Notes from New York, New York

New York Diary, 6 November 2013

Louis Armand

The day begins at the Hollywood Diner on West 16th and Sixth. I used to keep office hours at Joe Junior’s down at 12th but they closed it two years ago and shifted it, grime and all, to 17th and Third across town, so then I moved to the Hollywood. Joe’s looks just the same as it always did, same pictures on the walls, same ex-boxer type at the hotplate cracking eggshells in a bowl like a lesser man might crack heads, but it’s a hike. The Hollywood’s only five blocks from my hotel. It used to be Steve Dalachinsky’s hangout back when he had a crazy streak in him, four a.m. on a comedown spilling the works on Zorn, Cherry, Fred Anderson. He’s always good for a yarn about Ira Cohen, too. The man’s a walking jazz anthology. This morning I’m sitting there alone with echoes of transatlantic static still ringing in my ears. It always takes a few days after touchdown for my head to stop acting like a conch out of water. When I get to the Hollywood it’s still dark outside. The place hasn’t yet started filling up with the late breakfast crowd, when they put the hustle on for table space. I sit back in a booth and kill time watching the street lights and human traffic. By ten o’clock I’m on my fourth coffee, eggs over easy, a week-old copy of the Voice with Lou Reed on the cover – trying to remember the first time I heard the Velvets, but all that comes up on the mind-screen is a picture of Lou on stage at the Lucerna Ballroom in Prague, with Havel in the audience, bitching about the acoustics and, like Doctor Benway, how am I expected to operate under these conditions? Well he’s dead now. I think of Songs for Drella. It’s still in my head when I get to Academy Records a block east on 18th. They don’t have any Lou Reed on the shelves that I don’t already own, so I drift around to the jazz section. It’s shrunk by half since the last time I was here but I still manage to walk away with some Keith Jarrett, Pharaoh Sanders, The Vandermark 5, some vintage Ornette, Freddie Hubbard, Lee Morgan, the Clifford Brown Memorial. Outside, November blue skies light the canyons. I settle into the drift, down Fifth Avenue through Washington Square, no jazzmen in the park today only hipsters with Lytton Strachey beards and grey squirrels and a student film crew rehearsing a set-up that’ll still be in progress mid-afternoon. I skip Shakespeare & Co and the Strand and head straight to St Marks Books. Rumour suggests they’re about to go under or move downscale and most of the shelves are half-empty. They’ve still got a whole rack of The Return of Král Majáles: Prague’s International Literary Renaissance 1990-2010 on display in the anthology section.

St Mark’s is one of the last independents in Manhattan and it’ll be a shame to see them go, but like Gotham they seem determined to make questionable business choices. As they say in the classics, if someone’s determined to do themselves in, you’re only getting in the way. It’s a regular theme around here. A couple of blocks further on, past the CBGB’s theme park, at East Village Books I find a copy of The Burroughs File for eleven bucks in the ‘anti-this-establishment’ section. They’ve also got half-a-dozen issues of Re:search, Zone, and ‘the German issue’ of Semiotext(e) the Sylvère Lottringer franchise. It all seems a long way from the ‘Occupy’ anthologies on sale up the street. Freakshow detritus turned to museum fodder. I sell some books back to the East Village guys then it’s time to run the gauntlet of sushi bars past Thompkins Square Park to Mast Books down on Avenue A. It’s a hipster joint but they’ve got class, enough at least to put cash up-front for the bag of books I drop on the counter. Among them the new Bataille from Equus, and if you think you’ve read Bataille and haven’t read this you’re kidding yourself. Light of a load I cut back west along 3rd, across Broadway and Bowery, down Great Jones Street past the loft space Warhol leased to Basquiat back in the ’80s. They’ve torn down a couple of more buildings at the Lafayette intersection. In a few years it’ll be worse than Chelsea around here. Types like Donald Trump always get away without a scratch, which is something that should be on the top of everyone’s fix-it list. Add Cooper Union and the Bowery Mission to the mix, and what chance does anyone else stand? The sign in the sky says Real Estate or Bust, all the rest’s just Shitsville nostalgia. It isn’t my business anyway.

I make a detour to East 4th and Other Music, this time it’s Franks Wild Years and Hot Rats. Then back to the park to watch the pigeons for an hour, scribbling random thought transmissions on folded paper scraps I’ll probably never look at again. Like voodoo messages plugged into the entropy, the cosmic sleeper’s mind in which we all play-act at individuated destinies, calling the shots, our own at least, maybe even us dreaming it. It passes the time. I amuse myself this way for a while then retire to St Dymphna’s on the Place for a couple of quick ones. Someone’s left a copy of Rolling Stone on the bar and I can’t help wondering who the hell reads Rolling Stone anymore. Somehow the Guinness in New York tastes heavy on the charcoal, maybe it goes with all that diasporic melancholia that got exported before the Celtic Tiger roared and then squeaked. Like those Washington Heights pubs that keep a framed portrait of Gerry Adams over the bar. Back out on the street they’re setting up the soup kitchen, right under the noses of the restaurant crowd. There’s a line half-way round the block. It’s got all nice and shiny round here but people are still hungry. When the blizzards start in, this is no place to be sleeping rough, but plenty do – up on 14th the subway grates are at a premium. Well, I’m leaning on the gate at Tomkins watching the rats sniffing around their burrows when Eddie Berrigan slouches across the intersection holding a two-dollar pizza slice. He’s heading over to Simon Pettit’s birthday bash. Or someone’s birthday. I’ve got the latest VLAK in my bag with the tortured monkey on the cover, Peter Milne’s statement on vivisection. It looks even more sinister under the orange streetlight. We’ll be launching the new issue at Unnameable Books in Brooklyn in just a few days time, with Marjorie Welish, Bruce Andrews, Vanessa Place, Vincent Katz, Stephanie Strickland, Steve Dalachinsky, Amy King, Anselm Berrigan, Stephanie Gray and an old Prague friend Holly Tavel. Like Tom Waits says, nobody brings anything small into a bar around here.

Joshua Cohen

Joshua Cohen

It’s been a year already since the last time Eddie and I talked face-to-face. Things happen, the world gets smaller. We make a date for the Poetry Project later in the night. No sooner has Eddie gone than a voice at my elbow speaks to me and I realise Joshua Cohen’s standing right there. This’s the sort of thing that still happens around here. Cohen and I haven’t seen each since the Král Majáles book came out, three years ago. We’d had lunch at a Russian joint over by Brighton Beach before spending three hours in traffic trying to make it to the Czech Centre on the Upper West Side. They’d shut the west side of the island down on account of some big notes at the UN. Cohen, who used to edit the Prague Pill with Travis Jeppesen, is one of the best writers I know. He explains how he’s been hiding out in Jersey, away from all the trolls that’ve been waving dollars in his face to write the next Great American Novel. We head to a bar and shoot the proverbial shit for an hour or so then wander across to St Mark’s Church. I part with eight bucks to go inside for the Thurston Moore & Anne Waldman show but Cohen takes a rain cheque for Saturday night, he’s got a lady waiting at Astor Place.

Daniel Carter, Anne Waldmann and Thurston Moore

Daniel Carter, Anne Waldmann and Thurston Moore | Poetry Project

The show’s set for the main chapel. Eddie’s already inside with his brother Anselm and Bruce Andrews, who introduces me to Thurston, and there’s Vincent Katz too and Yuko and Steve Dalachinsky who’s got it in for Keith Jarrett tonight. He says ‘Keith Jarrett couldn’t shine your shoes.’ The place fills up smartish, but it’s a dry house, a real church service, listening attentive in hard chairs to the old folk spin the parables. They begin the set with a joint reading of a poem Anne wrote for Lou Reed, Daniel Carter joining in on horn. Then Thurston reads solo for a while, short epithets reminding of Bill Berkson mixed with the odd tour bus sutra, before plugging in and taking us all through a long slow meditation on guitar, no frills, the simple riff making its own action. This closes out the first half of the show, before talk time, flesh-pressing, people avoiding each other, the bottom-feeders on the prowl, not a drink in sight. Then a woman who’s too young to know better takes the podium and unloads one of those interminable love-ins that pass for introductions down Naropa way. Bruce says, ‘if the length of the intro’s anything to go by…’ And he’s not wrong. Anne starts right in on the more recent collected works, joined an hour later by Carter who puts in a serious effort accompanying on alto, soprano, tenor, bringing the word redemption to mind. Thurston comes back on stage, adding subtly layered noise to the background, keeping it civilised. Anne takes the opportunity to launch into something she calls ‘free jazz,’ though she’s reading from a script. At least the crowd gets their money’s worth as she works up into a series of screeches and staccato ‘cuts’ and moans. All the while Bruce, who’s sitting next to me, is shuffling catalogue cards, scribbling time-to-time choice morsels for his latest assault on sense and sensibility. Across the aisle Dalachinsky rolls his eyes. A couple of kids in the front rows swoon. A sense of moment passes by. They didn’t even have to dim the lights. It’s all wrapped up by 10:30. And the night’s only just begun.

Posted in ESSAYS | Tagged

Review Short: Outcrop: radical Australian poetry of land

Outcrop: radical Australian poetry of land

Outcrop: radical Australian poetry of land
Jeremy Balius and Corey Wakeling, eds
Black Rider Press, 2013

As I write this review, sunlight filtered through a pall of smoke casts a dull orange glow over my kitchen bench. The Blue Mountains are burning. Sydney’s haze resembles downtown Beijing’s and it’s only October. Such an apocalyptic scene – part of the ‘Australian experience’ I am assured by our Prime Minister – provides context for the world into which Outcrop and its ‘radical poetry of land’ emerges. This is not to suggest that the anthology’s outlook is primarily environmental, but that alternative ways of examining land are sorely needed.

Continue reading

Posted in BOOK REVIEWS | Tagged , , , , , , , ,

GONDWANALAND Editorial

Derek Motion

Wagga Wagga, Derek Derek

Cordite 44: Gondwanaland looks to a place in our pre-history, a time of supercontinents. How do poets connect with or make use of such an idea?

This theme was thrust upon me. But I didn’t mind then and I don’t mind now, because it’s one of those themes wherein the specificity of the notion seems to force poets into imaginative leaps. Besides, I wanted this gig (years ago, I mentioned to David Prater, former Managing Editor, that I wanted to be considered for a guest editing spot). I love that every issue is exciting and diverse, that every guest editor introduces me to a new poet. Now I’ve done it.

There is a terrestrial aspect to the poems I’ve gathered here, one hard to ignore, in land and ocean: what was the planet once and what is it now? What can it be in the future? Here I have presented you with a collection that features more words for water and earth than any other like it. Jessica Smith ponders the connections between Alabama and Australia, the ‘sedimentary memory’ that still links the two lands. David Adés also focuses in on the matter beneath our feet, repeating the primitive incantation ‘Rocks    rocks    rocks    rocks.’ Toby Fitch’s ‘Rock Bottom’ appears as a rock. I could go on.

Early on I wondered whether I would include any poems titled ‘Gondwanaland’ and, as it turns out, yes I did … but what interests me most about the process is the way this issue encompasses the outliers. Some of the most interesting pieces didn’t initially seem to fit the theme at all. It’s an odd paradox, because where many of the poets have given us works that are clearly littoral or liminal in geographical terms – the speaker is poised near an ocean for instance, pondering rock formations – other works are liminal in the way they add to this thematic compilation of ‘Gondwanaland’, and one might say that this is appropriate. Sarah Holland-Batt places us on the beach at the beginning of her poem, ‘I tread where the mangroves end / in a high tide of red fiddler crabs-’; Ross Jackson orients us with the title of his ‘Latte at the edge of The Indian’; while Eddie Hopely turns a microscope on the way (his) hair falls. Claire Jansen writes about a game of pool. What has hair or billiards to do with seismic shifts? Perhaps everything.

Often what I enjoy most about poetry (and maybe life) is observing the balance between playfulness and thoughtfulness. Some of the poets have pulled off a fine balancing act in this regard, using imagery or the science of shifting landmasses. Emma Barnes’s ‘Long Form Thought’ is what it says it is, but it’s also fun: ‘Science / is to be used sparingly like cocaine / or cayenne.’ Ian Gibbins’s piece uses notions of continental drift to rove across a personal relationship, but frames it within the microcosm of a conference, simultaneously capturing the attention with science and metaphor.

I am very pleased with this issue of Cordite. It is a great thrill to read so many diverse poems “blind”, and to then have new and familiar names revealed. I was also pleased to be given the chance to invite a handful of writers to submit directly to me – a new change of editorial policy that I support. Hopefully this approach has let me introduce you to some fine writers, many of who have rarely published in Cordite before.

Finally I’m excited by the rocky, watery way this issue reads. It makes me feel very much an integral part of our particular Earth.

Posted in ESSAYS | Tagged

Story Circle: The Transnational Story Hub and the Inspiraciones Literarias

Story Circle

The Ripple Effect: The Poetics of the Story Circle


In February 2012, the Transnational Story Hub1 (University of Wollongong writers) responded in poetry to Collections of Hopes and Dreams, an exhibition of artifacts and stories of migration and settlement in Australia at the Wollongong City Gallery.

An initiative of the Migrant Heritage Project and curated by Eva Castle, this exhibition recorded the experiences of European migrants and refugees (Croatian, German, Hungarian, Polish, Ukrainian) who arrived in the Illawarra after World War II. Aptly titled The Story Circle: Bearing Witness to Hopes and Dreams, our poetry response project was supported by the South Coast Writers Centre and its Director Friederike Krishnabhakdi-Vasilakis.

One afternoon, we ‘witnessed’ story objects showcased behind glass: documents of identity, a wedding dress, photos, poems, hand-painted porcelain plates, a wedding bible and corsage, tiling tools, banknotes, home-sewn crafts, postcards, hand-decorated eggs, a workbench, a pot, a coat, a plait of hair. All intimate lives and public histories evoking long journeys, the artifacts of migration were not silent. They told stories.

The glass cases were mirrors: clear water to look into lives, and to reflect back our own. It was a humbling and unsettling moment: we witnessed, felt deeply, and felt connected and interrogated all at once. How to witness, how to respond, how to listen, how to speak afterwards.



Document of Identity by Patrick McGowan
Mother Ganga by Donna Waters
Tools by Tara Goedjen
Banknotes by William Alister Young
The Dress by Elisa Parry
Tectonics by Matilda Grogan
Kosa: Hair by Merlinda Bobis
Home Hogar by Inspiraciones Literarias
(Cleo Pacheco, Maricarmen Po’o, Gil Po’o, Juan Quiñones,
Emilio Yañez, Violeta Cordova), Tara Goedjen


The seven poems in this cycle are concluded by an eighth poem: a bilingual poem collaboratively written by the South Coast’s Inspiraciones Literarias–Spanish-speaking Writers with one of the poets from the Story Circle project. This final poem and its process is the culmination of the multiple mirrorings: among English-Spanish, Australia-Chile-Spain, and different lives-bodies-sensibilities.


All different yet hopefully kindred in storytelling.

Storytelling is not lonely. There is no story without a teller and a listener. First, the storyteller, then the listener who bears witness to the told story–and who can only tell another story in response, to acknowledge the original story.

Thus, the story circle expands. It becomes ripples of telling and listening, and telling and listening all over again. The arcs navigate outwards, echoing each other ‘as [we] step ashore,’ always into a new story, a poem.

-Merlinda Bobis, editor of Story Circle Poetry Cycle, December 2013


Posted in CHAPBOOKS | Tagged , , , , , , , , , , , , ,

Proteaceae: A Chapbook Curated by Peter Minter

In January 2013 I visited the inaugural exhibition of the new Blue Mountains City Art Gallery, an eclectic and compelling collection of works curated by Gavin Wilson and entitled ‘Picturing the Great Divide: Visions from Australia’s Blue Mountains’.

I stood for what seemed like an hour before John Wolseley’s wonderful ‘The Proteaceae of NSW and Argentina 1996’ – a water colour and pencil work that is part of his ongoing creative enquiry into geological and biological temporalities, and one which advances an intensely felt and thought aesthetic of deep trans-historical and trans-biological emergence. Wolseley writes that ‘the painting shows the waratahs flowering at Blackheath, and on the far right, a ciruelillo (Embothrium coccineum) I found high in the Andes near Glacier Piedras Blancas in Argentina. The form of the flowers of this ancient plant family had only changed a little during their millions of years travelling on the two continents as they moved apart.’



Satan’s Riders by Jim Everett
Nightwork by Bonny Cassidy
Nether by Bonny Cassidy
The Vanishing by Michelle Cahill
Ode to PolesApart – Tracking by Natalie Harkin
Harts Mill Projections by Natalie Harkin
At Knowth by Ali Cobby Eckermann
At Giants Causeway Northern Ireland by Ali Cobby Eckermann
At Glendalough Ireland by Ali Cobby Eckermann
Magpie by Stuart Cooke
Remnants by Louise Crisp
Milk and Honey by Martin Harrison


A great epochal tectonic arc takes us toward and through Gondwanaland. Wolseley’s artwork shows how plant species such as the beautiful red waratah (and in other works, mosses and birds and other creatures) have archaic affinities with similar species around the planet. This profound geo-aesthetical encounter reminds us of an embedded planetary and genetic inheritance that, despite the complexities of our technologies and linguistic apparatuses, is always and unescapably experienced ‘in common.’ Indeed, it is the deepest of the commons, the shared information – geological, biological, cosmological, cybernetic – that is central to our core relations to the earth and each other.

Gondwanaland is a temporally opaque but profound precursor to our core existential relationship with the cosmos. It inflects a human commons and a politics of speciation, the deep unfurling and substantiation of organic and cultural form.

The poets gathered here are sisters and brothers of Gondwanaland and its temporary emergence among human actors – spanning time, politics and cultures. I thank each of them for being here, and hope you enjoy their poetry as much as I do.

Posted in CHAPBOOKS | Tagged , , , , , , , ,

Place, Palimpsest and the Present Day: Gondwana in Caroline Caddy’s Antarctica

Gondwana and palimpsests appear as largely historical entities as, respectively, a continent that existed millions of years ago and a kind of manuscript from ancient to medieval times. Yet, within Caroline Caddy’s 1996 poetry collection Antarctica,1 published after a journey to the continent sponsored by the Antarctic Division in 1992, the two are combined in a way that suggests not only their contemporary relevance but also their ongoing influence. Through her use of place, Caddy layers references to India, Australia and Antarctica in ways that form a palimpsest. This layering acknowledges the connections between India, Australia and Antarctica historically but also insists on their continued contemporary relationship. In this way, the combination of two historical entities, Gondwana and palimpsests, allows Caddy to probe present relationships and engage with our contemporary layered existence.

Place as palimpsest

This is not the first work to link palimpsest to ideas of place. Iain Chambers’s article on the work of Paul Carter is significant in the way it not only performs this link, but sees it as having substantial contemporary significance. The language Chambers uses is essential in the way he describes how place:

[P]rovides not an idle excuse for theoretical departures and homecomings, but rather, in researching and receiving its overlapping narratives and shifting grounds, the glimpse of a delicate geo-graphy, hesitant, incomplete, destined for decay and subsequent reworkings. In this palimpsest of language, lives and time, the land, its rugged materiality, insists. Its insistence, however, is not that of perpetual truth but rather one of a temporal frame whose confines and borders set limits that simultaneously nurture the potential of transit.2

Chambers here directly engages the idea of the palimpsest as a way to figure place. Chambers describes Carter’s notion of place as ‘overlapping narratives and shifting grounds’ as well as the idea of ‘subsequent reworkings’, both ideas he relates directly back to palimpsests. This view of place is obviously transcultural as it embraces multiple meanings and stories – this is revealed in the palimpsest. Not only does Chambers identify transcultural place as a palimpsest, he notes its concrete existence. The land has a ‘rugged materiality’ that ‘insists’ on its own existence. Chambers goes further than this, though; he directly engages transcultural place as not only a concrete palimpsest, but one that is capable of movement. Chambers identifies this movement not as one of ‘perpetual truth’ but of crossing borders. It is a movement in a ‘temporal frame’ in which the borders ‘set limits that simultaneously nurture the power of transit.’ What could be a static representation of a palimpsestic place instead becomes alive. Chambers describes Carter’s sense of place in a way that imagines a palimpsestic, transcultural sense of place that is concrete, insistent and capable of the border-crossing that embraces a kind of movement that is nonetheless alive to possibility.

Placing palimpsest in the present day

In order to come to terms with what kind of palimpsest may be invoked by this active, transcultural form of placed palimpsest discussed by Chambers, the critic Sarah Dillon is of considerable assistance. Dillon’s The Palimpsest: Literature, Criticism, Theory explores palimpsests, and particularly the way they lend themselves as a device to critical enquiry. Dillon argues the ‘concept of the palimpsest exists independently’ of actual palimpsests and ‘it is a strange, new figurative entity, invested with the stature of the substantive.’3 It is palimpsest as a figurative entity that is useful here as it embraces what palimpsest might mean, rather than what they physically are. Dillon identifies the way these figurative palimpsest imply both comingling and separation. Dillon uses the term ‘palimpsestuous’ to describe this, noting how this terms comes to present ‘a simultaneous relation of intimacy and separation’ and it is useful as it acts by ‘preserving, as it does, the distinction of its texts, while at the same time allowing for their essential contamination and interdependence.’4 Dillon uses this potential of palimpsests, and the term palimpsestous, for several different projects, including the relationship between literature and literary criticism. However, the strength of the term comes from the way it can also be applied outside Dillon’s usage – in this case to a sense of place. Indeed it will be this relationship, between contamination and independence when applied to place, that I see present in Caddy’s depiction of Gondwana.

George Bornstein also writes on palimpsests – in a way that relates closely to ideas of the present. Bornstein’s aim is to examine ‘the cause of contingency, in the double sense both of the text itself being historically contingent in its circumstances of production and reception, and of it being contingent in its (re-) construction in the present.’5 This project, to reintroduce the importance of context and contingency not only into the creation and reception of a text, but also into the way it is produced in contemporary times, is quite a different use of the palimpsest to Dillon’s, however they intersect in productive ways. Bornstein notes how ‘the palimpsest becomes less a bearer of a fixed final inscription than a site of the process of inscription, in which acts of composition and transmission occur before our eyes.’6 This idea of the palimpsest critiquing the notion of a final inscription is related to concepts describing palimpsests as undermining certain ideas of power. Bornstein notes the way ‘acts of composition and transmission occur before our eyes’7 within the palimpsest and thus the medium is not only a point of questioning, but also of contaminated creation. It is Bornstein’s description of the ever-present act of creation before our eyes that locates the power of the palimpsest in its continual critique and creation as a text that is never quite finished that enables it to be used in such a productive way when talking about the present.

It is the combination of these two ideas, Dillon’s intimacy and separation with Bornstein’s transmission within the present that Caddy uses when presenting Gondwana through place. It is these essential features of palimpsests that allow Gondwana to be resurrected before the reader’s eyes not as a historical concept, but as something very much alive.

Gondwana as palimpsest

Two poems in Antarctica contain direct, if brief, references to Gondwana and suggest the presence of palimpsest in the present day: ‘Day Tripper’8 and ‘Proverbs’.9 In ‘Day Tripper’ Gondwana comes near the beginning of the poem where the persona describes:

flash of icefields
veldts and steppes that ease apart at tidal cracks
                                                       as if India  Australia
                                                                        had gravity. (Lines 13–16)

Antarctica is introduced through the icefields, which are characterised by their veldts and steppes that ‘ease apart’. It is in these tidal cracks that India and Australia appear as active layers in the landscape. India and Australia are given gravity, suggesting both the weight of their presence and their ability to pull Antarctica open. It is as the layers are revealed through the cracks that India, Australia and Antarctica exist as a palimpsest. Further, this revealing of the palimpsest occurs in the poem’s present; the cracks are revealing, rather than showing something that has been revealed.

‘Proverbs’ continues this trend, showing the shifting of time in Antarctica as the persona describes how ‘Every season here is a lesson / a film run backward / then forward’ (lines 1–3). This mutability of time becomes a very part of existence when the persona describes the various ways in which landfall is made in Antarctica. They note how:

At first we can only get ashore
                                             with legs wheels or skis
anything that can move on land.
Then we need wings – 
Gondwana breaking up – 
                         amphibians crawling
                                               the barren slopes. (Lines 5–11).

The series of progressions this section describes – the move from the sea to land, from walking to flying, and the implied move from mammals to amphibians – creates a mutable time loop. Rather than this loop being located in history, the persona gives it a contemporary relevance by having the loop play out in the time of the poem, which is also the time of their experience. History is brought into the present, and exists as a fast-paced cycle that does not imply a logical progression or hierarchy. Rather, much like a palimpsest in which two histories are juxtaposed and complicate each other, words running into one another, Antarctica becomes a palimpsest of history as movements are entangled in each other, and this is located in the poetic present rather than the past.

To really draw out the relationship between Antarctica, India and Australia as palimpsest in the present day, it is necessary to do a close reading of three of the most prominent poems to explore this relationship as a whole. ‘Being There’ depicts Australia and Antarctica as present-day palimpsest, ‘Gathering Moss’ has India and Antarctica in a similar relationship, while ‘Freeze’ brings together all three places in a way that allows them to inhabit each other through historical entities that are given contemporary gravity.

‘Being There’

Examining the connections between Australia and Antarctica, ‘Being There’10 frames both places in a way that insists on their presence within each other in the contemporary moment. Opening with Antarctica, the persona notes that:

After waiting so long to be here
            			          the frame of a window
					                          in Antarctica
is the windscreen of my car
            			          and I’m driving through
					                          a summer (lines 1–6)

It is the double framing of the window and the car that allows the persona to look out and to compare these views. The window in Antarctica is deliberately described as a frame, and is the view from this that is not only suggestive of, but actually becomes, a view of the Australian summer. Significantly equal weight is given to both places with each having three lines, and the lines themselves even go so far as to reflect each other. Antarctica and Australia become two equal views that inhabit each other through the persona’s frame of the window and the car windscreen.

The persona continues to comment on the relationship between Australia and Antarctica, though in a more subtle way in the following lines. The Australian summer is described as:

extended so far beyond
expectations of rain
		    that each morning is like waking
				                      on a different world (lines 7–10)

While the persona appears at first to be describing only Australia, the connection to Antarctica is also present in the background. The Australian summer is seen as waterless, ‘extended so far beyond / expectations of rain’ (lines 7–8), but Antarctica is also a continent on which rain very rarely falls, and thus the comment could easily apply to either. This is also relevant to the persona’s comment ‘that each morning is like waking / on a different world’ (lines 9–10). Australia and Antarctica have both been frequently depicted in literature as being otherworldly, or being a completely different sort of place. Here, the position both places have as deserts and ‘otherworldly’ places allows them to be linked productively in a way that they inhabit and comment on each other. Australia and Antarctica are interleaved with each other to form a sense of place that allows each to keep its separate identity, but also to be intimately linked with the other. Further, this kind of linking is both cultural and geographical, relating to both depictions in literature and their status as deserts, which suggests not only a historical, but also a contemporary relationship between the two, and this linked relationship is performed in front of the reader.

Posted in ESSAYS | Tagged , , ,

Destroy Kansas to Reveal Oz: from John Ashbery to Francis Webb

Frank O’Hara’s ‘To a Poet’ seems to encapsulate the New York School’s disregard for an Imagist poetics in which the natural object is always the adequate symbol: ‘when the doctor comes to / me he says, ‘No things but in ideas’’. The cornerstone edicts of Anglo-American Modernism, as contained in Pound’s ‘A Retrospect’, are seemingly casually dismissed in this phrase, along with the accepted prescriptions of Doctor Williams; a critical schism is established in Modernist poetry, with the materialism of Pound-Williams on the one hand and post-moderns such as John Ashbery placed in an alternate lineage with Wallace Stevens as adherents of a post-Symbolist Absolute. Yet the same Williams apparently being derided here writes quite differently about his approach to poetics in Spring and All:

‘the writer of imagination would attain closest to the conditions of music not when his words are dissociated from natural objects or specified meanings but when they are liberated from the usual quality of that meaning by transposition into another medium, the imagination.’ (Perloff 1983: 113)

This statement is indebted most particularly to Apollinaire, a poet often associated with O’Hara, whose essays Williams encountered in The Little Review around 1922: Apollinaire’s anti-realist approach is best summarised in his statement (in ‘Preface to The Breasts of Tiresius’) that the ideal representational substitute for a leg is not an artificial leg, but the invention of the wheel. Williams’s Autobiography also establishes his admiration for that other key figure of avant-guerre Parisian literary experiment, Gertrude Stein, whose foregrounding of words as materials for connotative play provides an essential model for the apparent disregard for ‘reference’ in overtly abstract poems such as O’Hara’s ‘Second Avenue’ and the writings of John Ashbery (Williams 1967: 251-259).

Ashbery’s response to Wallace Stevens has been extensively ventriloquised by leading American critics over many years. A more direct statement of influence is available, in Ashbery’s own words, in his review of Stein’s Stanzas in Meditation, first published in Poetry magazine in July 1957, and significantly titled ‘The Impossible’. As Ben Lerner points out, the essay ‘is a wonderful account of what – long after ’57 – it will be like to read Ashbery himself’. Lerner further comments, ‘It’s hard to take critics seriously who emphasise Ashbery’s anxious relationship with Stevens to the exclusion of his loving relationship with Stein’ (Lerner 2010). Ashbery commences with an acknowledgement that interest in Stein’s work might be limited to ‘readers who are satisfied only by literary extremes’, but he asserts that the ‘monotony’ of the title-poem, with its emphasis on the manipulation of apparently affectless minor words, is of ‘the fertile kind, which generates excitement as water monotonously flowing over a dam generates electrical power’ – a useful metaphor for the flux-state instilled by his own extended works. Comparing Stein’s effects to the visual art practice of de Kooning (just as, in 1913, Mabel Dodge had likened Stein to Picasso), Ashbery is careful to assert the denotative function retained within Stein’s apparently abstract play on sound: ‘it really is the world, our world, that she has been talking about’. This is consistent with Stein’s own statements about the slipperiness of signification, such as those in the ‘Roast Beef’ section of Tender Buttons: ‘So the sound is not obtrusive. Suppose it is obtrusive suppose it is. What is certainly the desertion is not a reduced description.’ (Stein 1962: 479) Referential meaning is retained even when words are licensed and physicalised to become objects in themselves.

This is the key to Ashbery’s assertion that ‘this is a poem about the world, about ‘them’’: while Stein discards the lyrical subject, she does not sacrifice the perceptive focus of a human presence to the machinic autonomy of the poem-as-object. To the contrary, Ashbery argues that what instead emerges is a depiction of consciousness in process – as might be expected of an author whose studies at Harvard brought her into intersection with William James, the psychologist who coined the term stream of consciousness. Her lines are ‘like people…comforting or annoying or brilliant or tedious. Like people, they sometimes make no sense and sometimes make perfect sense; or they stop short in the middle of a sentence and wander away, leaving us alone for a while in the physical world, that collection of thoughts, flowers, weather, and proper names’.

Once again we are reminded of the emphasis on quotidian details in Ashbery’s own poetry – here defined in terms of an attempt to give palpability to ‘the feeling of time passing’, the awareness of existence in temporality that Stein calls the continuous present. As Allegra Stewart describes this, ‘It is in the present moment that the mind is free to act creatively and to ‘make’ out of the ‘given’ subject matter new objects that have no causal connection with the course of events in the external world’ (Stewart: 1957). In Ashbery’s expression of this conception, ‘it is usually not events which interest Miss Stein, rather it is their ‘way of happening’’. His analogy for this is drawn from the later Impressionist (or early Modernist) novels of William’s brother, Henry James, in which interior experience is similarly foregrounded over ‘events’, and a musicalised and subjective language becomes increasingly focalised in prose works ‘which seem to strain with a superhuman force toward ‘the condition of music’, of poetry’.

Ashbery’s other analogy – presumably a further discovery of Anglo-American poets of the 1950s – is with ‘that real reality of the poet’ described in the writings of Antonin Artaud. Like Stein, Artaud again provides a powerful model for the attempt to exceed the limitations of everyday referential language – in his case amounting almost to an attempt to overleap the barrier between sign and referent, to establish a language of pure symbol (most hauntingly inscribed in the ritually saturated landscape of Journey to the Land of the Tarahumaras). In a 1959 essay on Artaud, Ashbery similarly relates the French poet’s work to Abstract Expressionism: ‘Artaud was unable to concentrate on the object; he was ‘non-objective’ rather than Surrealist’ – later noting that, ‘Artaud supplants true history with spiritual truth. This is his real importance.’ (Ashbery: 1960) What each of these authors has in common, as a premonition of Ashbery’s practice, is their attempt to provide a textual reflection of the temporal flux of life in process – in Ashbery’s words, to ‘actually imitate its rhythm, its way of happening, in order to draw our attention to another aspect of its true nature’:

Just as life is being constantly altered by each breath one draws, just as each second of life seems to alter the whole of what has gone before, so the endless process of elaboration which gives the work of these two writers a texture of bewildering luxuriance – that of a tropical rain-forest of ideas – seems to obey some rhythmic impulse at the heart of all happening.

Beyond this, the ‘almost physical pain’ with which the reader receives such texts is itself a reflection of the difficulties involved in having our existence thrown into the flux of life-in-time, ‘the painful continual projection of the individual into life’ (the Heideggerian overtones of Ashbery’s phrasing are evident). In this sense, the aesthetic experience of reading an author such as Stein, James or Artaud illustrates, and is in a fundamental way a parallel for, our experience of life: ‘the aesthetic experience being a microcosm of all human problems’. In Ashbery’s startling conclusion, which recalls the standpoint of O’Hara’s ‘To a Poet’, Stein becomes a model for ‘what can’t be done’: her work creates ‘a counterfeit of reality more real than reality’.

Ashbery has famously written that O’Hara’s favourite French poets (Rimbaud, Mallarmé, the Surrealists) were those ‘who speak the language of every day into the reader’s dream’ (O’Hara 1995: vii). Ashbery’s best-known poems, such as ‘Daffy Duck in Hollywood’ from the 1975 collection Houseboat Days, present landscapes of dream-like simultaneity in which past and present, the transcendent and the material, the aesthetic and the real, are juxtaposed through a collage technique inherited from the visual arts via Apollinaire. This is especially apparent in a poem based on the cartoon ‘Duck Amuck’, in which the unfortunate protagonist is being tormented by his animator/creator (later revealed as Bugs Bunny), appearing before continually changing background scenes. The poem occupies two simultaneous settings: the past, signified through reference to pastoral Romances and the courtly codes (Amadigi di Gaula); and a mediated Hollywood present, associated with imagery of sexual gratification (‘algolagnic nuits blanches’), in which ‘everything is getting choked to the point of / Silence’. The concatenation of these two orders produces remarkable serial effects such as in the following passage:

How will it end? That geranium glow
Over Anaheim’s had the riot act read to it by the 
Etna-sized firecracker that exploded last minute into
A carte du Tendre in whose lower right-hand corner
(Hard by the jock-itch sand-trap that skirts
The asparagus patch of algolagnic nuits blanches) Amadis
Is cozening the Princess de Clèves into a midnight micturition spree
On the Tamigi with the Wallets (Walt, Blossom, and little
Skeezix) on a lame barge ‘borrowed’ from Ollie
Of the Movies’ dread mistress of the robes. Wait!
I have an announcement! This wide, tepidly meandering,
Civilised Lethe (one can barely make out the maypoles
And chalets de nécessité on its sedgy shore) leads to Tophet, that
Landfill-haunted, not-so-residential resort from which
Some travellers return! This whole moment is the groin
Of a borborygmic giant who even now
Is rolling over on us in his sleep…

It is relevant to note that a ‘carte du Tendre’ is the map of a fictional country, representing the landscape of the heart, in 17th Century romances. This is a useful description of the poem itself, though the imagery that follows is anything but sentimental: ‘algolagnic’ refers to sexual satisfaction through pain; ‘châlets de nécessité’ are public toilets; and ‘borborygmic’ is the noise of gas in the intestines. One can only speculate on what is being described here at a referential level, though this carnival of excess might not be unrelated to the experience of living in New York in the mid-1970s.

Posted in ESSAYS | Tagged , , , ,

Planting Roots: A Survey of Introductions to Ecopoetry and Ecocriticism


Image courtesy of Fremantle Press

This year the most comprehensive attempt at anthologising American ecopoetry was released in the form of The Ecopoetry Anthology (Ann Fisher-Wirth & Laura-Gray Street). This work comes in the wake of increased ecoconsciouness in political, social, personal, academic and poetic spheres. This is the year that President Obama announced ‘global warming is real’ and all of America was forced, finally, to listen. Critical work addressing the ecological context of poetry, specifically ecocriticsm, has existed since Scigaj’s Four Eco-Poets (1999) and was expanded in J. Scott Bryson’s Ecopoetry: A Critical Introduction (2002); yet, while these works do a lot to initiate the conversation over what could be considered ecopoetry, it was not until The Ecopoetry Anthology that an attempt to gather and present the poetry itself was made in earnest.

Continue reading

Posted in ESSAYS | Tagged , , , , , , , , , ,

5 Poems by Ардак НУРГАЗЫ in English, Chinese and Kazakh

Ardakh Nurgaz (Ардак НУРГАЗЫ) is a Kazakh poet, essayist, critic born in 1972. He graduated from university in 1995, and began publishing work in 1991. From 2006 to 2008, he was editor-in-chief of Foreign Literatures, a bi-monthly in Kazakhstan. He is now correspondent of The Alma-Ata Evening newspaper. He has published the poetry collections A Book of Pseudo Freedoms (2009) and A Collection of Humming Birds (in Chinese and Kazakh, 2012). Nurgaz has also published a collection of literary criticism, On Modern Kazakh Poetry (2010) and a collection of short fiction, Horizontal Strokes and Dots (2010).

A Flower

I planted a flower, to offer to the sun
The burning sun
Very bright
Always accompanying loneliness
Darkness flying away, like birds

Drinking the brilliance of the sun to my heart’s content
I feel my heart is beating violently
Tightening, and loosening up
Like a candle, just lit

Flowers of wave rushing to the other shore

The sun offered to the flower
Its own never-fading colours
My heart also opens, the way the petal of a flower does
Vividly fresh, like a drop of blood
《一朵花》

我栽上一朵花,献送给太阳
燃烧的太阳
很明亮
永远陪伴着孤独
黑暗像群鸟似的飞走

豪饮太阳的光辉
我的心脏也暴跳
她也在一紧,一松
像点亮的烛火
奔向对岸的浪花

太阳献给花朵
自己永不凋谢的色
我的心也花辫似的方开
鲜艳的像一滴血
ГҮЛ

Бір сабақ гүл үзіп алып 
ұсындым күнге
Өрт болып жанған,
Шұғыласын шашып
Жалғыздыққа мәңгі айрылмас 
серік болған,
Тастай қатқан түннен безіп.

Шалқыған алауын сездім
Жұмыр жүрегіммен
Ол да соғады
Бір ашылып — бір жұмылып
Алауын жақпай
Бұлқынады
Жағаға ұрылған толқындай
Көбігін шашқан,
Тебіренісімен.

Күн шуағын сыйлады гүлге
Өзіндей қызарған
Мәңгі солмайтын.
Жүрегім де толқиды гүл болып
Тасыған бетінің қаны сабағында.
Posted in TRANSLATIONS | Tagged ,

The Earth of Kashgar (translated excerpts of a long poem)

Other than the fact that Adili Adili Tuniyazi is a Uyghur poet, I know nothing more about him. But when I first read his work in Dangdai xianfeng shi 30 nian (Contemporary Avant-Garde Poetry for 30 Years)), I was impressed. The word zuguo (motherland) that he refers to frequently in his poem is so ambiguous that I suspect it’s not China proper. Indeed, when I read an article in Chinese by Yao Xinyong about Tuniyazi’s writing, he talks about the Chinese government not allowing Uyghur poets to use the word ‘motherland’; instead, they should use the word ‘China’.

The Roamer

A caravan and an early morning,
In a bright sun-shining city,
Sinking at the eyes of the horse with a head of white spots.
Man and the universe,
Each creates its own history,
Till the receding far star,
At a corner of the earth.
The ancient city is shining,
Strange faces everywhere,
Even if a Paris beauty is by your side,
You don’t present a comfortable smile.
You laugh, still not at ease,
I yearn, even your handkerchief soaked in tears.
In my motherland,
Your pain is your own pain.
In my motherland,
Your sorrow is revealed in your own language.
Well, visitors, even if you are a millionaire,
You still don’t have a thatched hut before a beggar,
And everyone watches you with a cold eye.
Even if you drink beautiful wine in a gold cup,
You still miss your motherland,
Once a bubble emerges.
In the night sky of Berlin,
You look at all the stars as the eyes of Uygur,
The wooden church of Virgin Mary,
Also resembles the mosque in a lane that you are familiar with.
If you go on a pilgrimage to Mecca,
Khudai obviously stays in your hometown.
If your motherland is in hell,
You always are migrants in heaven.
Ah, motherland, motherland,
Everything about you is unmatched, beautiful,
Even your pain and sorrow,
Are like fragrant four-season flowers,
Natives of my hometown are like Isaiah and Moses,
In a foreign land, even one’s own relatives are cold and insensitive.
In the motherland, if an unfamiliar child,
All of a sudden, runs past you,
You won’t forget it even in a hundred years.
If he abuses you in his own tongue,
It also sounds intimate.
In today’s world, you won’t find
Words more intimate than your own tongue.
Sometimes you, by accident, open a newspaper,
And read a poem by Paz or Tagore,
You lose interest or remain unmoved,
As you still miss the moving folk songs of your hometown.
When death descends,
You weave your own wreath,
And, with your love of the motherland,
You knit your own shroud.
When you are buried in a foreign land,
The motherland is also burying itself in your heart.
When every compatriot overseas
Misses Kashgar,
Such are their longings written at the end.


Birds Countryless birds, Crying for the season, The wind, wandering in bitterness, Carrying the withered leaves of home, Tall buildings, Standing alone, like wooden blocks What separates human beings Is only a wall, The wall, A second legend. Joining, A strange burial, Tears of the birds, Lonely and sad glass, A door that no long whips could reach. A bed, Escaping sleep, Icy hands, On the open window-sill, An ashtray, filled with sorrow. The plane, The ocean, Tears of the birds, In the train station, The old man who has just sold me figs, Are selling me figs again, Probably because he has forgotten, Or because he doesn’t know That love, within my heart, is sweeter than the figs. This love, Like the lines of a long-distance telephone, Makes it possible for me to know Familiar people, strangers and buses on the road, And I, using this love And crossing Kashgar, Become connected with far distant Latvia and France, The Esquimos in the Northern Pole, Living among the whites, The blacks eternal as the twinkling stars in the night sky, The beaches on the other side of the Atlantic And the fishing girls, The sky over the forest in Chile, The light, still moonlight, The evening glow over the waters, Like the opening red roses, The spectacular Nile, I, for one, in this tiny place, Would like to be a wave, surging from the Tarim River And emptying myself into the sea. I’d love to become A star over the Altai Forest, Shining over the grave of a loved one, For a Palestinian woman, And I, in Jesus’ language, Bless the young Jews Who’s carrying a Cross On his way to Jerusalem. In the dry, hot season on the Taklimakan, I, in desert colours, Pay my respects to the European greenness. I’d turn into the clean atmosphere, Filling the universe with happy laughter. On the map of the earth, Kashgar, like me, Is a tiny little city.
Ai Te Dore Like a quiet heart, The solemn minaret remains still, Its eyes, Speaking eyes, Khudai, The one without followers, The world, The one with mouths, Songs, Ones that have not been sung. The Attika Bazaar is a wonderful bazaar, Where Uygurs are crowding the Uygurs, Lovers come here to buy flowers, Little knowledge comes here to open its eyes, Ones short of language come here to find words, Men fight hard to buy a naan, Women, for a living, sell aosima, the brow-dyeing grass, The young men, leaning against the railings, As if they were in a strange city, Eyes slanting and mouths askance, carelessly watch, Someone comes, holding a naked baby, People come surging from everywhere, Busy washing and changing new clothes for their babies. In the imagination of the obscure poet, People can see the sun from their hearts. The Attika Minaret, Like a heart, Beats, pit-a-pat, without a sound.
Posted in TRANSLATIONS | Tagged ,

4 Melancholic Songs by Rubén Darío

Rubén Darío

Born in Nicaragua as Félix Rubén García Sarmiento, Rubén Darío (1867-1916) is one of the most famous and influential of all Latin American poets. Generally credited with initiating the modernismo movement, he has had a profound impact upon Latin American letters. In the English-speaking world, however, his reception has been confused by a lack of critical attention and by translations that tend to obscure the shock of his language at the dawn of the twentieth century.

Continue reading

Posted in TRANSLATIONS | Tagged ,

Four Cutups from MBC

Click
the
image
to
launch
the
show …


[EasyGallery id=’maxineclarke’]


Posted in 46: ELECTRONICA | Tagged

The Ethics of Attention in Peter Larkin’s ‘Leaves of Field’

This paper is concerned with ‘making sense’ in Peter Larkin’s ‘Leaves of Field’, a long poem that articulates a post-pastoral poetics based on ethical valency activated by attention. ‘Leaves of Field’ directs questions at us: How do we look at ‘natural’ objects? What is adequate poetic description? Can there be ethics without an apparent subject? How can we avoid instrumentalising nature poetically and ecologically after human intervention? What is the ‘value’ of human-and-non-human relations? Creating a lyricism not based on self-expression or explicitly only-human community, Larkin answers the challenges of writing innovatively with ethical consciousness by attending minutely to poetic texture and to ‘attention’ itself.

Continue reading

Posted in ESSAYS, SCHOLARLY | Tagged , , ,

Timothy Yu Reviews Contemporary Asian Australian Poets

Contemporary Asian Australian Poets

Contemporary Asian Australian Poets
Adam Aitken, Kim Cheng Boey and Michelle Cahill, eds.
Puncher & Wattmann, 2013

A decade ago, Cordite Poetry Review asked me to write a review of its tenth issue, ‘Location: Asia-Australia.’ In my review, I wrote that while the issue did a splendid job of showing the intersection between two separate places called ‘Asia’ and ‘Australia,’ it was less clear whether the ‘Asian-Australian’ could also be a thing unto itself, a kind of writing that might be visible within domestic as well as international spaces: Continue reading

Posted in BOOK REVIEWS | Tagged , , ,

Mortal:Drift

Celia
Celia | Fiona White | Oil on linen | 45cm x55cm

I

I said, don’t put a frame
around me.
I’m not your art.

Outside, cicadas pulse.
Summer. All those new boys
trebling for a mate,

bright-coloured, fancy,
and as many dulled girls
without their glasses on.

Earth and its usual dramas:
keeping busy,
the middle space.

Sometimes,
a winding, like conversation.
A thermal lift on the hope

of an aerial view.
So we carry on,
him gone

and me at 39:
most certainly,
not

art.

Posted in ARTWORKS | Tagged ,

The Breath of Vast Time

‘May the future make shift for itself.
I would know how it was before…’


I sit in Kevin Kiernan’s garden on the middle slopes of The Mountain. In the 1970s a young Kevin Kiernan was prominent in the unsuccessful struggle to save Lake Pedder from inundation within a back-up storage reservoir, a struggle that stands within Australian history as the first great nationally-scoped battle for wilderness preservation. Kiernan’s essay from those days, ‘I Saw My Temple Ransacked’, remains an Australian classic of engaged nature writing. I am here to interview him about environmental activism. Around me are many plants that are familiar to me, the trees of the Gondwana forests. Except that they are not entirely familiar. Because these trees are from South America, Gondwana cousin species to those of our own rainforests, but so similar that the differences defy recognition unless you know what to look for. In my own place-specific engagement with Gondwana, I find it easy to overlook the vast planetary amibit of the super-continent’s legacy. Kevin’s garden sends me a wake-up call. I am reminded, too, of the Wollemi Pine, only ‘discovered’ in 1994, and in a secluded Blue Mountains ravine a little over 150 kms from Sydney its very self. This may have been the greatest botanical discovery of the departed century. And it is a Gondwana plant- a member of the Araucarian conifer family, one deemed by some to be an evolutionary dead-end. And known to my island only from the pollen record. I must lift my eyes beyond the island shore – there’s a lot of Gondwana out there.

The past has always held more fascination for me than the future. The future reeks with dire portent. The past, at least, is inscribed with our evolutionary success, we who are specifically still here, all we swimmers, fliers, crawlers, wrigglers, striders, lopers and scurriers whose genotypes and phenotypes have survived both the perils of global catastrophe and the quiet, insidious competition for those niches within which life takes hold, endures. The future, furthermore, can only be guessed at, and it must be a wild and despairing guess at that … what has occurred, though, lies prone behind us, its record tricked out in an inchoate mix of the clear, the artlessly obscure and the deliberately obfuscated, a puzzlement to fascinate any curious mind.

I have gone too far. Who could not find the unpredictable mystery of the future as fascinating as the riddle-me incomprehensibility of the past? So I’ll recast my position thus: the seamless transition of past into future is the most pressing responsibility of the body politic. It is to carry forward the vast biological and cultural treasurehouses bequeathed by the past to the future; to safeguard the passage of time; to lodge it within the future, accessible in palimpsest, so we may know who we are, from where we have come, and, reflexively, how this shapes our new world. Anything other is a descent into the madness of an existence without identity, without agency, without context, without reference points around which to structure collective life and individual being. This is not a plea for an end to history and change – a plea to preserve, mindlessly, the bads of the past along with its goods. Change is a simple fact. The tectonic plates will shift. Volcanic stacks will lift their lids. Continents sink, rise. Cities fall to ruin. We will deem it just that slavery ends, that women vote, that wars cease, that the young be protected from violence and predation, that same-sex couples may marry, that arid market abstractions not take precedence over the real lives of real entities, that animals be accorded ethical standing. But to have a point of moral vantage that even makes such determinations possible we need the inheritance of the past.

How far past is the past? Listen. Turn your cheek to the wind blowing from the desert, from the seas that roll over two-thirds of the planet to wash against our western shores. On your cheek is the breath of vast time. The green decay of vanished forests. The foetid breath of terrible, dead lizards. Pangaea? That might be too big an ask. Perhaps even the great supercontinent, Gondwana, when all the lands of today’s Southern Hemisphere were one, along with the Indian subcontinent and Arabian Peninsula. But the early Jurassic saw the supercontinent begin its groaning schism and East Gondwana inched away from Africa. The breath on my cheek speaks of those times.

The forest is the sum of history:
At the eye’s edge I almost see
Looming reptiles, terrible and stark.

Rainforest covered most of the supercontinent, and this is a legacy that endures in Australia’s cool temperate forests. How should we come to these forests? On an Australian Government website I may read of ancient ferns and conifers, and ‘a concentration of primitive plant families’ that link directly to the evolution of flowering plants 100 million years ago. I may read that ‘few places on earth contain so many plants and animals which remain relatively unchanged from their ancestors in the fossil records’, and that the relic Gondwana forests are ‘the most ancient type of vegetation in Australia’. That’s a good start. That establishes the forests as dramatic, unique, afizz with portent. It leads to the illuminations of science – and I love reading the science of the forests. It may also lead to poetry.

On my island the breath of vast time blows clear, strong and charged. There is no fey mysticism contained within that observation – I write, rather, of a palpable presence; a physical fact. Gondwana concentrates here. The island is its enduring soul. Look at a map of rainforest distribution and this sense eludes – Gondwana seems a small factor on paper, strip-clinging to watercourses in Tasmania’s steep, unpeopled places. Tread the ground, though, and you know you tread Gondawana. Even here, within the weak sun on my suburban deck, a pencil pine shares my space. And a strawberry pine. And a Huon pine.

Lagarostrobos franklinii. One of two species that, for me, emblemise Gondwana. The Huon pine is a Tasmanian endemic, its range confined to lakeshores and riverbanks in the wild wet south and west. The vast sprawl of a super-continent distilled to such a precise geography. Individual Huon pines can live for 3000 years, bested only by the bristlecone of North America. Pollen records place it on the planet 135 million years ago. It is hardcore Gondwana. At a semi-secret location near Mt. Read is a stand of genetically identical male trees with a 10,000 year old basal root stock. The tree’s presence within the river systems that flow into Macquarie Harbour and Port Davey has given us stories – glorious, awful, gothically thrilling – of Sarah Island, derring-do, cannibalism, piracy. Within its resinous sap is extraordinary oil that renders the tree almost impervious to rot, even after hundreds of years of submersion in mud. It may be the best boat building material on the planet. It buffs to a beautiful sun-capturing nutty yellow, and its scent is of the arbour of the gods. Conventionally it is said to be slow to grow, , but here on my deck it springs for the sky. I once thought it unpleasing to the eye. I know better now. It sings of life’s exuberance, its haphazard panache. How can such an entity not compel poetry?

Huon pine: all scrag
Fingers from a strangler dream,
And a heart of gold.

My other iconic rainforest species is Nothofagus cuninghamii, locally known as the myrtle beech, in this case a species with a range extending into Victoria. A near cousin, Nothofagus gunnii, restricted to the high country in the island’s central and west, has the distinction of being Tasmania’s only deciduous native. Over 30 near relatives within the Nothofagus genus exist elsewhere in Australia, New Guinea, New Caledonia, New Zealand and South America, and even the oak and beech trees of the Northern Hemisphere are ‘family’. Huon pine stands apart and unique and is iconic to my mind on that account. The myrtle beech is iconic for the opposite reason – it is the dominant species of the Tasmanian rainforest, and if the Gondwana forests lodge within the island’s soul, this is to say that in large part it is the myrtle beech that sits within the inner chamber of the island’s beating heart. And it is beautiful. The foliage is small, heart-shaped, sculpted, and a deep, generous green. Excepting the new growth, which is of a burnished copper shading to red. I know of nothing like it. I have seen the autumn turning of the woods of maritime Canada. That is as glorious as it gets. For the leaf of the myrtle beech, though, another aesthetic category requires articulation. I cannot do it. Though it has drawn forth poetry in other ways:

The gloom wraps around, patterned in
Tiny flecks of rain: time, formless,
Seeps, slides through a mess
Of lichen.

Myrtles choke in a shroud
Of gnarled green parasite:
Cancered logs grue and twist, aloud
With cavewet anti-light.

To find poetry in the leaf of the myrtle beech requires close engagement. And it is so, I think, of the Gondawana forests generally. The myrtle and the Huon pine might iconise the Gondwana treescape, but it is the intricate, endlessly complex microworlds within the forest that most potently enchant. I became electrically aware of this on a trip down the Franklin River. As the voyage progressed, the more I became fixated on the tiny worlds of the river bank, the never-replicated assemblages of worts, lichens, mosses, fungi, tiny flowers and herbs. It is sometimes observed that the rainforest is species-poor, and it is certainly the case that other island ecosystems harbour a greater diversity of animal life. The Gondwana forests are not, after all, Aboriginal scapes; not the product of firestick farming. Their boundaries may be – because the game-rich ecosystems favoured by the native peoples, open forests and grasslands, were maintained by keeping the expansionary aspirations of the Gondwana forests in check. It is even true that there is a greater floristic diversity in some other ecosystems (we might instance coastal woodlands, or lowland wetlands). But down at the scale of the small and the infinitely intricate the proposition that the rainforests are species-poor is just not tenable. Down here with the mosses and the herbs is a window into alchemistical possibility. I come back continually to ‘enchants’, because this is the word that fits. This is why I can never forgive the brutal assault upon the very soul of the island that clearfelling the Gondwana forests represents. Trees we can grow again. It is the careless disregard for the biological genius invested in the creation of those complex, irreproducible micro-worlds that I cannot forgive.

Lichen is the forest’s ancient enlightenment,
	and the planet’s –
	and it reaches through the very fields of space
	to infuse the cosmic winds,
a swirl of principle
to spark a universe.

When it comes to the spatial dimension I may need to lift my game – but not when it comes to that other perceptual axis, the temporal one. From the start I have known that it is that breath of vast time that has been the vector that has carried me from contemplation of the Gondwana forests to poetry. I love the woodlands, and I love contemplating the haunting melancholy that must have characterised its casuarina-dominated scapes after the continent dried and before the march of those brash, upstart eucalypts. But the vast age of the rainforests trumps all this in the strange sphere of my affections. Here on this island it is a key to the construction of time, and will become more so, I think, as the years roll by.

I wasn’t always so conscious of the shaping presence of vast time. As a younger man I lamented the absence of the old in my island. I looked to Europe and its long heritage of unfolding culture. It was a perspective that was profoundly disrespectful of Aboriginal peoples, and it was misplaced in other ways, too. Then I discovered the ancient forests, and Europe seemed a mere playful pup by comparison. I knew that I lived in a country of vast age, that I had been welcomed within it, gathered up in a deep, knowing stream of time. I could feel its cool, wise breath upon me.

I look to the snippets of poetry with which I have seasoned my essay are dark. It is to the Gothic in the forests that I have responded. This is real. To be lost in the rainforest, even if you know yourself not to be permanently lost, is to confront fear, to face mortality. Some of the quoted passages were written in reflection upon precisely those circumstances. But I would want, now, to be more celebratory, in keeping with the tone of this essay. I’ll go away and give it a try.


The poetry quoted comes from the following sources, in the order it appears in the essay: ‘In Memory of William Paterson…’, Silently On The Tide, Walleah Press; ‘Lost in Rainforest, King William Range’, The View from the Non-Members’ Bar, Hazard Press; ‘On the Gordon River Cruise: Notes for a Poem’, Silently On The Tide, Walleah Press; ‘Lost in Rainforest, King William Range’ The View from the Non-Members’ Bar, Hazard Press; ‘Old Man’s Beard’, Island.

Posted in ESSAYS | Tagged ,

3 Poems by Lydia Daher

November

the rain is falling
these days like a superfluous
statement
probably
in order to give
the grey a reason
to mirror itself
once more
and there i am sneaking
around november puddles
together with the light
of a broken
moon and do not think
it’s strange
what do i care
if artemis calls me arthritis
a stab at my heel
and two or three at my heart
are hampering me
currently

only
58 more days
to the end of the year
and everything seems to be
desirous for another
because of delusions and idealizations
call it wind moon
winter’s month
red moon
nebelungen the month of november
it is and will be november evermore
at the end of which
scorpions transform
into sagittarian archers


What I Would Paint

in the background:
trees
that are tumbling over trees
buildings
that are tumbling over buildings
people
that are tumbling over people

in the foreground:

two grey doves
amongst
two yellow cars

nothing else


The Stars Have Long Been Sold Out

Who, for example, but you,
who may think of

folding the moon
into this room

and to feel the picture
to be far to forlorn

and thus instead
prefer taking a photo

of something
entirely other.

November

der regen fällt
dieser tage wie ein überflüssiges
statement
wahrscheinlich
um dem grau einen
grund zu geben
sich darin noch ein mal
zu spiegeln
da schleiche ich also
um novemberpfützen
zusammen mit dem licht
eines gebrochenen
mondes und finde
rein gar nichts daran
von mir aus
nennt mich artemis arthritis
ein stich in die ferse
und zwei drei ins herz
verhindern mich
derzeit

nur noch
58 tage bis jahresende
und alles will sich
durch verklärungen
nenn ihn windmond
wintermonat
schlachtmond
nebelungen
es ist und bleibt november
an dessen ende sich
skorpione in schützen
verwandeln
 
 


Was ich malen würde

dahinter:
bäume
die über bäume stürzen
häuser
die über häuser stürzen
menschen
die über menschen stürzen

davor:

zwei graue tauben
zwischen
zwei gelben autos

mehr nicht


Die Sterne waren lang schon vergriffen

Zum Beispiel wer außer dir,
wer käme darauf,

den Mond
in dieses Zimmer zu falten

und seine Füße
daneben zu stellen

und dieses Bild
zu einsam zu finden

und deshalb
lieber ein Foto zu machen

von etwas
ganz anderem.
 

Posted in TRANSLATIONS | Tagged ,

2 Poems by Ulrike Draesner

untitled

alongside the field vor uns um uns
                                        a banquet row
gravel, surfaces, one and a half yards wide
your accuracy the lopsided slant
of the road the usual 2.5% beneath a creamy
sun’s frosty halo against the ascending
turf’s degree of difficulty stately planum
sloped
            with vibrant grass. the mass
dirt incrusted stopped by the grader
in front of the contact sensitive group I was
nearing from outside as an unsettled layer
of sand grit
            and recycled emotional grout
for frost protection the powerful finisher
on drifting planks (pushing the future wagon)
160 centigrade hot mixture the entire
breath of relations used as asphalt binder
hot on hot paved in a single motion

the lunch break, a period of official time
                                                was now really
up. thermos bottles stained
the base curse two scoops for the sunshine
lay there, waiting. only after looking twice
did i discover the rolling mill. they had
realized from the outside that we’ve been
lingering? the wind gently fondled
the bushes a sand wasp flew away
red-striped her rear
slopedlove, the wild grass kind


to gaze into indecipherable eyes

how i can’t see myself as i stand there
unable to see snake lizard perentie
ancient trosity rubbletrosity black ancient benison
the chirring earth insects and no birds yet
soar not air not only panting only volcano
only spewing only seas only teeth giants only
oldtrosity delltrosity elder errors gorging perenties
jaws bacteria-brimming towering eyes: failing
                                                            the trosity
in corrupted in cordial in coming providence
of his little limbs his audacity
to creep forth from sea to land: over-
due and wildtrosity
                        riding upon the plug
of the medicine bottle the dakar, healer
of islands upon a creature half horse
half man shielding his stern and serious
face from the ninth century
he rides only one blink of the eye
away
                        look, amongst the birds
lonely the hornbill budges his fine haired
folded eye. look, how it chaplets the borders
of other empires and its own
its trosity
                        garlands
 

 

neben dem feld before us around us
                                        ein streifen BANKETT
schotter, oberboden, eineinhalb meter breit
deine genauigkeit das einseitgefälle
der straße die üblichen 2,5% unter milchigem
sonnenreif gegen das ansteigende
schwierigkeitsgelände planum getragen
geböscht
            mit vibrierendem gras. die schar
dreckverkrustet stoppte der grader
vor der empfindungsgruppe der ich mich
von außen näherte als ungebundne lage
aus sand kies
            und rezykliertem fühlstoff
für den frostschutz der mächtige fertiger
mit schwimmbohle (der den zukunftswagen
schiebt) 160° heißes mischgut die gesamte
beziehungsbreite in bindeschicht heiß
auf heiß in einem zug asphaltiert

die offizielle zeit für die mittagspause
                                                war nun wirklich
vorüber. thermoskannen fleckten
die tragschicht zwei sonnenschaufeln
lagen bereit. die walze entdeckte ich
erst auf den zweiten blick. man hatte
unser verharren also auch von außen
erkannt? leicht rührte der wind
im gebüsch eine sandwespe flog auf
rotgebändert ihr hinterleib
böschungsliebe, the wild-grass type


in undurchdringlichen augen zu sehen

wie ich mich nicht sehen kann wie ich da stehe
nicht sehen kann schlange waran riesenwaran
uraltes tüm trümmertüm schwarzes uraltes segnen
der erde zirpen der insekten und keine vögel noch
fliegen nicht luft nicht nur hecheln nur vulkan
nur speien nur seen nur zähne riesen nur
urtüm urtäler irrtümer mäuler der warane
voller bakterien türme die augen: erscheitern-
                                                            des TÜM
in der ver- in der zuvor- in der kommenheit
seiner kurzen glieder seines wagemutes
vom wasser an land zu kriechen: über-
fällig und stüm
                        reitet auf dem stöpsel
der medizinflasche der dakar, heiler
der inseln auf einem wesen halb pferd
halb mensch herbernsten schützenden
gesichtes aus dem neunten jahrhundert
herbei nur einen wimpernschlag
weit
                                    schau, unter den vögeln
bewegt einzig der hornrabe das zart behaarte
gefältelte auge. schau, wie es die grenzen
anderer reiche und ihrer
tümer
            bekränzt
 

Posted in TRANSLATIONS | Tagged ,

2 Poems by Nora Gomringer

The Hunter

You bring along cake and wine, happen upon the wolf.
He opens his pants and says:

Reach inside.
And he’s standing close to your car window while he speaks
and you pray that he may not realize
that a button pressed in your red Ford
doesn’t mean automatic—
that the wolf may not lead you astray.

Finally, the key slips into the ignition,
you twist it and start the engine.
Now the wolf is mumbling and growling that you must stay,
because of grandmother.
His jaws, he says, are enormous, he will devour her,
should he not get any—cake, any wine.
This is how this marriage begins, as you stay.

And he never eats your cake, drinks your wine entirely. He always saves
a bit for bad times, for dog days.

Years pass by, until somebody comes
who shows grandmother and you the bare necessities,
secretly, of course, after work, at the rifle range in the forest
outside of town.

When once again then cake and wine are to be put out on the table,
and you absolutely refuse to dish up and fill the glass,
refuse to lift your skirt and spread your legs,
gunshots are heard.

And if he wouldn’t have died, he’d still live happily ever after.

(Years elapse, until a well is found, deep enough,
to let things vanish and fade.)


Jäger

Du bringst Kuchen und Wein, triffst den Wolf.
Der macht seine Hose auf und sagt:

Fass hinein.
Dabei steht er nur knapp neben deinem Autofenster
und du betest, er möge nicht feststellen,
dass ein gedrückter Knopf in deinem roten Ford
nicht automatisch heisst,
dass der Wolf dich nicht vom Weg abbringen kann.

Endlich lässt sich der Schlüssel ins Schloss stecken,
du drehst ihn und startest.
Da knurrt der Wolf, dass du bleiben musst
der Großmutter wegen.
Seine Schnauze wär so groß, mit der würd er sie fressen,
kriege er nichts vom Kuchen, vom Wein. So fängt diese Ehe an, denn du bleibst.

Und er isst deinen Kuchen, trinkt deinen Wein nie ganz, hebt sich
immer noch etwas für die noch schlechteren Zeiten auf.

Es dauert Jahre bis einer kommt,
der der Großmutter und dir das Nötige beibringt,
natürlich heimlich nach der Arbeit, auf einem Schießstand im Wald
außerhalb der Stadt.

Als dann aber wieder einmal Kuchen und Wein auf den Tisch sollen
und du partout nicht vorsetzen und dekantieren,
die Röcke nicht hoch und die Beine nicht breitmachen willst,
fallen Schüsse.

Und wenn er nicht gestorben wär, so lebte er noch heute.

(Es vergehen Jahre, bis ein Brunnen gefunden ist, tief genug,
die Dinge vergehen zu lassen. )

Posted in TRANSLATIONS | Tagged ,

Ursonate (Kurt Schwitters fragment)

[audio:http://cordite.org.au/audio/08 Ursonate (Fragment).mp3|titles=Ursonate – Anna Fern]
Ursonate (4:34) | by Anna Fern

Posted in 59: GONDWANALAND | Tagged ,

Satan’s Riders

well we might think our world is dead
with visits from the devils
these white-men who came with their guns of hate
yes the one’s who came as men of God
came here to face us with their evils
bringing white sails and loaded guns
to kill to rape and plunder
with mission-men who brought The Book
they came with words of thunder
and so they savaged all they took
for their whim was to make us suffer
to suffer for their savage nation to grow
ever onwards to be called Australia
with God’s word they killed some more
and use His name to make us bow
embrace their church and know his law
to not be here yet be their mill-stone
as vermin they killed us mob by mob
yet now they want our souls down-under
in strength our struggle is our Country
so strongly we challenged the man-god laws
owned by white-men His law decided
who we are and where we go
we see their washed hands still unclean
from the things they did in man-god’s name
look at the tracks to their savage lair
where priestly man-gods say God is truth
and the white-men say that we must follow
and so we follow with grace in struggle
our journey takes us to see your white-man gods
where we can see men in the papal bull
yes the papal bull’s words that lie in thunder
making secret miracles from twisted words
they pressure down on their true believers
on these good church people true to all
accepting all people in their churches
until the man-gods judged their very souls
and the papal Horn made their blood to flow
for they could kill and rape and plunder
like those before them who ruled with power
these man-gods came with evil doings
they saved the priests who loved their man-god
priests who did things and the children cried
the men’s plan blocks their women’s pathways
for they did as they did to save their image
and save the ones with privileged powers
ordaining men alone to talk with God
giving the men power over unbelievers
while the world watches evil in the churches rituals
we now see blackfellas following to find a new peace
in our peaceful ways we went for hope in God
our mob followed churches the men-gods made for us
yes we followed them through to see their popes
we followed a trail they left in His words
those twisted words the popes do tell
we followed their tracks into the centre
the man-god tracks to the Vatican tomb
going down where they keep their secrets
down deep in the dungeons far below
again we saw those words so wicked
down in the tomb with the popes of old
there we see the Horns in golden glory
these are the Horns where popes will pray
a pope will pray and so his priests will
forever to hold His law in their Book of God
to carry his words for all believers
believing a lie through a man-god’s magic
making God in man then twisting the image
while they all sit here with a secret God
the Horns hold secrets of men-god savages
in Satan’s tomb where His Horns are revered
we watch this lie where white-man is God now
where all believers see the lie as true
the madness is in believing the lie of magic
you white-men expect gratitude for all you did us
and you tell us to believe a man-god lie
to believe He is God alone and mighty
to love Him and cherish Him as the God on high
you lead us on a path where we are the strangers
and we see the evil forces that we must challenge
in your Australia we look and see hate and misery
and you feel our struggle against man-god magic
in our struggle for freedom in the natural world
with strength of Country we have powers from way back
to force truth from the lips of your man-god priests
who’s snouts in troughs sated savage cravings
we will force them and push them in the public eye
until the horns are broken into millions of shards
and in our time we will deliver our sermon of Country
our words of wisdom in the patterns of knowing
of a Country old with our stories to tell you
to end man-gods rule and the savage priesthoods
until nothing is left of your disciples of Satan
and freedom is our Mother set in Country we know.

Posted in PROTEACEAE | Tagged

Long Form Thought

You are the inside out left hand glove
I slip onto my right hand in morning
too dim to tell what I’m doing. You do
the job. My whole body is one giant
fracture as I force it to walk on one
foot then the next in a well worn path
to the centre of our small universe.
You created me a library of leaves to
crunch through in afternoons spent on
trying to time travel without the more
conventional use of science. Science
is to be used sparingly like cocaine
or cayenne. As the rain works itself
through the little stitch holes in my
raincoat I imagine I am the water
and my body is your memory of ice
melting in your mouth after you
crunched it to pieces with teeth.
When the air is blood temperature
you unzip me and hand out my
calm disposition to children clam
-ouring in the street. We run round
together and fall down flat at the
end of the song. In this way we are
respecting the parts of our heritage
that are the same and allowing space
for your skin and my gender to fall
apart on an as needed basis. This is
the more common romantic avalanche.

Posted in 59: GONDWANALAND | Tagged

Nightwork

Conveyor belt wriggling into action, cries

rubbish rocks rubbish rocks

the machine breaks floodlight, its flash
a stingray covered, uncovered.
The bulldozer rearing—
pandanus bows

with a shake dissolves
drone tyres.

From the rocks and rubbish
one kid
naked, thick-haired and furiously sweeping
a path through reeds

pandanus shakes

entranced by armfuls of trucks
manganese
as stingrays. The old men spin
like tyres covered, uncovered.

It’s the sixties, then it isn’t.

Posted in PROTEACEAE | Tagged

Halfway Home

Vancouver to Sydney, Monday 8 May 2012

Dawn breaks for three hours straight along the wing
Of a 747, six thousand miles behind me, two thousand
Miles to go, Pentecost Island like a small light off the tip
Of the port wing.
While I lay across three seats impersonating
Sleep, a whole day disappeared; it happens all the time. The sea
Is blue and legioned and steep with days, and it’s fifteen hours
Across. The Pacific is an isobaric book of tides beneath
Me that has swallowed up where I’ve been.
But as long as my watch
Tells me the time I left behind, I’m still halfway there: midday
Tuesday in Vancouver; five a.m. Wednesday in Sydney; no time
At all where I am, thirty-six thousand feet above Noumea.
You step into an airport near midnight and mountains fall
Away. Everywhere you’ve been, shut like a child’s pop-up
Book, till the next time someone picks it up.
Your old life
Ahead of you yet, waking without you; you’re a thicket
Of afterthought, swimming home in high cloud.
But home
Is a fable, too, from this height, and you hang stateless, Aeneas
On a string that no one holds. You’re rowing home high in a medium
As mythic and elegant as Virgilian hexameter.
Nearing home
Is like remembering the future, and you’re hungry to make it
New this time, truer than how it’s ever run before.
But everything of course—once one lands—
Will be much the way it was.
Nearing home,
You’re a ghost walking out of rehab, stepping back
Into a body you cloaked while your inner life wandered
The peneplain; you’re putting on old clothes now
At thirty thousand feet and trying to stand up in them again.
Dawn’s still breaking hours later, when time starts to remember
Itself. History resumes, the sea resolves to come to an end; you tighten
Your belt and feel the plane relent.
Home is an island
Below you now, clouds bivouacked along its eastern shore; home
Is a theatre of war in its own aftermath, and an army of other ghosts
Is massed there, waiting for the right wind
to carry them way back out beyond their depth.

Posted in 59: GONDWANALAND | Tagged