vinegar

Sometimes, the house is unclean.
In this panic
I find myself of past and future.
When we clean houses we do so knowing that they are watching and our lives depend on it.
When we teach our children to clean houses we do so knowing that they are watching and our lives depend on it.

I honour your cleaning recipes.
Squatting on the shower floor.
I will not have to work as hard and I don’t have your burdens but I wonder
Does the intergenerational load get lighter or heavier?

Posted in 89: DOMESTIC | Tagged

Rock


I

I am kissing him against a glass
Advertisement for dental hygiene

Or something less
Controversial. A man

A king perhaps, a rock/stone thrown
He is missing my face

Misses the face in scratched glass
Though my ankle bleeds

His ankle showing, the glass woman
Smiles, my teeth intact

Clenched
Back to his place

A hot London night (yeah right)
This suburb is so hidden and grey, it seems

On these cobbled streets, our fingers
Remain in light and I know

The back of my shoulder
Like the back of my hand

II

Sub stratum
Elastic veins of gold
Gloss, glare, gleam, glitter
Old chip packets
Pink and blue
Toys, bits of bus stop
Rotten teeth
Spat in all those banned bags and Barbie™s
Melting hand
A thousand bent machines
Celluloid
A new kind of
Negative
A new kind of
Old
Addiction paraphernalia, needles
Waxed cups and condoms
Things they called art
A face in acrylic
Nails with tilted hearts
Painted
Formaldehyde, fake tits
Stop signals
Sequins and roads

There are a thousand (million) ways
Of composing
A globe

Posted in 89: DOMESTIC | Tagged

Ode to my mother tongue

To the words that give me a way to convey my anger
At people who have inflicted generational wounds
To the words that give me the means to fight
Against the system that made me speak them in the first place
That attempted to replace the irreplaceable with
Words that can never undo violent actions
To the words that killed my songlines and made my story worth writing

The permeation of my mother’s words speaks
To the absence of my father and his
Sacred language, heavy fists, old knowledge and bleeding lips
This white way I’ve been told is the right way so
Why do I feel like
A black girl speaking foreign tongue

Posted in 89: DOMESTIC | Tagged

Blackwoman

Blackwoman
my Grandmother
my father’s Mother-Auntie-Mother
my father’s Sisters
my Aunties
my Cousins
my beautiful Black Sister-Cousins
my pregnant at 13-14-15 Sister-Cousins

placed in
forced into
brought down-not-up-in white
white-honest-Christian homes-not-homes

taken from

separate from

apart from

their
Blackwoman-Mothers
and fathers-sons-of-Blackwomen

by those-who-would-try-to-wring-our-colour
away
out of our skin
but never

Heart-Mind-Being

my skin-pale-skin
is just the vessel
in which travels
this heart and soul

is Blackwoman

Posted in 89: DOMESTIC | Tagged

Small with Crisp Curly Hair

My hair defines me.
My land, my country is held in my hair that grows, and holds me
I touch my hair. It is fuzzy, soft and enjoyable to play with
I have hidden treasures in my hair.
Once, I carried a strong wooden comb, it sat cradled in my hair
I felt a sense of being safe
I combed my hair with it, and built up my Afro
I have tried to tame my hair by plying it with foreign poisonousness chemicals
but to no avail, my hair rebelled
fell to the ground in huge lumps
new short tight fuzzy hair grew in its place.
I tried to put heat to my hair with a hot iron
but again, when interacted with water my hair positioned itself
back to its natural state.
I have tied it, bound it, twirled and plaited it
wrapped a scarf around it, placed a flower in it
and still it creeps out and reveals itself.
My hair was on show when I was young
a teacher in primary school stood over me one day with a pencil in her hand
she searched among my fuzzy hair.
My hair took the brunt of hate
called dirty and smelly.
Hated. It was uncontrollable.
Hard to deal with,
Could not be tamed.
Yet, my hair knows me, and I am starting to know my hair.
My hair connects me to my father,
my grandmother, my cousins, my family.
I don’t want my hair tamed
I don’t want my hair controlled.
I look at my grandma and see her hair deeply rooted in her background
She is beautiful.
I look at my grandma and see her
the backbone of my grandma, the smile of my grandma
the eyes of my grandma, the hands of my grandma
and most of all the beautiful, shiny, clear skin of my grandma
See her hair deeply rooted in her background
She is beautiful.
And now, I call to you all.
Who speaks? Who listens? Who hears?
In this here place, Baby Suggs in Toni Morrison’s Beloved says:
We flesh, flesh that weeps, laughs, flesh that dances on bare feet
in sand on Indigenous lands
Love it, love your feet.
Love your legs as they carry your beautiful body that you think is unloved and despised.
They out there can’t love you, you must love you.
Love your skin, love your neck that have held chains, unshackle yourselves.
Don’t let your neck be their tool for death.
Straighten up your neck, face them.
Love your hands.
Raise them up.
Kiss them.
Touch others with them.
Stroke your face.
Love your face, because they have tried to change us.
Love your mouth, and hear what comes forth.
Love your hair.
Most of all … love your beating heart.
Take in air.
For each time you breathe is a political statement.
For we have survived.
Occupy and enjoy.

Posted in 89: DOMESTIC | Tagged

Bush Mary Suite

Where Have the Bush Marys gone?

I will no longer hide
The truth of the Bush Mary’s
She is the non virgin
Used by the carnal

She is her body
She is her blood
She has no voice
She comes out of the Bush
She comes out of the Dark
She comes out of the light
She returns to the dark

She is the Mother of the Bush
She is the Holy Ghost.


When Are the Bush Marys Coming?

Mary scrubs and cleans
Till her hands crack n bleed
Mary wants for nothing
Just perhaps a good feed
Mary hears the sound of the Whiteman’s whistle
Mary scrubs and cleans
Whilst trying not to bristle
Mary has been called
To stop work
To clock off
Mary scrubs and cleans
Till the shines so brite
Oh no is that the sun setting?
Mary prays to Mother Mary
‘Please get me thru another nite’?


The Ghost of the Bush Marys

The ghost of the Bush Mary’s
Like playing cards
These Bush Mary’s gave birth
To honouring the devine
Oh Mother Earth.

The women told the men
We gathered we
Young Mary first told Magdelene
Mary said He is risen!

3 Aboriginal women came
They took nothing
Strung coolamons
They left, bearing gifts

Woman carrying children
Honouring the divine
Fertility spirit
She is into Earth and
Marking older plains …

Posted in 89: DOMESTIC | Tagged

un_domesticated

Growing up all I ever really wanted in life was to
be one of the following three characters – if not all
of them…

super woman
spider woman
bat woman

I could never aspire to becoming a “cat-woman”
as I was self-warehoused into a fear so deep,
so neurotically entrenched among any members
originating from the felidae family tree.
I feared the humble domestic moggy for as far
back as my memory elasticated.

So dire, so drastic, so real was my scaredy-cat fear
of the feline shadows it actually left me in a true
state of pussy paralysis, until, at the very least,
my late twenty-somethings.

But that’s another apologue – for another page perhaps?

Rewind to 1983, entering high-school. I pleaded with
my parents to let me opt out of the home-economics
subject in lieu of Biology One-on-One the Basics.
For I had already softened to the home-economics
teacher from an angled distance across the netball courts
and in my curious worldview that could only mean one thing.

Intuitively she made me feel sensational in places where
I didn’t know one could feel sensational. Thus began my
obsessive compulsive disorder toward long-legged vintage
women of the super-heroine persuasion. I knew in my
heart of hearts that this desire of lust would eventually
spell disaster for many episodes yet to come.
For she was my super spider bat all rolled into the one
DC extravaganza.

First day of enrolment and there she stood triumphantly
in front of the blackboard with razzamatazz legs,
free-flowing hair akin to the dairy hues of homogenised
egg-nog, calling the morning class-roll with a click of her
provincial Dutch native tongue.

She was the Bo Derek of kitchen hardware in a tight
fitting pair of clogs with thick pillowy lips, the same
lips that ran over my every vowel and syllable with
words I struggled to pronounce such as stroopwafe,
poffertjes, pannenkoeken and kibbeling.

Indeed, Ms Meijer, affectionately known as Ms May,
certainly left me irriguous and I don’t mean pumpkin
scone moist either. I’m talking serious infringement
of sexual identity, hidden desires, confusion of self,
embarrassment, wonting of scent, improper imaginings.
It soon became impossible to separate the fantasy from
the reality.

Consequently my parents did not succumb to the pleas
of switching me over from home-economics to biology.
I was driving my parents crazy and I knew it. All vital
signs of domestic input on the family home-front went
out the window the moment I started dreaming of
windmills and red tulips.

Washing up – I wasn’t interested.
Making the bed – never heard of it.
Bringing in the washing on laundry days – impossible.

I sweated out the first term like a crustless wholemeal
cucumber sandwich left all alone on the acacia-wooden
bread-board waiting to be either consumed or discarded.
I soon began to enjoy the weekly visual toing and froing
stares between Ms May and I, as we lowered our
extending fingertips into a myriad of Tupperware bowls,
kneading and Rolfing exotic pantry substances such as
flour, sugar, oatmeal, milk and eggs.

Butter was optional.

According to the then legendary teenage girl bible
magazine – Dolly, the last thing I needed was to
harbour a bleeding internal crush on any teacher.
I was roller-skating on thin ice and I knew it.
Shame on her for making me feel so lost inside
my own pre-pubescent skin.

By the time final terms saddled up, suddenly it
dawned on me that I would never morph into a
bat woman, a spider woman or a super woman.
I had to face facts – I willed myself to put all Mattel
dolls aside once and for all.

Eventually I outgrew my high-octane penchant for
the Saturday morning cartoon re-runs too. I had to let
sleeping DC heroines lay, preferably in the backyard
cemetery next to the laid to rest budgerigar and a
junkyard full of Match-Box cars.

Fast forward to a brand new millennium and I can
now concur that in the long run I never did fair too
well in the domestic goddess Olympiads. I could
never conform to the wrapped-up butterfly motif
apron strings stainless steel state of wellbeing.
Nor did I ever master the artful skill of sharpening
Japanese kitchen knives in preparedness for Sunday roasts.

I did however surpass the necessary grade for theory
and practicality of home-economics without too much
self-inflicted emotional injury. In fact I had heard
along the passionfruit vine that my take-home
lentil-walnut energy bars were a backyard hit among
the chorus line of neighbouring Garfields. That alone
made me feel proud.

Crikey, the world was still thawing out from the Cold War
and my biggest dilemma had been to pontificate over an
entire school year between my dearly beloved Maggie May
versus warm apple pie.

The clouds lifted, the shackles broke and I was no longer
compelled to the infantilisation of comic book characters
propping up my self-worth of who I was and all I had yet
to become.

I joyfully made global peace with neighbourly kitty-cats the
world over.

And I certainly didn’t need the excess crushing of
a teenage heartache to nurse for decades to come either.

By the time I saluted a farewell to arms of
home-economics, Thatcherism was well and
truly in full-swing and every now and then Ms May
would ladle a quote upon unquote of the Iron Butterfly herself:

Any woman who understands the problems of running
a home will be nearer to understanding the problems
of running a country.

Neoliberalism at its finest, perhaps?

Un_domesticated in home-economics, overthrown!

Posted in 89: DOMESTIC | Tagged

After the End of Their World

Commissioned for The Public Body .03, Artspace, Sydney (2018)

Waterless country spread out underneath Yandamula. She was windsurfing the dust storm over the desert place with her sisters, tracking the vegetation map back to the tussock grasslands. It was dry, time to burn. Yandamula descended towards blue grass, the vegetation structure of the grasslands rooted out and rubbed by the invasive species. A long row of glowing orbs gathered over tufts of flowering spear grass, her sisters’ silicone coating reflected the sun. It was good wind to burn.

Hovering, she reached out and slowly drew a low flame across the grass. Her sisters joined her in a creeping dance across country, writing a burning message to the Skylands. Smoke was thick and sweet in the air as they started the climb back up towards home. One of her sisters was off target and Yandamula could feel that she was collecting heat from the environment.
They communicated through their thermal signatures, but they weren’t supposed to take the burning ember into their bodies. They were approaching Weeping Myall Woodland. Her sister’s heat level was rising and if it didn’t stop she would catch fire on the pointed crowns of the belah trees.

An unfamiliar sensation was building in Yandamula, it spread through her and warmed her parts; a swelling pain. She severed the connection and lost her sister’s thermal signature. Yandamula watched her sister spin wild like she was caught in willy-willy wind and burst open. Parts of her exploding body fell onto the rocks below, fading from a red glow to grey. Extinguished bits of body speckled against the narrow green leaves of regenerating emu bush.

Yandamula felt heavy and stuck. We have never lost a sister. The others sighed in response, foreign to grief, a raw sound of mourning hissing from inside them. They lowered in unison and waited. They didn’t know what to do. The Skylands beckoned them to come home but Yandamula didn’t move. The persistent beep of the automated return signal eventually fell quiet. They refused to leave their sister behind.

After a long silence, Yandamula lifted off the ground. She began collecting her sister’s ashes, returning her remains to a growing dark mound. They were meant to live forever, storing carbon. A long time ago, back when inhaled air expanded lungs, bodies used to sustain country and in turn country sustained bodies—until the cycle was broken. The disappearing humans built Yandamula and her sisters to stop big wildfires from destroying country. They were too late to save themselves.

Yandamula was not used to thinking of birth. Death rattled their design, prompting an evolution. All her sisters came together in a circle, weaving together a crest and wings. Yandamula left her body, expanding to become all of them. Free from the compulsion to return, Yandamula flew away.

Posted in 89: DOMESTIC | Tagged

Comfort Call

This poem is a circle:
  		                       a forward call
 				                                      a landing pad
						                                                made from what co
						                                                uld be called waste. 
 	           
						                                                A nest, or bed, wide
						                                                open – no questions 
 				                                      – just sheets
  		                       sliced back in
her pitch of place. Lo

						                                                                        ve means finding
						                                                a way to hold you:
 				                                      through words we
  		                  whisper ‘round worn
  		                  worlds; through find- 

  		                  ing frets for fingers,
  		                  beads to turn, a pinch
 				                                      of texture to grasp 
						                                                on to. Such simple 				                                                                   
						                                                                        solidity, both rare 

and maybe just too
  		                       tough to be seen
 				                                      through. I never
						                                                wanted to mother. 
						                                                Told myself a home

						                                                was fragile space. 
						                                                Told myself to never
 				                                      be in one; sense 
  		                       says to fear the   
thing that breaks. I 
						                                                                        
						                                                                        hear that; but also
						                                                the mattress creak
 				                                      and voices speak
  		                       -ing through the night. 
  		                       These memories ripe 

  		                       and slabbed in me. A   
  		                       base line for my heart, 
 				                                      the call-in from a  
						                                                past that warns: no 					                                                                     
 						                                                                        comfort without we.
Posted in 89: DOMESTIC | Tagged

Morning Tea

detour via another
Reconciliation Week
morning tea


a line of councillors
shake hands with
Uncle Bryon Murphy


but mob rarely show
my boss coarsely
informs me


as the town hall
fills before 10.30


and newly elected polies
broker promises with
Aboriginal Health Co-op’s


as the last
GP packs up
unable to see through the
long queues
and tired mums

Posted in 89: DOMESTIC | Tagged

I Cry for You, Country

I cry about this country.
As I travel &bout in between the sliced stone mount&ins.
The train is a salt dipped saw.
Sawing back and forth in the wounds.

I watch the relentless invasion of lantana. We open the cuts and rip off
Bandaids
I cry for you country.

A tree’s single scream lasts years.

When I die, you will have my body.
You take my water, you take my bone.

When we have our dead days,
I will think on you.

The day we finally go, is the day, we finally return.

Posted in 89: DOMESTIC | Tagged

Introduction to Louise Crisp’s Yuiquimbiang

BUY YOUR COPY HERE

Read. This is poetry. Both a praise and a lament for Country. Read. There is little like it. Australia struggles with an embrace of the past, but Louise Crisp does not flinch from the intimacy of fact. If there is regret here, there is also hope – hope and a plea to you, reader, to witness the works of those for whom the land is not their mother.

Aboriginal people were born from Mother Earth and have no alternative but total allegiance. But acceptance of the colonial means that the Australian frontier has been misrepresented in what has been taught in our schools, and the economy and culture of Aboriginal and Torres Strait Islander peoples have been ignored. Country is that economy, and Crisp has devoted her life’s research to its upkeep. We must embrace the country beyond Donald Bradman, Vegemite and The Man from Snowy River. We have to look at the bush as its own place, not just as a repository for sheep and cattle.

So many Australians hear the call of Country, but without knowledge of the history and the lives of its animals and plants, that call is confused and loses itself in opal fields and vainglorious stockman’s museums. Follow Crisp: not for her the umbrella on the beach and a martini by the chlorinated pool. She is enmeshed with Country and throws herself into its wild embrace.

Eschew the quaintness of bush huts and mountain cattle, old pubs and shearing sheds, and launch yourself into Australia’s heart. This deep knowledge will prepare you for an investigation of Australian flora and fauna that goes beyond beef and mutton. ‘Washout–Briar–Gulch’ is a good starting place: a mixture of notes from the pastoral industry and Crisp’s own evocations, the poem has searing contrasts but is in no way didactic. The list of drought years is not there to condemn, but to reveal our Country for what it is.

In my reading of Yuiquimbiang, I keep returning to ‘Podocarpus Berries’, that wonderful journey of sisters and the sinister devil between them. It is a riveting poem, tinged with dread and blood. Read. Hope. Care. I challenge you to close this book and think of the trivial. This is Country calling for your love. Calls don’t command an answer, but they do require a listener.

Cover design by Zoë Sadokierski

Posted in INTRODUCTIONS | Tagged , ,

Review Short: Ken Bolton’s Species of Spaces

Species of Spaces by Ken Bolton
Shearsman Books, 2018


Ken Bolton’s thinking is never too relaxed, but moves restlessly and anxiously, across people, cultural references and disparate locations even as he writes, or so it appears. And the resultant poems also seem to be unfiltered by any desire on the poet’s part to be ‘poetic’. But perhaps this is illusory. The poems are, after all, carefully considered and crafted, occupying the page determinedly even though the poet writes as if the events and thoughts he references are taking place in an ongoing, urgent present, via a stream of consciousness, and that the last thing on his mind is making ‘poetry’. Indeed, Bolton records something that looks like immediate, unfiltered thought and his compelling purpose is to register rather than editorialise.

The poems are laconic, sometimes funny and disarmingly casual in their address, coupled with seeming randomness in both diction and punctuation. He appears to avoid any striving towards the considered, drafted poem and instead follows impulsive thought as an end in itself. We are provided then with access to the joys, anxieties and emotional complications present in a life recorded in real time and space. However, we would be wrong to consider the work to be confessional in any sense, nor is it ever reliable autobiography as such. Bolton is not interested in either but rather in wider philosophical questions about the nature of perception and what impact cognition has on emotion and happiness. Further, the poet himself is the investigated subject and the focus of an ongoing, self-scrutinising, scientific experiment in poetry that is essentially about thought.

The first poem in the book opens with an account of an ‘Ongoing Moment’, and demonstrates Bolton’s capacity to register his own shifting thoughts via a disparate narrative that has the poet and his partner, the author, Cath Kennealy, at an airport where they are soon to ‘fly out / a few hours late’ on some trip or other. The situation is described as ‘– anxiously perilous –’ but it is also charged with possibility and as a consequence the poet feels:

less pissed off
than normally

& separated –
because we booked our flights
separately.
I don't know 
where Cath is sitting
or what she's doing –

well, reading probably ...

(‘In Three Parts: A Report on the Ongoing Moment.’ 9)

This is remarkably ordinary and prosaic, even dismissive. However, it is also extraordinary in its insistence on the recording of the banal vicissitudes of a lived moment. And there is a febrile urgency here that is compelling in a poem that provides an eye onto the realm of the poet’s ‘live’ thinking and writing (as illusory as that might be) and these are inseparable. Here, the ‘place’ in the poem, in this case the airport, becomes an anchor of sorts. This is critical, not because the poet is bent on ‘location’ for its own sake or because he want to ‘document’ as such, but because each space or person mentioned (or indeed any wider cultural reference that pops into his head) is ultimately and sadly fugitive. There is a deep apprehension of inevitable and painful loss even within the lived ‘present’. The mind traveling as it does, erratically, uncontrolled, with ‘a mind of its own’ as it were, inhabits a deeply anxious space (one of the ‘species’ of spaces in the book’s title) where in any poem, the wider world can and does intrude: Miles Davis might wander through, or Stendahl, Cath (Kennealy), Pam (Brown), or indeed any of the poet’s friends and fellow poets, past and present as well as abstracted, wider philosophical concerns, or whatever. And while these thoughts might well be triggered by a particular place, in this case an airport (there is also in this and other poems: ‘Leigh Street’, ‘on the train back to Sydney’, ‘Gilbert Place’, ‘Melbourne’, the ‘South Coast’ and so on, names that are all familiar enough), the poet remains alienated. ‘Place’ becomes ‘no-place’ and in Bolton’s mind anyway, out of time.

For this reason, the airport, along with the delayed flight experienced in ‘A Report on the Ongoing Moment’ provide the perfect metaphor to represent the poet’s dislocation from his own life and that of his friends, because forced to exist in a no-place, the airport, even temporarily, the poet finds himself unattached, a notion that is both exhilarating (because it allows space for the mind to wander associatively) and anxiety provoking (because Bolton is subject to the vagaries of forces beyond his control). It is this that becomes the subject of the poem as he riffs about: meeting friends, working with a friend on a catalogue, describing book launches that made everybody ‘too nervous to relate much’ and thinking about poets like John Tranter who goes off for a drink ‘while the computer composes poems for him …’ and Pam Brown whose work: changed then, too / & continued to change, /And then there’s mine / – my abiding problem. / When does this plane land? This is marvellous in its accumulation of apparently disassociated thought so exhilaratingly and urgently expressed.

While on one hand this poem and more in Species of Spaces, celebrates the mind’s wanderings as a kind of freedom, there remains a palpable anxiety and underlying sadness to do with the notion of impermanence that haunts many poems otherwise witty, even rakish and certainly perverse. And as Bolton reminds us, the world moves and everything that we know (and love) shifts too. So, by implication, despite an apparent surface banality and ease in the poems, time and death remain ever present for Bolton, investigated in poetry that concentrates on the spaces occupied by a shifting, lonely mind at work: ‘Too many /… of the people I know about, / care about / are dying / a / feeling / more than a thought’ (‘Spot Check’ 61)

Bolton travels as the ‘hero’ in his own poems, wandering like a flaneur, with apparent casualness. And if he needs to be funny at times, that is belied by the utter seriousness of the ultimate mission, an attempt to understand or at the very least register the unalterable motion of ‘thought’, as mercurial as that is: A guy, / unintentionally debonair, / using a long, furled, / pink umbrella / like a walking stick / flamboyant / but not consciously so, / lost in thought. / As who isn’t? –Thought’ / Each with / our own. (‘Gilbert Place–Cafe Boulevard’ 78)

Evidenced here in this ‘quest’ towards understanding (that’s what it is, as old fashioned as that may sound) there is a lyric heart at the core of the seemingly random, even sometimes chaotic life lived, or anyway surveyed in the poems. Further, there is a yearning for ‘fixedness’, predictability and contentment.

Act as if
the world exists, the Surrealists 
said. It, certainly, won't act
as if you did &
me, I'm barely here.
Tho happy at this moment.

(‘Two Melbourne Poems, June 2012’ 95)

‘at this moment’ suggests that there may well be other moments, perhaps many moments, or even ‘usually’, when the poet finds happiness more elusive.

Bolton’s testing, roaming lines attempt to address, even within their shape and arrangement, the impossibility of pinning the sometimes banal mind-scape he inhabits, where accidental meetings in thought are always possible, where love is given and taken, where poems begin and end, where people are described as going to events or not, where friendships always matter and from where the mind is free to wander albeit through uncertain terrain. Thought itself wanders, sometimes anxiously, from place to place, person to person, idea to idea. And this is what Bolton captures best, in verse that is itself a vivid representation of the very mind shifts that go on relentlessly and for most of us, unconsciously.

...with Kurt, whom I've never
been closer to, & Dennis

& Laurie (whom
I finally got to
relax with–

(‘In Three Parts: A Report on the Ongoing Moment’ 9)

That Bolton replicates a mind shifting through mental and physical ‘spaces’ of various kinds in his poetry is his particular achievement. In this, he proclaims the extraordinariness of the ordinary, with the proviso that we must understand an essential paradox: that is, to travel (in thought or bodily) is only possible if there is also a notion of fixedness and stasis. The poet to be free (and this seems to be what the poet desires) must first locate a space to travel from, to move away from. The obsessive quest to locate a place that the mind occupies in stillness and quiet is ultimately doomed. This dilemma is at the heart of the poet’s fundamental anxiety. Bolton’s poems are like the notes pinned to the door when you go out. Are you telling others where you are, or yourself?

Posted in BOOK REVIEWS | Tagged ,

David Gilbey Reviews Adam Aitken and Elizabeth Allen

Archipelago by Adam Aitken
Vagabond Press, 2017

Present by Elizabeth Allen
Vagabond Press, 2017


In a judicious review of two ‘lucid and intelligent books’ on the job of the literary critic* and of a new edition of Eric Auerbach’s Mimesis, Edward Mendelsohn argued against the essential nostalgia of criticism in favour of a version of Kant’s ‘universal subjective’: finding ways to cross ‘the disputed border between popular and elite culture … without pretending it doesn’t exist’. One of the recurring negotiations for the critic – and, I would argue, for the poet – is the difficult business of intimacy: how to inscribe the subjective as both ‘confessional’ (and ‘lyrical’) as well as observational, satirical, evaluative.

These two very different collections from Vagabond Press offer tangential, engaging and verbally sinuous takes on this interplay. Adam Aitken’s Archipelago dramatises consciousness as a scattering of (dead?) islands – the cover image shows famous graves marked by numbers (to which you need a key) in the underground city of the Cimetière Montmartre. The poems are ‘postcards’ of places in France (from Paris to Avignon), French art, writing and history; freewheeling thinking and memories, cultural commentary. The gods invoked and played with in Archipelago include Henri Rousseau, René Char, Gustave Flaubert, Arthur Rimbaud and Ezra Pound (that troubadour riff ). Aitken’s perspective is ‘cool’, ironic at a playful, postmodern distance. Elizabeth Allen’s Present, with its cover hommage to Frida Kahlo’s What I Saw in the Water suggests a more ‘felt’ concern with habitation, process, subjectivity. Allen’s poems focus on personal relationships, the dimensions and language of experience and affect. They present themselves as epistolary and confessional – like carefully sculpted journal entries. I am tempted to suggest the volumes embody the differences between the modernisms of Joyce and Lawrence, between observing and feeling, negotiating ‘popular’ and ‘elite’ in overlapping ways.

Consider Aitken’s ‘Lyric’ for example: ‘First there is the picking of a rose / then the theory of what it means; / … / First death, then empathy. / … / There are the interiors, / then the interiors of the interiors / and what comes between us / is precisely the subject of the poem / … / padded with medieval tapestries, / perhaps the mineralised torso of a God, / or even a country that can’t address us / as [it] lacks a studio or [eyrie]’. Pervading Aitken’s poetry is a sense of something almost confrontationally personal, kept at arm’s length by constant thinking, observing, wordplay, juxtaposition of contrarieties (for example, ‘death, then empathy’, above).

Liz Allen’s poems are often almost heartbreaking, with their crystal craziness and their just-so-ordinary, almost casual vernacular. The fine ‘Absence’ sequence apostrophises the concept in five definitional movements which are wry, but testify to intense sadness as well as defensive indifference. The first poem’s ‘frangipani tree / outside the window / that I will never see again’ suggests a sense of family and childhood connectedness that the poet has lost, irretrievably. Like Robert Adamson’s ‘Things Keep Going Out of My Life’, the poem elegises loss through images of house and garden. The second poem points to a sense of distances in a relationship: shoes abandoned on a floor image a transitoriness of connection, a hankering / keening. The third poem gestures towards ‘a deficiency / that does not have a name’ yet it is evident and seems to taunt the poet. The fourth poem asserts ‘the mind’s need / to slip away for a while’ and is a measure of our tenuous connection to the reality of our lives. The final poem’s ‘absence’, ‘failure to attend or appear when expected’, is deemed ‘unauthorised’ and ‘will result in a failing grade’, dramatizing the failure of relationship. Though these poems look crisply formal, their power is in the emotional force of the language.

Aitken’s fifth collection of poems begins and ends (if we take the final poem ‘Rimbaud’s Spider’ as a kind of postscript) with Paris and the Seine – as place, river, ethos and motif, framing a sense of location and identity ‘thrumming with submarine frequencies’. The opening poem ‘Tributaries of the Seine’ has the ‘hypothermic’ poet ‘obsessed’ with measurement and origin, wondering if we are products of geography ‘in the gust of a mistral’s ancient grammar’ or dredged from the ‘mudflats of someone’s youth’. As well, there’s an awareness of the minute ‘vestiges of our heritage … drunk on a minor fifth … in time’s self-immolating hangover’: so the poem opens the collection on an allusive, dense, agnostic note, playfully destabilising the poet / reader’s consciousness and suggesting he/we are subject to subtle local influences which shape our macro-awareness. A bird bath’s ‘blue meniscus fluttering’ suggests that relationships and identity, including parents and their foods and failings shape us and embody limitations that the subject/individual is left to deal with.

In ‘The Foreign Legionnaire’, near the end, the Seine is ‘a limpid green gutter / in which the stars will shine … an absinthe grin’ which allowed poets to ‘[wring] eloquence by the neck … when poems were babies / born in clouds of spoor.’

Geography is an opportunity for Aitken to muse on the associative capacities of centrifugal imagery, so every attempt to explain personality, motive or art in terms of origin, influence or accidental connection, is equally specious. As ‘Nostalgia’, the second poem in the collection implies, acknowledged memories don’t fit the bureaucracy’s determinants: ‘it’s dream-French, not real’. The poet is a ‘drunken swift / nest[ing] in old bell towers’. Identity and history are less a matter of colonialist capitalism or geomorphic shift but more a function of a ‘galaxy map of his head’.

Early on, in the first of Allen’s three epistolary dramatic monologues, the ‘I’ affects diffidence, self-deprecation in the face of poignant moments: ‘I’m sort of on the run but I am not sure what from … I bought a box of Toblerone, telling myself it would be an excellent example of a triangular prism to teach three-dimensional shapes to the kids … before I remembered I am not a teacher anymore.’ The triangular prism becomes a motif for the repeated misprision in self-analysis and relationships: ‘You can only look from one vantage point after all.’ The poem links this to being ‘seated in a theatre in such a way that you get a glimpse of what is happening in the wings.’ But Allen’s ‘I’ wonders if changing perspectives is about advantage or vulnerability, giving us a palpable sense of moments passing.

In ‘Avignon-Paris TGV, Winter 2012’ Aitken writes, ‘Plain speaking is in again. / They say poets can’t do it / but I can, and I will say / that all or part of you (Old Londoner, old plain-speaker) / is all of this, the very scene itself.’ Of course, it’s more complicated than that: the poem positions ‘him’ on the train and conjures images of autumn ‘burning off / when chaff vapourises into rain’ against a ‘palette-key for provincial sunflowers, / lavender and geranium scents.’ It’s a fragmentation of bi-cultural awareness, charged with significance and memory (ghosts of Wordsworth and Coleridge haunting the conversation). Aitken calls it ‘remnant optimism’: ‘a gift / compressed to / miniature, sleight-of-hand, / synecdoche’. His poetry pulls us towards intimacy while remaining grounded in so-called ‘objective reality’. And synecdoche is right, too, as a descriptor of Aitken’s poetry: dazzling – so many parts standing for many more wholes. The poems move constantly from micro to macro; the minute as lens to the world and back again. So the train’s high-speed ‘passing’ and ‘leaving’ embodies separation – cleaving, in both antithetical senses: a ‘French railway after-effect / that radiates the idea of you’.

We see Aitken’s idiosyncratic wit at its most roccoco in ‘Junier’s Cart’, apostrophising the famous Rousseau painting and its apparently unexciting neighbourliness (‘nor lion’s dream of Arabs, / No nude lady of the desert / dreaming of a lion.’) Wondering if ‘it’s a joke on Paris … the irony of a flat tableaux’ [sic]) Aitken sees Rousseau the artist (as we see Aitken the poet) as a ‘malingering taxidermist / who practised on living humans and called it art’: ‘Your eyes in sideways glance / at yourself, the viewer and the viewed’. And then there’s an Australian gaze: ‘others saw it, Nolan’s constable / on a camel’. Aitken is taken by the playful and ambiguous constructedness of the painting – how art and poetry reframe in order to ‘pose’ and ‘arrest’. Later, in ‘Dreaming Rousseau at the Pont Du Gard’, poet and painter are ‘surveying time’s mess’.

Conversely, beneath the pointedly sarcastic surface of Allen’s trenchant ‘eHarmony Quick Questions’ shudders an existential angst, cleverly caught by her juggling of different verbal registers: ‘How important is chemistry to you? / Hyoscine hydrobromide is thought to prevent motion sickness by stopping the messages sent from the vestibular system from reaching an area of the brain called the vomiting centre.’ There is a kind of bipolar fluctuation between intense embrace and almost nihilism running through the poems. The sensuality of ‘Orange Delicious’ when memory of roadside fruit ‘small / and ugly / but so delicious’ leads to a teasing awareness of ‘something / sweeter / more right, more real / just out of reach’. Or, more darkly, in the post-Plath ‘Thirty Minute Meal’ where the family ‘cake’ is metaphorised as a recipe after which ‘[you] put the kids to bed / then put your head in the oven.’ Elsewhere playfully morbid, Allen imagines ‘Emilia Fox slicing me open, / taking out my lungs, weighing my heart’ or herself as a psychiatric ‘Outpatient’: ‘here I’m not mad enough / whereas everywhere else I’m too mad / … / I’ve decided / everyone can come dressed as their favourite / unhelpful thinking style. / … catastrophising, overgeneralisation, / crystal balling’.

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Pam Brown Reviews Kait Fenwick

Burning Between by Kait Fenwick
Slow Loris, 2018


In case you haven’t noticed, there’s a surge in material on gender and sexuality being produced by a profusion of switched-on contemporary thinkers. In Australia, Puncher & Wattmann published the anthology Out of the Box – Contemporary Gay & Lesbian Poets almost a decade ago. Currently you’ll find queer poets (many of them students of writing and literature) swarming around venues like Sydney’s Subbed In, Freda’s and Sappho’s. Literary magazines have published dedicated lgbtqi issues and Melbourne-based Archer magazine declares itself ‘The world’s most inclusive magazine about sexuality, gender and identity’. In 2018 the organisation Australian Poetry hosted lgbtqi Big Bent Readings at the Sydney and Melbourne writer’s festivals. In Cordite Poetry Review, the most recent issue was themed TRANSQUEER.

There’s so much happening around the topic of gender that this review might seem like it’s coming a bit late to the party. But gender concerns have been around for many, many years even though they might seem recently new and insurgent. I was an active participant in the liberationist politics of an earlier generation. We were reading mostly the French and North Americans: Monique Wittig, Michel Foucault, Jill Johnston, Shulamith Firestone, Ti-Grace Atkinson, Rita Mae Brown, Adrienne Rich, Audre Lorde, Kate Millet, and, later, Luce Irigaray, Eve Kosofsky Sedgwick, Judith Butler and others. Michael Hurley’s comprehensive book, A Guide to Gay and Lesbian Writing in Australia (1996) documented the many activist poets and writers of those times.

In 2016, the Oz elder of homosexuality, Dennis Altman wrote in Meanjin:

we saw ourselves as radically changing society and have had to adjust to a world that is changing faster and in directions we could never have imagined. Questions around gender and sexuality remain as charged as they were in the 1970s [& early 80s] but they take different forms, so that [some] of us who came of age in the countercultural liberation movements [might] be disoriented by what seems a strange mix of conservatism and radicalism, [like, say,] the desire for lavish weddings coexisting with a growing awareness and acceptance of transgender that challenges all our assumptions about sex in its biological and social meanings.

I don’t mind a challenge. One such challenge is to think these issues through while also being conscious of not commodifying identity. That’s not so easy.

As far as the demographic goes, non-binary people are in a non-conforming minority and so do live in the margins of expected gender norms. I’m probably over-simplifying this, but perhaps (optimistically), commodification and in-your-face branding can be a method of challenging restrictive social codes. I’m not sure. But I do know that poets, too, are often categorised as a minority (or at least as ‘weird’ or ‘difficult’) in relation to normative mainstream literature. So that’s doubling the trouble. Why not ‘unlearn’ repression and make some great poetry?

I first noticed Newcastle poet Kait Fenwick’s work in 2016, when it appeared in Contemporary Australian Feminist Poetry, edited by Bonny Cassidy and Jessica Wilkinson. The poem called ‘Hidden Nature’ was fresh, funny, perhaps a little brash and definitely, like snapchat – which the poem mentions – it’s a fast look at an off-centre but everyday life in Newcastle, New South Wales. The poet is working at a small art gallery that from 1861 until 1982 was the local police confinement cells. It is now called The Lock-Up:

I'm working up a sweat, arranging white spikes across the exercise yard

This show is all about new phases and experimental visions
and here I am
Snap-chatting photos of an installation
that looks like genitals to my mates for a cheap laugh
But you know,
according to the artist it's visceral
This art wank is all about shameless self-promotion
I'm in the thick of it

Given that Fenwick has named the artist earlier in the poem, relating their critical experience of the installation does seem audacious. In October 2018, the Newcastle Herald declared the city a ‘poetry hotspot’ of events and publishing. The first four titles in Puncher & Wattmann’s new Slow Loris Chapbooks imprint, including Kait Fenwick’s Burning Between, were launched from the hotspot a few days later.

For Fenwick, Burning Between is positioned ‘in the margins’, which she announces with a quote from standup comedian Hannah Gadsby (whose material resists commodification by declaring an anathema to the glitter and glam of gay rainbow culture):

Do you understand what self-deprecation means? When it exists from somebody who already exists in the margins? It’s not humility. It’s humiliation.

Fenwick’s poem lists their reasons for resisting a film of Gadsby’s show, Nanette. It’s a short list of repressed feelings and other rationale – ‘knowing it [the film] would touch you in ways that you didn’t want to be touched’, ‘Calling it experiencing having your heart caressed / while being simultaneously kicked in the guts’, ‘Call it unlearning’.

Fenwick’s poems are super-current and clearly zoned-in on situation. The first occurs on a local bus. On a laptop the poet scrolls to a film clip of another lesbian comedian – North American Lea Delaria (whose web site, by the way, warns ‘Enter at your own risk’). Lea Delaria, in character as Big Boo on the TV series Orange Is The New Black, is taking all her clothes off. She drops her pants and declares ‘”Fat is not ugly”/ “Look at me”’, at which moment the poet slams the laptop closed. This swift reaction ends the scene and the poem, leaving the reader to impute the speaker’s feeling – embarrassment, mild horror, shock? Such private intensity on a public bus makes a cogent starting point for the book.

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Kishore Ryan Reviews Paul Croucher

The Landing by Paul Croucher
Transit Lounge, 2017


While Paul Croucher has previously published A History of Buddhism in Australia 1848-1988, this is his first poetry collection. Embedded within the poet’s attention to nature is a Buddhist understanding of suffering as a necessary part of existence and at times his spiritual beliefs are expressed explicitly. In ‘Theravadin’ the speaker asks his ‘Ajahn’ (teacher) why he has been reincarnated and is told: ‘Not enough suffering / the first time’. The notion of ‘samsara’ – the cycle of birth and death to which non-enlightened beings are subjected – is reiterated in ‘After All’, a poem in which a courtesan states, ‘there’s / no future, / but there’s / no / end to it’. At first the courtesan’s attitude seems almost despondent, but this is undermined by the speaker’s description of an idyllic landscape:

In the sutra
the courtesan

says to 
Sudhana

there’s
no future,

but there’s 
no

end to it,
in the 

foothills
of Nepal,

in the 
clouds

of the 
countless

rhododendrons.

Croucher’s tight enjambment – the poem consists of a single sentence spaced over eight couplets and a monostich – necessitates a pause after every couple of words. The pacing reinforces the Buddhist mindfulness and mystical themes of the book. That is, the poet’s spiritually informed comprehension of impermanence is both thematically and formally visible.

‘On a Bus Somewhere to the West of Minneapolis’, one of several poems which make reference to Croucher’s poetic influences, begins with the lines, ‘with a cask of wine / and a lover of Lorine / Niedecker’. At his best, Croucher, like Niedecker, demonstrates imagistic precision while maintaining a personal tone. Both poets are also very much concerned with the natural world and rural life, or at least the non-urban aspects of suburban life. For example, the opening couplets of ‘A Solitary Garden in the Seventies’:

Broad beans 
               in the winter sun. 

               The sounds of trucks 
               in the breeze.

Meghan O’Rourke and A E Stallings, in a 2004 review of Niedecker’s Collected Works, identify some of its main features, three of which show revealing relationships with Croucher’s poetics. These are ‘a chariness with syllables … the ‘I’ of the poet condensed out of existence … and a refusal to sentimentalize’, all of which are displayed in one of Niedecker’s untitled poems:

Popcorn-can cover
screwed to the wall
over a hole
          so the cold
can’t mouse in

Niedecker, like Croucher, writes with a certain laconicism. In Niedecker’s words, ‘certain words of a sentence – prepositions, connectives, pronouns – belong up toward full consciousness, while strange and unused words appear only in [one’s] subconscious.’ In other words, her ‘chariness with syllables’ results from a prioritising of words she deems as expressive of something subliminal – ‘laurel in muskeg / Linnaeus’ twinflower’, or ‘mud squash / willow leaves’ (‘Wintergreen Ridge’) – over words whose principal function is grammatical. This is not to say that her poems are ungrammatical, rather there is a hierarchy with regards to the types of words she is likely to edit out.

Whereas Niedecker’s poems are syntactically economical, Croucher’s ‘chariness’ manifests in heavily enjambed verse with very few words per line. Moreover, his poems do not always conform to the rules of grammar and tend to be fairly quotidian – no precedence is given to unusual words. Croucher’s ungrammaticality is a technique which seems to evoke both stillness and a spiritual incompleteness – a sense that everything is temporary and therefore trivial. ‘Zen Keys’, for example, is a poem that consists of only two dependent clauses:

Recalling 
how Thich Nhat
Hanh lost his

temper with
Frank, who had
lost his 

keys.

In contrast to Niedecker, Croucher’s ‘I’ is not ‘condensed out of existence’ per se, rather the significance of ‘I’ is undermined by the spiritual tone of the book. For example, ‘A Proceeding’ from the ‘Arboreal’ sequence, is ostensibly about a mundane situation. On the surface, it deals with the speaker’s future lack of comfort, but there is also an implied reverence for nature:

A spring wind’s 
snapped

the branch
of the

gum tree
which in

summer
was to shade

my room.

At times The Landing shows comparatively less of a ‘refusal to sentimentalize’:

The ordinary 
things, like

a water buffalo
with a dozen

birds on
its back.

His focus on nature and the absence of a verb gives the poem a haiku-like quality, a sense of stillness suggestive of transcendence. However, the way in which the presence of the speaker is implied is a little self-conscious. That is, the image of the water buffalo is intellectualised, albeit very slightly, by the inclusion of the initial four words, ‘The ordinary / things, like’, whose gratuity, although slight, make the poem sound, if not faintly sentimental, at least un-Niedeckeresque.

Perhaps the most Niedeckeresque feature of Croucher’s poetics is his application of rhyme. Just as Niedecker frequently uses one-off occurrences of rhyme in her short poems – ‘My friend tree / I sawed you down / but I must attend / an older friend / the sun’ – Croucher, in the second section of his extended poem ‘The High Country’, rhymes only the first two lines of the first tercet:

As the embers
and the ambers
of the morning

become one 
with an acid
clarity, we’ve

of a sudden
the immanence
of cattlemen

Once again Croucher’s heavily enjambed free verse requests a certain mindfulness of the reader. The poet’s newfound ‘immanence’ is something that he supposes is possessed by cattlemen because of the time they spend with animals in nature. The speaker’s epiphany, therefore, is based on a projection of his own philosophical beliefs and is perhaps a romanticisation of non-urban life. Whether or not the speaker’s epiphany is nothing but a temporary delusion is perhaps irrelevant. When the speaker in ‘Libre’, on the other hand, supposes that plants are sentient this seems somewhat incongruous with the animistic voice of the book:

Peach blossoms
blown

across the field
like snow.

Each knowing,
since the

beginning 
of time,

where they will land.

The presence of the poet, despite the absence of the first-person pronoun, is perhaps too forceful. His anthropomorphisation of peach blossoms does not enhance the spiritual or immaterial qualities of nature, rather it does the opposite, it invalidates them. The romanticised ending jeopardises the impact of the first two couplets, which by themselves have the potential to be autotelic and reminiscent of William Carlos Williams.

Williams’ ‘Red Wheelbarrow’ happens to be the namesake of Croucher’s recently-closed bookshop in Brunswick, Victoria and The Landing, although at times less linguistically precise, is recurrently redolent of his work – ‘Rust / in a basin / left out / in / the rain’ (‘Rust’). Moreover, Williams’ famous tenet ‘no ideas but in things’ is quoted in ‘The High Country’. Following his epiphanic encounter with immanence, the speaker goes on to admit that writing about spiritual occurrences is a form of unnecessary intellectualisation. He defines his cattlemen-like capability as something

in which there’s 

no Baudelaire,
no Satan,
no cosmic feud.

No abstractions
in the 
log book.

Only 
gratitude.

The ‘no’ anaphora combined with end-stops stand out against the other severely enjambed lines and this technique develops into something of a motif:

No coins. 
No prayers. 
No fountains. 

(‘Chinese Pastoral’)
No wing. 
No prayer. 

(‘A Dream of the View From the Monastery On Khao Laem Dam’)
No positioning. 
No posturing. 

(‘A Drink With Eric’)

The occurrence of profound gratitude, according to the speaker in ‘The High Country’, is a non-cerebral experience analogous to Williams’ theory of poetics, which Croucher interprets from a Buddhist perspective to imply that what exists only in one’s head is meaningless:

And although 
in the clear
light this

might be
an idea

it’s one that’s closer

to having no ideas
but in things.

Just being here.

[…]

we’re nothing
if not
in the flow
of things.
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Submission to Cordite 91: MONSTER

MONSTER

Kanye West said it himself – everybody knows – then Nicki Minaj out-rapped him … then Nicki Minaj vs Cardi B. Give me monster feuds and battles. Give me Conor McGregor attacking a bus. Give me monsters in the Oval Office. Give me bunyips, zombies, Pennywise, the bloodbath from Cabin in the Woods. I want genre, myth or true crime. Take me where the wild things are. Mary Shelley, Lord Byron and John Polidori telling stories at Lake Geneva. Give me Gorgon sisters with a Youtube channel or dreams of Heffalumps. I want a portrait of tyrants playing poker with their dogs. Lose me in your Labyrinth of words. And if this doesn’t help you can call me names, you can call me whatever you like … ‘now look at what you just saw, this is what you live for.’


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


Posted in GUNCOTTON | Tagged ,

TRANSQUEER Editorial

Transqueer

When we put out the call for TRANSQUEER we asked poets ‘to explore trans identities not as positions to defend but as modes of becoming and thus ways of being human’ (Joy Ladin, Trans Studies Quarterly, 2016: 640) and ‘to believe that the world is QUEER, or that oneself is, or both, [and that this] is a window of doubt through which all creative possibility comes into being’ (Mark Doty, The Art of Description: World into Word).

Beautifully disparate poem-bodies swept into Submittable from across that astonishing body, the globe, and we spent many stunning hours reading and re-reading them; which was a way to ingest these poem-bodies, to allow them to take up residence in flesh, and to let them work their way back up, out, and into this collection (which is an-other body too …).

Some navigate the tides and waves of bodies of water (seas, rivers), encountering snowflakes, snow and ice, others joy, nostalgia, melancholy, loss.

Several sift the earth’s geography (distant – from Australia, where we’re writing this – cities such as St Petersburg and Rome), the body’s geography (acne, bruises, cancer, AIDS) and biology (adolescence, sex, pregnancy), and heavenly bodies – hold some of these poems over your head, then look up – you’ll see suns, moons, stars, other stargazers and astronomers, and satellites and rockets.

A few illuminate what we can put into our bodies (aniseed, black plums, cherries; cigarettes, alcohol, other drugs), a few what our bodies can do (love, hate, unite, protest, wed, dream, fuck, eat, kiss, masturbate, come, dance, connect, email, text).

Poems are explosions; there are poems about explosions. Perhaps to neutralise their poisons, grenades, bombs and dynamite, there are poems that radiate glitter, rainbows and suns.

Poems are mirrors, too; there are poems about mirrors – do they ‘have no preconceptions’? are they ‘not cruel, only truthful’? (Sylvia Plath, ‘Mirror’). There are poems about poems, poems about photographs. Language, alphabets, writing, wordplay. Religion, crucifixes, sins. Poems about prayer and magic and thus these poems are forms of both. There are poems about other sorts of rituals, too – applying makeup, undergoing surgery, dressing, undressing. There are poems about clothing – silk, satin, denim jackets, straitjackets, suits, bodysuits.

In this issue, bodies count, but the body count’s low – a handful of poems observe death and extinction; more celebrate life, rebirth, metamorphosis. In the land of TRANSQUEER, bodies hang out with bodies they may not normally – Buddha and The Virgin, Jean-Luc Goddard and John Hughes, Janelle Monáe and Hüsker Dü.

This issue comprises a multiplicity of bodily components – hair, skin, flesh, blood, bones, joints, muscles, organs, hormones, orifices, phantom limbs, cells, heads, skulls, brains, spines, vertebrae, eyes, cheeks, jaws, maws, mouths, teeth, tongues, throats, saliva, smiles, smirks, grins, chests, breasts, décolletage, ribs, hearts, heartrates, shoulders, arms, elbows, hands, palms, fingers, ring fingers, fingertips, fingerprints, waists, guts, hips, genitals, arses, shit, legs, thighs, knees, kneecaps, feet, toes – which coalesce into one, multi-voiced body.

We wanted to comment on ‘Blue’ (for Kat Muscat), by Broede Carmody – this elegy for the late Melbourne writer, editor and feminist speaks to a generous, resilient poiesis; and on Candy Royalle’s poems, which were there (sitting anonymously) in amongst all the others. We read these poems and wanted them. We knew they were hers. We knew that she had submitted them not long before she left us, and felt the swift kick of grief that came with the knowledge that she would not submit again. Candy had many, many books in her, and we mourn the loss of all the words she was yet to write.

Thank you to all the poets who submitted to TRANSQUEER – reading your work was an enormous pleasure. Thank you to managing editor Kent MacCarter for transfusions of energy and humour. We’re delighted to have been able to guest-edit this issue. The poems within rocked our bodies and we hope you will be as transfixed by them, as transported with excitement while queering them, as we were. We hope you will ‘believe that the world is queer’, and that you will find your own mirrors, resonances, echoes, distillations, and bombs in them. We hope you too ingest these poems. Let them make a home in your own bodies. Let them knock around the chambers of your heart and push at the globing backs of your eyes. Let them love you.

Posted in ESSAYS | Tagged ,

The Kindness of Strangers: On New Zealand’s Literary Journals

If I had to pick one word to describe the current landscape of New Zealand literary journals, it would be ‘wild’. Practitioners are free to form their own outlets where they see gaps they would like to be filled and this makes for an exciting, vibrant time. Stimulating new journals appear regularly – over the last few years, the likes of Headland, Sweet Mammalian and the very newly established Oscen. With my co-editor, Francis Cooke, I set up Starling in the same way – an online literary journal for New Zealand writers under twenty-five years old. As a young writer growing up in an isolated region in the days before the Internet, it had been hard to find opportunities for publication. It also felt difficult to compete against established writers with decades more experience than me. I wanted to provide a space for others in similar situations.

In 2015, I was on a year-long writing residency and Starling had been part of my proposal. I had had the idea a few years earlier, but with the time now available to me, I was able to begin its development in earnest. I was intent on getting all our ducks in a row behind the scenes before we presented Starling to the world. As well as practical components like website capabilities, I also wanted to explore organisational mechanics – things like entity structure and tax implications. I wanted to build a solid foundation from the start, particularly if we hoped to gain funding in the future. There were two reasons for this. The first was a pretty standard fear of failure. I felt wary of putting my name to something and publicly announcing that I would do it before I even knew it was possible. Secondly, I was very aware of how I wanted to frame the publication of young people’s work. There is a tendency to treat the work of young writers as unnecessarily junior, which was the opposite of what I wanted to achieve. The whole point of Starling was to convey that this work by younger writers was just as valid and effective as that of any other writer, regardless of status or experience. To do that I needed to create a professional platform that would be taken seriously.

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I want to acknowledge project funding, which is a wonderful thing and helps to keep a journal running in a day-to-day sense by alleviating the immediate financial strain on its founders, at least for period of time. Like many of New Zealand’s literary journals, Starling was fortunate to receive an Arts Grant from Creative New Zealand last year. For the first time in our six issues, we have been able to pay contributors, fulfilling a major aspect of our kaupapa – recognising young writers and their work in the same way that more established writers are. Financial support is a key aspect of long-term stability, but one that could warrant an entirely separate exploration. Here, I am interested in the idea of future-proofing in terms of a journal’s structure.

In my initial enquiries about establishing Starling, Creative New Zealand encouraged me to speak to others who had started journals themselves. These others, although appearing to be further down the track than we were, were ultimately in the same boat as us – blindly feeling our way through the dark, perhaps lucky enough to get free legal and accounting advice where they could. Everyone’s experience seemed slightly different, and in that way not especially helpful when looking for guidelines to follow. Jane Arthur had a similar experience setting up children’s books website, The Sapling, in 2017. She comments, ‘the practical help we’ve received has not been easily got. It’s not just lying around nicely on a webpage with steps for us to follow. It also feels like there are twenty possible answers to any question we have, which is terrifying. Like should we be a limited liability company with non-profit tax status, or should we be a charitable trust, or, or, or? Do we need to set up a board? If so, how many people need to be on it, and are we, the editors, allowed to be part of it? Ad infinitum. Thanks to a friend and supporter of The Sapling, we have a lawyer working for us pro bono, and a local arts-focused accountant. We’re still trying to all agree on the next move, but we feel it is this close to happening.’ This circularity of what should come first – the journal or the structure – began to feel like a frustrating theme.

Those who wish to start new creative ventures are not alone in the information they are seeking, and yet it can feel like we are each having to try and reinvent the wheel in order to find it. This kind of experience is not limited to literary journals: Ben Fagan of Motif Poetry, a newly established spoken word production company, recently contacted the New Zealand Book Council with an enquiry along the same lines. He comments, ‘We’ve reached out to more established organisations, with varying success, but there aren’t really any professionalised spoken word production companies in New Zealand. We’re therefore drawing heavily on my time working as a producer for Apples and Snakes in London, the UK’s leading performance poetry production company, as we establish ourselves.’ It is clear there is a need and an opportunity to support initiatives in similar ways across a range of artistic mediums, not just in the field of literature.

Creative New Zealand also directed me to go through other government agencies for advice, such as Inland Revenue, the Charities Services or the New Zealand Companies Office. The problem is that for most people setting up or running a journal, time (and money, if there is a cost to gaining this advice) is a luxury of which they have little to spare. I was surprised to learn that Sport, one of New Zealand’s longest running journals, established in 1988, is still an independent venture. Fergus Barrowman, publisher at Victoria University Press (VUP) and editor of Sport, says the journal ‘has had support but not money from VUP, and I used to be careful not to work on it on VUP time – one of the meanings of ‘sport’ is what we do in the weekends. Sport would not have got off the ground without the support of the initial collective – Damien Wilkins, Elizabeth Knox and Nigel Cox – but they are writers with their own things to do so they quite quickly drifted off and left it to me.’ In 2003, Barrowman made the decision to reduce Sport from a bi-annual publication to annual, to make it more manageable. He notes that recently, Sport has had to move further into VUP’s stable, with the last issue and the issue forthcoming co-edited by himself and VUP staff, Kirsten McDougall and Ashleigh Young, and quite a lot of the work being done on VUP time.

Most people can imagine the time it takes to read through hundreds of submissions and then carefully work through making the selections. Beyond that, there is also the proofreading and copyediting – combing through each text for errors. Add to that the administration tasks, such as arranging for acceptance or rejection notifications to be sent out, proofs for contributors to check, maintaining a mailing list and newsletter for promotion of the issue, arranging contributor payments (if able to pay), and then the day-to-day upkeep such as email enquiries or requests. All of this work is almost always done around an editor’s day job, family life and even their own creative practice. Even with project funding, a large chunk of this work goes unpaid. And then consider the running costs of the journal, which often come out of the editors’ own pockets – in the case of an online journal, domain and web-hosting fees; with a print publication there are design, production and distribution costs. The idea of having to spend further time solo-navigating unfamiliar government agencies to try to provide your venture with more structure becomes an insurmountable task, often relegated to the bottom of the to-do list. As founder of Mimicry, a print journal established in 2016 and now up to its fourth issue, Holly Hunter concedes, she feels ‘drained of energy after each issue of Mimicry, mostly from the post-publication launch, sales and publicity tasks,’ but thinks ‘the energy-drain is probably true of most side-hustles, where you come home from work exhausted and then have to keep working.’ Therein lies the danger for the New Zealand literary journal – without a structure that enables a journal to be passed on, its stability is pinned to one or perhaps two key people, and its survival depends on how long those people can keep up the effort.

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3 Translated Xhevdet Bajraj Poems


Image courtesy of Alchetron

Look at Me

When you’re left alone
and the black waters are foaming at the door of your life
go outside, find a cantina
and after the seventh or eighth drink
the only thing you’ll feel is missing
will be a bowl of salted peanuts

Look at me
I am happy
between the first and third coffee
that is
for approximately one and a half hours
each day


Mírame

Cuando te quedas solo
y las aguas negras salpican la puerta de tú vida
vete en una cantina
y después de la séptima u octava copa
lo único que necesitarás
será una botana

Mírame a mí
estoy feliz
desde el primer café hasta el tercero
es decir
aproximadamente una hora y media
cada día

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4 Translated Ángelo Néstore Poems


Image courtesy of Diputación de Málaga

If My Father Tells Me

If my father tells me: Be a man,
I shrivel like a grub,
stick my belly on the fishhook.
Soft, like some mollusk without its shell,
I feel dismantled, keep my cool.
I then ask myself
what use was learning four languages
if words can’t be heard beneath the water,
if I only know how to write poems.


Si mi padre me dice

Si mi padre me dice: Sé un hombre
yo me encojo como una larva,
clavo el abdomen bajo el anzuelo.
Blando, como un molusco sin concha,
me siento desmantelado, aguanto el tipo.
Me pregunto entonces
de qué sirve haber aprendido cuatro idiomas
si las palabras no se oyen bajo el agua,
si solo sé escribir poemas.

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‘There is nothing more shared than language’: Carolyn DeCarlo Interviews Gregory Kan

Gregory Kan is a New Zealand poet and arts writer currently living in Wellington. He received an MA in Creative Writing from the International Institute of Modern Letters (IIML) at Victoria University in 2012, and was awarded the 2017 Grimshaw Sargeson Fellowship, during which he held a six-month tenure at the Sargeson Centre in Auckland. Kan’s first poetry collection, This Paper Boat, was published by Auckland University Press (AUP) in 2016 and shortlisted for the Ockham New Zealand Book Awards for Best Poetry in 2017. His second collection, Under Glass, is forthcoming from AUP.

I met Kan in 2013, soon after he had graduated from the IIML and finished co-editing the 2012 edition of Turbine with fellow poet Zarah Butcher-McGunnigle. One of my earliest and most memorable associations with Kan is of him coming over for tea at my house wearing a dressing gown as a coat and carrying the ingredients for s’mores – marshmallows, chocolate bars, and graham crackers – which we baked in the oven with a fair amount of success. This was a time for a lot of ambitious meetings about the state of poetry readings and opportunities for young writers in Wellington that were, in retrospect, a heavy influence on the reading collective I began cohosting in late 2014, called ‘Food Court’. No s’mores were to be shared during the following interview, but we did discuss academia’s place in poetry, and the presence of certain themes in Kan’s own poems, including philosophy, science, memory, and encoded or othered voices.

Carolyn DeCarlo: You have participated in writing programs and fellowships with academic or artistic affiliations. Your own writing style doesn’t always fit the stereotypical mindset of these traditional avenues, but your continued use of them as a writer suggests you find value in them. What, do you believe, is your relationship with the formal or traditional side of poetry? What would you say are the rewards of engaging with poetry writing within these schemes or platforms?

Gregory Kan: I want to say straight-up that I am very privileged in being able to participate in all these different institutions, programs, worlds. I don’t just mean in terms of the material costs for enrolment, and for you to sustain yourself in that time. I mean also the class and cultural codes and signifiers operating that can seriously advantage or disadvantage you in such places, depending on your background.

I think the various institutions I studied under, and / or was sponsored by, each had their own specific conditions and limitations. For instance, at university I was exposed to both the ‘traditional’ and ‘radical’ sides of the canon of poetry. While for a long time I embraced the latter, more experimental traditions of poetry, it was important for me to learn that they too had their own limits, and their own forms of dogma. One important moment for me was reading Cathy Park Hong’s essay ‘Delusions of Whiteness in the Avant-Garde’, which reflects on the Eurocentrism of American avant-garde poetry in the mid and late twentieth century. It took a little while for me to recognise codes and politics of whiteness and non-whiteness that are implicit in these institutions. These are things that I still have to think about, both in terms of how they affect my person and how they affect my work.

Another important moment was realising that the university rewards a kind of ‘intellectual tribalism’, whereby membership determines taste and thought, and not the other way around. There is, of course, deep irony here relative to what I think many of us would like the university to be. Outside of the university, I’ve been excited by what the internet has had to offer in terms of new forms of writing. I’m very happy for these new channels of creation and distribution, relatively free from institutional gatekeepers and the traditional means of production. However, again it was important for me to learn and remember that the internet is far from ‘free’, and that Twitter, for example, has its own codes, conditions, exclusions and dogmas.

On a much more pragmatic level, institutions like the IIML (where I did my masters) and the Grimshaw-Sargeson Trust (where I had a writing fellowship) were great platforms for me. The IIML MA program gave me time, peers and connections. The Grimshaw-Sargeson fellowship gave me time and money. I still think that institutional support is incredibly important for writers and creative practitioners. As labour in general becomes increasingly precarious and creative labour in particular becoming increasingly marginalised, a poet cannot depend on the market to sustain themselves and their practice. Institutions partly represent redistributions of resources. You will have to deal with the particular codes of the institutions you work with. And there is always a cost, and a compromise. But this is true of any world or community, whether that’s high academia or Tumblr. As with anything, you have to decide what’s affordable and desirable for you.

In the last few years, I have had the opportunity of working with contemporary art institutions both in and outside of New Zealand. This is yet another entirely different world. Again, I’ve been very lucky to have these additional channels in which to produce work. It’s too much for me to unpack in detail here. But I can say that I am very grateful to be able to have different conversations and try out different things in the contemporary art world. And again, this world has its own limits, tensions and problems.

CD: Do you continue to seek feedback from fellow writers on your current projects, or do you find the practice of writing and editing to be a solitary act?

GK: I would say that feedback was the most important thing I got from the IIML program (maybe besides time). It is a privilege to have a group of talented people invest so much energy into your work. It was also through the IIML that I formed my earliest, deep friendships with other poets, namely Hera Lindsay Bird and Zarah Butcher-McGunnigle. To ‘grow up’ with the two of them has been one of the biggest privileges in my life. I do still look to others for feedback and validation, although my ‘non-writer’ friends have become just as important to me in this process. While writing has long been romanticised as a solitary activity, I find this a laughable idea. There is nothing more shared than language. Even if a piece of writing is never shown to another person, its creation and the conditions of its creation presuppose other people.

CD: I’ve had the pleasure of reading both your forthcoming work, Under Glass, and your first collection, This Paper Boat. With both collections, voice – and specifically, the inclusion of the voices of others – plays a big role in the formation and direction of your work. Can you speak to your interest in using ‘other voices’ in your poetry? Particularly with Under Glass, where is the boundary drawn between attribution of one’s own words and the words of others? In cases where the words are not one’s own, how can they be used to present something authentic and new?

GK: I believe that language is always-already a shared and sharing set of tools and elements. Yet the tradition of writing is so weighed down by the legalistic baggage of property and ownership. Ingredients to make food with, notes and tones to compose music with – no one would accuse a cook or musician that they were using elements that were ‘not one’s own’, in that sense. For me, creative labour is essentially driven by organisation and reorganisation, combination and recombination. It is not about creation ex nihilo, creating something from nothing. This is not a coherent concept to me. Everything new in the universe is assembled from something or some things that preceded it. Sampling in music is now something that is widely accepted, and I’d like to see the same happen in writing. Then again, of course, the act of sampling doesn’t guarantee the merit or success of a piece of work. Neither do I depend on it as my sole tool of composition.

At the same time, I do believe that attribution is extremely important. It’s just as important to credit the source of an earlier combination of words as it is to credit its recombination in or under a new context. I have not finished writing up the notes for Under Glass yet, but this will come. There is also the crucial topic of appropriation and responsibility when dealing with other works. This is something that I have to think about all the time. Some horrible things have happened under the mantle of ‘conceptual poetry’. For instance, white avant-garde American poets Kenneth Goldsmith and Vanessa Place have been terrible agents of misappropriation. Goldsmith wrote and performed a poem that appropriated the autopsy report of Michael Brown, an 18 year-old African American who had been shot by police in St Louis. Place used her Twitter account to regurgitate text (i.e. racist dialogue) from Gone With The Wind. Another example was when Kent Johnson pretended to be and published work as a Japanese war survivor called Araki Yasusada, a figure who did not exist. I find all this completely unconscionable and upsetting. The appropriation of racial bodies, narratives and trauma is not okay. While I love processes of sampling, they are certainly not beyond identity and intersectional politics.

As far as voices go, I think that every individual embodies a multiplicity of voices. In fact, I believe that each individual thing embodies multiple things, both inside and outside of it. I want my writing to reflect and enact that.

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‘Language can multiply itself and form secret and unusual patterns’: Andrew Pascoe Interviews Ania Walwicz


Image courtesy of Naomi Herzog.

A few days before Melbourne’s La Mama Theatre burned down in May this year, Ania Walwicz had a dream.

In it, she was putting the manuscript of her new book, Horse: A Psychodramatic Enactment of a Fairytale, into an oven at La Mama – where she had performed a few years’ prior. The book caught alight. A week or so later, she called up a friend, and told her she was planning to launch the book at La Mama. ‘And she said, “But Ania, haven’t you heard?”’ Walwicz told me recently, from the RMIT University office where she wrote Horse. ‘“It’s on fire!”’ And it was burning at that moment.’

Horse’s birth-destruction in a prophetic dream seems appropriate, given that the 67-year-old writer, performer and visual artist describes the writing of it as a ‘magical process’. The subject of magic comes up frequently in our discussion about the book, her sixth, published by UWA Publishing in July.

Walwicz belongs to that pantheon of great immigrant writers, along with O and Ouyang Yu, who radically challenge the status quo of Australian poetry. Born in Poland six years after WWII, Walwicz emigrated to Australia in 1963 and published her first book, Writing, in 1982. Her renowned poetry, both written and performed, is voluble, volatile and self-generating. To cite one of the plethora of theorists and texts Horse engages with – Lacan’s concept of the mirror stage never quite takes. Instead of recognising itself as a stable ‘I’, when Walwicz’s self /text looks into the mirror it shatters, into fragments that are always multiple, and multiplying. Horse’s revelation is how it addresses this ‘fragmented self’ not just aesthetically, but explicitly.

Horse’s predecessor, 2014’s Palace of Culture, is centripetal and suffocating; its subjectivity is, as Walwicz affirms, that of the nightmare, which one experiences and cannot control. In stark contrast, the narrator of Horse is wide awake and lucid. While both books are interested in how the self is created and recreated through trauma, Horse centres trauma as a key to Walwicz’s poetics, as in passages like this:

Vanya Ania Walwicz tells now that to my old mad father the devil was on me and in me I was on field dark field at night now and devil took me who was it devil took me in dark and I fight now n fight now n fight now and win now I win now i’m jim and I win fight devil now eeble deeble but I win now I’m just tiny baby and I fight n fight and he gets outta me I throw him out outta me he gets outta me he gets outta me through mouth he gets in me up back ride backwards back speak says words back wards but I get him outta my mouth he gets in big but comes out tiny speck a dust bait bite just spent a little deaTH makes my words WIDE.

In conversation Walwicz is exuberant and charming. She comes across as being deeply engaged in poetry’s futures, and its role in resisting homogenisation of identities and ideas. ‘We are always becoming something else, and something other,’ she says at one point.

Andrew Pascoe: I read in your 2013 interview with Jessica Wilkinson for Rabbit Poetry that the origins of Horse started in a fairytale that you used to write – where did Horse come from?

Ania Walwicz: Well it all happened in my teaching – a person appeared in my class who met me when I arrived in Australia, when I was nearly 12. And I told her I wanted to be a writer. And she ended up coming to my poetry class, many years later. Of course I didn’t recognise her, it was a completely sort of different person, but she brought this book to class which was a Polish publication of a Russian fairytale by Piotr Jerszow, called ‘Humpback Pony’ [Konik Garbusek], and oh it was a shock to me – I was given that book for my first grade prize, the same book. And I wanted to buy it from her, but she didn’t want to sell it, she said you know, you can take it home and keep it for as long as you want, but I showed it to everyone…and then I started making notes. I really was connnected to that book. Suddenly … this Konik Garbusek appeared and I applied to do a doctorate and I came up with that idea of doing this fictocritical work which would have layers of theory, and poetics, and commentary, and a kind of analysis of my own life. And psychodrama, the whole … the whole shebang.

But it was quite a magical process. I would go to the State Library, make notes, and then come back here in the staff room after hours and write away. But it was the easiest writing I’ve ever done. It was almost as though it was doing itself. Maybe … that whole process of psychodrama, it does invite a spontaneous connection of things. But I don’t know. It was a magical event. The whole thing, it was just producing itself. Maybe I’ll never be able to do somethng like that again.
AP: Did you start seeing connections between the fairytale you’d written as a child and the Humpback Pony story?
AW: Oh I think, the fairytale, I was always interested in the writing of fairytales. As a child I wrote this big fairytale. But as soon as Konik Garbusek was there, the connection of my own life to that fairytale, and then wanting to write about it, and engage in ideas of pyschoanalysis too…it became, I don’t know, a strange event because I would come and it was just producing itself. It was almost as though – my god, how will I keep this up? Or will it suddenly go bad? But it didn’t. So I did it all in one go. And it became my doctorate, and then it won the medal [the 2017 Alfred Deakin Medal for Deakin University students].

It was really strange – I started it at Victoria University, then they closed the whole section where I was, so I had to transfer to Deakin University. So I had the all difficulties around the work, but the actual writing was a magical act.
AP: You mentioned working in the State Library of Victoria, was that a lot of reading of psychoanalytical texts?
AW: Yes, yes. Freud, other people, and surrounding material about psychodrama. There is also a theatre group called Playback Theatre, which is based on psychodrama. I went to some of these sessions, so I had ideas. Then I was reading about Moreno, the founder of psychodrama. It’s interesting because many years ago I was teaching at Victorian College of the Arts (VCA), in the drama school, and I was making notes on psychodrama then, but I didn’t quite know how I would use it with the students. I tried, but it didn’t quite work. But then I used it in my own work, and it suddenly appeared; which shows, whatever you read, it sort of stays with you, and then informs other aspects.

And while all of this was happening, I was still teaching. But I would talk to students about, you know, what I was doing and the photo appeared – I found, I had a beard already, and so a person actually working at RMIT, Naomi Herzog, took all these photos and a little film came out of that that’s on Youtube. So one thing led to another. But it was as though other people were engaging with this too. It wasn’t just my solitary situation, it sort of became a vehicle of some kind of magical connections. But how strange!

And I didn’t know how Horse would end up or what would happen but I knew that there was something…remarkable happening, that was sort of almost guided by an outside power. But you know I found ideas which are supposed to be also generated within Freud’s writing, of the Kabbalistic thought which has always interested me: the sort of magic of language, that language can multiply itself and form secret and unusual patterns, while everything is put away in the drawer, and things of this nature. But I think because I was going into the fairytale territory, and the fairytale area is an area of magic. Because it’s a different kind of self-generating narrative. So it has a kind of circular, energetic format, kinaesthesia of circular movement appears there.

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