August 20, 2016 / mascara / 0 Comments
Teya Brooks Pribac is a vegan and animal advocate, working between Australia and Europe. She engages in various verbal and visual art forms as a hobbyist. She’s currently a doctoral candidate at the University of Sydney researching animal grief. She lives in the Blue Mountains of New South Wales with other animals.
CRAZY ANIMALADIES
I.
When I first met her I didn’t realise she was a crazy animalady.
She moved light and carefree among her books ranging from poetry to geophysics.
Sometimes out of the blue she’d say something in one of the many languages she mastered,
not to prove anything to anyone, just because she felt like it.
Dancing to the notes of Mozart or some gentle Blues, depending on the mood,
every night she’d carefully arrange the silver on the dining table, always inclusive of a dessertspoon even when she’d not had time to make dessert.
But when it rained… ah! when it rained, the raindrops touching her skin softly, her bare body
fully exposed, were the music.
‘Feral,’ she’d say turning to the sky with her arms open, ‘we need to go feral, learn to live
like other animals again, nothing else will save them.’
And she meant it.
II.
At the time I’d only just begun to enter the space she’d already inhabited for a while.
It seemed odd for a seasoned vegan like myself, but I’d only gradually become aware of the full extent of human disgrace.
Charlie Dog, seeing my confusion:
‘Equality is not something other animals need to prove to you, it’s something you have to allow us to express,’ he spoke.
‘You spoke!’
‘Yes, I often do, but you don’t listen.’
‘Just because it makes it all the much harder to bear it doesn’t mean it’s not there.’
‘What?’
‘Other animals’ desire for the freedoms you humans cherish for yourselves. The utilitarian philosophy of the Takers, the biblical parsimony of their views, it may allow us the capacity for physical pain but not much more than that.
You’re still one of them.’
The ancestral beat alive and well in his bones and heart.
A human slave but not a human artefact (as hard as humans have tried).
You can lead a human to knowledge but you can’t make them think.
Forget the naked Derrida, this was life-changing.
‘I am sorry,’ I said, feeling inadequate.
III.
Hand in paw, the road to reparation was going to be long.
We moved to a larger property, a decision agreed upon by all the parties involved.
That’s where species truly met.
But that, too, took a while.
Advertised as a vacant property, the place of course was nothing of that kind.
At first, it felt like a ghost-town.
That creepy feeling of being watched but unable to work out whom, or even where, the gaze was coming from.
Come out echoed back to me as Go away!
‘Never trust humans,’ I heard them whisper, ‘particularly when they invade your home and look like they’ve come to stay.’
Charlie shrugged his shoulders, seemingly untouched.
‘Stop it, Charlie. We’re trying really hard.’
IV.
How do we un-take what we’ve already taken just by being here?
Can we ever learn to fit in, not as voyeurs (as humans often do), as participants? Can we give back and give back more?
It was the arrival of the sheep that helped it happen.
Rescued from a situation of neglect, the sheep too were wary of humans.
But aware that, by necessity, our lives would from that point on be intertwined, they chose to offer us a chance.
And others followed, the ghosts incarnated as
ducks, rabbits, possums, rats, magpies, kookaburras, and other peoples.
They made friends with the sheep first – at night, dreaming under the same moon, billions of stars, during the day, soaking in the warmth of the sun, sharing fruits and grass – and through the sheep, slowly, cautiously, they made friends also with us.
V.
If dogs could do with more freedom and respect, what to say of sheep?
The worst forms of violence escape the gaze.
What do you do when a sheep comes up to the gate to nudge your hand?
The postman looked at me, smiling sweetly, his pickup line:
‘Is IT of the tasty kind?’
Touched by the devil, I showered for hours that night.
‘What did he mean, mum?’
‘Nothing dear, but stay away from the gate, not all humans are nice.’
My darling baby boy who’s known no harm since he came here, only love.
I spent six months in the paddock with him, rain or shine, providing a secure base while we were learning from the adults how to be a sheep.
What is it like to be a sheep?
Or a pig, a chicken, a cow
The armchairist’s quest.
Reach out. What’s in a name?
When the heart pounds with fear or joy, we’re all the same.
VI.
When I first met the animalady in person after years of long-distance daily correspondence she felt like home.
We’d been putting the visit off fully aware of the vices of human nature.
It can turn a puppy or a precious lamb into a mechanistic tool for its own convenience. It can do the same with another human, and there are limits to what one may want to risk.
Her skin smelled of rain; her feet, caressed by the earth just moments before, still warm, now resting comfortably in my lap.
How do you touch and not take?
Setting the table, however, was easy.
VII.
‘The Wheel,’ says my husband,
‘when the Wheel leaves you, relationships start breathing again.’
He is also a crazy animalady with a Jungian twist.
He started off as a feminist, but that didn’t go down well.
He was ridiculed by women and called a cunt-licking something by men.
Those were hard times, unlike today when anyone can be an animal rights hero as long as they purchase free range.
Of course, unlike women, animals don’t get a say.
I hold his head in my hands in an act of mateship (what is it with gender fluid people, do we know double the truth or only half of it?)
‘The world is harsh and self-righteous,’ brushing the dust off his wings.
They tried to break them, but he deserted.
‘Men or women, same seed of deception.
So strong, so strong, it must come from weakness. Miroslav Holub.’
He smiles at my political incorrectness.
I smile back knowing he agrees.
Sheep, gathered around us.
Charlie licking Henry’s ear.
The duck pair with their nine children under the cherry tree.
Peter Feral Rabbit settling in for his afternoon nap beside them.
They are safe here.
But it’s a war.
Relentless.
Never-ending.
VIII.
In April, when we visit the animalady again, the hunting season will just have started.
They hang out on the edges of her property waiting for her family to step onto public land
so they can kill them just because
they can.
The smell of neighbours lighting up the BBQ – a chilling breeze in a warm summer night.
‘When we touch, malaika, do we leave a mark?’
‘I believe so.’
‘What if we don’t?’
‘Let this then be a curse upon them:
Let them continue to be
self-exiled from the earthly heaven.
Let them never find
such a garden within themselves.
Let there at least be poetic justice.
Let them never understand such
fury, such sadness as this.’
- This work featured in the exhibition Animaladies, Interlude Gallery, Glebe, 11-22 July 2016.
August 17, 2016 / mascara / 0 Comments
William Russell, born in Victoria, has been published in journals and anthologies in Australia and overseas, including: This Australia; Meanjin; Borderlands; Antipodes;and Paintbrush—and Inside Black Australia; Spirit Song; and The Sting in the Wattle. Poems like Red, God Gave Us Trees To Cut Down, Blackberrying and Tali Karng: Twilight Snake have been included in international anthologies and education curricula. Peer poet-playwright Gerry Bostock spoke of him as someone really up against the odds: “a blind, ex-serviceman of the Vietnam era, with PTSD, a fair-skinned Aboriginal male—and, worst of all, a poet.” William draws from defining and extraordinary life experience, disability and deep cultural roots to create a diverse repertoire of poetry.
Bellbirds
This fella here…
king, king, king, king…
White fella call him Bellbird—
Yeh, he sound just like little bells—
king, king…
We call him King.
White fella loves these bellbirds—
king, king, king, king—
All day singing like every tree
Is hung with bells whose random toll
King, king, from every quarter.
Bellbirds: they are liked by the White fella
Because, they are just like the White fella.
They march into a country king, king,
And chase all the other birds away.
All their king, king, kinging is them talking
About where all their land is…
king, king, kweek…
They farm lerp on leaves for food,
And soon enough, all the trees die.
King, kweek, dtjak, dtjak, dtjak.
This forest changes—another habitat—
Another ecology. No bells today,
Something new tomorrow…
Bang, brroomm.
The wind sighs through the forest
And branches sway…
Crash.
Broken Legs
I prefer tongue-tied knowledge to ignorant loquacity.
—Marcus Tullius Cicero
In the earliest hours of winter
My mind commands adamantine
Thoughts as sharp as the frost
Of morning.
Yet my tongue is marled tight
In my head and the keen words
Are as lost as the leaves of trees.
Winter comes.
Sante Fe
Eggs, over easy, on a bed of chili and fried potato,
washed down with Mexican hot chocolate:
breakfast in Santa Fe.
I
The moon wears a shadow-shawl
over her bright-silvern head
and tied beneath her protruding chin.
She is attempting to enter the window
past garlands of dried red chiles
to the chocolate and watermelon.
Frost enters the casita with the moon.
An owl sighs in the stark tree of the court;
it has eaten, and now watches the moon’s
progress through the window toward the chocolate.
Stars rain in a clear black sky, and a coyote
howls—demanding the moon’s attention.
II
Juniper and piñon smoke marry
to fly with the silent owl
over adobe and around flakes of snow.
The moon kisses the chocolate
but the frost is thwarted by a fire.
And the coyote moves further up the cañon.
III
Morning:
the moon has tasted the chocolate;
I have slept late and now am hungry
for a simple, warming breakfast.
Under a turquoise sky and a dry straw sun,
the adobe has the color of ripe persimmon.
The air is chill and barely moves.
There is a long, deep and descending crack
in the wall of the courtyard outside my casita—
filled with iced snow and a feather of an owl.
I walk up Galosteo toward the shops.
Piñon and juniper incense drifts—no,
sidles along the calles like a cursed dog.
Eggs, over easy, on a bed of chili and fried potato,
washed down with Mexican hot chocolate:
breakfast in Santa Fe.
The Epicurean
He shovels food into his mouth
like a stoker stoking coal;
fingering every morsel
as though the tips of his fingers
are preliminary taste buds
assaying the grease and grit
of his hamburger and chips.
He quaffs the dregs of his beer,
snorts like a pig at a trough,
then delicately dabs his lips
with the corner of his napkin—
every inch the epicurean.
August 15, 2016 / mascara / 0 Comments
My name is Tan Duc Thanh Nguyen. Writing found me at a time I needed it most. It has helped me to heal and has shown me a world I didn’t know existed.
Through poetry, I’ve learnt different ways of expressing myself. Discovering, knowing, understanding the person I am.
I can’t imagine my life without poetry. My desire is to share a little part of myself with the world in hopes of spreading the importance of poetry in our lives.
Wandering Endlessly
As stars shines brightest
Against backdrops of night
Moon leaves nothing hidden
Revealing its full potentials
Beautiful, whole; in silence
Wandering while awake
Wandering while asleep
In my dreams I’ve searched
In my reality I seeked
Endlessly finding answers
Upon questions unknown
Sunshines down
Lighting my way
Determined to supply
Lending a helping hand
Making sure; I don’t trip and fall
Moonlight arrives
Retiring lights of day
Taking over for awhile
Letting sunshine slumber
Resting after a long day
Endlessly in my pursuit
Wandering from reality to dreams
Hopefully realising my purpose
Knowingly; only in guesses
Uncertainties still fills my mind
Perhaps fear and doubt
Prevents any further progress
Across fields of nightmares
Ocean without a bottom
Mountains high above clouds
Forests, deep within jungles
Unexplored by mankind
Drifting as wind blows
Flowing as rivers falls
Waking moments or dreams
Both being very similar
Difficult to identify differences
Telling them apart
Snowflakes slowly dances
Only to be melted into water
Sometimes even flames
Creatures and all
August 6, 2016 / mascara / 0 Comments
Painting Red Orchids
by Eileen Chong
Pitt St Poetry
ISBN 978-1-922080-66-0
Reviewed by GEOFF PAGE
Painting Red Orchids is Eileen Chong’s third collection in six years. Born in Singapore, she has lived in Sydney since 2007. Although her Chinese roots run deep she is also very much a citizen of her adopted city and country.
The influence of classical Chinese poetry, from various periods is strong, both in Chong’s tone and, to a lesser extent, in her content — or so it would appear to this reviewer, judging from translations he has read over the years. Chong works with an awareness of this tradition but her particular achievement is the way she is able to be faithful to the specifics of the eras involved and yet still sound contemporary and universally relevant. There is nothing archaic here.
A fine example of all this skill occurs in Chong’s four-part poem, “Magnolia”, a monologue from the viewpoint of Hua Mu Lan who dressed as a man to take her father’s place in the emperor’s army and rose to the rank of general during the Northern Wei dynasty (386 – 536 AD). A stanza in the first part, dealing with the need to hide her menstruation, is particularly graphic: “I carry a skin of water and squat in the grasses. / Now it it safe to loosen my robes. Carefully, I clean myself. / Even in the dark, my hands are sticky with blood.” The link between this blood and the blood soon to be shed in battle is more than a little poignant.
In the second part of the sequence, Mu Lan describes her first kill, a chicken back in her childhood: “I carried her to the back of the hut, her heartbeat / pulsing in my palm. Her feathers so alive against my skin.” In the third section, Mu Lan defines her role explicitly: “Not for me the embroidered magnolias of marriage; / I give birth to nothing but blades, arrows and death.”
It is believed that, after twelve years of warfare, Mu Lan returned to her village. The poem’s last stanza reveals an interesting ambivalence: “If I were a hawk I would take off, wing towards / the west and the setting sun. I would hunt only / to survive, I would feather a nest, I would fly.” There’s a nice balance here, and throughout the poem, a rejoicing in the exploits of a notable proto-feminist and a clear sense of what she had to give up in order to achieve them.
A different, but no less convincing, Chinese element in Chong’s poetry appears in her poems about Chinese cuisine — its preparation, cooking and consumption. In poems such as “Cooking for One”, “Xiao Long Bao (Little Dragon Dumplings)” and “Sun Ming Restaurant, Parramatta”, among others, there is clearly a relish for tastily-cooked flesh that might well make a vegan curl back in disgust. Parts of these poems, as in “Xiao Long Bao (Little Dragon Dumplings)”, for instance, can also read like a (well-written) recipe: “Finely shredded young ginger topped / with black rice vinegar and a dash of soy / form the dipping source.” At the end of her dumpling poem the poet talks about the acute gastronomical response of her non-Chinese lover to what he has just eaten: “I still remember the look on your face when you ate / your first little dragon dumpling. Sudden understanding.”
“Sudden understanding” is not, however, a resolution that conveniently arrives through another important strand in Painting Red Orchids, i.e. Chong’s poems about a break-up with one long-time lover and the beginnings of a new relationship. These poems are arranged in a cluster but also recur through the book. At the end of “Adrift”, for instance, the poet talks of how “The mussel man / clutched the paper-wrapped package / to his chest and said, Bless you, lady. / I need all the blessings I can get — / I am adrift, far from rock and shore.” In “Taboo”, shortly afterwards, she reflects: “How much did I want? / All the years, and none. // Your foot on my calf, / heavy in the dark. // Your breathing laboured, / my heart withdrawn.”
Some sort of explanation is offered in “Split Moon”: “I said the word and broke us — / but chiselling away at our foundation / were years of the unsaid; of silences / drawn out and covered over. // Did I do it right? I do not know. / The moon does not speak. / We have divided the whole, / we are left with less than our halves.”
Poems of this kind, with slightly laborious images like “chiselling away at our foundations”, speak to an almost universal experience but are often difficult to bring off aesthetically. Almost all poets write them at one stage or another (and they can often be effective therapeutically). It doesn’t seem fair that they are not always among the poet’s best work. The injunction that the subject of Chong’s “break-up” poems calls for in “Last Leaf”is instructive. Her female narrator starts by saying: “I’d said yes / You then said no poems / A poem falls: / the last leaf of the season.” It’s possible hurt pride or her ex-partner’s need for privacy were not his only reasons for saying “no poems”.
Some of the most memorable poems in Painting Red Orchids occur when Chong’s Chinese materials or vantage points are seamlessly integrated with something more western, sometimes with a deal of surrealism thrown in. The last six lines of “Dream Fish” are a good example of what is most characteristic about this eloquent, engaging and continually-developing poet: “We only kissed at the end, the moon watching / the old scene play out. Mosquitoes and two people / discovering how to taste each other. In the bedroom / bright with lamps, roses shed their petals in half-arcs // around the vase. Pollen dust and the taste of musk. / You released the fish — its escape: a rapid beating of drums.”
GEOFF PAGE is a Canberra based poet and critic. He edited Best Australian Poems 2015 and his latest collection is Plevna, a verse biography, (UWA).
July 23, 2016 / mascara / 0 Comments
brush
by joanne burns
Giramondo Publishing
ISBN 978-1-922146-71-7
Reviewed by NAME
‘It must give pleasure’[1]
It should be no surprise that I am a big fan of joanne burns’ poetry. Although brush is not a New and Selected per se, it is a excellent introduction to her work and a substantial confirmation of the poet’s talent and importance in Australian Literature.[2] This is burns’ sixteenth volume of poetry; her first title Snatch was published in London in 1972.
burns herself describes the volume as an ‘anthology of poems… written over the last five or six years’. It is a kind of sampler of her styles/forms and themes and in its compactness, brush is close to that wonderful rare thing—a perfect book. Divided into six sections, the ‘multifaceted’ collection encompasses the poet’s familiar preoccupations: language, society’s foibles, contemporary urban life, along with some more unusual personal recollections. These range in tone from the fiercely satiric to nostalgia ‘brushed’ with her trademark humour. Sometimes described as ‘acerbic’, burns’ work is always marked by a gentleness and compassion that understands the frailties of human beings and includes herself as one of them. There is an enormous amount of play in every poem that results in a singular lack of closure mimicking an illusive and unstable modern reality devoid of comforting truths.
Each section is made up of poems similar in theme and often similar in style. ‘brush’, the title section is subtitled ‘a series of day poems’ and each can be characterised as journal-like, although varying in line length and structure. These focus on the daily, often mundane activities that trigger various ‘epipthanic?’ observations, ‘such little things obscured in domestic/mess’ (‘verb 39). The first, ‘zip’, contains the telling line: ‘…that sweeps you into/neon’s rhetoric so what is it that you need to see in/such illumination’.‘tier’, a reflection on Anzac Day suggests ‘all you have/is what you have’ while ‘dues’, about a visit to the ‘office of births deaths & marriages’, ends with ‘lotsa death certs but how/sweet the sleep after/though not the snore’.
There are numerous allusions to poets and writers—resonances which set up a dialogue between the past with the present: long/black with nietzsche…9 grain goethbread’; the terror of a hopkin’s sonnet’ and significantly a reference to Neruda’s Elemental Odes:
this morning
i pull my 33 year old copy of neruda
off the dusty shelf estante polvo and turn to “oda al tomate”
where assassinated tomatoes become stars
of the earth in less than 2 pages el tomate astro de terra
Very few poets can do this.
burns can, for example, even make vacuum cleaning interesting and entertaining: ‘swirls of lost hair crumbs and/ missing peas/ no divining in the beige down there’ (‘frame’ 38) but she does it with aplomb—a crazy randomness of selection, odd details and her inimitable sense of whimsy.
As society seems unable to learn the lessons of the past (let alone from any of its great poets), the first section of the book, ‘bluff’, ghosts a future in which everyone, especially ma and pop investors, are doomed: ‘you ought to be/congratulated mums and dads for feathering your nests intoned the presidential spectacles/s/ from a harbour newsroom’. At once hilarious and grim, ‘does your portfolio ache’, this section comments on the financial world where specialist terms abound familiar and mysterious as ‘hedge fund’ and ‘bull market’. burns plays with and puns on the jargon (indeed one of the longer sequences ‘corrida’ explores notions of the bull fight) inferring an impending capitalist Armageddon while the theme from Casino Royale plays in the background:
some still believed it was best
to trim the hedges some were tight lipped
about the rosy picture — and this could
wipe out any benefit from the plan to divide
the good from the bad everyone was happy
though about the 19 billion sound rescue package
the final comment ‘we misjudged how quickly
syllables could turn around’
The central section ‘road’ is a wonderful bricolage of urban images/scenes which illustrate burns use of sound—assonance, alliteration, rhyme and half-rhyme to construct her poems.
past the front door packs
of paris hilton wannabes looking likely in sunfrocks
skim along the streets toward skinny lattes (‘sibilance’, 49)
One of the most interesting sections ‘delivery’ is unusal for burns because of its focus on the autobiographical. The poet has always and often sprinkled personal details in her poems using a first-person ‘i’ that could be herself or everywoman. ‘a later page’ [not quite after Elizabeth Bishop’s ‘In the Waiting Room’], is a wonderful take on that famous poem
there was the saturday evening post and maybe
the new yorker in the modest waiting room, nothing
to alarm me – or perhaps the wait was pretty short
at uncle bob’s
…
but those sharp eyes and mouths of racy laughter
bouncing off the walls dismissive and derisive
drill through collapsing years
‘comb’, a sequence of five poems, recalls past innocent times of boyfriends and beaches where
even the sewer outlet water, its stream
etched into the beach right down to the surf,
could not stain bondi’s ascendency
…
which was always as big as
tomorrow, or something wider
more thrilling than time –
The poems in the final section ‘wooing the owl (or the great sleep forward)’ are as one might expect, about sleep and dreams. (I wonder if there are any statistics on how many poets suffer from some form of insomnia?) The title poem asks the existential question:
to think like a pond
or a puddle
ponder this how many
sleeps til death
Frequently reviewers revert to using definitions when they have little to say or have trouble getting started and I confess I have used this ploy in the past. But nothing could be further from the facts regarding brush. For such a slim, compact collection there is so much to say that any review space is not sufficient to do it complete justice.
However, a look at the actual word ‘brush’ is enlightening and reveals quite a bit about burn’s methods. I came up with approximately eight definitions—brush obviously can be used as a noun or a verb—but checking in the Concise Oxford Dictionary, I found three more uses that were not known to me: colloquially it can mean ‘a girl or young woman’, a fox tail, and most interestingly ‘a piece of carbon or metal serving as an electrical contact especially with a discharge of sparks’. Now of course none of this would be a surprise to an avid reader of dictionaries like burns whose work often simultaneously holds all the meanings of a word in a poem or freely associates them to construct a kind of surreal/absurd narrative. Take ‘road’ for example from the section of the same title:
i am surprised by
my new interest in apples especially pink
ladies peak hour is not like the other peaks
burns’ work is a brilliant alchemy of objective reality and creative imagination, at times critical, philosophical or gnomic but always following Stevens’ dictum about what poetry should be:
It must give pleasure.
Notes
[1] Wallace Stevens, ‘Notes Toward a Supreme Fiction’, Collected Poems, London: Faber&Faber, 1966, p398.
[2] According to the media release ‘[t]he publication and promotion of brush has been assisted by an Australia Council Midlist Authors Grant, designed to showcase the writing of established Australian authors like Joanne Burns, who have made an important contribution to Australian literature, and to make readers more aware of the quality and character of their work as it has developed over many years.’
NICOLETTE STASKO has published seven collections of poetry the most recent under rats with Vagabond Press. She has also published books of fiction and non-fiction. Currently she is an Honorary Associate at the University of Sydney and is finalising her next collection.
July 21, 2016 / mascara / 0 Comments
The Special
by David Stavanger
University of Queensland Press
ISBN 978-0-7022-5319-5
Reviewed by MICHELE SEMINARA
This book is dedicated to the dead
who are bravely living
(and to those who wake wild-eyed in the dark)
So begins David Stavanger’s first full length collection, The Special, published by UQP as wining manuscript of the 2013 Thomas Shapcott Poetry Prize. As the dedication suggests, this book is an unsettling read; one feels, intentionally so. The poems deal with what is dark and broken in the human psyche, informed, presumably, by the poet’s own personal and professional experiences with mental illness. This is Stavanger’s first serious foray into the world of ‘page’ as opposed to ‘performance’ poetry (a distinction he eschews), the leap between these two hotly fought over territories no doubt entailing a certain risk of the poems falling flat on the page. Yet while the book may, on first reading, appear somewhat stylistically and tonally ‘flat’, upon deeper reading it becomes clear that this has less to do with Stavanger’s poetry not transitioning well onto the page, and more to do with the nature of what the poet is trying to achieve. When exploring states of mind such as depression or psychosis, an emotionally disconnected, disjointed, or even dissociated style of poetry may indeed be the perfect mode of expression.
The Special encompasses a variety of forms such as free verse, prose poetry, found poetry, centos and some pieces which read more like flash fiction. The poems are often inspired by and allude to popular culture, drawing on newspaper articles, rock music, film and even a questionnaire from the dating site RSVP. While this lends the book an accessibility which will appeal to many who might not traditionally read poetry, it does not necessarily mean that it is an easy read. Stavanger pulls no punches, tackling challenging issues—such as mental health, terminal illness, dysfunctional relationships, the inevitability of death, the meaning of life and the meaning of even getting out of bed in the morning—head on; although he does sweeten their delivery with liberal doses of irony and dark humour. Take, for example, the title poem of the book:
I have seen enough stomachs charcoaled
to put me off life-drawing for life
one week a patient launched himself from the 5th floor
didn’t even put his hands out
hit the concrete with his face
Sometimes the future looks brighter
if you don’t look at all
(‘the Special’, p7)
The narrator’s tone is for the most part unnervingly flat, as if he were walking through life on automatic pilot, everyday experiences appearing odd or even grotesque and requiring herculean amounts of effort to accomplish. Discordant images are juxtaposed, leaving a lattice of gaps which the reader may—or may not—choose to fill with meaning. The phrases are short, snappy, satiric and self-aware. Take, for example, ‘out of danger’, one of the many ‘list’ poems of the book:
thinking. using a microwave. drinking. not drinking. voices
from the pillow. not talking to yourself. talking to yourself.
talking to taxi drivers. parenting. going to a lecture. enjoying
it. declaring yourself a legend. believing it.
(‘out of danger’, p4)
This could be read as glib, superficial, lacking in attention to the craft of rhythm, rhyme, metaphor and line break; the sort of poetry which might sound impressive in a well delivered performance but can read like a string of clever sound bites on the page. Alternately, it could be read as an artful expression of a depressed and disembodied state of mind. The list-like nature of the syntax suggests a sentience disengaged from the world, one of the zombie-like ‘dead’ from the book’s dedication propelling themselves through life without fully entering into it. Everyday objects and events appear at once discrete and absurdly connected, the juxtaposition of images suggesting meanings which are both humorous and sinister. Strings of short sentences paired with a dead-pan delivery create a cinematic effect, as in the piece ‘home visits’, which adopts a hard-bitten, film noir style of narration:
Doorbell rings. I have driven thirty minutes south across
town. They say there is a heatwave on its way but it is already
here. Thirty-eight degrees. I ring the doorbell again. This part
of the city seems full of animals but there are no insects to
be heard and the concrete cracks when you walk on it. The
pool next door is empty. Something has gone down here and
people won’t talk about it.
(‘home visits’, p22)
As if watching a film the narrator observes his own actions and reactions, removed by dark humour and irony at a safe distance from his own experiences. The lifeless tone of Stavanger’s poems gives the effect of dissociation, but also conjures up the spectre of the odd and sinister lurking beneath the everyday. We see this in the poem ‘sleep, hit me’, inspired by the David Lynch film Blue Velvet.
c. stay in the car. hard to the wheel.
wait for my call. don’t answer the phone.
hit the horn. never break. matches lit burn.
(‘sleep, hit me’, p24)
This sense of disembodiment is reinforced by the recurring absence of the personal pronoun; many of the poems lack reference to a unifying ‘I’, merely listing the thoughts and perceptions which the absent ‘I’ may be experiencing:
Invite my father to the funeral
ask him to take the hand of a stranger
make sure that stranger is me
(‘the will’, p66)
When the narrator does refer to himself, it is often in the form of the self-consciously observed ‘you’ or ‘he’:
at the school gate
there is always another one waiting
the bag heavier when you put it down to talk
about holidays and time shares
and you could have shaved
taken off your glasses, opened with their name
(though faces evade you)
(‘someone else’s shoes’, p50)
Here the speaker is literally talking himself through life in a way that most of, at times we’ve similarly struggled to function, would be familiar with. The connection between mental health and the quality of our internal self talk is something Stavanger explores convincingly in The Special, probing the relationship between the language of inner dialogue and external experience, and also the relationship of the official languages of diagnosis and classification to our internal perceptions. For example, in the poem ‘survey’, the absurdity of multiple choice questions and answers highlights the limitations of language to contain and express our deepest and most traumatic experiences. It also suggests how a disjunction between experience and the language used to define it can cause further emotional trauma and alienation.
8. Every Monday I look forward to
a) others going to work
b) going to work with others
c) watching spiders eat birds
9. I use social media to
a) tell you how you are doing
b) show you I am doing fine
c) communicate with the dead
10. Bleeding from the nipple
a) no
b) no
c) no
d) yes
11. To be human is to
a) wear the right name tag
b) shower daily
c) give what you can’t give
d) fold back into the white
(‘survey’, p40)
When you consider that this poem is one of three in the book created in response to interviews undertaken with Mummy’s Wish, a support group for mothers diagnosed with cancer, it becomes even more poignant. How can a mental health survey ever adequately assess or express the feelings of women dealing with such challenges? The act of circling answers which in no way relate to the depth of your experience must indeed feel absurd, and Stavanger’s use of form and tone in the poem artfully evokes this.
The intense subject matter of The Special might make for heavy reading, but Stavanger’s dark humour, while it doesn’t always hit the mark and can occasionally appear pat, works well to leaven the darkness of the poems. ‘I have nothing in front of me’ the pilot flying the plane in the first poem of the book, ‘optimism’, warns us—and in many ways The Special can be read as an exploration of our human reaction to the existential spectre of nothingness. When contemplating the end, either imminent or protracted, what do we human beings do? As Stavanger does in his poetry, we often use humour as a kind of reflexive defence mechanism. This literary trope is something Stavanger’s work has in common with absurdist and existential Cold War literature such as ‘Waiting For Godot’, a literature which, like Stavanger’s, arose in response to fear of annihilation and a vacuum of inherent meaning.
Yet it is not all doom and dark humour; there are thematic and stylistic progressions in The Special. While the poems do descend into the void, they also, in a distinctly Stavanger-esque fashion, rise up again, the narrator choosing to author his own type of meaning, especially towards the end of the book. Here, the tone shifts, growing less cynical and more engaged, the dark humour lifting as the speaker steps back into his body and his life. Referring to himself more frequently now as ‘I’, he no longer attempts to merely assemble himself into the simulacrum of a human being, but seems to actually feel like one. He also begins to reinhabit the roles of father, son and partner, referring to family members as ‘my’ and ‘we’ instead of the formerly used objectifying ‘you’.
my son tells me this stick is a bird
smiles and sets the bird free
it takes flight
we watch it soar to the ground
sweep into the afternoon
it is spring and the mothers are in full bloom
a flock of sticks lies in wait beneath the swings
my head is clear and we are singing
(‘cactus’, p74)
By the last poem of the book, ‘sky whale’, a calm — but not numb —acceptance has been reached: ‘They lied / there is no whale in the sky / the ocean is not blue right through’ Stavanger tells us. Alright, he seems to be saying, so things are not what we would want them to be, but does that mean they are nothing at all? The narrator at the beginning of the book would have answered in the affirmative and warned us that ‘there are never enough parachutes’ to go around in a crisis (‘optimism’, p3), but now we hear from a more mature voice:
I don’t care who gets angry
there have been such times of hate
this place is the last place to hide
no longing left to hang from the nearest branch
we drift dive, sleeping side by side
in the black house across the river
I wake up living
(‘sky whale’, p 77)
A book dedicated to the ‘dead / who are bravely living’ now ends with the words ‘I wake up living’. Although a tone of resignation remains, it is no longer nihilistic. While there is perhaps no inherent meaning in life, while we may ultimately live and die alone, we are at least living ‘side by side’, and there is some comfort in this. Relationships are flawed and ephemeral places to shelter, but at least they offer some kind of sanctuary, and maybe this is all we can hope for. In a book peopled with the living dead and the disconnected, the narrator has resurrected himself, consciously choosing to create meaning through connection to self and others. As Stavanger writes in one of the last, untitled pieces in the book:
In accidents the passenger always dies
I hand you the keys
MICHELE SEMINARA is a poet, editor and yoga teacher from Sydney. Her writing has appeared in many online and print journals and anthologies, and her first poetry collection, Engraft, was recently published by Island Press (2016). Michele is also the managing editor of creative arts journal Verity La. She blogs at TheEverydayStrange and is on Twitter @SeminaraMichele.
July 16, 2016 / mascara / 0 Comments
terra bravura
by Meredith Wattison
Puncher & Wattman
ISBN 978-1-92145-063-1
Reviewed by WILLO DRUMMOND
The blurb to Meredith Wattison’s terra bravura states that the collection differs from her previous work in that it is “fully autobiographical”. This position is announced boldly from the very first line, and resonates throughout the volume, with a complex weave of visual and narrative threads stitching this collection – and its subject – across time, memory, and history. From European beginnings to the vast dry centre of Australia, to domestic details past and present, terra bravura explores the complicated web of identity back through the poet’s father, now living with dementia, to her paternal great-grandmother.
In length on par with Wattison’s previous collection Basket of Sunlight, the volume consists of 52 poems and two essays, many of which have been previously published and/or anthologised. It was interesting to note the quartet of poems in the volume that had appeared in Best Australian Poems from 2009 to 2012. Production here is even more minimalist than Puncher and Wattmann’s usual clean and restrained style, with every poem in terra bravura presented title-less, each identified in the contents pages by first line only.
The opening poem, “I have come for the helium esoterica of the desert”, sets the tone for the volume with admirable force. There is a vastness to this whole collection, an echoing spaciousness, with language often raw, brittle as the “furred corsets of white bone” (11) the subject encounters by the side of the road on a pilgrimage to her ancestor’s grave. This poem, and several like it in the first half of the collection, pricks and spits the complex memory of a brutal family matriarch:
She is the split stone to step from
to Europe;
here is the bitterness and violence
of work and poverty,
here is the puller of our unborn feet.
The desert light lays her
absolutely bare,
each dilated grain of smooth stone
rubs and clings against another.
I try to fathom her
in her burst-knuckled,
Pre-Raphaelite,
predestinate
terra bravura.
…
Her brutalised son,
his brutalised son. (12)
Wattison’s work has been called “sharp-angled” in the past (Harrison 67), and this continues in terra bravura. Woven throughout the volume however, there is also a sense of play, a lightness of touch. Poems such as “Contrapuntist Johanna’s” (18-20) contain surprising moments such as the teasing half rhyme: “It blazes like the blazes. // What can we make with this?” (18) An irreverent indulgence in historical Australian idiom follows: “She went to blazes/ went to guff/ went to billy-o” (19), before we are deftly returned to the overarching tone of the task at hand:
I am a still–hunted fringe dweller;
ululant
swan skinned,
…
my time disproportionate,
sublunary,
my cold-toe words pulled underground,
my violet-fingered, contranatent industry. (20)
In an article for Poetry magazine, Billy Collins discusses Matthew Williams’ notion of “aesthetic intimacy” (287) in autobiographical poetry: the seductive suggestion of reader-speaker transparency often at play in such work. In terra bravura, a layer of intimacy is certainly there, but Wattison, with her density of imagery, cultural allusion and sheer virtuosity of language, makes the reader work for the experience of it. The vast landscape of her lexicon often others the tongue in attempting it. The reader can find themselves wrestling with this fierce, shifting ‘swan-skinned’ subject. This is of course as it should be, in a work concerned with the mercurial nature of memory, autobiography and family lore.
Although initially quite enamoured of the ‘title-less’ presentation of the volume, my main concern in the end stemmed from this same publication decision. With no typographical markers as to when poems begin, the reader can often find themselves lost throughout the collection, half way through a new poem without realising it. Again, all of this is perhaps for intentional effect, echoing the way memory and myth interweave, spill over, never retaining anything resembling boundaries. In trying too desperately to contain the past we can find ourselves in a hallucinatory place, where “goats/ “cr[y] like exhausted women/falling.” (13)
As you progress through terra bravura, a layering of imagery, repeated motifs – swans, peeled fruit – becomes apparent. The effect is sedimentary, like the silting of memory and identity. Autobiographical threads untangle slowly across the collection, across the expanse of generations. Reviews of Wattison’s earlier work have noted the way her collections “impresses accretively” (Harrison 67), and this continues here. Similarly, the domestic, a regular theme for Wattison, remains present, peppering and anchoring the otherwise expansive tone. The essence of the mother-son relationship is rendered in exquisitely domestic terms in “As a boy my father”:
My father
forced,
obedient,
…
hated her
for what she’d done,
loved her
like salt
like gravy. (108)
In the ‘open letter’ included at the end of the volume (130-136), Wattison claims the “images… in [Allen Fisher’s mixed media work] ‘Sputtor’… were a catalyst for [her] fearful and joyful six year old self; her sharp experience and memory resurfaced” (131). Finally able to move through the creative impasse in which she found herself leading up to publication, Wattison wove a childhood perspective throughout the collection. For this reader, it is these ‘childhood’ poems which provide the energetic shifts that drive the reading experience of terra bravura. Poems such as the poignant “I comment on the ginger flowering freesias” (109), offer a vulnerability that yolks the whole collection together. While the more abstract poems in terra bravura are certainly impressive, in imagery, cadence and precision of language, it is these glimpses of domesticity and autobiographical intimacy which provide the more satisfying access points, and give the collection its forward momentum.
Overall, accessing these poems can be thorny work. No less, however, than the journey undertaken by their author. Reading terra bravura, we wear some of the subject’s wounds “under the cutting cutter moon” (28) and thus become participants in the ritual of Kaddish performed by the collection. These (nameless) poems bristle with the oppressive emotions of family lore, and so they find their way into you, across flesh, resistance. Sometimes it may sting a little; all the better to remember them.
Works Cited
Collins, Billy. “My Grandfather’s Tackle Box: The Limits of Memory-Driven Poetry”. Poetry, Vol. 178, No. 5 (Aug., 2001): 278-287
Fischer, Allen. “6 pages from SPUTTOR”. Yellowfield #7: 41-46
Harrison, Jennifer. “Poetry Survey”. Island #118, 2009: 62-73
Wattison, Meredith. Basket of Sunlight. Puncher & Wattmann, Sydney, 2007.
WILLOW DRUMMOND is a PhD candidate in creative writing at Macquarie University. Recently migrated from the wilds of the NSW Blue Mountains to the shores of Sydney’s Parramatta River, she has weathered previous lives as an actor, singer-songwriter and arts administrator. In 2014 Willo completed a Master of Research thesis examining the ethics of the lyric mode in Australian ecopoetics; “Cooing to Robert Adamson” formed part of this work. Willo’s writing is published, or forthcoming, in Cordite, Meniscus, The Quarry, Australian Poetry Anthology and Bukker Tillibul. Further details at www.willodrummond.com.
July 16, 2016 / mascara / 0 Comments
Hollywood Starlet
by Ivy Alvarez
dancing girl press
Reviewed by ROSE HUNTER
Each poem in Ivy Alvarez’ chapbook Hollywood Starlet features a female star from years past, for example such screen icons as Rita Hayworth, Jean Harlow, Jayne Mansfield, and Greta Garbo. Recognising these famous names is one of the obvious pleasures of the book, and it led me to wonder firstly about the title, since all these women graduated well beyond the role of “starlet;” all became fully-fledged stars. Merriam Webster defines a starlet as: “a young movie actress being coached and publicised for starring roles.” Other definitions include the idea of aspiration or ambition, for example (Macmillan): “a young woman actor who wants to become a star.” All these poems are involved in the act of becoming, as well as desire (the word “want” is one that comes up often). They are a mixture of biographical details of the star(let), along with what might be the autobiography of the poet, or made-up material.[1]
The first poem, “What Vivien Leigh Dropped,” features Leigh and “Larry” (Laurence Olivier) on a boating picnic. Thinking about the first line, “Larry’s Hamlet; I mouth Ophelia” – I thought I remembered that Leigh and Olivier starred in a film version of Hamlet, but when I googled to double check I found out they didn’t: the 1948 film featured Olivier as Hamlet and Jean Simmons as Ophelia. A further google search turned up this snippet (I’ll include the whole quote since the tone is sort of offhand amusing-devastating, a tone that is also found in Alvarez’ book): “Olivier’s wife, Vivien Leigh, had assumed she would play Ophelia, but Olivier told her she was too old at thirty-three. She pointed out that he was virtually forty himself, but he hired the eighteen-year-old Jean Simmons for the part. She required intensive coaching from Olivier himself. Vivien Leigh took it for granted they must be having an affair.”[2]
Knowing this, the opening line has more meaning; it makes me think of Leigh mouthing the lines, but not actually getting to play the role, although apparently she did play Ophelia to Olivier’s Hamlet in a famous stage production. The meanings of the lines will be multiplied in this way, for readers with more knowledge of Hollywood film history.
The poem continues, locating us in a seemingly idyllic scene. There’s a hamper, fruit, and wine. Everything is drifting along in a slumbering rhythm in the first stanza, wonderfully assisted by the sounds of the poem, complete with a lazy ditty, “Fiddle-dee-dee” – until everything changes in the second stanza, particularly with these lines:
I take an apple and consider it. —Ow! My tooth!
Something small falls in. Not to be outdone,
Larry yells about a splinter in his palm.
The pain’s woken us both.
What a pair we are. Look how far
the shore. And now we must row.
The sounds are lovely here. All those “o’s,” strung together in a pattern of consonance, rhyme and slant rhyme. A big “oh/ow” hangs over this poem; a sort of pastoral scene in a boat that takes a sudden turn toward something darker. Again at this point we could bring in any knowledge we might have about the life of Vivien Leigh, for example the fact that the star suffered from bipolar disorder as well as tuberculosis, the latter illness claiming her life at the age of 53.
The verbs attached to the titles and the “What?” forms all the titles take also provide readers with narrative interest, prodding us to ask the question, in the case of this poem: What did Vivien Leigh drop? – a question that the poem suggests answers to on various levels. On the first level, maybe she drops the apple because of the sudden pain in her tooth, or maybe her tooth, or a part of it drops out (less likely but possible I think), and/or, of course, something larger than this has occurred, something that has taken them far away from the (literal and non-literal) shore. Throughout the book the endings of the poems open up like this, creating rich and suggestive ripples.
The poems are immediate and vivid, told in the present tense, and begin in medias res. The tone is frank and conversational, inclusive, and at times conspiratorial:
On bended knees, we search
for the too-large ring I dropped.
Well — I search. Spencer’s stalked off,
nursing his grudge, perhaps to salve it with alcohol
(“What Katharine Hepburn Lost.”)
These are entertaining as well as finely-crafted poems with lovely sounds and a frequently wry or dark sense of humour. As in the Vivien Leigh poem, there’s a lot of internal rhyme, slant rhyme, and a fair smattering of end rhyme. A couple of times I thought the end rhyme risked being too much [for example, “I spot a chapel in the shade / covered in lichen’s dull brocade” (“What Ingrid Bergman Wanted”)], but this sort of large effect is dropped in sparingly, and there is a sensitive rhythm created with respect to the distribution of different types of rhyme. I’m just going to list some of my favourite lines here that illustrate some of these things, for the pleasure of it: “Forget the girls who wait. Before I turn to stone, / I drop it in the foam. Borne along — it’s gone.” (“What Rita Hayworth Threw Away”); “Crack it open. Inside, the embryo / duckling feathered in soupy broth, / unseeing eye a full stop. / Have you ever had a broken heart?” (“What Frances Farmer Ate”); “I bare my legs to mosquitoes. It’s not their fault / they need to eat. Let them feed. / I am full-blooded. And there is more of me to give.” (“What Betty Grable Gave,” with a wonderfully irreverent reference to those famous legs.) I can hear Sylvia Plath in the sounds of these lines; it’s not a surprise to read that Alvarez lists her as an influence.[3]
The scenes come across as so many “exposures,” in the dual sense of a take, a scene, or a vignette plucked out of a larger whole, as well as in the sense of revealing something – about the star(let), and the poet. The chapbook ends with the only person/persona who stayed a starlet in name rather than a star: Norma Jean, the early identity who became one of the most iconic stars of all time, Marilyn Monroe. In a way all these women are split like this, several times over: what they became (stars, myths), what they were before they became this (starlets), as well as what they might have been between and around that, and how all these identities might intersect or combine with the identity of the poet Ivy Alvarez/“Ivy Alvarez.”
And, of course, everyone could have been and is something else altogether. Here is the alternate trajectory the last poem offers, for the woman who became “Marilyn Monroe:”
A neighbourhood dog pants after me, all teeth,
eyes me adoringly — even as I wrinkle, stooped,
grow frail, loose — halt and stutter.
Becoming more anonymous with every step.
Notes
[1] Alvarez affirms that the material is autobiographical: “The personal-seeming narratives … constitute elements borrowed from my own life, though these are imbricated with what I have gathered, whether fact or rumour, about these women.” http://peril.com.au/back-editions/what-olivia-de-havilland-wished-for/
[2] http://www.historytoday.com/richard-cavendish/five-oscars-oliviers-hamlet#sthash.f7yHeu5Y.dpuf
[3] http://piecedwork.com/ivy-alvarez/
ROSE HUNTER is the author of the poetry books You As Poetry (Texture Press, Oklahoma), [four paths] (Texture), to the river (Artistically Declined Press, Oregon), and the chapbook descansos (dancing girl press). She is from Brisbane, spent many years in Canada, and is now in Puerto Vallarta, Mexico. More information about her is available at Whoever Brought Me Here Will Have To Take Me Home.
July 16, 2016 / mascara / 0 Comments
Nothing Sacred
by Linda Weste
Australian Scholarly Publishing
ISBN 978-1-925333-22-0
Reviewed by ASHLEY HAYWOOD
Nothing Sacred, a novel in free verse, spans an historical denouement: the decades precipitating the climatic assassination of Julius Caesar in 44 BCE, and the eventual fall of the late Roman Republic. After Caesar’s death, a second triumvirate was formed which would be the last oligarchy before the Roman Empire was established under Octavian Augustus. After history lessons and Shakespeare and HBO, it can be difficult to image that the major dramatis personae of this time were actually living and breathing this end of an era. What would it have been like? Is it possible to imagine Caesar, Mark Antony, Cicero and Catullus, to name a few familiar names—and all of whom are ‘players’ in Nothing Sacred—free of set design and stage effects, character direction and costume, as like you or me dealing or not dealing with the signs of political and social unrest?
Linda Weste introduces lesser-known historical figures alongside major figures of the late Republic in Nothing Sacred, her first novel. This narrative manoeuvre helps to disrupt theatrical expectations of this historical period. Weste’s climax is not the assassination of Caesar. She sidesteps stage doors and curtain calls, and takes the reader into the ‘dung-smeared’ streets of Rome. We know the streets before we’re seated in scenes with the Senate, listening to Cicero’s orations; before we’re among spectators at the Circus Maximus, where we witness the slaughter of exotic animals for entertainment, including a family of elephants, ‘tucking the calves / between their legs’, a ‘Collective armour: / This behaviour, from beasts?’ (‘Gargantuan’). When the blood-lust crowd doesn’t cheer this time, but hurls abuse at Pompey their General, we have some understanding of their empathy. After all, we’ve seen Crassus at work, for example, refusing to douse yet another fire ‘raging through the insulae, / the rootless apartment blocks’ unless he stands to make a profit. (Caesar, Pompey and Crassus formed the First Triumvirate alliance.)
Weste shows us the streets of her Rome through siblings Clodia Metelli (assumed here to be the Lesbia of Catullus’ poems) and Clodius Pulcher of the politically elite family Claudii Pulchri. On the way to their mother’s funeral, we meet them: ‘Father’s hired mourners to wail: won’t allow / his children to beat themselves with grief // But when the stranger drops to her knees, / and ululates in hoots and howls …’ (‘Awakening’), it is as if the siblings memories were distributed along with the coins; ‘When she tugs her hair / and complicated webs tangle her hands; / When she pounds her forehead on the stones …’ (‘Awakening’), a sense of diffusion and entanglement is felt, which extends throughout the narrative, interconnecting multiple narrators, the city and its inhabitants. Clodia narrates the suite of Prelude poems, establishing this sense of connectedness with city motifs: ‘labyrinthine streets’, ‘sprawling crossroad[s]’, ‘huddles of shapes’, and of dead things, ‘Sooner or later, hooves or wheels compel it all / into the drains’, and even her mother’s tomb is ‘Where everything and nothing / is.’
Clodia and Clodius are nodal to Weste’s telling, but they are two among several homodiegetic narrators, and two among, at least, nineteen named characters (the reader will be grateful for Weste’s Dramatis Personae). As the reader becomes familiar with Weste’s language patterns—similar but different for each narrator like Rome’s streets—they begin to read like the intercommunicating parts of a singular organism. With this in mind, Nothing Sacred is receptive to the collective distress of a city, or receptive to fissures, anticipating the ‘psychological gulf that opens at the end of an era’. Ted Hughes wrote this thinking of Ovid’s Metamorphoses (published in 8 AD during the time of Augustus, and around the same time Christ was born) in an introduction to his Tales from Ovid (1997). These fissures are corpulent in Nothing Sacred. They form and fan out from the body-politic head of Rome, Palatine hill where Rome’s elite reside. At times, these fissures as subtle as hangnail, as in ‘Hard to Swallow’:
On the near side of his thumb, what’s that? A flap of skin
flags his unhinging; the epitome of everything
he must gnaw at in frustration.
Other times, these fissures infiltrate the munera, spectacles at the Circus Maximus. As mentioned above, the death of twenty-some elephants shock the crowd into empathy (‘Gargantuan’). And the hippopotamus, through Clodia, mimics the crowd:
The beast’s deep-throated reverb-
eration, a slow, course chuckle,
heh heh heh he-gh
like traders sharing dirty jokes in the marketplace
heh heh heh he-gh
If being at the Circus Maxima is ‘all about nisi videre et videri / seeing, and being seen’, what are we are really seeing when: A thin grey eel curls upward out of its mouth / and suddenly I can’t hear for squeals! (‘The Beast Within’).
Weste moves in the spaciousness of the page-as-canvas, often freeing her verse (and her characters) from the tyranny of the left margin in waves of stepped lineation and spacing toward the right margin, and back again to the left or centre fold. These movements across the page give a kind of topography to characters’ ruminations and gestures. Take ‘The Circus Maximus’, for example:
Cicero stiffer than a plank:
‘We …
… are not
facin-a-ted
with death,
it’s near-ness or avoid-ance.
We are fascin-a-ted
By vic-tor-y,
Cae-lius.
Vic-tor-y.’
There’s a grisly
cruck
cruck
cruck
as Cicero cricks his neck
That’ll be … my turn … over.
‘Auronius told me the other day
Twenty-nine gladiators from German-ia
str-angled
each other
to avoid the ring …’
(‘The Circus Maximus’)
The rhythm of Weste’s verse relies on styles of poetic repetition, especially: alliteration, anaphora (word repetition), assonance (vowel repetition), and homoioteleuton (repetition of the endings of words)—styles associated with Catullus’ poetry, as well as the contemporary poetry of late Republic. Styles of poetic repetition, or figures of speech, serve to heighten emotional intensity before serving rhyme. With free verse, if rhyme predominates, poetic urgency can risk loosing its grip. Sometimes this is felt in Weste’s verse. But it can also be a tool, for example, when Clodius’ ‘grip’ is challenged: ‘The heated floor, the wisps of steam / That musky mildew smell; / But no conspirators as far as I can tell’ (‘Right Hand Man’).
Often Weste allows her poems to slip in their meanings when end lines are left without full-stops, or with ellipses, or with a verb in its present participle form; such as, when ‘The beast surges through // Sideswiping red mud’, the crocodile gets to keep the human leg she’s won (‘Crocodilius’). Or when we hear Clodius’ last wishes for his enemy Milo: ‘To bob along like bloated meat // a nobody nudging the bank (‘Malediction’). The next poem ‘Obsession’ opens: ‘By the time we reach the shrine’.
Nothing Sacred is a network of character narratives, which can challenge readers’ orientation, though Weste deploys a number of literary techniques to help the reader distinguish who is speaking, who is listening; most often, characters are named in dialogue. We also come to recognise characters’ speech patters, such as Cicero’s drawl, and Catullus’ Capote-like nips and desires, especially in the ‘Working the Room’ poems (I’m not the first reviewer to see Truman Capote in Weste’s Catullus). If I felt disorientated, it also felt like a necessary confusion, and this was what led to my thinking about characters’ narratives as parts of an intercommunicating body, a writhing city and its inhabitants, sensing its fissures.
The tone of Nothing Sacred is like an extended denouement, a prolonged pre-climax, made more playful with, but not necessarily sustained by, Weste’s interest in sexual metaphor, or Latin ‘vulgarisms’, most of which are listed in an interesting and useful Notes section. Character tones range from playful to conspiratorial, deliberation to preparation, vigilant to radical. But the overall tone, or sensation, of coming-to seems to be sustained by Clodia, who is all of these actions, feeding the narrative’s (or body’s) momentum more than any other character; in a way, the narrative is Clodia’s body, whose voice opens and closes Nothing Sacred.
Weste’s verse novel adds to the still increasing number of published verse novels by Australian poets. Recent others include, The Petrov Poems (2013) by Lesley Lebkowicz and Jake (2008) by Judy Johnson on the Torres Strait pearl shell industry in the 1930s. The verse novel resurgence in Australia was largely led by the success (far-reaching readership) of Dorothy Porter’s verse novel The Monkey’s Mask (1994). The contemporary verse novel is an attractive entry into poetry for new readers—for its readability—which Nothing Sacred delivers, and more for the reader of poetry. Overseas, verse novels make best-seller lists; for example, Omeros (1990) by Caribbean poet Derek Walcott, and, more recently, the experimental verse novels The Autobiography of Red (1998) and Red Doc> (2013) by Canadian poet Anne Carson. Nothing Sacred is for an international audience (as much as an Australian one) for its historical material and contemporary verse. Somewhat comparable to Weste’s historical material is Peter Rose’s The Catullan Rag (1993), so far as both poets similarly understand Catullus from his poems (and extensive literary research on the poet). The potential of the verse novel reaches as far back as its ancient origins (Gilgamesh, Homer’s Illiad and Odyssey, epics during Augustus’ Rome by Virgil and Ovid) and as far forward as contemporary verse. Weste makes use of both arms’ length, manipulating historical material in its time and place to be re-seen, effectively giving us a new experience of the late Roman Republic.
June 26, 2016 / mascara / 0 Comments
R D Wood has had work published in Cordite, Overland, Westerly, Jacket2, Jalada and several academic publications. More of his writing can be found on: www.rdwood.org
On Identity
- Asia to Australia
For me Australia has always been something contested, something to grapple and work with, something to move in and around and out of. I grew up in suburban Perth, but my childhood was marked by trips outside the city fringe and overseas. My father is from the Wheatbelt, and we have been going to the South West of Western Australia for as long as I can remember. My mother’s family is from India, and cousins, aunts and uncles lived in South East Asia. We used to visit them for school holidays and before I was an adult I had travelled to ten or so countries in three continents. It was a fortunate upbringing.
These places were all ‘not Australia’; they all perform some sort of negative labour in the definition of my nation, which if unknowable is a concrete assumption that demarcates the boundaries of my life. Indeed, to apprehend this thing one needs to place it in a web, economy, system of relations. I always knew I was Australian, but I did not quite know what ‘I’ was or what ‘Australia’ was in order for it to be so. I still don’t. This is partly because of the indeterminacy and misleading quality of ‘I’ itself, but there is also the resilience of being ‘West Australian’ and ‘a person of Asian origin’.
The eastern seaboard defines so much of ‘Australia’. Sydney and Melbourne, or particular parts of it, matter immensely in media and political representation here, in the life of power. So too do Canberra and rural places, around the Snowy Mountains for example or Queensland beaches and Tassie forests. When I finally came ‘over east’ I recognised the bush from Nolan and Streeton and Withers and others, from Lawson and Paterson and ‘A Country Practice’. It did not occur to me to visit these places when I was younger, assuming I had time and that they would be similar to the home I knew. How different they were when I finally crossed the Nullarbor.
In contrast I could not wait to leave Australia. I got my first job when I was 13, making pizzas two nights a week in a corporate fast food chain. I made $5.62 an hour and for the next four years put away most of it. I got that job so I could leave home. When school finished I made my way to America and Europe for a year, living on a $5000 shoestring. While I was away I don’t think I had a consciousness of my Australianness. I knew, of course, that I was not at home but I did not have the language or tools to reflect on what that meant. I was, like any colonial boy, trying my hardest to swallow ‘Culture’ whole. I wanted to be educated, to be learned, to be civilised and that meant going to the places I had been told were important. Cue the Louvre, the philharmonic, the opera, the ballet, the Tate. Cue too the Joshua Tree, jardins, the Alps and the Mediterranean coast. I was, in other words, trying to be a cultivated, bourgeois European, and it was as alienating as it was attractive.
This cultural learning, which is not ‘ours’, is integral to being Australian. It conveys the way in which we are less than autonomous. That might be for reasons of size, though to challenge such a claim one could point to literature in Ireland or music in Jamaica with their disproportionate global sway. But it might also be for reasons of history.
There is a tradition of going to the metropole, if not to prove oneself, then at least to learn a craft and way of seeing. This was supported by the ‘golden route’ of previous academic generations – Australian undergraduate degree, Oxbridge postgraduate followed by plum sandstone position back home. This however is a little antiquated, or rather it has been complicated by the growth of Australia in population and cultural production terms, and by the style of that growth. Paradoxically, Australia has achieved more self-definition since its opening up from the 1970s onwards, due in a racial sense to the end of the White Australia Policy and due in an economic sense to the floating of the dollar, the liberalisation of banking rules and the 1984 Accord. I do not mean ‘self-definition’ only in the nationalist sense of wanting to explain and explore national characteristics, but also as being more self-definite, more self-assured, more self-confident.
By being placed in a globalised world Australia’s localism could be more easily perceived and that I think gave us an increased power. To make a corollary, John Kinsella trades on his Wheatlands’ identity, his rural authenticity, precisely through participating in a world economic network that traverses the transatlantic. Similarly, the flat white or smashed avocado on toast is perceivable as a thing in and of itself because it is away from its roots. Or, when writers of colour gather round we do not talk about being writers of colour necessarily. We become who we are by having an Other. For any group to define itself then we need an audience, an interlocutor, someone who is ‘not Australian’ in this particular case.
In the middlebrow imagination Australia still looms as a frontier, masculinist and white. This is Steve Irwin and dangerous animals, lifesavers and surfers, rugged leading Hollywood men. In the poetic imagination, or imaginations, it is harder to say what Australia is – the success of Jacket2 matters, but one need also acknowledge Les Murray’s position on MFA reading lists and Robert Adamson’s recent success in America. It is still all about the nature. But to highlight these examples is to reinforce the idea that Australia’s best Other is still the transatlantic metropole. What of the linkages, relations, routes of different connections?
This is not the place to suggest some ill conceived ‘world literature’. But we must acknowledge that individuals access different aesthetic, and political, possibilities through their taste and experience. I realised my ‘Australianness’ when I lived in India as much as when I studied at Penn, even as there is a legitimating quality to the latter. Now though I can cognise ‘Australian poetry’ as part of an ecosystem that includes Africa (see Jalada), the Caribbean (see Calabash), Latin America (see Cecelia Vicuna and Ernesto Livon-Grossman) and various Asian intersections. Note too that these are not nations. This suggests that there need not be a return to the nationalist moment, but rather that ‘Australia’ in a continental iteration has merit and resilience as an organising principle. So too might ‘settler’, ‘Anglophone’ and a whole range of other groupings that intersect with a certain population here.
A D Hope wrote in 1962 that:
Australian writers have always had to compete for the attention of the best sort of readers with contemporary English and American writers, whereas their opposite numbers in England and America have been assured of the attention of the most discriminating part of their home public. As a result they have often had most success with, and perhaps unconsciously aimed at pleasing, a less discriminating class of readers whose tastes were not so ‘literary’; and they have tended to avoid competition with overseas writers and have concentrated on being as ‘Australian’ as possible. This has meant, in effect, the attempt to set up a special and purely Australian standard of writing.
These words are complicated and contestable now (we see, for example, the gloss between ‘literary’ and the empire, the discernible note of heteronomy). In Hope’s words however, we could see something about writing as an ‘Asian’ or a ‘person of colour’ in today’s Australia.
In other words, ‘Asian Australian’ writing has often attempted to set up a special standard of writing. This is to say there is a middle lens where one is caught by one’s authorial identification but also wants to transcend it. I don’t think I am alone in saying I want readers beyond my ethnicity, contested though that is. The aim then is de-hyphenise that identity and the identity of Others in the lexicon of the literary bureaucratic establishment. This is to say why can’t ‘Asian Australian’ stories be ‘Australian’ stories? Or why can’t ‘Australian’ stories be Keatingly ‘regional’ or even ‘universal’ precisely because of their particularity? This though is not a new question, but an ongoing concern that need be addressed again and again.
To constantly be pigeonholed is to undermine the potential reach of specific identities. It says, in other words, you are welcome here but play your role; thanks for coming but we will not accommodate you. The aim to break into the empire is essentially assimilative – the foregoing of a smaller frame of reference for a larger one. But assimilation brings with it changes to expectations and structures. It is not, never has been, never will be, a one-way street. When Australians write to ‘the world’ or ‘the literary’, which makes their whiteness invisible, Australia changes in itself. When Asian Australians write to ‘the nation’ they change the nation too. Indeed, in riding our bikes along that road, we want to acknowledge that the rules of the game need change. And that change has not been readily forthcoming if we are to judge by the programming hours of literary festivals, the identity of literary bureaucratic workers, the diversity of prize lists and the formal expectations of the artform.
Indeed, this question of identity matters to me in so far as it matters for the style of writing that is given space and promoted. I cherish the presence of Asian Australian poetry not because of some supposedly natural association between our embodied histories, but because of what it offers at the level of form and style to the context of writing in general. That is also an ethical imperative.
There are of course other networks to be made – ‘person of colour’ and ‘Indigenous’ are discursive terms that exist in the transnational Anglophonic world and there are differences in their meaning and implication in the USA, South Africa, New Zealand and the UK for example. There are also differences inside those places. Indeed, one of the ways in which these labels are red herrings is that there may be more similarity between the Drakensberg, Saskatchewan and the Kimberley than there is between Brunswick East and the Kimberley even though the latter two are both in Australia. The affective bonds of the nation are maintained in part because of the material realities of politics. Houses of parliament still matter then in helping us to make sense of the boundaries of our own cultural lives, they still reach into our day to day despite the growing presence of multinational corporations that disregard all forms of localism.
There is power yet in ‘Australia’, especially because it will never be settled. To write back to it though as an empirical experience means not only giving marginalised stories space, but doing so in a voice and style that is particular to different experience. We need then to contest the hegemony of an invisible race thinking through claiming this land as our land, and in so doing re-consider the boundaries of the possible and unsettle the great trauma of occupation, our exile from the kingdom. That it must come from an essential love of place is what can motivate us yet.
***
- After Binaries
Since the publication of Oodgeroo Noonucal’s We Are Going in 1964, there has been an expectation that Indigenous Australians have been speaking for themselves within the poetic literary economy. But to highlight this one book is to deny the pre-history of Indigenous writing and it is to focus on the author as autonomous individual rather than the network in which this work occurs. Critics, from Stephanie Honor Convery to Peter Minter and Anita Heiss to Michael Farrell, often like to cite Bennelong’s 1796 letter to Governor Philip as the first example of Indigenous writing. But we do not know for sure if he penned the work or had it transcribed. In that sense there are other informants before him, whose voices we can hear against the grain of primary sources, and there does exist a 1792 transcription of song lyrics by Bennelong and Yemmerrawanne, which was recorded when they performed for an aristocratic audience in England.
This factual attentiveness is important partly because we make judgements based on the past and partly because they can reframe abstractions. Indeed, decolonising Australia means historicising it materially, means decolonising the idea that there is one Australia, which also means deconstructing the idea of a hegemonic Indigenous experience.
My relationship with Indigenous Australias is not only in the archive, but in the lived world as well. My father’s father came to Australia in 1925, the year between the Bedford Downs Massacre (1924) and the Forest River Massacre (1926), which are claimed to be the last two massacres in Western Australia. He worked as a baker, logger and whaler in the South West and Wheatbelt alongside Aboriginal people who he knew as Jacky and Nugget.
As a returned serviceman my uncle was ‘given’ a settlement block by the government on the Gibb River Road. He and my aunt turned it into a cattle station and lived there with local traditional owners, participating in ceremonies and law. They worked the land for twenty years, but left the Kimberley a shade before equal wages came in with nothing in their pockets. When I look back on this era and their role at the frontier, I have mixed feelings, a sense of shame for my family’s participation in what many would describe as colonialism and a sense of pride because it looks different when you are at the coalface, not in the ivory towers or café confines of relative metropoles. When they went back there in the 1990s to return religious artefacts that had been given to them, the community asked that they continue to hold onto them. One of these pieces is an item that my aunt swears has protected my cousin, who is an SAS soldier, through twenty years of front line war service. Such belief is not easy to think through.
On my mother’s side, people often think her and my aunties are Aboriginal. In one incident we often laugh about, one (white) woman came up to her and said sorry on the day Kevin Rudd apologised in parliament. But it has happened on other occasions too. It has also led to abuse.
My own life though has always been entangled with that of Indigenous Australians, from urban Noongar primary school friends to my Ngarluma brother-in-law and nephew today. When I was a kid I was part of a pilot Aboriginal Studies school program and got to meet people like Pat Dodson and visit missions in the Gascoyne. I have worked though most closely with people in the Pilbara, and continue to read and learn Western Pilbara languages with the help of family and Wangka Maya language resources. In one way of framing it though, the issue of mining and land rights up there looks very different from the concerns of people in a particular scene in Melbourne or Sydney, regardless of their Indigeneity or not.
There are paradigmatic ways of speaking about Aboriginal Australias. One, that it is monolithic; two, that it has representatives; three, that it is full of infighting. We see different representations by non-Indigenous writers too, which hark back to a less salubrious past. One notes in Tim Winton’s latest work Island Home, a representation of one Aboriginal man as having a voice ‘untouched by modernity’ who, when sleeping, ‘looks as serene as a child’ (212). I would not be so bold as to think my observations could be projected onto this particular case in Winton, but I do think we need be mindful of historical representations. To that end, I wonder how one can be ‘untouched by modernity’ when one is riding in a car and I would also wonder what are the benefits for the burdened white man infantilising an Other as he steers the car like a benevolent father. The old men I know up in the Pilbara love country and western music and that, however unconsciously, flavours their singing; the youngfellas prefer Akon and Kanye. And they all look like men when they sleep. These two examples from Winton though are simply the most obvious, and they betray something of the acceptable racism of middlebrow populism today.
We see a similar over-simplification, albeit expressed more subtly, in other writers too. One need only consider ‘Storylines’ by Stephanie Honor Convery. In it she writes:
However, occasionally a text will come out, such as Alexis Wright’s Carpentaria, that appears to pay absolutely no heed to Western narrative convention. Wright’s first novel, Plains of Promise, has a relatively linear structure. Carpentaria, on the other hand, sprawls: the narrative sequence loops backwards and forwards through time without warning, characters appear and disappear in strange, apparently unexplained circumstances. I argue that part of what makes Carpentaria important—and so strange to non-Indigenous readers—is that it represents the lived experience of traditional stories as cultural adhesive. But many (white) readers find the novel incomprehensible and inaccessible.
The suggestion is flawed though in that there might be a Western narrative tradition that need not be explained. How is Ulysses the same as War and Peace? Is Tristam Shandy the same as At Swim Two Birds? We need a Propp-esque Morphology of the Western Novel before we could suggest as much, let alone a materialist sociological survey of who and how today’s non-Indigenous readers interpret. One would only set up these binaries if one is invested in seeing Indigenous and Western as opposing forces in a binarised world, not interacting and porous heuristics constantly in need of interrogation. And, what too of this convenient slippage between white and non-Indigenous? Malayalee epic poetry ‘sprawls’; there are examples from Latin American (One Hundred Years of Solitude), Chinese (various works by Mo Yan) and African (Ben Okri) ‘magical realist’ novels where time ‘loops backwards and forwards’; and characters ‘appear and disappear’ the world over. This is, yet again, the failure of criticism to deal with text but it is also about the sedimentation of an antiquated race thinking in Australia, which needs to be contested. When I went up to the Gulf of Carpentaria with Alexis in late 2013, I remember her telling me the importance of listening to ‘your old people’, which is not to say who those old people are. In remote communities all over Australia those people are more mixed up than ‘we’ like to think, mixed up in the sense of identity, which is racial amongst other things. How else could we get someone with Chinese, European and Aboriginal heritage writing about modernity and myth?
But this aporia and hegemonism is there too in Indigenous writers. In Madee Clark and Genevieve Grieves ‘Decolonising Solidarity’ in Overland there seems to be some sort of Indigenous experience approaching the unitary. This is supported when they write: ‘What is the role of non-Indigenous people in Indigenous affairs?’; ‘How can non-Indigenous people truly be effective allies for Indigenous issues?’; ‘Throughout their lives, non-Indigenous Australians often remain largely ignorant of the history and present realities of Indigenous Australia.’ But for me, Melbourne, where both these women are based, is a long way from Cheeditha and to yoke these two places together through something called ‘the Indigenous’ often occludes the power relations of lived experience. It might be one thing to show solidarity, but why should a demonstration in an East Coast city be counted as more important than a daily interaction on country? In other words, what is to be gained by perpetuating these basic identity categories as assumed forms of authentic cultural capital rather than calling into question their very foundations? Why can’t someone who works in a remote community (and may happen to be non-Ngarluma or non-Banjima or non-Yindjibarndi or non-indigenous) speak with, for, against their lived experience because of a reigning paradigm of Indigeneity? In other words ‘Noongar life’ is different from other life and it, in and of itself, might not be a worthwhile category such is the multiplicity of experiences within it.
Being a fellow traveller to Indigenous Australias means not only being cognisant of its histories, which is not the same as its myths, but also constantly questioning the assumptions of discourses of colonisation, settlement and race. We need challenge the foundations of those very categories, to ask what is to be maintained by double consciousness rather than hybridity or homonymity, to ask who benefits from speaking of groups based in race, to ask what are the material circumstances of specific individuals as individuals not as ambassadors. We need also question the validity of lived experience decoupled from analytical endeavour, and vice versa. If we begin to do so we might begin to describe a vision of the world that we can welcome rather than remaining locked in ignorant narratives that curtail our very possibilities.
***
- On Exile
Like my mother before me I live in exile. She from nation; me from country. She was raised in Singapore and has lived ‘here’ for 30 years, but she still feels outside ‘Australia’. This is partly about race, partly about place. My father lives, I think, with a sense of belonging even as he is as peripatetic as anyone I know. That is because he believes in the nation state as a home, which is only reinforced by going overseas every three weeks or so. He is ‘Australian’ rather than a person from the Wheatbelt who migrated to Perth.
Country is not nation. I do not only mean to invoke, least of all appropriate, the Indigenised discourse of the former, or borrow naively the political science of the latter. Rather, I mean it more simply – borders, boundaries, maps are not natural, but cultural, imposed, recent. How we talk about nature has similar structural issues because it is part of language. But its endogenous, definitive markings make a more ecological, knowing sense – rivers, mountains, desert as features of division longer, older, more authoritative than English, a politics that is not about identity as we know it. The Great Lakes is a country even as it crosses two nations; Lake Ottawa is more like Lake Michigan than the Mojave Desert. Australia is a nation, but to me is many countries.
My distinction between nation and country is important for thinking about aesthetics and politics, and is informed by John Wesley Powell, a late nineteenth century American geographer. To quote, at length, Geoffrey Hutchinson’s ‘John Wesley Powell and the New West’:
In the 1878 Report [about the continental Western United States] Powell had two revolutionary recommendations that continue to reverberate in land-use debates today.
First, because water is the key to development (and irrigation the ultimate agricultural objective), land management units should be organized around watersheds. This would require scrapping the “township and range” survey system that imposed a rigid systematic grid pattern on the land. This led to the vast checkerboard of land holdings familiar to any transcontinental airline passenger with a window seat. In its place, Powell recommended a management plan and a survey system based on watershed units.
Using watersheds as an organizing principle, the whole region would be subdivided along topographic lines, beginning with large river basins or districts, such as the Rio Grande in New Mexico, within which would be nested smaller districts, such as the San Luis Valley. Each district could be evaluated in terms of the water it might yield to support irrigation. Powell’s watershed approach was revolutionary by acknowledging that different lands within one region had different economic potential. He further asserted that the government, which was seeking to transfer lands into private hands, must perform surveys to establish the potential value of the land and make survey results known to the public.
Based on his experiences in Mormon Utah, Powell felt that, rather than relying on individual initiative, communities should undertake development of western “watershed commonwealths.” This was a significant departure from the Jeffersonian ideal of democracy based on individual independent farmers that had helped propel westward expansion.
A ‘watershed democracy’ that Powell talked about then is about country, about responding with land management tools that pay appropriate heed to the natural environment rather than impose arbitrary political frames on top of land. It is essentially a permacultural vision of the American West. Why should state lines be straight?
The Southwest of the continent mislabelled ‘Australia’ is my country (see here: http://gsp.yale.edu/sites/default/files/images/Aboriginal_Australia_Map_sm.jpg). I do not claim it though, as if to explore, prospect, prosper, own, farm. It is simply where I am from and connected to, and which is why I say I am in exile when I simply live in Melbourne. If one wanted to be more specific I would say Lake Herdsman, the Swan River and Redgate Beach are important sites for me, and have furnished me with my deepest spiritual experiences yet. That we rarely hear from writers of colour about the relationship to nature is to me an ongoing disservice to our diversity of experience and ‘national’ identity.
I grew up in the South West’s cracks and crevices, in its waves and breezes, in its alienation and dislocation, in its anger and submission. All my sensory memory is tied to that place when I think about my daily life – I did not wear pants until I was thirteen; I was swooped by magpies and still look to check for them; I burnt my feet every summer at the beach, when I had double gees and bindis stuck in them too; I assume a certain flatness to country and a sameness of weather; I assume I can roam around and find bush even in the city; and that birds are simply everywhere.
The South West is, in our times, the place of Winton and John Kinsella. Although I recognise Winton’s places more, there is no duende in his writing, no dialectic of enlightenment. If one is too close to what one claims to care for, one cannot see it clearly. It is an anxious man who need check in so frequently. It is also a Romantic one who so need extoll his closeness to bush as if to perform that connection rather than simply be with and in it. Kinsella, though I appreciate him more in an intellectual sense, brings with him a sensibility of place that seems foreign. He is from where my father is from, but his world of salinity, poison, hunting, farming is a type of ‘Australia’ away from my saltwater country. Both of them though are attached. Similarly, I have Redgate, which is my Wheatlands, which is my Angelus.
My mother and I are fortunate in that we can return to our homelands, but often we live a little muddled – especially when confronted by our unbelonging and the entreaties to be settled. But living in exile is not a romanticisation of the literary theory of unsettling, which has a trace of nomadics (heavy in Stuart Cook, lighter in Michael Farrell). Exile has discernible, traceable, real roots, which are not origins but genealogies. Everyone has roots. In my experience white people in the context of Australia forget that the most. They are not asked where are you from, which allows them to distance themselves from history, especially of family.
It might also be a question of asking: what sea are your archipelagos in? My islands might be Brunswick East, Wembley, Roebourne, Redgate; or Melbourne, Perth, the Pilbara, the South West; but there lingers too a trace of Lyneham, West Philadelphia, Charlottenburg, Montparnasse, Kalkaji. Those are the places I have lived for extended amounts of time, and their connections are made only in my life. But for the most part my sea is ‘Australia’ even as I do not wish to speak to, with, for, against the nation but situate myself here for political reasons, for reasons of the body.
Wole Soyinka wrote in The Guardian:
Going into exile was one thing, I argued, arriving there was another. Who was to tell me that I had arrived? That unique status of going into, but not having arrived at, was a luxury I could bestow on myself with the authority of lines from Lenrie Peters:
Earth has nowhere to go
You are at the starting point
Jumping across worlds
In condensed time
After the awkward fall
We are always at the starting point
Those lines are from his poem “Parachute Men”; and if ever there was an image that is appropriate and definitive on the liminal but dynamic condition of the exiled writer, the parachutist or free-fall glider is surely a front runner.
Exile then is an embodied thing, an in-betweeness, and we have not yet left or certainly arrived, maintaining a pushed and pulled identity. Part of it is physical; part of it is in the mind. As an intellectual I was in exile in Perth, away from centres of knowledge that I wanted to be part of. Away from the South West my body cried out for salt water, too bright sky, red tail black cockatoos. Melbourne has not solved either of these issues, and nor do I want it to.
Exile does not always have to tell you, like Soyinka or Peters, what it so obviously is either. Exile is there too, submerged, in Celan, Wittgenstein, Marx, but not Sartre, Foucault, Althusser. It is not quite homesickness, not quite alienation, and perhaps all of us in ‘Australia’ live in some sort of exile from history. How then to live in exile?
The body is a home wherever we go, for that is where the heart is. My body looks at home in Cuba, Mexico, Peru, Bolivia, France, Spain, Italy, Northern India, America, Canada, even Australia. When I was in these places people assumed I was their citizen. And I have been asked by nationals if I am Argentinian, Moroccan and more besides. My body’s social place then is in a lot of places, and part of that is about being a man with certain class privileges. But part of that is about me and my belonging and reception in the world. I am at home in my body – how can I not be? But writing, language, has also been an origin, a shell, a skin – the notebook goes wherever I go. It will stay once I am gone and with it, I hope, someone can make sense of a home I am yet to call my own.