The beauty of Ghost Nets

Staring at beauty on the walls
Hanging in the air, suspended
I am amazed, gobsmacked, floored
So small, big, colourful
In many forms, shapes, sizes

Once was junk but now no more
From the beaches of Zenadth Kes
To museums, art galleries in Australia, the world

Lost, abandoned nets
Trapping fish, turtles and marine life
Fishing nets, ghost nets transformed
Collected, cleaned, categorised

During COVID, iso times
Kits created to make your own at home
Sold out in Australia and internationally
Wait lists started
So popular
How to make your own ray, turtle or fish
Weave your way
To a beautiful art piece

New life created
From ugly to beautiful
With an important message for all
Educating on marine pollution
From marine debris to art pieces
Inspired by the sea

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Corals and Mushrooms

(to Samantha Faulkner)

What do corals and mushrooms have in common?
They reproduce with spores.

We’ve birthed children through sexual reproduction
but now we’re becoming a bit more like corals and mushrooms.

Because we have hard and rugged bones
and have souls that could crumble any second.
Because even when we imagine ourselves in the deep sea
we like to hide in the damp tree shade.

Corals or mushrooms named poetry,
we met in the poem’s shadow where the spores grow.
And we immediately recognised each other’s souls.

She asked about the mushrooms that grow in my poem,
and I asked about the coral reefs that grow in hers.

Just by talking
about the mushroom at the end of the world
about the other side of the world we live
about the hands of the poor digging for forest mushrooms
about the capital flowing behind expensive pine mushrooms
about the well-being of the bleached coral reefs
about the forest fires that have been going on for months
about the eucalyptus trees that need fire to reproduce
we travelled very far.

Though I don’t know that distant sea’s depth
and she has never smelled this land’s dirt

in Thursday Island, her hometown
it was like I caught a glimpse of that blue sky while lying down.
It was like I woke up from a short sleep
surrounded by the friendly faces of First Nations people.1
Though I can’t swim, it was like I followed her
into the deep sea and saw coral reefs.

Tomorrow is the day we say goodbye.
I’m going to say quietly, ‘Yawo,’2 see you next time.

Posted in INVISIBLE WALLS | Tagged

In Front of Someone’s Teeth

One time while climbing a snow-covered mountain
clunk, my ankle got caught in a trap.
The trap had been set by a villager to catch wild animals.

I managed to break the trap through the snow,
but my injured ankle was bleeding.
As I limped down the mountain,
I looked back and saw
every footprint in the snow was covered in blood.

Since then, inside me
lives a scared and wounded animal.

It is said that Val Plumwood was almost eaten by crocodiles three times.1

Up the river in the rainy season
she went too far alone in her canoe.
It wasn’t until she looked into the crocodile’s eyes that she realised

that her body was juicy meat.

Golden pupils shining under the eyelids.
She could understand what the crocodile’s eyes were saying.
The crocodile attacked her body, as well as
human pride and illusions.

After being bitten by a crocodile three times,
Plumwood became more than just food.
She came to understand humans as food.

Even though she cut, grilled, and chewed meat countless times,
she never thought that at any moment
she could be eaten by another being.

As a beast or a piece of meat
trembling before someone’s teeth.

Posted in INVISIBLE WALLS | Tagged

Things to Come

First published in Korean in Changbi



I am getting further from myself.
At a steady rate
as much as the candles increase on the birthday cake.

Furthering things, fading things.
You can’t hold onto distant stuff and faded things you can’t touch.

Like a cork plugged in a drain.

Candle light blackened pupils.
Close your eyes and the night arrives.

Blow out the candles and everyone claps.

Rolling waves like speed bumps.
The horizon is still but the waves rage and rage.

Things to come, things stepping back.
Likable things coming into favour.
The coffin where I will go when I die will be a bit bigger than me.

If you pass too fast, nothing can enter your eyes.
Some love pours out from above the head like a waterfall
and so the body bends.
The solitude of the broken blade.

Release your face and open your heart.

When you lock your heart and your face hardens.

Let’s not worry about the problems that haven’t come.
Worries we had are fattening like thunder clouds.

You sleep putting your cheek on my palm.
Your cheek stuck on my palm.

My palm pressed across your cheek.

Your love is lukewarm. No. More like lacking.

Like lying on a flower bud about to blossom.
Like lying next to an egg about to hatch.

A voice spinning inside the well.
Today, I’ll tell you the same fable.

Because the tears that you shed have an equal amount of happiness and
sadness when you rub your eyes with two hands, they say when you are born
you’ve got joy in one hand and sadness in the other. The baby clasps its two
hands to share the weight equally.

Blood doesn’t travel to my palms.
So your cheek won’t touch the cold floor
I won’t remove my hand.

My face floats white in the mirror.
If I cover half my face with my palm, sadness distorts the rest of my face.

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Postcard from nowhere

I chose the path of a tourist,
thinking I could rescue
my inner
peace, as if it were held

for cheap ransom
at this temple, museum, or
town square.
I only found other tourists.

Posted in INVISIBLE WALLS | Tagged

Waves and Bed and Breakfast

First published in Korean in Modern Literature

The midday sun shines brilliantly.
A bird enters the sun.
Broken blade.

The heat is buzzing.
Like greasy meat in a microwave oven,
crackle crackle crackle, we were expanding.
A breeze blows past the sweat beads on the bridge of my nose.

Feet are soaked in the pure white sand.
Like dipping your hand into a rice pot, they go in easily at first, but soon they
encounter a hardened wall.
The gap disappeared.

A person stuck in the sand.
The sand is heavy and the sand slopes are stubborn.
Not a single error.
The sands are bound together.
Pulling each other.

Don’t struggle in the sand.
You’ll continue to sink.

Sand makes things that are less weighty than itself float.
It absorbs things that are heavier.
Pulling down, down.

The sand on your back is like a map of Latin America.

Fine sand stacks at the border of the sea and the white sand beach.
Darkness creeps and spreads like fine sand your toes dig into.

A crescent moon like fingernail marks on vinyl flooring.
A ring tossed on the sandy beach.

Even though no one is lying on my right side,
I still sleep on my right side.
Sometimes, when I lie on my left side and curl up,-
I feel a palm gently pulling on my right shoulder.

That’s what memory is,
the body leaning to the side where no one is.

Two people’s breathing mixed together sounds like waves.

If my body is the deep sea,
my heart is like a beer can sinking into it.
The deeper it sinks, the more it shrinks and flattens,
flattening into a flat iron plate.

Heavy and slow waves.
The rocking won’t go away.

Posted in INVISIBLE WALLS | Tagged

Poetry

Picked up the gist
of lock-picking as I went along.
Easy as breaking
into a loaf of bread.

Made a good generalisation
of a poster boy:
brow furrowed, slightly parted lips,
aerodynamic.

Worst thing to grow
the distance within oneself.
Face shows up in a square
I am continually trying to unsee.

What happened to him,
the buoyant one,
the one who smuggled his ideals
across continents?

Elegy in late capitalism:
a productive wallow
or total bummer. All or nothing,
as if it were a choice.

Not so quietly dismantling
the world as we knew it.
Well versed in the art
of contradicting myself.

Posted in INVISIBLE WALLS | Tagged

Key with No Owner

First published in Korean in The Earthian Tales

I picked up a key.
Under the streetlamp it was shining.

A loitering man in front of the door rummaging through his pockets.
A key to a lover’s house that I will never visit again.
A key to a rooftop house I was evicted from for being late with rent.
Trying to mess with my owner.

In my pocket I put a key that can’t be used in any lock
and brought it to the owner.

You’re like a window frozen shut.
If you place your palm on your cold forehead, it will stick.

The house I come back to after going on a trip.
Unfamiliar black footprints on the living room floor.
All the drawers have been flung open, books scattered on the floor,
and
the wardrobe door is darkly open.

Even though I had the name of my ex tatted on the auracle of my ear
the key that made my heart pound that I handed over
now rolls around in dust.

All the keys to the world have lost their locks.
The lock to my dreams slackened.

Even when I don’t have a bad dream, sometimes I wake at dawn.
Did an earthquake happen and I didn’t notice?
Did lightning strike?

A man who swallowed the key
after chaining his body up and fastening the lock.

Tonight thousands of keys shine in the moonlight down in the gutter. A key
ring clank clanks, filled with keys that need to be thrown out.

Posted in INVISIBLE WALLS | Tagged

Gwangjang

Other people like to tell us
who we are and where we belong.
Let’s split.
Into pronominal debris.
And make a virtue of
indeterminacy.
You — I.
Cross-reference and advocate.
Advocate for renewal, common
ground and alter-egos.
Our respective you
encounter each other
between the lines, a common ground
for our dreams.

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Will Druce Reviews Jake Goetz and Michael Farrell

Unplanned Encounters by Jake Goetz
Apothecary Archive, 2023

Googlecholia by Michael Farrell
Giramondo, 2022


Saturated in a droll but kind and sparkly ennui, Jake Goetz’s volume, Unplanned Encounters (2023) reaches out a cigarette-butt holding, soil and spider-web covered hand and invites readers to confront dislocation, catastrophe, doom, ecocide, and the deeply unsettling mutilations/morphology of post-colonial settlement. Spanning the colonised lands of several continents, composed over a five-year period (2015-2020), Unplanned Encounters brims with flippant yet mournful observations of the so-called ‘Anthropocene.’ Goetz challenges the authenticity of our relationship to landscapes that have been settled, reshaped, concreted-over, and terra-morphologically face-lifted. The erasure of ecological harmony in the face of settlement and urbanisation leaves but traces of a now-displaced balance, so what is it that we encounter when we look at these landscapes and cities, and who is reflected back at us when we do? Goetz quotes a translation of the late Argentine magical realist, Julio Cortázar, in an epigraph to the third section of his book:

I’m looking for a poetic ecology, to observe myself and at times recognise myself
in different worlds, in things that only the poems haven’t forgotten and have
saved for me like faithful old photographs

(65)

The “apocalypse from a distance” imagery of Goetz’s poems suggest that the truly unplanned encounter may therefore be the one in which we recognise ourselves in a world without concrete, without “BOOMING 747s” and expanding airports, without lakes of industrially produced chemical excrement, or continental land-clearing, or mass extinction, as “another object held in the hand” (‘Slippery-wind,’ 40; 40; 40). Self-recognition in a world without us. Following Cortázar, these poems are then an aloof collection of vessels chronicling encounters with ecologies that – within the context of where they have been composed – have been violently displaced.

Goetz is acutely aware of the plastic flavour that the word ‘ecology’ has taken on and has a keen interest in the construct of the ‘eco.’ The mutilation of this prefix, which has been well under way for many decades, is therefore a site of strangely attractive doom that Goetz is drawn to. In ‘eco de la historia’ (which can be translated as ‘the echo of history,’ from Spanish) Goetz plays with the notion of eco as repetition, or ‘echo’ (38). Both words repeat each other, wrap around each other, like:

              […] cars

               on the Princes
circling around this city
       like bees to the hills hoist

               or drones over Syria
bound to the echo of history
       the ability to think   yet repeat 

(‘eco de la historia,’ 38)

The last couple of stanzas of this poem (those shown above) tie a neat little bow around the notion that cognition is not an advantage. Instead, cognition is perhaps more like an unlearning, a cyclic doom that transforms the fluidity and porousness of the eco (the home/abode) into a concrete, hard-cased echo-chamber of repetition.

While doom underpins them, there is also an ode-like quality to many of these poems, with the first third of them written either toward or out of the urban terra/terror-scape of Sydney. The celebratory aspect of Goetz’s poems is ironic but also sincere, a trait his work shares with Michael Farrell’s. Goetz spectates as “a pigeon / pecks a banh mi outside Centrelink / where we stand and stare at scaffolding,” illustrating a sentimentality sandbagged with fatigue (‘Marrickville Rd sonnet,’ 41). Goetz’s tone conveys a kind of affection for the disaffecting force of everyday urbanity – a knowledge-through-intimacy of the mundane objects we have substituted for natural objects and beings. Goetz’s poetics inherits its disaffected lilt from John Forbes, and Goetz occasionally nods his cap to Forbes in more direct ways. The poem ‘Four plants (and doing them),’ which is a re-writing of Forbes’ ‘Four heads & how to do them,’ admits in Forbesian register:

                         that perhaps the problem here 
of ‘history’   is simply the authenticity it proclaims
through something as brief and arbitrary as centuries

(‘Four plants (and doing them),’ 18)

Goetz is particularly interested in “encountering” the cost of this kind of disaffection where “people drift like plastic bags” and “when the world / has become an escape from the world” (‘Slippery-wind,’ 40; 40; 40). Poems such as ‘Slippery-wind’ draw together the immense globality of everyday urban life in Sydney suburbs. The interconnected web of death, dissociation, and ecological collapse shows how interconnection is a vulnerability as much as a strength:

                Air China cuts the camembert sky blue
and ‘a politician will always be a politician’
          he tells me    as smoke billows

                from a Marrickville biscuit factory
and an industrial warehouse lets waste slip
         into the Yangtze […]

(‘Slippery-wind,’ 40)

If a river is polluted on the other side of the earth, the ramifications are felt everywhere.
Featured in this book is the connection Goetz has with the Maiwar/Brisbane river which he explored in depth in his first poetry volume Meditations with Passing Water, published by Rabbit Poetry Journal in 2018. Goetz takes pleasure in contrasting embodied notions of place within these poems. For example, in ‘Work Poem (2),’ the “vascularity of the city” of the urban terror-space of Brisbane is contorted, on the next page, around the alluvial vascularity of:

the Maiwar dark   almost black
twisting like a body wrung out
after washing and draped over a hills hoist

(45)

These glimpses of land and of terror are mediated through the alienating “loading bar of another Monday” – another mechanism of dissociation, detachment – and the decoupling of lived experience from the ecological space in which it is lived (‘Work Poem (2),’ 44). The distinction between the natural and the anthropogenic are deliberately confusing within many of these poems which celebrate the paradox of nature’s artificiality. Only by inventing the notion of ‘nature’ could we separate out from it into a world where “kangaroos kick tourists / hopped-up on carrots / they’ve become / addicted to” (44). The cities Goetz writes toward and out of are mutilations of landscape indeed, but self-mutilating ones which we are part of, which form us as we form them, oozing oil and sugar and piss and sugarcane champagne and “sparkling mirvac blue in winter sun” (41).

Published in March 2023, Unplanned Encounters is currently available through Apothecary Archive. Jake Goetz’s upcoming volume, Holocene Pointbreaks, will be released by Puncher & Wattman with publication expected in mid-2024.

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HYPERTHYROIDISM: Lucy Van Reviews Shastra Deo and Dominic Symes

The Exclusion Zone by Shastra Deo
University of Queensland Press 2023

I Saw the Best Memes of My Generation by Dominic Symes
Recent Works Press 2022






I spent much of 2023 inadvertently giving Shastra Deo’s The Exclusion Zone the silent treatment. I felt, for reasons now irrelevant, consigned to my own bathetic exclusion zone, as if the book were a forbidden, inaccessible text. So exclusive: as if to read The Exclusion Zone would be in violation of the text’s manifest function. “Geis [the ancient Celtic designation for a supernatural taboo] wherein nothing happens: not war, not song” (‘Irish Book of Spells,’ 33); for,

The poet carries language through international waters, will
                never find the right words to quantify the extent
                of their exposure to ionising radiation

(‘Irish Book of Spells,’ 32)

What’s the idea here? That no language can provide sufficient warning of (or protection against) the ultimate catastrophe — holocaust, ecological collapse, nuclear apocalypse? Holding this as if a just-ajar door to the collection, this idea of the poet who never found the right words, who might make nothing happen, I wasted months feeling I ‘understood’ the ‘point the book was making,’ while also feeling I ‘felt nothing’ about that point. I wrote a bunch of middling paragraphs about the book as comment on the insufficiency of language, and worse, some try-hard material on language-games that went (reliably) nowhere.

Then it was October, the review in its tenth month of lateness, and I began dreaming of the bombs. They’d fly into frame and then freeze, the vivid logos of Boeing and Lockheed Martin spacing out in primary colour before the void (when I woke). In this pattern of dreaming, a pathetic parallel to Gaza’s actual living nightmare, I picked up Deo’s book again. In the same poem, ‘Irish Book of Spells,’ I read, “[k]now that the poem is not about heroes. / That the poet may not gaze upon the bomb” (32).

To gaze upon the bomb: to aestheticise violence, whereby gazing transforms the barbaric and abominable object of warfare into an exemplary figure of culture. (A poem.) To gaze upon the bomb is to make poetry in the oldest available sense of the Western tradition of making it; this was, I think, W. H. Auden’s insight in the final stanza of ‘The Shield of Achilles’:

The thin-lipped armorer
   Hephaestos, hobbled away;
Thetis of the shining breasts
   Cried out in dismay
At what the god had wrought
   To please her son, the strong
Iron-hearted man-slaying Achilles
   Who would not live long.

Thetis cries out in dismay, but all the while she has been looking over Hephaestos’ shoulder, gaze, gaze, gazing at the shield (the original bomb) — the very bomb she commissioned for her ‘man-slaying’ son. Gazing is collusive; has been since the Iliad. Poetry, far from being a humanising salvation against the violence of this world (where, as Auden writes in stanza five of the same poem, “barbed wire enclose[s] an arbitrary spot”), has had blood on its hands from the start. Here are the famous first sentences of Simone Weil’s legendary essay on that founding epic:

The true hero, the true subject, the center of the Iliad is force. Force employed by man, force that enslaves man, force before which man’s flesh shrinks away. In this work, at all times, the human spirit is shown as modified by its relations with force, as swept away, blinded by the very force it imagined it could handle, as deformed by the weight of the force it submits to.

(‘The Iliad, or the Poem of Force’ in On Violence: A Reader, 2007: 378)

Defining force as “that x that turns anybody that is subjected to it into a thing,” Weil gives us an idea of poetry’s protagonistic role in licensing and giving language to the violence of our pasts and presents, the literature of a warrior aristocracy forming our presiding cultural inheritance (378). Something is wrong inside our literature. Or, as the speaker in ‘Aubade (Earth-TRN688)’ has it: “something wrong THERE IS NOTHING WRONG wrong / inside of me” (15).

For another way into the idea of poetry’s program of thingification, consider José Ortega y Gasset’s idea that metaphor is the “most radical instrument of dehumanisation,” the mental act that Giorgio Agamben describes as the “[substitution] not so much in order to reach the second, as to escape the first” (‘The Dehumanization of Art’ in The Dehumanization of Art and Other Essays on Art, Culture and Literature, 2019: 35; Stanzas: Word and Phantasm in Western Culture, 1993: 32). In Deo’s ‘Post-detonation Linguistics,’ the speaker declares:

Fact: things are like other things. Supposition: liking
tweets is like a simile. A house on fire. Like
an inconsequence. My love
is like a rose. Birdsong
like a car alarm. My love is like
a transuranic element.

(8)

Like as in like, as in, a house on fire deposited in the heart of the poetic act. The regressive substitution. Things are like other things (and more to the point, like lesser things); or, in other words, ‘liking,’ in the sense of comparison, performs a principal role in the theatre of thingification. ‘Liking tweets’ could be seen in the sense that Michael Taussig once described as being “all over the Internet” — this not only working as a way of “removing something from sight but [also the] instant death of the spirit and imagination” (‘Two Weeks in Palestine: My First Visit’ in The Corn Wolf, 2015: 131; 131). (Taussig continues: “which reminds me of the many e-mails I have received, ending with ‘have a great time in Palestine’” (131).) Nothing for something; the basis for poetry (simile, metaphor) provides only spurious remedies to that which ails us (destruction). If poetry sets out to wage war against the deprivations and spoilings of time, what survives is always different to what was purportedly meant to be saved. Car alarms for birdsong.

What will we do when the last birdsong is replaced by car alarms and then the nothing-sound of nuclear fallout? Is there any way out of this, and does poetry have anything to do with finding this way? What does it mean to proclaim the geis, the injunction that ‘the poet may not gaze upon the bomb’? Is this what The Exclusion Zone means to do, to break one geis to keep another? If the poet may not gaze upon the bomb, then they must find a way to be poets without poetry (that is, without, or against poetry’s constitutive violence), or, they must find a way to use poetry against poetry, scooping out meaty deposits of language where something might be saved, in order that we might do something differently and, hopefully, more effectively in the future. To exclude the poet from their rightful history (the history of poetry) is to place them in the zone of apotropaic magic, that is, to invoke one of the oldest forms of magic there is (the use of one magic to protect against another magic).

Such a poetry would have to find a way to address the “anthropological machine” that is language, which “produces humanity by denying it to others, that subtracts humanity from a figure and leaves its edges undefined, so that that body begins to leak into a landscape,” as Steven Maye writes of Bhanu Kapil’s Ban en Banlieue (‘Bhanu Kapil, Ban en Banlieue,’ Chicago Review 60, 2016: 176; 176). “They are human animals,” said Israeli Defence Minister, Yoav Gallant (an invocation if ever there was one). Poetry against poetry is magic against magic. Poetry could be exclusion against the originary exclusion of the anthropological machine; such a poetry means to protect us from the violence of poetry:

you left the body in the mountains.
no incense for your brother, no burial.
goneness of him clean and hot. the body

was not his, nor was it yours

to take: gunshot, frenzy,
spilt intestines rime-crisp. cheek frozen
to frost earth. no meat wasted, come spring.

This is not an escape
so much as a mourning
of such tender want.

(‘The Question of the Ethical Shot,’ 55)
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The Overview Effect: Nicola Williams Reviews Paul Munden and Peter Bakowski

Amplitude by Paul Munden
Recent Works Press 2022

Our Ways on Earth by Peter Bakowski
Recent Works Press 2022




I do— I want that sensory
fill, that startling stereo-

                               phonic effect of time

- Paul Munden, ‘Greensleeves,’ Amplitude (6)

In the music library at the Barbican Centre in London, the walls are lined with symphonies and sonatas, rigoletti and reference books for jazz and opera. Two men gossip about a composer. A man wearing headphones is silently learning the piano. His teacher, a woman with a grey bob, sits next to him at the electric keyboard and nods. The atmosphere is hushed and people work at shared tables, or listen to music in booths. It’s here that I open Paul Munden’s collection, Amplitude (2022), and realise that it is a kind of musical encyclopedia, moving from classical to baroque to the Romantics, from jazz to film scores to synth-layered noise to the Beatles. Told over 145 pages of poems, it is a playlist, a score, a symphony in six movements, its music telling “the essential story” of the poet’s life (87). It opens with an epigraph, a line from Nietzsche: “My soul, a stringed instrument, sang to itself, invisibly touched” (4).

The collection starts with a stop. In the opening poem, ‘Baroque,’ something snaps while the poet tunes a violin – not a string, but a tendon (5). It is a rupture that launches the collection, the repair of which one hopes to witness as the poems unfold. We can see in poems such as ‘A Gift,’ where the poet retreats to a quiet room at a raucous party (also to tune a violin), that the instrument is not a simple pastime. It is a proxy for the poet’s voice, a way of speaking and a means of participation. In an orchestra, one’s own part joins others to build the picture of a whole; to create a symphony, rich with layering. This is what the poet craves: “sensory fill,” a “stereo-phonic” surround-sound experience (7; 7). Instead, unable to play, he drifts towards “monotony” (meaning ‘single note’) and isolation (7). There is a sense of a rupture greater than that of a tendon, of loss so significant that life’s symphony has retreated towards the lonely note-by-note music of a broken chord. Over the course of the collection, the reader pieces the fragments together, a sense of understanding emerges, and we follow the poet’s slow return to being part again of the orchestra of life.

Most of the poems are derived from sonnets. In what Munden calls “half-rhyming triple-deckers of 42 lines,” stanzas are split in half and zigzag across the page, the way a hand moves through an arpeggio (a broken chord) (145). Or perhaps the flow of stanzas from left to right to left is the shape of a wave, not only water but sound. In layman’s terms, ‘amplitude’ means ‘volume’ – louder, quieter – but, technically speaking, it is displacement of a sound wave from the equilibrium position. Reading, one is always rocked, knocked off balance, recovering. Rhymes are re-located. They are, symbolically, gone too soon or late. It is hard to see where a poem might be going: the poetic form of love and longing is broken up into a series of hairpin turns and the neat resolution we expect is disrupted. In ‘‘Road Closed’,’ the poet ignores a sign and drives along a “sequence / of hairpin bends / towards the summit” only to find a “sudden, huge stone / fallen in the road” (58; 58). A warning then for ignoring signs, as if the reader is being implored: pay attention. Be alert to signals that might help make sense of a pervasive sense of dread.

Apart from the sonnet variations there are also prose poems, which skip by association between different chapters of memory. Words and motifs repeat and retreat, subtly shifting in meaning with each return. In ‘Orange,’ the colour threads through a lifetime, first as a slug of paint, then a coil of fruit peel, then a neon cord tied around a copy of Italo Calvino’s Invisible Cities (54-55). In the section ‘Sightreading La Sirenetta,’ a young child bounds across a landing to ask her father about a city where the streets are made of water. In the following poem, dedicated to the poet’s daughter, two people navigate the streets of Venice. In the next, a girl is dangerously close to a pond. In ‘Enfant Terrible,’ a father is “drinking himself to death under a harsh southern sun on the far side of the world” (10). Later, in a section entitled ‘Intermezzo: Australia,’ the poet sits at his “father’s / desk—I want to see / what the past looks like once it’s travelled / across the world” and sees, in a “quarter bottle of cognac,” “deep within the ripples of Christmases past, is the future” (46; 45; 45). In ‘Sound Effects,’ the sound of a wedding party in full swing skips from the “noise of purest joy,” through the molten creation of a bronze bell to the music of a church ritual that may be matrimonial or funereal (76-79). A cassette with a date written on it launches the memory of a wedding yet is full of foreboding; a happy moment when life is all ahead is counterpoint to a moment when it is suddenly, terribly, over:

I stumble on the penciled date
31st October, 1981, and as I slip the forgotten tape into the deck
and press play, I hear not only a famous toccata, but a pivotal six
minutes of my life; the breathy detail of that autumnal afternoon;
a ritual concluded; everyone making their way from the church
to where the music stops.

(79)

This echoing or, as Munden calls it, “pre-echoing,” builds to create a sense that something will happen, a looming sense of “impending shock” (8; 140).

This feeling, of not knowing where you are going while simultaneously knowing how it will go, is the feeling of sightreading music. Although one encounters a score through parsing symbols in real time, a musician will know that before one even starts, one is primed with instructions for how to play. A sightreader will first scan the Italian notations peppered throughout the score for clues: how to interpret the music; how to understand its mood and how it changes; how to understand the music’s narrative arc. Cantabile, con brio, vivace, doloroso, adagio: in a singing style, with spirit, lively, mournfully, at ease. There are clues in the poems for how to read Amplitude too: Venice, water, the colour orange, the violin, the abyss of drink, Australia. Follow them and find a way through, Munden seems to suggest. The noise of signs and symbols will translate into music; meaning will reveal itself. In ‘A Prima Vista’ (literally, ‘at first sight,’ meaning sightreading), he says “we knew / from our one, / careful, dual scan / of the city’s notation / to make it through” (27).

When musical earworms get stuck in your head, playing and re-playing a fragment of a tune, it is because your brain is trying to complete a broken phrase. The cure is to play the song on repeat until you know the whole phrase and how it fits together; until the siloed musical memory is integrated back into the whole of the song. I have read that dreams may work in a similar way, shuffling through a flip-book of memory and imagination, testing which scenes cause a spiked heartrate or a sense of calm, so that it can be filed away accordingly. Perhaps when life’s narrative is interrupted by a deep trauma, the brain takes the same approach, returning over and over to the memory of the event, trying to integrate it back into the whole of our lives. In ‘[untitled],’ the reader is brought into the poet’s sorting mind, where he tries to place his most wretched memories into an “eerie gallery / of what doesn’t exist” (137). Throughout the collection, we return with the author to old rooms, old songs, old cassettes and records, old films, old roads, old photographs, the meaning shifting slightly with each return, so that it is first sweet, then sad. In ‘Glass Harp,’ glasses are raised – “mine half empty, yours half full, Gb, F#” – the same, identical note is viewed first one way, then another. One flat, one sharp; one a step back on the keyboard, another a step forward.

The price of joy is that it can become the source of your greatest pain. Anyone who has experienced heartbreak will know the agony of a mind dragged unwillingly to return to once-kind memories. How the memory of love can be “a relentless, mournful, broken chord,” a “haunting [is] still present when you wake” (78; 78). But Amplitude seems to suggest that memory can offer a path from the broken chord of loneliness back to the full chord of life. What is a “stereo-phonic sense of time” if not the full-body immersion of memory? Memory is both recall and re-living, action of the past flooding the present. Our lives are thick with layering: themes reoccur over and over; memories play out in harmony and in discord with our present lives; the people we live with and love and lose return to us as a “looming palimpsest / of you, and you” (‘[untitled],’ 136). It is apt that Amplitude returns often to Venice, with Invisible Cities as its playbook. In Calvino’s masterpiece, fragmented ghostly scenes play out over one other, building a picture of a city that is both mirage and intensely real, capturing the feeling of Venice the way we recognise people in our dreams. Only when we look at it all – not one layer, but the lush, layered symphony, thick with reverb, counterpoint and reprise, with phrases returning first major then minor, first one way then another – do we see the many parts that make the whole. That is how one makes sense of a life; how one makes sense of being one human in all the world in all of time. That is how one feels a part of it. “I want that” (7).

the subtly modulated
amplitude
of filtered square
or sawtoothed wave
and give it soul—
science
the engineer

                   of sentiment, mood…
                   of a layered narrative,
                   something akin 
                   to poetry, even love

(‘WYSIWYG,’ 73)

In ‘WYSIWYG,’ the synthesiser seems to offer the poet a way back. The electronic experience is an embodied one: amplified sound, rich with layered frequencies, is one that you feel in your ears, your chest, the muscle in your legs, your breath, your bones. If it is loud enough, you feel that you become an instrument yourself, resonant as a struck bar on a xylophone, humming with sound. To feel again a part of the orchestra of life, one has to become the instrument.

Posted in BOOK REVIEWS | Tagged , ,

Submission to Cordite 113: NO THEME

We’re looking for poems that show poise and polish while aspiring to be both sonorous and audacious. Where care for craft is at the heart but also undaunted by the crucible, theme-wise. Verses that show the poet’s willingness to step outside the too-self-pointed, attuned to the odes and elegies of the world, mindful of the music of the spheres.


This podcast sheds some insight on how Cordite Poetry Review (and Cordite Books) works.

Submission to Cordite 113: NO THEME closes 11.59pm Melbourne time 12 May 2024.


Please note:

  1. The guest editor(s) has sovereign selection choice for all poems submitted.
  2. Masthead editors will also contribute to the issue.
  3. We will only read submissions sent during our official submission periods.
  4. Please place up to three (3) poems in one (1) Word, RTF or PDF document (unless specifically noted otherwise for special issues), with no identifying details in the document itself.
  5. We are not able to offer feedback on individual poems.
  6. Submissions will only be accepted via Submittable …

submit


Posted in GUNCOTTON | Tagged ,

‘Bombala Boss’: Harry Reid in Conversation with Michael Farrell


Image by Ansel Basiloy.

How on earth to interview Michael Farrell? I once introduced Farrell at a reading as one of my ‘top five dead or alive’ Australian poets. I still believe this to be true. I once watched him eat a falafel during the open mic section of a poetry reading in Sydney. Once, while driving the work van, I saw Farrell on the way to the pool and honked the horn, realising later he’d have no idea it was me. What does this all mean? Farrell’s latest book is Googlecholia (2022) and the one before that was Family Trees (2020). These are the ones we talk about. They are both very, very good. Farrell’s work is expansive. It’s funny and sweet and tough and tender.

Farrell is a friend of mine, but also the horizon that I will spend my entire poetry ‘career’ trying to catch up to. His work, I think, is of national significance. Are we ready for that conversation? So, when tasked with interviewing someone whose work I admire so deeply, and who I care for dearly as a friend, I kind of wigged out and began by asking about breakfast.

Harry Reid: Hello M, I have been thinking hard about what I would like to know about you, and I have been caught on this idea of your morning routine. So, what does Michael Farrell eat for breakfast? You’ve told me you’ve been ‘getting into’ cafes recently.

Michael Farrell: Rather than give you an image of my morning routine, I will tell you what breakfasts stand out. Before muesli made it to Bombala, I especially remember cornflakes with banana, rice bubbles with a side of cold roast lamb, and leftover curry on toast (probably beef). There was a long period in my early 20s when I had a peanut butter and sultana sandwich every morning. Ideally from a packet loaf of grainy whole meal, that you can’t buy anymore (this was in Canberra btw). In the last few years (pre and post a sick period where I only had cooked apple with a soaked walnut) I alternate a kind of scratch muesli, with toast and a jam rotation. I almost always have vegemite (a class leveller?) and honey also. Beverage-wise, it used to be black tea, but this year (2023; after a 25-year break from coffee), I started to go out to cafes to read before breakfast. I rarely eat, but I get a strong latte or a batch brew. I normally go to Gabriel or Burnside (now I’ve moved to Carlton it’s Brunetti or Vincent the Dog). I adopted some new favourites in Sydney recently (e.g. Outfield in Ashfield). In case anyone cares, I have full cream dairy when I have milk, though am inclined to have hot water and peanut butter with muesli.

HR: Rice Bubbles with a side of cold roast lamb makes a lot of sense to me. Peanut butter and sultanas, maybe less so but I can see a young Michael Farrell in the kitchen putting that together. Was a young Michael Farrell writing poetry? Who were you reading eating peanut butter and sultana sandwiches in the 90s? It’s easy to compare the ode ode (2002) poems to now and clock it as ‘earlier’ work when read alongside Family Trees or Googlecholia but it certainly doesn’t feel like a first book – it’s straight out the gate with a very distinct style / ‘poetick’.

MF: This was the late 80s, not the 90s. I forget what I was reading mostly. A lot of fiction. Tom Robbins, James Joyce’s Ulysses, Sylvia Plath’s The Bell Jar, Jean-Paul Sartre’s Roads to Freedom trilogy. Also, drama: Shakespeare, some Greek, Edward Albee, and notably German expressionist plays. Then at some point around 1989-90, I stumbled on Frank O’Hara and Gertrude Stein, and then language poetry.

The poems in ode ode start from 1996. I had previous manuscripts. I’d tried the Five Islands ‘New Poets’ series, I was longlisted one year and would have gone to the Varuna workshop, but my work didn’t let me (I was working for Centrelink at the time). I tried publishers like Pariah and Black Pepper, too. None of those poems went into ode ode. I’d been writing poems pretty solidly from 1990-95, with a few publications in magazines, like Otis Rush, Meanjin, Verandah and Island. A few other smaller ones have disappeared.

The ode ode poems reflect Frank O’Hara and John Ashbery to some extent, as well as Wallace Stevens and Marianne Moore (the more extreme langpo poems I’d already left behind), and the influence of electronic music – the sampling/collage that was big in the early 90s.

Posted in INTERVIEWS | Tagged ,

‘Share what you’ve learned’: Amelia Walker in Conversation with Samantha Faulkner

Samantha Faulkner is a writer and poet from Badu and Moa Islands in the Torres Strait and the Yadhaigana and Wuthuthi/Wuthati peoples of Cape York Peninsula. She is the author of Life B’Long Ali Drummond: A Life in the Torres Strait (Aboriginal Studies Press, 2007) and editor of Pamle: Torres Strait Islanders in Canberra (Kuracca, 2018) as well as the forthcoming nonfiction anthology Growing Up Torres Strait Islander in Australia (Black Inc, 2024). Faulkner has represented women and Aboriginal and Torres Strait Islander interests on local, state, and national boards and is a Director of the ACT Torres Strait Islanders Corporation. She is a current board member of both the First Nations Australia Writers Network (FNAWN) and Us Mob Writing Group, a Canberra-based First Nations writing collective.

I connected with Faulkner through Invisible Walls, a project I co-facilitate with Seoul-based Australian poet Dan Disney. Invisible Walls pairs Australian and Korean poets to enter intercultural dialogue and produce new poetry based on their learning. Faulkner was one of twelve Australian poets chosen for the project via a competitive selection process from a large applicant pool. Faulkner’s poetry gripped me with the vibrancy of her imagery and emotion. Through our project-related correspondences, I came to recognise a similar vibrancy in her warm personality, generous spirit, and care for those around her. When I travelled to Ngunnawal Country (Canberra) in late 2023, I invited Faulkner to sit down for a chat about her writing practice, her insights into community work, and the importance of nurturing new and emerging writers. I was thrilled and grateful when Faulkner agreed. Below is an edited transcript of our exchange.

Amelia Walker: We acknowledge that we are meeting on Ngunnawal Country. We pay our respects to the Ngunnawal people and their Elders past and present, as well as other First Nations people and families who have connections to these lands. Sovereignty was never ceded. This always was, always will be Aboriginal land. Samantha, thank you for sharing your time. I’m grateful for the chance to learn more about you and your writing. We’ve met a few times now and worked together on Invisible Walls. But I don’t think I’ve ever told you that I use your poem ‘Home’ with my university students. Its depiction of a man from the Stolen Generation coming home to search for his mother always has a profound impact on my students, especially the final stanza. Although I’ve read it countless times, it never loses its power for me, either. I always get a shiver in my bones. I’m wondering if you could tell us more about the poem, its background, and your process of writing it.

Samantha Faulkner: Thanks, Amelia. I would also like to acknowledge the Ngunnawal people, the Traditional Custodians of the Country we are meeting on today. I’ve had to go back and think about that poem. It was published in Cordite in February 2019, and for me, it is a special poem. It tells the story of a young man reconnecting with his mum and, just that final stanza, where the mother says:

“I know who you are”

I touched his hand

Tears welled in my eyes

“You’ve come home”

It has that real immediacy of connection as it’s told in the first person and speaks of belonging, coming home and finding family. For me, that’s what this poem is about. The poem came to me, if I can recall, in a writing exercise – and it was an image when the man touches the screen door and opens that door. It was like a comic strip. There were a couple of images where the man is standing there, maybe an Aaron Pedersen-type character, set in the outback or country Australia. He’s obviously from the city, wearing jeans and a shirt, and is a little bit out of place – but he’s searching. He finds some information and wants to reconnect and find his family – so he pushes open that door.

The next image is where he’s in a shop and his mum is behind the counter or at the counter. When you enter a shop, the first person you talk to is the person behind the counter – that’s where you ask for information. I think the poem emphasises this connection. What if this man, just by accident, enters the shop and it’s actually his mum who’s working there? She recognises him first and it’s a bit about him, but also about her, like: ‘Oh my gosh, it’s my son who’s come back, I know you’. But the poem creates a sense that there’s more to come. It’s about connection – because even in the 1970s kids were still being taken away – and no matter if you were taken away, your family still knows who you are. The Elders still know who you are and where you belong – where you fit in the community. It’s touching, it’s emotional and it’s poignant because it closes an open circle. I think for a lot of the Stolen Generation, they don’t have the opportunity to close this circle. For me, in a way, it was showing that there are stories of meeting family again – not just of displacement.

AW: As a Torres Strait Islander poet, your culture is distinctly different from those of other First Nations Australian peoples, which are also, of course, all unique and distinct from each other in their own right. Within what protocol permits, I’m wondering if you could share a little about what makes your Torres Strait Islander culture unique, particularly in terms of your traditions of poetry, storytelling, and related art forms.

SF: Torres Strait Islander culture is close to the Melanesian Pacific culture and the Torres Strait is found between Queensland and Papua New Guinea. It is a part of Australia as sometimes a lot of people think: ‘Oh, okay, you’re a part of Australia…I don’t need a passport to go there’. I think the population is maybe about 70,000, but a lot of this population, about 60,000 or so, live on mainland Australia. I guess what makes the culture unique is the closeness to the ocean. We are seafaring people and navigate by the stars. The ocean is our supermarket, it’s our livelihood, it’s our recreation. For the inner islands, the Kaurareg People are the Traditional Custodians of Aboriginal land which is Waiben/Thursday Island and some of the islands close to mainland Australia. So, the Torres Strait also has that connection to Aboriginal Country as well.

We have a lot of different history when it comes to the explorers who have visited. We’ve had a lot of explorers – Spanish, Dutch and even Indonesian people have come over and traded for decades and hundreds of years before 1770. We’ve always had that exchange and I think even across the Top End of Western Australia and Northern Territory as well. So, we are not strangers to other people coming in to visit, trade and go back home again.

I think for a lot of the Torres Strait, the ‘Coming of the Light’ or the coming of Christianity to the Torres Strait is a different experience of Christianity than what Aboriginal people have encountered. Torres Strait Islanders embraced and welcomed Christianity and made it a part of life in a way that it didn’t overtake but balanced with Torres Strait culture and concepts such as different languages, singing, dance and the visual arts. Our culture is all about colour and vibrancy and the food we eat is from the ocean – dugongs, turtles, crabs, fish, and so on. It’s this way of life that I think perhaps is distinct from the Aboriginal way of life and that comes out in my poetry and stories.

I was born on Waiben/Thursday Island, in the seventies and spent the first ten years of my life in the Torres Strait. Then my family moved down to mainland Australia for schooling and better education opportunities for me and my two sisters. I cherish those moments and those childhood experiences. I think for me, it’s just tapping back into those memories, those images and sights and smells that I write about today.

Posted in INTERVIEWS | Tagged ,

3 Mohsen Mohamed Translations by Sherine Elbanhawy

Mohsen’s poetry is very much ingrained in the tradition of poetry as a voice of resistance; his specificity to the Egyptian incarceration experience speaks to the broad themes of injustice, the harshness and the inhumanity of his time in prison, the friendships, and the community that the closeness of prison creates.

Mohsen and I met by chance at a workshop at the Cairo Institute of Liberal Arts Studies (CILAS) conducted by one of my friends, Mina Ibrahim. His poetic voice immediately resonated with me, and I asked if he had ever considered translation. At the time, there was no publishing promise or anything, just a craving on my part to be drawn into his world and the beautiful rhythmic flow of his Egyptian vernacular poetry.

Throughout the pandemic, I worked on this translation; I put my own work aside, feeling the need to give voice to Mohsen’s words at that distinct point in history. At a time when everyone was complaining about the restrictions of being locked in within the comfort of their homes and surrounded by family, his experience and that of his fellow inmates was especially poignant. My mind constantly returned to the many unjustly incarcerated in Egypt and how their lives had been upended without due process. As the pandemic dragged on and the situation worsened on the outside, conditions in prison deteriorated even more given the lack of healthcare, hygiene, and sanitation.

Mohsen’s ability to convey his deep sense of loneliness mirrored the feelings of many across the world and echoed vociferously on social media. However, his prison is a beast with a life of its own, a creature that devours and consumes. He is constantly surrounded, but isolated; his poems are a retreat into self, a journey of reflection and profound solitude. The title, No One Is On The Line, reflects this enveloping sense of disconnectedness. Even after his release, Mohsen’s recollections show how the pain of prison and the feeling of isolation persist after incarceration ends, fed by the memories of friends and encounters imprinted on the soul.

Posted in TRANSLATIONS | Tagged ,

3 Petre Ioan Crețu Translations by Cristina Savin

Heatwave

my city painted in green
and yellow, pale yellow
stained with the red of the sun
then the news bulletin the weather
all filtered through my hazel eye
in the glass screens and diodes
breaking news

we strolled together
having just met
the houses with red roof tiles crumbled
like a castle of cards holding hands
with the walls rolled up all the way to the beams
hurriedly we collided with a withering tree
stripped of bark and painted
then a thousand lost and forgotten cuckoos
in the ailing garden
surrounded by darkness and leaves
where I once wrote
a thousand meaningless poems

you knew I wasn’t afraid of the wind
or afraid of the storm or the arrow
I held your hand tight
to never lose myself to never lose you
we then slowly let go
and with a flutter we aimed for the sky
so beautiful we were
oh God, so beautiful!




Caniculă

orașul meu colorat în verde
și galben, galben palid
pătat cu roșul soarelui
apoi buletinul de știri vremea
toate trecute prin ochiul meu căprui
în ecranele de sticlă și leduri
breaking news

ne plimbam pe stradă amândoi
doar ce ne cunoscusem
casele cu țiglă roșie se năruiau
ca un castel din cărți ținându-se de mână
cu pereții suflecați până la bârnă
grăbiți ne loveam de câte un pom uscat
dezbrăcați de coajă și pictați
apoi o mie de cuci rătăciți și uitați
în grădina bolnavă
și peste tot se făcea noapte și frunze
pe care cândva am scris
mii de poeme confuze

știai că nu-mi este frică de vânt
nici frică de furtună nici de săgeată
te tot țineam strâns de mână
să nu mă uit să nu te pierd vreodată
apoi ne desfăceam brațele încet
și fâl fâl ne ridicam la cer
și ce frumoși eram
Doamne, cât de frumoși!

Posted in TRANSLATIONS | Tagged ,

18 Artworks by Nathan Beard


Nathan Beard | 2022 | King Mongkut (1956) | Dibond mounted Giclée print on Hahnemühle Fine Art Pearl, Swarovski elements each named using the antiquated term ‘Siam’, Avery 3002 Blockout Vinyl Matt Laminate | 120 x 100cm | Photo by Jack Ball.

Posted in ARTWORKS | Tagged

Speak, Joy: Say the Words

I am a working poet. I spend my days in search and celebration of words, a series of sounds I can weld, if I’m lucky, into insights about being human, and I confess it has never been harder to do so. I have a newborn son, I am a newborn father, and despite a decade of practice at crafting language into literature, this child, so small and insistent and terrifying and beautiful and language-less, has in only a few months shown me how useless, how entirely unnecessary words are for that most important and derided endeavour: love. This is a word, an emotion, a foundational way of living, utterly essential for survival, and yet by invoking it, I’ve erred already – there are few things taken less seriously, or more likely to provoke an eye roll, scoff or sneer, particularly in the realm of writing, which for all that it is deemed effeminate, is nonetheless strangled by a masculine manner and aesthetic1. There is an unspoken understanding that one shouldn’t ever be sentimental – meaning literally ‘prompted by feelings’ – and that good prose is ‘muscular’, good writing is ‘brutal’, a ‘gut punch’, a violence. I should know. My own work is often praised with these descriptors, and it’s true, I am geared toward pain, toward sorrow, toward a primal force that makes loss bearable, if that is at all possible, though I would never describe my writing as a violence in the same way that I could never plant a sentence about a flower and hope to see a bud in the soil come spring.

I am a working poet. By this I mean that poetry, or the creation of literature, is my occupation, but I also live, always, under Philip Levine’s jurisdiction, which means that ‘to work’ is to love, not anonymously or subconsciously, but directly and purposefully, those who are in our lives – to hold them, maybe kiss their cheek, to say the words.2 In the months leading up to the birth of my son, I read poems and books to my wife’s swollen belly, to a captive audience of one, and in the months after, I continued to do so because all the advice for parents suggests this will aid your baby’s development, speed up their eventual use of words. He is seven months old and has not said a word, which is fine – I’ve seen him wake, seen his eyes open, flick toward me, a smile bursting wide, and there is no more glorious a feeling, no more serene a sensation than the sure knowledge that love is moving through our bodies such, that without moving, we are still touching. I’m telling you this out of fear, because in these same months I was diagnosed with autism; because I have struggled to speak all my life; because my father’s mother, Yurdanur, had a stroke which paralysed her mouth, and stole her speech. A decade ago, my mother’s mum had dementia, losing language and reality at once – of the two, I find the former loss is crueller, because Yurdanur was still there, behind her eyes, hearing and seeing, but unable to move her lips, even to smile. I hold her hands when I visit. It is all we have.

I’m working to understand silence, the strangeness of words, how impossible it feels sometimes to use them. Feels, not is, because I have an autistic niece who is non-verbal, because Yurdanur cannot speak – yet the feeling often becomes reality. Rivers of silence thrive in my life: sisters who do not speak to their brothers or to each other, uncles who ignore their nephews or vice versa, friends who let go of friendships, parents unreconciled with children, and in each instance, on either side of quiet, these people would say, ‘Never’, when asked if they could speak to the other. I swim in several of these rivers. As a boy in love with books, I could go the entire day and night without saying a single word, and yet never have felt silent, not with all the voices in my head, the constant conversation. I’m coming to terms with the fact that my silence unnerved the people in my life, that it wasn’t the books or the way they signify an intellect or class or aspiration to such, as I assumed, but the quiet itself. They were always making noise and I was always retreating from it. I’m coming to terms with the million instances I was called aloof or arrogant or disinterested, a bad conversationalist, because I didn’t speak enough or understand the right social cues. I am thirty-three years old, and I have a word, autism, now painted on my tongue – I can write it, but I find it hard to say the words, which has been true all my life.

I am a poet, which means I have a thousand fragments in my Notes app that reach for profundity like, ‘Language is the means by which our souls can meet outside our bodies’, a nice thought that isn’t true. When I consider my failures to respond to conversations, to speak at all, I’m overwhelmed by the sensation of distance, a vastness behind my eyes that is exhausting to cross. Would you run a marathon for small talk? I have, not as much as I’d like, but still more often than I can count. Sometimes my wife urges me to talk to our baby more, and I look at her in surprise, because whatever words I have managed were significant to me, and because I meet my son outside our bodies all the time without saying anything. I have only to think of my wife to feel her inside me. The phrase ‘love language’ is ironic, given love transcends our ability to compose words, be it vocally, textually, or physically. Love surrounds us, and it does not, as Ursula K Le Guinn once said, ‘have to be made’3, it can but does not need to be a verb, it is not transactive in nature, it is in fact not natural at all but the province of the divine, and therefore eternal. My son does not need to do a thing or say a word in order for me to love him, nor is there an action that he can take which could undo my love for him, which is astounding to the point of terror, because it reveals the lie of rationality, it demonstrates that I’m vulnerable to him and will always be so, which, if I were a lesser person, would no doubt prove fertile ground for insecurity and resentment. My responsibility as a parent is to ensure that doesn’t occur, and that requires a clarity first and foremost grounded in language; having used vulnerable earlier, the words that immediately followed all invoked violence, ‘he will always have a blade to my throat’, I wrote, then deleted. Let me say instead I’m open to him, and must remain so.

Posted in ESSAYS | Tagged

BABY Editorial

We released the call-out for BABY on 30 May 2023. We were thinking of baby projects, the spark of something new, thinking of the person who we call ‘baby’, thinking of Liam Ferney, bard of the bubs, who writes the best baby poems this side of town. Case in point:

Get Away From Her, You Bitch
 
No ore tug this.
It’s a routine mission
 
fishing for profit
on Samburan
one of Weyland-Yutani’s
finer barques;
 
awoken from our
métier’s cryo bliss;
 
a hailing distance
from Hadley’s Hope,
 
when the Facehugger’s
hardwood scamper
twists Tad’s neck.
 
Its echo haunts blank space.
Heart racing, he’s peering
through the slats in the ducts
 
when from behind
the bookcase the infant
Xenomorph leaps,
 
lands slapped across
Tad’s dad mug.
 
From here, nothing
can stop the
Chestburster’s total triumph.

We were thinking of blank space and cryo-bliss and the routine missions that make up living. Some mornings, to wake is a total triumph. Most of all, we were thinking of Lee Edelman and the Child – how our happiness now, justice now, mercy now, is too often deferred in favour of the politics of futurity, the future child whose needs somehow outweigh those of us living in this forever-present.

BABY began with joy and ends with grief. Which is life. We still wake in the morning. We still work my job. As co-editors, we met the day after the Australian Indigenous Voice referendum results were released and spoke of embarrassment and shame. We still go to sleep. We feel shame. We feel shame when we must look away for a single moment, to work the job that keeps rooves over our heads or cooks a meal that ensures survival. We feel shame knowing these moments are impossible for the Palestinian people. Colonised people. Taking land means taking everything directly above it. Taking trees. Taking sky. Taking rainwater. Taking life.

You are reading this and probably expecting something, so here it is: we have published over 60 poets in Cordite 111: BABY. We were grateful to read every poem submitted – thank you for trusting us with your work. Thank you for sending us poems about your loves, your anxieties, your fears, your mortality. Poems that are ‘bodies full of bodies!’ Poems for ‘those narrow halcyon days.’ Poems that are ‘smoke signals guiding us home.’ Poems ‘making / the mutable world.’

Poems that get at the emotional technicolour of those early pre- and post-partum days. As Caitlin Maling writes: “there’s nothing/ wrong with khaki, butt you wouldn’t theme/ a baby shower around it”. Poems that throb with the pulse of other lives like the relentless throb of the clock at squad training that ELS drums: “Go at the six, turning, the nap stretches to 90 minutes, go at the six, turning, the/ garden gate left open open onto the grassy lane where the cats gather in the/ morning, evening, cat hour, a mysterious thing, go at the six, Thank you for sending us the full spectrum of human emotion.”

And then, as well, poems that remind us that most of us are safe. So safe, in fact, that we sleep soundly through the earth’s tumultuous night, our mattresses padded with our complicity in cruelty.

This editorial stands in solidarity with the babies of Palestine. We were all someone’s baby, once and still. We are thinking of you, grieving with you, dreaming with you. Until Palestine is free, none of us are free. Do not turn away. We will not be forgiven.

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The Linguistic Playground of Poetics: L=A=N=G=U=A=G=E Poetry and Systemic Functional Linguistics

I wasn’t entirely prepared for the Canberran rain and cold. Late November, ostensibly summer, and my last trip to the capital at the same time of year almost a decade earlier had shocked me with a week of perfect blue-skied thirty-degree days. Naively, I’d expected the same this time around. I’d packed a raincoat but no umbrella; still, I preferred to turn my hood up against the showers as I trekked through the centre to the bus stop. I sheltered under the canopy and boarded a bus Google reassured would take me to my destination. My memory of this same journey years ago was sketchy, and this city looked different shrouded in grey. My recall sharpened as I alighted and walked through the University of Canberra’s campus, searching for the lecture theatre that would host the opening keynote of this year’s Australasian Association of Writing Programs conference.

Historian and archaeologist Professor Elena Isayev from the University of Exeter was the invited speaker. She shared with us her research on uncovering the stories hidden within historical sites. Part-way through her presentation, she asked us all to take out a notebook and a pen, and to visualise a walk we regularly take. Mine materialised in my mind before she finished speaking. I could taste the salty air of the path I walked most evenings after work. Out my front door. Down to Bundilla Beach and along the stretch of sand in front of the Ski Club; up past the high school and down the curving path to Mindil Beach. Professor Isayev asked us to draw the contours of our chosen trek on the page, using a continuous pen stroke. I drew out my walk, picturing each turn, each downhill glide and uphill grunt; the wooden plank and chain stairs leading down to the sand and the concrete ramp leading back up. Clambering over the two boat ramps obstructing the beach. Once I’d finished tracing my steps, I surveyed the line I’d drawn. It could almost be mistaken for a scribble, I thought, but not quite: there was something too deliberate in the way the line angled around the page; sometimes sharp and sometimes soft. It’s a poem. The thought nudged into my mind. I scrawled a title across the top, pressed my notebook shut and tuned back in to the rest of Professor Isayev’s talk.

In his recent review of Simon West’s poetry collection Prickly Moses: Poetry in Australian Book Review, reviewer David Mason writes that ‘too often poetry is valued as if it were prose, exclusively by virtue of its subject matter’1 He argues that reducing poetry to only this analysis ‘miss[es] the poetry itself’. This speaks not only to overlooking the poetry itself, but to an overlooked attribute of poets themselves: poets are writers, but are also linguists, bending and breaking the branches of language to shock and surprise the reader. Subject matter aside, analysing the composition and decomposition of the words and symbols on the page adds layers of meaning that would otherwise remain unnoticed if the focus lingered solely on the subject. Analysing poetry under a linguistic frame can uncover these semantic and semiotic meanings, adding additional depth of meaning to a poem’s subject.

Applied linguists have long been fascinated by the analysis of creative works, most notably through the field of literary stylistics, where linguistic text analysis techniques are applied to creative texts to determine the linguistic patterns of specific writers and the linguistic composition of these texts. 2 The field of Systemic Functional Linguistics (SFL), pioneered by Michael Halliday and Ruqaiya Hasan in the 1960s and 1970s, also developed frameworks for analysing literary texts. Halliday observed that ‘Literature is language for its own sake: the only use of language, perhaps, where the aim is to use language.’3. SFL situates language within its social context and argues that language removed from its social context strips away meaning. It is only when language is used for specific purposes in specific social settings that we can ‘make meaning’. Semiotics are a key component of this meaning making process. Educator and linguist Susan Feez gives the example of a stop sign. 4 The word ‘stop’ written on a page and the word ‘stop’ written in white text on a red, hexagonal stop sign erected by the side of the road each convey very different meanings. The addition of the semiotics (red colour, hexagonal shape, white text) adds additional context and therefore meaning to the language.

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Gender and Abject Horror: The Poetic Self

I recently woke to clothes and sheets drenched in blood. The sun, squeamish, kept its distance as I stripped off and showered. Outside, a glutinous rain fell disinfecting the streets; the bins begged and pleaded; have mercy on us. My periods have been heavy all my life though, until then, I hadn’t bled so profusely in years.

I came out as trans-masculine early in high school – a year or so after my first bleed. Like plenty of other transgender children, contending with the ‘the ungrievable, mortal losses of puberty, the chaos of sexual, emotional, and social impotencies that transness imposes’, I was prone to snarling and biting. Like trans-masculine prose poet Lars Horn, I still sometimes feel my body ‘moves itself – possesses its own will, character, its own thoughts … as other, but also as another. Slightly animal, otherworldly’.

It might seem contradictory, but going through puberty was actually quite subduing, domesticating. I learnt how to repress, how to contain myself and imitate the normative body.

‘What an angel!’ people said.

Female socialisation is a dangerous idea, and I agree it deserves the criticism it receives. However, if you asked me which, of all the seeds my girlhood planted, prospered and persisted, I’d have to say it was the belief that suffering, physical and mental should be sucked up, soaked, sealed – a woman in pain, in grief is histrionic.

When I transitioned and switched from using the women’s bathroom to the men’s, the support of fellow menstruators was severed overnight. While in the women’s, painkillers and pads would be slid under the cubicle door. In the men’s, you could be seeing stars, speaking tongues, you could be spewing blood and still be ridiculed for running out of toilet paper. I pulled myself up by my bootstraps, and tied my raincoat around my waist to hide the crotch stains. Being outed was worse than bleeding out.

Breanne Fahs is a clinical psychologist, professor of humanities at Arizona State University and radical feminist. The Menstruating Male Body collates testimony of the overlap between trans identity and menstrual health. While all menstruators ‘struggle in general with accepting their bodies as ‘leaky’ and ‘viscous’, masculine transgender and intersex individuals must be scrupulous in their endeavors to contain this ‘sex-revealing’ fluid. In order to ‘secure their safety, stay closeted at work or to avoid losing their jobs’, some of her patients regularly leave tampons in for ‘twelve hours at a time’.

*

Until I was old enough to refuse, I was dragged to church. I went to many churches, I met many people, and never really warmed to them. There was only one woman I really trusted.

Her face was taut and muscular. She wore brown woollen stockings, socks and crocs. Her makeup, alien, uncanny. Her eyeshadow dribbled. She never gossiped, laughed sparingly, and didn’t let me help her with crossword puzzles She never let me hug her- she took blood thinners and bruised just daydreaming of touch.

I sometimes pictured her climbing onto the roof after hours, skinny legs straddling the ridge. I pictured the church as a beast, a beast she could fly away on. Other times, I pictured her as the church itself- as castle, as king, as stone. But up close, she had pores, occluded as they were.

She was a retired janitor and had worked decades in hospitals, food courts and casinos.

‘Kid … I’ve smelt things you’ve only smelt in your nightmares.’

I wondered what I smelled like to her. Could she smell queer undertones, beneath the stench of humanity?

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A Lonely Girl Phenomenology

I am following a lineage of sad and lonely girls, women who diarised or even fictionalised their sadness, knowing that their words would be scorned by the men they loved, men whose so-called serious efforts were lauded and canonised, while their own projects were dismissed as personal, histrionic. I am infatuated with the hysterical, the abject, the ugly: I want to gaze upon my literary reflection. I am a Sad Girl, a Lonely Girl, not beyond reproach. I study my 2017-issued university ID, selfied between jags of tears. This photo reflects a girl who is writing herself a new life post-domestic violence. You can’t really blame her for being sad, sad, sad.

Chris Kraus was reeling from the rejection by the European festival circuit of her indie film Gravity & Grace – based on Philosopher of Sadness Simone Weil’s work – when in December 1994 she met cultural critic Dick Hebdige and developed a capital-C Crush on him. Once you accept the obscurity that comes with failure, Kraus writes, ‘you may as well do what you want’. You may as well fuck shit up. When a feminist’s work is dismissed by tastemakers (aka patriarchy) the next best thing is to revel in one’s debasement.

In Kraus’s autofictional I Love Dick she cannibalises her Dick-lust for autoethnography’s sake, gutting her emotions, opening herself to ridicule by penning hundreds of pages of love letters to Dick. Repurposing life as art in the diaristic style of gonzo journalism or cinéma verité, the writer/filmmaker is made visible: she will not be erased. I Love Dick oscillates between second-person epistolary address and third person, ‘the person most girls use when they want to talk about themselves but don’t think anyone will listen’. Kraus cites Hannah Wilke’s provocation: ‘If women have failed to make ‘universal’ art because we’re trapped within the ‘personal,’ why not universalize the ‘personal’ and make it the subject of art?’.

Dick isn’t ever going to listen to what Kraus has to say, so she pivots: ‘‘Dear Dick’’, she writes, ‘‘I guess in a sense I’ve killed you. You’ve become Dear Diary …’’. It is clear that Dick never mattered, he was only ever a construct which allowed the vertical pronoun to stand. Dear Dick is Dear Diary is DD: an interchangeable audience. Kraus makes a promise ‘(to herself? to Dick?)’ to write every day: ‘The diary begins: Dear Dick’. At one stage, Kraus replaces Dick with an orange candle because Dick wasn’t listening, no one was listening, and Kraus felt ‘completely illegitimate’.

Kraus is ‘moved in writing to be irrepressible’ as revolutionary action: a ‘paradoxical, inexplicable, flip, self-destructive’ woman who dares to talk, to exist, in public view. The unrelenting rejection of her one-sided longing (aside from a pathetic fuck-fest that reeks of Dick’s ambivalence, with Kraus literally cast as lapdog) serves as self-immolation on behalf of all the Lonely Girls. Kraus looks back to her 24- or 25-year-old self who diagrammed George Eliot in relation to Ulrike Meinhof and Merleau-Ponty and calls that secret writing which had no audience, which is also the writing channelled by her 39-year-old protagonist ‘Chris Kraus’, a Lonely Girl Phenomenology.

Phenomenology is a philosophy that studies the experience of things from a first-person perspective. A Lonely Girl Phenomenology diarises the lived experiences of one for whom the world returns no love because it never was a world intended for her benefit.

Just before Kraus met Dick,

For three weeks I’d been bursting into tears so often it became a phenomenological question: at what point should we still say ‘crying’ or instead describe the moments of ‘not-crying’ as punctuation marks in a constant state of tears?

Kraus’s Gravity & Grace was unloved, she was a failure and Dick, who might as well have been a candle, fell into this vortex of sadness. Kraus knew that Dick had become a stand-in for the elite boys’ club which dictates who gets to speak and be heard. Kraus demands that Dick witness her becoming a ‘crazy and cerebral girl, the kind of girl that you and your entire generation vilified’. Kraus writes that the act of witnessing makes Dick complicit. Observing suffering requires agency: doing nothing implies a choice.

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An Evening Walk From Parap to Mindil Beach

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