roses of Sharon’, refers to a field of roses in the Plain of Sharon in Palestine (Ottoman times). The photograph 1900-1905 was part of a collection that was initiated and published by Underwood and Underwood and was accompanied by the book Traveling in The Holy Land through the Stereoscope, written by Jesse Lyman Hurlbut. This photograph, was presented in March 2017 as part of the exhibition ‘Time Machine: Stereoscopic Views from Palestine, 1900’, at Brown University (US) and curated by Ariella Azoulay and Issam Nassar.

Timmah Ball reviews “Dropbear” by Evelyn Araluen

Dropbear

by Evelyn Araluen
 
ISBN 978070226318
 

Reviewed by TIMMAH BALL


Dropbear: writing as an act of defiance 

when my body is mine i will tell them
with belly&bones
              
do not touch this prefix
              
or let you hands burn black
              
with your unsettlement
              
there are no metaphors here
-decolonial poetics (avant gubba)

Multiple modes and literary disciplines weave through Evelyn Araleun’s first collection Dropbear, shifting between poetry, prose, micro-fiction and essay seamlessly. The taut threads are a reflection of her interdisciplinary work where writing and social justice intersect. There are no metaphors instead resistance is displayed through her piercingly accurate understanding of the flawed settler nation we inhabit. As she describes in the collections notes ‘our resistance, therefore must also be literary’ an acknowledgment that the social, environmental and political change being sought must also engage with the literary culture we inherited such as May Gibbs problematic Australian classic Snugglepot and Cuddlepie. A much loved children’s book series where the bush is represented through terra nullius. As a scholar, poet, teacher, activist, editor, essayist and fiction writer Araleun resists and defies imposed colonialism, which is most fiercely embodied through Dropbear. The collection speaks back to defunct systems and shows that Aboriginal Sovereignty is crystalline. As she writes: 

when I own my tongue I will sing
with throat&finger
              
gobackwhereyoucamemfrom
              
for I will be
              
where I am for

Each stanza in Decolonial poetics (avant gubba) speaks back to white Australia’s dictatorial approach to fixing ‘the Blak problem’ (aka closing the gap) be it through the Avant-garde or government policy which views Aboriginal people through a deficit lens.  The biting tone unsettles the settler writer and wider Australian consciousness whose literary interests in decolonization and institutional preoccupations with reconciliation are hollow. As Araleun writes at the end of the poem:

and when you are dead,
              
you can have poems

The incredulous construction of Australia is further revealed in other poems (PYRO, Acknowledgement of Cuntery and Index Australis), which illuminate the chronic power imbalances, where the perpetrator seeks recognition for resolving the damage they covertly maintain. She writes: 

A GIRL IN AMERICA POSTS LINKS TO PURCHARSE HER UPCOMMING CLI-FI NOVEL UNDER HEADLINES FOR THE PYROCOMULUS// SCOTT MORRISON SITS SANGUINE IN A WREATH OF FRANGAPAINI

  • PYRO

in the age of entitlement
in the Decolonial Dundee
and well may we say, we will decide
who and how
well may we be not lectured and well
may we do it slow
Index Australis 

I would like to wear your flag
On shirt and tote and Facebook filter
Acknowledgement of Cuntery

These poems capture both mainstream and literary preoccupations with Blak rights, climate change and social inequity whereby non-Indigenous writers, policy makers and activists reveal ‘truths’ which are already known, extracting uncomfortable histories and admissions of guilt unaware that this doesn’t undo ongoing complicity. Or as Araluen cheekily laments it is easy to change your social media profile mirroring the latest cause or wear a t-shirt with the flag of oppressed peoples. In a strange social milieu progress is accessorized and often reads more like passing trends as Aussi icons are decolonized and every white girl is writing a book about the anthropocene to grieve. In this era outrage and discomfort is omnipresent and people acknowledge country but radical change still feels distant. Dropbear asks that we don’t let this distract us but instead remain cognitive of its trickery. 

Araluen’s writing emerges from an extraordinary body of work by Blak women and non-binary writers, which re-asserts Sovereignty by dispelling settler myths. Given the literary canon preceding this and the structural whiteness that persists this is important. As Araluen concedes in her Sydney Review of Books essay Snuggle Pot and Cuddlepie in the Ghost Gum a precursor to this collection:

The entanglement of complexes which have, since invasion, structured settler responses to, and representations of Aboriginal land and its custodians, ruptures at its most readable in Australian poetics…… If Aboriginal presence is considered in such work, it is a representation predominantly concerned with symbols of atavistic inconvenience to the colonial project, charged with psychic significance in the symbolic evocation of a ghostly spectre haunting land lost to Aboriginal people, but which ultimately clears space for the discovery and cultivation of that land by the appropriate settler.

Like Alison Whittaker’s Blakwork, Ellen Van Neerven’s Throat, Jeanine Leane’s Walk Back Over, Natalie Harkin’s Archival Poetics, Kirli Saunder’s Kindred, Charmaine Papertalk Green’s Nganajungu Yagu and more recent publications such as Ambelin Kwaymullina’s Living on Stolen Land and Elfie Shiosakis’s Homecoming Araluen fortifies a Blak literary position which defies First Nations erasure and ridicule epidemic in settler Australian poetics. Stylistically she achieves this with subtle lyricism, humor, intertextual reframing of settler texts and a beguiling sense of sadness and hope for a decolonial future. There is great power in displaying work that defies clear categorization or stereotyping as protest poetry. Something that has often characterized Blak writers pejoratively within the wider literary industry suggesting that we have no more to say or are incapable of expressing our survival with nuance and depth. By contrast her work remains transformative and radical but without the troupes a white reader may expect. In the introduction to Shapes of Native Nonfiction the Cowlitz writer Elissa Washuta asserts that ‘Native writers don’t shy away from experimenting with form in order to explore the painful and the violent. However, they refuse a voyeuristic obsession with tragedy as the ultimate contribution of Native literatures to the broader field.’

Dropbear realises this with astonishing precision and power. Pain is evident but it ruminates with a critical awareness, which refuses to excite a non-Indigenous reader. Araluen is aware of these voyeuristic tendencies, which both fetishize and manipulate Aboriginal voices and decolonial agendas but also maintains a sense of urgency and demand to address this nations’ flaws. She writes:

I’ve read the work done to demonstrate how this literature triangulates our elimination against the archipelago where you move to your innocence. But no-one’s ever asked you how we are both colonized by and inheritors of these words. J asks- what is a world, and what does it mean to end it? I want to know what it means to lose the world you’re still standing in.
-To the Poets

These questions linger throughout Dropbear reaffirming that there is no clear answer to the horrors we have inherited but instead a need to confront the messy and the painful with honesty and criticality if we are to find resolve. Araluen is starting conversations that are needed while engaging with the fervent Blak activism driving change. In this way she writes for us and refuses the settler gaze in literature while reminding the white reader to recognize their responsibility. In Colonial Horror, Blak Mediocrity and Mumblecore: A conversation between Alison Whittaker and Nayuka Gorrie Whittaker explains how:

‘There’s not much that unifies blak women and non-binary mob writing except for the drive behind it. I am always surprised by the innovation and genius in blak literature, and it happens as much in the writing of blak literature as it does in the reading of blak literature by mob. It’s networked. It’s plural. It can, when we make it, work like kinship.’

Dropbear enters into this kinship where our words carry power and strengthen communities both in the writing and the reading. Araluen’s critical mind moves between writing, activism and community organising, which elevates her textual output beyond a literary vacuum. Dropbear will be read and praised by the white literary canon but her words hold space within wider public discourses led by Blak thinkers and activists. It’s networked and offers resilience to the Blak readership she writes for.  

Citations
 

1.Evelyn Araluen, Snugglepot and Cuddlepie in the Ghost Gum, Sydney Review of Books, 2019 https://sydneyreviewofbooks.com/essay/snugglepot-and-cuddlepie-in-the-ghost-gum-evelyn-araluen/
2. Ellisa Washuta ad Theresa Warburton, Shapes of Native Nonfiction: Collected essays by cotemporary writers, University of Washington Press, 2019

 
 

TIMMAH BALL is a nonfiction writer, researcher and creative practitioner of Ballardong Noongar heritage. She is the editor for First Nations writing at The Westerly Magazine.

Josie/Jocelyn Deane

Josie/Jocelyn Deane is a writer/student at the University of Melbourne. Their work has appeared in Cordite, Australian Poetry Journal and Overland, among others. In 2021 they were one of the recipients of the Queensland Poetry Festival Ekphrasis award. They live on unceded Wurundjeri land.

 
 
 
 
 
News of Animals/Nature is healing

The waters of Venice are clear,
almost. There aren’t any sudden swans
or dolphins out of the blue,
the elephants do not get drunk
in tea-fields cleared of the social
distancing efforts of the redoubtable
Yunan workers. It not even
the same photo of the same
elephants, curled up like content
ammonites. Meanwhile
deer in Nara prefecture, Tokyo, without
their vinegar/grain crackers
from tourists, inquire after safe
food in the metro, empty
malls, galleries of “Western” art, disinterested as
that one doe in a cathedral, or that one
dog meme, sitting in a flaming cockpit bottom text I Have
No Idea What I’m Doing, going
viral, haphazardly. Nature
is recolonising Venice, says the owner
of the Venice Hilton. “The water
is so blue and pure”, she says. “Nature
has no name, only what is given”. You’re still
in quarantine, buses are still trickling
over your window, you look at your arm, primate
hairs poking through sunburn. 
 
 

Gay Jesus as You

I like gay Jesus almost as much
as I like you. I like the water
congealing in his side, clear trans-
-substantiation, from a cop’s spear
as much as I like you. The touch
enflames, the matter
-of-fact saying now things will be
different: your body will not be
that of your forebears. I like
the orange pips with gay Jesus’
face inside, conch shells
on the shores of Galilee whispering Christ
is come to the thirsting ear as much as
I like you. I like the hole he made
of his rib-cage, a beautiful before-after
mastectomy photo, of his hands like
a glory-hole almost as much as I
like you. I like the time passing and time
to come, time hiding like the devil
in a stratum of chalk/sandstone,
the outline of an Ichthyosaur or
bird-dinosaur, saying Christ this is
a long time to yourself… as much
as I like you. I like the generations
of spiders you hate— the parallel
church of our gay, eight legged lord
they form— that saw gay human Jesus
saying nothing in their language
going back to cocooning their food
as much as I like you. I like the sense
of a gay beginning and ending, the word
split, tentatively as much as I
like you. 

Matthew da Silva reviews “Australianama: The South Asian Odyssey in Australia” by Samia Khatun

Australianama: the South Asian Odyssey in Australia

by Samia Khatun

UQP

Reviewed by MATTHEW da SILVA



Samia Khatun takes a tack pioneered by Peter Drew, an Australian who made posters labelled with the word “Aussie” and featuring a migrant cameleer. He wrote about the development of his art practice in ‘Poster Boy: A Memoir of Art and Politics,’ (2019). It’s a slightly confused account of a life spent looking for battles to fight. Khatun fights her own battle but uses different language and aims stronger barbs at a long-absent colonial power.

As though every question in life might be answered satisfactorily by apportioning blame. Ruth Prawer Jhabvala, a Jewish author whom Indians cherish as one of their own, uses instead of incisive academic prose the language of sentiment filtered through a screen of humour.

Perhaps their twin aims are not running in parallel, but instead intersect – such as here, now. Khatun provides a much-needed lens through which to view South Asians in Australia in the colonial period. I was enchanted by the propriety of giving voice to such subaltern figures as a Pakistani merchant or an Indian peddler. The “lascars” – South Asian seamen used in the period following the abolition of slavery to crew steamships – also figure prominently in Khatun’s narrative, offering different ways to see White Australia and the developing form of nationalism Khatun acknowledges multiculturalism to be.

Given all these qualifications, how accessible is her book? Who might buy and read it? Is it a book for the general trade market or is it, rather, a work that must lie within the ambit of academic circles? I think that, as in the case of its focus, it is an intersectional work that can fit into multiple settings, much like a designer handbag or a 4-wheel-drive automobile. It will feel just as “right” if you carry such an accessory with jeans or with a Chanel suit. Similarly, with a modern 4-wheel-drive SUV, it looks fine in a CBD carpark or out on the open road climbing up a steep incline among trees with peeling bark that are filled with the sounds of cicadas.

Khatun’s register is elevated and her concern is, as is common with academic writing, to speak truth to power. She won’t concede anything her principles refuse to allow, so, for example, she refers to the Flinder’s Ranges in South Australia as having a name that is “current”. Not conceding allows her to embark upon a radical course of change, and she writes sympathetically of the dispossession of Aboriginal people in the process of writing about South Asians in Australia.

While the language is taut and the plan lofty – bringing the reader into contact with discourse systems that dominate elite circles – Khatun also tells a solid tale, and engages in a bit of novel coinage, as when she uses the word “tracks” to talk about storylines used by Indigenous and non-Indigenous people. As such Khatun is writing a new “track” for her own people, locating them within the grip of a trading web stretching from Perth to Medina, and from Mombasa to Dhaka. She early on signals her intention to offer readers an alternative psychogeographical realm within which to tell her stories, and delivers on her promise, dredging up a range of colourful characters, each of whom, like Mohammed Bux, is able to tell stories that help to create new ways of living.

In Bux’s case the telling of stories not only made him a rich man, but saved his life. When on a hajj in the Arabian Peninsula, and robbed of everything including his clothes, it was his ability to describe what had happened to him that led to the provision of not only new clothes, but a place to sleep, and food. Telling stories continues to be an important way for Indigenous people in Australia to achieve their cultural and political goals, and this process is of course contested in the public sphere. Khatun is scathing in regard to former prime minister Tony Abbott and his 2014 “terra nullius” claim, part of a public performance during which, in typically blunt style, the politician tried to settle old scores – the “black armband” culture wars of a decade earlier.

Unsuccessfully, as it turns out. Khatun’s work forms a stepping stone for people who enjoy Drew’s art but my initial reservation – what appears at the outset of this article – should actually be taken as an index of my esteem as I thought that to dwell on such minor matters was unequal to the gorgeousness of what else is conveyed in this marvellous, and profoundly entertaining, work of nonfiction.

I was a tad disappointed that 19th century debates about knowledge that have been abandoned by all but the rumbling amateur and the most reactionary scholar animate Khatun’s narrative, which is otherwise – and, once you get over this opening hurdle – engrossing and rich in design and in execution. I’m really not sure that it’s all that useful to start quoting James Mill and Thomas Macaulay as though they were reliable witnesses to the fact of colonialism. Perhaps they are – in India?

They certainly cannot be in the West. It seems, in any case, unnecessary to drag out these particular skeletons, as though by displaying the bones you can resolve questions about why they’re not suitable to be used in a life drawing class. Nobody nowadays reads Mill or Macaulay anyway. Khatun has to ensure that people read her work. I prefer her investigations into the literatures of the subcontinent, for it is here that the incipient beauty of her text for the first time becomes apparent.

But Australianama not only charts waters rarely ventured into, and communicates effectively with what should be – if there’s any justice in the world (and of this many despair) – a wide audience, it also explores new avenues of enquiry that others might be tempted to pursue. Some of the tracks that Khatun follows reveal surprising truths about, for example, Aboriginal culture and the history of dispossession they’ve faced over much of the past 230-odd years.

Finding herself in the South Australian desert, Khatun takes a lesson in reading tracks left by passing animals, including a lizard that is taken by a snake. She writes:

This episode of high drama that Reg [Dodd] decrypted in the sand lies outside the bounds of what are recognised as significant events in most English-language history books today. In conventional histories of this Arabunna sandhill, the lizard and the eagle would not feature as central actors. And yet, it was this asymmetrical encounter between two creatures that gave me an invaluable insight into some of the principles of Arabunna storytelling. Beginning with the predatory gaze of the eagle, the central motif of these sand dune dramas was one of pursuit and escape, actions that left a trail in the sand. Like so many other narratives imprinted on the sandhill, the tracks of the lizard ended with dismemberment, consumption and disappearance from the face of Arabunna geography. Eating! Here, being eaten, the apprehension of being eaten, and the pursuit of other creatures in order to eat were ever-present prospects shaping how creatures moved across the land. (p.138 – 139)

Dodd had heard a story of South Asian cameleers from his grandmother, Barralda. In the story, two Aboriginal women were waiting for a train but it was late, and would not come. While they were waiting two cameleers arrived, with their beasts, and spoke to them, asking to see their breasts. The women showed the men their breasts. The men then asked to see their thighs. They showed the men their thighs. But in the telling the story evolved in a surprising way as the two women consider eventually – according to each teller of the tale – that the men want to eat them and thus want to see their flesh.

This is the central fact in the retelling as the story was passed down from mother to son, from aunt to niece. A cautionary tale told for the benefit of children, this particular track – Khatun discerned – was anchored in the same dynamic as that which resulted in the leaving of animal tracks upon the landscape. An ephemeral moment in world history, but a telling one.

 

MATTHEW da SILVA was born in Brighton, Victoria, and grew up in Sydney. He has Bachelor of Arts and Master of Media Practice degrees from the University of Sydney and lived for just under a decade in Tokyo. He has two adult children and lives in Sydney.

Paul Collis

Paul Collis is a Barkindji person. He was born in Bourke, in far north/west NSW. His early life was informed by Barkindji and Kunya and Murawarri, and Wongamara and Nyempa story tellers and artists. Paul grew hearing traditional stories of Aboriginal culture and Law. He earned a Doctorate at University Canberra in 2015. His first novel, Dancing Home, won the 2017 David Uniopon Award for a previously unpublished work by an Indigenous author, and the 2019 ACT Book of the year Award. Nightmares Run Like Mercury his first poetry collection is published by Recent Studies Press in 2021. Paul lives in Canberra and teaches occasionally at University of Canberra.

 

(26th January) – Mend That !

I’m too black to be Blue…
too black I am, to be true Blue Aussie, like you.
I’m not like Johnno and Crew,
too black I am, to be that Blue.
so no happy birthday, Australia,
or
Oi, Oi, Oi, 
for You!

 
Situation In Sydney…

“Na. Not doin’ that. Not goin’ to rehab”.
And then, there’s that silence. You know?
Denial, everywhere.
Denial in silence.
(her skinny little body, a tremble. her eyes fill with shame and pain)
I search her face for a sign, for one little memory, of her.
She knows what I’m looking for.
Eye’s overflow. “I’m sorry, Uncle”.

I think of Christmas morns in PJ’s, and her, lost beneath a mountain of wrapping papers.
Laughter with smiley faces.
Tears of joy as seven bells rang out loud.
Everywhere the Christmas bells.

Think . . .First day at school and new uniform,
slowly turn into first cigarettes and later to boyfriend kisses.
Movie dates and birthday cakes,
and she slowly slips away into a grown-up world.
For a moment, for just a moment, she’s back – that shiny face little kid
back with me, for a second.

I searched the city for a bed in a Rehab.
But all the beds were taken.
All the doors turned closed.

Despair. Now everywhere despair.
Everywhere…
 
 
Black Sisters….

They’re all buried out there,
near Fred’s grave. All in a line. We lovingly called them ‘The Black Sisters’.
The Nuns built a small little place for the dying, named it Bethlehem…old drunks and cancers from grog boys and old girls went there and were nursed by these beautiful Nuns until they passed on.
They were dearly respected and loved by us Murrdie people in Bourke…The Black Sisters were Ours.
Most of the Nuns worked the rest of their life and died in Service at Bourke.
An Aboriginal man suicided in front of their Altar one night after being jilted by his lover (a married woman).
Duncan’s suicide announced the end of the Nun’s service in Bourke.
When I was back home there 3 years ago, I ran into some of the Blacks Sisters at the Bakery, early one morning before going to Brewarrina. “Lovely to see you Sister’s” I happily said.
“Lovely to see you, Brother” one Nun spoke, as they all held their hands in prayer position and bowed to me.
“I think you Sisters are all Barkindji now, hey! Its so good to see you again. Will you be here long?”
“Not long. Ha ha…Not Barkindji, ha ha.” The speaking Nun joked.
“Just a short visit, this time.” she finished.
“All us Aboriginal people…. we all love you, Sisters” I said and began to wipe tears from my eyes.
“As we all love You,” Sister concluded.
I waved goodbye.
I walked to the car; it was already a hot day, revved up the air con and we drove the dusty road to Bre. I began thinking of kindness and love acts.
The next day was my last one in Bourke that trip. I went to the Cemetery to say goodbye to my deceased relatives. I noticed fresh prayer papers at the graves of the Black Sisters. I realised that it must have been one of the purposes of the Nun’s visit, all the way from India again was to pay their respects to their Black Sisters.

 

Divya Venkataraman reviews “Motherhood” by Sheila Heti

Motherhood

by Sheila Heti

ISBN: 9780099592846

Penguin

Reviewed by DIVYA VENKATARAMAN

When I arrive at a decision about motherhood – to be, or not to be? – I almost certainly won’t get there by employing the kind of esoteric abstraction Sheila Heti’s unnamed narrator does. That being said, Heti’s discursive, conversational monologue of a novel is clarifying, poignant and devastating at times in its ability to condense the societal pressures that women – that is, women of Heti’s whiteness and relatively high socio-economic status – face in our age. 

We meet Heti’s narrator just before she turns 37. She’s been bitten by the “bug” of wondering whether she will procreate. “The question of a child is a bug in the brain—it’s a bug that crawls across everything, every memory, and every sense of my own future.” 

Heti’s narrator decides to embark on an intellectual quest, determined to interrogate the reasons for which she does and does not want to have a child. To illuminate her journey, in a common trope, the narrator looks to Eastern wisdom: here, the role of guiding light is given to the Chinese tradition of I-Ching, a method of tossing three coins and gleaning ‘yes’ and ‘no’ answers for the combination of faces they show. The answers her coins give her lead her to her next question. There’s a dialogue between coin and question which gives away a great deal in its sparseness.

Heti’s narrator describes the feeling of being left out in the cold of childlessness in a touching, deeply felt way. “I had always thought my friends and I were moving into the same land together, a childless land where we would just do a million things together forever. I thought our minds and souls were all cast the same way, not that they were waiting for the right moment to jump ship, which is how it feels as they abandon me here. I should not think of it as an abandoning, but it would be wrong to say it’s not a loss, or that I’m not startled at being so alone. How had I taken all of us as the same?” The flowing present tense of the novel allows us to weave in and out of New York City life, in and out of her apartment, in and remain mired in, her arguments with her partner Miles. She writes honestly and deeply poignantly about the pain of not knowing how to feel in the face of societal pressure. “I fear that without children, it doesn’t look like you have made a choice, or that you’re doing anything but just continuing on – drifting.” 

The circuitous conversations the protagonist has with herself evoke the circular nature of her mood swings and hormonal fluctuations. While being so concerned with motherhood, an event so rooted in the physical, Heti’s narrator often feels disconnected from her own body. Her period cycles are unpredictable, her moods more so. “On the one hand, the joy of children,” Heti writes. “On the other hand, the misery of them. On the one hand, the freedom of not having children. On the other hand, the loss of never having had them—but what is there to lose?” At the novel’s close, she finds comfort and a hazy kind of bliss in a prescription for anti-depressants. 

The novel reads, in its confessionalism and oscillations of a mind not-quite-made-up, as more of a memoir or extended essay than anything fictional. The unnamed narrator at the centre of the book and the dilemma, frames her decision on motherhood as a choice to be made by the individual and the individual alone. In Heti’s narrator’s world – a white, upperclass heterosexual world – there is firstly a choice about whether or not to become a mother, and such a choice is framed as being one about sacrificing creative ambition and art for the creation of life. Motherhood, for Heti is conceptual, lofty, and understood in the context of a woman occupying several spheres of privilege making claims about motherhood. Should she create life or create art? The novel is driven more by the internal cogitation than any actual events – except for her conversations (which are very Rachel Cusk-esque in the way they are distilled only through the protagonist’s worldview), and the (somewhat repetitive) fights between her and Miles.

While Heti’s protagonist moves through a series of thrice-removed, theorised concepts about the sacrifices and privileges that motherhood will afford her, the decision that so many women around the world take is a result of myriad, competing desires – not exclusive to, but including cultural guilt, familial pressure, and financial stability. But this is not to say that, through her ambivalent, see-sawing conversations with herself about motherhood, she doesn’t delve into misconceptions about motherhood with humour, insight and painful acuity. While it’s perhaps unfair to ask Heti to write from the perspective of anyone else, the novel does not factor into its philosophising any broader sense of what motherhood is as understood in different parts of the world – or even different parts of her own city. 

However, she is comprehensive about and critical of the overemphasis of women’s abilities as child-rearers and the conditioning of women as ‘natural’ in the role, and the challenge they pose to a society organised by nuclear families. “There is something threatening about a woman who is not occupied with children,” says Heti. “What sort of trouble will she make?”

While these quotes, plucked out of context, may spark a feeling of recognition – of being able to relate – it is the process of her repetitive, rhetorical question-asking through flipping coins which grounds them in place. 

While the novel is not as universal as it imagines itself to be, Motherhood is a crucial, deeply personal sketch of the conversations women have with themselves. In it, Heti sums up the anxiety of the constant wavering between freedom and being joyfully tethered – to create art, or to create life? No questions are answered, no conclusions drawn – but she finds a way to give shape to the anxiety and constant, underlying thrum of the indecision she feels as she decides what she will make next. 

DIVYA VENKATARAMAN is an Indian-Australian lawyer and writer based in Sydney. Her writing has been published in Meanjin, Kill Your Darlings, Time Out, the Sydney Morning Herald, Sweatshop Women and more. She was a finalist for the Newcastle Short Story Award and the Premier’s Multicultural Media Award.

Thesis, antithesis and synthesis: on Pramoedya Ananta Toer by Annee Lawrence

Navigable Ink

by Jennifer McKenzie

ISBN:P 978-1-925760-52-1

Transit Lounge

Reviewed by ANNEE LAWRENCE

 

Jennifer Mackenzie’s collection of poems Navigable Ink takes inspiration from, reveres and amplifies the life events, writings, reflections and concerns with history of the Indonesian author and activist, Pramoedya Ananta Toer (1925-2006). The idea of writing the poems emerged after Mackenzie was asked to translate Pramoedya’s Arus Balik (Cross-Currents) in 1993.

Pramoedya Ananta Toer was born in the small Javanese town of Blora in what was then the Netherlands East Indies. His most famous work, the Buru Quartet novels – This Earth of Mankind, Child of All Nations, Footsteps and House of Glass – covers, in his own words, Indonesia’s time of Nationalist Awakening during the first two decades of the twentieth century.

Based on the life of the pioneer journalist Tirto Adi Suryo 1, the novels follow a young man, Minke’s, developing political awareness and consciousness of the colonial apartheid system. As his story unfolds, the reader is drawn into an emerging vision of a new country – Indonesia, and of a new national language and cultural identity – Indonesian. 2

When Suharto’s New Order government came to power after a military coup in 1965, it did so by overthrowing the government of the nation’s first President, Sukarno (in power since 1945) 3. The coup unleashed widespread violence and the extrajudicial bloody deaths of more than half a million people who were labelled communist or communist sympathiser. Feminists, trade union leaders, teachers, artists, writers, doctors, farmers, university lecturers, and all kinds of progressive community leaders lost their lives. Of those who survived, many were shipped without trial or sentence to the island of Buru where they were forced to do hard labour.

Pramoedya was imprisoned three times during his life: in 1947-1949 by the Dutch, for nine months in the 1950s by the Sukarno government, and in 1965-1979 by Suharto’s New Order regime. At the time of his arrest and imprisonment in Jakarta on 13 October 1965, his house was ransacked and his library and eight of his manuscripts were burned.

Mackenzie’s poem, ‘Manuscripts in My Library Destroyed by the Mob’ lists Pramoedya’s works and writing that were stolen or burned in 1965 – works about and by Kartini and other women writers before Kartini, a collection of Sukarno’s short stories, a preliminary Study of the History of the Indonesian Language – the list is telling. They represent the voices that must be silenced, histories that must be erased or reinterpreted including that of the birth of the country’s national language. When Pramoedya sought to recover ‘two volumes of Pre-Indonesian Literature’ he was told by the director of the Balai Pustaka (the Government Publishing and Printing House) that they were ‘burned at the request of his superiors’.

After four years in prison, Pramoedya was taken 1500 kilometres east by ship to the island of Buru on 16 August 1969, where he remained as a political prisoner until 12 November 1979. Buru was a barren, infertile swamp and life for the political prisoners was characterised by daily beatings, hard labour, hunger and filthy conditions. In the poem ‘Writing Materials’, Mackenzie captures the insane mechanics of the arbitrary and senseless repression on Buru that denied the author pen and paper.

there was no pen, no paper
then there was
                                          after many years
pen and paper
I wrote
in delirium
                                         I remember none of
it

At the poem’s conclusion Mackenzie does not look away from the trauma that has done its work: ‘nightmares lap the house/which wall is crumbling?’
The eventual provision of writing materials allowed Pramoedya to finally begin to write the four novels of the Buru quartet that had been kept alive in his memory by narrating them to his fellow political prisoners.

On returning home to East Jakarta on 21 December 1979, Pramoedya was placed under house arrest and made to report weekly to the local police station. For almost two decades, he and his family endured constant and systemic discrimination and surveillance. As each of his books was published during the 1980s and 1990s, they were banned – allegedly for spreading Marxism-Leninism and Communism.

During Suharto’s thirty-three-year New Order regime, the gap between rich and poor widened, and corruption, cronyism and fraud became widespread. When the economic crisis took hold in the latter part of 1997, the country’s students faced down the authorities and took to the streets, and the seemingly entrenched President was finally forced to stand down on 21 May 1998.

In Navigable Ink’s opening poem, ‘Before Nightfall’, there is at first moonlight and tranquillity, but attention soon shifts to the sea – gara gara – turbulence, trouble, stormy weather, and ‘frenzied moonlit waves’ that threaten those on board. On the shore there is the howling of forest dogs. From the darkness, having disappeared from view of family and society for more than fourteen years, the political exile returns white-headed to his family, finds his daughters once more at his side, ‘forest and grassland will always greet/each other’, while they giggle and tease ‘You look like Hanuman’, the white monkey general of the Ramayana.

Images of the sea, the coast, boats, boat journeys, and foreign armadas appearing to bomb the islands’ ports with cannon ball – ‘they want to plant their flags on this very shore!’ – are threaded throughout different poems. They mark devastating invasion and journeys into exile. Life goes on and there is a unity of design, the link to precolonial and colonial events, the death or enforced exile of those who use words to agitate and need to be shut up, and the relentless environmental destruction caused by cutting down forests to make way for cash crops (most recently palm oil plantations).

In ‘Daendels as Wayang Puppet Watching Over Us’ Mackenzie draws on Pramoedya’s film essay, Jalan Raya Pos (the Great Post Road) 4, with translations of Pramoedya’s text captured on the right side of the poem, alongside the scenes filmed on the road of workers ‘sodden, flooded, collecting sand/this rushing river’, ‘stoking the furnace of the sugar mill’, trying to repair ‘a mudslide’, and of ‘a wayang performance/the puppets of Daendels, the Regent of Sumedang/a cracking gamelan/battle it out’.

The one-thousand-kilometre Great Post Road extends across northern Java, from Anyer on the West coast to the port of Panurukan in the East. It is the ghosted legacy of the Dutch Governor-General Daendels who in just one year in 1809 conscripted Javanese labourers to build it. Many died in the process.

In the film essay, the road remains the lifeblood of transport and communication for cars, carts, public buses, and trucks, but its history echoes the Suharto era’s own use of the unpaid labour of the political prisoners to build roads and bridges on Buru, and the inequality, poverty and poor working conditions of those at work along the road.

One of the scenes of ordinary daily life and survival captured is the attempt of a driver to repair his broken down truck in pouring rain. Mackenzie captures this in ‘Writer’s Block’.

                                                     WRITER’S BLOCK
rain soaking
a break down
diesel fumes rising like clouds
                a rinse in the river of spare parts
                the bus will rattle into life
                eventually
WRITER’S BLOCK

The poem draws on other scenes from the film essay including one in which Pramoedya admits that when he is affected by writer’s block, the study of his homeland and its history are a key tool for organising his thoughts.

The film also bears witness to Pramoedya’s daily routine. The passing of time. The push-ups, the burning of rubbish, the ‘click click click’ of the typewriter. The joy of grandchildren. Trauma kept at bay.

Mackenzie’s poems reflect the contemporary as well as the past. Young people leave their rural towns and villages to seek better lives on the coast where they find themselves living on the margins of broken dreams – as drivers, tea pickers, sand miners, or carting bamboo as in ‘The Buffaloes’:

the buffaloes, in a choreography of the tethered,
lift their feet lightly
above the wagon
drooping bamboo branches
sway, leaves catching the light

at the swirling’s centre the driver’s steady gaze

In the three-part poem ‘Memories of the Revolution’, ‘Bandung Conference 1955’ recalls the coming together of emerging nations called on by Sukarno (as NEFOS – new emerging forces) to refuse allegiance to one or other side of the Cold War. In the second part, ‘Borobodur 1959’ depicts a visit to Indonesia by Che Guevara. In part three, ‘Jakarta 1995’, the Cold War has ended, the prisoners from Buru have returned to their families where they are demeaned and discriminated against as ex political prisoners (TAPOL). This ongoing persecution (denial of jobs and education) under the New Order government extends to their children and other close family members.

In ‘Jakarta 1995’ the snapshot of scenes from daily life at home skews to the right across the page, fulfilling a pattern of days in the present, ‘watering the plants’, ‘gazing over to the/neighbourhood kids/springing about/flying kites’, but still reckoning with the past, still ‘thinking of Sukarno’, and arriving at a single word, ‘sunyata’ – in truth.

For Pramoedya, remembering is agency, truth telling, and revolutionary act. And personal survival, relationship and day-to-day living are necessarily intertwined with the political.

The poems in Mackenzie’s collection are a brilliantly realised weaving of Pramoedya’s preoccupation with the images and episodes of history which flow like ghosts into the present. If the nation could be ‘unified politically and administratively by Soekarno without spilling blood – an exceptional occurrence in humanity’s history’,5 – then how are we to understand the widespread horrific violence against their own that exploded in the wake of the US military-backed coup in 1965?

Pramoedya interrogates history and demands that the present be understood, and if it can be understood, he asks, then what is the role of the literary writer? In his essay, ‘My Apologies, in the Name of Experience’ he writes that ‘as a person and a writer who shares in bearing the burden of change’, he regards the era of Sukarno (until 1965) and the Trisakti doctrine as ‘nothing but a sort of thesis. The New Order, an antithesis. Therefore, for me, it is something that in fact cannot be written about yet, a process that cannot yet be written as literature, that does not yet constitute a national process in its totality, because it is in fact still heading for its synthesis.’6

In the last poem in the collection ‘Dawn’, the train heads east from Gambir station, crossing through the countryside,

red mounds of earth high as small hills
on either side of the narrow track farewell
what I sense of
           myself

And, at the end, a self that wears the marks and traces of brutal capture and incarceration, but who also goes on amid the details of daily living.

a chattering of bicycles and tea stalls
among the mud and puddles left after rain

my skin,
hoed, black beaten, weathered, flaking away
               my life

Mackenzie’s Navigable Ink honours the inspiring, rich literary legacy of Indonesia’s most notable writer and pays tribute to his refusal to be silenced, subjugated or compromised. It is a wonderful collection that repays multiple readings.

Notes

1. Max Lane translated the Buru Quartet and as he writes in his Introduction to Footsteps (1990): ‘Tirto Adi Suryo was publisher and editor of the first native-owned daily paper, instigator of the first “legal aid service”, co-founder of the first modern political organization, co-publisher of the first magazine for women, and a pioneer of indigenous literature in the language of the nation yet to be born. All this and more is brought to life for the reader in an amazing adventure of intellectual discovery and emotion.’
(p. 10)
2. Max Lane, Introduction, in Footsteps by Pramoedya Ananta Toer, Penguin, 1990, p. 10.
3. In 1942 the Netherlands East Indies surrendered to the Japanese and, after the war ended, the
Indonesian nationalist leaders, Sukarno and Hatta, declared Indonesia’s independence on 17 August 1945. Sukarno was the nation’s first president and Hatta its vice-president. After four years of struggle, the Netherlands recognised Indonesian independence in 1949.
4. Jalan Raya Pos 1996, with Pramoedya Ananta Toer. Directed by Bernie IJdis.
5. Chris GoGwilt, 1996. ‘Pramoedya's Fiction and History: An Interview With Indonesian Novelist Pramoedya Ananta Toer, January 16, 1995, Jakarta, Indonesia’, The Yale Journal of Criticism 9.1: 147-164. http://muse.jhu.edu.ezproxy.uws.edu.au/journals/yale_journal_of_criticism/v009/9.1toer01.html
6. See Pramoedya Ananta Toer, 1991. ‘My Apologies in the Name of Experience’. Translation and
Afterword by Alex G Bardsley, 1996. https://sites.google.com/site/pramoedyasite/home/works-in-
translation/my-apologies-in-the-name-of-experience In the essay, Pramoedya relates that ‘the period of Guided Democracy in the last years of the 50s and first half of the 60s, [was] the period of the Trisakti doctrine – political sovereignty, economic self-reliance, cultural integrity – a doctrine that, while universal among nationalist states everywhere, was, however, a bogey for the countries stuffed with capital, and hungry for new fields of enterprise around the world. History teaches much about the power of capital. … The governments of so many states it turns into mere instruments of its will; and when they are no longer wanted, they are overthrown.'
 
 
 
ANNEE LAWRENCE’S debut novel, The Colour of Things Unseen (Aurora Metro, UK, 2020), engages with the rich cultural life that exists between Indonesians and Australians. She was the inaugural recipient of the Asialink Arts Tulis Australia-Indonesia Writing Exchange in 2018 (at Komunitas Salihara in Jakarta) and has published in New Writing, Griffith Review, Hecate, Cultural Studies Review and the online University of Edinburgh Dangerous Women Project.

Dženana Vucic reviews “Echoes” by Shu-Ling Chua

Echoes

by Shu-Ling Chua

SomeKind Press

Reviewed by Dženana Vucic

 


I raced through
Echoes the first time I read it. Raced through it the second time, too. At under 85 pages it’s a short book—a chapbook, almost—and easily inhaled over an idle afternoon. If you can resist, the three essays can be spread over a few idle afternoons. But it’s hard to resist—Shu-Ling Chua’s writing is compelling, the kind of simple but lyrical language that propels you through the text at pace. It’s not exactly sparse prose, but unadorned, elegant like a figure-hugging structured dress from Cue. Chua is economical with her words, and direct. She avoids heavy description or lapsing into discursive commentary and instead, she takes the concrete and mundane—clothing, songs, water—as the loci from which to gently probe her broader concern, crystallised in the book’s blurb as ‘what does one unknowingly inherit?’

In the first essay, ‘(Im)material Inheritance’, Chua searches for an understanding of self in photographs of her grandmother, in her seeming divergence from her mother. The essay circles questions of glamour and the feminine, and what it means to dress for the world or for the self. Her economy of language leads to moments of ambiguity and momentary discomfort, as when, for example, Chua writes that she ‘was not like other girls’, a sentiment that lives in the space between the then (she is writing of herself in school), and the now (she is affirming, in 2020, that she was different). It is a niggling tension felt on a personal and political level: we at once know that this is an unfair and sexist disavowal of womanhood and know, too, that we have felt this way, have felt our failures to live up to idealized femininity, and have felt our refusal of idealized femininity as a special badge of honour (indeed, some of us still do). 

In another instance, Chua tells her mother ‘You’re lucky I’m not anorexic,’ and soon after notes: ‘My stomach is not as flat as it used to be. (Neither is my mother’s),’ and the lack of contextualisation, explanation, makes the reader wince. This is intentional, Chua is not attempting to save face; she offers the self in all its embarrassing exceptionalism and cruelty, setting in relief our imposed relationship to beauty, a relationship which sets us to defining ourselves in relation to others in ways that make us feel better and worse, but which also denies us joy in our physicality. The essay traces Chua’s (self-)consciousness of this tension, played out through three generations of women in her family. And though Chua ultimately finds connection to femininity through her grandmother, and with her grandmother to femininity, she lets the tension linger on the page, unresolved.

In ‘Echoes’, Chua sifts through Chinese pop songs and their modern iterations, exploring her interweaving past and present to push at the limits of language and translation, and the gaps in between. Chua was born in Australia to Malaysian-Chinese parents and, like many immigrants and children of immigrants, she inhabits a space of linguistic inbetween-ness, a space whose contours she maps out through her relationship to Chinese music. Chua describes listening to songs whose lyrics she doesn’t fully understand, lyrics that she must google and google-translate and ask friends about. It is an exploration of second language that is full of the wonder of discovery, with that special attention to meaning that non-fluent speakers often have, a tentative peeling back of definitional layers to grasp a word that native speakers take for granted. In this, there is a nostalgia—and hunger—for something only partly-known that I, an immigrant to Australia who lost much of my mother tongue in the move, recognise. 

Though Chinese characters or anglicised Chinese words (Cantonese and Mandarin) appear throughout the book, they are most common in ‘Echoes’. It is a choice that reminds me of Gloria Anzaldúa’s germinal Borderlands/La Frontera (1987), in which Anzaldúa used Spanish and Chicano dialects alongside English in parsing through and representing her multiply inflected Chicana identity. Languages co-existing on the page, without italicization or footnoted definition, is becoming increasingly common as publishers become aware of the othering and English-language hegemony that these choices represent. However the decision to slide between languages is not just political, it is deeply personal too. As Chua, and Anzaldúa before her, show, multi-lingual works are a textual performance of the in-betweeness and multiplicity of their authors’ linguistic and cultural identities, a way of letting aspects of the self sit together on the page without subordinating one to the other. 

For Chua, the decision seems also to perform her coming-to-language, and, in this, a coming-to-be. She is always googling, translating, looking up, asking for help, for information. She takes lessons, practices. Chua is always active in her linguistic and cultural inheritance and she has to be—unlike English language songs, which are so ubiquitous in Australia that you neither have to try (nor even want) to learn their lyrics to absorb them; Chinese songs require effort from Chua. She is forced to use the internet, and youtube in particular, as access points to a culture that she is very much a part of but which a predominantly white, Anglo-centric Australian (and western) media attempt to obfuscate, if not override. Hence the importance of movies like Crazy Rich Asians, the sound track of which is fundamental to Chua’s essayistic musings. 

The decision to leave lyrics untranslated, or partially translated, enacts instances of exclusion for readers who aren’t familiar with the script, forcing them to sit in the discomfort of not knowing and affectively bringing them into an experience paralleling Chua’s own language-acquisition. It forces them into participation. To know how the words are said, or what they mean, the reader must act, must watch the youtube video, must flick between pages to find where a line has previously been given meaning, or look up the songs and seek translations for themselves. The uncertainty and insecurity of this process, felt keenly by Chua, is offered to readers, too. 

For me, it is Chua’s attempt to render as whole a self which is often split into parts that is most moving. Chua describes calling herself ‘half Chinese and half Australian’ in grade 3, while her mother suggest she use ‘ABC… Australian Born Chinese’. Both iterations split Chua in two, both evoking the neat split suggested by the hyphen in ‘Chinese-Australian (or, indeed, Chinse-Malaysian), as though anything could be so neatly parsed or disentangled. Chua does not describe herself, in any bio that I could see, as any iteration of the above, nor does she do so in ‘Echoes’. She has no time for the lazy signifier that is this hyphen and, in each essay of her collection, she speaks to, without directly speaking about, how poorly such a forced construction captures the breadth of her cultural relationality.

The final essay, ‘To Fish for the Moon’, details domestic life, habits and rituals, through water and washing. Chua describes water being saved in her parents’ home, the washing machines she has had, her (great) grandparent’s laundry business, sipping hot water, baths. Each anecdote is dropped into this flow of water and let go. Chua is gentle in this release, but unsentimental. To me, she doesn’t seem to be yearning for an imagined intimacy with the past, but rather seems to create and inhabit a present-future dimensionality that extends in all directions and take all things with it. Water is ordinary but it is also, implicitly, a connecting force, ubiquitous and mundane but life giving. To quote Anzaldúa, ‘I struggle with naming without fragmenting, without excluding… Identity flows between, over, aspects of a person. Identity is a river—a process.’ Chua takes this river, acknowledging the ways that it is communal and ongoing, and offers readers sips along its path. 

Chua is an essayist and poet and in Echoes, her debut collection, these two worlds converge in an unexpected way. Rather than writing poetic lines into the essay form (and thus bearing the risk of sounding overwrought, tedious), Chua seems to do the opposite by writing essayistic sentences which slowly combine and accrete into a poetic form. She favours a sort of nimble restraint and the immediacy of concrete imagery on a sentence by sentence level. This is something of a contrast to the essays themselves which feel uninhibited, with a tendency to drifting: tangents, digressions, fleeting connections, departures and returns. They aren’t meandering per se, but multi-directional. Chua is writing towards knowledge, forgoing conclusions in favour of continuation and discovery. In tracing her connections and inheritances, she documents herself striving towards both, a process of self-actualisation rendered through her familial relationships and connection to things (tangible and otherwise) that bring her joy and pleasure. 
 
 
 
Dženana Vucic is a Bosnian-Australian writer, poet and editor. Her work has been published in Cordite, Overland, Meanjin, Stilts, Kill Your Darlings, Going Down Swinging, Australian Poetry Journal, the Australian Multilingual Writing Project, Rabbit, and others. She is a 2020 Wheeler Centre Hot Desk Fellow and tweets at @dzenanabanana.

Birch by Dasha Maiorova

Dasha Maiorova is a Belarus-born writer who lives and works on Dharawal Country in Sydney’s southwest. In 2020 she was runner-up for the Deborah Cass Prize, and won the Heroines Women’s Writing Prize for fiction. Her writing has been published in The Big Issue, Voiceworks and Baby Teeth. She writes about books, reading and more at www.dashamaiorova.com

 

 

Birch

The train will derail.
The Pobedy departed Leningrad’s Moskovsky Station on a summer morning still yawning awake, on the fifteenth of June nineteen-ninety – but it would not arrive in Moscow. It was destined to collide with another train heading in the opposite direction, the inverse journey of its own.
The sun lingered behind swathes of cloud and a girl with her face pressed to the window did not finish her game of counting them. Ahead, at the gradual turn of the tracks, she saw the engine of the Pobedy as it travelled through the pine trees, and the cracked paintwork of the driver’s compartment.
Teaspoons rattling on the tea lady’s cart mimicked the onward chugging of the passenger train and the chatter of school children aboard, returning to country fields in the village pockets on the way to Moscow.
They would never come home.
The girl heard a bird-like shriek. A whistle. Then the brakes, screaming in agony. The Pobedy shuddered. School bags and satchels spilled from ceiling nets. Brakes seizing, the Pobedy continued its slide forward, seeming not to slow at all.
Through the pines, the girl watched as sparks shot from under the other train. The white eye lit up in warning; blinking at its twin once, twice, in disbelief. She whimpered. At the midpoint between the Pobedy and the oncoming train a figure stood unmoving: a man on the tracks, unfazed by the machines’ roaring approach. He glowed white under the glare of the locomotive headlight. His head bowed in mournful reproach. This small girl already knew what it meant to mourn.
Too late, the brakes gained purchase. An explosion bellowed through the carriages, an impact not only of force but sound. The train crumpled inwards. Vapour scorched through the full length of the thirteen passenger cars, obliterating glass from windows.
The carriages settled on their sides, twisted as wooden toys discarded by a child. The dead were silent and the dying held their breaths. Those children still able to scream, screamed. A bar pierced the girl’s thin chest. A new smile was torn beside a mouth that never had cause to smile before.

*

Spilled, charred limbs crowded Alyona’s thoughts as she waited in a holding area of Saint Petersburg’s Pulkovo Airport. The corridor bore the resigned shabbiness of an interrogation cell. Discarded customs declarations and incoming passenger cards formed a patchwork on the linoleum. Fluorescent bulbs spat yellow light over the pockmarked ceiling tiles.
Following the flight, it seemed time would remain suspended. Alyona spied a glance at the Soviet clock mounted on the wall across the hallway. An object of functional lines, a face without character.
Hunching on the bench with her suitcase wedged between her knees, Alyona began again to gnaw at her cuticles. Her spare hand strayed to her collar button, then to her hair. She brushed it behind one ear and then back in front again. To appear at-ease and inconspicuous she tried to maintain a slow, steady breath. It was a wasted effort. No matter what she did, Alyona could not hide her face.
A light flashed above the door opposite, indicating that she could finally enter the office. Inside, an immigration clerk peered over the frame of her glasses at Alyona. The officer had eyebrows thin as spiders’ legs and they rose in appraisal of the young woman. Alyona’s photo lay atop the open file on her desk.
She had supplied the passport-sized image months ago. In it, an indignant Alyona stared from under a fringe since grown out. Her hair loose around her cheeks, to cover her marked face. They warned Alyona in the consulate that any mistake in her application, even a photograph too much in shadow, would likely terminate her chances of entering Russia. She still refused to pull back her hair.
That image, that file, had since passed between many examining hands. The paleness of her skin surprised her. The blue-grey gash beside her mouth did not. She appeared older in the photo than she expected.
The clerk indicated the empty chair before the desk and began clacking at her keyboard. She hesitated, her gaze hovering over her monitor. Her glasses glowed with the reflection of the screen, obscuring her expression. She did not look at Alyona but rather through her. In return, Alyona averted her eyes, studying the brutal Cyrillic letters labelling a badge on the desk. She could not decipher and name and title scored there.

*

The speechless moment dragged on. Alyona’s heartbeat echoed through her body. She wondered if even the clerk could hear it: the drumming of her fear. She refocused her attention on a calendar pinned to the back wall of the clerk’s office. A mountain range. Snow-capped forest glowing against a red sky. Today’s date unmarked, of no significance to the woman who hung it there.
A printer on the desk groaned to life, making Alyona jump. Several pages of dense text spewed from its mouth. The clerk gathered them together and stamped them each with a flourishing emblem. From her position, Alyona distinguished an inverted crown and a pair of hooked anchors. The crest of Saint Petersburg.
“Sign here.” The immigration officer tapped a long fingernail against a blank line at the end of the document. Alyona’s breath quickened. The cryptic letters on the page blurred. She scrawled her signature and pushed the papers back toward the clerk, who stapled them without ceremony.
“Very good. The matter of entry is resolved. It is done.” The officer’s tone intended as a brush-off. She spoke English with a laboured, throaty accent. “A statement of validity will be issued to your designated place of residence. You are required to register with the nearest legal authority within three days, with your host acting as witness. Penalties apply if you do not do so.”
A fresh stack of papers appeared before Alyona. On the second line: her name, typed in that square, formidable language.
“My grandmother is unwell. She cannot leave her apartment,” Alyona stuttered in a tongue grown unfamiliar.
“Oh, you speak Russian.” A raised eyebrow. A fingernail trailed the text of Alyona’s documentation. “I see here, she is on a widow’s pension. Have her sign for you, then. I’ll give you a declaration form.”
Relief and uncertainty in equal measure collapsed like lead through Alyona’s chest. “I am surprised. I was expecting–”
“What did you expect?” The clerk narrowed her eyes. Alyona held that gaze for a second. Beneath the desk, she pressed her nails into her palms.
“Your application took into concern… special circumstances. In truth, I don’t understand it. Your case is the first of this category I’ve come across – and from Australia, of all places. You should be glad for the expedited process. Next year, upon reaching the age of twenty-five, you’d be stamped a ‘stateless person’, with no recourse to enter the country with such ease.”
No. It had not been easy.
The clerk’s authority reminded her of Lena, her guardian. The woman who had so nearly prevented Alyona from coming to Russia. From coming home. Another year, and Alyona could not have returned.
“Thank you,” she said instead.
“The arrivals hall is that way. You should be able to get a taxi to the city without any difficulty at this time of day. Unless someone is meeting you?”
Alyona shook her head, but the clerk had already dismissed her with a vague gesture in the direction of the door. “Welcome to Saint Petersburg.”
#
Alyona knew she overpaid for the journey. The cab was meterless. She gave the driver an address on a slip of paper, and he quoted a price. That was all he said.
The car wove through a city bearing no resemblance to the Saint Petersburg Alyona had imagined. She was unprepared for a route landmarked by soot-coloured bridges, factories enclosed in barbed-wire fences, and multi-storey complexes glittering with smashed windows. She alternated her attention between watching the dismal passing suburbs and the driver’s hands on the steering wheel. Faded tattoos marked the backs of his fingers. His eyes met hers in the rear-view mirror. Bloodshot and unperturbed by the marks on her face, as though scars by a woman’s mouth were a frequent sight in his world.
He left her at a road heaped with rotted leaves. Concrete slab khrushchyovka apartment blocks towered above her. Each more dismal than its neighbour. If the driver had not flicked a hand in the direction of a particular block, Alyona would never have guessed which of those sixties’ government-constructed buildings was her grandmother’s. The blocks cast bulky shadows over the road, mirroring the rows of yet more disposable Soviet-era khrushchyovkii. Each flat had its own small balcony. Some were cheery with ornate gardens of vines and potted flowers so lush they spilled into neighbours’ territories. Others were stacked with debris.
Alyona could not remember when she last felt so small. Even her lungs tightened, a sensation of her body wanting to close in on itself. She had arrived in Saint Petersburg. She was on the cusp of discovery, of unearthing all that remained of her history, yet she felt no sense of homecoming.
She tried to guess which window in the dirty grey expanse she would soon be looking out of. Her body acted before she made the decision to key the flat number into the intercom – 11. The device crackled to life. An entry buzzer sounded.
As Alyona pushed through the security door, she glimpsed a clutch of wilted sunflowers tethered to hooks on the side of the building. Though weak and bent by early autumnal chill, they were bright flares compared to the darkness within.
A bare bulb spit light in erratic bursts from the ceiling. The rustle of Alyona’s coat and the tread of her boots too loud against the blistered walls. Ahead, a timber block propped open the doors to a graffiti-emblazoned lift. A hand-lettered sign hung from the wood, declaring a hazardous proposition in exclamation marks. Alyona peered through the jagged spiral of stairs stretching six or seven landings above. She estimated flat eleven would be on the fourth floor.
Nowhere else to go except up.
Movement above. Light shimmered on a metal door, opened just for her. As Alyona climbed the final steps of the landing, she saw the figure silhouetted there.
“Irina Alexandrovna?” she asked.
The figure – a woman – shuffled forward. She was very small, and very old. She wore a long cotton dress beneath a pilled cardigan and slippers covered in stains.
“Alyonochka!” The old woman’s voice wavered in the stairway.
Alyona stood awkwardly at the last step. She turned her face down as she dropped the suitcase by her feet. The old woman addressed her again by the diminutive Alyonochka!, her voice made small by weeping. She seemed unable to contain herself.
The old woman placed her hands on either side of Alyona’s arms. She drew Alyona against her bird-like chest in a stilted embrace. Their height difference made it easier for Alyona to turn her face away. She hoped the old woman could not detect the mad beating of her heart. In Alyona’s ears, the thudding smothered all other sound.
“Finally, you’ve come back. You’re home!” Irina Alexandrovna sobbed. Her familiar, bittersweet smell struck Alyona as savagely as a blow. Coarse grey hair tied in a bun with an aroma… salt, sugar, cooked apples.
Sunshine baking dust in a carpeted room. Toys in a wicker basket. Alyona’s child-self reached for a worn doll. The memory was devastation. Alyona clutched back. She gripped the fabric of her grandmother’s cardigan as though to cling tighter to the memory-scent overwhelming her.
*
Wooden ornaments lined the windowsills of Irina Alexandrovna’s flat. Hand-hewn spoons, rearing bears, wolves arch-backed and howling. Browned tapestries hung on the walls, speckled with flakes of paper crackled from the ceiling. Irina Alexandrovna watched Alyona expectantly, as though wishing for some recognition on her granddaughter’s behalf.
A threadbare sofa designated the sitting room, its centre dominated by an unceremonious pile of books, stacked like chopped wood. Each title stripped of its spine.
Alyona finally spoke, though without directly addressing her grandmother: “You’re a reader…”
Irina Alexandrovna stared at the torn covers. Her expression carried surprise. “I gathered them when I was able to go up and down the stairs. Everyone throws books away nowadays. They throw everything away. No one knows what’s needed until the time comes, but everything can be useful in the end.”
She smiled a distant, unhappy smile. Alyona saw the glimmer of gold-capped molars at the back of her mouth.
“My girl, you must not be used to these things. Here, take off your boots. You must wear these when you’re inside.”
The old woman practically fell to the floor beside Alyona to help pull off her shoes. She presented Alyona with a pair of indoor slippers. They were paper light, with thin rubber soles designed for nothing more than to keep the immediate chill of the bare floor from her feet.
“These are your tapochki. I kept them especially for you. Look – they fit perfectly. I knew you would come.” Her voice turned hoarse. She sank back onto her knees, in a crouch virtually animal. “It hurts to know you will only see me like this.”
A chord snapped in Alyona. She kept it tight within her, that anger at Lena. She could have come earlier, would have – if only she’d known. But Lena kept everything from her, even the existence of this poor, frail woman.
“I came because I’m going to help you. You won’t be alone here anymore.”
Alyona thought she should place her hand on the shivering angle of Irina Alexandrovna’s shoulder. The moment she did so, a terrible jagged rasp came from her lungs. Irina Alexandrovna staggered to her feet. Her next steps took her to the adjoining kitchenette.
Alyona followed her. Words of panic slipped from her lips. “Please – babushka – what’s wrong? Let me – let me help.”
Irina Alexandrovna’s eyes were half-moon crescents of pain. She doubled over, degraded, feeble. Almost the feeblest creature Alyona had ever seen.
Almost.
In the helpless eyes of the old woman, Alyona saw the eyes of another. She had seen such pain before in her false mother Lena. Lena, staring heavy-lidded at blood spilling from her body, unalarmed but aching. Alyona hadn’t helped her. The sight of pain made her afraid.
Irina Alexandrovna was fumbling with a glass jar containing a small quantity of pills. Alyona took it from her jolting hands.
“How many?”
Her grandmother held up two fingers and Alyona dispensed a pair of circular tablets into her palm. The old woman’s hand quivered so violently she nearly threw the pills clear. Her motions reminiscent of a baby bird, she managed to swallow them. The image made Alyona uneasy. She inspected the pill bottle with its faded label. The text, even to one able to read Russian, was an indecipherable scramble of typewritten characters. She replaced it on a shelf beside a collection of similarly indistinguishable medications.
Irina Alexandrovna slumped onto a stool by the kitchen window. “Is this really what you want? To see an old woman live out her last days? I never wanted to become like this. There is no one left. Except you, my dear Alyonochka. You are the last I have in the world.”
To her own amazement, Alyona reached out again to the old woman. Touch – initiated of her own volition – a rare and unimaginable thing in her former life. She clasped her grandmother’s hand, the fingers gnarled as knots in an ancient tree branch.
In English Alyona told her: “It’s my duty to look after you. You asked Lena for me. All these years, I did not come, because she never told me. I’m here now.”
There was no way Irina Alexandrovna could have understood, but she smiled again, faintly, knowingly. “You have a lovely voice, my kind girl. But I like it better in Russian.”
#
Alyona sat in the bedroom she would now call her own. She studied its sparse furnishings: the bare wooden desk, the chipboard drawer in cherry veneer, the upholstered chair curdling foam at its seams. She listened to Irina Alexandrovna pottering in the kitchen down the hallway. The clink of plates and cutlery pierced the walls.
Grateful for a moment of reprieve, no longer watched or waited on, she mapped out the apartment in her mind. None of it appeared through familiarity.
A steel door shut away both the stairway and the outside world. A storage alcove for coats and shoes made up the entryway immediately within the flat. Following the entry, the sitting room with its sunken sofa and mutilated books. The doors to two bedrooms, Irina Alexandrovna’s and Alyona’s, framed either side of the lounge. Then there was the kitchen, almost too small for both grandmother and granddaughter to stand within together, and a bathroom dominated by a freestanding tub veined with rust.
No room spoke to Alyona’s memory. She had been there before, according to Lena’s retelling, for a short time in her childhood after her injury. The thought of it made her place a fingertip to the fibrous tissue at her collarbone, as though the scar might make her remember.
The fingers of her other hand pinched the zipper tongue of her unopened suitcase.
Lena warned Alyona she would only find pain and loss in Russia. Alyona refused to trust her: the woman who kept the truth out of reach. In Sydney, as Alyona peeled away layers of fabrication, milling through forged birth certificates and paperwork bonded in red tape, the name of an elderly woman remained. Irina Alexandrovna Stepanova remained. Some of those documents identifying her grandmother’s address remained buried in her luggage, but Alyona could not reveal them. Fragments of a foreign life cluttered the rest – clothes, planning documents, the practical miscellanea of a former Alyona who did not belong here.

‘Alone Together’ by Sahib Nazari

Sahib Nazari is a writer of Hazara descent from Afghanistan. He studied creative writing and literature at Griffith University. Other than his mother language Hazaragi, and adopted language English, Sahib is also literate in Dari/Fiarsi and Urdu.
He lived in Pakistan for a few years before moving to Australia in 2005. Sahib voices his words in the form of short-fiction and poetry. He was the runner-up for the Deborah Cass Prize for Writing in 2020. His other stories have been published in Meridian – The APWT Drunken Boat Anthology of New Writing, Bengaluru Review, TEXT Journal, and Talent Implied – New Writing from Griffith University in 2016, 2017, and 2019.

 

Alone Together

Tall Darren was twice my height and as hilarious. A true-blue Aussie and the most down to earth person I knew since beginning work on the slaughter-floor. He was so tall that calling him just Darren was enough, but the nickname told him apart from five other Darrens employed in the abattoir. When I first met him, I thought his first name was ‘Tall.’
‘Oi, fucking smoko, mate,’ Tall Darren yelled into my earplugs.. Everyone wore earplugs or earmuff radio headsets like the ones nested around Tall Darren’s neck. Alarmed and oblivious, I ran for the nearest exit, but in the packed washroom I realised he meant something different.
I entered the mess room.
‘Oi, smoko means break not fucking fire,’ Darren announced, and the other butchers joined him in laughter. That’s how Tall Darren and I became friends. He helped me learn Aussie slang like fair dinkum, what it means to chuck a sickie and say fuck for no reason at all.
‘Keep your fuckin’ knives sharp and your fuckin’ eyes open. That’s half of your fucking job done mate.’ His face glowed red, bending over and grinding his blade against a whetstone.
‘But why would I say fuck for no reason at all?’
He straightened his back and took a deep breath. ‘O for fuck sake mate.’
*
Sleeping mask still on, Mr. Bean drops the ringing alarm clock in a glass of water. Mom laughs which she scarcely did since coming to Australia. With no literacy in English or any other languages, she struggled inside and outside the house. But laughter does not transcend literacy. If it were not a universal language, Rowan Atkinson would need Hazaragi, my mother language, to make Mom laugh. I watch her enjoy the moment, wondering how many Mr. Beans are in the world bringing laughter without talking. I’d seen many who made people cry. Moments later Mr-funny-Bean changes clothes while steering a car with his feet. Mom laughs again and I’m ready to go to work with her smile in my mind.
*
When I met Kathy three months ago, she was brunette, blond and back again. Today, a pink fringe flirted with her shoulder length brunette hair like Nelly Furtado in Promiscuous. Half the Dubbo girls wanted to be Nelly, copying her dresses and dance moves. like her. We bought beers and walked up to smoke on the balcony of the Amaroo Hotel – the only spot I liked in the place. Kathy dressed promiscuous as always, but she never played me, never pushed an impression. To hide her heartbeats, she downed half her beer in one go. I could barely drink beer, so as always, I topped her schooner. Her glass was always half empty. When it came to drinking, Kathy could skull a barrel of beer in a night. But alcohol didn’t’ explain her loud, silly and aggressive attitude. She was a mess ever since some kids strangled her staffy when she was fourteen. The girl responsible spent a year in a Sydney hospital with multiple fractures to both legs. It took physicians and physios around twelve months to repair the damage. Kathy had repeatedly smashed her with a cricket bat.
‘Hey Matty,’ Kathy called out as Chamillionaire’s Ridin’ Dirty was ripping up the roof. But the music was too damn loud, and the guy didn’t hear anything as he disappeared in the crowd.
‘Who’s Matty?’
‘Matt’s an old mate, I took his virginity in high school.’ She took a puff and blew the smoke to blur up the scene.
‘I thought you didn’t make it to high school,’ I said, eyes fixed, as if talking to my cigarette.
‘Nor did he.’
‘I didn’t either.’
‘You fucking smart ass. Are you still a virgin?’ Dark brown skin wrinkled her forehead.
Tryin’ ta catch me riding dirty bounced off my brain. I blushed. ‘Despite the fact that most Afghan men think with their dicks, yes. I am.’
*
My first ever job was a real bloody killer. Routine, afternoon shifts, starting midday. Finishing before mid-night meant I missed more sunrises and sunsets in my five years in Dubbo than the eighteen years preceding. I could only cuddle sunlight over the weekends. It was all the same inside the slaughterhouse: meat, blood and shit. Eight-hour shifts with thousands of blood-dripping carcasses hanging upside down, running on a chain one after the other. Seeing animals getting slaughtered was less traumatic a transition compared to seeing people getting butchered in the streets because, as an Afghan, I’d seen enough humans spilling human blood that those blood-dripping, headless carcasses couldn’t disrupt my nightmares.
*
I bought The Alchemist with my first ever pay from the abattoir job. With no skills and next to nothing schooling qualifications, joining the slaughterhouse was the only choice in an outback town like Dubbo. We weren’t fair dinkum Aussies. Not entitled to government benefits so, like Dad and my two older siblings, I worked to support the family. But deep down I knew it wasn’t for me. This was not the dream.
*
Tall Darren, skinning knife in right hand, steel in left, pointed in the direction of a round and bouncy bloke who looked like Peter Griffin from Family Guy. ‘Here comes short Darren.’
Walking in holding a can of sugar water in one hand, knife kit in the other, Short Darren greeted us with a ‘fuck off.’ His uniform soaked in sweat. His breaths outpacing his body by the time he settled around the table.
‘His nickname is Human Balloon.’ Tall Darren stroked his knife on the smooth steel.
‘Oi fuck you, Lizard of Oz,’ Short Darren scowled. His rotund face turned pink behind rounded spectacles. ‘My nickname is fat boner. You want some?’
Tall Darren ignored him. ‘And that’s Victoria’s Secret,’ he said, pointing with his knife towards a handsome bloke with a Ned Kelly kind of bush beard who waved his hand from across the table. ‘He’s obsessed with girls named Victoria.’
‘Or beer,’ Short Darren shouted.
‘That’s one piss of a fucking beer mate.’ Tall Darren adjusted his hair net, preparing for the day.
The bush bearded bloke smiled and silently raised his middle finger.
Short Darren asked where Blunt Fuck was. Tall Darren said he was off for the day.
‘You mean off or chuck a sickie off?’ I tested myself.
‘Finally, someone from Afghanistan who’s not a sheep shagger,’ Darren cracked.
‘Is that his nickname?’ Short Darren fired, pointing at me with his sausage fingers.
Darren said, ‘Na, he’s our fucking Baba. Ay Baba?’ He was laughing his lungs out. Only the two of us knew the joke. Short Darren sipped his sugar water, while Victoria’s Secret bushranger ran his blade along one forearm to check if it was sharp enough to shear a sheep.
*
Tall Darren called me Baba because one day on the floor when the lairage was waiting refill. He asked if I knew any songs I could sing. I started baa baa black sheep except I rhymed, baa baa white sheep have you any wool. No sir, no sir, fuck off you fool. Darren instantly gathered other butchers around to listen. He pointed out that it’s actually baa baa black sheep, not white sheep. But I kept to my version because, I told Darren, we are the black sheep in this case. He started calling me Baba. I explained, in Afghan language and some others between south Asia and the Balkan region, baba means father. He chuckled like a child about to say something cheeky. ‘You mean father, or daddy?’
*
In a park’s playground, three kids hold a skinny brown girl by the arms. A skinny freckle-faced teenage girl and a fat boy in crew-cut hair are pulling a strap wrapped around an aging staffy’s neck. Bleeding, huffing, dry tongued, lying on its side, the dog tries to bark but there’s no hiss, or sound. Saliva form bubbles. Helpless, the staffy’s eyes pop in and out with each breath. Its legs start trembling, ears vibrate, then the tail stops wiggling. The heart stops pumping air. It finds peace. Breathless but peaceful. Tears run rivers from the brown girl’s eyes; and perhaps revenge too. Then a blackout.
*
I bet Mom would have been a bright storyteller, had she been educated. Would she have become a teacher, a writer or an alchemist, I often wondered. Once I asked how she felt about illiteracy. She replied, ‘You cannot lose something you never had. I’d feel sorry if I were the only woman in Afghanistan but it’s the whole country.’
*
Kathy’s uncle often poked his head into her room pretending to see if she was alright, offering her the first joint to smoke when she was just thirteen. Cigarettes followed; she helped herself, taking one out of the pack when her uncle was stoned. Soon enough beer became the beverage of choice. One led to two, two led to trouble, and before she knew, she was smoking like a vacuum and drinking beer like a baby drinks a bottle.
At first, it was her hair. Then all the places not covered by her shirt: arms, neck and shoulders. Then whatever was left out of shorts in the hot and sweaty Dubbo summer: feet, calves, thighs. When it all started, Kathy knew what her uncle was doing but she didn’t bother and cared too little to confront him because she depended on the dope. But she noticed his hands travelled a few inches further every new day. One still-air hot day his fingers unhooked the bra from under her light blue shirt. He spilled half a can of beer down her front until her small bosoms surfaced like the sail of a submarine from a blue sea, nipples erect like radio antennae. She started cursing and punching him, smashing his head with a wooden chair, making him bleed and freaking the fuck out of him. But they always settled things down before her grandma returned home from work in the afternoons.
By that evening Kathy had come up with a plan, to play, to negotiate a term; she’d keep quiet if her uncle drove her around until the day she found Freckles.
*
We had another Afghan family, that also called Dubbo home, over for dinner. Mom cooked lamb curry, prepared pulao, sorted out salad with the help of my sisters. But the guests seemed reluctant to touch the food for fear that the meat might not have come from a halal shop. This furthered Mom’s frustrations; she took painkillers for her backache, for the stiffness of hour-long food preparations. Afghans can stomach anything but change. They are concerned if the meat is halal but receiving Centrelink benefits while working cash-in-hand is fine. Because God has no problem how money is made as long as meat is blessed.
*
‘I gave him head.’ Kathy and I were spending another drunken Sunday near the bank of Macquarie River. We often drove up to that spot out of town to get stoned so the coppers and creeps in town didn’t bother us. I was stoned. She was drunk, and stoned.
‘What?’ I said, barely able to stand straight under the sun.
‘My uncle, I gave him head to get him to drive me around to find Freckles.’
‘What’s head?’
‘You are a fucking caveman, aren’t ya? I sucked off his cock.’
I felt more ancient than a caveman for not knowing giving head. Fossilized.
We drove back to town late in the afternoon. Kathy was still spilling beer on her singlet.
‘Wanna go out tonight?’
‘Yeah, I’m dying to get pissed and see you pick a fight with the girlfriends of all the guys you wanna fuck.’
‘We’ll do something different tonight, I promise.’
‘I doubt that.’
She lit a cigarette. ‘You want to fuck me. Isn’t that what you want?’
I pulled the car up behind Amaroo Hotel. ‘Kaths, I just want to know where we stand and where we’re going. I mean when will we stop this get-stoned-get-drunk-as-fuck-catch-up game?’
She squashes the container spilling beer all over. ‘Just fucking drive, will ya?’ she snapped.
‘No. You’re drunk and you’ve no idea what the fuck you’re talking about. Let’s go home and talk about it some other day. I need time to think things over.’
A police car slowed down to check on us as it drove by. Kathy dropped her beer-can under her feet. She picked up her bag, and out she jumped, walking towards Amaroo. The coppers didn’t stop, nor did Kathy. I pressed on the gas thinking that sometimes it’s better to remain a caveman on purpose.
*
Mom’s backache, the symptoms of slaving away as an Afghan housewife all her life, was worsening every day. As if raising seven children wasn’t hard enough, now she was slaving away all over again in Australia. Afghan men don’t change. They only like the idea of change.
*
Cables rustled about the rusty poles of swings; seats were missing. Birds sang, trees hissed in the hot windy afternoon. In a distance, a girl with freckles and a fat boy with a crew-cut kept hammering something against the solid surface of a basketball court. They took turns smashing it on the ground. Then the fat boy stood up, swung his arm skywards, and it came down, hitting the concrete with a thud. They’d cracked the shell: It was a tortoise.
A moment later, a skinny brown girl is standing over their heads holding a cricket bat firmly in her both hands. She swings the bat without a warning hitting the freckled girl mildly in the forehead as she ducked right in time colliding with the fat boy in turn. The boy makes a run for it but the girl can’t. Slightly concussed, she covers her head and screams. The brown girl made another swing aimed at her legs. She keeps coming harder and faster, with all her vigor and vengeance until cries of the freckled girl overcome the singing birds. Trees hiss. Rusty cables wring about as the brown girl walked away in silence, and tears.
*
The butchers were sweating and swearing outside the mess-room. Inside, a grave silence creeped all over when I walked in. Blunt Fuck was dead. He’d lost it in a head-on collision with a truck on a November morning. He’d been doing double-shift to save up for the Christmas break. Tall Darren said he owed the bastard a meat pie. His tears wouldn’t stop. That was the only time I’d ever seen him cry.
*
Autumns were the most surreal spell in Dubbo, when trees said goodbye to leaves, one by one, coloring the streets in red, brown and yellow. Mom walked up and down Macquarie Street, taking photos of the fallen leaves, the naked trees, as she strolled in the cooling breeze. The clown without a mask, Mr. Bean, still cracked her up like cartoons crack up kids. She found peace in her solitude as the communication gap remained hugely unfulfilled. Only Rowan Atkinson filled that void. But she smiled more often since joining TAFE to learn the English language, attending three days a week. She made new friends too because, like laughter, food doesn’t need a language to bring people closer. Food fathoms solidarity just as laughter apprehends love. Like the autumnal trees, Mom too understood that she must let go the timeworn leaves to welcome the new ones.
*
In my loneliness, I found peace. In my peace, though, there was no loneliness; only a dream. Whenever knives were at work, I told myself that one day, the butchery will be behind me. Whenever silence ruled, I dreamed that one day my dream will realise me because fate didn’t bring me to Australia just to butcher, drink beer, eat kebabs and die. And that sooner or later I’ll hang up my slaughter-gloves, swap whetstone with
*
One weekend, under the spell of a red and orange outback sunset, I texted Kathy.
‘Virgin no more.’ I pressed send.
‘Let’s catch up,’ her text popped up.
Instead of a textual argument on the old Nokia headset, playing with buttons, I thought it’d be better to fight face to face. Half an hour later, as she got into my car, I tried to kiss her on the cheek.
‘No!’ She eye-balled me and backed away. ‘You slept with a chick.’ She was loud. ‘You’re a fucking cheat.’
‘What the fuck Kathy. Take it easy. We’re not together. We haven’t even kissed despite knowing each other for months.’
‘Fuck you.’ She threw a punch at me.
I caught her fist with both hands. ‘Are you fucking serious? Because from where I see things, it doesn’t look like we’d ever sleep together even if we were the last two people on earth.’
‘If I don’t sleep with you, doesn’t mean I don’t care for you.’ She plucked a cigarette from the pack.
‘If you don’t sleep with me but care for me then you should be happy that I got laid.’
She put out the flame on the lighter. ‘Who’s she? Do I know her?’
‘You’re not making much sense Kathy. You don’t want me, but you also don’t want to see me with another chick. I’m pretty sure there won’t be any virgins waiting for me in the afterlife if I drop dead today. So we must draw a line somewhere. I know that what happened to you, and to your dog, was wrong but you gotta give yourself another chance. You must move on.’
‘It’s not that easy.’ She blew smoke on my face.
I rolled down the window. ‘Maybe. But you can’t just take a friend hostage.’
‘What do you mean?’
‘I mean I’m moving on.’
‘Fuck you.’ She took her purse, cigarette pack, and jumped out of my car. ‘Go fuck yourself.’ She slammed the door shut.
From then on, we travelled back in time to become the strangers we still are today.
*

‘I am full of love’ by Anith Mukherjee

Anith Mukherjee is an artist based in Sydney. He has a brief publication history.
He is currently  studying film at AFTRS. Anith is the 2020 Deborah Cass Prize Winner.
 
 
 
 
 
 
I am full of love

Looking for a place to live. Looking for a job. You begin to doubt your judgment, you begin to doubt everything. You become imprecise. And that’s when you’re beginning to go under. You’ve been beaten, and it’s been deliberate. The whole society has decided to make you nothing.

– James Baldwin

You wanted to fight for a cause
Then go out and love someone

-Gang Of Youths

On the tram to film school I feel sick from my morning medication. The tram stops and I walk off, Nick Cave songs playing through my headphones. Inside a public toilet I vomit, cough and spit. Kneeling on the cracked tiles I wipe my face with toilet paper. Nick Cave sings in my head, ‘if you’re in Hell what can I say, you probably deserve it anyway.’ Everything is prophecy, signs and symbols. There is no mirror above the sink where I wash my face and I wonder whether my eyes are red. On campus I buy a coffee and sit down. Ryan tells me the morning’s lecture is on Italian Neorealism. Sitting in the lecture theatre, watching clips from La Notte, I fall asleep. Ryan wakes me when the lecture is finished and we walk outside. Indira and Jackie are smoking on the lawn. Jackie offers me a cigarette and I shake my head. I’m quitting, I say. Indira asks me what we should make as a documentary for this semester. Let’s do something on brown diaspora, she suggests. I shrug and say I don’t want to make something about being brown just because I’m brown. It’s all they expect of us, I continue, why can’t I make a film about love or trout fishing? Indira laughs. They eat that shit up, she says, besides what do you know about love or trout fishing. 

In class Ava shows me her latest short story. I’m thinking of leaving my boyfriend, she says. Good, I reply, then you can date me. Ava rolls her eyes. You wish, she says. The tutor discusses the male gaze in cinema and an argument between Felix and Melissa ensues. Ava shows me another piece of writing. What do you think, she asks. It’s too sad, I reply. Ava scowls and says, fuck I don’t want to only make people sad. My doctor put me on Lexapro, she says idly, I think it’s making me confused. She looks at me and asks what meds I take. Atypical antipsychotics, I say. Sounds intense, she replies. After class Ava and I sit outside on the grass. She lies on her back and closes her eyes. The sun shimmers across her face and causes little specks of glitter under her eyes to sparkle. I lie next to her and look up at the sky. What do you see when you look at the clouds, I ask. Ava opens her eyes. Ice cream, she says. 

In the evening I walk to the train station. The sunset sky is pink and blue and orange. The daily procession of fruit bats streak across the horizon. On the train ride home I idly consider whether I have wasted my life. Somewhere along the way it seems that I failed deeply, made some fatal error at a critical juncture. The result being my current life. What do I do now, I ask myself as the train arrives at my stop. At a local falafel joint I buy two slices of pizza and sit waiting for the bus, eating. Grease covers my fingers and above me nocturnal birds screech themselves awake. At home I lie in bed and scroll through pornography on my phone. Bored I decide to microwave my fingernails, to slice off my ear, to drown a kitten. Something has to happen, I think, before I ossify. At midnight I walk the local park track down to the river. The water is still and calm and black. Lying on the soil with my jumper folded beneath my head I fall asleep. In my dream I am a lizard king, I am a rat spider, I am a junkie priest. In the early morning I walk home to visions of a Holy War – chariots and lighting and swords on fire. At home I quickly swallow my meds and brew a coffee. In the yard outside I close my eyes under the sun. Gary walks out and lights a cigarette. He gestures to me and I shake my head. I’m quitting, I say. 

*

Patti sits up in my bed and runs a hand through her neon green hair. I take lots of medication, I say. I have a lot of needs, she replies, I’m too horny for this shit. Do you love me, I ask. Don’t ask me that, she says, not now. I stare at my soft brown cock, all limp and lifeless. What kind of man am I, I think. Fuck it, I was never any kind of man at all. I could stop taking my meds, I suggest. Patti shakes her head. I don’t want you to do that, she says, don’t put me in that position. We sit in bed for a while, silent and tense. Patti exhales deeply. I’m going to take a bath, she says finally. The phrase ‘emotionally avoidant’ passes through my head. I search to remember where the phrase comes from. Something I must have read. I read too much, I think, all those useless books. 

When I was younger all I wanted was sex. Then everything became about art. Now all I think about is money. I hope Patti doesn’t use up all the hot water, I think to myself. I hope she doesn’t notice that half the light sockets are empty. Some time later Patti walks back into the room, wrapped in a towel. She sits on the edge of the bed and smiles. Baths are so consciousness cleansing, she says. What do you want to do today, Patti asks. I shrug. How about checking out the Gauguin exhibition in the city, she suggests. Wasn’t he some kind of racist, I ask. Patti shrugs. Probably, she says, they all were back then. 

We sit in the gallery cafe, each sipping black coffee. When did we stop having conversations, Patti says, when we first met we would have these long sprawling conversations. She watches the strangers in the cafe for a moment, then looks me in the eye. Her eyes are speckled and blue and for a brief moment I am filled with regret. We were getting to know each other, I reply, our brains were fuelled by novelty. Patti furrows her brow. I don’t accept that, she says. Talk to me about something, she says, what’s been on your mind? I shrug and look around. I’m worried I’ll never have any money, I say, I’m worried I’ll never learn how to survive. Patti smiles and twirls a strand of green hair around her index finger. You, me and the rest of us, she says half sarcastically. La génération condamnée, Patti says, Hemingway would be proud.

The gallery is mostly empty and Patti stops to study a self portrait of Gauguin. I look into his hollow oil eyes – deranged and syphilitic and anaesthetised. He went all the way, I think. We stand next to each other, staring at D’où Venons Nous / Que Sommes Nous / Où Allons Nous. He was beautiful, Patti sighs. He was sick, I reply. He went all the way, I think again, to paint like this you have to relinquish your claim to reality. I feel fear and repulsion and admiration. What is it to be a person with no place, no future, no desire? How do I exit this game, I think, when do I get to wake up. 

Inside Patti’s apartment spins a vinyl of Bitches Brew. Patti pours two glasses of red wine and sits next to me on the couch. It’s true, I think, our relationship used to be hyper intellectualised. She’s disappointed in me and I am bored of her. Inertia keeps us connected. This pattern repeats itself endlessly. Somewhere along the way I confused lust for love. Somewhere along the way I forgot to become a person. Patti stands up and begins to dance as Miles Runs The Voodoo Down plays from her vintage Hi-Fi. She sways side to side in the middle of the room, her moonlight skin scattered with rainbow tattoos. It occurs to me that I have no love for her. Love is the missing link between myself and life, I think, a link I have no idea how to repair. 

Patti’s naked body presses against mine. I hold her in bed and she is warm underneath the soft cotton blanket. Gently she kisses me on the cheek. You don’t know how to love someone, she whispers into my ear, you don’t know what it means to love. In the morning I put on my clothes and leave the apartment while Patti sleeps. Outside the air is clean and cold. The streets are not yet busy and I walk around until I find a cafe. I try to buy a coffee but my card is rejected. To hell with everything, I think. My phone buzzes with a call from Patti but I don’t pick up. Instead I catch a bus back to my place.

*

My whole life is a fucking mess, Ava says without affect, I have zero idea how to function in the world. She plays with her hair and sighs. Why can’t you just do nothing with your life, she says, I don’t want to have to do things. Ava and I sit in the school’s foyer, skipping screenwriting class. Marry me, I reply, we’ll move to Paris and write dysfunctional novels. Ava rolls her eyes. You have no money to fly to Paris, she argues back, besides the French are annoying. 

After class Ava and I walk to the bar. We both order the house red wine and sit outside, watching the construction of a circus in the field nearby. By evening we are tipsy and when Ava looks at me I feel compelled to hold her and kiss her. Her lips are soft and her spit tastes like cheap wine and cheap tobacco. She places a small hand on my arm and for a moment I feel overwhelmingly lonely. I pull away and Ava smiles slightly before closing her eyes and rubbing her nose. I’m still with Jack, she says, you know that. Jack sucks, I reply, you only stay together because you’re both too afraid to break up with the other. It’s the same between me and Patti, I continue, this way we both have an excuse. 

In my room I lie in bed while Ava undresses. She lies next to me and reaches between my legs. With Ava there is no issue and we fuck until our bodies are tired and sore and sweaty. Afterwards Ava wraps her arms around mine and rests her head on my chest. Now we’re both free, she says. 

In the morning Ava is gone and I wake up alone. On the pillow next to mine is a handwritten note: ‘Forget last night. I am happy with Jack.’ Above me I notice a dark, damp spot growing on the ceiling. I crumple the note and throw it across the room in the vague direction of my waste basket. It’s 8:30 AM and class starts in an hour. Fuck it, I think, I’d rather do anything else today. But what, I ask myself, what is worth doing? An entire world, a whole life, given to me for nothing -and I have zero interest in any of it. It all adds up to nothing. Samantha ran away to help the environment and faced the evil of fossil fuel capital until she collapsed exhausted, Jesse smoked weed for a hundred years and melted back into the Earth, Rachel lost interest in music and slit her wrists live on 4Chan, Jackson became a lawyer and jumped off his penthouse balcony, Mandy wrote poetry that no one read and cried silently into to the neutral eyes of her twelve rescue cats, Priya joined a hippie cult in the mountains and renounced money for sex, Ashwin stuck a silver needle in his veins and thought he was Coltrane, my father ripped out his own catheter dying from a brain tumour in hospice and blood spurted out his great brown cock enough to drown even his own screams. And here I lie, feeling nothing. 

In the bathroom I unwrap an Astra Platinum razor blade. Gently and without malice I run it across the palm of my hand. The lack of pain surprises me. Thin streaks of blood flow down my arm as I hold it up to the light. Good, I think, I still bleed and I am still free. Suddenly I am overwhelmed with the power of my own freedom. Anything can happen now, there are no limits, no boundaries. I exist in a timeless, spaceless vacuum. Today is only another day. 

*

All I want to do is eat shit food and watch pornography and sleep, I tell Sun, why is there no space in culture for my aimlessness? Sun scratches his scraggly black beard. He says nothing, opens his rainbow cloth backpack and reaches inside. He takes out a small brown paper bag and hands it to me. Tonight, he says, if you are ready to leave Hell. At night I pour the contents of the paper bag onto my desk. A handful of dried psilocybin mushrooms fall out. Intense waves of anxiety and anticipation pass through me. Fuck it, I tell myself as I scoop up the dried mushrooms and swallow them in one motion. 

I lie naked on the grass in my small backyard and everything feels inevitable. I ruined my life, I think, I wasted it with banal malaise. So begin now, a soft voice replies. I’m a bad person, I think. No, the voice replies, you’re flawed like everyone. I use women, I think, I treat women like shit. So change, the voice replies. No one has ever loved me, I think. Then love first, the voice replies. I am so afraid, I think. That is OK, the voice replies. My naked body glimmers under moonlight and I feel sickly, broken, exhausted, alienated, bored, self-loathing, hateful, lustful, impotent, enraged, transient. My naked body glimmers under moonlight and I feel mirthful, funny, entertained, calm, hungry, warm, healing, motivated, interesting, peaceful, connected, eternal. In this moment I am very young. Violet petals stream through the parted clouds and morph into butterflies – fluttering and free and graceful. With little kisses they relinquish me of the poison in my blood. My lilac skin soft and blossoming. Seized by instinct I run to the bathroom and vomit in the toilet. Blue and purple bile leaks from my gut – little maggots writhing in the liquid. Help me, I cry, please forgive me. I was never supposed to come here, I was never supposed to fall this far. All I ever wanted was a real love, an undying love that would absolve me of this pain and guilt and waste and failure and regret. Great sunflowers bloom from my fingers, my eyes, my chest. Everything is golden and shimmering. Pink tears ooze down my glowing face and when I look into the mirror I am alive. 

The morning sun rises as I sit outside, holding a blanket and a jug of fresh orange juice. My neighbour walks outside and unlocks her car. Good morning, she says with a smile, you’re up early. Three years I’ve lived here, I think, and I’ve never noticed my own neighbour, never knew she existed, never even said hello. Good morning, I reply. 

 

Tamara Lazaroff reviews “Peace Crimes” by Kieran Finnane

Peace Crimes: Pine Gap, National Security and Dissent

by Kieran Finnane

UQP

ISBN 978 0 7022 6044 5

Reviewed by TAMARA LAZAROFF

 

I have to admit I jumped at the chance to review Peace Crimes, partly because I know two of the six so-called ‘criminals’ – the Peace Pilgrims – who are Finnane’s subjects. Andy Paine and I have moved in some of the same circles for close to a decade, including the Brisbane zine community. I have become acquainted with Franz Dowling more recently through my occasional volunteering at the Friday night Food Not Bombs street kitchen in West End, which Franz co-coordinates. Way, way back in late 2016, I also knew that Andy – I hadn’t yet met Franz – had an upcoming trial in Darwin. It had something to do with a direct action, a non-violent trespass into the Joint Defence Facility Pine Gap (just 19 kilometres outside of Alice Springs), and he was – all six Pilgrims were – facing up to seven years in gaol. But my understanding about what exactly the group did, why they did it, and how their action fit in with the larger picture of war; war crimes, Australia’s involvement, resistance and civil disobedience, was vague. Of the enormity of their considered, courageous act of protest, I had no idea.

Helpfully, Finnane begins her book on the night the Pilgrims begin their journey by foot to the facility. She draws links, and not incidentally, I don’t think. (If anything, the entire narrative’s undercurrent is concerned with our undeniable connectedness.) In any case, in her recounting of that 28 September, 2016 late evening, she is looking up at the starry sky on her bush block on the southern side of Alice while the Peace Pilgrims – Jim and Franz Dowling, father and son, Margaret Pestorius (whom the police cast as an ‘elderly woman’, though she self-describes as a ‘direct action goddess’), Timothy Webb and Andy Paine are only just setting out on their 15 kilometre walk through the darkness, spinifex and scrub, and rocky, unknown terrain, sometimes uphill. It is the very same night that a missile from a US drone strikes the village of Shadal Bazar in Afghanistan, killing 15 people and wounding 19, most of them civilians – though the group do not know this yet. When they reach Pine Gap, Franz and Margaret, who have carried along their musical instruments, a guitar and viola respectively, begin to play a lament for the dead, for the victims of war. Andy livestreams the event on a borrowed mobile phone. They all pray, especially for those who have died by drone strike because of Pine Gap. As Finnane clearly details, this military facility supplies targeting data ‘used for drone killings in war zones in Afghanistan and Iraq and in countries with which Australia is not at war, such as Pakistan, Somalia, Yemen’ (12), making Australia potentially responsible for war crimes and the terrorism that is returned in response, not to mention incomprehensible human suffering. The number of strikes are rising, too. In Afghanistan alone, there are currently about a hundred a month – that’s about three a day. It is this the Pilgrims wanted to draw attention to – even at risk of their own incarceration – and they did. As a result of their on-site arrest, there was the subsequent trial at the NT Supreme Court and the international media interest that followed. Peace Crimes ultimately contributes to and advances this project of awareness-building.

Finnane is a journalist by trade. She is, in fact, one of the founders of the Alice Spring News, which has been publishing since 1994; and she personally reported on, and was present for, the entire two weeks of the Peace Pilgrims’ court case. Her first book, too – Trouble: On Trial in Central Australia (2016) – is focussed on the courtroom, violence (domestic, this time) and is also centred in Alice, where she has been living since 1987. With such long and close links to the town, Peace Crimes definitely has an insider’s perspective – and a lot of heart – alongside being incredibly well-researched, as would be expected. Particularly fascinating – engrossing even – are the sections on the history of the anti-war movement in Australia and overseas, which serve to foreground the Pilgrims’ actions. For example, during the Australian anti-conscription movement of the early 1910s, 34,000 citizens were prosecuted and 7,000 were imprisoned for their anti-conscription activities, including the future Prime Minister John Curtin! These details and more on the purposes, successes and challenges of civil disobedience, recent and past, are intertwined with the history of Pine Gap and those who oppose it (including another former Prime Minister, Malcolm Fraser). It is all compelling. Equally compelling is the court case itself – Nobel Peace Prize winner Richard Tanter, among many other public figures, come to give expert evidence for the defence – and the legal machinations on display are also, on occasion, a little farcical. All of this makes for mind-boggling, mind-expanding reading. Really, however, it is the protagonists themselves who shine the most brightly in the story that Finnane tells. She writes:

I was drawn to write about the Peace Pilgrims because of the large view they take of their social responsibilities. They may join campaigns, but really, their field of action is the whole of their life, as far as their capacities and nonviolence can take them. They are connected to movements, and even specific groups within them, but within the bounds of their strong spiritual and moral frameworks they seem remarkably free – unconstrained by waiting for consensus, or theoretical coherence, or numeric strength … (247-48).

For me too, as a reader, it is the parts of the book in which Finnane illustrates the ways the Pilgrims ‘embody justice’ (190) in their everyday lives – not only their more pronounced political actions – that are some of the most engaging, and heartening. Franz Dowling, for instance, co-facilitates a house of hospitality in Greenslopes, which is also his own home, providing free shelter and food for people in need in the Catholic Worker tradition to which he belongs. Jim Dowling, Franz’s father, a long-time peace activist also motivated by his Christian faith, lives in voluntary poverty on a farm in Dayboro with his wife Anne Rampa where they have brought up their seven children. They have a biogas toilet that fuels the stove, and other ingenious green power facilities, including a veggie oil-powered vehicle. Similarly, Timothy Webb, who was raised in hand-built house in New Zealand, lives a life that seeks to harm others as little as possible; his parents, like Franz’s, instilled in him the understanding that ‘the luxury and convenience of Western lifestyles were paid for by the ‘short, unbelievably miserable lives’ of other people halfway around the world’ (24). Andy, too, practises radical renunciation; he lives on less than $5,000 a year (without Centrelink), though his days are filled with endeavour – the production of his weekly community radio program The Paradigm Shift, for one. At the time of the writing of the book, too, he was ‘sailing towards Manus Island with a group intent on protesting Australia’s asylum seeker policies’ (243) in order to, once again, stand up for others. On the other hand, Margaret Pestorius, a social worker and therapist, ‘questions, gently, her friends’ dedication to voluntary poverty’ (25) – though she, too, shares her house Peace by Peace with others, including a friend she was at the time nursing through cancer. At home in Cairns, she has long been involved in organising healing rituals, such as the Frontier War memorial on Anzac Day eve for indigenous and non-indigenous people alike. And finally, Paul Christie – the sixth Pilgrim who walked alone a few days later on 3 October, 2016 and had his own separate trial – moved to a rural cooperative upon the hearing’s resolution as a response to and action against climate change.

Like the Peace Pilgrims themselves, Peace Crimes is an inspiring and radical work – though it shouldn’t be. Hopefully in these post-COVID times we will together begin to recreate our society for the better, and for all, in a spirit similar to the Peace Pilgrims’. For a further taster of Peace Crimes, you can watch this short video of author Kieran Finnane speaking about her motivation for writing the book against the backdrop of Arrernte land and the Pine Gap base, the huge information-collecting radomes in the distance.

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Here is the link for the bolded section above:

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TAMARA LAZAROFF is a Macedonian-Australian writer of fiction and creative nonfiction. She lives in Brisbane on Yuggera and Turrbal country. Her collection In My Father’s Village & Other Freedom Stories (Pollitecon Publications) was shortlisted for the 2020 Woollahra Literary Digital Literary Award; and her novella Husk, Root, Bone was recently published by Big Fiction Magazine (USA).

Peter Gilkes

Peter Gilkes is a writer, artist and previously an operations and business manager based in Kuala Lumpur. He recently returned to Australia after working in SE Asia for nine years. He has had articles published with the Sydney Morning Herald and is now compiling a book of images and memories of travel from the last 30 years.

 

 

 

The Man with Shaking Hands

June 1980.  Baluchistan. Pakistan.

My bus to the Iranian border slowed down and the driver steered off the highway and parked beneath the canopies of some welcome trees.

It was 11am, a roadside shop cum restaurant for drink and food and ablutions in the Kharan desert of Baluchistan. The scenery was arid. Flat sand plains in 35+ Celsius heat. The hills on the distant horizon were blocks of gold, ethereal in the hazy light, almost imagined.

The coach I travelled on was a landscape itself, a brilliant glistening beetle. Pakistani buses are crazy, colourful creations so distinct from the drab brick cities. The metal frame was adorned with lights and painted colour. There were blooming flowers and strutting peacocks bannered across the front cabin. Between and around the windows were swirling tendrils in rose and green. Lower down the bus fuselage were patterns of gold circles bordered by bright silver squares.  Even the tyres were rimmed in fluorescent blues and orange. For the show of night, strings of coloured globes criss- crossed the roof and sides. Inside the cabin, above and around the driver’s windscreen were strips of multi-coloured mirror embroidery and little threads of swaying beads and sepia pictures of the Kaaba.  The vehicle was an amulet on wheels, a talisman. 

We stepped down from the bus to be met by the silence of the desert. The passengers soon filled the quiet as they entered the restaurant with their chatter in Urdu and Farsi and the seating fuss of the scrapping of wooden benches and chairs across cement, the kitchen clatter of pots and dishes, the wails of tired infants and the sudden scratchy sound of background radio music, now that customers were here.

This was an old route for travel. Thousands of travellers had come before, even Alexander the Great had travelled through Baluchistan. Alexander had entered India via the Khyber Pass but after many campaigns he led his tired armies on an epic journey back towards their Macedonian home via southern Baluchistan around 324 BCE – hear the smack of leather against flesh, the whinnying of horses, the grunting of camels, the shout of foreign tongues.

There were a few armed soldiers on the hill above the roadside halt, guarding the desolate desert highway. There had been a special carriage on my immediate train travel before the bus, an open roofless carriage set in the middle of the train with high armoured sides with firing slits and soldiers on watch for attack. 

Though its population is small, Baluchistan is the largest province of Pakistan. Relations with the government in the capital Islamabad have always been bad. The Baluch are a proud tribal people with many grievances against the Pakistan government. Sudden violent flare ups of resentment have always been likely in this region. 

I entered the roadside world, thinking of some tea or drink and wondering what food I could eat and let’s be careful not to get sick. As I looked around, and as I was looked at in turn, I saw a man who looked different from the rest, sitting just outside the main dining space.

He was perhaps 30 years old, gaunt and tall. I couldn’t place his culture, perhaps Mediterranean, seemingly not a Pakistani and probably not Iranian. 

He wore a black business suit that was creased and stained.  His skin was taunt across his cheekbones and his lined forehead glinted sweat yet he had a handsome well-rounded face except for some acne scars across the cheeks. He had a long narrow nose and milky green brown eyes that glowed and he was clean shaven with a thin black moustache carefully shaped to the edges of his dry pale lips.  His black hair was a thick lustrous clump that he kept tussling and fidgeting with. He could have been a musician, a classical violinist I thought, or some thin gangster type but there was a dignity to him that spoke of responsibility and something earnest. 

His white shirt needed a good wash but it was still a business shirt and his laced black shoes still had some patches of shine. I spotted him first because he stood out amongst the other people who were wearing local clothes in pale tones of brown and green and crème. Shalwar Kameez – long loose cotton shirts down to the knees and baggy trousers of the same colour – coupled with shawls and sandals. There were some other travellers in jeans and t shirts but most of the forty or so men and women and children at the roadside halt wore the practical, traditional dress.

His suit caught my eye, as he sat on a bench on the other side of the tea shop, keeping away from the bustle of my fellow bus passengers, resting in the half shadow beneath a tarpaulin stretched from the corrugated iron tea shop roof. 

I took the wooden bench seat near him and watched him light his cigarette.

His two hands tried to move toward each other to light the cigarette. The matchbox in his right-hand palm gripped tight by his long thin forefinger and his thumb. The match held in his left hand like a needle or a wand. 

His pale lips held the cigarette in place, pucking, as it slipped and slid in the waiting, a thin black line of moustache twitching up and down.

The hand holding the matchbox tried so hard to hold the cardboard box still, and his eyes watched the process so intently, but the box and the match would not meet. 

The match and the box were held in hands that shook so much that after two minutes of trying to strike the match against the flint side of the box there was no success. He could not control his wildly shaking hands.

He seemed as surprised and perplexed as I was. His hands would simply not do his bidding, they shook desperately like the panicking wings of some trapped bird, refusing his will. He turned his eyes up at me and I leaned down taking the box and the match from his fingers and with one strike I lit the match and cupped the flame and he leant down and sucked in the fire and inhaled the magic smoke of the crackling tobacco. 

 I asked, “Why are you like this?”.

He stared at me, regarding me for a long time, a piercing regard, and then he began to explain in carefully pronounced English.

“We were in a car accident in Paris, near the Champs Elysees. One month ago. A big truck was out of control. It came across the traffic and hit our car. I was driving. My baby daughter was in the backseat, she was crushed and killed. My wife was decapitated. I was hardly injured”. He spoke so softly. He was so completely and utterly exhausted. He could have been talking to the whole planet. 

I bought him a cooled bottle of Coca Cola, fished up from a dank well by a young boy, a clanging bucket of clinking bottles dripping wet brown water, and after the flipped rusty bottle top, the stain of rusty grime around the rim. I wiped the rim and he drank.

The cool sweet fizz and the blue tobacco smoke were a breakfast for travellers. 

He sat beside a large battered silver metal trunk and he told me all he owned was inside, but each country’s customs inspectors took a little of what they fancied and it had become lighter and easier to lift, but it weighed heavier on his mind – I later thought to myself that perhaps soon all he would have left after the thieving would be an empty trunk and people would think he only carried it to put things in, not comprehending his loss.

He had a Portuguese passport. He’d worked in the Paris embassy. He had travelled across Europe and had come through Greece and Turkey and Iran to Pakistan. He was now heading to India. “I am going to Goa. I was born in Goa.I want to open a restaurant”. I lit another cigarette for him and smoked one too. He seemed a bit calmer and we talked some more.

But I was travelling in the other direction. My bus going west to the Iranian border blasted its air horn and I said goodbye and left him and went across the highway with the other passengers and we climbed back aboard and I took my place on the roof. I waved back to him and he waved and we were both gone – but he stayed restless in my memory – that awful image of his shaking hands. 

 

Sheila Ngoc Pham reviews “The House of Youssef” by Yumna Kassab

The House of Youssef

by Yumna Kassab

Giramondo

ISBN: 9781925818192

Reviewed by SHEILA NGOC PHAM

 

“The two chairs: tea, coffee, fruit. They discuss the house, banking, they keep away from the future. The birds play in their bath. She thinks of karma and pain and suffering. There is a world beyond this yard and she knows little of it. Her son used to say to her, There is a whole world beyond this one if only you would reach for it.”—from ‘The Two Voices’ in The House of Youssef 

Yumna Kassab’s debut, The House of Youssef, arrived on my doorstep without forewarning. So this is how I first encountered the author: through her words. Léa Antigny, Giramondo’s then-publicist, sent me the book because she thought I would appreciate it; even though Antigny only knew me through my writing. Later, she suggested to Kassab that I might be a good candidate to speak at the book’s launch. In retrospect, Antigny’s literary matchmaking feels inspired, how her writerly mind was able to see a connection between the two of us before we saw it for ourselves. 

It was an honour to launch such an unusual and accomplished book, and the event marked the start of a lively literary friendship. Reading my launch speech more than a year later, my understanding of The House of Youssefis now coloured by knowing more about the author herself. In any case, my first impressions of the book largely stand, though it’s fair to say how I now see that Kassab’s best work lies ahead of her. 

Revisiting the book now, I find myself once again appreciating the crisp prose; how the restraint on the page demonstrates a woman in command of her ideas. But what struck me most then, and perhaps even moreso now, is the enormous feat of imagination and empathy that Kassab has pulled off. She honours the experiences of migrants without necessarily chastising or valorising them. The House of Youssef expresses the questions raised by the first generation, and attempts to describe the struggles of their offspring to seek answers as they grow up in a different world. In such a scenario, there are no obvious ripostes, only fragments, scenes and moments stretching out over the years. 

“The house, some say it was unlucky. You hear stories, they make you not want to live there. It is good they knocked it down and took out the foundations too. It is a hole now but soon they make it flat and put in concrete and then it will be something new.”—from ‘The House of Youssef’ in The House of Youssef.

The dialogue is sparse, often absent: “The silence, the mountain, the words that will never see the light of day”. Many of us know this silence intimately. Kassab’s book attempts to provide a shape to this mountain, though does not attempt to conquer it. Narrative coherence is what so many of us yearn for—a novel—but perhaps the reality is closer to the book itself: a series of short stories, a novella, and two monologues from elders. What the structure also reveals is something of the fragmentary nature of diaspora, how it feels to grow up in a displaced community; particularly as we find ourselves living in societies which have come to be characterised by at-times aggressive individualism. The children of exiles and other kinds of settlers embody grief in different ways. All of which brings the following passage from Edward Said to mind:

“Exile is…the unhealable rift forced between a human being and a native place, between the self and its true home. And while it is true that literature and history contain heroic, romantic, glorious, even triumphant episodes in an exile’s life, these are no more than efforts meant to overcome the crippling sorrow of estrangement. The achievements of exile are permanently undermined by the loss of something left behind forever.”

There is nothing heroic, romantic or glorious in Kassab’s stories; on the contrary, by focusing on the mundane her work depicts a community and its many complexities without apology. But that’s not to say that it’s not audacious, which is evident from how she dares to explore the shadows:

“Why a burning? Why not? A burning, a trampling, a stoning, a shooting.”

I recognised the insularity of the community depicted in The House of Youssef as being not dissimilar to what I had grown up with in another part of western Sydney. The specificity of place and culture is, in fact, what made it possible for me to relate in concrete ways. The stories were not a mirror; it’s more that I recognised the depth of feeling and emotional truths of the stories. In ‘Disgrace’, for example, a daughter is rejected by her parents for marrying ‘out’: 

“She had always assumed there was time, that one day they would talk again, that her dad might be a grandfather to her kids. She had assumed that given enough time it would happen; they could be one big happy family.” 

However, it seems important to state that being able to relate to these stories and characters in The House of Youssefis not the book’s key value. There is a strong emphasis nowadays about needing to see ourselves explicitly reflected in art—and how this mirroring needs to be external, with visible markers of our identity such as race described on the page. But this idea strikes me as being potentially solipsistic. While there is no doubt that representation is important as well as the need to enrich our national literature with stories from places like western Sydney, demanding representation at the cost of artistic sovereignty diminishes the power of artists and their works. 

If you wanted to read The House of Youssef as a window into the lives of Lebanese Australians, you certainly could do that though. Kassab provides much-needed nuance, which has helped me to better understand what I have observed in the decades spent living in areas such as Lakemba and Bankstown. A little while ago I stopped by the Abu Youssef Fruit Market in Yagoona. It’s a short walk from home, though I only started visiting it because the pandemic forced me to spend more time in my neighbourhood. It was only on my last visit, however, that I finally noticed its name.

“Who is Abu Youssef?” I asked the handsome young man behind the counter. He’s the one who always calls me sister in a way that makes me want to learn more Arabic.

“He’s my oldest brother,” he said, while weighing the cheaper Chinese pinenuts I had chosen.

“So that means his son is named Youssef, right?” 

I could tell he was impressed at my handle on Arabic titles, no doubt because of my outward appearance as an Asian woman. He went on to explain that the name Youssef has been passed down through every generation in his family. In turn, I tell him about my Lebanese friend who grew up around Parramatta and wrote a book called—The House of Youssef

So I did not read this book to learn about a cultural group I feel are profoundly different to me. I have often felt a sense of kinship and even common struggle with the Lebanese I have lived alongside. It’s why I even visited Lebanon to see it for myself some years ago. Having been there made it easier for me to understand the narratives in the book that involved travelling back and forth.

“Why had she come to Lebanon? Everyone had an idea why she was visiting, everyone but her.”

At its heart, The House of Youssef is about the human condition. Understanding the similarities and differences between us is the only way multicultural societies can thrive and how we will ever truly accept each other. This is obvious but is worth restating nonetheless, in these times more than ever. 

At some point, an unnamed narrator towards the end of the novella says, “Keep the plane in the air, keep the plane in the air, you can’t keep the plane in the air.” I paused after that sentence, thinking about the miracle of flight. How understanding the physics of flight does not necessarily make it easier to believe we are able to fly. Perhaps the truth is, sometimes we simply can’t stay afloat and we can’t keep the plane in the air—but we can create something meaningful from the wreckage.

The House of Youssef by Yumna Kassab has been listed for the Readings Prize for New Australian Fiction, Victorian Premier’s Literary Award, NSW Premier’s Literary Awards (UTS Glenda Adams Award), Queensland Literary Awards and the Stella Prize.

 

SHEILA NGOC PHAM is a writer, editor and producer working in radio, print, online and film. She regularly writes for a wide range of literary and mainstream publications, and is a current judge for the NSW Premier’s Literary Awards. Sheila has held digital and editorial roles at the ABC and continues to produce radio documentaries and stories for ABC Radio National, most recently Tongue Tied and Fluent, a five-part series exploring multilingualism in Australia.

 

Šime Knežević

Šime Knežević was born in 1985 and lives in Sydney. His debut poetry chapbook, The Hostage, was published by Subbed In. His poetry has appeared in Ambit (UK), Australian Poetry Journal, Cordite Poetry Review, Going Down Swinging, Magma (UK), SAND (Germany), Signal House Edition, The Stockholm Review of Literature, and elsewhere.

Šime was a recipient of the Subbed In Chapbook Prize, an Australia Council grant, and shortlisted for the Philip Parsons Playwright Award. He studied playwriting at the NIDA Playwrights Studio, completed a Master of Arts in creative writing at the University of Technology Sydney, and in 2019 attended the Seamus Heaney Centre for Poetry Summer School in Belfast.

 

Blue Sky

I hear a helicopter. I hear the motor, the rotating hum, of a helicopter, a helicopter motoring across the sky. I am alone on a white rug and I hear a helicopter. I am alone on a white rug in the quiet room. The helicopter is outside, motoring across the sky. I am alone on a white rug, orienting myself toward a blue sky I say, inside orienting myself toward a blue sky, a blue sky I say. Outside a helicopter motors yet I hear it from inside the quiet room. I am alone on a white rug in the quiet room orienting myself toward the phrase blue sky. I try to orient myself toward the phrase blue sky. I say blue sky. I say blue sky to try to orient myself toward the phrase as I say it. I am orienting myself toward the phrase blue sky with the high-hope it being said out-loud will somehow provoke something soothing inside me. In the quite room on the white rug I hear a helicopter in the distance, flying away. I hear how feint the helicopter’s motor has grown. No, I hear how feint the helicopter’s motor has diminished. No, wait. I orient myself toward the phrase blue sky with the high hope it will provoke a soothing reaction, even provoke a memory of a sky the colour blue. I am alone. I am alone on a white rug in the quiet room. The door is closed. I face the white-wall of the quiet room. On the white rug. The helicopter has since flown. I no longer hear the helicopter. I say ‘helicopter’. I say ‘helicopter’. No, I no longer hear the helicopter. Of a sky the colour blue, I say the phrase ‘blue-sky’, I orient myself toward the phrase. I want to connect to this phrase. I am alone on a white rug in the quiet room. Say blue sky. I say blue sky on the white rug in the quiet room. The phrase calms me, it must. Say blue sky. I say it twice. I say it to make it a hymn. Blue sky. Blue sky. On the white rug, I am alone in the quiet room. The door is closed and I face the white-wall. There must be breathing. Why am I not breathing? I breathe. I breathe and orient myself toward the blue sky I say on a white rug to the white-wall. I make it a hymn. Lean toward the phrase. Say it. To my surprise, it’s impossible to visualise a blue skyin my mind. Even though I say those words clearly, as clear as a whole blue sky, I can’t seem to visualise a blue sky. Is there something wrong with me? What exactly did a blue sky look like on its own? In my mind, I could see clouds of different shapes. Suddenly a moon. Some unidentifiable flying birds. I hear piano music, as if played from a Casio keyboard. None of these drew me closer to visualise a blue sky in my mind. There it is. A background element. Is there something wrong with me? It seemed, to my mind, to visualise a blue sky without clouds or moon or birds or piano music, proved impossible. Yes, inaccessible. Just like the whole blue sky itself, it eluded me, I feel unclear. I can’t seem to visualise one thing without another thing. I can’t seem to visualise a blue sky without piano music. One thing must be paired to another thing. Birds must fly in the foreground and the blue sky must be somewhere in the background. On the white rug I face the white-wall, I inhale and exhale. To re-orient myself to the present moment. Yes, to re-orient myself. This is why I’m here. Why am I here in the quiet room? To orient myself, to re-orient myself. I am alone in the quiet room. Why am I here alone in the quiet room? I inhale and exhale, unable to visualise a simple blue sky, orienting, re-orienting myself on the white rug in the quiet room. I got myself to the quiet room to breathe, to understand breathing. To visualise a blue sky and I struggled to do so. I got myself, to gather myself. And its sudden burst into splinters, I gathered myself and I got myself to the quiet room. This is why I’m here. 

 

Erin McFayden reviews “A History of What I’ll Become” by Jill Jones

A History of What I’ll Become 

By Jill Jones 

ISBN: 978-1-76080-121-2

University of Western Australia Press

Reviewed by ERIN McFAYDEN

 


Jill Jones’s
A History of What I’ll Become practices profusion: formally, across its 85 interlocking poems and reams of reference, and affectively, in its oscillation between deep delight and an equally profound sense of frustration — even with, amongst other things, its own project. In ‘Oh Venus, That Zenith,’ day breaks across the persona: 

Oh Venus I don’t forget you
  in the spread
of tinted morning, the grids
I’ve wandered far in circles
  around your heights
without shoes or sensibilities
        I don’t forget you
and how I’ve climbed
into another balance, cusp
    flexure, fold
another arc and then
another
(23)

That a tinted morning might come over the poem as a ‘spread’ is fitting. We might hear, in these lines, echoes of ‘the spread’ as it’s used as a technical term in debate: a swelling-up of words in excess of grammar, and sometimes of meaning. The novelist Ben Lerner recently brought the phenomenon of ‘the spread’ to the attention of us non-debaters, claiming in The Topeka School that this glamorous (or clamorous) mode of speech characterises much ‘official’ language in contemporary life: ‘these types of disclosure were designed to conceal…even before the twenty-four hour news cycle, Twitter stems, algorithmic trading, spreadsheets, the DDoS attack, Americans were getting ‘spread’ in their daily lives’ [1]. Jones’s poems aren’t trying to conceal, so much, but nevertheless their constant movements through the folds and arcs of language are always tailed by a sense of something within this excess evading us, slipping away just as the shifting light breaks over it. All this profusion might not lead us to conclusions, or any fixed answers, that is. 

An interest in the fragment is Jones’s launch point into these twin senses of proliferation and loss. The collection opens with a series of epigraphs drawn from Shelley, H.D., Stein and Sappho. Sappho, especially, has been a long-standing interest for Jones, who has noted in interview that she’d ‘like to hear the ancient Greek metres and how her poems worked whole, rather than as fragments…’ [2]. ‘As Long As You Need / Fragments’ pieces together ‘a series of mistranslations, misunderstandings, or loose versions of several fragments from Sappho,’ and is Jones’s most direct engagement with her throughout the collection. One thing that the poem is, is a paean to desire: 

Remember our burlesque hearts
and heads relaxing on sweaty breasts
in Sydney’s sun ecstasy
in its dusk-pink twinky hours. 

Remember making our way
Among shadowy electro-shapes
no party too hot…no dance
where we were absent.
(60)

Jones remixes Sappho, (mis)translating her for contemporary Sydney, with its little resolute pockets of queerness. The poem doesn’t pretend towards preservation of literary-historical artefact. Nor, really, does it attempt to make Sappho’s fragments whole in some static way, or ‘complete’ in the sense of being finished. Rather, Jones revels in the generative potential of the gap, the trap-doors of language and of imagination that can be opened in Sappho’s fragments: 

Still…to the ends of the earth
Desires! all of them older
all of them younger all now
still lifting above the roof. 

…in fabulous style…just like
honey…for as long
as you need…with these
two arms…
(61)

 

These ellipses feel like they might have something of the same burlesque about them that hearts do, earlier in the poem: so many bright possibilities spangling across our minds at once. In this sense, A History of What I’ll Become isn’t an archival project in the simple sense of functioning as a record. It even goes further, I think, than art critic Hal Foster’s ‘archival art,’ which makes its source material ‘disturbed or detourné…obscure, retrieved in a gesture of alternative knowledge or counter-memory.’[3]. Rather than just reconfiguring historical narratives, Jones writes a way of looking toward (perhaps, desiring) possible futures that emerge from the ruptures, gaps, and incoherences — as much as from the intelligible material — of various pasts. 

These pasts could be literary-historical, as in references to Sappho and a host of other, largely European and US, poets. They could also be distinctly Australian, or distinctly of Sydney, and autobiographical. Certainly the middle section of the collection is centred on a Sydney recalled both too foggily and too vividly: a Sydney the site of disappointment, decay, or plain grossness. One of the collection’s rare prose poems, ‘All That Shudder,’ sees the speaker returning to the empty set of their youth: 

‘That year, I went back to the city alone, me and all my noisy solitude. Everyone’s gone now. I remember the way we’d gossip stories into night, along those roads, Glebe Point Road, Darlinghurst Road. Or walk to the harbour, listen to the wharves, what’s left of them…

…I remember helping another girl throw up, just here, in another century after a night nearby with booming walls, all of that survival in tune with a kiss, names and numbers on drink coasters, promises as opposed to meanings, too many women not watching you.’
(53)

The deflation of revisiting this personal history is palpable. Jones’s persona herself doesn’t even get to throw up her discomfort; she just has to watch somebody else get their difficult feelings out. Many of these Sydney poems call back to Jones’s earlier work, including Screens Jets Heaven (2002) with its ‘Marrickville Sonnet,’ and the suburban or domestic scenes of The Beautiful Anxiety (2014) and Viva The Real (2018), which work in the same mode and with the same surrounding materials, even where particular place names aren’t mentioned. In this way, Jones engages with pieces of her own writerly past, as much as with an extra-textual personal history. 

So much for this past, then — what about the future, as Jones writes it? For one thing, it’s still the source of an anxiety: Jones writes into the frustration attending encounters with patriarchal or homophobic oppression that doesn’t look like dropping off anytime soon, as well as with the seeming inevitability of climate collapse. How, these poems ask, can we write towards a progressive future in good faith, given the conditions of our present? As with her examinations of Sydney, this frustration has long permeated Jones’s work. In Viva The Real’s ‘Small Things,’ for example, she asks that ‘instead of a dove-grey rapture,’ her reader ‘wake up and arrange your resistance’ [4]. The limits against which a lyric voice breaks impose themselves, still, in A History of What I’ll Become’s ‘Patience Without Virtue’:

Everyone loves the female voice.
Am I forgiven for having one?
I wait patiently, hoping it’s only
to do with simple flowers. It never is. 

I dissent again. The moon goes as it came. (31)

The moon is immune — like the myriad political failures toward which we might also address our lyric plaint — even to a poetry so obsessively interested in it. And, yet, while Jones does scrutinise her own efforts to write a future from fragments of the past and present, the collection doesn’t culminate in any sort of disavowal of poetry. It’s much too joyful in its abundance, its word-play, its feeling and its cleverness for that.

Interested as Jones is in the form of the lyric fragment, and in a lyric lineage from Dickinson through to contemporary phenomenological poets like Vahni Capildeo via John Ashbery, the sense of lyric impulse as ultimately bound up with something hidden, inaccessible, or ineffable could well be at play here. Jones’s refusal of closure is well noted [5], and I want to extend this commentary by suggesting that the irreconcilability of Jones’s work to easy conclusions is a feature of the lyric mode she writes, reads, and thinks in. In this mode, as Alphonse de Lamartine has it in one of Jones’s epigraphs, 

The real is narrow,
the possible is immense…

…and irreducible to its signs, lush as they may be in this work. If Jones refuses conclusions, transcendental proclamations, or delivery of a firm futuristic vision, she does so with reverence to the past and utter delight in the sense(s) of the present(s). There’s something we can’t quite grasp at the centre of this work, but so much flickering light to fold through ourselves in its surface.

Notes

  1. Ben Lerner, The Topeka School (New York: Farrar, Strauss, & Girroux, 2019), p. 39. 
  2. Jill Jones, ‘Jill Jones is Poet of the Month,’ interview in The Australian Book Review no. 382, June-July 2016. 
  3. Hal Foster, ‘The Archival Impulse,’ October vol. 110, Autumn 2004, p. 4. 
  4. Jill Jones, ‘Small Things,’ in Viva The Real (Brisbane: UQP, 2018). 
  5.  See, for example, Aidan Coleman, ‘Let a Thousand Errors Bloom,’ Sydney Review of Books, July 6, 2020. 

 
ERIN McFAYDEN is a writer, researcher, and educator based on Gadigal land. Her work can be found in Artist Profile, Art + Australia, and The Cambridge Review of Books, amongst others.’

J.C. Masters reviews “Change Machine” by Jaya Savige

Change Machine

by Jaya Savige

UQP Press

ISBN 9780702262869

Reviewed by J. C. MASTERS

This is what happens when you binge
on beauty: eventually the orgy kills
you[.]
(‘The Roses of Heliogabalus’, 19)

If you’ve ever sat in on a literature class, at some point you may have heard someone mention Charles Baudelaire’s description of modernity from The Painter of Modern Life (Le peintre de la vie moderne,1863). His essays are often quoted when describing the transition that Europeans in the 19th century underwent, from functioning as a primarily agrarian society to one that depended on industry and embraced new technology built on principles of speed and transition. Baudelaire defined modernity, and the new sense of ‘being modern’, as “the ephemeral, the fugitive, (and) the contingent”, and suggested that instead of looking to the past for guidance, individuals should embrace the “transitory, fugitive element” of modernity.

Fast forward a little over 150 years later, and though we live in a very different world to the one he described, Baudelaire’s words are still appropriate for describing the sense of fleeting impermanence and rapid, unceasing change that our world tends to impress on its occupants. I am reminded of this when I first open Change Machine by Jaya Savige; from its opening to its conclusion; it is transformation of the self and world that carries Change Machine through to its end. The unevenness and dense patchwork of Savige’s poetry, spread across four chapters titled ‘Mean Time Between Failures’, ‘Biometrics’, ‘Hard Water’ and ‘There There’, results in a deliberately kaleidoscopic collection that depicts the subjective individual at the heart of the world’s flux. At times quietly reflective, and at other times wry and snarky, Change Machine is the story of a stone navigating an ocean; mired in sand but bent and smoothed by the waves outside its command.

Savige’s poetry chronicles the impact of various forces that determine the shape of individual experience. There are moments of both tranquility and motion, interspersed with a variety of referential signposts that assist in orienting the reader in space and time. Many of Savige’s references are specific to his own experience, though others who grew up in Australia in the 80s and 90s will recognise various cultural touchstones, such as his suggestion that ‘For a stack of platypus at the corner store,/Pac-Man was our minotaur’ (‘Études’, 18). Mentions of poetry, literature, art, science and history abound: ‘Rimbaud in Salatiga’ (7) borrows from T.S. Eliot’s ‘The Hollow Men’ (1925) and begins: ‘This is how the world ends/with strange foliage, ficus and tamarinds’, while ‘a pissed-off Apollo, deciduous Daphne’ mix in ‘Wingsuit Lessons’ (87-89). References pulled from a Western cultural canon mix with modern Australia (‘I interrupt one of the Maroubra boys/to mock his neck tattoo of Ouroboros’ (‘Inferno’, 29), while poems such as ‘The Keeper’ (30) recount aspects of the years Savige spent in London and overseas. However, though the allusive signposts pile almost galette-like on top of each other, it feels like Savige does this intentionally (and as deliberate distraction) while the paradoxical permanence of memory eddies underneath, accentuated by winking jabs at himself and others:

‘The number of fools is infinite,’
          replied the man from Eccles Street,
          Augustine
          Ecclesiastes,
but not the famous bit about there being nothing new under the sun.
(‘Coloratura’, 94)

It is as though Savige is challenging the reader not to be carried away by his nods to NASCAR or James Joyce (‘the man from Eccles Street’ references Leopold Bloom, the protagonist of Joyce’s Ulysses) but to ride the wave through to the moments of stillness. Closer to the end of his collection, ‘Coloratura’ lists a number of pop culture moments connected by semi-colons (‘Kylie’s hotpants; Dame Joan’s coloratura; Angus Young for mooning Illinois; Michael Hutchence’s death by autoerotic asphyxiation; [etc.]’) heavily struck through with a black line, suggesting the pieces that make up a life, though coloured by these moments and cultural memories, are not defined by them.

Change Machine is self-reflexive and playful. Savige is proficient and impish in his flirtations with language, and uses cultural markers as entry points into a poem such as the delightfully named ‘Bach to the Fuchsia’. His musing on childhood favourite The NeverEnding Story in ‘The Nothing’ uses the movie’s idea of the creeping, all-encompassing Nothing to describe the sense of alienation that has become attached to modern life as perhaps its most infamous condition:

Compared to the Nothing that is nowhere
yet engulfs all Fantasia
in The NeverEnding Story, all other celluloid villains
a child encounters seem vanilla:
none of Scar, the Queen of Hearts, Cruella de Vil,
Sid Phillips, Voldemort, Vader or Jabba
comes close to its sublime incomprehensibility

There are echoes of Wallace Stevens’ poem ‘Snow Man’ (1921), which concludes ‘For the listener, who listens in the snow,/And, nothing himself, beholds/Nothing that is not there and the nothing that is.’ ‘Snow Man’ is often discussed in terms of its perspectivism, which suggests that the only way to know reality is through the subjective experience of the self. Savige compares the Nothing from The NeverEnding Story (‘He knew the void, the gist of entropy’) to other ‘celluloid villains’ that are ‘vanilla’ in comparison to the movie’s ominous emptiness. Celluloid means ‘of film’ and references motion pictures and cinema, but the word also implies the one-dimensionality of these childhood monsters; they are single cells in comparison to the multicellular organism of the Nothing. The ‘sublime incomprehensibility’ of ‘the void, the gist of entropy’, is subsequently seen everywhere by the speaker of the poem, once he recognises the Nothing as both existential chasm and the threat of the self’s eventual end that haunts awareness (‘Then you saw it everywhere: in Villon and Nin;/Boundary Street; an episode of Friends; a wind chime;/and later still, in the car park of a crematorium,/say, or a clinical waste disposal bin.’)

The reference to his partner’s miscarriage, explored in more detail in poems like ‘The Cobra of Djemma el Fna’ (5) and ‘Tips for Managing Subsidence’ (70-71), is just one of the many bodies that permeate Savige’s work. He explores human bodies, bodies of water and land, bodies of work, and Savige’s own, but for all the larger and various embodiments of subjectivity, Savige’s poetry manages to create a sense of enduring intimacy that crosses the divide between author and reader. His ode to the humble spork (‘for you were always a bit like me, spork: a half-caste gook, an incendiary Spock’) in ‘Spork’ (78-80) discusses the impact of his half-Asian heritage while growing up in Queensland:

beamed in by genetic monsoon and plonked down hard
          onto a patio on an island
          in Queensland

that gave the most rousing ovation to One Nation;
          a slap in Pop’s face,
          who’d fought in the Pacific;

up-close physical proof of the peril, produced
          in his own
          daughter’s womb.

The distance created in this poem by praising ‘the cutlery of choice in war and prisons’ means that it is heavy with the unsaid. At times, what is unsaid has a more impactful presence in Savige’s collection, due in no small part to the motley of images he collects and arranges. The postmodern proliferation of signs and symbols has tended to function as a postmodern challenge to dominant Western narratives that prioritise a narrow group of ‘classics’ as markers of high culture. Savige aptly reconstructs a vision of what Jean-Luc Baudrillard termed the ‘hyperreal’; an endless generation of images that are copies of copies, while losing any connection to an original. Within hyperreality, experience is composed of auto-referential exchanges and ‘the murderous power of images’ kills any existence of reality beyond that which exists in the reference itself. Savige’s observation in ‘Coloratura’ (94) that there is ‘nothing new under the sun’ (referencing a passage from Ecclesiastes 1:8-10) reveals his postmodern playfulness as deliberately and tightly constructed.

However, one of the effects of Savige’s pastiche is that the iconoclastic assortment of references become just that; pieces of a larger poetics, all equal in allegorical value. In a way, it artfully composes a patchwork quilt of Savige’s life where we are able to take in the cacophony of colour all at once, but it also means that things that could afford to stand out are given the same hierarchical and referential power as Pac-Man and the Maroubra boys. I speak more specifically of Savige’s use of Indigenous place names in poems such as ‘Mirrigin’ (15):

I wish I could say precisely where Yugambeh
ends and Bundjalung begins, but we only had the crumbs
of Indigenous history, local or otherwise, at school.

We were flat out distinguishing Mayor Quimby
of The Simpsons from Chief Quimby
of Inspector Gadget. And sometimes I feel like a fool

or a fraud when I speak with Sam or Tara June, or anyone
really, about the place I come from, grew up in.

While the prophesied effect of hyperreality is that originals are decimated, there is little acknowledgment within Change Machine that this is what is actually taking place, despite the poetry’s strong Antipodean flavour. The original First Nations inhabitants of Australia are given cursory acknowledgment within the collection, and while this lack of presence is noted within ‘Mirrigin’ as being symptomatic of their wider absence in Australian history and culture (which tends to be circumscribed to the last 200 years or so), without greater signposting of significance, Australia’s black history sinks into Savige’s sea of symbolic exchanges.

As the collection evolves, it seems to slow down while simultaneously speeding up. Individual poems, sentences and stanzas get longer, while the flickering rush of images creates a familiar medley. Though it becomes obvious that this is an extended march through the bureaucratic culture machine, Savige’s own self is a constant presence. Quotes from popular songs, newspapers, literary criticism, and 18th century journals dot the pages, while Savige’s ‘Notes’ at the back of Change Machine helpfully explain some of his more obscure references. (This, perhaps, is a kind nod to his audience; one cannot best navigate modern life without advice and assistance from those better-travelled.) Stylistically, longer exhalations formed from luxurious sentences (‘behind the wreck, further up, where the angelfish are flashing/in and out of the rust, and the moon wrasse nose you while egg-hunting’ (‘The Offing’, 32) are counterposed with the crisp staccato of lean word-towers in poems like ‘Work Do’ (21), that emulate the mechanised clicks of clock-in clock-out employment:

Trending
agile
upticks
of rain
ping off
the swish
marquee,

actioning
the specifics
of some
committee
minute
on workflow
policy.

By the fourth chapter, ‘There There’, structures are breaking down and we are left with the self-reflexive pieces of a poetry under pressure. There are hints of this earlier within other chapters; ‘Her Late Hand’ (41) in ‘Biometrics’ splits the poem into two columns and you can read it holistically left to right, or take each column separately. Alone, the right-hand column begins:

wiring hadn’t
handwriting
din, gnat whir
and writhing;
hard tin wing
thawing rind.

nth drawing I hart,
winding…

Savige’s reflections accelerate until they are mostly held together by the community of meaning he has built for us. It is as though language, so ably wielded throughout, has succumbed to the demands placed on it. Context is your map to rebuilding these pieces, which also reflects the necessity of context when navigating the pictures and sounds of an urban environment. In Change Machine, language is simultaneously a vehicle to and obstructor of meaning. In the right-hand column of ‘Her Late Hand’, the final stanza reads ‘rh, giant wind/grand within/writing hand’, which asserts the place of the subjective individual in communication. The emphasis on phonetics helps give the poem a concreteness; words are Savige’s building blocks of meaning but also symbolically function as the divide between the sign and signifier – a divide which is echoed in the distance between image and missing referent, and the Self and the Other. This is highlighted in poems such as ‘Stagger Lee at Her Majesty’s’ (82-83):

Like salacious columnists
                    we’re in bits                    just witnessing
           ‘The Body’            sluice
                      through a bank of tail
           ored suits, still
                             hot as lime juice
on a torn
cuticle,            to blithely dis miss the crab mousse–
                      two decades on            from the all-out
                                 fluorescent assault
of her work          for          Diet Coke in ‘88.

My patois is a heady mix of am
                                 nesia, em
                                          and capital

Savige’s ‘patois’ is demonstrated moreso as the collection wraps up. Change Machine ends with the phrase ‘ache hoof hour crate cram shelled wren,/hand haul off there shelled wren to calm’ in ‘Cinemetabolic’ (98-99), though interpretation becomes possible when surveying similar phrases like ‘you shld quit it at ones’ and ‘–yelp, use gassed it–’, which offer clues into his phonetic play. His recollections of an Australia where ‘Chook, Buddha, Wayne, Stink and Rod/rarely conferred/and even when they did they talked/around it:’ (‘Hard Water’, 63) communicate the place- and time-specific role of memory in building the self, which is a self that exists in the physical body as much as the mind. In trying to reconcile the cultural imbalance that has historically privileged mind and reason over the feeling, living body, Savige uses language’s physicality through sound and structure to underscore the importance of the body as the central arbiter of modern experience.

Ultimately, we, as much as the cavalcade of modern life, are change machines. Bodies penetrate all levels of Savige’s poetry in the guise of machines, and machines in the guise of bodies. After the cascade of references ends, we are left with the collection’s exquisite humanity and colour, which are the quiet skeletons in the densely allusive works. Savige’s Change Machine is an extended meditation on the influence of history and culture on the self, while also skilfully exploring how individuals cut across the din of modern life to embrace moments of personal connection.

 

J.C. Masters is a postgraduate student in English Literature at University of Sydney. She tweets @_jclyons

Daniel Sleiman reviews “Throat” by Ellen Van Neerven

Throat

By Ellen Van Neerven

UQP

Reviewed by DANIEL SLEIMAN

 

 

In reading poetry, we look for those rare moments where a creative sequence of words thoroughly subjects our thinking, our feeling and our knowledge to a momentary realisation of reinterpreted or interrupted truth. There are many of those moments one finds while reading Ellen Van Neerven’s poetry collection Throat (2020). Take these three lines appearing in different poems. 

Take me to the back of your throat, I’ll stay
(p123)

Language is empty without ceremony
(p128)

Climate is our only bank
(p33)

Neerven can say so much with so little. In fact, that’s poetry’s appeal and the/ir craft in writing reflects the tightness and complexity of its form. They display a matured economy of expression but are as comfortable writing longer narrative-driven verse.

One of my favourite pieces in Throat is only ten words long and finds its place in the section called ‘Whiteness is always approaching’. It is a title, which based on the section’s themes, could have easily worked as ‘Whiteness is always encroaching’.  

I was a perfect GF                                                                                    but sometimes I was black.
(p42-43)

These words are presented on two full pages, the otherwise emptiness or silence gives them so much more meaning. One is tempted to even continue the writing with their own insecure reflected prepositions in the empty space. There is so much more to be said, and those thoughts are instinctively taking place in the reader’s cognitive play. 

The conscious stylistic choices are also replete throughout the collection. The use of the Aboriginal flag along with text in ‘Logonliveon’ serves as a punctuating reminder, self-identification and reconstructed meaning to fit the changing moment of technology and living. A treaty is drafted and presented to the reader questioning the/ir relationship with the production of the book but also of white Australia—a status quo, often neglectful of Aboriginal voices on the question of sovereignty. Australia of course remains the only Commonwealth country without a treaty with its Indigenous population. 

‘Treaty’ presents the reader with so many questions to unpack. And Neerven does that poignantly. Hard truths demand hard questions. Neerven takes up the role not only of a poet but as an educator. The book comes with a reading list for ‘Whiteness is always approaching’. It includes writers like Ghassan Hage, Toni Morrison and Vivek Shraya. The white reader is undoubtedly urged to spend some time in this section. 

Expertand ‘White Excellenceare two poems that really hit the nail when it comes to white presumptions, white language and the critique of Black Excellence centred around the white gaze. 

Think I got
a non-Indigenous girlfriend
who thinks she’s an expert
don’t know how she got her expertise
(45)

There have been too many white ‘experts’ on what matters to Black people. This was especially noted during the #BLM movement where Australian TV panels got a lot of flak for not inviting any Black speakers on issues that directly affected them.

‘White Excellence’ comes in many forms but my favourites are the ones who cook for me. Listen, make space. Buy black books, buy black music. Never assume to know what we think or what we want.

(56)

T.S Eliot once wrote that poetry is ‘the common pursuit of true judgment’. There is a measured concern in Neerven’s writing, whether it’s the devaluing of Indigenous languages, connection to land and water or gendering. It is a judgment both in critique and insight, but one that opens conversation rather than shutting it down. Whilst subtlety has always been the measure of art, there is nothing wrong with calling a spade a spade, and Neerven even titles one of their poems ‘Call a spade a spade’ where they take issue with the mealy mouthed semantics in our everyday political discourse. Don’t say ‘no worries’ say ‘I worry’.

In ‘Four Truths and a Treaty’ they write: 

We gotta talk about sexism, homophobia, and transphobia in the community. No point pretendin it don’t exist.
(58)

Blunt. 

As a queer Black writer, Neerven explores the sometimes-knotty intersection of sex and race politics. It is a lived experience, and it comes through in their words both genuinely, and in exploratory ways giving no defining answers but retaining our attention nonetheless vividly and honestly. In the section titled ‘I can’t wait to meet my future genders’ their poem ‘Body Flow’ imparts a resounding expectation or even resignation in describing their body. 

I guess it would be fitting to describe my body here.
Spidery
Flowy
nothing to hide
hips in the wrong place
unambitious arms
(67)

Neerven’s writing however is anything but unambitious, with Throat being her third published work following on from Heat and Light and Comfort Food. It is a work that tackles familiar themes, but one that is done with a uniquely sustained style and an undeniably fresh voice; a voice that one can return to on the page and in recitation and find added nuance and meaning and a reason to care. One cannot help but to find a certain affinity with the poems, and the writer, as one reads and rereads Throat.  It feels like a crush. 

In ‘Crushed Ellen writes: 

All my crushes
have been books
(98)

What a wonderful way to think about our relationship with books. With a red, sinuously coloured cover featuring lips, eyes, and with an evocative title in Throat many readers will feel attuned to Neerven’s latest work.

Notes

  1. T.S Eliot, ‘The function of criticism’ first appeared in the journal he founded, The Criterion, Vol 2, No 5, Oct.1923

 

DANIEL SLEIMAN is a Canberra based freelance writer. You can find his articles and works in Eureka Street, Crikey, The Quo, Meanjin, Peril, SBS and Overland.

Gabriela Bourke reviews “The Wandering” by Intan Paramaditha

The Wandering

by Intan Paramaditha

ISBN

Harvill Secker

Reviewed by GABRIELA BOURKE

 

Reading Intan Paramaditha’s The Wandering during a global pandemic and in a time where all but essential travel within state borders is forbidden is a strange experience. In the author’s acknowledgement included at the end of this book, Paramaditha writes that the novel was ‘…conceived in New York, published in Jakarta and written over the course of nine years as I moved across continents…’. The imposed stasis in which I read this book though forced a contemplation of some of the most pressing themes of the novel: how do power, position and privilege determine where you’re allowed to go, and perhaps even more importantly, where you’re allowed to stay? Paramaditha’s ‘choose-your-own-adventure’, second-person narrative invites you to jet-set, from Jakarta to New York to Berlin and beyond, the impetus of the story depending on the choices you make and those choices formed by your own desires, ambitions and longings. The Wandering considers what freedom means, in a world where a yearning for elsewhere underpins so many of our encounters, and where travel is borne of boredom for some, but terrible desperation for others.

Jonathan Safran Foer’s line ‘Sometimes I can hear my bones straining under the weight of all the lives I’m not living’ occurred to me more than once while reading this novel. A create-your-own adventure story imparts a responsibility: of choosing right, making choices that will carry you to a satisfactory ending. In fact, the decision fatigue I was already feeling as a result of moving house in corona-times was exacerbated by the requirement of choosing a path through the narrative, and by my desire to ‘choose right’. My first foray brought me to an end all too quickly – an ending that did not bring me the satisfaction for which I yearned. Retracing my fictive footsteps and finding a new way resulted in a relationship with an old, white man who seemed to have an obsession with young, Asian women. How did I get here? I wondered, despairing, moving backwards again, hoping there was a better way, and then again, backwards and forwards, realising as I did so that usually a novel, like life, won’t give second chances. In life, death signifies the end of one’s story on earth, whereas The Wandering gifts its reader that fantasy of acting on hindsight. Unhappy with reaching an untimely demise, I return to the point where I can salvage my life. Unfulfilled by a relationship, I travel back, choose someone else, carry on once more.

So who has the freedom to make mistakes? This is the fundamental idea on which The Wandering is built. Who has, as Tiffany Tsao puts it on the back of the book, the freedom to wander the earth? Not Fernando, with whom the narrator flees the US upon Trump’s election in 2016. Not Meena, the narrator’s friend and neighbour whose freedoms are curtailed by geographic and financial borders. What about the narrator herself, who has agreed to a lifetime of wandering, denied forever the opportunity to return home? Paramaditha’s commentary on the nature of globalisation and neo-liberal consumer-capitalism is both thoughtful and provocative. The realisation that the ‘you’ of the story and the ‘you’ who is me reading the text are chasms apart in terms of the restrictions placed on our passports is discomforting. The Faustian pact on which the story is premised forces a consideration of other real-life pacts made by people bargaining for their freedom as borders are erected and both the freedom to move and the freedom to stay is forbidden to all but a privileged few.

The Wandering poses questions, rather than providing answers. The encounters between people and places may bring home the sad realities of life for many, but somehow Paramaditha retains a sense of playfulness and spontaneity that makes this novel fantastically readable. For a novel premised on a Faustian pact and peppered with allusions to Greek mythology and Indian philosophy, sections like the blow imbue liveliness into references that otherwise might be slightly stuffy.

‘How will I be able to reach you when you’re travelling?’ asks Demon Lover. He looks despondent.
You stare at him, stupefied.
‘For God’s sake! Stop snivelling. Since when does a devil need a visa?’(6)

The Qur’an quoting, Cerberean-chihuahua toting Hecate is another good example of this novel’s light-hearted reimaginings of well-known myths and symbols, which provide a necessary counterpoint to the grimmer elements of the story.

In leafing through the book in readiness to write this review, some names and places leapt out at me that I did not encounter on my first reading. This is surprising, as I was diligent in my attempts to locate and travel along all of the offered narratives. I’m interested by these stories I’ve not read, and interested to consider why I’ve not reached them. Are some strains of the narrative too far out of my comfort zone that I subconsciously avoided them? Is not reaching these stories indicative of some truth about my own identity, about the limitations of myself and where I’m willing to go, what opportunities I’m willing to run with?

Paramaditha’s novel allows for a uniquely individual experience, and one which might be borne from the reader’s cultural, financial, generational or other background. An individual’s experience of this book is likely to be as diverse as one’s experience of the world – an admirable feat, and one in which it’s worth immersing oneself. The Wandering may have had some teething issues, but it’s strong enough, creative enough, joyful enough and certainly ambitious enough that I’m already looking forward to Paramaditha’s next book.

 

GABRIELA BOURKE is a sessional academic and doctoral candidate at the University of Sydney. Her work explores the representation of nonhuman animals in contemporary literature. Her work appears in Southerly and Mascara Literary Review.