you have no idea how far i swam

I’ve got a long stare, a powdery touch
And enough buckles around my chest
To keep it all in
I’ve got a twitch in my right eye,
A dry cough and something crawling
Under my skin that I can’t name

Yesterday the sky looked green to me
My elbows itched as the rain clouds
Rolled over;
A stampede, then nothing for a long time

Yesterday my phone rang twice
And it sounded like sirens from a cloudy dream
This morning my phone rang once
And it sounded like my mother’s voice
Calling me to dinner

I’ve got sweaty palms and a crooked step
Last week I fell from the mulberry tree
behind my mother’s house
Last night I woke from sleep,
Saw an angry finger digging into my stomach
And felt five years old again

I once threw myself at a passing train
But remembered I could float
Before my body touched hot steel
Behind my eyelids I saw the shape of
My body, crumble
Like burnt toast
And I watched pieces of myself gather in groups
Like gulls flying home

Last month I thought I was a wooden gate
Left to dry and turn gray
And I held myself like that for a long time
Solid and heavy
Solid and heavy

I’ve got limbs that I’ve named;
Claim a thing to own it
I’ve got limbs that I’ve lost and
I’ve named them all “Yesterday”
Last night my mother called my name
And her name rang out
I’m young, I said, and I’m tired today

I’ve got a pain in the centre
Of my spine and it sounds like a screeching bus
When i run
It’s the sound of placing your hurts in
Alphabetical order,
Tieing them with beautiful bows
And expecting the healing to begin

Sometimes it sounds like the mazes
Built wider and more complex
To make the centre of it all
Impossible to get to

Sometimes it sounds like
Protecting your traumas
Because they’re the longest,
Most loyal relationship you’ve ever had.

I’ve got dry eyes and a heavy gut
And they carry me home and
Carry me home.

Posted in 90: AFRICAN DIASPORA | Tagged

To the still

Ode to the little child who was told not to fight
because their silence made them beautiful.

Because their beautiful made them too ugly to ever be raped.

Because she was so pretty they should be
thankful to have ever been so lucky.

Ode to the little girl who was told not to
fight because her silence made her beautiful.

Because being 5 and alive is cause enough for
annihilation and retribution isn’t for you,

so you must to die to yourself daily.

Ode to the 8 year old girl who was cut up so
beautifully that her gravestone outsized her casket.

To the little black children whose God got robbed
because their ugly had it coming.

You.

Are still beautiful.

Ode to the little black boy in me who was made
beautiful by adults two decades my age because my beauty had it coming.

Because silence has made a home here and
little black children aren’t even worth the price of their own bodies.

Ode to those bodies.

Ode to those bodies being temples worthy only of God.

Ode to those lonely nights of persistence where
quiet revolutions don’t happen till 3 A.M. when no one else is watching.

When no one else is close.

When you’ve bathed yourself warm in tears till prayer won’t roll off your tongue and no matter how hard you scrub, you still can’t wipe that stain covered memory of last nights sin. Ode to the sin. And all those moments when your body no longer feels like yours. When you’ve bared yourself bone dry from trying to wash away their touch. Ode to the touch. And silent mornings where waking up feels more like a funeral than a rising.

Ode to the rising.

Ode to being alive. And surviving. Still.

Ode the still.

Posted in 90: AFRICAN DIASPORA | Tagged

Garden of Grace

I never pictured you as the type
to appreciate the simple things in life.

To get lost for hours in a garden of flowers,
and snap pictures of fistfuls of lavender pixels.

I always knew you were
addicted to power.

Always knew you were attracted to men who
could fulfil fantasies of damsel in distress,

and could rescue you from towers.
Slay your dragons and demons,

wake you from your sleep, and do it with a kiss.
Where bed sheets only grew knots from tangled

limbs. But now, sis,
you knot bed sheets to let them in.


Posted in 90: AFRICAN DIASPORA | Tagged

Bloody QnA

Mandy makes a bold beeline to the Centre of Power,

Where the microphone amplifies her like a riot.

As soon as she feels any discomfort stirring up,
Man, she storms.

Forward to the mic!

She moves in defence of her right to defend her right to eternal inner peace and quiet.

From her reserved seat, front row and centre, Mandy power strides her way to the mic.

Arms swinging wide and
Heavy like pendulums.
She arrives. She huffs. She puffs. Straight into the mic.
Then, after releasing a slow wheeze, sound crescendos into a high pitch whine – like a siren.

We clock entitlement as she assumes right to command and oversee ‘Operation Restore Order.’

We observe privilege.

She: Patriarchy’s smug self-appointed, self-congratulatory Microphone Mandy.

She: Patriarchy’s smug his/storical record- and time-keeper.
The coveted “A”position of proximity to power won in exchange for access to entitlements and protection:
Rights to take up all remaining space; and an army of armoured Knights to defend her patch against
encroachment and squatters.

No one can step in her way – bossy strut forward.
No one dares.
We just stare. We are already exhausted by the thought the mere anticipation of yet another episode of
“Microphone Mandy Micromanages the Matrix”.

She reaches. First to speak. She takes the mic like an Olympic athlete accepting a hard-won gold prize.
She grins. Excited. Entitled. Oblivious.
And proceeds to neatly pack up everything we had just exploded out of the box.
Pleased, she ties a ribbon around it. Secures the lid shut. Then begins to hurl.

We wonder how she came up with a question so quickly.
Looks like she never listened.
Sounds like she arrived with a little something she prepared earlier.
Something she knew was good for us – without consulting us.

Looks like it.

Look, see how she lunges forward and snatches up the microphone without so much as a glance around to see
if the people who are the subject of discussion actually have something to say, first.

We notice the oversight. We side-eye.

She, oblivious, to all but her painful need to remain front and centre hurls up a cacophonous accusation.
Hurls up all over the speaker’s floor: Microphone Mandy Micromanages The Matrix.

She spews a riot of barely digested chunks all over the floor.
We stare at the mess. She finishes. Turns to us. Demands we clean it up. We stare into space.

She hurls up, again. Tone beneath it all is a riotous blood red, cleverly dressed up as Righteous (But Carefully
Controlled Civilised) Rage. We notice.

We vomit in our mouths.
Yet, still. We feign ignorance, there. We sit dignified, here. We drift off, over there. Everywhere our eyes glaze
over. Imagination takes over.

We enter another dimension and co-exist in a world beyond this mess and as she hurls,
we dance in liberation’s fields.

As she issues a statement in the tone of Innocence-Under-Siege,
We – hoping it is safe to return – cautiously drift back.
Unfortunately, we just catch the tail end of her long-winded, purported observation-cum-question which sucks
up all the oxygen in the room.

That little snippet is enough
To. Make. Us. Snap. Back.

We gasp. and. suddenly.
choke on toxic air.

She – Lucky Microphone Mandy – remains oblivious or perhaps justified in her purported defence of Innocence-
Under-Siege.

Within two milliseconds, this sneaky saboteur loaded a canister of nerve gas into her throat and fired it out over
the PA. Reverb and echo over the unsuspecting daydreaming crowd the poison lands.
Releases toxic gas.
We are sucked back into her game. Her rules. Her time. Ticking according to the entitled swing of those
pendulous arms.

Forced to merge back into this reality, we re-emerge with a splutter.
It stinks of undigested chunky spew. We sink. We cover our mouths. We vomit some more – in our mouths.
We in shock. Sniper attack deflates our optimism – our flailing life buoy.

Suddenly, we find ourselves at sea drowning while gasping in her poison air. We can’t breathe.

Our shoulders curl in to protect hearts caving in under the blind belligerent onslaught.
Her assertion of privilege. Her demand to remain at the centre. Her refusal to budge – not even a nudge.

She, like a dash of blood riotous red dressed up as righteous rage, rampages, unchecked –
Of course.

Us?
We lose to live another day. We choose to win the war. We steer clear of this spat. We hunch over.
We curl in to protect ourselves from the shrapnel as she explodes in an assured act of civility a.k.a. violence
with impunity. And so ends the promise of unity. So dies the hope of community living beyond the perpetual
reassertion of this self-serving supremacy.

Where
and
When
in all this madness will Microphone Mandy finally learn to find her humanity?
This. is. insanity.

Posted in 90: AFRICAN DIASPORA | Tagged

The Physics of Self

Quantum entanglement posits
That two or more objects may
Exist in reference to one another,
Regardless of space & time.

my doctor calls it complex post-traumatic stress disorder
says disassociation instead of liberation
says flashback instead of memory
says then instead of now, here, always

Every me is tired.

/

“I don’t want to do this Khalto”
“Can you believe this girl?
you are here,
Surrounded by Possibilities.

And baby girl
a Possibility isn’t something you, having had, throw away.
It’s a fruit, bite in, swallow the flesh and the rind, the complete bittersweet experience.
Why do you wear your sorrow like a chain?
dragging
always stopping just before the finish line…”

/


that wave function duality
Schrödinger’s health,
unseen, unacknowledged.
Ubiquitous repression of worldly cruelties
You turn to a friend and say:

fam, I’ve got a joke for you
yeah?
when do you know a black woman is struggling?
She Laughs
at her funeral of course

There are eulogies encoded into your DNA,
trauma has no time limit and recovery is a myth.

/

Wellness maybe choice
but access is a myth.
the punishment must fit the crime,
the audacity of demanding life.
After all,
human rights are a lie
applying to those we see human

Never Forget
health care systems are war zones too.

/

Once a psychologist told me that I was trapped in a cage of my own memories.
To leave the past in the past and focus on the here and now.
Some wars have no borders, they obey no time zones

Now, here, Always.
Every me is fighting.

Posted in 90: AFRICAN DIASPORA | Tagged

Life Poem

You are paralysed in the living room of your neighbour
begging the walls of the room to consume you.
Everything in this house smells like desperation.
The dust that gather under the window
disappear at night like scattered children
fading into the distance as they go home.

Sahal walks into the room slightly destroyed by the rain.
And you listen quietly to the strange way sorrow laughs
when his mother answers the home phone:
I died the night his father opened my body, thrusting his hammer back and fourth until
my insides were filled with his ruins.

She slams the phone on the ground and yells
We’ve all had thoughts of killing our children.

You shiver and Sahal says:
Let her be, she is human.

Posted in 90: AFRICAN DIASPORA | Tagged

go ahead, call it magic

Incantations alchemise all languages
with language powerful things can be done and undone.

How many times did the language lay you
bear enough to make another unafraid of themselves?

Even when you are lost for words
it is language that disappears?

I hear it all and I am not alarmed,
the little-feathered baby serenading the rushing tyers grip.

I see it all and I am not alarmed,
the devotion begging for a love that is only inside,

the carousel whirling around
the same story of misfortune.

This world is quiet in describing her beauty
she says, come and watch me do all the things that don’t make sense,

she says, I believe in you
even when you choose to tear at the hem of your humanity—

for the sake of my aliveness
I write elegantly always,

even if what I have to say is seemingly empty and dry
In preparation for the big feelings.

I write elegantly always
so when they arrive,

for these eternal etchings
soft bedding awaits,

and no struggle for
elegances dulls them.

Posted in 90: AFRICAN DIASPORA | Tagged

Chalk to Charcoal

I wrote you in chalk, smeared my thoughts of you in charcoal
I am a blood orange, I have few edges and even fewer dreams
You,
You’re like lint, a broken thing, sketched in pencil
Even iron will soften with heat, but beloved I’ve lost my fire
The toll of life has extinguished my flame
I’m exhausted by these ceaseless mind games
The eloquence in my voice is in vain,
Hoping they would surface in your consciousness by they sank rapidly
Into an ocean of overwhelming indifference
My intricacies are priceless, never-the-less there are places in me the
Light does not know, places that hold no semblance of happiness
In the face of my ugly and sinister will you embrace me with
Compassion? In your eyes will I meet graciousness?

Your knees buckle with the overwhelming urge to flee,
There things only for so long can you suppress
Perhaps you’re perplexed by my deep affections for blackness
Suddenly you don’t recognise my Nile warriors’ prowess
Familiar stranger, I toil to look past your day dress just to see that
You’re marvel in vast emptiness
We both lack self-awareness but you’re quick to call what is mine
Wretchedness

Friend you were once an antidote for melancholy
But I feel the depths of your mind are still colonised
Now I realise
It’s childlike folly, the pendulum of superficial curiosity
Yesteryear I was a temple, so strangely words escape you
Now I am comparable to a tomb
Have you brand new eyes with which to gaze? Cause these eyes have
Failed to perceive the hue of your true intentions
Now I carry desolation in my womb

Your face was once an intense moonlight with a blue tint,
Serene
Now my magic you charge obscene corrosive, rust on iron, what’s it
Matter, this is nothing but a row between a ferocious antelope and a
Cowardice lion
Your world is aquatic but you know nothing of the melanin marine
I am right in front of you. I am air, I am light, I am water, yet I
Remain unseen
Your presence is pacifying in the realm where lust dances with
Desperation in hopes to keep loneliness at bay I am dumb-found that
We stand here and call it ‘vibing’
Have you ever seen a soul bereaved?
No wonder my body aches when you leave.
Now he pawns my treasures walks about with pieces of me in his
Pocket like loose change or old gum. My collar bone on his mouth, my
Smile dragging by his dirty boots in absence of sincerity I leave his
Lips bruised.
My worlds are flat and cold I struggle to whisper my tongues numb
I wear your disdain for me like a waist bead
Hiding from leery eyes I’ve read your character assassin’s creed

Ensnared in a misogynist culture
Your love bird is a scavenging vulture
Belly full but still grumbling, he comes to floss his teeth
with Femininity.
You’re infatuated with the idea of me, infatuated with the idea of
Free.
I’m drained not empty my silence is not in protest I’ve not an ounce of
Fight left.
You would be mad to think this body arts-less
Blasphemy!
Take several seats and bear witness to this Kemetic alchemy
I wrote you in
chalk,
Evanescent,
Smeared my thought of you in charcoal

I am blood orange, I have few edges and even fewer dreams

Posted in 90: AFRICAN DIASPORA | Tagged

Fall

Sky in. A type of kin that will make even
you beg for more. Whispers of favourites
turn the flame on. I let the words curve into
my mouth this way—what I’m trying to say
is still unfinished and coded it sounds a lot
like unspoken verbs, pronoun of this is the
heart. The adjective is the way the mind is
feeling but too scared of its truth. We have
never done things this way before.

Our words are backwards and on purpose,
how do we make sense of all this heat, what
happens when both passion and tension
sweeten the tongue, how do we tame
ourselves out of these flames so carefully
careless we could set everything on fire the
way we like this feeling to be this talented.
Watch the way it has taken over a body that
shares the words care and love with self.

When she lets you in be carefully honest
with everything, she is both blind and bright
in the same notion.

Posted in 90: AFRICAN DIASPORA | Tagged

Ghosts

egusi soup trails
pepper soup stories
pounded yam, ingra fish
theories. parents chatter nigeria
in the background. your
favourite was the mango
salted avocado
fleshy yellow, green.
roasted peanuts
cracked from shells
charcoaled suya sticks
laden with chilli
akara balls and
sugary sweet puff-puff.
you wonder if you spoke
two languages
pidgin-english flowing
fluently from your lips
just as easily as the ‘real’ thing
did.
tongue sprinkled
with flavours of
lost language.
one day the driver couldn’t
get you to school
roads blocked
as fighting broke
out. a man runs past
gunshot wound.
you drew a picture of it in
class. compound kids
spitting on your
head as they saw you
and your sister
over the walls
in the oyibo
school. chasing
baby chickens in
the yard of the
compound that is how
you got that scar
on your heel cutting
your foot on the
corrugated iron. fireflies
decorating night walks
to visit uncles and friends
drinking beer.
‘here try this one,
it’s malt-flavoured.’ some
kids caught jars of
the insects. long days
of wandering
coming home
when dusk dawned
would life have been better,
if you stayed here?
knew what it felt like
to grow up with your people?

she was five,
but already knew what love
was not.

Posted in 90: AFRICAN DIASPORA | Tagged

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

Posted in 90: AFRICAN DIASPORA | Tagged

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

Posted in 90: AFRICAN DIASPORA | Tagged

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.’

Posted in 90: AFRICAN DIASPORA | Tagged

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.

Posted in BOOK REVIEWS | Tagged ,

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 …

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