by Laura Elizabeth Woollett
Reviewed by ELLA JEFFERY
Laura Elizabeth Woollett’s first novel, Beautiful Revolutionary, takes the reader into the lives of several members of the Peoples Temple, the socialist church created by the charismatic, manipulative and controlling preacher Jim Jones in California in the 1960s. The novel follows the church’s expansion in America and eventual mass exodus to Guyana where Jones and his devoted followers established a community, named Jonestown, deep in the jungle. There, on November 18, 1978, as a result of Jones’ increasing hysteria, drug use, and paranoia, Jones commanded his followers to commit what he describes in Woollett’s novel as ‘revolutionary suicide.’ The death of 918 Americans at Jonestown is an event that remains deeply embedded in the cultural imaginary, and Woollett’s novel is one of a number of recent works on the event, including Jeff Guin’s non-fiction book The Road to Jonestown (2017), the 2018 documentary Jonestown: Terror in the Jungle and upcoming HBO series Raven, based on a non-fiction account of the same title by Tim Reiterman (2008). When I began Beautiful Revolutionary, I was interested in how Woollett might add to this substantial body of work. What does this book have to give that other documentaries, television series and books on the subject haven’t covered in the 40 years since the event?
Her first book, the collection of short stories The Love of a Bad Man, also includes a story set at Jonestown. In Beautiful Revolutionary Woollett expands on these themes, narrowing her focus to a single historical moment and the chain of events that led up to it. Like many historical novels, the reader knows, to some extent, where the novel is leading us – the inexorable movement towards the final, apocalyptic days of Jonestown ratchet up the pace of the novel’s second half. The great strengths of this novel are Woollett’s convincing rendering of character and setting, and her nuanced deployment of tone and mood. What she gives to this historical narrative is a compelling account of several loosely fictionalised characters, based on real members of the Peoples’ Temple. Woollett’s complex blending of history and fiction is grounded in extensive research; her nuanced ability to make judicious, unromanticised and unpretentious decisions about where the history in her novel ends and her fictionalisations begin makes this a captivating, original novel.
Beautiful Revolutionary opens with Lenny and Evelyn, newlywed college graduates in their early twenties, on the road. It could be any mid-century American scene – the couple have married and graduated, and are moving to Evergreen Valley, California. Evelyn reminds herself that they are going ‘to the new life, and it will be new, and it will be beautiful’ (5). Evelyn’s relentless authoritarian streak will later fully emerge to immense effect, but the early pages of the novel simmer with her desire to dismiss her growing dissatisfaction. Her husband, Lenny, is seen by so many in the novel as a gentle soul, Evelyn’s ‘beautiful blue-eyed boy-husband’ (398), who is ‘sweet and soft and clean’ (38). He wants to get high, watch TV, have sex with his ‘oppressively brilliant’ (5) wife, who the reader quickly realises has ambitions that outstrip Lenny’s milder pacifist ideology in many ways.
Their relationship is rife with mismatched intentions and further complicated when, after a few weeks in their new town, Evelyn – the daughter of a progressive pastor – begins to attend church services at a new church called Peoples Temple and takes her husband along to hear a man called Jim Jones preaching. Evelyn and Lenny Lynden, like many characters in Woollett’s novel, are modelled on real people; in this case, Larry Layton and his wife, Carolyn Layton, who went on to play an instrumental role as part of Jones’ inner circle. For the first third of the novel, the intimate third person narration is closely tied to Lenny and Evelyn as their relationship changes as a result of their growing engagement with Peoples Temple, and Evelyn’s developing personal relationship with Jones. Jones himself is a ubiquitous presence in every character’s mind, but is ultimately a supporting character.
The evocative intimacy of Evelyn and Lenny’s perspectives in the first third of the book gives way to a slightly more unbalanced treatment of other perspectives. The reader is presented with Jim’s wife Rosaline, a fictionalisation of his real wife Marceline, whom Woollett has written about in The Love of a Bad Man, and whom she renders with sensitivity and nuance. The novel also picks up the perspective of Eugene Luce, a white cop whose suppressed homosexuality Jones alternately exploits and abuses him for, as well as a group of slightly younger Temple members as they collectively begin to plan a defection, another evocation of a real-life event that took place in 1973.
While Rosaline and Eugene are closely tethered to the unfolding complications of Evelyn and Lenny’s positions in the Temple, the defection sequence, inserted in the middle of the book, came as a slightly jarring change in direction. Wayne Bud and Bonnie Luce, for example, two fictionalised members of the defecting group, express and interrogate some of the astounding hypocrisies at the centre of the Peoples Temple, such as Jones’ promotion of mostly white people, and mostly young women, to positions of power within the Temple’s organisational structure, and the rife sexual abuse perpetrated by Jones on his male and female followers, even as he proclaims that ‘I’m the only true heterosexual man alive … but the sexual act don’t bring me no pleasure’ (166). Had the whole novel been made up of patchwork-like insights into a range of Temple members, the result might have been a book more similar in structure to Woollett’s first collection of short stories, but I felt that this foray into a broader range of perspectives diluted some of the novel’s tension.
The major counter-cultural shift of the sixties sits at the heart of the novel. Woollett presents the social, cultural and political upheavals of this time as a key motivating factor for new members, like college-educated Lenny and Evelyn, to join the Temple. One of the great strengths of the intimate third person narration is that it reveals the ways in which young people conceive of themselves and their position in the world, and how the older generation view the younger generation as an entirely new type of person. Rosaline, for example, is at first flummoxed by Evelyn’s adamant position that ‘No one can have all of Father … he belongs to the people’, then reflects that Evelyn is ‘maybe not so strange. Maybe entirely typical of the new generation’ (174). Sexual and racial tensions simmer throughout the novel. One of Jones’ aides, Terra, says to Lenny, ‘Some of these old white people, it’s like they’re all about integration on Sundays, but when it comes to living it …?’ (143). Cross-generational encounters in the novel are always inflected with a sense of insecurity that sometimes borders on suspicion, sometimes on the barely-repressed anger, racism or sexism of the older generation, and sometimes on a tenderness that is bound up with nostalgia, eroticism, or both. Eugene, in particular, finds that ‘the impertinence of these new young ladies, it rankles, makes the back of his neck hot and taut’ (153).
For the young people of the Peoples Temple, their positions in the world are almost overwhelmingly charged with the potential to create meaningful change, and this is often the catalyst for them committing to what Jones calls ‘the Cause’ so wholeheartedly. Evelyn’s first encounter with the church is couched in the aftermath of Bobby Kennedy’s assassination, and Jones’ rhetoric speaks to her sense of helplessness and anger. Evelyn’s sections in particular convey her industrious, striving devotion to Jim and to the Peoples Temple – the tone of these chapters is decidedly unromantic, unpretentious and this makes them even more unsettling as the novel progresses towards its devastating climax.
Woollett’s prose is lush and erotic without sacrificing clarity. Her ear for American dialogue and the counter-culture slang of the sixties is precise; she is judicious about how and where she deploys words like ‘groovy’ and ‘righteous’; and each character’s voice is consistent and distinctive. It is, ultimately, a book about voices, and the immense power of utterances to invoke rage, devotion, obedience, betrayal, hope. It is Jim’s voice that makes so much happen in the novel – Jim’s voice on the phone to Evelyn in the early pages of the novel, Jim’s voice that Lenny hears in his nightmares at the end, Jim’s voice that gives the final order to the community at Jonestown. Jim’s voice commanding and ordering, cursing, abusing. But for me, this is Evelyn and Lenny’s book, and their voices are complex, authentic, and always freighted with the tension of personal and political history.
Before picking up this novel, I knew relatively little about Jonestown or the Peoples Temple. While I learned much more reading Beautiful Revolutionary, it is not a novel that fetishises trauma, and never panders to the contemporary fascination with cults, true crime and other transgressions. It didn’t, in short, make me want to learn more about Jim Jones; but it did make me want to read more of Woollett’s compelling, intelligent prose.
ELLA JEFFERY is a poet, editor and academic. Her first collection of poems, Dead Bolt, won the 2019 Puncher & Wattmann Prize for a First Book of Poems, and will be published by the press in 2020. She was awarded a 2019 Queensland Premiers Young Writers and Publishers Award, and her work has appeared in Meanjin, Griffith Review, Southerly, Island and many others. She holds a PhD in creative writing, and lectures in creative writing at QUT in Brisbane.
Ed. by Michael Farrell
Reviewed by GARETH MORGAN
While the term ‘mode’ suggests something computerish, or mode as in moda, fashion, the poems in Ashbery Mode are less ‘coding’ or ‘trying on’ of style, more an absorption inside of a massive body of work. Ashbery’s poetry is a challenge for critics but great nourishment to poets. As the cover suggests, ‘we’ (koala) look up at these American heads, a cruel joke on the idea of Antipodes and perhaps a version of terra nullius from the American perspective. I am reminded of John Forbes’s ‘Antipodean Heads’, which starts: ‘I wish we could be nicer / like the Americans’, how we know so much of them, and keep looking up that way. In the ‘Antipodean Manifesto’ (1958) a group of Australian artists and the critic Bernard Shaw took a stance against abstract expressionism, the New American Painting exhibition, fearing its influence on local aesthetics. This collection, brought to life by editor Michael Farrell, indulges in North American influence, especially the charm of abstraction, freneticism and freedom of movement in poetry. Featuring poets who encountered John Ashbery and other international modernist poetry after 1958 let’s say, Ashbery Mode charts this epic influence in so called Australia. Just how nice are they ‘over there’? Ashbery Mode considers just how nice Australian poets can be, even and especially under the influence.
Chris Edwards’s poem ‘Rat Chow’ (cute product for a dystopian supermarket!), cannibalises Ashbery’s book length poem Flow Chart to give us a ‘Reconstitution’ of that book. What nutrients did the author ingest before expelling the flesh of Ashbery’s poem? From the difficult puddle surface hidden gems. ‘things keep arriving from the florist’s’ e.g. is typical of Ashbery’s ‘tone’ or ‘imagery’, and perhaps an easy metapoetic statement. The poem is like flower painting, as in decorative; the ‘Ashbery Mode’ draws so much of its value from being an attractive, baroque, shifty surface from which emerges a strange country. These ‘things’ (e.g. ”You’re a grown man now, but must sit in a tub, on a comfortable income and a few puddles of camel-stale, jotting down seemingly unrelated random characteristics.” a quote from the blue and quite a ‘thing’) are good for merely existing, delicious, and being cannibalised into the poem. As Brazilian poet Oswalde de Andrade claim in his Cannibalist Manifesto (1928): ‘Cannibalism alone unites us’. Ashbery’s is poetry that makes you hungry, and poets unite in this collection around this act. To the question of nutrients… is this Mode lifegiving? Yes, through decadence, which Edwards and many others collected here enjoy, like soft cheese.
David Prater’s poem ‘Ninety Nine Rabbits’ hilariously remarks ‘I like John Ashbery’s fingernails’, the dead excess of the poet’s presence (in Aus). Prater’s poem tracks the influence of Ashbery on Stephen Malkmus (of the band Pavement), whose first album Slanted and Enchanted, made him ‘throw up’. What a thrill! (I wonder what Ashbery Mode might sound like anthologised on vinyl…) There is a lot of eating and drinking in this book, which feels like a metaphor for influence’s effect. Stuart Cooke ‘lick[s] the ash / of brie’ on the porch while Oscar Schwartz’s uncomfortably Australian poem ‘Wine’ drinks deep: ‘This is the wine from ripe red land […] This wine is sacred beer. / And it is to be served in jugs’ (‘ripe’—eek!). Poets unite here in the ritual consumption.
I am often made to think of Ashbery when reading Gig Ryan (and vice versa). Her poem, ‘Epitome Of Variation’ (from Heroic Money (2001)), is ‘very Ashbery’, but also ‘very Gig Ryan’: ‘The swift barman’s cellophane gloss / glides beyond me / explosive celebrant, stoned croupier / in crushed Adelaide.’ Ryan’s poem is engaged in a struggle for something new (for Adelaide, for Australia), a tough and brutal way of building a scene, melancholic (‘Dwindled day’) and a bit dreamy (‘beige sunset’) always full of jarring turns. Great, influential Australian poetry that takes from Ashbery’s density, flightiness and obscurity.
Bella Li’s prose poem ‘Just Then’, concerns itself with how the local blends with the foreign: ‘Ah California! I’d give my arm leg for a shovel and a fat wheelbarrow.’ It’s a funny poem, a scene in which the speaker waits lakeside for a goose to show up. It mock-begs for Imagist clarity, taking pleasure in the flow of linguistic noise that busts Imagism up. Language runs along hectically, ‘juicy oranges getting juicier’…’fuzzy marmots […] but no goose’. The objective is less goose-hunt than the margins of that. Travelling up to North America, Li’s short poem apostrophises American locations (and rodents) for their importance (and cuteness), but also demonstrates the importance of moving on, losing focus. Something like New York might exist here too, wouldn’t that be cool, and it does, it’s poetry, like ‘chintz in the wild’ that decorates Li’s expanding, expansive view.
The epigraph to Tim Grey’s poem ‘6, From Bio’ regards the influence Ashbery wore on his sleeve: ‘absolute modernity was for him the acknowledging of the simultaneity of all life, the condition that nourishes poetry at every second. The self is obsolete‘ (Ashbery on Rimbaud in his translation of Illuminations). Ashbery’s connection to Rimbaud, whose modernity was perhaps to Ashbery as Ashbery’s is to Li, Ryan, Grey, etc.– is concerned with nourishment for poetry. Grey’s poem is busy, violent, a flipside to Li’s joyous play: ‘taxi ploughing into his bicycle in the box-smoked dusk’ shows off modernity’s simultaneity in a different way.
Louise Crisp’s two comparatively chilled out poems of modernity also pinch from an Ashbery line for their epigraph, from Some Trees: ‘The river slides under our dreams / but land flows more silently’. In ‘Ground’ a man ‘hoes vegetables’ and, digging, finds ‘another layer of ground / under the colour of vegetables / patterned in the shape of his country’. This sombre poem digs with Ashberyan tools, unravelling modernity’s papering over of Aboriginal land.
It strikes me that John Ashbery received a National Humanities Medal from President Obama in 2011. (Who are ‘our’ equivalent poets? What poetry do our Prime Ministers read and reward outside maybe Les Murray? And when is Michael Farrell gonna get a medal?!) Despite it’s naughty experimentalism, hermeticism and lyric obscurity, one of the curious things about Ashbery’s poetry (at least as it can be / has been in places critically received) is that it ‘stays out of it’ when it comes to politics, or protest. (We might remember that Abstract Expressionism in Jackson Pollock was supported by the CIA). While it would be foolish to pursue this binary too hard, it’s interesting how politics shows up in Ashbery Mode to reflect on Ashbery’s legacy.
Fiona Hile’s ‘Consumption’ is a hot little almost-sonnet that takes on the Capitalist pig. The speaker complains ‘if you say you don’t believe in that thing / about money and desire I’ll just die– […] But that’s okay, I hate work, and, anyway…’ In a tone evoking too the charm of Frank O’Hara, ‘Consumption’s’ lyric investigation of death and legacy ends on the joke that at least of the body ‘Nothing will be wasted’. Full of jokes, like the speaker’s ‘father’s / puns’, the poem combusts in a mess, abandoning the ‘ticklish’ world of novelty the poem is disgusted by. Language under consumer capitalism (‘double absolute modernity’?) will make you sick– luckily we have poetry to help with that. (Help to purge?). Does Hile’s poem diss the baroque novelty of Ashbery’s abstraction, the pursuit of a higher poetic good ‘outside capital’? I’m not sure.
Pam Brown works from Ashbery’s ‘political poem’ ‘Default Mode’, which Brown heard him read in New York in 2008. ‘Antipodean Default Mode’ mirrors the refrain “They were living in America”, inserting ‘Australia’ and animating points from the original, like ‘…living in America fictitiously’. Brown: ‘everything had seen better days / They were living in Australia / just for the heck of it […] like true blue Americans’. The poem absorbs the twin fictions of America and Australia and spits out a flatter version still. Nationhood for settlers is rendered spurious, and the fruits of colonial violence and modernity, like ‘biodegradeable mousepads’, fill out this sad, cutting and funny poem.
Farrell notes in his Introduction that the poets included ‘span roughly fifty years’. I’m left wondering what a part two of this collection might look like– another fifty years of influence in the rapidly heating Antipodes should produce some fresh takes on this monolith of modern poetry. The poems vary greatly, but in many there is a sense of poetry in breakdown, a reflection on the passing of a great poet and a changing world. Luke Beesley’s ‘Timber Hitch’ is a short, crumbly prose block below which a scrappy drawing of Ashbery, and the caption ASH. A phoenix… or ashes to dust…
In any case, with a nod to ‘what’s next’, Ali Alizadeh begins ‘The Poet (After ‘the Painter’)’: ‘Crouching between horror and language / I hate writing about this damn world,’ and concludes his polemical response: ‘The age doesn’t demand an image of the world / in any language. Better to tattoo fear / on the page, in a dark inaesthetic poem.’ Alizadeh’s mad sestina is a fine, if random place to stop eating of these poems, and to look forward to ever newer versions of the Mode. Dark, inaesthetic, cruel… tho probably in equal measure desperate attempts to delight oneself and others.
Chiasson, Dan. “Postscript: John Ashbery”. New Yorker. 2017
de Andrade, Oswaldo. ‘Cannibalist Manifesto’. trans. Leslie Barry (1991). Latin American Literary Review. 19. 38. 1928 p. 38
Forbes, John. Collected Poems. Brandl & Schlessinger. 2001. p 104
GARETH MORGAN is a poet and co director of sick leave reading series and journal. His work can be found in Rabbit, Cordite, Australian Poetry Journal and other places.
On Scars and Flying Horses:
Linda Christanty is an Indonesian author and journalist. Her writing has been recognized by various awards including the national literary award in Indonesia (Khatulistiwa Literary Award 2004 and 2010), award from the Language Center of the Ministry of National Education (2010 and 2013), and The Best Short Stories version by Kompas daily (1989). Her essay “Militarism and Violence in East Timor” won a Human Rights Award for Best Essay in 1998. She has also written script for plays on conflict, disaster and peace transformation in Aceh. It was performed in the World P.E.N Forum (P.E.N Japan and P.E.N International Forum) in Tokyo, Japan (2008). She received the Southeast Asian writers award, S.E.A Write Award, in 2013.
Linda Christanty begins her short story “The Flying House of Maria Pinto” with a seemingly mundane encounter: an Indonesian soldier gets on a train, sits down next to a young woman reading a Stephen King novel, and tells her a story. The story he recounts is that of Maria Pinto:
“Maria Pinto was originally just an ordinary young girl who had once studied literature at a renowned university in Jakarta, and held out until the third semester before returning to the land of oranges and coffee. The people in that land died too early; they disappeared, committed suicide, went mad or plunged into the forest to unite the wild boar and the reindeer.”
Maria Pinto’s people give her ancient weapons and a flying horse, choosing her as their protector and commander.
“As of that moment, Maria Pinto had become the leader of treacherous troops, trapping the enemy in every zone, deterring those who only relied on tangible things; those who shunted aside fairytales and dreams.”
We as readers will not be able to set aside so easily the fairytale aspects of this short story; the soldier’s dreamlike narrative comes to overtake the rest of the plot. The woman on the train tries to ignore the overly chatty soldier, returning to her book until finally arriving at her destination. But after parting, the soldier is tasked with killing the enemy rebel target. He shoots at a figure on the street from a neighboring skyscraper and, when he goes to recover the body, discovers that this rebel is actually woman on the train who had listened to his story. Is the woman from the train the same enemy rebel from the soldier’s tale, Maria Pinto? That question remains unanswered, but what becomes clear is how political conflict finds its articulation in close, personal encounters and everyday stories.
Christanty is an Indonesian author known for approaching social and political issues in her writing. A student activist who participated in the movement that forced Indonesian dictator Suharto from power in 1998, Christanty has long dedicated her life to activism as well as the written word. After Indonesia’s return to democracy, she worked as a journalist and human rights advocate for women’s issues. For her activism, she was nominated for the N-Peace Award in 2012 in the Asia Pacific category and won the Kartini Award in 2014. Meanwhile, her fiction has won a range of national awards as well as Thailand’s prestigious Southeast Asian Writers Award in 2013.
According to the introduction to her collection, Final Party and Other Stories, in which the short story “The Flying Horse of Maria Pinto” was published in Debra Yatim’s English translation, “[Christanty’s] political activism is reflected in her prose . . . It is as if she feels the need to tell these things in order for us not to forget, and also maybe not to flinch when facing the demons of history.”
“The Flying Horse of Maria Pinto” is no exception. Though more implicit than her other stories in its political content, this narrative encodes questions of military violence and resistance. In fact, it is the inclusion of a second narrative plane–the mythical tale integrated into the direct encounter between the representative of the state (the soldier) and the representative of resistance (the woman)–that comes to command our attention and the progression of events itself. Indeed, the soldier’s story could be understood as a meta-narrative that reveals how this figure understands his own pursuit of this so-called “enemy.” The fascinating quality of “The Flying Horse of Maria Pinto,” and of Linda Christanty’s fiction more generally, lies not in literal depictions of conflict, but rather in the socially constructed narratives of conflict she interrogates through multiple layers of storytelling.
I spoke with Linda Christanty in Jakarta in 2019 as part of a series of interviews with contemporary Indonesian writers who represent Suharto’s New Order dictatorship in their work. The project is an effort to understand how authors construct counter-histories about an authoritarian past that the Indonesian state refuses to recognize for its brutality. As a U.S. American, I recognize the role my country played in supporting the anti-communist Suharto regime and turning a blind eye to the gross violations of human rights that took place. This traumatic past is not bounded by Indonesia’s nation-state boundaries; it is a history that incorporates global actors and that remains relevant beyond Indonesia. For foreigners, exploring how Indonesian writers revise and reconstruct narratives of the past can be a way to revisit questions of post-colonial, transnational leftism, which found its initial articulation through the 1955 Asia-Africa Conference in Bandung before the Suharto era ruptured bourgeoning international solidarity between recently independent nations.
Christanty is well positioned to reflect on politically committed writing in Indonesia, both in terms of her role in her generation and independently, as an author. As a key figure in a literary movement that used words first for liberation against an authoritarian regime and then for the project of reckoning with that authoritarian past, Christanty has witnessed marked shifts in Indonesia’s literary scene. And, in her own short fiction, the question of how characters invent narratives to understand their own experiences of social upheaval remains central, whether in “The Wild-cherry Tree,” where we find ourselves immersed in the imaginative perspective of a young girl processing assault, or in “The Final Party,” where an informant who sent friends to prison copes with his choices while arranging his birthday party.
When Linda joined me in a bustling café in central Jakarta, we spoke about free expression under dictatorship, continuities in violence, literary categories, and the Western gaze on socially committed Southeast Asian fiction. Much in the line of “The Flying Horse of Maria Pinto,” the question that spanned each topic was narrative itself, and how the language we use to tell stories frames history.
Lara Norgaard (LN): The memory of Suharto’s New Order dictatorship is a near-constant feature of your short fiction. Almost all of your short stories in the English-language collection Final Party and Other Stories relate in some way to that period’s violence, though sometimes that connection is not immediately apparent. Some of the moments that I found especially interesting are ones in which this history is implied in language rather than made explicit. For example, in “The Final Party,” when a man who had worked as a state informant recounts how he explained his job to his daughter for her school project:
“One day, little Alma asked about his work.
‘What do you actually do, Papa?’
‘I’m a note-maker.’
‘Note-maker?’ Little Alma laughed.
‘Yes,’ he answered firmly.
But in his daughter’s report book, he wrote down: entrepreneur.”
On a level of language, how would you say Indonesian either contains the memory of Suharto-era state violence or actually obscures the history of that period?
Linda Christanty (LC): There are a few expressions that people would use in the Suharto era, and especially language used by Suharto’s government. For example, most people, including any member of the military or the police, would very rarely say, “that person was arrested” or “that person was taken to prison.” Instead, they would usually use the phrase, orang itu diamankan – “that person was secured.” As all of us who were alive in that era, secured means that someone was arrested. It immediately had that connotation, conjuring up an image of someone who confronted the state apparatus and had to be “secured.”
It was also unusual, or taboo, to use the word buruh in the Suharto era. Worker, working class, labor. The government preferred that people use the word – employee – so that power relations would disappear. As a result, there wouldn’t be any apparent power dynamic between higher-ups and subordinates, bosses and workers, or in fact any oppressive relationship at all. That’s because the term karyawan in Indonesian relates to the term berkarya, someone who creates, someone who says something in the world. Buruh, on the other hand, means laborer, someone who only has the power to work. That person does not have authority over anything else; for example, they do not control the means of production. In that sense, when we use the word labor, it means resistance, because it means that oppression is present. When Suharto was in power, if a person used the word buruh it meant that they were also radical. Buruh is a word that collects or contains radical social movements and a long history of struggle. That was erased. So you would use more neutral terms: karyawan, which means employee, and kerja, which means work or job.
Then there’s one more example from when I was little. One day, I was talking to my grandfather in our house on Bangka Island. A man passed by out front, the father of a friend of mine from elementary school. My grandfather told me that this person, my friend’s father, wouldn’t ever be able work again at his company because he was terlibat – involved. In the Indonesian of Suharto’s New Order, the word terlibat always connoted being involved with the Indonesian Communist Party. ‘That person was involved,’ and people immediately or automatically knew that they had connections to communism.
There were so many euphemisms back then, you would hear the word terlibat and diamankan, and then the word buruh was erased, it never appeared.
LN: After the Reformasi period in 1998, when Suharto was removed from power and Indonesia returned to democracy, did these euphemisms continue?
LC: When Reformasi took place, or even before Reformasi when social movements were growing stronger and labor strikes and student actions were more and more frequent, people did start using the term labor, buruh, again. For example, when they would talk about labor or factory movements. And progressive students, the ones concerned about labor, would also use the term. Indeed the intellectuals at the time became a kind of driving force for change, recuperating this language that had been banned.
LN: For you, specifically, how has this influenced your writing?
LC: I started writing fiction when the New Order regime was still in power. Back then, if you wanted to write something or send a short story to print media, like a newspaper, the government had established rules. You couldn’t break the rules, so your story couldn’t contain any elements related to politics, religion, race, or anything that was seen as going against Indonesian society. The point is, you couldn’t have critical thought in your stories. But you could package it with something other than what you meant.
In fact, in the early 1990s I was writing fiction and news stories about the lives of marginalized peoples. And I also wrote stories about factory life. Usually, I wouldn’t write those for mainstream media, but instead for student magazines. At the University of Indonesia, which was my university, and also at other schools in Solo or Yogya, a subset of the student body was involved in the student movement. And some students who were quite forward-thinking, brave, and critical would publish work more freely, allowing people to write relatively unfettered by censorship, at least in comparison to mainstream media.
LN: In an interview with the online publication Arsip Publik, you stated that you don’t like the term “Reformasi literature.”1 I see your argument that this label makes it seem as though no one was openly writing critical texts before the transition to democracy took place. At the same time, I imagine that the experience of writing was indeed different before, during, and after the transition from authoritarianism to democracy.
If you don’t like the term “Reformasi literature,” how would you reframe shifts in the Indonesian literary world since the early 1990s?
LC: There are differences, of course, especially in what I was telling you about how certain words changed in their use. I still remember how, before Reformasi, right around 1997, we would usually use the term wanita (lady) when talking about perempuan (woman). The word for lady was seen as carrying more respect than the word for woman, as though the term perempuan had a certain negative connotation. But then, the Indonesian women’s movement was active at that time, and I still remember how in one issue of the magazine Kalyanamitra, they began to use the word perempuan to bring awareness to readers, to define the concept of perempuan and how it could in fact be emancipatory. The word perempuan, or woman, has something that could be understood as equality, a kind of strength. And so they began to use that term.
Writing under Suharto’s New Order is like what I already described. If you wrote for mainstream media, you would worry that they wouldn’t publish certain things. That wasn’t just about specific terms but also about certain topics. For example, it would of course be difficult to write realistic stories about Timor-Leste or disappearances. So writers like Seno Gumira Ajidarma, when he wrote about Timor-Leste, had to make the incident occur somewhere else, and make the characters from somewhere else so readers could maybe imagine this had happened in Latin America, for example.
I felt some of that myself, but I usually sent my stories to student publications because I wrote critically and said what I thought without allowing sensors to limit my work.
For literature after Reformasi, what’s actually very interesting is how varied the subject matter became. So many authors chose to write openly about their bodies after Reformasi. In the period before Reformasi, women were not free to write about their bodies. There are some personal aspects to that, but it also relates to how women’s bodies were associated with the leftist women’s organization Gerwani. During the Lubang Buaya incident2, these women allegedly danced naked and cut off the generals’ genitals. So, women’s bodies under the New Order regime were always associated with something evil, something immoral, something violent. And as a result, women could not easily speak openly about sex or sexuality.
But men could write exotic stories under New Order regime. No woman writer could so easily discuss the sorts of things that men wrote when they described women’s bodies or sex so openly. While men wouldn’t get any social pushback, women felt like it might be incriminating if they wrote about the same things. So, later, Reformasi was also marked by the appearance of novels that were more explicit because women were free to talk about their bodies, to write about eroticism and other aspects of their own experiences.
Of course, it was also during Reformasi that stories from the Suharto era—stories that people had been too afraid to talk about– started to be told. That includes political issues, injustices, and human rights violations that people hadn’t been brave enough to discuss.
LN: How about in the present?
LC: Actually, these problems from the New Order continue today. That includes, for example, human rights violations and gendered violence, which have continued since the New Order. Over the course of 50 years, not much has changed. Take women’s issues. Rates of sexual assault are still very high, violence is still very common. In 2019, the National Commission on Violence Against Women (Komnas Perempuan) published a report3 stating that violence against women increased by 14% from 2018. It’s unclear if that’s actually because there are more victims or because survivors are more and more likely to come forward, but regardless, the rates are high and the numbers haven’t dropped. Now, in terms of human rights violations or the criminalization of environmental activism, those are things that happened during the New Order and that still happen today.
Today, when people defend their land, or defend land that companies want to seize from communities, or when they defend the environment and try to prevent heavy metals from destroying rivers and fish, that’s considered a political act. That’s taking a stand, not just against companies, but also against a sector of the elite within our government. During the Suharto era, a political act was understood only as speaking out against the state and the military. Now, activists who don’t want companies on their land are also taking a stance against the state. Environmental issues are very crucial, on the same level as other human rights issues.
I see myself, along with Leila Chudori and Ayu Utami, as writers who grew up under the New Order and who were already in our twenties when Reformasi began. So we were born into that regime and lived under it through our early adult lives. That means our way of thinking, our memory, is very tied to that period. We are motivated to write about things like the 1965 Tragedy4 because that period, or stories about that period, are so strong in our memories. We write about what took place a bit later on, too, like activism under Suharto. That’s a common narrative in our lived experience. When we write about these topics, we’re also writing as witnesses, or maybe as people who grew up hearing these stories, as people who knew about or who may have been affected by the disappearances.
After us, there is a group that is far more distant from these stories. For some, their writing does touch on themes from our generation. But a different group has already moved on to write about other topics, which are not any less interesting but that also don’t necessarily depict authoritarian regimes or imagined dystopias.
For instance, Ziggy Zezsyazeoviennazabrizkie is one writer from the current generation that’s very interesting, in my opinion. She writes about a completely different world, and politics come through in her selection of symbols. Her novel, Semua Ikan di Langit (All Fish in the Sky) really impressed me. It takes place in a huge trash heap. Her main character is the corpse of a little boy. Her other characters are a cockroach and some fish, and they all ride together in a broken city bus that had been dumped in the trash heap. It turns out that the corpse becomes a certain kind of god or idol for these strange creatures. So the bus is flying along in this universe of trash, and one day it stops and a little girl gets on. The girl, who is actually the boy’s sister, is a Holocaust survivor. In this sense, Zezsyazeoviennazabrizkie writes about an event from the past, but her approach is very different from the one that my generation takes when we talk about similar topics.
LN: I’d like to hear more about your own approach. You’re a journalist as well as an author of fiction, and a lot of your stories have direct connections to real political issues. Your writing is far less surreal than Zezsyazeoviennazabrizkie’s, for example. When you write fiction, are your stories grounded in the kinds of events you yourself witnessed or in reportage about specific events?
LC: Well, let’s look at one of my stories, “Fourth Grave”. It’s about a young girl who is disappeared. Actually, I never say that she is based on someone real because she and her family are not real at all. In the story, there is an old married couple of Chinese descent, and their daughter is involved in politics. Up to this point, it’s all fiction. But were the disappearances real? Yes, they were. So I imagined a situation in which the daughter is kidnapped, like what happened to so many people who really were disappeared.
The story is about what I don’t know, like how a family would react if their child is disappeared. How does that affect the relationship between husband and wife? How do they remember their daughter? What is most painful in day-to-day life? It turns out what hurts are the little things, like when the wife wants to cook fish, but then all of sudden the husband says, don’t, our daughter might have been thrown in the sea. Memories arise, and they imagine what it might be like if their daughter had ended up in the ocean and then was eaten by a shark. And then they saw the fish in a totally different light, and they can’t eat it again.
LN: There are readers who say your stories are very sad.
LC: That’s true.
LN: I agree that they’re dark, but at the same time you include some whimsical elements. “Fourth Grave” actually has a lot of fantastical references to comics like Kho Ping Hoo, and “The Flying Horse of Maria Pinto” involves a supernatural flying horse, for instance. Could you comment on these dimensions of your work that are less realistic? What role does whimsy and fantasy play in political storytelling for you?
LC: Perhaps these elements, which many people would label magical or fantastical, are actually very everyday aspects of Southeast Asian societies. People believe that in addition to what we see in this dimension, there are also creatures alive in a different dimension. In belief systems or cultures around Southeast Asia, these elements are understood as ghosts or creatures on the threshold.
For example, where I was born on Bangka Island, people believe in 20 different kinds of ghosts. There’s a ghost that appears just as a head, for instance, called Anton, like the name for a little boy. Another one is called Hantu Burung Kuak, or Kuak Ghost Bird. If that one releases a specific kind of noise, it means something bad will happen. The ghost Menjadin can tear people apart. Aside from those, there are ghosts from Java that are pretty well known, like Kuntilanak, which is also called Pontianak in areas near Kalimantan. That means that in Malaysia, it’s also not uncommon to also hear about a ghost called Pontianak. Then there’s a snake ghost named Paul, like a white man. And there’s one called Mawang, too.
People who live on Bangka Island, in Sumatra, and even in the eastern islands of Indonesia, like Maluku or the Nusantara region, they take it for granted that these creatures are a part of their everyday lives. So when someone writes a story set in a society like ours, non-human characters are just normal. They aren’t strange. They just describe what’s going on in that other dimension.
When I wrote “The Flying Horse of Maria Pinto”, for instance, it was inspired by a trip I took by train. It was just one very brief moment. While I was in the train, I met a soldier. And during the New Order I really didn’t like soldiers, you know. I thought, oh no, a soldier is sitting next to me, how should I act? This was maybe five years before the New Order ended. Since I didn’t want to talk to him, I started reading some novel, I don’t remember which one.
That soldier wouldn’t stop talking to me, and then I noticed that he had a scar. From there, I started to imagine what I would end up writing in the short story.
1. Sastra Reformasi, or Reformasi literature, is a term used in Indonesian literature to refer to an outpouring of openly critical literary production in the wake of the country’s transition from authoritarianism to democracy in 1998. Linda Christanty’s argument as to how this literary category obscures the tradition of critical writing before Suharto’s fall from power can be found in her interview with Arsip Publik: http://arsippublik.blogspot.com/2015/01/wawancara-linda-christanty-2.html.
2. Lubang Buaya is an area on the outskirts of Jakarta where seven Indonesian generals were murdered in 1965 in an incident that came to be known as the 30 of September Movement. The incident became the justification for Suharto’s military coup d’état and the ensuing mass killings, imprisonment, and persecution of members of the Indonesian Communist Party (PKI) and affiliate organizations (including the Indonesian Women’s Movement (Gerwani) and the Institute for the People’s Culture (Lekra)), as well as people with any perceived connection to the aforementioned groups. For more information on Lubang Buaya and its role in the foundational myth of Suharto’s authoritarian regime, see John Roosa’s Pretext for Mass Murder: The September 30th Movement and Suharto’s Coup d’État in Indonesia (https://uwpress.wisc.edu/books/3938.htm).
3. The full annual report can be accessed online here: https://www.komnasperempuan.go.id/read-news-siaran-pers-catatan-tahunan-catahu-komnas-perempuan-2019%20.
4.The 1965 Tragedy refers to the mass killings of 1965-1966 that took place in the wake of Suharto’s coup d’état. Estimates on the number killed range from 500,000 to three million people, and researchers have made the argument that the killings should be considered genocide. For more, see The Killing Season: A History of the Indonesian Massacres by Geoffrey Robinson
and The Army and the Indonesian Genocide: Mechanics of Mass Murder by Jess Melvin (https://www.theguardian.com/books/2018/mar/15/killing-season-geoffrey-robinson-army-indonesian-genocide-jess-melvinreviews).
This interview, translated from the Indonesian by Lara Norgaard, was edited and condensed for clarity.
Lara Norgaard is an editor, essayist, and literary translator from Colorado. After graduating from Princeton University in 2017, she served as Editor-at-Large for Brazil for Asymptote Journal and directed Artememoria, a free-access arts magazine focused on the memory of Brazil’s civil-military dictatorship. Her essays, literary criticism, and translations can be found in publications such as the Mekong Review, the Jakarta Post, Asymtptoe Journal, Peixe-elétrico, and Agência Pública. Currently, she is a Henry Luce Foundation Scholar at the Lontar Foundation in Jakarta, Indonesia and will begin her Ph.D. in comparative literature at Harvard University in September 2020.
My Van Gogh
By Chandani Lokugé
by Paul Giffard-Foret
Chandani Lokugé’s fifth novel My Van Gogh takes the reader on a romantic and artistic journey across borders, from the rural farming lands of Victoria in Australia, where part of her characters’ family on their father’s side is from, to some of France’s touristic hotspots, including scenic areas of Le Loire Valley, the southeast region of Provence, or its capital city Paris. The metropolitan provenance of the novel is made evident by the design of the book cover. It shows a snapshot of what is reminiscent of the Tuileries Garden, which is located in the vicinity of Le Louvre Museum. This is despite the fact that Lokugé actually writes from the periphery of what constitutes her Sri Lankan Australian background. The terms of “periphery” and “metropolitan” are used here with a postcolonial agenda in mind, to refer to the ways in which the old structures of Empire and European colonialism still play out in our contemporary era. Lokugé is aware of such lingering structures insofar as her oeuvre as a novelist may easily fall under the loose category of “postcolonial fiction”. As an illustration, Lokugé’s second novel Turtle Nest, published in 2003, dealt with the issue of sex tourism and trafficking of local children for Western customers in a small fishing village in Sri Lanka.
We may wonder, then, what postcolonial elements there are in a novel in which the main characters are white and relatively privileged —symbolically at least, being endowed with cultural capital—and where a driving theme is the artistic legacy left by one of the most iconic Western painters and representatives of High Culture, namely Van Gogh? To revert to my earlier allusion to Turtle Nest, this novel shares with My Van Gogh a common concern with travel (and tourism) that itself recurs as a distinct motif in diasporic literatures of dispersal by migrant authors. Yet this time, the gaze happens to be reversed, for My Van Gogh, as its title suggests, does not so much speak of the master painter’s life as it heralds its appropriation by the margins. My Van Gogh’s central Australian-born character, Shannon, sets out on a quest for meaning by travelling to France in very much the same way that the West would journey to the Orient and the Far East in the hope of being “revealed” by the sheer Sublime of the place, by its spirituality, its history, art and craft. The tourist’s gaze operates a process of “museumification” which not only sublimates the real, as Jennifer Straus spelled out during her speech at Lokugé’s book launch, but it also flattens things out by silencing “accidents” of history.
So it is to Lokugé’s credit that the rippling echoes of those series of murderous terrorist attacks which have struck France since 2015 can be felt. These attacks carry along their trail of death haunting memories of a colonial era thought to have been long gone, since the last major terrorist attacks on French soil took place in the context of Algeria’s War of Independence and Algeria’s Civil War in the 1990s. The blight of terror is another common point with Lokugé’s homeland, Sri Lanka. As Shannon and Guy are walking along the promenade in Nice on Bastille Day, they must bear witness to “a ceremony to commemorate the lives lost” (55) on that very same spot and day in 2016, killing eighty-three. Shannon’s prolonged sojourn in France is meant as a way for him to reconnect with his French mother and brother Guy, both of whom are “exiled” in France away from the family farm in Australia, as well as with his great-grandfather Grand Pierre, who fought and died a hero during the Great War of 1914-1918. Yet their mother remains an “absent presence” throughout the novel, having cut off links with her family, while Guy, being now well established in his adopted country, and having started a new life in Paris as an art dealer, feels in some way estranged from Shannon. Grand Pierre’s military heroism, which is very much part of the family’s lore, gets somewhat dampened and overshadowed by the fact that his body remains are yet to be exhumed and identified after all these years.
Their scattering evokes the scattering, more broadly, of family relationships, friends and lovers, and in the final instance, of identity markers themselves, which is an aspect of our postmodern “liquid” selves that transpires in Lokugé’s novel. Put simply, identity relates to people and places, but the latter in My Van Gogh remain loosely connected and grounded. Lokugé highlights her characters’ difficulties to communicate with, and feel for, one another. Her characters, indeed, seem enveloped within a Hopperesque halo of solitude, like a carapace preventing them from facing and sharing with others those vagaries of life that otherwise fill the void of our existence. In this light, Lokugé’s choice of a happy ending sounds like a trompe l’oeil, especially with respect to the book cover. It shows empty chairs lying stranded and looking abandoned, and an individual’s silhouette walking away into the distance towards a vanishing point, being flanked on both sides by rows of tall, erect, autumnal trees. This image intimates that one’s personal journey is a lonely trail, as it must have been for the tormented, maddened Van Gogh.
In effect, the many touristic sites and scenic places (including Van Gogh’s temporary home in Arles), as well as churches and museums, though they are in part aimed at recalling her mother’s presence, all seem but a poor distraction and lack substance in the face of Shannon’s own pill-dependent depressive state. We are told that “for Shannon, also, it had become ordinary, a boring show staged for self-indulgent tourists. That quiet desperation, that unconscious despair that is concealed under the amusements of mankind, Shannon reflected, recalling the words of Thoreau.” (54) I am here reminded of award-winning French author Michel Houellebecq’s dystopian portrayal of France as a theme park for foreign visitors and local tourists in his novel, The Map and the Territory, whereby largely uninhabited town centres have been transformed into standardised temples of consumption and sanitised variations of the picturesque. As a review of the novel published in the New York Times concurred, “Houellebecq’s Paris exists in a state of flagrant social breakdown and the countryside has become an emptied theme park of itself.”
The parallel with Lokugé’s work can be further made here, since both authors have shown a deep, continuous interest in tourism as a powerful metaphor for our globalised era. As the New York Times review added, The Map and the Territory “deals with art and architecture, rather than sex tourism. It is set in galleries and villages rather than S-M clubs and massage parlors.” My Van Gogh similarly deals with the art market as a global form of currency. As earlier mentioned, Guy is a gallerist, and Shannon a student in art history. Shannon’s girlfriend Lilou, besides being a tour guide, is a musician and a painter herself, while Guy’s French lover Julie graduated in Fine Arts. Furthermore, the novel is peopled by references to mythical figures such as Proust, Beckett, Hemingway or Matisse, who at some point lived and worked in France, at a time—at least until World War Two— when Paris happened to be the world’s artistic hub and would attract artists from different nationalities, including Van Gogh himself. So at some point in the novel, Shannon for example goes to visit the southeastern village of Saint-Rémy-de-Provence, where Van Gogh was interned in an asylum for a year there, and where he achieved some of his most famous paintings.
In the same way that Houellebecq is, Lokugé is further concerned in her novel with those children belonging to the post-soixantehuitard (sixty-eight) generation, as they are dubbed in France, who grew up in the wake of the May 1968 Revolution. The upheaval, mostly student-led, entailed among other things a radical dismantling of the traditional family. Lilou, whom Shannon met during his meanderings across France, for instance is said to have parents who lived “wayward, hashish-filled lives—with a tribe somewhere in the Himalayas from what she’d seen in Facebook months ago.” (120) As Shannon tells her: “We are a lost generation—une génération perdue.” (121) This historical allusion to the devastation wrought by the Great War upon the youth in particular points to the existence of a crisis of a spiritual, metaphysical and civilisational nature at the heart of Western, and more specifically, French contemporary society, as Houellebecq himself exposed in The Map and the Territory, which won the Prix Goncourt (the equivalent of the Booker Prize) in 2010. This crisis would ripen to a full and explode in the form of the Yellow Vest protests by the end of 2018. The occupation of roundabouts by Yellow Vests across the French territory, in particular in deserted rural areas where the movement started, represented a desire to rebuild solidarity and cohesion in the face of a torn social fabric, as well as gain democratic sovereignty through this modern version of the Greek agora. Lokugé in her novel summons the imagery of the carrefour (not the hypermarket chain here, but its semantic meaning of a “crossroad” in French) to poetically express the random contingency and situatedness of cross-cultural love, which, as the reader is led to understand, can be undone as quickly as it can be struck. And this is precisely within the knots of this tension that lies the beauty and dramatic force of Lokugé’s prose. To quote from the novel:
They lay entangled in each other. Her hand in his, a drowsy bird. The room was almost black, a shadow of light across the bed. He could faintly see her face raised beside his. They hardly knew one another. That was beautiful, he said. Thank you, she whispered. It’s a gift then. Whose voice, whose words? Didn’t matter. They were etched in him, deep inside. He kissed the fold of her elbow. Carrefour—he said—meeting place. He felt the texture—this word so foreign to him. Meeting place, she said, lieu de rencontre. (57)
A carrefour implies a certain level of reciprocity and a readiness to let go of one’s own cultural attributes to meet the Other on neutral, naked grounds. Travel narratives usually make for good romance precisely so because the characters in these narratives stand outside of their comfort zones. Standing outside or in-between cultures as do Guy the expatriate and Shannon the traveller make both brothers more easily vulnerable or susceptible to the possibility of yielding to the unknown of cross-cultural romance. As the French Iranian author, Abnousse Shalmani, reminds us, Guy and Shannon are “métèques” (a word originating from Greek and meaning whoever resides away from home). As such, métèques “do not have buried secrets within the attics of country cottages, no class prejudices, no embarrassment vis-à-vis History, culture, language; he or she has in effect left of this behind. The métèque goes beyond rules, common decency, social order.” (Shalmani 106; my own translation) France’s geography, located at the crossroads between six nations (which is why it is known as the hexagon), spans cultural realities as distinct as Provence’s Mediterranean Sea and the wine routes and forests of Alsace in the east. Alsace is probably the most métèque of all regions considering its historical ties in Germany, where Guy and Shannon’s great-grandfather Grand Pierre was killed. As a former imperial power and neo-colonial player, France has often proved unceremoniously unkind and unwelcoming to its métèques. Notwithstanding, My Van Gogh with its wanderings across some of France’s over-saturated historic sites operates a cosmopolitan itinerary worth following for the reader insofar as this scenic drift becomes a pretext for an inward exploration of the human condition itself.
Shalmani, Abnousse. Éloge du Métèque. Grasset, 2019.
Shulevitz, Judith. “Michel Houellebecq’s Version of the American Thriller.” New York Times, Jan. 13, 2012. <https://www.nytimes.com/2012/01/15/books/review/michel-houellebecqs-version-of-the-american-thriller.html> (Accessed 19 Dec. 2019)
PAUL GIFFARD-FORET completed his Ph.D. on Australian women writers from Southeast Asia at Monash University’s Postcolonial Writing Centre in Melbourne, having completed his MA in Perth on Simone Lazaroo’s fiction. Paul’s research deals with gender studies, racial and cultural hybridity, migration, multiculturalism and related issues with a focus on postcolonial and diasporic Anglophone literatures from Australia, Southeast Asia and India. His academic work has appeared in various journals and magazines in the form of peer-reviewed articles and literary reviews.
From Left to Right: Winnie Dunn, Shirley Le, Jo Langdon, Michelle Cahill
Our Class Fetish issue was supported by the Australia Council for the Arts and the Copyright Agency Limited under an Editing Mentorships for Equality Grant. This support enabled us to generously pay our mentored and guest editors.
This project recognises that editorial employment opportunities in established publications are not sufficiently inclusive. The project sets an empowering precedent in partnership and exchange between organisations. We think it offers a model and a rationale for greater diversity within academic institutions, and within affiliated research organisations which have links to independent literary publishing, as well as other non-affiliated literary organisations. As Australia’s settler population continues to expand with newcomers from Asia, Africa and other countries, diversity in the publishing industry workplace and in the literary establishment is long overdue.
Structural discrimination arises because there are powerful nodes and coalitions in the industry of ideological rigidity and biopolitics. For those of us who are disenfranchised because our minor heritages and ethnicities are already marginalised, the single strength that we have to bring about change is our voice: self-determined and collective. This is a basic democratic principle.
We hope this program will inspire similar initiatives that are progressive and equitable for Australian publications and literary editors from all backgrounds.
Class Fetish: the Fiction Longlist judged by Christopher Raja
‘Newcastle’ by Caitlin Doyle Markwick
‘Cunjevoi’ by Caitlin Doyle Markwick
‘The Naming Exercise’ by Ouyang Yu
‘The BBQ’ by Carew
‘Cleansed’ by Oliver Marshall
‘An April Day in March’ by Jordon Conway
‘Splitting out the Bones’ by Jane Downing
‘Bus Driver’ by Tamara Lazaroff
‘Images at Dusk in Seletar Beach’ by Sharmini Elisabeth
‘The Ice Cream Girl’ by Maree Spratt
Judging Notes – Alice Pung
Please note all these winners are in no hierarchy of order. It was too hard to compare such disparate, excellent stories.
Spitting out the Bones
There is a fine line between slapstick-spoofing of wankers and writing incisive social commentary, and this piece walks the tightrope with rare skill. The metaphor of eating bourbon-tortured tiny birds is exquisitely sickening – a biting remark on both class and fetish. This is an original character-driven horror-story told in such wonderful turns of metaphor and simile, with the artistry of the prose never getting in the way of the plot.
An April Day
This melancholy story starts off slow, but finds its voice and it is a powerful one, filled with frustrated dreams and unarticulated trauma. The author manages to write about the concrete (the life of a manual labourer, the descriptions of sordid streets and the horrors of school) through the meandering thoughts of an old man clearly still tormented by his childhood. The prose is simple and descriptive, but very moving. The image that lingers in the mind long afterwards is the dog bleeding out in the night, somewhere.
This piece sinks its hooks in at the beginning and doesn’t let go until the final word. It illuminates the plodding pedestrian existence of a minimum wage worker without cranking up the pity notch, by contrasting her external world (sleeping on trains, frying burgers, dealing with supervisors) with her internal world (reading, merging into the ocean, noticing sea creatures). From a technical critique, this is a consummate short story that does so much with character, setting and dialogue, and achieves a triumphant and convincing closure at the end without resorting to cheap gimmicks.
What I loved about this intergenerational story was how the author focused on significantly petty details about how a person’s former class habits – for example, buying Coles ice cream on the cheap and thinking that Copenhagen ice cream is a rip off – and how these little details built up to form character and plot. The author has a real knack for dialogue and suburban humour, and the colloquial voice of the young boy is so convincing.
The Ice Cream Girl
Although this story reads like a chapter of a novel, I chose this piece because of its feisty and entirely convincing young adult voice. This should be a novel, because I want to read more! I loved the unexpected turn of phrase (‘small community of pimples on my forehead’). The author’s metaphors and similes are entirely true to character (ice creams, milkshakes, television commercials, dodgy air conditioning – the things poorer adolescents focus on). She’s got a knack for combining humour and pathos in equal measures, with great skill.
The Naming Exercise
I have always admired the adventurous and pioneering writing of Ouyang Yu and this entry is no exception. This piece is remarkable because it deals with something unexpected – class stagnation due to race. It’s wryly funny and astute, poking fun at Orientalism, commenting on transgenerational racism, identity, and aging.
On Being a Working-Class Writer
How does a working-class girl from the council estate become a poet? And what’s class got to with it anyway? What does it mean to be a working-class writer? Can I still be a working-class writer now that I work in a university? What do working-class writers write about? Answering these questions requires a story.
I became a writer by accident. When I was at school I wanted to be an artist. I loved art – my brother and I were taken to London art galleries quite often when we were growing up. Bus fares were cheap then and the galleries were free. My Dad was always looking for places outside of Walthamstow to take us out at weekends and holidays because my Mum worked night shift and was the breadwinner. Dad was an autodidact – a working-class man who taught himself how to paint and draw. He worked (when he was employed), as a self-employed sign writer and our flat always smelt of paint and turps. Dad died when I was young and Mum was too busy trying to keep us fed and housed, so as soon as I was old enough, I took myself into central London and visited the galleries again.
They became my happy places. At school I studied art, but there was no chance that a kid from the council estate was going to become an artist. So I left school and worked in retail.
I had always been a reader. We had books in our flat (1) – Dad read spy novels and racy thrillers. Mum never had time to read when we were young, but she told me that when she was a child she loved to curl up with a book, but would get told off for being lazy by her father (a London Transport bus driver). No one in her household had spare hours for reading – everyone had to work. Mum’s schooling was interrupted by WWII, and despite her wish to continue at school and study to be a nurse, she had to leave at 15 and get a job. I didn’t see her read a book until I was in my teens (although she always did the newspaper crossword). She began reading again when a mobile library started visiting our estate. She liked historical romances, especially those set during WWII. Until her eyesight failed in her 80s, she always had a book on the go.
As a child I spent many hours in libraries. I’d read anything, which is typical of working-class readers. There was no sense of what might be ‘good’ or ‘worthy’ literature. Any book blurb that looked interesting was added to my pile. My local library had an excellent collection of Caribbean and South Asian literature and I worked my way through everything on the shelves. On a school excursion I saw Dub poet Linton Kwesi Johnson (2)
perform. His work showed me that I could write poems using my voice (I didn’t have to sound like Wordsworth or Tennyson – poets we read at school). This was a life-changing experience and the revelation that a non-posh voice could be valid stayed with me. At my working-class high school in the 1980s we had a visit from poet Carol Ann Duffy (3). None of us knew who she was, but a few from the English class went along to her workshop. This turned out to be another revelation. She knew how to talk to us working-class girls and she told us that our stories mattered. A poet from a poor neighbourhood like ours who understood our lives. It was clear to me from then that poetry was for everyone.
This love of poetry and of reading didn’t take me to university though. That was far from my reach. My dream of being an artist faded with the reality of leaving school and I started working full time at Hamley’s of Regent Street(4). I kept on reading (anything); I wrote poems in a notebook and created comical biographical poems for my co-workers between short snatches of time between customers on till roll). I carried on writing poems that I showed no one for years. After leaving Hamley’s to travel with a baby and partner in tow, I carried on writing but never considered publishing my poetry, although I gifted a few friends biographical poems about them. We travelled in our Kombi van around the UK and Europe and then left for Taiwan. I taught English in Taiwan with no qualifications (and likely was responsible for a cohort of Taiwanese kids with Cockney accented English).
Eventually I ended up in Australia with my Australian partner and child and we decided to ‘give uni a go’. When choosing what course to apply for I realised that the thing I’d actually always done consistently since I was a child was write poems and stories. My aspirations to be an artist gradually changed into wanting to be a writer, so I enrolled in a creative writing having little idea of what to expect. I’d never been on a university campus, and my understanding of tertiary education was formed through film and TV. I was required to submit a portfolio of writing with my application and I collected up all the things I’d written over the years and typed them up on a library computer (I couldn’t type – this process was excruciating. I was one of the only girls in my high school who didn’t take typing as an elective). I was called in for an interview at the university and told by the interviewer that my work had ‘potential’ – I had no idea what that meant.
I was accepted into the course and discovered that what I loved to write about was my experiences of being working class. Of my old home in London, my family, friends and the working-class community that I’d left so far behind in England.
My writing was well received by my tutors at uni and they were very encouraging and supportive. The first poems I started to get published in the late 1990s were centred on life on the council estate I grew up on, and by the end of my undergrad degree I had a collection in print (5). I incorporated Cockney songs into some of these early poems and enjoyed performing them to an Australian audience. I read at venues across Sydney and interstate. I even had a spot at at the Sydney Writers’ Festival in 2001. I was starting to make a bit of a name for myself but there were obstacles. I experienced dismissive and patronising comments from some well-established Australian poets. It was at this time that I realised that the gatekeepers of the Australian literary establishment were generally not interested in, or sympathetic towards, working-class poetry. So I started a PhD (6) investigating the lack of working-class representation in contemporary Australian poetry and discovered that working-class poets had been shut out of the literary mainstream. They found their work dismissed as simplistic or didactic. As sociological or overly political. Lacking in literary technique – not enough use of metaphor. Too focused on the everyday, the mundane. I saw it differently. Working-class poetry was full of life. It was about collective experience. There were poems that focused on hardship, poverty, trauma. Life living hand to mouth. Struggle was common. But there was also celebration of community, of working-class culture, and working-class diversity. The poems were often funny and the poets used humour as a survival tool. The language was simple, not simplistic. And metaphor might have been used sparingly, but that was because the poets wanted to represent the reality of their everyday lives – working class life often didn’t have time for metaphor.
The poets I talked to at the time had all found it very difficult to get published in mainstream literary journals. Many were very popular in their home towns, and drew large crowds to readings. Some self-published and sold many books on their own. Not many found their work reviewed in literary magazines, and they preferred to read at local events in pubs or worksites rather than literary festivals. Aside from a few notable exceptions, the Australian literary establishment gatekeepers were not interested in working class poetry. Or other working class writing. At this time (2000-2007), they were not interested in class at all, and this was a sentiment shared by academia too. As I started my academic career (as a casual academic for the first ten years), I began a battle with academics to recognise class as significant in Australia. I was told that class wasn’t a ‘thing’ in Australia, and I should leave my British class hang-ups behind. I was accused of having a class chip on my shoulder and asked when I was going to ‘get over the class schtick’.
But you can’t ‘get over’ being working class. It’s possible to hide a class background and learn to speak like middle/upper class people. An accumulation of educational and cultural capital can help with the passing. This means a rejection of family, friends, communities though. A class betrayal. Certainly not my intention. My working-class background has shaped me. I learnt how to survive hardship, to make the most of what you have. To always be ready to help others, to stand up for yourself and your community. My mother taught me these values. She kept us fed and clothed and kept the ‘social’ from the door. I watched her stand her ground in the DHSS office when they refused her emergency payments. She saw off bailiffs and loan sharks. She recognised who was at fault – the government, Thatcher in particular and later, all politicians who cared about making themselves richer. My mother looked after her neighbours and when she needed help, they looked after her. When I wrote my first collection of poetry, she was a big feature – a persona based on her was very important to the collection.
My working-class background is my old school, work friends, neighbours. It’s the council estate I grew up on, concrete playgrounds where I skinned my knees, the local newsagents where we bought sweets. Pubs I went to as a teenager, the street market, local caffs (cafes). Buses I rode, libraries I trawled. It’s everything. I’m proud of my working-class background. My university education and my academic job has not stopped me from being working class. I am a working-class academic. I am fortunate to now have a continuing position and earn a respectable salary, but that’s where my economic capital ends (no inheritance – my mother lived in a council flat until she died). I accumulated cultural capital as an autodidact before starting university as a mature age student. But I don’t have knowledge of the ‘classics’ like many of my middle-class colleagues. Middle-class pursuits are mostly not for me. If there is a working-class play being performed I might go see it, but I’m not interested in bourgeois theatre productions. Films are more my thing – and my love for independent, global art house cinema started off as a working-class teenager looking for cheap entertainment in central London after school (art house cinemas offered good concessions). If I go to a pub, I like one that sells Carlton Draught rather than micro-brewery craft beers. I resent paying more than $5 for a glass of wine that I don’t even like. I watch TV – lots of it. And I don’t have ‘guilty pleasures’. If I watch Love Island, it’s because I like it, not because I’m watching it ironically.
Things are changing. Not necessarily in the world of literary journals in Australia, but more widely. People are interested in class again (7). After all the years of working-class academics and writers ‘banging on’ about class, people are starting to listen. There is a growing volume of Australian fiction set in working-class communities. Books such as Peter Polities’ Down the Hume (2017), and The Pillars (2019) Luke Carman’s An Elegant Young Man (2013), Felicity Castagna’s The Incredible Here and Now (2013), Omar Musa’s Here Come the Dogs (2014), Michael Mohammed Ahmad’s The Lebs (2018), Tamar Chnorhokian’s The Diet Starts Monday (2014), Claire G. Coleman’s Terra Nullius (2016), Sue Williams’ Live and Let Fry: A Rusty Bore Mystery (2018) and Enza Gandolfo’s The Bridge (2018) show the ways in which class intersects with race, ethnicity, gender, sexuality and religion.
Melissa Lucashenko’s Too Much Lip won the 2019 Miles Franklin award. The 2020 Sydney Festival includes Anthem – a play centred on working class characters written by Christos Tsiolkas, Andrew Bovell, Patricia Cornelius and Melissa Reeves. And I have a contract from a publisher to write an academic book on Australian working-class literature.
It’s hard to crack the literary journals though and in Australia there still isn’t a lot of working-class poetry appearing. It isn’t clear why this is the case, and I’ll be investigating this as part of my new research project. The working-class poets I included in my PhD, have mostly stopped writing. Cathy Young, from South Australia had one book published in 2004, but nothing since. Her partner and fellow poet Martin R. Johnson published three collections, but also stopped publishing in 2004. One of the poets who was most prolific at the time was Geoff Goodfellow (also from SA). Goodfellow last published a book in 2014, with a self-curated collection of previously published poems. He hasn’t published any new works since 2012. While I haven’t had a chance to catch up with the poets yet to ask why, it is clear that they were rarely published in Australian literary journals. Young and Johnson concentrated their efforts into publishing locally, and Goodfellow focused on publishing collections with small sympathetic presses such as Vulgar Press (now defunct) and SA Wakefield Press. Most of the other poets in my PhD published sporadically and then disappeared.
A quick survey of 2019 issues of some Australian literary journals reveals some working class poetry. Mykaela Saunders in Cordite with ‘For Cops Who Stalk Children on Houso Estates’ (8). Her poem shows how class intersects with race and gender. In ‘Those Days in the Dirt’ (9) from the same issue of Cordite – Tom Lewin’s narrator reminisces about his days as a manual labourer and the company and camaraderie found among working class men. There are some poems written about working class grandfathers, and there is also some class fetish. Ian C Smith’s ‘Sanctuary’ paints a picture of a homeless man, but the man is observed from a distance – he could be local wildlife. I haven’t come across much in Overland or Meanjin etc lately, but I need to keep digging. Melbourne poet Pi. O. has published a new epic 500 page poem, Heide with Giramondo. Pi. O.’s work has always focussed on working class life, but his obscurity means he is not often featured in the literary mainstream.
So why is working-class experience mostly absent from contemporary Australian literature? What are the reasons for the middle-class domination of the literary scenes? What is the potential impact of the lack of representation? How can this lack of representation be addressed?
Working-class literature is important, not just because it is the literature of marginalized people, but also because it includes a diverse array of literary styles, techniques and forms. At the same time, there are some commonalities that can be identified and which mark it as belonging to its own specific genre (10). Working-class literature is therefore a rich source of writing and there are various ways that working-class literature can be analysed. This analysis can also be framed around a series of questions; how does working-class writing engage with the working-class vernacular? Is there a sense of working-class culture that runs through the works? How does this manifest? Does work (or unemployment) feature in working-class writing? How is working-class literature political? Are politics explicit in the works or embedded in representations of the everyday for working-class people? And is the diversity of the working class and working-class experience represented?
I’ve been asking these questions for a long time, and every time I encounter some working-class writing, I find myself asking them all again. I have some answers. Working-class experience is missing from contemporary Australian literature because the gatekeepers have been middle class and not interested in working-class life. This middle-class domination is enabled due to structural privileges. Middle-class people are more likely to have university degrees than their working-class counterparts, and are more likely to have degrees in the arts, and to seek work in the creative industries. A lack of representation means that working-class people are not seeing their stories told – this reads as a cultural signifier that working-class experience is not important nor a worthy subject for literature, especially poetry. To address this lack of representation requires more working-class background people in gatekeeper roles, and a willingness on the part of middle-class editors to publish working-class writing.
To answer the questions that frame analysis of working-class writing is easy. Working-class writing employs a working-class vernacular, and poets use the colour of slang and dialect, and the rhythms of everyday speech in their work. Various elements of working-class culture run through the poetry – this includes working-class pastimes, food, popular culture and the more general culture of collectivism. Working-class poets write about work in all of its forms; manual labour, routine white-collar work. They write about precarity, about bastard bosses, unemployment, fighting Centrelink, union power and the camaraderie of work mates. Politics is embedded in working-class writing. If a poet comes from a working-class background and writes from a working-class perspective, then the poems are inherently political because they are published against the odds. And working-class writing reflects the diversity of working-class people and challenges the media representations of working-class people as white, blue collar male workers.
What would I like to see? Poetry that engages with the working-class everyday. This is poetry that doesn’t hold back, that reveals struggle, but also the positive aspects of working-class life. Writing about struggle works best when it’s been experienced first-hand, otherwise it easily turns into poverty porn. The working-class poetry I would like see is written by poets who understand how class works and how it intersects with race, ethnicity, religion, gender, sexuality, ability. This is working-class life. It is diverse. Working class people are not a homogenous group. But there are shared understandings, commonalties such as bosses who exploit, economic insecurity, the fight for decent housing, education, health care. There are differences too – white working-class people experience class discrimination, but not racism. Working-class women often find themselves on the receiving end of sexual harassment at work (and can feel powerless to report). LGBTIQ+ working-class people can feel marginalised in some working-class communities. Working-class disabled people face daily struggles due to expenses involved in accessibility. I want to see all of this in the poetry that is published in Australia. Poetry written, by, for and about working-class people. Class is in vogue again, and hopefully this interest in academic work, memoir and commentary will spill over into poetry and emerging working-class poets will feel inclined to submit their work and show through poetry the struggles faced when working class. If anyone had told that girl from the council estate that one day she would be an academic and a published poet she probably would have laughed. The more that working-class poetry is published, the more likely it is that working-class young people will see literature and art as real possibilities and worth pursuing. And so, I remain optimistic.
1. bell hooks points to the importance of books in working-class households as paving the way for education and the potential transformation that comes with formal education, hooks, b. (2010) Teaching Critical Thinking: Practical Wisdom, New York, Routledge, p 127
4. Hamley’s is a very famous toy shop in Central London.
5. The thesis is available online: https://opus.lib.uts.edu.au/bitstream/2100/615/2/02whole.pdf
6. Hope in Hell (2002), published by Five Islands Press
7. For a good introduction to Working-Class Studies, see Linkon, S. L., Russo, J. (2005) New Working-Class Studies, Ithaca, Cornell University Press. For books on working-class literature see, Zandy J. (1990) (ed.) Calling Home: Working-Class Women’s Writings, an Anthology, Rutgers University Press and Fitzgerald, A., Lauter, P. (2001) (eds), Literature, Class and Culture: An Anthology, New York, Longman, Goodridge, J., Keegan, B. (2017) A History of British Working Class Literature, Cambridge, Cambridge University Press, Coles, N., Zandy, J. (2006) American Working-Class Literature: An Anthology, Oxford, Oxford University Press.
10. Zandy J. (1990) (ed.) Calling Home: Working-Class Women’s Writings, an Anthology, Rutgers University Press
SARAH ATTFIELD is a poet from a working-class background. Her writing focuses on the lived experiences of working-class people (both in London, where she grew up and in Australia where she lives). She teaches creative writing in the School of Communication at UTS. She is the co-editor of the Journal of Working-Class Studies.
by Christos Tsiolkas
Allen and Unwin
Reviewed by JACK STANTON
Damascus seems to be a departure for Christos Tsiolkas. The previous novels of the celebrated Melbourne writer mostly inhabit contemporary Australia and Europe. But that being said, Damascus, as the title suggests, travels back to the life of Saul of Tarsus, or Paul the Apostle, a wrathful persecutor of Christ’s early disciples in Jerusalem who was visited by a vision of Jesus on the road to Damascus. He seems to be playing a different tune from the modern day thematics of, say, Barracuda, his last novel-length offering, which was published in 2013 and told the story of Daniel Kelly, an Ian Thorpe-tier swimmer who crumbled under the immense pressure of national pride, a book that, on the surface, bore all the scars of a potboiler. Indeed I had felt reservations about the book until I read Julieanne Lamond’s essay “The Australian Face: Barracuda by Christos Tsiolkas” in Sydney Review of Books. In the review, a mostly positive, although equally measured by its long-form documentation of the complexities and shortcomings of Tsiolkas’s style, claimed that he is an
intelligent writer operating in a literary space which is, in one sense, the holy grail for novelists: he writes good books that also sell. In another sense, he has abrogated the role of the capital-L Literary writer to dance with the dreaded middlebrow.
Yet again, the trenches are drawn between literariness and the ‘dreaded middlebrow’. For me, however, this debate has a short half-life; very soon it begins to feel more like monkeys throwing poo at one another than serious, meaningful debate. But this interpretation is, as I mentioned earlier, only on the surface. If you look a little closer, Barracuda is arguably the finest example of Tsiolkas’s ability as a writer to seemingly effortlessly transgress those fluid boundaries between “literary/important” and “readable/entertaining” fiction. The split between ‘serious’ and ‘entertaining’ fiction is merely a placeholder, a crude representation of certain prejudices that many readers continue to contest and debunk. I, too, treat any kind of literary hierarchy with grave scepticism. Tsiolkas’s work is a perfect example. He has always managed to elude neat classification. His novels are literary, yes, full of complex and oftentimes controversial ideas, but also highly readable, never drawing attention to their own cleverness.
Dr Lamond, however, praises Tsiolkas’s ability to be an unaffected provocateur.
His provocations are deliberate and important. He provokes to bring things that are cast out of the national discussion back into the discussion: class, racism, drugs, desire.
Seen through this lens, Damascus appears less provocative than his earlier work. His enfant terrible status, initially bestowed with his first book, Loaded, which depicted a gay Greek Australian adolescent high on free drugs and hooking-up with self-hating homosexuals, seemed left behind, exchanged by a novelist who wanted to confront broader social and cultural problems. Maybe the terrifyingly candid child had grown up, exchanging shock and squalor for mature, wide-appealing topics.
It is also more universal—perhaps, global—than the strict Australianness of his previous novels, even Dead Europe. Damascus depicts all the signatures of Tsiolkas’s work—grotesqueness and obscenity, characters grappling with their own sense of shame, the pull of opposing ideological forces, and an underlying element of satyrical hedonism—but places them in an historical arena that resonates globally, as the epicentre of Christianity’s development into the world’s overarching system of belief. He achieves this by telling the story mostly through Saint Paul, is a classic Tsiolkas anti-hero. When we meet Saint Paul, he uses his Hebrew name, Saul, and is Christ-hating executioner who prides himself on the brutal capital punishment of heretics and disobedient slaves. By the closing pages, however, Saul has transformed into a wise, loving apostle after famously being visited by the resurrected Jesus. This major story arc intertwines with a number of first-person accounts of various secondary characters who inhabit the same, de-stabilised and evolving world.
But perhaps the most interesting element of Tsiolkas’s novel is his own troubled relationship to its subject matter. He has always explored queer identities and the societies that surround them. While Damascus shows sodomites gallivanting from slave-boy to slave-boy, the idea of homosexuality, as a way of being, or perhaps I should say as an independent sexual identity, remains unspoken—an amorphous, shameful concept. As an adolescent, Tsiolkas was estranged by the famous scriptures against homosexuality in Saint Paul’s first letter to Corinthians. In the author’s note, he writes, “I could not reconcile my Christian faith with the imperative to honour my own sexuality and independence, and so I became a non-believer.” Anyone with migrant parents who have strong ties to their faith will understand that abandoning belief is no light matter. The passage in question is 1 Corinthians, 6, 9-10, reproduced here from the NIV Bible:
Or do you not know that wrongdoers will not inherit the Kingdom of God? Do not be deceived: Neither the sexually immoral nor idolators nor adulterers nor men who have sex with men (10) nor thieves nor the greedy nor the drunkards nor slanderers nor swindlers will inherit the kingdom of God.
Digging a little deeper into the original greek reveals that the phrase “men who have sex with men” derives from the word arsenokoitai, ‘arsen’ meaning man’ and ‘koitai’ meaning ‘bed’. So literally, ‘men who bed with men’. It becomes clear, then, that the dominance of protagonists in a crisis of identity, torn between the unreconcilable forces of two conflicting ideologies, mirrors Tsiolkas’s own journey of self-discovery. Seen this way, Damascus is hardly a departure at all; rather, it’s an historical expansion of the prevailing themes of pretty much all his fiction, and the result is an intensely readable journey through the ancient world.
Tsiolkas’s Roman Empire is a hellish place, a Hiernonymous Borsch painting come to life, violent, merciless, and cruel—ripe territory for the bloom of Christianity’s teachings. The prologue begins with Saul observing a woman accused of adultery being stoned to death, repeating Jesus’s famous line, “If you are without sin, then case your stone.” From there, we descend into a goulash of blood, guts, and debauchery: unwanted daughters are murdered upon birth; slaves and soldiers dismember one another for sport in the gladiator arena; and I think immediately of the colourless landscape of Cormac McCarthy’s The Road as a kind of stylistic brother to Damascus’s world of gore and blood-thirst.
Nearly every page involves the murder, torture, or sexual violations of characters, either as a backdrop or within the immediate drama. In this way, it is, arguably, a true narrativising of the Old Testament. One chapter opens with a many-page, stream-of-consciousness sentence from the perspective of a peripheral character, Vrasas, “Drinking the blood that is pouring over us and it froths and spills from our mouths . . . we will not allow ourselves to spit to waste even a drop of this life for it would be ill-fortuned it would betray the sun the fire The God.” Christianity is thus seen as a revolutionary break from the values of a violent and chaotic world that seemed to have reached a dead-end (literally and figuratively). “Their foul gods know lust and greet and torture and death but they do not know justice,” Tsiolkas writes. “Our God gives us truth . . . a truth that holds for everyone, whether they be master or slave, rich or poor, man or woman, stranger or Jew.”
For contemporary readers, Tsiolkas’s novel does affirm some hopeful Christian mantras in an age where insincerity and ideological deflection continue to reign supreme. Or, in Tsiolkas’s words, “if we do not have faith that the Lord truly knows our suffering, we cannot believe inn a better world to come.” In the author’s note, Tsiolkas speaks to this desire for sincerity directly: “I have wrestled with Paul, wanting both to honour the great universal truths that I find compelling in his interpretation of Jesus’s words and life, but also to question the oppression and hypocrisy of the Churches that claim to be founded on these very same words,” he writes.
The book is essentially about hope, transgression, and the radical experience of shame. These sincere understandings, as Tsiolkas points out, may not immediately hit a sympathetic chord for readers in our secular age. “We might scoff at such an understanding,” he writes, but “we must also acknowledge how it was a promise that gave hope to the most destitute and despised in an often cruel and unforgiving world.” There’s very clearly and underlying parallel between Tsiolkas’s experience of coming-out as a gay man and Paul’s adoption of Christianity. This is most evident in the iconic moment of conversion, struck blind for three days after seeing a vision of Christ. This point, which occurs roughly mid-way through the book, shifts its overall tone, and introduces its treatment of shame.
Hope for the underdogs—yet another of Tsiolkas’s favoured tunes. Here, we see it in Christianity’s egalitarianism, of the kingdom of God as the great equaliser of all people on Earth. The revolutionary power of faith is depicted throughout the novel as a kind of light, glimpsed through the darkness. It is this source of light that empowers slaves and the poor and the condemned to believe in their redemption from a world that offers them none.
They all grasp for the light, trying to snatch parts of it, to hold it in their hands; but the light is as water, it runs through their fingers—but unlike water, it doesn’t drain and vanish, it grows and amplifies: it is all around but can never be grasped. It is everywhere.
It’s this extra-dimension of poetry and duplicity that underlies Damascus that elevates it from a simple stylistic excursion into historical fiction to a continuity of the themes and concerns that have dominated Tsiolkas’s writing since Loaded. There is something heartening about his good old novelist sensibilities, too. By that I mean, the book is full immersion; he’s a classicist. Although I’ve spent this review highlighting some of the subtexts and the crossovers between life and fiction, they’re buried in the tex. Never does the author interject, or rupture the dream. There is a rising popularity in contemporary writing to ensure that the novel ‘says’ something about society, identity, or political thinking. Tsiolkas has never ‘said’ per se, but always ‘explored’ what it means to be human.
What the book really nails is its representation of why Christianity became a earth-shattering revolution in the first hundred years A.D. Near the end of the book, Tsiolkas captures crucifixion-as-symbol in the face of injustice. Contemporary readers may very well forget (and Tsiolkas reminds us throughout) that crucifixion was historically a painful, humiliating and gruesome public affair; its intention was to demean and torture, originally punishment only for slaves. That is why many “would risk the violence of thieves and rapists rather than submit to the impossibility of a crucified and humble saviour”; at the time, a lowly crucified ‘God’ was contrary to the pre-dominant ideals of what God entailed. But Jesus’s crucifixion resonated as a symbol of humanity. In this one particular scene, Saul is speaking to a group of lower-class Romans about the crucifixion of Christ when suddenly a man shouts out the name of his son. “And one by one they begin to stand. A man calls out the name of his brother, a father of his son, another father moans and declares: ‘My son and his son.’”
Whether or not Tsiolkas has managed to accomplish his goal, to reconcile his Christian faith with his sexuality, remains unseen. But his wrestling with Paul’s teachings are evident upon every page, creating a compelling interpretation of Jesus’s word and life that also questions “the oppression and hypocrisy of the Churches that claim to be founded on these very same words.”
Jack Cameron Stanton is a writer from Sydney. His work can be found in The Australian, Sydney Review of Books, Sydney Morning Herald, Southerly, Overland, Sweatshop, The Lifted Brow, and Mascara Literary Review, among others.
by Eunice Andrada
Reviewed by DARLENE SOBERANO
In her debut poetry collection, Flood Damages, Eunice Andrada never explicitly mentions the words, ‘New South Wales.’ Nor does she name ‘Australia’ in any of the 37 poems.
She opts for restraint, often using the word ‘here’ as a substitute for the name of a place. This can be seen in poems such as ‘autopsy’: ‘I complain about the weather here, / how the cold leaves my knuckles parched’; and in ‘Marcos conducts my allergy test’: ‘Maybe he grew up here and my accent isn’t quite / right yet, so he can’t understand me’. I am reminded of André Aciman’s essay, Parallax. Aciman details his ‘dreaming’ of Europe while living in Egypt and he declares, ‘Part of me didn’t come with me. Part of me isn’t with me, is never with me’. He eventually comes to this conclusion: ‘I am elsewhere’. For Andrada’s speaker, the exact place isn’t as important as the fact that it is elsewhere; that it is not the Philippines.
The most explicit name for ‘Australia’ I find in Flood Damages is in ‘alternate texts on my aunt’s lightening cream’: ‘o oceania your body an apartment block / cracked under the spanish the british the / americans the japanese the americans’. Here, even, Australia is referred to within the context of a group. Restraint as technique in poetry can often lead to a tepid vagueness, the poet invulnerable and hiding in the text. In Andrada’s hands, restraint is transformed into a compelling exploration of absence. By omitting Australia, Andrada leaves space for memories and dreams of the Philippines to fill in.
In ‘(because I am a daughter) of diaspora’, Andrada writes in water images to capture the sensory experience of moving through the Philippines—a country made up of over 7,000 islands. Water, for the poem’s speaker, becomes the sensory experiences through which all associations flow, even if she is not there. The ‘daughter of diaspora’ is ‘by default – / an open sea’, whose mother is shamed in their not-Philippine country; ‘They convince my mother / her voice is a selfish tide, / claiming words that are not meant / for her’. The ‘carcass of ocean’ makes ‘ragdolls’ of the speaker and her mother’s ‘foreign limbs’, an image that is immediately followed by this declaration: ‘In the end / our brown skin / married to seabed’. Here, water is a force that drowns as much as it is a force capable of returning the speaker home.
Most Filipinx immigrants flee the Philippines in search of ‘a better life’. Andrada offers two main explanations in Flood Damages: dictatorship (‘Marcos conducts my allergy test’) and displacement due to climate damage.
In ‘(because I am a daughter) of diaspora’, Andrada’s speaker, having fled the Philippines, looks back and discovers the loss of belonging, which is marked by the loss of language:
‘When I return to the storm
of my islands
with a belly full of first world,
I wrangle the language I grew up with
yet still have to rehearse’.
A ‘man in rags’ stops the speaker and asks her ‘in practiced English’ a question: ‘Where are you going?’ This question makes the speaker want to plead to him, ‘We are the same. / Pareho lnag po tayo’. Frantz Fanon wrote in Black Skin, White Masks that ‘mastery of language affords remarkable power’. In ‘(because I am a daughter) of diaspora’, the speaker is sensitive to the absence of language and therefore the absence of power. The difference between ‘the man in rags’ and Andrada’s speaker is so heightened that the speaker is made aware of even ‘the dollars in [her] wallet’—paper money, which is supposedly quiet, yet the speaker can hear them ‘sing another anthem’.
In contrast, Andrada examines communication between mother and daughter in the poem, ‘rearrangement’. In ‘rearrangement’, Andrada peers at the gap between two languages, Tagalog and English, and at two figures who each have different masteries of both of these languages. The mother pronounces ‘too hot’ as ‘too hat’, says ‘open the lights’ instead of ‘turn on the lights’. In contrast, the speaker struggles to say ‘hinihingal’, a word that means, ‘to be gasping’. ‘Hinihingal’ is pronounced in such a way that mimics a gasp; it is almost an onomatopeia. When the speaker ‘disfigures the [word] in [her] mouth’, it is struggle upon struggle; the speaker gasps twice. When the speaker and her mother are in conversation with one another, they constantly ‘mistranslate’ their words and phrases. Mistranslation should expand the gaps between mother and daughter. For Andrada, it is instead a site of wonder: ‘what careful, imperfect truths / we have birthed in this prose of error / and say it again, please’. There is no gap. When they speak, they are ‘saturating one language with another’.
Andrada achieves a similar effect in ‘harbour’. She writes: ‘Pasa sounds like the word / for soaked’. Pasa means bruise; the word it ‘sounds like’ is basa, which can also mean to read, depending on the way it is said. In other words, if there were no difference in the way that soaked and read were conjugated in Tagalog, to read could also mean to make wet. My personal grasp of Tagalog is limited. It is not a language of my present; it is the language of my childhood, with its psychic tendrils touching everything. In my particular linguistic landscape, basa is wetter than soaked; pasa is said quickly, so it is less distressing than bruise. The quickness of pasa also imitates the way in which the bruise might have been formed—object colliding with body. In this way, pasa can almost sound like a verb.
Fanon also wrote in Black Skin, White Masks: ‘To speak means to be in a position to use a certain syntax, to grasp the morphology of this or that language, but it means above all to assume a culture, to support the weight of a civilization’. Language is a tool with which we learn the stories of our lives and our histories before we were possible. The possibility of a voice, saying, This is where we lived. This is where home is. It will always be here. This is how we fell in love. This is why we left each other. This is how we appear human to one another, which is why the forced absence of a home, a site of history, is dehumanising.
The question, ‘Where are you from?’ is a question that many immigrants encounter anywhere—everywhere. A train, a bar, a classroom. In her poem titled, ‘where are you from?’, Andrada answers the question uniquely in two lines:
‘a woman’s ribs / cheating grandfathers /
the confession box / floodwater’.
Here, Andrada writes a complete and complex personal narrative with her first three answers. The tension between them are heightened by virgules. Each virgule reveals the building frustration of the speaker. Andrada ends ‘where are you from?’ with the answer, ‘floodwater’, a resounding word among sentences of the personal. This emphasis works as a reminder that the Philippines is a country that endures severe damage from typhoons year after year. Homes have been drowned, lives have been lost, important family artefacts have dissolved in water. Andrada’s poem, ‘photo album’, then, reads as a firm artefact against erasure—and yet, it is a poem full of physical silence. In it, the speaker imagines many different lives. She imagines her mother’s life in other countries. She is away working as an Overseas Filipino Worker. ‘photo album’ is constructed with sprawling white space, as if silence is Andrada’s true form and language is the failure. Language fails because it is not an alternative to the mother’s presence in the speaker’s life. The speaker’s yearning is so wild that, in her imagination, cities and bodies become equally large: ‘Abu Dhabi, 2009’ and ‘Singapore, 2001’ are captions just as, ‘across ribs, 1998’, ‘on subject’s cheeks (seen above), August’, and ‘pupils, March’ are captions. Similarly, in ‘soft departure’, Andrada constructs a space between every line as such:
‘earlier that day
she mashes chicken liver
into sliced bread
picks us up from school
commits no crimes’.
Viktor Shklovsky once wrote that ‘art exists that one may recover the sensation of life; it exists to make one feel things, to make the stone stony’—that is, to defamiliarise the reader out of habitualisation, which can ‘[devour] work, clothes, furniture, one’s wife, and the fear of war’, and which can, as Shklovsky hints, help to normalise daily oppression. To make the stone stony is to undo the damage of habitualisation. Andrada never writes the word ‘deportation’ in ‘soft departure’. She writes around it, defamiliarises it, refuses to make it another overlooked part of daily life. There is ineffable grief within the many absences in this poem. It is necessary for language to fail, here, so that its failure may leave room for the mother’s return.
Absence in Flood Damages is striking because the book is a physical item. It can be found at a chain bookstore, like Dymocks. It can be found at independent bookstores, like Better Read than Dead, or Hill of Content. It has been shortlisted for the Victorian Premier Literary Award for Poetry in 2019, it won the Anne Elder Award in 2018. Flood Damages is a sizeable presence in the world. It is an artefact that floods cannot destroy. And in it, Andrada tells her many histories—personal, family, country—with lush, specific detail. It is an artefact against forgetting that brown immigrants and their brown families are people. In Flood Damages, that which is human in immigrant families cannot be taken away, despite all efforts to do so. For Andrada, cruelty is decidedly not the point, but its opposite: a tenderness that endures across oceans.
Aciman, André. André Aciman: Parallax. FSG Work in Progress, https://fsgworkinprogress.com/2011/10/13/andre-aciman-parallax/.
Andrada, Eunice. Flood Damages. Giramondo Publishing Company, 2018.
Fanon, Frantz. Black Skin, White Masks. Pluto Press, 1986.
Shklovsky, Victor. Art as Technique. The Critical Tradition: Classic Texts and Contemporary Trends, 1917.
DARLENE SILVA SOBERANO is a Filipino poet. Their work has appeared in Mascara Literary Review, Australian Poetry, and Cordite Poetry Review. They tweet from @DLRNSLVSBRN
Sweatshop Women: Volume One
Ed. Winnie Dunn
Reviewed by MAGAN MAGAN
What does it look like to tell your own story about love, faith, home and history? It looks like a collection of prose and poetry titled Sweatshop Women written by women from Indigenous, migrant and refugee backgrounds. Writers who courageously tackle difficult themes that demand of us our attention. Sweatshop Women are a collective of new writers based in Western Sydney that was established in 2018 to support women from Indigenous and culturally diverse backgrounds. The collection showcases stories from writers who show us what it means to reclaim a narrative that was taken from them. The powerfully relevant collection is reminder of the importance for a community to come together to tell their own stories away from the lens of the powerful. It is a reminder to resist the objectification of marginalisation. The stories published in the anthology are unsurprisingly as diverse as the authors themselves. The identity of the writers range from countries that border the Indian Ocean, South East Asia, South Central Asia, East Asia, West Africa, East Africa, South America, South Central Asia, including writers who are native to Polynesia, Indigenous, and African American. The critically diverse writers illustrate their understanding about the human condition represented in the stories through prose and poetry – crafting stories that are quiet often untold or deemed unimportant.
Sweatshop Women is a collection fundamentally exploring time whilst simultaneously using time as a necessary tool to illustrate the impact of otherness. The writers centralise the themes of their stories as redemptive subjects and do not fear from speaking truth to power. They humanise the characters in their worlds. They give them a name and a voice. In do so, they hold true to the voice of home and history as oppositional subjects with their own modes of existing in the world. As with any collection that is atttuned to the pulse of the subject, it witnesses untold worlds. The writers do not shy away from writing about loss as loss is indeed as much a part of life as joy is. The collection delves into the reality of the capacity of love to exist despite what it means to be a minority in Australia. This reality gives birth to a kind of exile.
The collection begins with a compelling story titled ‘Boragee’, written by Phoebe Grainer that holds Indigenous self-determination on the unceded land of Australia at its core. What does it mean for Australia to acknowledge it’s black history, much less a black history filled with the resistance and pain of the foremothers of country?
‘Yalla, here in buna I will have my child. I scream. There is no one here to hear but Boogagee. My booroo laying underneath like a stone, heavy and swollen. Soon I will turn this buna to blood, blood of ngyu and the woman who brought life, yalla, yallanya buna’.
Despite class playing a critical role in the material life of many individuals, it is often a subject ignored. While working class people create the wealth of a society, working class people do not benefit from their contribution. Class is a social, economic and political system that divides groups based on their class status. Given that an individual’s proximity to power determines their agency to exercise self-expression and since class as a category plays a fundamental role in a person’s life, how does a person protect their sense of self-expression from the designed limitation of class subjugation? As with Ghanaian-Australian writer Jessica Wendy Mensah, she writes a poem that pulls out the visceral feeling of what it means to be of the working class.
‘NO WORK! NO BUSY!
Peace cleaned the trash
spewing black rain’.
The story of the poem invokes a level of self-actualisation for working class people as Wendy articulates the plight of the working class. What does it mean to move towards empowerment? It means one must speak the truth about their context and connect with their own authenticity and give voice to areas of the world, experience in the world that are hidden as Jessica Wendy Mensah does in her poem:
Yoruba packaged their empty
Souls into cubed boxes’
I can’t help but think about James Baldwin when he said ‘The Victim who is able to articulate the situation of the victim has ceased to be a victim: he or she has become a threat’. The brilliance in Wendy’s poem is in its ability to show the destructive nature of class all the while providing a sociological imagination to permit resistance.
The nuance required to capture complicated relationships that exist within a context inundated with ignorance is a difficult lived reality to capture. Much of that difficulty lies in the relationships between the people who are marginalised as a result of their cultural background that is politicised. How does one capture the relationship between an immigrant child and their parents? How does one capture the tensions that are born out of a context that place them (migrants) under patrol? In ‘This Ain’t Bankstown’ Aisha El-Cheikh write what it’s like being othered based on ones hyper-visible identity, after visiting her sons future high school. ‘My first born will start year 7 next year. A good school means a good life’. The writer speaks to the experience of being on fringe as ‘little Drew Barrymore yells out and when I look back in her direction, I notice that a lot of the adults here tonight are starring at me too. I can feel the end of my hijab unfolding as if their stares have pulled the pins out’.
The potency of the collection is in its ability to create understanding about worlds that are invisible. The way in which the writers give meaning to the experiences of the characters and of how realism is used by making visible the hidden truths and their essences in the world gives room to posibility. The stories make possible the transformative process to be able to name an experience. In ‘A Curse And A Prayer’ Naima Ibrahim story is example of how ones own subjectivity can be understood as she writes about a mothering struggling to with her son:
‘Hamid held my hands and there were a few seconds of silence as I took a deep breath. Hamid rose from his chair and walked to his room, finally taking his adidas shoes off. There was a gentle lock. And soon after, just finally, I could hear the lowered sound of rap music playing. I sighed, buried my face into my hands and began praying again’.
The collection highlights the importance of a community to tell their own stories. The power of telling ones own stories fosters connection to the self as well as a connection to a force bigger than the individual. The struggle for self-determination through story telling is undoubtedly a fight about love as shown through Sweatshop Women, a collection of stories taking concerted steps to put stories about marginalised people on the map, with all its complexities.
‘Here in the inner-west, I can hear the swoosh-hiss
of compression brakes and beep-beep-beeps
of mothers on school run, shiny in their urban four-wheel drives’.
– Gayatri Nair
MAGAN MAGAN is a writer and poet based in Melbourne. He holds a Creative Writing Degree from Victoria University. Magan was a 2018 Wheeler Centre Hot Desk Fellow and a co editor of the Black Inc anthology Growing Up African In Australia (Black Inc, 2019) and The 2019 Volume 7 of the Australian Poetry Anthology.
By Catherine Cole
ISBN:978 1 76080 092 5
Reviewed by Julie Keys
‘Will You forgive me?’ Monica asks her daughter, Ruth, in the opening paragraph of Sleep.
‘Forgive?’ I thought. What is there to forgive?’ (1)
As a child Ruth does not understand the angst behind her mother’s question and is dismissive of it. The memory, however, leaves an indelible mark, one of many that resurfaces as she tries to understand her mother’s life and her death.
Ruth is seventeen and a schoolgirl when she meets the elderly French artist, Harry, in a café in London. There is a bond, a recognition of similarity in one another as they converse. Both have experienced trauma and loss. Ruth’s mother has died, and Harry grew up in Paris before and during its occupation in World War II. It is in sharing their stories that a friendship is formed.
Ruth and Harry’s tales intertwine. Author Catherine Cole takes us back to Harry’s childhood in Paris, to the quirks and allure of life beside the Canal St Martin. We hear the voice of his mother calling him from a fourth-floor window. There is his aunt’s cello, his fascinating and vibrant twin cousins. We witness the exact moment Harry stands beside his father observing a painting and decides he will become an artist. This comfortable and contented life sits alongside a shifting political climate. Some ignore the changes but the more vigilant escape Paris and France while they have the chance.
Like Harry, Ruth talks about her family. The resilience of her sister Antoinette and her father, family outings, the sleep therapy that had been the treatment of choice for her mother’s depression as a young woman, and the mother she knew with her increasing propensity for sleep: ‘She’d begun to sleep anywhere: at the kitchen table, on a blanket in the garden, on any one of our beds’ (133).
Trauma, loss and shared memories are not new subjects for Cole. The author of nine books, her work reflects a range of interests and eclectic skills that includes fiction, non-fiction, memoir, literary, crime and short stories. Sleep is an extension of the themes of love, migration, forgiveness and refuge first explored in her short story collection, Seabirds Crying in the Harbour Dark (2017), shortlisted for the NSW Premier’s Literary Awards in 2018. Just as the impact of an elderly artist in the life of an up and coming student was initially examined in the author’s memoir of her friendship with A.D. Hope in The Poet Who Forgot (2008).
Skill and experience are put to the test in Sleep as Cole delves not only into the complexities of these issues but steers away from a traditional plotline – a choice that highlights the novel’s intricate themes and serves the narrative well. This is Ruth’s version of events, her recollections. She narrates the story from a present-day visit with her Great Aunt Elsie and from the safe haven of the Yorkshire Dales. The plot emerges via a kaleidoscope of memories, beautifully rendered passages that draw the reader into each moment as the story finds its shape and unfolds.
Elsie is a natural counterpoint to the memories that consume her niece. She is lucid, sharply outlined, rooted in practicality, a contrast to Ruth’s mother Monica and her torpid life. Elsie has her own memories of Monica, revealing previously unknown layers to Ruth. She moves around her house and Ruth’s life ‘setting things to rights’(32). There are pots of tea, the smell of lavender, stories about the war and the depression. She bids Ruth not to spend her time on Harry’s stories at the expense of her own and warns, as her mother once warned her to ‘be careful what you remember and when’ (33).
Cole brings a familiarity to the settings – London, pre-war Paris, and the Yorkshire Dales – and is tender in her portrayal of Monica, ‘a shadowy figure behind the door, a lump of sadness on the battered couch, a pair of long white feet under a red and purple hippie skirt. Hair across her face, she weaves, moans’ (161). But Sleep does not always follow a comfortable line. As a reader, I felt unsettled over Ruth and Harry’s meeting. Was it really the result of chance? There was also some discomfort in observing Ruth and her growing obsession with unravelling Monica’s past as she tries to forage out those who might bear some responsibility. As in life, nothing is straight forward and moments of ill ease provide fuel for reflection.
Harry reminds us that despite trauma there is the possibility of resolution. For him art is the healing salve, the restorative that has provided some balance to what has happened in his life: ‘Art allows us to make something lovely of self-delusion and pathos and longing and fear.’ (105). Harry is his most persuasive as he encourages Ruth to find the art in her own life. The conversation between the older Harry and the younger Ruth who equate with the past and the present, threads its way through the narrative debating the conundrums. Can we always forgive regardless of the circumstances and is consolation a worthy alternative to justice?
Harry argues that; ‘You must forgive. Revenge hurts only those who desire it’ (63), all the while understanding that it is Ruth’s decision to make.
In her acknowledgments Cole describes Sleep as ‘a generational conversation about art and loss [that] speaks also of the need to ensure that we learn from history by understanding how easily past horrors can resurface while we sleep or turn a blind eye.’ (246). In this sense Sleep is a timely novel that extends beyond the last page as we ponder the shifts in the world around us and contemplate how our own somnolence has contributed to the social, environmental and political catastrophes that to some degree we now live with and have come to accept.
JULIE KEYS has recently completed a PhD in Creative Arts at the University of Wollongong. Her Debut Novel The Artist’s Portrait was shortlisted for the Richell Prize for Emerging Writers in 2017 and published by Hachette in 2019.