We Need New Names
By NoViolet Bulawayo
Reviewed by HAYLEY SCRIVENOR
We Need New Names is a work of literary fiction about hunger of all kinds. Zimbabwean author NoViolet Bulawayo’s novel begins in Budapest. Darling, an eleven-year-old girl, runs with her friends through a community of gated houses (named for the Hungarian capital) in an unnamed country in Africa. Darling and her friends have come to these gates and the large, clean houses they conceal to steal guavas.
In Paradise (the incongruously named shanty town in Zimbabwe where Darling lives), she and her friends Stina, Godknows, Chipo, Bastard and Sbho play games like Find bin Laden, Andy-over and the country-game. Success in the country-game is dependent on what country you are assigned before the game has begun. The friends vie to be the USA or the UK. No one wants to be countries like North Korea and Ethiopia. No one wants to be the country that they all live in either: ‘who wants to be a terrible place of hunger and things falling apart? (49). The bulging belly of Darling’s friend, the eleven-year-old Chipo is a constant reminder of the threat of violence, sexual and otherwise, in Paradise—we are told in passing that ‘somebody made her pregnant’ (2). A scene where Darling, Chipo and a girl named Forgiveness ceremoniously prepare to ‘remove Chipo’s stomach’ is understated. The children imagine they are playing out a scene from ER. Forgiveness bends a rusty coathanger out of shape. This ‘play’ abortion (which is cut short) is a reflection of the realities that the girls have heard or know about, but do not really understand.
Darling’s descriptions are startling and often, quite funny. She describes economic collapse, poverty and political unrest with child-like concern for detail: the impossibly appetizing smell of baking bread, a grandmother who counts her money ‘like somebody told her it lays eggs overnight’ (22), the ‘o’ formed by the lips of a dead woman like she was ‘maybe interrupted in the middle of saying something’ (17). Most pressing is the constant hunger the children feel:
We shout and we shout and we shout; We want to eat the thing she was eating, we want to hear our voices soar, we want our hunger to go away (10).
Darling has been dreaming of ‘Destroyedmichygen’ for a long time. The promise that her aunt (who lives in Detroit, Michigan) will send for her sets her apart from her friends. The process of getting to America is deftly described as ‘harder than crawling through the anus of a needle’ (240). And yet, Darling’s journey from Paradise to the USA is not is the focus of the book. Indeed, the physical journey from her home country, away from hunger and guavas to American excess and a new kind of poverty is barely touched on. Instead Darling (already in America for a period when the book takes up her story again) invites us to ‘come here where I am standing and look outside the window’ (147) as she turns her frank gaze on her new life in America. Darling’s migration is, at first, perfectly legal. She attends high school, works part time jobs. When her visa expires she joins the ranks of undocumented workers, at one stage working as a housecleaner for someone her Aunt knows. In America, the memory of a faded orange Cornell t-shirt worn by Bastard, Darling’s playmate in Paradise, is thrown into sharp relief by the beautiful daughter of Darling’s employer who attends Cornell, but refuses to eat:
I just kill myself with laughter. Because, Miss I Want to Be Sexy, there is this: You have a fridge bloated with food so no matter how much you starve yourself, you’ll never know real, true hunger. (268)
And yet Darling own hunger doesn’t end when she leaves Paradise and arrives in Detroit. It’s only exchanged for a new hunger, shared by outsiders everywhere. Darling’s unease and dissatisfaction are sharpened by thoughts of her home, the friends she has left behind.
While most of the story belongs to Darling and her distinctive impressions, there are a few significant point of view changes. The passage below employs the third person, adding depth to Darling’s story of leaving her home country:
Moving, running, emigrating, going, deserting, walking, quitting, flying, fleeing—to all over, to countries near and far, to countries unheard of, to countries whose names they cannot pronounce. They are leaving in droves (p, 145).
One of the most interesting chapters in the book is ‘How They Lived’, a chapter told entirely from a collective point of view using the first person plural. Instead of Darling and her friends, this ‘we’ seems to consist of a range of people who have left their countries to come to the USA:
Because we were not in our own country, we could not use our own languages, and so when we spoke our voices came out bruised. When we talked our tongues thrashed madly in our mouths, staggered like drunken men. Because we were not using our languages we said things we did not mean; what we really wanted to say remained folded inside, trapped. In America we did not always have the words. It was only when we were by ourselves that we spoke in our real voices. When we were alone we summoned the horses of our languages and mounted their backs and galloped past skyscrapers. Always, we were reluctant to come back down. (240)
Although the first person plural could be accused of wearing away the individual edges from the narrative, these sections told using ‘we’ broaden the book, make it about more than one girl’s journey. As Darling bemoans in the novel, Africa is often thought of by the people she meets as one place, with one story. This book joins others like Chimimanda Ngozi Adichie’s Americanah and Taiye Selesi’s Ghana Must Go that are complicating those assumptions while exploring the experiences of characters who leave their homes to travel to a new reality.
Viktor Shklovsky said of Tolstoy that the writer ‘describe[d] an object as if he were seeing it for the first time, an event as if it were happening for the first time’. The small details recorded and defamiliarised by Darling are the real strength of this book: a slice of pizza described by someone who has never encountered one—slices of pepperoni ‘the color of burn wounds’ (6)—and a calendar Jesus who ‘has women’s hair and is smiling shyly, his head tilted a bit to the side; you can tell he really wanted to look nice in the picture’ (23). There’s also a friend from Darling’s high school who’s ‘got this chest like she’s going to breastfeed the whole of America’ (220). When Darling misses her country, she describes a sky ‘so blue you can spray Clorox on it and wipe it with a paper towel and it wouldn’t even come off.’ (151). More than these details, it’s Darling’s even gaze, her frankness that stays with the reader. We Need New Names is a visceral, embodied book where hunger is more than a motif. It’s a book where hunger—for food, for love, for home—and the experience of being alive are inextricably intertwined. As people continue to move across the globe, playing their own version of the country-game, carving out new homes in places often hostile to them, We Need New Names is a book that helps us see these migrations on a human scale.
HAYLEY SCRIVENOR is a writer and PhD candidate at the University of Wollongong, Australia where she also lectures in creative writing. Her research areas include the first person plural and empathy. She is the director of Wollongong Writers Festival, held annually in November www.wollongongwritersfestival.com. You can find more of her writing at her website: www.hayleyscrivenor.com.
CB Mako is a member of West Writers Group and art student at Footscray Community Arts Centre. In 2016, she won the Grace Marion Wilson Prize for non-fiction. was a panelist at the Emerging Writers’ Festival’s ‘Late Night Lit: Fandom’, and read her non-fiction piece at the Melbourne Writers Festival’s ‘Storytelling at the Dock’. Her works were published in The Suburban Review, The Lifted Brow, The Victorian Writer, and Pencilled In. CB Mako can be found on Twitter as @cubbieberry and Instagram as @cb.mako
My Twitter app chimed a reply. ‘We’re called “caregiver” here in the USA.’ My American friend couldn’t understand the word I used when I chatted with her online. She was a caregiver to her eleven-year-old child with autism.
Later, a blogger-parent from the UK—who has an eight-year-old daughter with Down Syndrome—tweeted back, ‘We’re called “carer” here in London.’
While in the Huffington Post Australia, carers of young children were simply called ‘parents of children with special needs.’
Carers Victoria defines carers as ‘diverse as the Victorian population.’ The definition continues: ‘The work of unpaid carers contributes enormously are disadvantaged [sic] regarding health and safety, holidays, work, leisure and financial security … Many carers and the people they care for are from culturally and linguistically diverse backgrounds and experience additional difficulties.’
I am a mother, a carer of a child with Down Syndrome. My six-year-old daughter had open-heart surgery at three months of age, which was followed by a cancer diagnosis when she turned eighteen months old.
Exhausted from caring for my daughter during her eight months of chemotherapy, I barely knew how to get through the day. Meditation and mindfulness therapies didn’t work anymore. As my last resort, I went to see a psychiatrist, and was prescribed antidepressants.
Having two children born in Australia, my husband Chris and I—both migrants—have no immediate family to turn to in an emergency or in times of need. While it was said that ‘it takes a village to raise a child’, our own migrant community was wary of us and we were wary of them. Not only were we new migrants, we also bore a child with a disability. We didn’t follow the highly expected migrant story—fully employed, owned a large, well-furnished house in the suburbs, with more than one car. We didn’t give our parents back home the opportunity to brag to their “amigos” and “amigas” about their progeny overseas.
Whenever we attended familial or religious gatherings, there were two kinds of greetings. At the onset, they would say that our daughter was lucky to be born in Australia, with its universal healthcare, excellent paediatric cardiac surgeons, and Melbourne’s brand-new, state-of-the-art Royal Children’s Hospital. But their furtive glances gave away their strongly-held traditional, superstitious beliefs that we, as parents, were cursed because we disobeyed our parents, and we were being punished by God.
Were these simply imaginary interpretations and conversations in my mind? Were their furtive whispers actually their clumsy attempts to start an awkward dialogue about disability? Whatever they were, any future attempts of amicable discussions remained futile. In our reshaped, post-cancer lives, we found ourselves avoiding visiting old friends and relatives.
Online, it was difficult to assert myself as a carer. I only had one week—during National Carers Week—to rally to the cause for carers, and safely express my thoughts on social media. As Roxane Gay (2014) contends, ‘This is the modern age. When tragedies occur, we take to Twitter and Facebook and blogs to share our thoughts and feelings. We do this to know that maybe, just maybe, we are not alone in our confusion or grief or sorrow or to believe we have a voice in what happens in the world.’
However, on that same week, news broke about a migrant family from Colombia, South America—with two young children with autism—who had committed filicide.
On social media, disability advocates raised their angry voices, asking why news reports assumed that the family’s deaths had anything to do with autism?
I took a step back and observed the tweets and who tweeted them. The online critics were women. But were they white women or women of colour? Were they women born in Australia or were they migrants? Did these angry women have families and friends nearby to support them in their time of need?
As a migrant woman myself, a woman of colour, and a carer, the questions I wanted to ask were different: Was there help given to the migrant parents? Were the parents of these children—disconnected from organic, migrant communities—having a difficult time as carers? Was the mother the primary carer of her two children? Was she alone most of the day? Did her local council provide her some respite care in order to take a break for a few hours a week for self-care?
As Melanie Cheng writes in Meanjin (2016):
Migration is hard. To a great extent, the smoothness of the transition depends on the circumstances in which the individual migrates … The relationship a migrant has with their adopted home can an extraordinary complex one. Unfortunately such complexity is rarely explored in the media today. We tend to hear rags-to-riches tales about migrants who are eternally grateful or—at the other extreme—stories of radicalisation and extreme hatred.
Coming from a Culturally and Linguistically Diverse (CALD) background, there was no direct translation for the words ‘mental health’ or ‘depression’ in my country of birth. The closest translation to the word ‘depression’ in the Philippines was ‘crazy’. Eventually, I learned that in other cultures as well, it is taboo for women to discuss or admit they have had mental health issues.
I woke up to a stark realisation that other forces—outside of caring for a child with a disability and cancer—had re-written our family’s story, altering the course of my narrative. The universe had a unique sense of humour. Apparently, not only was I cursed with bad karma, and punished by God; I was also crazy.
As a carer and a woman of colour, with mental health issues, where did I fit in?
I once enquired about applying for a writing group about disability and the first question they asked was, of course, ‘Do you have a disability?’
I paused, unable to reply. Should I openly admit that I had mental health issues? My deepest fear in admitting that, ‘yes, I am taking antidepressants and was clinically diagnosed with depression’, was that my children would be taken away from me.
This fear reminded me what Khalid Warsame wrote in Overland (2014):
I wanted to write a story about the “immigrant experience” but I didn’t want it to be a story just about the immigrant experience, as if that were the only kind of story someone like me could write. The reluctance came from a place of fear. Somewhere along the line, I accepted that how I see myself is intimately tied up with how I perceive others to see me … But the question remains: if one is scared to write one’s own story for fear of writing … too consciously, then what else is there to write about?
When an Australian literary journal put out a call for submissions on the topic of disability, I wondered if a carer’s narrative would be included in their special printed issue. Were there carers like myself, looking after their children with disability? Did they have disabilities themselves? Eventually, my piece about the carer’s voice was not accepted.
In Australia, whether on parenting websites or in literary magazines or literary journals, when mental health stories revolve around women and children, the stories are those of white women and children. An article in The Saturday Paper, despite being written by a person of colour, featured a white woman with postnatal depression from Footscray, an inner-west suburb of Melbourne. Didn’t Maribyrnong Council tweet last year that their city was the second most diverse city in Victoria?
Where were the people of colour who had mental health issues or disabilities? Why was there no representation of intersectionality in these areas? Were we too complex, too complicated to be part of the mainstream narrative?
In The Victorian Writer, Maxine Beneba Clarke (2016, p12), argues that:
the current dialogue around women’s writing in Australia is biased and stagnant. Few commentators seem game, engaged, or interested enough, to ask the uncomfortable questions … But we are so afraid to complicate things. It’s just too hard. Perhaps there’s a fear that highlighting this lack of diversity dilutes the primary cause of advancing women’s writing in general. White Feminism has operated on this basis for time immemorial. Perhaps there are some inconvenient truths. Perhaps we are those inconvenient truths.
Was writing about the narrative of the carer of colour an inconvenient truth?
Carers Victoria. ‘Carers in Victoria – the facts: Fact sheet’. Carers Victoria, http://www.carersvictoria.org.au/
Melanie Cheng. ‘Our Lucky Country: Finding home in a new land.’ Meanjin, vol. 75, issue 2 (winter 2016), pp. 132-133.
Maxine Beneba Clarke. ‘Inconvenient Truths.’ The Victorian Writer, (June-July 2016), pp. 10-13.
Roxane Gay. ‘Tragedy.Call.Compassion.Response.’ Bad Feminist, (2014), p. 297.
Khalid Warsame. ‘The Authentic Writer Self.’ Overland, issue 217 (summer 2014), pp. 3-7.
Annihilation of Caste
Reviewed by ROBERT WOOD
When I was living in Chembur (Bombay) in 2016, there was a statue of a portly and bespectacled B. R. Ambedkar at the end of my street. This suggests he has been lionised in India, if not quite canonised, something aided in ‘the West’ by Arundhati Roy’s well-publicised talk ‘The Doctor and the Saint’ that favourably compares Ambedkar to Gandhi. And so, it was with the contour of knowledge that I opened Annihilation of Caste. I do, of course, come from an Indian family and have parents who were born as colonial subjects in occupied Kerala. But our path to liberation was different from the national story, inflected by a regional identity, a Communist atmosphere and a Catholic bent. So what was I to make of the lessons in Annihilation of Caste and what can we learn from them to make sense of contemporary India?
The Annihilation of Caste was a radical work for its time, a critique too of the establishment as it set about decolonising itself. Its central plank revolves around the negative impact of the caste system as it matters for ‘untouchables’ like Ambedkar himself. This was about the liberation from a centuries old social structure that oppressed a huge number of people. Ambedkar highlights one particular case, where Hindus demanded that Balais (‘untouchables’) follow the rules listed below:
Balais must not wear gold-lace-bordered pugrees.
They must not wear dhotis with coloured or fancy borders.
They must convey intimation [=information] of the death of any Hindu to relatives of the deceased—no matter how
far away these relatives may be living.
In all Hindu marriages, Balais must play music before the processions and during the marriage.
Balai women must not wear gold or silver ornaments; they must not wear fancy gowns or jackets.
Balai women must attend all cases of confinement [= childbirth] of Hindu women.
Balais must render services without demanding remuneration, and must accept whatever a Hindu is pleased to
If the Balais do not agree to abide by these terms, they must clear out of the villages.
Having established this as a fact of dalit life, Ambedkar asks a series of rhetorical questions to political-minded Hindus, namely:
Are you fit for political power even though you do not allow a large class of your own countrymen like the untouchables to use public schools? Are you fit for political power even though class of your own countrymen like the untouchables to use public schools? Are you fit for political power even though you do not allow them the use of public wells? Are you fit for political power even though you do not allow them the use of public streets? Are you fit for political power even though you do not allow them to wear what apparel or ornaments they like? Are you fit for political power even though you do not allow them to eat any food they like?
The effect of this is to pierce the Hindu consciousness, to highlight the inequality through emphasising the basic conditions of India at the time. This political question, or the question of political reform is coupled with social reform and economic reform, thinking through the entirety of Indian society from the perspectives of dalits. For Ambedkar, it is caste that prohibits real progress including the ability to form a truly national society; it is caste that prevents a fellow feeling of social inclusion; caste that inhibits uplift of aboriginal peoples. His ideal social contract is one of true equality and liberty, an India of genuine freedom at all levels of society. To destroy the caste system is possible only with the destruction of the shastras and so Annihilation of Caste ends up being a critique of the holy scriptures of Hinduism itself as well as its material manifestations. This is a critique levelled with passion, logic, panache, flair and evidence. It is written from a truly subaltern perspective and informed by liberalism, freedom and personal experience. Reading Ambedkar today still gives one nerves, hope and possibility.
The caste system is still one of the central aspects of Indian politics, society and economy today. However, and thanks in large part to Ambedkar’s articulation, there is most definitely a self-aware subaltern politics just as there is a broader sectarian/communal question that focuses on religion in general. However, both of these seem to prevent a conversation about gender rather than leading to liberal intersectionalities as they matter in ‘the West’. The true liberation of India must involve the material freedom of women, girls and those who female identify. That is what it is to read Ambedkar now and learn from his example. One can only hope that the opening he makes in the field can lead us away from female infanticide, the negative aspects of the dowry system and towards femme empowerment in the workforce and home as well as making public space safer on the whole. It is not only the annihilation of caste that we seek then but also the annihilation of chauvinism in the 21st century.
ROBERT WOOD grew up in suburban Perth. He has published work in Southerly, Cordite, Jacket2 and other journals. At present he lives at Redgate in Wardandi country and is working on a series of essays.
The Herring Lass
by Michelle Cahill
Reviewed by NADIA NIAZ
In a 2011 interview with the Goethe Institut Australia, Michelle Cahill spoke of how her work explores an ‘imaginary habitation in many places’. The Herring Lass is the latest phase of this exploration, demonstrating Cahill’s ability to move and connect repeatedly across massive distances.
The sea, oceans, and bodies of water all serve as the connective tissue of this collection, tracing the edges of the world and all the stops Cahill makes along her way. But expansive as this movement makes the book, the individual poems themselves are acutely observed, the images sharply drawn, the character studies intense and specific, so that each poem has at its centre a stillness, a feeling of a breath held so as not to disturb the moment.
The titular poem opens the collection on the east coast of Scotland. In a few sonorous strokes, Cahill sets the scene:
Not far from the stone harbour, herring kilns
pump wood smoke, smudged into an enterprise of masts
and the hemp rigging of a whole fleet, outward bound.
The long vowels and nasal consonants have a languid effect, creating the sense of a scene that has been repeated for so long that all sense of time is not just lost but irrelevant. But just as the opening stanza lulls the reader, Cahill follows it with:
Her knife flashes in four-second strokes,
her wet hands never stray from a salted barrel.
These shorter, sharper sounds break the spell and focus the reader into the reality of a lone woman gutting fish, of what she sees, of how she must make do while ‘the sailmaker, cooper, boat builder have all prospered’. We leave her then, making her journey up and down the coast to make a living as the ships return with their catch. There is no resolution offered or needed. In zooming out once more, Cahill reminds us that the scene, woman and all, is timeless.
Cahill’s ear for of language is a delight and provides a counterpoint to the contemplative, often dark tone of her poems. Here is a poet who is at ease referencing everything from Classical Greek dramatic conventions to text and internet speak, so that each poem feels like a treasure hunt. She revels in words, in sound and reference. Take for example the marvellous ‘Night Birds’, which contains lines like, ‘Once we chased Mallarmé’s swan, dragging dissolute/ wings into flight,’ and:
…Words broke their
baroque chords creaking in my nest of bones. You wrote
me tempting alibis, singing the frost, blotting out stars.
Night birds slumber. Stay – with arms unhinged we’ll
watch sparks flame as dancing roses, souvenirs of silence.
My body rivers over absent fields, where words rescue
or reduce me…
This is work that demands re-reading, that requires the reader to taste the words, to feel them rolling off the tongue, to hear them ringing in the air.
Migratory birds appear often in these poems, appropriately enough. Cahill’s observations of swans are masterful, but more startling still is the poem ‘Houbara’. At the centre of this poem is a brutal description of the kill, when the hunter’s falcon catches the bustard.
He points from the dunes, he circles her, melding
in a riot of awkward feathers. She cannot be twisted
back, her neck, a broken string he jabs in agony.
But there is more to the poem than just the murder of this endangered bird. Cahill conjures up a vision of the hunt, the technology deployed to locate and track an unassuming bird, the thrum of a generator, singing, four-wheel drives, campsites humming with activity, all against the backdrop of an enormous desert in the Arabian Peninsula. Even the falcon is invested with intention. Most sinister of all, however, is the ‘you’ to whom the poem is addressed, the ‘you’ who turns the organisation, the hunt, the kill into a metaphor for desire that destroys its object.
In the middle of the book sit ‘The Grieving Sonnets’. Unlike the quick shifts of scene in the preceding and following poems, these are all firmly anchored in Australia, even if the speaker is not. Kangaroos, kelpies, wallabies, lyrebirds, Tasmanian devils, eucalypts and many other recognisably Australian fauna and flora crowd these six sonnets, but the mood is still empty, the speaker still lost. The grief at the heart of these sonnets is never named, but in the fifth sonnet, finally, Cahill suggests what has seethed beneath the surface all along. ‘I’m twice in trespass,’ she says, and later, ‘history’s a genocide’. In the sixth, she says, ‘We feel the ignominy of territory, we chase idioms/ borrowed from culture, from memory, the past’s psychosis/ and prison.’
The book continues past this echoing stretch into poems that feel more rooted in the present than the ones in the first half of the book. There is air and vitality in these poems, and although the wind is still often cruel, the present still alien in some way, there are spots of sunshine and even heat that seem to radiate off the page. In ‘Renovations’, for instance, we find ‘the violence of time/whistling through a sou’westerly’ as the speaker packs up her life, copes with growing older and accepts ‘all the drop sheets, all/the brawn and Epoxy sealant it took to keep me single.’
The book continues its exploration of the present in the ironic ‘Real Life’, which is bursting with digital and virtual life. The idea of reality, of a life, of the self, is questioned and re-questioned as the poems goes from connection to alienation and back again. Although this poem stands out because it is the most conspicuously ‘modern’ in terms of reference, it grapples with the same questions and ideas that the entire book does, perhaps most acutely so.
This is a collection of great depth, both intellectual and emotional. Cahill’s voice never falters as she sweeps the reader along from location to location, bringing each alive for the duration of the poem. Through it all, Cahill’s voice is erudite but also curious – there is a sense of deep thought given to the smallest details, and an understanding and appreciation of their importance. Although she covers great physical distance, the poems are emotionally involved and keenly felt, showing the multitudes that one individual can contain. The itinerant Herring Lass haunts the whole book in this way, her small, sharp knife probing moment after moment before she must move on.
NADIA NIAZ is a Melbourne-based writer and editor. She has a PhD in Creative Writing and Cultural Studies from the University of Melbourne where she teaches Creative Writing. Her work has previously appeared in Cordite, TEXT, Strange 4 and The Alhamra Literary Review.
The Historian’s Daughter
By Rashida Murphy
Reviewed by VIVIENNE GLANCE
Set in India, Iran and Australia, and spanning several decades, The Historian’s Daughter tackles personal and political trauma through the eyes of Hannah, a young Anglo-Indian girl. Hannah, her sister, Gloria, and their two brothers, love their gentle, caring mother, Farah. She cooks delicious food, and heals their hurts and sickness with herbal medicines, earning her the moniker, the ‘Magician’. Iranian-born Farah calmly tries to protect her children from Gordon, their ill-tempered, unpredictable and abusive father – the ‘Historian’ of the book’s title. The Historian’s aberrant behaviour includes womanising, drinking and locking his so-called ‘mad’ sister, Rani, in the attic. His sanctuary is his library, which is full of books about famous English men, including a series titled The English Conquistadors of India, along with his own father’s diaries. These books are a secret source of fascination for Hannah as she tries to understand herself and her family.
One morning, Hannah discovers that the Magician, Rani and Gloria have all disappeared, and that the Historian has sold the house and is packing them all off to live in Perth, Western Australia. The mystery of these disappearances plagues Hannah as she matures into adulthood, until one day she receives a phone call that starts her on a journey of discovery.
At the centre of this story is an exploration of abandonment, and the fear and insecurity that this sudden change can evoke in a child. By using the adult Hannah as narrator, the emotions of her child-self are handled with hindsight, thus allowing adult readers space to reflect on their own childhood confusions. We are also exposed to the unreliable memory of a child, so places and family are seen from a restricted perspective; one that senses there is more to a situation or a person, but is unable to fully understand what this is.
This childhood perspective, which is set entirely in India, fills the entire first part of this four-part novel, and is titled simply ‘Family’. With well-crafted vignettes, Murphy builds a sense of life set within this rambling ‘house with too many windows and women’, shadowed by hills ‘with their memory of forest, of deodar, oak and pine, of rivers and waterfalls’ (p. 1). Amongst the smells of cooking and the many rooms of the house, we come across aunties who visit and then never leave. They are a background dissonance to the music of the home, as they clean or eat, scold the children or call them ‘half-breeds’, or debate if they are Anglo-Iranian or Anglo-Indian. Hannah who is darker than her siblings, learns from the always grumpy Aunty Meher that she is a ‘kallo’ or a throwback (p. 4).
This sense of uncertain identity gently murmurs throughout the story; it is never explained or excused, but is presented as it is experienced by Hannah, and so is without any judgement or angst. Nonetheless, Hannah’s origins become a central part of the narrative when she begins to suspect her familial ties are not what they seem.
Murphy deftly creates a compelling atmosphere through small moments that slowly accumulate and then resonate around this extended family. By showing us their lives in patchwork we become familiar with a culture and place that may have seemed exotic or distant if merely described.
She also fractures the narrative chronologically, again reflecting memory, telling the story non-linearly. We are invited to sit within this first part of the book, almost as if a guest of the family, and so, over several years, will become familiar with the rhythms of their lives. The weaving of the narrative through time occasionally feels too measured, but by staying with this first part we are rewarded as the book opens out in the second part: Immigrants.
When, Hannah wakes up to discover the Magician, Rani and Gloria have disappeared, she blames herself. The Magician had allowed the son of a distant relative from Iran to stay with them. Sohrab reminds the Magician of her homeland, and Hannah feels the closeness she had to her mother become disrupted as she hears her speaking Farsi to him, and cooking unusual foods. Sohrab and Gloria grow into adolescence, and Hannah is disturbed as she notices they have become close. When she discovers them kissing, this increases her sense of betrayal. Her immature perspective only sees that Sohrab has taken both her mother and sister from her, and in anger she tells the Historian what she has seen. The upheaval that follows is more than the Magician can smooth over.
At the same time, we are taken into the future, when the Historian moves Hannah and her brothers, Clive and Warren, to Perth in Western Australia. It is at this point that Hannah is exposed to other possibilities in her life, and she matures into her own person.
It is also the moment when there is a subtle shift in how Murphy tells the story. Up until this point the story has been set within the confines of the house. The rooms are defined by their function and by the people who inhabit them. Once in Australia, the wider world impinges on Hannah and broadens her outlook.
Two particularly stunning passages describe the effect seeing the ocean and Kings Park has on her. Her limited horizons are quite literally expanded, such as: ‘Nothing could have prepared me for the ostentatious sky, silver sand and emerald water on a summer morning’; or Kings Park ‘where tall eucalypts carried the names of lost soldiers at their base and the hill sloped down towards the city and the river’ (pp. 101-102).
As Hannah moves from the interior world of her childhood to the outdoor world of Perth, she matures into a young woman who no longer fears the Historian and begins to strike out on her own. She meets Gabriel, a wood turner, who is a kind of iconic Australian male, complete with a red dog and shed. Until that phone call.
It is this incident that promotes a quickening of the pace of the narrative and we are thrown into the turmoil of dislocation and trauma. Set mainly in Iran, Hannah is thrown into a world where real terror comes in the form of soldiers knocking on doors in the middle of the night and taking people away. Where any misstep by a woman in public could lead to her death. Unable to leave her sister to escape from Iran alone, Hannah accompanies Gloria on the dangerous journey, aided by people smugglers. Their fear of uncertainty contrasts with the need to trust unknown others with your fate; blinded by the dust of the road and sustained by meagre bowls of rice and scare water to drink.
Murphy takes us on the journey many desperate people have endured to find safety, and effectively pulls us into their orbit. She shows real people struggling to stay alive, and avoids easy polemics by keeping us as much in the dark about the future as Hannah is. We are there with her as she is shut up for days in the back of a van, or hidden in a room in Karachi with little food.
Murphy does not allow the story to be side-tracked by politics or the bureaucracy of illegal immigration, being more interested in the emotional journeys of her characters, particularly the women.
Her focus throughout the book is firmly on how women navigate the places they find themselves in. The Historian’s Daughter provides a unique perspective by adding in questions of racial identity, familial duty, the challenges of immigration and dislocation, and the lasting effects of trauma from abandonment. How the women of this book are treated by men and the wider society, and how they treat each other, creates a compelling story for both male and female readers. Avoiding exoticism, we are invited to look through the partially opaque windows of memory and see the present-day struggles of immigrants in a new light.
The Historian’s Daughter is a fine debut novel from a writer who is confident with her material and takes risks with her narrative structure. Murphy presents us with deeply moving moments that test her characters, and creates a poignant atmosphere that resolves through reconciliation into a hopeful future.
VIVIENNE GLANCE’S work as a playwright, short story writer and poet, has been published and presented in Australia and internationally. She holds a PhD in Creative Writing from the University of Western Australia where she is an Honorary Research Fellow. Her interests particularly lie at the intersection of science and art, and advocating for cultural diversity in the arts.
By David Brooks
Brandl & Schlesinger
Reviewed by JONATHAN DUNK
This slender but wide-ranging collection of essays approaches the question of the animal from a number of complimentary and dialectic angles. Conceived through different paradigms and contexts a figure of the animal emerges in philosophy and poetics functioning as a liminal mechanism, a boundary stone constructed to police the edges of the structures and systems of the human image. The historical force of this translation of animal being is such that its ethically obvious and urgent problematics are stymied by the aporetic tensions implicated in any rethinking of the animals we are and are not.
This is elucidated most concretely in the volume’s titular essay, which interrogates one of the more salient iterations of the conceptualised animal’s tendency towards paradox. Derrida’s turn towards the question of the animal in his late phase stands among the more spectacular and influential developments in recent animal philosophy. Most notably in The Animal That Therefore I am (2008), but also elsewhere, Derrida pursued his own deconstructive method to its ‘logical’ implication, and with characteristic force, that “the animal is a word, it is an appellation that men have instituted, a name they have given themselves the right and the authority to give to another living creature.” Like many scholars, Brooks is sensible of the generative energy of this critique, however he situates it in the context of material ethics to examine why Derrida’s brilliant explication of this lacuna did not translate into more substantive political action, and specifically into consistent vegetarianism. The conjectured Derridean answer is that vegetarianism qua vegetarianism constitutes a foreclosure, a release of the tensions of ethical doubt, or in David Wood’s terms, an attempt to “buy good conscience on the cheap” (22). Understandably, Brooks reads this gesture as a sophistry, and interprets this hesitation more generatively through several forms of structural psychoanalysis. Derrida’s incongruous hesitation becomes an iteration of an Oedipal “deep doubling that seems both endemic and epidemic when it comes to thinking the animal” (26, emphasis Brooks’.) This doubling effects a form of circular or helical ressintement, a misrecognition of the possible connections between philosophy and the literal animal – prompting an attempt to cure system with system. In effect this means that Deconstruction is finally as incapable of addressing animal suffering as other intellections, which remain complicit with the metonymy of domination: “the mind alone, Western and otherwise, is for the moment so enmeshed in defences of its own monstrosity that no such leap is possible to it” (33). While generative, Brooks is being deliberately obtuse here, and owns the “naïve, crude and simplistic” (33) aspects of this reading on the firm ethical imperative that drives it. This move is successfully justified, but it remains the most tenuous aspect of the volume’s intellectual structure. It rests on a lamentably ubiquitous mistranslation of il n’y a pas de hors-texte and – knowingly albeit – evades the colossal significance of Derrida’s final efforts in The Beast & The Sovereign, which, certainly, speak more lucidly to the latter part of the dialectic, articulating the last gasps of the Pax Americana then transpiring in the disastrous stupidities of the euphemistic War on Terror. This measured criticism notwithstanding, this essay is a rigorous challenge to the ethical limitations of philosophy’s hegemony over praxis.
This argument is extended and clarified in terms of the particular semantics with which the word of the animal is invested in the second and third essays ‘The Loaded Cat’, and ‘Meeting Place’ which perform strong, nuanced readings of figurations of the animal in a range of literatures. The latter effects a particularly striking revision of Derrida’s own reading of D.H. Lawrence’s poem ‘Snake’, in which the philosopher mistakes, or prefers, an allusion to Coleridge’s sacral, innocent albatross, for Baudelaire’s self-piteous anthropomorphism. The difference inflects Lawrence’s reading of the animal palpably: Brooks’ interprets the poem as a mea culpa, an admission of the absurd arrogance implicit extending the obligations of hospitality – the master-theme of hospice being property – to the animal in its alterity. Derrida’s reading however, like the persona’s final futile gesture of anger at the snake’s trespass asserts the closure of ethics, and of philosophy, even as it ruptures it.
I found the collection’s final essay ‘At Duino’ its most provocative. Here Brooks’ concentrates the nuance and rigour of his critique specifically upon poetics, and the implications – political, aesthetic, and psychological – of the Orphic tradition. At a conceptual level the influence of this tradition, or complex, likely touches most European elegiac forms, but it’s present with particular intensities in the work of Rilke. Exemplifying his broader attempt to make philosophy stand upon the question of animal suffering, Brooks revises the Orphic myth through the eleventh poem in the second book of Rilke’s Sonnets to Orpheus written in response to observing an expedition of dove-hunters. The poem is unsettlingly powerful, and the “handful of pale doves” (82) flung from darkness into light are figured as a readily appropriable resource for Eurydicean metaphor, a ritual of rhapsody. The Karst doves are disturbed from their limestone caves by lowered lengths of linen cloth which, as one of the poem’s shifting apostrophic subjects actuate their paradoxical connotations – cerecloth and virginal robe – into a figure of sacrifice – a being sacrificed to the chthonic deity of the darkness below, interpretable as a register of negative capability. In return for the temporal sacrifice of the beloved in time, the poet receives the enduring stasis of the rarefied art object, a “calmly established rule of death.” This paradigm has been the subject of extensive revisions. Among many others, Blanchot in The Space of Literature argues that the movement of the orphic project:
“does not want Euridice in her daytime truth and her everyday appeal, but wants her in her nocturnal obscurity, in her distance, with her closed body and sealed face… not as the intimacy of a familiar life, but as the foreignness of what excludes all intimacy, and wants, not to make her live, but to have her living in the plenitude of death.”
Art, in this configuration, desires the beloved through the beloved’s displacement into art. Such is the power of that displacement that Rilke abjures pity, on the grounds that: “Killing too is a form of our ancient wandering affliction” (emphasis Rilke’s). This logic is observable in many of Rilke’s poems, including Requiem for a Friend written a decade before the Sonnets. Brooks’ singles out this poem because it clarifies his wider argument of a metonymy between the Orphic sacralising of death, and the ease with which we justify animal slaughter. Thus violence becomes the poem’s deep theme: culture’s ‘rules of death’ are seen to subsist upon a model of Cartesian dominion, whose first symbol is the hunt. If this reading seems too atavistic or bluntly Freudian for relevance, consider John Taggart’s discussion in Conjunctions of Susan Howe’s My Emily Dickinson: “the poet becomes a hunter by putting on power… Power is pitiless”. It’s worth noting here that Taggart and Howe draw heavily on Heideggerian schematics, particularly the notion of the Open as a site or space of disclosure, itself drawn originally from Rilke. The song of Orpheus’ descent into the underworld becomes the aestheticized violence of the hunt by which Heideggerian poetics assume the risk of composition in language’s wilderness – read as ‘wilderness’ a waste land theatre of projected solitudes, not a living ecology. The fascist implications here are obvious, and even without them the slippage inherent to metaphor renders death itself becomes thinkable as poem, as a cultural meaning rather than a horizon of event, of which it doesn’t take much to see the twentieth century’s industrial symphony of deaths as a synonym.
To utter peace to the animal, Brooks argues, we must liberate poetics from the power of Orphic myth. A functional poetics must be cognisant of death however – not least of its own – and at this juncture Brooks doesn’t suggest what an Anti-Orphic poem might look like. John Kinsella, another Australian Derridean – for want of much better words – and who appears in Brooks’ acknowledgements, illustrates a possible direction in the third movement of his poem ‘Graphology: Pastoral Elegy – An End Written for the End When it Comes’:
- Signing Off
It was always going to finish in an airless room,
sketchbook air freshener, deodoriser;
only enough light coming through; substantives
plebiscite, like planting crops
in carpet-folds. Furrow is all
there is, the biro’s ink run away
from ballpoint, dry bearing. Signed books
can’t go back to the publisher, unsold
remain in limbo. I sign off, wheatbelt
poet, anarchist, for whom copyright
was something others did:
Eros, artworks, the dark.
This poem faces its own aporia without the involution of a doubled other, and without veiling its own means of production in metaphysics. Its power is piteous in every sense, gesturing beyond the narcissine projections of the Orphic gaze, and the fascist onanisms of the hunt.
- Blanchot, The Space of Literature, trans Ann Smock, Nebraska UP, 1982, 172.
- Derrida, 208, 392
- Taggart Conjunctions no. 11 (1988, 270-273)
- Graphology Poems 1995-2015 Volume II, 5 Islands Press, 2016, 184.
Owen Bullock is a PhD Candidate in Creative Writing at the University of Canberra. His publications include urban haiku (Recent Work Press, AU, 2015), A Cornish Story (Palores, UK, 2010) and sometimes the sky isn’t big enough (Steele Roberts, NZ, 2010). He has edited a number of journals and anthologies, including Poetry NZ. He won the Canberra Critics’ Circle Award for Poetry 2015.
Five untitled prose poems
Thoughts bother the night, they’re out of control. He tells himself the thing he’s thinking about, lecture, meeting, poem, have already happened. He stops thinking and sleeps. Next day, on his way to an event he tells himself it’s already happened. It messes with his head, the body feels a kind of loss, a lack of excitement, but it’s useful.
Num num, birdy num-nums, nom du nom. Creosote, croeso, welcome, willkommen, Belconnen (Belco-nin). Nom du nom. Nom nom. Numb numb. Umyum. The Republic of Umyum – his fantasy. The pixie forest, pixie-dundle on duty, watching the road for strangers, who seldom come. Dreams of Jodhpur and Miscreant in search of the Sacred Barrel. He shall never realise. Num.
He made an inventory of men assassinated by King Edward; gathered stone, beams and thatching to restore the cottage; attended rebels who stormed garrisons, wound and unwound bandages; mended shields, retrieved frightened horses; procured weapons and necessaries, Wallace.
You visited, as no one else in the family had; played with the children, knitted toys and folded hankies into mice; let them into the caravan with the password ‘cup of tea’; welcomed my wife; accepted my deviating path; gave me money for gigs and football matches; introduced me to friends, at their level, boasted of my achievements; took me to relatives; knitted jerseys; washed me when I wet myself, yes, screamed, and gave birth to me.
The pipe eased his mind. Thoughts of his beloved cat, endless rows with his wife, the garden, human manure. Not having anyone to share his vision with . . . he never had one before . . . when it arrived like a rainy morning and wouldn’t leave it was too late.
So Much Fruit…
(for a Malaysian Grandmother in Australia)
You look so odd in this backyard
(for it is a backyard not a garden)
with its dusty lawn and barbeque,
long unused, lurking in the corner.
Surrounded by the splintery teeth
of a paling fence, you pause
under a tree purple heavy
Later in the kitchen your deft fingers
dance like butterflies –
wielding a pair of chopsticks in
a sizzling wok – conjuring the perfume
of a time long gone.
I show up at your door each afternoon
(sticky lipped, licking a banana paddle pop).
We step out among plums
split and syrupy, scattered on dry grass –
What to do with so much fruit?
This question never plagued you
when rambutans clustered,
crimson and fragrant,
in leafy branches on the tree
in your garden at home.
Apples and Chillies
Last night I heard a woman talk about apples.
Her words hung like fragrant orbs in the twilight,
the crunch and tang of apple stories
beguiled us for a while…
But I must admit I do not relish this cold climate fruit –
Fine for fairy tales and picnic baskets –
rosy sweet, neatly sliced, baked in a pie,
delicious, no doubt, but too cosy
for those of us who grew up with the
scarlet spite of chillies on our tongues –
those shiny, pointed (sharp as painted
fingernails) berries spiking our tastebuds
and staining our lips blood bright…
There is no place for crisp and juicy
apple simple syllables in mouths that know
the seductive malevolence of chillies…
Kay Sexton’s fiction has appeared in over 70 anthologies and literary magazines. Her recently published novel, Gatekeeper, was shortlisted for the Dundee International Book Prize and in addition to being shortlisted, finalist or winner of many literary competitions she has had two non-fiction books on gardening published. This is remarkable given that her sole ambition as a child was to become a librarian so she could read all the books ever written, rather than writing anything.
If I get up during the dawn chorus I can make quite a lot of noise without waking anybody. It’s even easier if I don’t go to bed, stay awake all night and head out first thing in the morning when the sky is folding back the lemon-peel edges of dawn for a fat blue day. The land birds clatter around, relishing the absence of seagulls in these first half-lit minutes.
My brain soaks up the bird sounds; it is porous with alcohol and lack of sleep. As I prepare the trays for early morning tea it takes everything in and gives nothing out, so it’s good there is a list. The list is pinned up in the still room and the tea and coffee pots are stored beneath it in the hot cupboard, which is cold at 5am. The pots are old silver, made matte by long use, but when I hold them to the pre-day light they offer back the citrus gleam of the sky.
My only job today is cups, saucers, pots, jugs and sugar bowls. As I lay up the trays, two lumps of white sugar, crisp and unreal, sit on my tongue. They melt to a slurry that slips around my teeth and slides down my throat in a rough, sweet, flavourless gulp, giving me the energy to plait my hair and shove it inside my blouse. People don’t like stray hair in their cups.
I switch on the urns and fill the bain marie with cold water. When my father comes down at six he will put oats and milk in a big bowl and slide it into the simmering bain marie. By eight it will be porridge.
Before that he’ll walk in his silent shoes to the first door, knock gently, intone ‘early morning tea’ and place the tray on the floor. We serve early morning tea from six-forty-five to seven-thirty and breakfast from eight to nine. Normally I help serve breakfast until eight-thirty, when I take off my apron and leave for school. Apart from the apron, my school clothes and my waitress garb are indistinguishable – white shirt, black skirt, flat shoes.
Today is Sunday, my day off, and I am escaping, but only if I leave before the live-out staff arrive. This reminds me to switch on the deep fat fryer and to put yesterday’s sliced white loaves out on a big flat board. Fanned out, in the heat rising from the hot cupboard, they will fry quicker and crisper than fresh bread.
I have a long walk ahead, three miles across the headland to the marina where I will ‘borrow’ a boat. It’s a more complicated trade than that, which may include cigarettes, or gossip, or if I am unlucky, being groped.
By the time I get outside, the birdsong is over; there is no sound in the lull between dawn and breakfast. The pavements are cool. By nine they will be warm, at eleven they bake and until two or three in the morning they give back their heat to the night. I kick off my shoes and let my feet relish the chill.
I need to take a strange route at first, along the side of our hotel, across the road into the cliff top gardens, down and along, angling my way parallel to the main road until I pass the next junction.
Walking the direct route would put me in danger. I might see Milly, our housekeeper, walking to work and if she tells me that one of the other girls can’t make it today I’ll have to go back with her and be a chambermaid for the morning. Or I could bump into Jeff the chef, full of bad temper and last night’s beer, falling out of the first bus of the morning and that would lead to a boozy hug and salacious comments about how much he’d like to take me out one night. My parents don’t want me to upset Jeff; breakfast chefs are not easy to find.
Or worst of all, I might find Old Bert sidling up to me, his long yellow nails spiking from spongy finger ends. His hands are always wrinkled and pink from so much time in hot water. Bert runs the washing up machines and hand-washes the pots and pans too big to fit in them. He makes me feel sick, especially when he pins me in the corner of the still room and pats me as though I am a dog. My parents don’t want me to upset him either, because he is cheap and washer-ups are not easy to find. Sometimes I think daughters must be the easiest thing to find.
The truth is, we are dying. My parents’ hotel, all hotels in our town, our whole coast. There are no longer enough tourists to pay wages, so instead of hiring staff we do the work ourselves. The odd day off school, the odd swig of booze, the occasional night out that goes wrong … prices that hotel kids are happy to pay, prices that hotel parents have no choice but to stump up for. There’s a long winter ahead in which to catch up on schoolwork, after all.
Once I’m clear of all the routes by which our staff reach the hotel, I can get back on the pavement and run. I run because I need to be at the marina before the day staff open up at eight-thirty, and because running is just about the only thing that my coordination seems to permit. I am always turning ankles, walking into doors, tipping motorbikes off their stands just by walking past them, banging into tables and bumping into walls.
My mother says I am uncoordinated. It is really because I am drunk. Nothing else seems to give me away, but drunkenness releases a spirit in me that requires a bruise for every binge. It’s a price so small that I rarely notice it although I try to hide the evidence from others.
There’s always drink in a hotel – dregs from wineglass, a quick nip from an optic before the bar opens, my Dad giving me a cherry brandy at the end of a long day, bottles hidden in guest’s wardrobes and topped up with tap water. Anyway, we all drink and nobody cares. How else do you survive a summer season? Hotel kids thrive on a bit of booze, my father says.
Each hotel I pass is preparing for the day ahead, lifting blinds, opening curtains and taking in the big blue trays of bread: white sliced; bloomer; fancy roll, and breakfast special. Slouching towards me are waitresses in gingham aprons. They all have plasters on their heels from the espadrilles they wear at night. The plasters ruche up under sensible black waitress shoes and expose espadrille blisters that will be rubbed raw by evening. Another way to get alcohol – dress like a tourist and pretend to be one. Nobody asks your age, they just take your money. Can’t turn away summer trade – what would we live on in winter?
I have the blisters too. That’s why I am running barefoot.
The sea is sixteen thousand shades of blue. It says ‘sixteen’ with each incoming wave, sibilant with power, and ‘thousand’ with every grumbled backwash, rolling grains and small pebbles back into its salty dance.
I bargain for my dinghy, oars, and anchor with the marina night manager.
‘Going far?’ He stares at my red bikini top showing through the white blouse.
I shrug, pushing forward a crumpled five pound note.
‘What do you do out there?’ He doesn’t really care.
‘I could come and join you.’ He does mean that.
I stare fixedly at his wedding ring until he gives up and hands me the padlock key that releases the little craft from its mooring.
The fiver will go in his pocket and I’ll lock up the dinghy when I return, dropping the key back in the night box, none the wiser. We all seek out hidden profit, come summertime.
The dinghy is a repo, taken to cover unpaid mooring fees and I’ve used it a dozen times this year. The oars and anchor were probably found, left behind, abandoned. It’s amazing how profligate yacht owners can be.
I row, after a fashion, out beyond the marina. My rowing is not good. Nobody has taught me and my left stroke is much stronger than my right, requiring an extra right-hand stroke to stay on course. This means I rock backwards and forwards and my loosened hair flops in my face, yet nobody laughs when I row. A year ago folk would have roared out loud; when I was fourteen and just a skinny whelp they would have pointed at me and howled until their eyes ran. But now men stare when I pass and nobody laughs at me.
In my bag I have six peaches, a packet of extra strong mints, forty Marlboro, two cigarette lighters, a bottle of cherry brandy. In my boat I have an anchor, a baler and – sitting on the thwart where I can see it as I row – Justine by Lawrence Durrell.
The list of things I don’t have is longer; no water, no flares, no life-jacket, no protective clothing, no compass, no sunglasses, no hat, no sun oil, no radio. When the night manager goes off duty nobody will know I am here.
The sixteen thousand shades of blue become slap-blue, slap-blue as I heave my baby boat through the water. Gulls caw, but they will be quiet by ten, unless a lobsterman comes back into port. Flies are travelling with me, quizzing my bag for the peach-blood they can sense inside, but they will depart in the next few minutes, zigzagging back to land. How can landlubbers not know that the best place to eat fruit is out on the water? No flying insects will bother you. And how do the flies know when they must turn for shore? These mysteries puzzle me.
I will spend the day getting hard-baked drunk, sieving cherry brandy through Marlboro-furred teeth. I will listen to the sound of the deep ocean scuffing against the dinghy. I will read Justine and cry at the end because there are only four books and now I have read them all. I will smoke, cleanse my palate with mints, and sleep.
There are seven positions to enjoy in this little craft.
1. Flat on my back in the hot-as-tea seawater that is too low in the boat to bale, with one foot over the stern to trail in the seawater, easing my blisters until they swell like full moons.
2. On my belly, legs bent up, soles to the sky, with the book on the thwart to keep it dry.
3. Crossways, so that the boat wallows even in the calm, both my feet in the water, my neck cricking against the side.
4. Upright in the bow, feet paddling in hot water, toe-teasing the varnish bubbles and kicking peach stones through the bottom brine.
5. Upright in the stern, ditto.
6. Upright in the stern but facing over it, both feet in the sea; this soon stops the circulation to my legs as the wood cuts into the backs of my thighs.
7. Flat on my back in the stern with both feet in the water. This is my favourite – cool feet, warm, brine-lapped spine, gazing at the blank sky. I can sleep like this, with my book over my face and my hands folded on my belly. This is when I sleep best.
When I look to the shore I am far enough away. I let down my anchor and prepare for the next eight hours, or nine, or ten, or as long as my cigarettes last. This is my home. Far enough from the shore for the jewelled lines of the island to reflect the sun, near enough to hear the car horns and yells of boat-launchers, I am anchored to the secret of what makes this non-place the love of my hollow heart’s core.
I am offshore.
Karen Whitelaw is a Newcastle-based writer and teacher of creative writing. Her work has appeared in numerous anthologies, including Cutwater Literary Anthology
, Newcastle Short Story Award 2012, Award Winning Australian Writing
2016. Her flash fiction has been performed at Newcastle and Sydney Writers’ Festivals, and made into a visual presentation. She has completed a Master of Creative Arts at the University of Newcastle. She is currently working on a collection of short stories.
Caught in the Rip
The last day of summer. The westerly snorts a premonition of autumn, but by midday that will be forgotten. It’s just the type of day the bronze retirees live for; everyone else back at work – snigger, snigger – and the sea scattered with morning dazzle. At this time of year all I’ve got to do is sit in my watch tower with my feet up on the desk, keeping an eye on the odd swimmer and the board riders and resisting, and then surrendering at lunchtime to the fat salty lure of hot chips.
I glance down at the sand and there she is. I check up the beach, but no one’s with her. She puts her red beach bag under the black and white chequered flag which warns surfers away from the swimming area, and stands with her hands low on her hips, thumbs pointing forwards as if all the responsibility for this beach belongs to her, not me. She keeps glancing up at my tinted window, squinting. I lean back and stay very still.
She’s wearing one of those floaty see-through things over her bikini, and it makes me think of the time I overheard a guy say – unfortunately for him he didn’t know I was still her husband then –that even when she wears clothes she could be wearing nothing.
This is a new thing for her, coming to my beach.
After fifteen years I can read the ocean well. I know when to expect the whale migration and recognise individual dolphins who live along the shore. I can point out the submerged rocks, the treacherous rips, I know which wind will bring the blue bottles and I can smell the change of the tides.
But I can’t read Chloe.
What do you make of a woman who faces my tower square on, crosses her arms to grab the hem of her shift, and pulls it slowly up over her thighs, her hips, her belly, like a stripper?
I glue the binoculars to my eyes and aim them right over her head. There’s a board rider paddling hard for a wave. I lock onto him. Behind him the wave rises like something dark from the deep. It peaks, looms over him like the black osprey on the cliffs eyeing their prey, and pounces. But the rider is up and whooshing along the dark underbelly while the wave rolls and crashes behind him, spitting up angry mountains of spume strong enough to break a surfboard in half, or a man.
When I put down my binoculars Chloe’s cutting through the thigh-high foam near the edge, arms raised to her shoulders against the cold. Then she dives under the water and steps up on the sand bank with her face to the sun. She stands calf-deep, alone in the ocean, and slicks her streaming hair back with both hands, arching her body as if she’s in a shampoo commercial. It would be laughable if anyone else did it.
People think a sandbank collapses without warning. But it’s always gradual. A slow erosion caused by the force of water. Like the wearing away of limpet shells on the rocks, a dead seagull washed up on the shore, marriage. It can take months for the sandbank to erode under the normal tussle of the moon and tide. Or only hours under the churning force of a violent east-coast low. What usually happens is people on sandbanks get swept off their feet in a sudden surge of water coming from the deep unknown or backwashing from the shore. They’re snatched over the edge and into the channels where there’s nothing solid under their feet, just a swirling maelstrom in which they lose all control. Some of us struggle across the current and crawl back to the safety of the sand bank. I’m not sure if we could be called the lucky ones.
It’s low tide and Chloe runs across the sandbank with her legs shooting out to the sides and the spray leaps around her like an adoring dog. She dives through a breaking wave on the other side of the bank and swims out into darker water. Here the current has carved a deep trench running parallel to the shore and the only sign of danger is a slight ripple on the surface. It pulls left towards the rocks and does a dog leg out to sea. Chloe lies on her back and rides the swell. She of all people would know she’s in a rip.
Behind her the board riders wait near the first break. The waves angle across the flagged area and I’m usually lenient with the surfers if no swimmers are out the back, especially when it’s pumping. My finger hovers over the loudspeaker switch. Chloe is the only swimmer. Unless you count the two old ladies standing in the shallows with their sarongs hitched up into the legs of their one pieces.
The westerly sprays the top of the breaking waves backwards like lace veils. I watch Chloe’s head bob in the space between like a dark buoy. I check her through the binoculars. She’s smiling. A surfer slides into view and flips back off a wave. He’s only ten metres away from her. I drop the binoculars and they bounce across the desk.
I flick the switch and the loudspeaker crackles in the air.
“Board riders. . .” Something occurs to me and I switch it off.
I turn it on again.
“Swimmers. The swimmers past the inside break,” as if she’s not the only one, “come in now. There’s a strong rip out there.” I repeat the message. I flip off the switch and high-five myself.
I check Chloe through the binoculars. She’s looking right at me. And waving. And I’m having trouble understanding why she looks like she just got awarded the Bronze Medallion.
Her chest rises out of the water, and she waves with two arms like they’re windscreen washers. She sinks chin deep, and bobs up again, waving. All she has to do is catch one wave to the sandbank, for Christ’s sake.
The old ladies in the shallows start jumping up and down. Waving one arm at the tower, the other pointing at Chloe as if they’re landing aeroplanes. They sound like screeching seagulls. I stand up so they can see me more clearly through the tinted glass and make a show of lifting my binoculars. When I check on Chloe she is staring straight at me. I stare straight back.
The final collapse of our marriage came when the woman across the road stormed into our back yard. I was nailing the new weatherboards onto the extension I hoped would eventually become a nursery. She stood at the bottom of my ladder, eyes all red and soggy, her mouth stringy with saliva, yelling up at me to do something. If Chloe hadn’t been having it off with someone we knew I probably wouldn’t have found out.
I put my nail gun carefully on the fold-out shelf and climbed down, first one heavy boot, then the other. I noticed the red paint splattered on the risers from when I painted the bedroom. The blobs of putty from the leaking bathroom window. By the time I felt the ground firmly under my feet I knew I was through fixing things.
‘Hey. Someone’s … in trouble … out there.”
One of the women from the beach is bent over, clutching the door frame with one hand and the bunched ends of her sarong with the other.
‘I’m watching,’ I say, and wave my binoculars.
Out near the kiosk the seagulls squabble over chips, seduced by the smell of crisp fried potatoes and salt air.
‘Watching isn’t …going to save her.’
‘She’s not panicking. She could be waving at her friends. Or her husband.” I raise one eyebrow but the woman stays stony faced.
‘She’s waving at you.’
That knocks the breath out of me but I look right back at her. “She put herself there and she knows exactly how to get herself out. But I’m watching her.”
I turn away from the door and make the binoculars fit my eyes as tightly as a wetsuit. The woman actually growls, and I hear her sandy feet scrape back across the concrete.
Every summer people do idiotic things: swim outside the flag area, jump off the rocks into big seas, ignore the red flag. Some of them are tourists, but usually they’re just stupid. Last year we even had a guy with a body written in tatts swim right in front of the shark sign. In the shallows, would you believe? Offering them something to read while they eat. When stupid people get into trouble we usually leave them for a little while if we can. Fear is a good teacher.
But Chloe is neither a tourist nor stupid. I lean on the desk and watch her. She keeps her chin above the water and her head makes jerky movements that show she’s dog paddling like crazy. Every now and then she lifts one arm above her head but slaps it back down quickly. The current has swung her round near the rocks and she’s heading out. Even now if she swims a few strokes across the rip she can hitch a wave. She’s lived with a lifesaver for fourteen years and must know that.
Both women are on the beach going berko. Doing some arthritic version of star jumps and shouting to the board riders. Chloe’s got them fooled.
I lift the binoculars and watch close-up as a wave slaps her face and her head disappears in the whitewash. She doesn’t resurface. I sweep my binoculars in circles. Past the rock outcrop. Along the dark empty trench to the churning white water and out to sea. Automatically I start counting seconds. …4, 5, and on the way back in see her out past the rock ledge. Her head is thrown back, her eyes red and scrunched shut. Her lips are blue and gaping. And while I watch the next wave smoothly erases her.
I have nowhere left to hide. I scramble down the concrete stairs three at a time. Race across the sand. The old girls yell something I don’t catch. I slice through the first cold shock and make for the trench. The salt water stings my eyes but I don’t close them. Out past the sandbank the water resistance slackens and instead of holding me back the current snatch me up and we rush towards the open ocean – and Chloe – with a force that’s too powerful to resist.