Oak Trees and Gum Trees

modest conversations with
interruptions
static
broken sentences
and silence

I ask her to read to me
100 poems
by 100 poets
she does
while tying crystals to my ankles

I sink

like a ghostly shipwreck
settled on the ocean floor

slowly running out of breath
she lies with me
amongst the shells, Bream jaw bones and coral

similar but
different
oak trees and ghost gums
northeast and southeast

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Paper boats

at dusk
we launch paper boats
with the free-flowing words
inscribed in charcoal
last of the daylight
allows us to watch
them set sail into the night
we wait for the water to swallow them
solace knowing our words would dissolve
lay in the silt
fossilised for future voices to read and ponder

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The Place Where the Houses Stop

I didn’t do anything today. As if I didn’t have hands
I couldn’t get hold of anything.
Just spreading out and moving around documents
I couldn’t look into them. By themselves the papers fell
and made paper pushing sounds.
Firefighters failed to put out the forest fire.
The suspected arsonist couldn’t be apprehended.

I didn’t hear it at first. When I heard it, I didn’t know it.
It was the sound of a sheep crying. Faint, but
clearly a sheep crying.
Who set the sheep outside?
In the far-off bushes at the place where the houses stop
the sound of a sheep crying. The sheep couldn’t emerge from the bushes.
And yet the crying sound broke through the bushes.

Not able to go far, the crying sound fell around the bushes.
There was nothing in the housing area outside of houses. No one could open their windows.
No one could touch the burnt air.
The firefighters put the fire out.
An announcement was made. The fire is under control.
Everyone was told to lie face down so the fire wouldn’t come back to life.
Everyone was told to be careful.

Couldn’t sleep today. As if there’s no night
I couldn’t see the night. Yesterday’s brainwaves came through today and tangled.
I laid face down and listened to the sheep cry.
Spinning around in my ears
the crying sound fell back to the floor.
Who set the bushes outside?
In the housing area there was nothing outside of houses.

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Carp

—as if its live weight is there
beside my hand
but with a Korean meaning I cannot fathom

(each creature battered, vulnerable, caught,
carries un-read meanings marked across
a manuscript of sinew, scar and muscle)

I read on into your poem as I might look at a river
new to me swirl and go—
its branching nature and sandy stretches
its islands older
than the eternal water birds posing on them
barges too that plow it for centuries
and along its banks: the river’s creatures plugged in

Your poem braced upon its phrases
arches across the continuous river of itself

Two shapes competing in grace
one given to Heraclitus
the other to the atomic permanence of presence

Talk to me about divided rudeness

The river wants an arching earnestness
while the bridge longs for the river’s playfulness

Then you say context—
is where meaning lies

The river’s flow a flow of imagery
and the bridge a place to be

I imagine
I can understand everything you say
as long as I can go without that rudder of logic
and hold my vertigo in check

Poems cannot show what comes before the poem

Carp, surprising carp
—priest, invader, monster, finny angel,
it might not matter
your dark mouth agape
that you’ve been thrown back into the poem
still unknown

Rivers beyond
their fragile springs, bright falls and secret forest pools
reveal a blind and headlong reaching into lowlands
as they pour themselves deep and deeper into seas as deep as time

Carp, I read and wonder
at the mechanism of the river

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Light

Today I cleaned two long drops
of venetian blinds.
It was like rewriting a poem
by discovering on each line
dust, grease, coffee splashes,
brittleness burned into every word.

I felt like one of your shop assistants
with no line of movement
but this work.

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Say It Say It Say It What Do You Mean

I woke up in the middle of the night to a phone call. Unknown number. The moment I woke up I got a call. Unknown number. I’m a person that can’t sleep. I put a stone next to the stone pile during the day. The stone has no eyes. That’s why I’ve always been a person that can’t wake up. The voice on the phone was nagging. Say it, Say it, Say it, What do you mean.

The sound of fighting coming from upstairs. I couldn’t tell where the fighting was. Could be a bathroom, could be a bedroom, could be a living room. When I heard a man laughing like he was crazy, I thought it sounded like it wasn’t fighting. I couldn’t tell what was being looked at while the laughing was happening. While the laughing was happening, I couldn’t tell if a wall clock, an audio speaker or the darkness was being looked at. A woman was screaming and interrogating. No, No, No, That’s not it

I was the person answering the phone. In the morning and at night I was the person answering the phone. Stones flew around me. I couldn’t find the stone pile. The unknown number became a known number that became unknown again. Say it, Say it, Say it, the unknown person was berating. No, No, No, the fighting person responded combatively. I was the person who couldn’t sleep, the person always answering the phone. I fell asleep listening to the sound of fighting.

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Translating

Saying, for instance, The last time I spoke to you
might not be the last time I speak to you

Following the path of a writer’s words
sewn into the earth with a green thread
and remembering nothing of what they said

Watching a bridegroom leap from a cliff
then nothing until a distant splash
that brings out everyone’s applause

Or a singer between songs
wanting to be told
what he should say to his newborn son
about this sick planet’s sickness

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Fire

Fire

Fire cleanses
Burns
Fire destroys
Rids everything
Just everything
It can’t be controlled
Can only be feared

A mind of its own
No oxygen
Hard to breath
Combustible material to consume
Mesmerises, hypnotises
Seduces, destroys
It will eat you up
Leaving nothing but ashes



Fire II

Fire cleanses
Heals
It opens seeds
Awakens
From a long sleep
Dormancy
To activate
Creating new life



Fire II

Before time
Humans were given fire

There are rules
on who can use it
When to use and how

Small fire, good fire
Elders say

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National Sorry Day

This is not a day for red appleologies.
This is not a day for yellow appleologies.
This is not a day for green appleologies.

It’s a day for sincere apologies,
a day when a country says it’s sorry to First Nations people,
a day to pet countless screams, moans, cries, and silence.

May 26, 2023, afternoon. I met Samantha on Zoom and she said

Today is National Sorry Day.1
A day to remember the children of the stolen generation.

Among the children who were dragged away crying
were brave girls who ran away from white institutions.
In Follow the Rabbit-Proof Fence, Molly, Gracie, and Daisy
walked 1,600 kilometres to return home.
The rabbit fence erected by white people
who failed to prevent the breeding of wild rabbits
became a signpost that guided them to their hometown.
However, after her marriage, Molly was again transferred to a government settlement
and attempted to escape with one of her daughters.
The daughter left behind in the settlement was Doris Pilkington Garimara,
who wrote the novel.

Samantha, from Moa Island in the Torres Strait,
said she was writing a book called Growing Up Torres Strait Islander in Australia.
She said she was writing the language of a disappearing tribe with annotations.
I asked about the small flag on the screen.
As I guessed, it was the Torres Strait flag.
She said that green symbolised the earth, blue symbolised the sea,
and the black line between them symbolised people.
The male dancer’s white headdress
and the star representing the five island clusters also appears.
However, the tribal dances, festivals, and myths have disappeared,
and now the flag is only flown in the corner of her bookshelf in the city.
The longed-for island lies far away, only in dreams and poetry.

Today is National Sorry Day.
A day to confess and pay respect to the memory of the stolen generation.
A day when the white nation apologises
to the land, sea, and sky of the Aboriginal and Torres Strait Islander people
and to their descendants.

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Coral Spawn

Have you ever seen the coral spawn?
Swum at night through the cloud?
Engaging embracing this moment
Yet trying to not take anything with you

I wonder what you felt?
Was it exciting to see this rare event?
Was it a hindrance to your work?
Or somewhere in between?

Was there an indicator?
Did you know?
Were the flowers blooming?
Birds mating?
What season was it?

Was someone with you?
Did you share this moment?
An unforgettable experience
Remembered over the years.

Polyps bursting forth
Did you stay awhile to watch?
Erupting rainbow polyps
Exploding, shooting, flying
Painting the ocean canvas

Tiny life emerging
Floating on ocean currents
To new destinations
To take seed, settle and grow

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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


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‘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.

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