Circles

Co-transcreated from Arabic by Vivienne Glance and Afeif Ismail.

Suddenly,
they grow up
as if they hadn’t lived with us under one roof
since their birth;
as if we did not know them,
minute
by
minute,
they become free creatures,
we are no longer the centre of the circle,
but
a distant point on a line.

They have their own dreams
other than those that we drew for them
since before they were born.

We gave them their unique names
that never existed in the dictionary of similarities!

There is a reason for the sun to shine
when they are spreading their wings to fly;
while we are still the residents of the last century
and yesterday
they play their tune between the clouds
and they call us distinguished earth people;
at that moment
they will forgive us
for our interference
with their lives.

Posted in 90: AFRICAN DIASPORA | Tagged

(un) learning

I have turned into a thing you cannot recognise / I touch my face and it makes me feel heavy / my ex’s laugh comes to me in a dream and breaks me into a nightmare / I prepare the bathtub with lavender and soap / I imagine my head being held down with two hands and sleeping / I clean my fears with water and silence / that evening I placed my heart in my mother’s suitcase and went missing / my mother is afraid I am turning into a person she cannot bring back / she is used to a love that dies too early / on the nights she is lonely she brings out the cassette player that carried her through four decades and a war / she sings to Nina Simone’s ‘Be My Husband’ as she maps the honeymoon of 1989 on my palms / the memories cause her knees to ache / this is how she keeps him alive / my father plays hide and seek / I have spent my whole life wearing his eyes but never seeing him / I inherit his need to disconnect / to disappear / the years have grown on me / mother says / I am a child in the face of life / too young to be stretched and stained / I agree / I cannot help but become the sea when I should carry my limbs like steel / I am turning into a thing that only I can stitch together / I have spent twenty-four years learning of love and survival / when the morning comes / I crawl back into strength

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3 Sisters

Because I know women
who turn facts into fury.
Cold backs turned
into children learnt.
I see strength in aching bones.

My sister asked me,
‘If I told you I want to love,
heal the world with love,
what would you say?’

I told her I know her well enough
that her love does not bind people
confuse and use people.
Her love is freedom.

Fist raised,
head turned to the sky.
I wonder how long these lies will feed us,

before we notice our stomachs are empty.
If our legs will grow wary
only in our
their
your youth.

My other sister said,
‘You will never be as revolutionary
as you are now.’
She said,
‘We all had our activism phase.’

And my heart hurts with hers
I know what it’s like to move in place
not sure of one’s pace.

I cannot be what I’m not.

Silent resistance is simply
not me, so I ask you.

If we do not see eye to eye.
Can we still stand side by side
through adversity?

Can I trust you not to feast on my flesh?
Head bent in work I didn’t use to pay
mind to all the beneficiaries

before I realised it rarely benefits us.
Election comes or
the end of a financial year—

Do not feed them fish.
But teach them to fish.

What of all the water you’ve poisoned?
There’s barely any fish and the ones
we catch make us sick.

My oldest sister asks me,
‘What of the people who
don’t know how we’ve lived,
what do we say to them?’

Suddenly I wish silence
was my bestfriend.


http://cordite.org.au/wp-content/uploads/2019/03/xxx

Idil Ali: vocals
Yusuf Harare Jr: keys

Posted in 90: AFRICAN DIASPORA | Tagged

ashes

if
I had
my father’s
ashes
I could
throw them
in
the toilet

take
a huge
dump
to square
things off

the water
from the bowl
would hit
my ass
and
I would
be
so revolted
to have him
touch
me
again
I’d
jump
in the shower
to scrub
myself
clean

run
an icy
bath

stick
my head
all the way
under

deep sea diver
explorer
of memory

never
did learn
how to swim

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Blood Fuel

Jonathan is walking inside his garage. He’s been a mechanic in Richmond for over a decade. He has customers who travel across the country to have him work on their cars. He is an Elliott, which is to say he comes from the wealthiest family in the southern hemisphere. They revolutionised the renewable energy market, and single-handedly stopped the upcoming apocalypse in 2050.

A man in double denim towers over Jonathan, and says. ‘Jono mate, I have an issue with starting my car. Can you have a look?’ He is cleanly shaven with tattoos across his arms.

‘Sure thing,’ Jonathan replies.

Jonathan inspects the vehicle. It’s one of those old-school classic Tesla’s. Jonathan is trying all he can not to burst into laughter. Electric batteries are a thing of the past ever since the Elliott family came up with blood energy.

‘You see here buddy, you need to exchange this old electric battery with our new blood engine fuel. I can do the job, but it’s going to cost you a bit. I might be able to help you on the cheap but you know what you have to do,’ Jonathan says and looks to the man in denim.

‘So I have to farm the blood? Is that what you’re saying? But I don’t do that kind of work,’ the man in denim says pleadingly.

‘That is just the way it goes,’ Jonathan sternly says.

The man in denim would have to travel into the blood farms. It’s a part of the country no one likes to visit. The Elliot family may have figured out a new source of energy but it wasn’t without harm. The farms harvest bodies for blood. The site reeks of blood and rotting flesh.

In 2022, the Australian government were given a proposition by leading scientist Dr. Edward Elliott to rid the country of its offshore problem. Matthew Jones was the Prime Minister and leader of the newly formed the National Alliance for the Fair Go, or NAFG for short.

But as he was making his way into governance climate change was plaguing the world. Most of South Asia was underwater, while Brazil had become inhabitable. Rural areas of East Africa became so barren nothing could grow from it.

The second iteration of the United Nations met for their first National Assembly of the year. The Western powers voted en-bloc that people from what they called the ‘developing world’ would be used in Dr. Elliott’s experiment to reduce emissions before it was too late. The fate of the world was at stake after all.

The man in denim walked into the blood farm. There were bodies all across the floors. If the walls had been painted once, it didn’t matter because now splatterings of crimson rained from the ceiling down to the ground.

He sees someone on the floor, their identification collar reads ‘fuel’.

They shout out to the man in denim.

‘We are bodies not machines. We are alive.’

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Raelee Lancaster Reviews Alison Whittaker’s Blakwork

Blakwork by Alison Whittaker
Magabala Books, 2018

My sister and I devoured Blakwork. She’s nine and I’m not sure if she understood most of what Alison Whittaker talks about in this collection, but it resonated with her. With both of us. Whether that was our shared identity as women, as Aboriginal women, or something more, I’m not entirely sure. In Blakwork, Whittaker combines her career as a lawyer and her craft as a poet to peel back colonialism until it’s left exposed, raw, bleeding in the hands of the very people whom it has subjugated. She examines Indigenous work and labour, a physical theme manifested in a collection that embodies that exact physicality through form, structure, and rhythm. From her commentary on the subjugation of black bodies to the way the poems sit on the page, the reader is constantly thinking and moving with the collection.

Jumping from poetry to prose to memoir, Blakwork comes together, eagles out, then comes together again. It makes you turn your head and the book, it has you reciting lines aloud to feel the way they hang in your mouth. The reader is constantly working for the words on the page, so it’s difficult to get comfortable when reading this collection—but that’s the point. Too long has the comfort of a colonial readership within been valued within the Australian literary scene. Like that shadowy place in The Lion King, Blakwork situates the reader in a place of unrest – a place that has been pushed to the outskirts of history, shrouded in darkness. From the first, titular poem in the collection, Whittaker outlines her poetic thesis through commentary on the physical oppression and indentured work of Aboriginal people and the emotional work colonial Australia still expects us to do, including being tasked with the responsibility of reaching reconciliation and with being an emotional leaning post for people seeking to alleviate their white guilt.

The theme of indentured service is particularly significant in ‘many girls white linen’, which co-won the 2016 Judith Wright Poetry Prize. This poem discusses the physical labour of Aboriginal women by reimagining the missing girls from Joan Lindsay’s novel, Picnic at Hanging Rock. The reference to Australia’s literary past, however, is a throwaway, almost as if the scripts were flipped and, in this alternate history, it is the white women, rather than their black counterparts, who are not deemed significant enough to be mentioned. A more explicit reference to Australia’s colonial literary culture is the poem, ‘a love like Dorothea’s’. From the rhythm of each line to the fresh twist on Dorothea Mackellar’s famous phrases, this poem speaks back to Mackellar’s ‘My Country’. While Mackellar wrote ‘I love a sunburnt country’, Whittaker hits back with ‘I loved a sunburnt country’ (my emphasis). This subtle but powerful shift from present to past tense echoes the trauma the land now known as Australia has endured, the trauma the First Peoples of this land continue to endure, including the loss of land, culture and connection:

I loved a sunburnt country—won’t it 
please come back to me? Won’t it 
show me why my spirit wanders 
but is never free? 
I will soothe its burns with lotion, I will peel off its dead skin. 
If it can tell me
why I’m 
drifting 
ever further from my kin.

In both ‘many girls white linen’ and ‘a love like Dorothea’s’, Whittaker rewrites a colonial history all Australians have grown up with and offers a counterview of which most people are ignorant. This strategy is seen in a series of poems scattered throughout the collection, each one constructed using forty-nine most common three-word phrases of well-known court cases. A lawyer by training, Whittaker uses the law as well as acknowledging its misuse and colonial nature. A poem about the Mado decision, ‘the skeleton of the common law’, is full of phrases referencing colonial structures and names. In particular, references to ‘the Crown’ are in almost every stanza, lingering, giving the poem a heavy weight. Similarly, ‘exhibit tab’ looks at the death of Ms Dhu in a detached, clinical way. The removed ways these poems consider the displacement and death of Indigenous people only serves to highlight the rigid, colonial nature of the Australian legal system and the historical way leading figures in this country have and continue to talk about Aboriginal and Torres Strait Islander people so that our voices are muffled or all-together obscured.

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Alex Creece Reviews Marion May Campbell’s third body

third body by Marion May Campbell
Whitmore Press Poetry, 2018

Third body takes form on the cusp of metamorphoses between species, ecosystems, technologies, existential planes, and even between art and artist. ‘passing’, the title of its first section, becomes a motif of the entire collection – perhaps most significantly for its variety of meanings. Passing can indicate a liminal phase in journeys bound by space or time. Passing is a euphemism to tactfully describe the transition between life and death. Passing may also represent social transition, such as one’s perceived conformity—or lack thereof—to socially defined binaries like gender and sexuality.

I do not pass at all as
poet man or woman
but laugh
myself to bits
as I pass
into this last
paste-up (‘passing’)

As a scholar of French Literature and avant-garde practices, Marion May Campbell deftly weaves principles of European postmodernism and academic theory into her work to produce an incisive post-structural commentary. The sensibilities of l’ecriture feminine, à la Hélène Cixous, are evident in the inspiration that Campbell draws from female literary figures such as Gertrude Stein, Sylvia Plath and Anne Carson. These are uniquely synthesised with her own eco-poetics and perspectives of marginalisation and globalisation in current-day Australia. The beach serves as common backdrop to these considerations, as demonstrated in ‘semaphore’, where the paradox of human disconnect is conveyed through mismatched flag signals:

our prickliness our devastating need
to kill the other in each other
we resist yet long to merge
though this be murder of all desire
& know to trust these pulses
& yet are raw with the infinite unsaid

Le sujet en procès, the subject (or the self) in process, is also a key postmodern feature of third body, given its ironic self-awareness despite an inherent tenuity of ‘self’ as a concept. The collection presents a challenge for the reader to gain purchase on its subjects in a concrete sense. One moment, we are enveloped in the consciousness of a dog, and the next we may find ourselves as a cat, a painting, a map, or even amid a poem’s own inception on the page before us. This ephemerality, however, works to keep the reader keenly on their toes and open to endeavour of thought:

wounds & exalted jouissance
complex affirmation
what kind of history
& what kind of witness
is possible
when I never coincides with me? (‘passing’)

Mise en abyme, an image mirrored continuously within itself, is another technique that Campbell employs, particularly in the ‘incipient foredune’ section. Ecology is a strong focus here, where each poem represents a different layer of the coastal vista characterised by uncertain vicissitudes but unwavering resilience, as fragile yet unforgiving. For example, ‘in the slack’ allows us to experience the environment in a tactile manner:

through which in dune &
shifting dune we stage
sensation

for our ductile selves to meet
unspoken
beyond these skins

Alternatively, ‘progressive plants’ depicts a more narrative-focused view of the same landscape:

before the hoons
come with their pre-mixed cans
& campfire exploding bourbon bottles
we whisper our way forward
like what dune ecologists call
progressive plants

The final poem in this section, ‘U₂: romance of the sonic survey’, personifies both the setting and the poem itself to merge sensation and environmentalist commentary alike:

the poem shakes
the fault line runs
between us

third body breaks
in a million mercurial 
mutations

forget the lads
who toss a bourbon bottle
in the campfire

here come the real dune hoons
trailing their sonic sensors
through all the image-clusters
of our living

The impact of mise en abyme as a poetic function is something to the effect of a Matryoshka nesting doll brought to life, where each segment bears its own significance—its own story-within-a-story—to what lies at the eventual heart of a broader collective narrative. The ‘incipient foredune’ section also effectively highlights Campbell’s Rimbaudian influences, both in her symbolism and the synaesthesia of her language choices. The unpredictable sensory confusion of third body adds to the constant ‘shapeshifting’ nature of her subjects. Nothing in the collection is immune from sentience – that is, from becoming a third body. This idea is playfully demonstrated in the dreamlike dynamism of ‘if not in paint’, where subjects are not bound by the constraints of their original medium:

ashes in her voice
my mother speaks back
on the fourth page
from the long coast of illness
only alive
& red
in my dreams

[…]

she tugs to the fifth
page the sky’s
blue fire
willing the whole body
in like a calf at the teat

now she strokes
the keyboard of the palette
with a tenderness she can’t relay
if not in paint

Campbell’s use of colour keeps us suspended in the realm of visual art, only for this to be subverted at each turn with incongruous senses such as sound, movement, and texture. The sequential references to pages not only make the reader aware of themselves literally turning the pages of the poem, but also play into the notion of a self-aware subject progressively ‘painting’ their own narrative. Campbell’s ability to imbue fresh perspective and surrealist humour into once-static images is also evident in her ekphrastic piece, ‘Dorothea Tanning’s Guardian Angels’:

baroque & broken
fold on fold all
falls & shakes

struggling out from 
underpaint of palest gold
her angels shriek some sort of

apical metamorphic need
bearing in beak the remnants of
their own demise

As a highly intertextual collection, Campbell provides a unique intersection of creative and academic concepts. Her work is not only referential of other poets and artists, but also incorporates Freudian psychodynamic theory, philosophical principles in its self-aware ineffability, and knowledge of native flora and fauna as sourced from the Ngaruk Willum people of Port Phillip Bay. Campbell demonstrates the strength of intertextuality in producing a highly-informed collection of transgressive poetry. She holds a mirror to the concept of milieu, not simply as defined by social context, but in its literal translation – a middle point.

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Ivy Ireland Reviews Steve Armstrong

Broken Ground by Steve Armstrong
UWAP, 2018


Steve Armstrong’s Broken Ground is an extended walking meditation cleverly disguised as a book of poetry. Inside this collection resides a determined drive towards immersion and a deliberate movement beyond text, into a numinous, continuous cadence: a secret rhythm of stride known only to those who would seek to map out earth and sky.

At times, in review, it feels like a Sisyphean task to gather together the fragmented rhythms, thick with the natural world, with love story and family history and, above all, reverberating with the connotations of contingency. My natural yearning is to let the work’s pulse nestle quietly down inside the mind. Or perhaps that pulse would find itself lodged in the gut, for Armstrong’s poems are so very embodied and at home in and of themselves; so self-aware that the already excavated ground seems to require no further diviner.

Broken Ground explores a very specific poetry of time and place. From the first poem, ‘Black and White,’ we receive glimpses of the bedrock that the subsequent poems will continue to excavate. Here, landscape takes on a more than general significance – specific places are invoked by naming, and the tenor is that of memoir, nostalgia and a belonging in time:

A photograph, a fading Kodak of a boy.
	On the back in my mother’s hand – 
Turramurra Bush, 1965

Themes of family, and of finding a significant place – perhaps home – in the greater Hawksbury are paramount here:

My substrate is rocks and trees,
and there’s a prehensile ache at the sight of a branch
that leans across a cerulean Sydney sky. Here is
the ground of a well-weighted line.

The key to Broken Ground is this transference of meaning, outwards from the landscape and into the body. Armstrong’s poems divine truth from the wandered -through world, as explored in ‘On the Delta’:

Later remember not this place, and
the way water mirrors trees and sky,
but what it is that you’ve found instead –
this solid thing that’s light within you – 

let it wing into the regions of wider
sight, and feel for the company of words.
Go on recalling the seamless flow over
mud if you must, then claim what’s yours.

However, this is not the collection’s ultimate tendency. Instead, Armstrong offers a boon in return for the composition of these poems. An interior geography of human connections and disconnections – from mother, father, lovers, children and elders – somehow seeps out from the poet to enter the exterior landscape. We see this collaboration in the collection’s titular and final poem, ‘Up and Down a Dry Lake,’ where country is seen to be:

too dry out here for tears at my coming 

up short, for the words that won’t land. A lake two-hundred
meters deep with silt. Long accumulation chokes in the throat

like grief, nonetheless a small figure standing in the middle
I’ll speak for what inheres, lay down on dried mud and tufted

grass; be baptised by dirt and re-membered by earth.

This exchange between landscape and the walking body-in-landscape is also explored in ‘Dreams and Imitations’:

          Your step is the step of a younger
you, or perhaps the ground presses back 

and offers to lighten your load a little. You
falter unused to such reception, and yet

the rhythm you settle on is both your whole 
being and your nothingness.

Broken Ground does not merely offer a poetry of nature-based lyric philosophy in the manner of a Lake Poet. As the collection progresses, Armstrong’s drive is to participate, to partake of what is offered. Ritual pervades the poems: longing is somehow danced out into the landscape.

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Magan Magan Reviews deciBels 3


deciBels 3 edited by Michelle Cahill and Dimitra Harvey
Vagabond Press, 2018

Poetry as a form permits one the ability to see, touch, bend and examine the human experiences that we may find elusive. All of a sudden, the glances from others we would have otherwise missed, start to make sense. Haunted words that follow us our entire life begin to destruct. And a voice that belongs leaps out of the page and into the world, leaving a roadmap to follow.

This process, a reader’s reckoning with her awakened self, may be colourblind. Poetry gives birth to intuitive knowledge, which is a powerful way to explore the subject of race. In her introductory note, series editor Michelle Cahill argues the importance of poetry that talks about race. She also highlights race as an entity moving within time and place, a function of what is real. Cahill concludes ‘that the value of a poet’s work is largely transacted by their identity, whether that is visible or whether it is concealed’. As such, her series celebrates ten exceptional poets whose poetic voices illustrate a redemptive focus away from the concerns of the dominant power. They invert that power through poetic disruptions, and not of race but also gender.

Cahill has collected poets whose cultures and languages trace to South Asia, the Philippines, Greece, to the Jewish, Chilean, and Taiwanese diasporas of the world. They have in common a tendency to choose realism, in which identity is expressed unapologetically and in conjunction with the universally charged experiences of life: loss, loneliness, mental health, sex, love and grace.

Jessie Tu’s collection You Should Have Told Me We Have Nothing Left is a visceral body of work that finds acceptance of the drama of life, which is filled with the voices of everyone else. Tu’s candour speaks to the way life forces us to sober up if we are to survive. In her poem ‘And It Is What It Is’, she illustrates the intersections between gendered conditioning and the universality of sexual desire:

Mother told me to slip through like a good girl
so I take buses around the city to find
the sunken bottom lip of your bitter tasting mouth

Tu seldom shies away from the empowering nature of sexuality, which is a level playing field on the page. This is further demonstrated through the poem ‘Almond Butter’ when the proclamation is made:

I am absolutely in favour of all kinds of sexual fetish,
fart, feet, rings,
clown.

All the while, Tu is exercising the complexity and mobility of what it means to be human:

I 
write because 
I am lonely 
for other lonely
people. Not only 
does 
my loneliness
rot but the 
fantasies I left 
during 
my life.

By comparison, the title of Sumudu Samarawickrama’s chapbook is demanding, almost daring the reader to Utter The Thing. The thing is what the reader must decipher, in plain sight on each page. Is Sumudu daring us to utter hate? Or is she directing us to find out how resistance can rummage through a burning building? ‘Foxes’ is a poem that feels like war and liberation simultaneously:

Give up on this supposed detachment
There was a battle fought.
Grasp the nettle leaves and the 
Chestnut husks.
They are only conquered by force.

And what is more powerful than a force filled with the wisdom that evil consumes all? Like the rest of this collection, ‘Foxes’ is such a vessel:

But I’ve given up that dishonest detachment.

Allow the fire.

Angela Serrano compliments the series with her collection Else But A Madness Most Discreet. It highlights the voices of grief, power, culture and destruction in stories from the fringe. In her poem ‘Sydney Road in 2011’ she articulates the darkness that lives around us, especially known to women:

Where catcalls of all sorts
punch the mid-evening air,
where contests of all sorts, 
between all sorts are
the topics of chatter between
slow sips of single origin coffee.
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Claire Albrecht Reviews Manisha Anjali’s Sugar Kane Woman

Sugar Kane Woman by Manisha Anjali
Witchcraft Press, 2017

Towards the end of the nineteenth century and after the turn of the twentieth, colonial British rule brought indentured Indian workers to the fertile shores of Fiji. The colonisers hoped to boost the local sugar cane industry without antagonising local Fijians, and so boats filled with indentured labourers from all over India were trafficked to the island for a life of servitude and abuse.

Such is the bleak background from which Manisha Anjali’s colourful debut, Sugar Kane Woman, published through Witchcraft Press, comes alive. Snakes, hibiscus and tobacco smoke twist up from the pages of this mid-length collection. We are drugged and danced through generations of Anjali’s women as they work to find their identity, the instinctive connections between each other, and the sand between their toes.

The poems begins with ‘all woman is a snake’, a poem that at first asks specific traits of woman (‘all woman who has brwn spot … all woman who has long black hair … all woman who has red dot on her skull’), then takes them away from her again, repeatedly shouting ‘ALL WOMAN IS A SNAKE’. This generalisation so early on might set the reader on edge, implying a certain set of requirements for woman-ness, the inescapability of the serpentine and its connotations of the untrustworthy, sly and slippery. Anjali follows this opening up, though, with a collection of poems discovering the unique in her women, avoiding a proscriptive consideration of gender.

She swings from the woman general to the woman specific with grace, narrativising the unique existence of the Fijian Indian woman in the whitewash of the global patriarchy, and imagining what it might be to break free:

how lovely it was when we burnt our saris
& swam naked with tiger sharks in the white cyclone
the garlic from beneath our fingernails mixxin’ with saltwater

i was no longer a wife but a fish 
swimming under the stars of mo(u)rning (‘3 wives’)

In ‘marriage advice from two kaiviti sisters in a nadi bakery’, the cultural and social politics between Kaiviti (indigenous Fijians) and Indian Fijians becomes apparent through dialogue. The implication is clear – a Kaiviti woman thinks that ‘you marry fijian ok. / fijian good. indian bad.’ Cultural assumptions and generalisations leak in on top of uninvited commentary on the right weight and shape for a woman to be when seeking a husband: ‘here you take two cream buns / you too skinny lewa / fijian dont like skinny’.

Anjali makes distinct choices to own the language in which she writes this collection. Non-English words are not italicised. Sugar cane becomes sugar kane (which might reference Marilyn Monroe, or Sonic Youth, the Velvet Underground; or it might reference none of these), brown is reclaimed as brwn—in the same way the spelling of blak in some Australian Indigenous writing takes back the positive power and ownership of the word—and your is always yr, which can be a divisive stylistic move in itself. This ownership, as well as the non-capitalisation and, I assume, intentionally inconsistent punctuation throughout, feels youthful despite its generational retrospectives and magic realist time-travel.

Indeed, it can be difficult to place the woman subject in Anjali’s timeline – whether the poem be from the perspective of the poet, a mother, a nani (grandmother), or otherwise. The collection might have benefitted from delineated sections, or chapters, to establish the generations in structural form – thus borrowing from Marquez not only the magic realism of the oppressed, but the generational storytelling elements of the master’s prose work. It may be, however, that this uncertainty is precisely what builds the sense of continuity, of a layering that cannot be unlayered. In any case, ‘my mother’s dreams are not my own / ’, insists the voice in ‘girl shaman’. So, ‘who is the owner of these little brown shoes?’

Poems like ‘3 bloods’ work to gather the generations for the reader and make the connections clear, and often painful:

mamma’s mamma
kicked my mama
dunked her head in 3 rivers
until the bloods came
because mamma’s papa
was a drunk & a cheat
so my mamma paid.

my mamma    beat       me        blind
broke my two cheeks  &
scratched my two eyes
until the bloods came
cos my papa is a drunk & a cheat
so I paid.

when I am a mamma 
and I have a daughter
and her papa is a drunk & a cheat
what will I do 
to make the bloods come?

‘The bloods’ are removed from the natural association of menstruation and pushed into a generational history of domestic abuse. As foils to love and warmth, violence and exploitation are constant, frequently masculine presences in Sugar Kane Woman, writing a reality that surfaces in the kava- and alcohol-driven furies of Anjali’s men:

he moon drunk.
he kava shine.
he smell like piss and smoke
my pots and pans he throw
broke on the floor
or our the window (‘moon drunk kava shine’)

when he is angry he will piss on his red plastic chair on the front porch just so he 
can watch me clean it up & anybody else walking past can watch me clean it up too. 
(‘housegirl blues’)

And though there is some anger and resentment in return, more often the female presence in the works is simply self-assured, imbued with ‘magick’, marigolds, coconut, kava. I am reminded of the strength of older women I have known, who have learned not to break after years of almost breaking despite the pressures of oppression, assault, medical mistreatment, unhappy marriage and other injustices.

I was born in the field   & made to work the same day
with the blood 		      the blood running down my legs
                            the blood the blood running down my legs
yeah I moved mountains in my dreams.
I don’t care for sunsets
         I’ve seen them one hundred and one times. (‘sugar kane woman’)
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Review Short: Simeon Kronenberg’s Distance

Distance by Simeon Kronenberg
Pitt Street Poetry, 2017


In his debut collection, Distance, Simeon Kronenberg establishes himself as a poet of inclusive intimacy, both as oddly as that sits as a phrase and in relation to the collection’s title. Intimacy is, of course, personal and the vicarious imagined. But Kronenberg’s acute sense of place and placement and his etched language and image-making draw the reader in as an almost-fellow-poet and almost-protagonist, a tendency heightened when the verse is recited aloud. And ‘distance’ is multivalent, speaking variously of time, geography, observation, contemplation and the journeys from inspiration to publication and of the heart over a lifetime of love.

The collection begins in Bali where ‘the world had caught its breath’ (‘Coming Home’), ‘birds shriek in the black palms’ (‘Darkness doesn’t descend, and then it descends so quickly’), ‘a myna’s throat rips a cry, sharp like rent silk’ (‘Legian beach’), weddings are made in sarongs in ‘the splendour of thunder and wet heat’ (‘Wedding’), fishing boat lamps are a ‘glittering of insects on a dark map’ (‘Looking south west’) and distant ships ‘attach ocean to sky at the curved horizon’ (‘Geography’). Local terms expand the poet’s vocabulary and their fricatives help orchestrate his gamelan of sensory inputs and responses. Deep affection resides here and, though not indigent, the poet is no interloper and the scenes recounted evidence a refuge and a (second) homecoming.

Kronenberg clearly reads widely in poetry, with many poems dedicated to or recalling individual poets or poems. He riffs on Anthony Lawrence twice – Lawrence was the official launcher of the collection – firstly in condensing Lawrence’s ‘Three Men’ into his own ‘Two men’; then in savouring a 2016 collection, Reading Headwaters, that renders older idioms and their ‘words suddenly new / and bright again’, in a lardy kitchen in which the poet worries about ‘a heart ready to falter anyway’ as he trips through Lawrence’s reminiscences.

Robert Lowell directs ‘Waking’ with his ‘coltish pride’, an ability to find ‘poetry and guilt as you shovelled / anxious, in the silt of family memory’ and the transcendence of ‘an illness made music’ even in a ‘conflicted time’. While Kronenberg touches on family, he is perhaps more interested, perhaps more moved, by the wider circles of friendship.

Krononberg shares David Brooks’s frustration in ‘No poem for weeks now’, the title adopted from Brooks, though ‘there’s pleasure / in the sometimes lonely drift, the tender space / between the trees’. And he imagines Keats travelling to Bali for his health in ‘If only’, rather than to Rome, where he could have enjoyed ‘the cloak-warm sky’ and, ‘breathing again, in the slowed / wet sliding between flanks’, would have called for his ‘quills and ink’ and added exoticism and piquancy to his oeuvre.

In the case of the title poem, ‘Distance’, Kronenberg melds influences in jointly celebrating Constantine Cavafy and Po Chü-I – ‘both were trapped by failure / and overlooked in distant towns / but, they railed against provincial lives’.1 Their homo-sensuality also links them to Kronenberg. The collection sees homo-sensuality move from an awakening of desire at a party – ‘a red-haired boy, / tight-jeaned, moves like Nureyev / … / I look at his crotch and want to marry (‘Bringing It All Back Home’) – to outright lust (‘I couldn’t get enough and he squirmed, / delighted, offering everything to me, shining with sweat,/ abandoned’, ‘Saeculum aureum’), a gentle undercurrent in the landscape (‘A fisherman absently rubs his crotch and his sarong fabric swells’, ‘Legian beach’), a tribal lament at the desolation of HIV/AIDS (‘When the plague came, we lost eighteen friends/ and endured eighteen funerals in the winter of it’, ‘Rome to Florence 1978’) and the context of the poet’s ongoing love in ‘Late’:

‘and you in your man’s dark wedding sarong, white shirt		‘but rolls into me
and black cap, elegant as an egret					             his hand searching
wading in the shallows’						            my chest for the muffled
(‘Wedding’) 								                           heart beat, the soft thud
									                                      of time passing’

Kronenberg’s other abiding influences appear to be history and art and their transmission again evidences his literary curiosity, e.g. ‘My Caesar’, ‘Akhenaten to Smenkhkare’, ‘Unravelling’, ‘God knows I languish’ (based on correspondence between a Count Algarotti and Frederick II of Prussia). His poems are not always, or even often, interested in historical detail or artistic appreciation. They attach more to the person, recount (mainly) his attractions and loves and marvel at how he copes with travail and vicissitude.

This points perhaps to a larger theme of the constant awareness of death’s inevitability and imminence. It is a tide that touches many poems, through the direct mention of death, the memorialisation of the poem in question, the mention of impending natural disasters such as bushfires (‘Bundanon night walk, summer’), a pervading sense of loss (‘Saeculum aureum’) or ‘the tug of a persistent melancholy’ (‘Vanished’). It also suggests a need for the celebration of the ordinary things of life, as in domestically-centred poems, and people who live ‘at a slight angle to the universe’ and are ‘odd like a deer in a tree’ (‘The tilted house 1994’). The latter expand possibility for all of us.

Death is nowhere more prominent than in ‘Death of a poet’ when ‘Optimism now/ was too exhausting’ and the protagonist preferred ‘just breathing/ in benign neglect’. Eventually his friends ‘came to mourn / his readings, / his wonderful voice, / gifted him / by a million cigarettes’. Oddly, there is no mention of the dead poet’s words, despite this being his most obvious legacy. In any event, Kronenberg’s own swell into this void.

Distance is the work of a wonderful new voice, albeit of a mature poet, that is intelligent, heart-direct in diction and nuanced in comprehension, lingers awhile in the ear after reading and allows you the necessary space to ponder.

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Review Short: Judith Beveridge’s Sun Music: New and Selected Poems

Sun Music: New and Selected Poems by Judith Beveridge
Giramondo Publishing, 2018


Judith Beveridge’s Sun Music: New and Selected Poems begins with the eponymous poem of her debut collection, The Domesticity of Giraffes (1987), concerning a giraffe in a zoo.

She languorously swings her tongue
like a black leather strap as she chews
and endlessly licks the wire for salt
blown in from the harbour.
Bruised-apple eyed she ruminates
towards the tall buildings
she mistakes for a herd:
her gaze has the loneliness of smoke.

This opening stanza gives us key features of Beveridge’s poetics: a lyricism notable for its wit and startling imagery, balanced by an intense interest in language’s sonic potential.

In ‘How to Love Bats’, from her second collection Accidental Grace (1996), we find another characteristic feature of Beveridge’s work: the conjunction of playfulness and catalogue. To love bats, the poem states, one must ‘Spend time in the folds of curtains. / Seek out boarding school cloakrooms. / Practice the gymnastics of wet umbrellas.’ In ‘Flying Foxes, Wingham Brush’ – one of the 33 new poems in Sun Music – Beveridge brilliantly reprises this last image, describing some bats as ‘a collection of broken / business umbrellas’. These lines can suggest, wrongly, that Beveridge’s poems on non-human animals – of which there are many – are primarily concerned with comic or quasi-comic conceits. Beveridge’s poems about animals are notably mixed in their tone and approach, bringing in the elegiac and historical, in addition to the comic, and they never sentimentalise or trivialise the lives of animals.

These poems show Beveridge as a profoundly post-Romantic poet for whom animals are part of a natural world that is, if not redemptive, then consolatory and inspirational. This domain, and these animals, allow for the poet to look beyond her own subjectivity, and to deepen and renew her, and our, understanding of the material word. While a number of later poems – such as ‘To My Neighbour’s Hens’ – also show a more explicit animal-rights perspective, all of Beveridge’s animal poems are essays into the otherness of their non-human subjects. In her extraordinarily artful linguistic constructions, Beveridge paradoxically allows us access to the profoundly non-linguistic world that animals both inhabit and represent.

But Beveridge is not, of course, concerned only with the world of nature and animals. Many of her poems focus on humans, often (as is consistent with her post-Romantic poetics) marginal figures, as seen in ‘Man Washing on a Railway Platform Outside Delhi’ and ‘The Saffron Picker’. These, and numerous other, poems attend to and/or give voice to subjects who are conventionally voiceless and unseen. Perhaps the most ambitious example of this project in Sun Music is ‘Driftgrounds’, a sequence that had the subtitle ‘Three Fishermen’ when it appeared in Beveridge’s 2009 collection, Storm and Honey. These poems, in their depictions of fishing life, tilt Beveridge’s poetic more to the side of the sonic. As Beveridge points out in Sun Music’s introductory ‘Author’s Note’, ‘I have amplified the poems’ nuances and tones through their sound structures’. This is easily seen (or heard) in ‘The Shark’, the sequence’s opening poem, which begins:

We heard the creaking clutch of the crank
as they drew it up by cable and wheel
and hung it sleek as a hull from the roof.

There is the ghost of Anglo-Saxon alliterative verse in this poem, with its conjunction of heavily stressed syllables and alliteration. In the rest of the sequence we also find the use of caesura as a structural unit, a key feature of alliterative verse. But as ‘Spittle Beach’ shows, Beveridge’s imagistic inventiveness (and the modern world) is far from overwhelmed by such stylisation:

       Near the boathouse is a washed-up skate,
a boy lifts it above his head—he’s a waiter with a drinks tray—
        then he hurls it hard, back to the sea. It whidders down
               as quietly as a UFO.

For what it’s worth, I wasn’t altogether sure about this sequence upon its release, but its appearance here makes me realise that what I took for factitiousness is a sophisticated example of piscatorial (anti-)pastoral. Like classical pastoral, these poems strategically confuse the simple and the complex, the baroque and the unadorned, and the sophisticated and the rustic, as seen especially in the lyrical dialogues of the fishermen. But like modern anti-pastoral, they do not idealise the milieu, offering instead some of Beveridge’s most inventive, gritty, and (sometimes literally) visceral poetry.

‘Driftgrounds’ is narrated by one of the fishermen, showing Beveridge’s attraction to the dramatic monologue. As Beveridge writes in her ‘Author’s Note’, ‘I use masks and voices frequently in my poetry. These allow me to open up and expose my emotions in ways that are far more interesting to me than simply using the first person singular’. The interest in the dramatic monologue and the sequence also comes together in Beveridge’s poems on the life of Siddhattha Gotama (who became known as the Buddha). Sun Music doesn’t include any of this poetry. Instead, Beveridge promises (again in her ‘Author’s Note’) a new volume that will bring together a selection of this work (which includes the 2014 collection, Devadatta’s Poems) with a new sequence on this subject.

Because of this, Sun Music doesn’t represent a career in the way a ‘New and Selected’ usually does. But it is nevertheless a profoundly important summary of one of Australia’s leading lyric poets. (It also makes for an interesting comparison with 2014’s Hook and Eye, a selection of Beveridge’s poems published as part of Paul Kane’s Braziller Series of Australian Poets. Interested readers should definitely seek out Kane’s deeply insightful introductory note to that selection.) The new poems in Sun Music deepen Beveridge’s characteristic concerns and practices, especially with regard to place, animals, and imagistic catalogue. They include ‘Peterhead’, with its memorable description of the eponymous Scottish coastal town – ‘Stone houses, side streets // with shadows limping like cruelled dogs’—and two powerfully elegiac poems, ‘Sun Music’ and ‘As Wasps Fly Upwards’.

Even within these elegiac works, Beveridge’s poetry is notably sensual, deeply concerned with embodiment and the intense rendering of corporeal (sometimes erotic) experience. Beveridge’s sensual mode is related to her stylistic exuberance, a feature one finds throughout The Domesticity of Giraffes, and still present in her later work. But, as also seen throughout her career, Beveridge is clear-eyed about the world’s injustices and violence. There are few lyric poets, here or elsewhere, who write with Beveridge’s skill and power. It is not surprising that Beveridge is so esteemed among her fellow poets and readers.

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Melody Paloma Reviews Keri Glastonbury

Newcastle Sonnets by Keri Glastonbury
Giramondo Publishing, 2018


What is it about the sonnet? How is it that the infinite possibilities of those 14 lines can remain as persuasive and perplexing in 2018, in Newcastle, as they did in fourteenth century Italy? The persistence of the sonnet – the fact that we continue to return to, remodel, and mess with the form – is part of its charm. On one level this speaks to the sonnet’s original function – to express desire, a desire that lusts not only for the other, but for the poem. In writing a sonnet, the poet exercises the will of the troubadour, that is to demonstrate one’s ability as a singer. The purpose of the sonnet then is not only to woo the beloved, but to woo poetry itself. For Keri Glastonbury this return to form, this return to court to prove one’s spunk, is designed to ask a question hanging over the crisis of late capitalism – where did our court go?

Like the spunks before her, in Newcastle Sonnets Glastonbury pursues this desire to make new, to do things better, to speak back to, and to reach further. However, this ‘making new’ is perhaps less interested in what the end product looks like and more interested in the process of this making, specifically as it relates to the construction of self and place within the post-digital. In traditional, formal terms these are sonnets in as much as they contain 14 lines and because Glastonbury tells us they are, but there’s no rhyme scheme or metrical measure. Rather, these sonnets speak specifically to the New York School (most persistently to Ted Berrigan and Frank O’Hara), and those poets who reshaped the form, struck out against its rules in order to redefine what desire looked like. The collection opens with an extract from Ted Berrigan’s ‘Personal Poem #9’:

       		           I think I was thinking 
when I was ahead I’d be somewhere like Perry street 
erudite dazzling slim and badly loved

These lines astutely capture the kind of desire that drives Newcastle Sonnets; in this collection we find a desire for the other, for the self, and for place, but most importantly we find a willingness to dwell in the uncertainty of that desire (‘I think I was thinking’). Notably, this is an uncertainty that is characteristic of the self-conscious new-confessionalism established largely by the internet.

‘In Newcastle, in Tokyo …’, the collection’s opening poem, is in the grip of this uncertainty and offers a mapping of its process. It positions Newcastle, a city still in the beginnings of its technological expansion, still entering and absorbing modernity, in relation to Tokyo, the ultra-modern techno-hell/heaven (depending on what angle the light hits), the metropolis that has by now toppled over its own peak. There is the desire to be elsewhere and among the expanded world, as well as a nostalgia for a younger and more naïve self. 


who knew when I read those sonnets 
in the library, that I’d later be penning them 
from an office in a world-class 
‘gumtree’ university?

We also have Newcastle as it desires its own past lives, or, more importantly, the way in which this nostalgia is produced as capital: ‘a local shop / sells pannikins & Mason jars, the post-industrial / as an in situ conceit.’ There is the humorous quip of ‘Oh public transport envy!’ which signals a desire not only for Japan, but also for great poetry (the line being a reference to O’Hara’s ‘Meditations in an Emergency’).

There is the desire for immortality, or at least the desire for a long (but mostly importantly remembered) life, notable here in a reference to Misao Okawa, who was for a period the world’s oldest living person (and remembered because of this). Again, this is a desire that is placed in direct relation to the past as capital, a dialectic that Glastonbury presents throughout the book, reaching as far back as the stone age: ‘There’s a Misao Okawa / in us all, drinking paleo hot chocolates / the way our ancestors made them.’

In the end the speaker doesn’t get what she ultimately desires, ‘but there are small advances’. What we get instead is a willingness to exist somewhere between having and not having, an uncertain space, but a space that makes room for valuable and cutting critique. Glastonbury is willing to pause in process; these are poems that show us a willingness to exist in the ‘ums’, an ‘um’ that is both discerning (um, are you serious?), and unsure (um as stutter).

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Submission to Cordite 92: NO THEME VIII

I’m looking for work ‘with head, heart and guts,’ as Bei Dao says. Work that takes risks, that distills language to surprise and awaken. Work that is alive with unknowing, unmaking, and becoming.


Submit poems (prose, comics, visual, concrete) or works of micro-fiction (500 words maximum). Read more about submitting to Cordite Poetry Review. Please note:

1. We will only read submissions sent during our official submission periods.

2. Cordite maintains a hybrid submissions policy. This means that the guest editor may invite five (5) Australian and five (5) overseas authors directly to submit to the issue. In addition, the guest-editor will anonymously select an additional 30-35 works from Australian authors and use their discretion to select further overseas works. For each issue, the guest editor does not know the identities of the online contributors (via Submittable) until after the final selections have been made.

3. Simultaneous submissions or previously published material will not be considered. This includes works published in print and web journals but does not apply to material first published on personal blogs.

4. Please place up to three (3) poems in one (1) Word, RTF or PDF document (unless specifically noted otherwise for special issues), with no identifying details in the document itself.

5. We are not able to offer feedback on individual poems.

6. Submissions will only be accepted via Submittable …

submit


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Judith Bishop Reviews Phillip Hall’s Fume

Fume by Phillip Hall
UWA Publishing, 2017

This review was developed in consultation with Cordite’s Guidelines for Indigenous Writing and Editing.

Phillip Hall’s Fume is rare for the raw, fresh force and integrity of experience that lies behind the poems. Fume was largely written during a period of five years (2011 – 2015) that Hall and his wife Jillian spent in Borroloola in the Gulf of Carpentaria, where Hall worked as a sport and camp teacher in a role focused on activities for local Indigenous kids. The poems are framed by two personal essays, ‘Bad Debt’ and ‘The Stick’, which orient the reader by providing biographical and local context. As Hall observes in these essays, indigenous youth and elders in Borroloola continue to suffer daily from historical, structural and intentional white racism. In Fume, Hall provides a personal testimony to the intensity of this trauma. In the last two years of his stay, Hall was treated for mental illness arising from the suffering he witnessed in Borroloola – a fact that underscores its extremity for the Indigenous people who undergo that trauma directly.

Many years ago, I spent a few months in Arnhem Land, learning from speakers of the Bininj Gun-wok language. During my time there I was directed to read Richard Trudgen’s book Why Warriors Lie Down and Die, which first brought home to me the severe consequences of ongoing and original trauma for Indigenous health and wellbeing. Like Hall, I also witnessed the joy of ‘two-ways’ education at work, led by an Indigenous principal and teachers. This is a model that, in opposition to colonial assumptions, proudly supports primary learning in Indigenous cultures and languages (including Kriols). In this context, formal English serves as a bridge for Indigenous kids to choose to connect with the non-Indigenous world. Two-ways education encourages learning that grows from the ground of Indigenous knowledge that even the youngest kids bring with them to any formal classroom. Hall drew on a similar principle in the Indigenous story-telling group he worked with in Borroloola, called Diwurruwurru or ‘message stick’; the group’s members expressed what they wanted to say, in the language they chose to say it in.

As Hall describes in ‘The Stick’, he arrived in Borroloola with the understanding that ‘First Australians must be listened to. You cannot work [in partnership with Indigenous people] successfully if you do not first sit down and listen’. Fume provokes many questions in response to this act of listening. What is the nature of such listening? What does it mean for a non-Indigenous person to listen to Indigenous peoples’ experience and knowledge? An answer might begin with the fact that listening first requires a speaker: it positions the Indigenous speaker as the possessor of sovereign knowledge and experience that may be shared, or not shared, as she or he decides. But where the listener is white, the act of listening is shadowed by the possibility of the appropriation of Indigenous knowledge and experience, on the one hand, and on the other, a too-easy resolution of colonial shame. Fume is keenly aware of both dangers. Hall admits to having been driven by a desire to ‘empower Indigenous youth to make their own choices … and to assert their own choices and culture’ – and having learned from a Gudanji elder, Nana Miller, who adopted him as kin, to ‘embrace … humility’ with respect to that desire.

I first read Fume alongside Ali Cobby Eckermann’s splendid Inside my Mother (Giramondo, 2015), in order to hear them together: a celebrated, female, Indigenous poet, and a male, non-Indigenous poet, each using the lyric mode to bear witness to the cross-generational and daily effects of trauma on the custodians of Country. Eckermann’s poems feel gentle, spacious – questing and questioning – but patient, as if written from a place beyond, or beside anger. Fume, as the title suggests, contains poems written in the aftermath of an anger that remains.

Though very different, both are strong works: they are spiritually powerful and affecting. A spiritual meaning is particularly present in the word strong as used by Indigenous speakers. As Hall notes in his introduction, ‘Bad Debt’, massacre sites are ‘strong places’ for Indigenous people. But strong can be positive also, as it is in a poem by Hall’s Indigenous kin younger sister, Trishanne, cited in ‘The Stick’:

This makes us all so
Brolga joyful, leaping and trumpeting
To the world this welcome
To Culture and Country –
This strong one memory of place.

The word ‘strong’ provides a glimpse of how deeply Indigenous varieties of English – and the Kriol languages they give rise to, when kids begin to speak them as their first language and make them their own – are inhabited by ancestral memory. Their meanings have been shaped by Indigenous languages and cultures from the start of contact history. They are deeply resonant.

Listening to the many poems in Hall’s book that convey the words of indigenous friends in Aboriginal English, such as ‘Millad Mob Da Best!’, the non-Indigenous reader needs to work hard to hear the resonant depths of these words and their meanings:

wen do gate crack open my big one buja come crashin
out on gun fired screwed-up muscle ngabaya of a horse
                              come on buja, hang on
           dat big one horse, e bin bash, buck an sling

A glossary is provided for words that come from local languages. But dem, dat and other half-familiar words remind the reader that Indigenous languages have different sound systems from the standard English one, and those systems have changed the English sounds. Another word, ‘millad’, as in ‘millad mob’ (meaning we, us, ours), seems to remember the English used when colonisation first began, and has turned it into an expression of Indigenous solidarity, belonging and resistance. (Interestingly, there is a fine distinction made in many Indigenous languages between ‘we’ including you, and ‘we’ excluding you).

Poems such as the one above are important for their representation of Indigenous speakers, with their explicit permission (as recorded in the book). These poems try to pay respect to the many dimensions of Indigenous worlds – worlds that exist in the same spaces as non-indigenous ones – and dimensions that can only begin to be intuited in their difference and complexity through listening to their words.

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Bella Li on as Associate Publisher


Image by Leah Jing McIntosh.

I’m honoured to announce that Bella Li will be joining Cordite Books as Associate Publisher. There is much activity with the books, and her masterful eye, publishing nous, and creativity will be a welcome and necessary addition. Look out for a new series of Cordite Books that focuses on visual poetics and artbook / poetry hybrids later in the year.

Li is the author of Argosy (Vagabond Press, 2017), which was highly commended in the 2017 Anne Elder Award, commended in the 2017 Wesley Michel Wright Prize, and won the 2018 Victorian Premier’s Literary Award for Poetry and the 2018 NSW Premier’s Literary Award for Poetry. Her second book, Lost Lake (Vagabond Press, 2018) was shortlisted for the 2018 QLD Literary Award for Poetry. Her writing and artwork—including poetry, microfiction, essays, reviews, collage and photography—have been published in journals and anthologies such as Best Australian Poems, Meanjin, Overland, Peril, Rabbit, The Kenyon Review, Archives of American Art Journal, and Western Humanities Review, and were included in the works displayed at the Triennial of the National Gallery of Victoria. She was a managing co-editor at Five Islands Press for six years, and has also worked as an in-house editor at Lonely Planet and a judge’s associate at The Supreme Court of Victoria. She is currently a PhD candidate at the University of Melbourne, sessional lecturer and tutor in creative writing and literary studies, and freelance editor, proofreader and indexer.

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Alex Creece on as Production Editor

I’m honoured to announce that Alex Creece is joining the Cordite Poetry Review fold as Production Editor, joining us from her time in the Cordite / Monash University Summer Term Internship Program.

Creece is writer, poet, student and average kook located in Victoria, Australia. She is currently cobbling together her debut poetry manuscript, and has recently participated in Digital Writers’ Festival, as well as the Toolkits: Non-fiction and Toolkits: Poetry programs with Express Media and Australian Poetry. She is passionate about diverse voices and perspectives within the arts, and often incorporates her experiences as a queer and autistic woman into her pieces. She has been published with Scum Mag, SBS Life, Archer Magazine, and others. She can be summoned at will by screeching into the night sky.

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Review Short: Diane Fahey’s November Journal and Carmen Leigh Keates’s Meteorites

November Journal by Diane Fahey
Whitmore Publishing, 2017

Meteorites by Carmen Leigh Keates
Whitmore Publishing, 2017


The most recent work by Diane Fahey, November Journal, and Carmen Leigh Keates’ first collection, Meteorites, represent two offerings of quiet intensity controlled and mediated by distinct voices and their respective energies. These volumes, both published by Whitmore Press, comprise a young poet’s sequence brimming with restless, cinematically inspired content, in contrast with a more deliberately delineated work, using an ancient, stripped down discipline to let its luminous ideas and images more clearly emerge.

Fahey’s method is expressed in one of her hundred tanka poems with such clear and concise elegance it is worth citing ‘Day 11 / Research’ in full:

Fields, woodlands explored
on foot. Shining-eyed fauna
who’ll gaze, later from
page, screen. Poems take shape, curved
inside bellied drops of time.

The tanka form is over a thousand years old, and is typically used to convey a strong sense of connection to nature and the elements, while allowing for the self to express itself as part of these, with just enough space for personification. From the outset of her journal, Fahey encounters bright and almost beatific beings of the natural world, which by a sleight of hand, or pen, may also constitute ‘a treasure trove / to be sacked.’ Birds and insects come into view as crystalline entities, in the company of other animate phenomena that could well have arisen from a text such as Rimbaud’s Illuminations, recalling the hallucinatory wonder of unmediated contact in their apprehension and presentation. In her responses to Country (which is acknowledged with due respect and embodied in the book) Fahey takes careful measure of her wandering, and winds her lines through the leaves and light of late Spring days as they lengthen.

The phases of each day emerge with their living protagonists, animal life marking a sense of synaesthesia seeming to derive both from instinct and a palpable sense of Deep Image poetics. In the pre-dawn darkness, for instance: ‘Only the birds’ voices shine.’ Pipits, swallows, starlings and cormorants are just a few species which embody emotions ‘when you / enter the bird soul … felt and known as real.’ Addressing the wattlebird, Fahey asserts: ‘I know, wattlebird / we are one’, the bird and poet with their respective craft and materials, deriving lattice, mesh and text from the same original source, as ‘fingers splice and wreathe / vinous lines, language in leaf.’

This cross-species kinship is adumbrated by the presence of others, such as the snake world, unseen yet no less present in its semi-visibility, both an initial caution and ‘fugitive signature’ that marks her parting. By contrast, the solid forms of cattle stand as correlative for a slightly alien assertion or imposition on the landscape, but ‘As they graze, hide shifts over / rib cages shaped like small hulls’, implying transformative potential in the vessel-like structures mammals share and sometimes come to imagine in worlds beneath the skin.

On the surface, Keates appears to operate in an entirely different kind of landscape, one that has shifted onto screens, in liminalities and borderlands, and where: ‘If there are animals here / they have not yet been added. / Not even their voices.’ The poetry operates in spaces that are cleared, connected and preserved across time, yet punctuated by palpable absence or transposition. In a landscape of absent animalia there is also a shift in transportation: ‘Walking among the boat-graves, we must remind / the tree and stones of the fish before the fossils.’ This extends to construction. In an Estonian church, ‘The cathedral walls have stone fins like tendons. / Look what we are in.’ Even at the polarities of geographical location – Keates writes from the extremes of northern and southern settings – there appears to be no way of evading the multiple layers and dimensions of evolution.

Keates presents a number of these poems upon a backdrop of her own subconscious: ‘usually my dreams have a grey light’, and uses the intertextuality provided by images artfully recreated from cinematic masterpieces to eloquent, oneiric effect. A standout example is her take on Tarkovsky’s Andrei Rublev, with deft paraphrases of the pagan rites and raw power of youth, coupled with his novice monk’s sense of sexual transgression. The poem concludes with a pair of evocative images, before ending with what could be the book’s most memorable line:

On the surface of new knowledge
his shame makes steam.
The horses flush leather-black nostrils
to test how far he’s gone.

If you feel shame before a horse you are on fire.

Keates also indicates her imagist leanings and writerly role: ‘This poet is a photograph’, a special self-object, comprising silver dust, an animate artefact. This comes with a sense of Tarkovskian ‘Nostalghia’ in her final poem, applicable to the here and now as well as to the forces of history that create spaces between scenes that we remember, and others that are either forgotten or emerge from the strata of memory as discrete if uncontrollable events: ‘and in this layer, memory / is a demon that walks / like a soldier from a tunnel.’ This trope of return is far from being randomly placed, and in this alone, Meteorites finds grounds of affinity with Fahey’s ending which, ‘in its own time, in its own time’ is titled as an arrival and finds its metre in the footsteps of an echidna.

Keates’ endnotes tell us that the even the places seemingly unrelated to the cinematic strands that tie this book together are in fact significant in the history of film, as shooting locations or sites of residence for the auteurs themselves. They help form a palimpsest upon which presences from a recurrent past are reimagined and inscribed, just as Fahey’s living canvas collates eternally immanent forms of being in strands and sediment, capture and release.

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Review Short: Vahni Capildeo’s Seas and Trees and Jennifer Harrison’s Air Variations

Seas and Trees
by Vahni Capildeo
Recent Work Press, 2018

Air Variations
by Jennifer Harrison
Recent Work Press, 2018


Numbers 8 and 10 in the IPSI (International Poetry Studies Institute) limited-edition chapbook series, Vahni Capildeo’s Sea and Trees and Jennifer Harrison’s Air Variations comprise crystalline, eidetic poems that attest to language’s capacity to renew and reinvigorate.

Trinidadian-British poet Capildeo’s Sea and Trees celebrates language itself – in its mutability and its material suggestiveness; its relationship to the world. Indeed, the natural world is signalled as a concern of both collections, by way of their titles, yet both demonstrate an extensive and transitory scope, along with a tendency to play.

In addition to each author’s prize-winning works in poetry, Capildeo has worked as a lexicographer at the Oxford English Dictionary, and Australian poet Harrison is a neuropsychiatrist. These biographical details feel germane in how they resonate with the sense of the two poets’ interest and fluency in realms of language broad and specialised.

In Capildeo’s ‘From Journal of Ordinary Days’, we read:

Sometimes I dream in a language that is mine only by scratches,
but I can get the tune of it, a whole conversation 
between strangers friendly to each other, dawdling behind me
somewhere outdoors, a sandy cone of syllables 
rising and falling, whole sentences
coming smattering to the surface from an occluded source.

Images such as Capildeo’s ‘sandy cone of syllables’ give language a concrete, textured presence (even, as here, in its obliqueness), in ways observed across the collection. Indeed, the poems often focus acutely on sensory perception. In the first section of the sequence ‘After a Hymn to Aphrodite’ (‘I. That Voice Revises Several Languages’), Capildeo writes:

[ … ] Don’t
we think of light and warmth together, cold
rock carries no weight, no, interstellar space
cannot impress us – to my knowledge. And 

if we put our skates on? Though unplanned,
each ecstasy’s, each hesitation’s, trace
does cut some ice, in sharpened progress curved
again by lines on whiteness.

Here the attention to language concerns the colloquial, with the idiomatic ‘put our skates on’ – move, hurry – set in the poem’s vivid, tangible space, where actions are in negotiation with atmosphere.

There is also an acute interest in the intricacies of language – its composition and junctures – in ‘Vowel Poem: Albedo’, which begins:

Will you tell me a word 
so beautiful that mourning
yields up its you to life
an o towards an r,
or is a vowel’s ghost
so powerful that mourning
invests with amethyst 
the lily fields of dawn?

The poems are often comical, wry. The next section of ‘After a Hymn to Aphrodite’ (‘II. Put the Girls in Florals’) opens:

Easter tide 
these trees
are showing off their reproductive organs
mostly like a froth and creamy dazzle
all over themselves, unstoppable
(how confusing).

The poem itself dazzles with its effervescent, playful portrait of the trees ‘displaying airy brilliance sheer of fruit’; there is ‘something dancing: / a heart’ (these latter lines are also indicative of the poems’ playful reworking of the kinds of abstractions that abound in clichéd expression).

‘For Adjectives are one Road Cut into the Precipice Bordering Perfection’ offers a close reading of colour, association and translation:

I saw a sky the colour only of bluebells
the clear blue loved, reserved, only for bluebells 
for imaginary equatorial cumulonimbus bluebells 
– little like the actual absent weak-stemmed lilac flowers –

If you see,
we have that reading in common,
bleu celeste     celestial blue

There is also a clear sense of dialogue with discourses on poetry – its dictums and tendencies. ‘Salthill Blue for Mr Laughlin’ opens:

Thinking unlike a poet,
quit making it new
or dragging netted memories
for the breathless why

Veering by Pound’s often-cited maxim, and rejecting affinities for nostalgia and earnest or precious breathlessness in verse, Capildeo offers less of an ‘ars poetica’ than the poem might initially motion as it shifts back to a sequence of concrete images:

this milky blue is also
taffeta, a sheen
of pouring fabric
beyond a purchaser’s means.
The sea creeps up on walking,
on the unsinkable sun,
shoes unburying seaweed,
sandworms burrowing down.

A similar sense of vim threads through Harrison’s poems, which, like Capildeo’s, are strikingly polished and musical in their composition. Air Variations opens with
‘I              Topiary’, where a quiet energy hums through an associatively expansive garden space:

he cuts the hedge into a flat top
the bay tree and olives into disco balls
clipping and trimming              paring and shaving

he spends all day on his version of a city
a border collie lies nearby ticdreaming
and outside        in the street        a neon blue ford

In the same poem, a succession of silhouettes produce a striking alchemy:

shadow and cone          oblong           circle     and cube
emerge into clipped form          distempered 
               the lavender now a hard blue spoon

Harrison’s poems are consistently rich in their immediate and emotional atmospheres, as we see too in ‘VII              Scrap Yard’, with its ‘swash of autumn              pear leaves meant to yellow / fall              without attention’. The poem closes:

yes          this is another kind of swimming
out here               alone     beyond the lovely reef
and did you not expect it to be cold

even though that shard of memory      came
so suddenly from nowhere      like a psalm
of the past      piercing the heart of breath?

A strong sense of place often figures, along with the presence of interlocutors – both human and cultural. In ‘II            My Cousin Rachel: The Movie’, Harrison writes:

Afterwards     none of us liked the film     we
Said     all words felt sharp     a little unsafe
we embraced lightly 	the night’s aftershine 

thimbling from a thin quarter moon     gloom
	emptying us home     through manicured streets
sleeping birds 	empty shops in pirouette

This careful pacing and filmic sequencing of detail and view – achieved through the poems’ artful structuring and lineation – extends across the collection. In ‘XII            Emily Dickinson: The Movie’:

squares of sunlight appeared      appositely 
in windows     and phantoms      slipped in and out
of the fascicles             my favourite part

was how she sewed her pages     together
a large blunt needle      pushed     pulled through paper
as though paper was the skin 	of herself

At each turn these collections are ultimately joyful, even as they elicit various moods. Capildeo’s, for instance, opens with a sense of menace: ‘The trees had evolved to eat other trees. / That this happened at the end of a garden. / This was first noticed in a small tree’s wincing’ (1). The chapbooks provide compelling and rewarding samples of the poets’ work. Poems in Seas and Trees appear in Capildeo’s collection Venus as a Bear (Carcanet, 2018) – true to IPSI’s intention that the chapbooks offer more than might appear from any one poet in a single journal issue, ahead of publication in book form.

IPSI’s slim, smartly produced volumes showcase two invigorating voices, inviting further or renewed engagement with Capildeo, Harrison and each poet’s luminous, vitalising music.

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To Outlive a Home: Poetics of a Crumbling Domestic 

J’s place is hard to see from the street. The ferns and crepe myrtle have eaten into the slumped fence, and the ivy and jacaranda have swallowed all but a few bricks of the garden wall. Out the back the crumbling façade of the half-condemned late 1860s mansion is held up as much by tree as it is by stone, so we hang water dishes and seed feeders from the encroaching branches for the birds and brushtails that live here as much as we do. In winter it’s a struggle to seal out the drafts, and in summer it’s a battle to keep the mozzies at bay as we lie in musty, sticky heat. I’ve been slowly moving my things into available gaps around the flat, which was awkwardly adapted out of the servants’ quarters sometime over the last century. It’s weird and pokey, but we love the quiet beauty of the house and everything trying to reclaim it. It’s what we can afford as we work arrays of casual jobs to prepare ourselves for our aspirational academic middle-classery. Here we can get pot plants and pretend we’re only pretending at our economic and geographic origins, strolling over to the gentrified side of the train tracks for flat whites and avocado smashes with the trendy young dickheads strolling West from North and East Sydney after dumping their law degrees and parental expectations. I know that it’s mostly just the proximate aesthetics which separate structures like this charmingly dilapidated outer-inner-Western Sydney pile from my nan’s old asbestos modular farmhouse with its galvinised piping and shanty shed supplementations up the coast.  We’re taught to aspire to something bigger than we came from. Maybe one day we might have money enough to push my people out of Redfern or Waterloo. Maybe if we become rich, we can buy stolen land on my Country.

Heidegger claims that to be human is to dwell and build. The everyday might retract something primal from our understanding of this aspect of our nature, but linguistic history retains the central provisions: that building itself is dwelling; that dwelling is what mortals do on earth; and that there are modes of building which grow and cultivate and modes which erect new structures. The plight of dwelling is not a material one, such as housing shortages or economic limitations, it’s our forgetfulness of this history of meaning and our own mortality which necessitates mankind’s constant need to create new meaning and place, a struggle which will remain a torment until the struggle itself is understood for its own terms. What humans need to sustain, according to Heidegger, is the relation of land, sky, mortals and the divine, so they might build and dwell in the true nature of the earth without exploitation.

Heidegger was not the first and is by no means the last to propose symbolic terms for a material crisis. His writings on this condition of existential homelessness take cues from the work of Friedrich Hölderlin, particularly poems such as In Lovely Blue and Man, which oscillate between the despairing realisation that nature, not man, is the image of the divine, and the assumption of a natural world which is fundamentally responsive and servient to the exceptionalism of mankind. These contradictory impulses and the symbolisms they negotiate compete within the predication of Western possession and can be seen elsewhere in empire. In early colonial Australia, the perceived hostility of the land to Western forms of building and cultivation produced an array of visual and literary tropes of hardship and resistance in which notions of home and homeliness anxiously deliberate cultural and geographic distance from the imperial centre. As Affrica Taylor and Marilyn Lake have observed, narratives of exploration, discovery, settlement and struggle which emphasise white heroism and resourcefulness against the unheimlich of the Australian landscape were mobilised to legitimate a sense of settler sovereignty and right-to-dwelling, but do not always resolve the unhomeliness of the setting. Bush poets such as Henry Lawson and Barbara Baynton constructed homesteads which concentrate poverty and struggle, and function more to stage the land’s cosmic retribution than they do to provide a domestic refuge from the elements. Jonathan Dunk, in his study of early colonial short fiction, has written that the deeper grammar of these lonely refuges and crumbling shacks in the bush always speak towards expiation and possession. Sacrifice the goanna, the blacksnake, bury your work-mates tanned to leather by a hostile sun, mumble a few words in their honour at twilight. Raise resilient children, lie half awake at night as possum claws rake the corrugated iron, build, dwell, expand, maybe eventually belong. But you won’t, not really – the spectre of what you’re trying to conceal is written in the metrics of your bush-ballad, etched everywhere in the wide dark watching the solitary homestead, waiting for the final breath that puffs out the last candle when you’ve muttered that prayer to the wrong hemisphere’s god.

While these pre-federation tropes of settler colonial Australia’s multifaceted and at times contradictory pastoral modes seem to recognise something of their incompatibility with Aboriginal land, they seek their resolution from burial, rather than reciprocal encounter with Aboriginal presence. They want to build a lasting allegory, a structure of feeling capable of making sense of European life on this continent, a struggle which continue to pervade contemporary Australian literature. Early writers such as Lawson, Harpur and Kendall pot-planted Aboriginal graves in their arcadian glens to anchor the doomed-race theory popularised by Darwin in his 1836 visit to New South Wales. In post-Mabo fiction – from novelists such as Kate Grenville and Andrew McGahan – the homestead stands on these cultural remains, rupturing settler fantasies of belonging and domestic tranquillity with spiritual retribution. But no attempts are made to encounter Aboriginal presence in agential, embodied, and material ways. In these narratives the colonial homestead, built on an interchangeable foundation of rock engravings, burial sites, or massacre grounds, is rendered structurally and cosmically unviable under the weight of settler guilt. Typically, it’s not even the right petroglyphs, opting for a generalised iconography bastardised from someone else’s Country, a vague outline of a whale graffitied on domesticated sandstone while Gurangatch stirs in the amber water below.
Different strategies emerge to address differently interpreted concerns. The poetics of place and home which developed throughout the twentieth century did at times contemplate the cultural and political implications of dispossession, but they mistranslated the terms. The Jindyworobak movement in particular, of which Les Murray cites himself as inheritor, sought a language of place and home in co-opting Aboriginal culture, borrowing a few words in a time when Aboriginal people lacked fundamental human rights, but nonetheless were politically organising against the ongoing violence of invasion and settlement. The insignificance of linguistic or spiritual authenticity is demonstrated by how cleanly these poetics can be shifted back into standard English, as we see in Murray’s Bunyah poems, which reach for geographic and cosmic belonging through structures of work, defence, and heritage, and situate the pastoral home as the meeting place of human and natural worlds:

the earth contracts, the planks of the old house creak,

making one more adjustment, joist to nail, 
nail to roof, roof to the touch of dew. 
Smoke stains, rafters, whitewash rubbed off planks ...

yet this is one house that Jerry build to last:

when windstorms came, and other houses lost

roofs and verandahs, this gave just enough

and went unscathed.
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‘The Rally Is Calling’: Dashiell Moore Interviews Lionel Fogarty

I would like to acknowledge that this interview took place on the land of the Wurundjeri peoples of the Kulin Nation. May the strength of Indigenous knowledge generously offered by Lionel Fogarty reinforce the place of First Nation elders, past, present, and future.

The poetry of Yoogum and Kudjela man, Lionel Fogarty, may be hard to follow, often distorting colloquial phrases or standardised grammar to retool the colonising English language into a form of resistance. His description of it here as ‘double-standard English’ conveys Fogarty’s intent to demonstrate how the English language can oppress Aboriginal peoples, forcing non-Indigenous readers to experience what it feels like to be alienated by a literary text. These actions have led Ali Alizadeh to describe his poetry as an expression of his ‘staunchly decolonised, Aboriginal identity’. I would argue that to read Fogarty is not to be positioned as an outsider, but rather to be given the challenge to conceptualise new reading methods as he positions us in a world estranged from itself.

As is fitting of a self-described ‘oral poet’, a similar experience can be had by engaging Fogarty in conversation. I was fortunate enough to experience this in an interview with him in September 2018. My conversation with Fogarty took place in the lobby of the hotel he was staying at in Melbourne, at a time where I was able to work through some of his manuscript material used for the publication of his most recent poetry collection, Lionel Fogarty Selected Poems 1980-2017. As such, the first question I ask in this interview refers to his practice of illustrating his first draft manuscripts, an aspect of his work which has yet to be properly engaged with in literary studies.

In conversation Fogarty is expansive, often deviating between topics in a rapid stream of consciousness, calling on an extensive memory of names, places, contacts, and inspirations throughout a writing period over forty years. Fogarty’s interweaving of various fragments is hard to follow, yet they leave a collective impression that nevertheless implies his point. To engage Fogarty in conversation, and to ask him questions is also to engage with a series of critical problems. How can we best respond to the philosophical and epistemological foundations underlying these ungrammatical turns of phrase? How might a conversational style inform a written poetics?

Speaking with Fogarty forced me to consider more deeply the intersection of literature with the political biases of those acting within it, as well as the efforts of certain writers and readers to separate the political from the realm of poetry. Fogarty has a unique perspective to offer, for instance, on the ideal relationship between Indigenous and non-Indigenous Australians:

You might think that I’m trying to stop non-Indigenous people from participating in the community, that’s not my motive. My motive is to expose it before it eventuates … co-operating together means co-operating on the basis of what are the real needs, sovereignty, not a heart and compassion change, but a physical material change.

Something I was conscious of in this interview, however, is the extent to which characterisations of Fogarty as an ‘activist poet’ have over-determined the frame by which we read his writing. To this end, I have alluded to a more open conception of his poetics by asking him questions regarding the poetic influences that informed his writing over the course of his career, his experience of being translated, and the poetic connections he has made with other Indigenous peoples of the Pacific.

I am tremendously grateful for the time Fogarty took with me the day we conversed, and for being so patient with my questions. I would also like to thank the editor of Lionel Fogarty Selected Poems 1980-2017, Murri scholar Philip Morrisey, for coordinating my dialogue and to Cordite Poetry Review for agreeing to publish it here. The interview ran for over five hours, with Fogarty barely stopping to eat or drink. Unfailingly, Fogarty was expansive on even a minor point. I have condensed this content here but have retained the key components of what was expressed. Please be advised that this interview took place in a public setting and my transcription of it may include misspellings of some of the finer references Fogarty makes. Fogarty has had the chance to read over the interview, and through a lengthy editorial process, it has evolved into the form it is currently in.

I am still pondering some of the questions Fogarty led me to ask. For instance, is our current conceptualisation of politics in literary studies limited, given what Fogarty expresses far exceeds what may be considered political? Please consider on this note the distinction he makes between ‘land rights’ and ‘earth rights’. How might the extra-literary material found in his manuscripts inform considerations of Fogarty’s existing published texts? Furthermore, how might a renewed valuing of struggle and confusion as critical states better our appreciation of Fogarty’s retooling of the English language? As Fogarty himself says in the interview, quoting from his poem, ‘Tired of Writing’: ‘I see words beyond any acceptable meaning, and this is how I express my Dreaming.’

Dashiell Moore: Thank you for sitting down with me Lionel. What your readers might not be aware of is your practice of illustrating draft manuscripts prior to publication. The way you turn to painting, I’m wondering what is the relationship between when you write as opposed to when you paint?

Lionel Fogarty: Yeah well, my kind of paint, well I call it illustration really, scribbles you might as well say. I call it painting because I paint over it and in-between it, with just normal paint. In terms of their effect, more of illustration I think. Painting or illustrating a police officer, or anything to do with cultural forms, I find that, these bring me into the present-day society for myself because the reflection I had because I was not an illustrator or artist in anyway, but as a speaker, in terms of the poetry I always went into stories. Even if it’s double-standard poetry. I always felt that every verse or illustration of the words has to have a story in it, regardless of every poem that I wrote. In the story I seemed to have fireflies of …

DM: Go ahead, you were on a roll there.

LF: What I was trying to say, is that the fireflies, the fire what happened to me when I was small. My father was the one who taught me how to make the fire, prepare the fire even before I made the fire. I had to go through a couple more years, until seven, before I started to make the fire. I had to gather a lot of chips and things like that. In my younger teens, the fire was a song fire. People sing songs, dancing. But there is no alcohol at that time, or even tobacco. People would just gather to sing songs to more or less welcome other people in and out of Cherbourg as they were shifted around. Painters used to come around my fire. What amazed me, in looking back on that time, the painters used to chuck the paint into the fire when the authorities came up the road. This reflected into me, it stopped me from keeping up that artwork later on when I found out I had a talent in speaking and writing after I became politically involved with the conspiracy charges against the state with Denis Walker and John Garcia. After that, I went into political writing and working with the community creating magazines with Cheryl Buchanan, mother of six of my children. At the time I met her, she was operating down here [Narrm, Melbourne], while I was facing those charges in Brisbane. See I got a long story.

Cheryl was working with the Australian union of students, supported by the Koori Community here, creating the BSB, a Black News service, an information centre, collecting information about the sovereign rights, the Islander fight, everything in Australia at that time. All of this went into the magazine, the union supported get out. Later on, she worked out a trip for me to go up to Aurukun, a festival where they brought tribes together like Garma in Arnhem Land, but before that. I went along to that, Cheryl knew about it and got me to meet the Weipa people who were Mapoon people not far from Weipa, who were taken away from their country from the 1930s and 1940s. I met those people who returned to their country, and at that time, the ABC were doing research on a book on mining communities, involved with trying to abscond the mining out of Mapoon at that time. The Mapoon tried to tell stories to a priest, named Roberts at that time with the research, and they were recording them, letters of course, not political statements about what they wanted. People like Gerry Hudson, Jean Jimmy. I went to the Corroboree ceremony, met the old man, Eric Koo’iola, involved in the Wik decision, way before the Wik decision was happening they went down to Canberra and rallied (Fogarty is referring to the landmark legal case, Wik Peoples v The State of Queensland, in which Native Title Rights was upheld against statutory leases in 1993). Well I met that old man. They got me in touch with a custodian of the area, named Johnny Koowarta (a Winchanam man from Aurukun). He was a traditional owner involved with lawyers and barristers talking to the High Court of Australia. This was way before Mabo. (Koowarta led a group of Traditional Owners to purchase the Archer River cattle station for the Aboriginal Land Fund Commission in 1976, but was blocked by the Queensland Government. Successfully claiming a breach of the racial discrimination act in 1975, Koowarta’s case was upheld in the High Court in May, 1982. Unfortunately, the Queensland state government had gazetted the property as a National Park during this period).

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Jackie Ryan: Teaser to Burger Force 3

Posted in ARTWORKS | Tagged

Dispatch from the Future Fish

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DOMESTIC Editorial

I invited you to lean into this DOMESTIC sphere in all its homely undoing; to rupture the masquerading shape of cosy bliss; to plant seeds and haunt with your words; to unsettle and shape what survival looks and feels like – and you did. You lured me into other-worlds with your heart-on-sleeve, body-on-the-line words; a DOMESTIC fever-immersion that broke my heart and made me rage, laugh out-loud, question and delve deeper when I needed to know you more. You kept me awake. You got under my skin. None of it was easy.

This collection bears witness to a profound, unsettling ‘intimacy’ situated in relation to the interpersonal relationship domestic sphere; and to global processes and neo-colonial connections that manifest culture and power. Such ‘residual’ and ’emergent’ intimacies1, exist beyond time and place, where dominant worldviews and systems continue to shape environments, movements and societies today; where history seethes quietly and persistently into the future. Here, the liberating power of poetry is a means to contest and potentially shift or transform oppressive ideas and dominant ways of knowing. The poets here are active and affecting in their refusal to accept what is imposed as inherently universal, or inevitably inherited to the future. As their words unfold to make new meaning, intimacy on the DOMESTIC front can be understood to mean almost everything.

Here, domestic is home: loving, nostalgic, troubling. It is that place frozen in time with grief, fear and longing and where memories are triggered. The kitchen is significant. Survival is knowing how to use a carving knife and where the heavy saucepan artillery is kept. Bedrooms and lounge-rooms retain moments that key change and shift through an astute knowing of where and how to position oneself in rooms that confine and choke. It is a house reclaimed and demolished, tending to spectres and mundane objects that remain in the debris. It is the irony in Misogyny-Speech tea-towels, and the chaotic filth-confessions of poets in lairs. It is hiding under tables. It is a women’s shelter night, and a child’s money-box raided for vending-machine cuisine on the run. It is lifetimes in moments inhaled and freeze-framed.

Domestic is clever knowing: the casual racism, stereotyping, scapegoating and cultural appropriation; the intergenerational fight to be seen, heard and recognised as sovereign First Peoples of Australia. It is a broken story: raw, gaping, mended and scarred. It is estrangement and strange-entanglement; our abandoned mothers and our children alienated / dead / missing. It is walking small-town streets, searching for recognition in the eyes of strangers; the serendipitous-search for family found over shop-counters, and the arrival home. It is intimacy with country, travelling between sliced stone mountains and returning to important bodies of waters and lands when we die. It is protest ignited and bushfires burning in our eyes. It is cultural survival through the language of food and paying homage to grandmothers; to their bountiful gardens that keep blood-memory, love and culture alive; and to their return as they finally walk barefoot and seep into that place where two lakes kiss.

Domestic is war: reliving horrors of Auschwitz in the gaps and remains of small-talk with skin-head tradies fixing floors. It is the defence of Palestine and the sound of drones tearing hair from mothers and lands. It is unpacking a suitcase of behaviours, accents and smells to settle diaspora’s flux, tracing back through lands, time and recipes; piecing together fragments, damaged and whole. It is terror’s war and refuge and a refugee’s flight. It is blank-eyed children looking after children and the psychological trauma of detention centres. It is criminal. It is a river’s dried-bed, and washing away the evidence of monsoons, mushroom clouds and cultures. It is taking routine lessons in your domestic waters on how to float safely on your back so you might survive the flooded wake of the next typhoon. It is the war on waste. It is capitalism’s toxic consumerism, hyper-hygiene-madness and a supermarket’s fruit wrapped in plastic.

Domestic is love: it is growing into each other’s skin; it is conditional, and the tortured realisation that a line has been crossed. It is violence disguised as love. It is about control, being out-of-control, being weak and insecure. It is obsession. It is a trace of blood through blunt-force injury. It is knowing homophobia and the back of your shoulder like the back of your hand. It is sexual assault, the objectification of women and fight-flight strategic survival. It is suffering a suffocating holy-matrimony and the ability to talk yourself alive. It is becoming the mother whose apron-strings you severed.

Domestic is family: a bi-polar journey, it is boxes and categories, defying fixed-identities and multiple subjectivities. It is making dinner-plans on the hop in predictive-text hilarity. It is care-giving and aging well and un-well, and that crashing moment when you can no longer remember, or you are no longer visible to the one who sees you best. It is birthing, sleep-deprivation, post-natal depression and melancholy. It is a rite of passage and hormone-fuelled hate; an impossible present and the more impossible future without him or her, and having to return. It is nostalgia; a yearning for connection, for what used to be or could possibly be. It is raising children; it is sacrifice and poverty and making meals out of thin air; it is finding old letters of Champions to ground their humanity; it is clear eyes fixed on the absent once present, and the last broken one to look away.

Domestic is the Ultra-White Flour in a country-town’s Reconciliation Week scone; it is a Black Mary servant girl’s Christian mission indoctrination; it is the raw sound of mourning and evolution’s death rattle; the base-line for a heart and a call-in from a past that warns … it is acts of protection that find ways to hold close and hang on.

Domestic is servitude: a history of indentured Aboriginal labour. Slavery. A black-breasted-wet-nurse’s life-giving sustenance. It is stories in tea-leaves and tea gone cold with half-empty hearts. It is dust wiped from surfaces and being threatened by Master Six over spilt milk; it is holding family and culture close to your linen apron-bound body. It is never being invited to sit to lunch.

Domestic is skin: it is black / blak / brown / white and drinking bleach in sick melanin-madness. It is fetishised and objectified; wanted, touched and possessed. It is defying shame; loving your skin, your face, your neck that once held chains. It is queer pride and flying free from cages. It is loving your beating heart.

So much poetry. My hope is that you will read and bear-witness to all that is shared and exposed here, complicit in this vision to do something else with it all; that you might delve-deeper to act and contribute to the emergent / urgent shift that is required on so many DOMESTIC fronts; that you will be compelled to work toward something-else honouring, hopeful and loved; safe and just and whole. To walk free. No fear.

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