What We’re Not Going To Talk About

I. Mother

The tv is too loud for me to talk over the top of after a day of teaching but it is a vexation to my mother’s spirit if I ask her to turn it off. Or even down. There are depths to my mother no one has ever survived diving into. My mother talks over the top of the tv, yet wants me to engage, respond, listen, say yes, no, nod, establish eye contact, and all over the top of Ross and Rachel and Kramer and George. Are you listening? she’ll say suddenly, furious. There is no way to reach someone who’s only alive behind a screen. Kramer bursts into the kitchen and joins us at the table. These vegetables are excellent, he says, smiling at my mother but looking at me. He leans into me, shoving his face right into mine and says: Why is your plate still filled with green?



II. Friend 1

The time she said my email to the Group meant I thought my restaurant was better than the one she’d suggested. The time she said Please bring pink roses. And then said I haven’t heard back from you – can I count on you? And then said I am very offended by your silence. The time she said If you communicate with me in any way after I’ve asked you not to, I’ll have to contact the authorities. The time she sent me a text saying In spite of our limited interaction of late, I shall never forget how you were there for me. The time she said we were kindred spirits, connected souls, so similar (!), that we had this special, this soul connection. And the time she said There’s nobody else I can talk to like this. The time she said Anne of Green Gables. And The Sound of Music. And Sinatra. My Fair Lady. Moliere. And Louis and Ella. The time she rang me and said Listen to this and played Louis singing It’s A Wonderful World. The time she told me about pink flamingos she’d seen in Slovakia. The time she said Life is a gift, a miracle, we have to be grateful and make the most of each day! The time she said What is the ‘good cause’ you refer to? And Who is Julian? And Is he a Judge? Of the Supreme Court? Isn’t he just a lawyer? Do you know what you’re signing up for? You do know he’s a Green and the Greens have voted for death duties? And said I won’t be going to Julian Burnside’s house nor any events organised by this Human Rights Arts Festival but thank you for thinking of me. Then there was Greta Thunberg. She said She should be in school. She said We’re all adults, she’s just a teenager, why should we listen to her? She didn’t say any of that to me, she said it to Friend 2 and Friend 2 told me, and all of this was in separate texts, each question, one after the other. Friend 2 said We don’t talk about politics, maybe it’s better not to know – I don’t want to know. Friend 2 laughed but I didn’t. It’s time, I thought, it’s time. Every cloud is a clock; every hand a knell.



III. Father

We passed a new Coles in the suburb of Elsternwick, which is close to Elwood, which is close to Brighton, and on the other side, St Kilda. Which are all close to the sea but some are closer than others. Brighton is salubrious. St Kilda, become gentrified (though there are still the streetwalkers, as Friend 3 calls them; and the druggies, Friend 4). So we pass this Coles. Shiny thing! Shiny thing! My father was excited. I said It looks like a sparkling department store. My father said What do you want it to be? Dark and dingy and dirty? (He actually said that, the alliteration is not deliberate). It’s not evil he said. I was silent. I thought about capitalism, neo-liberalism, the have and have-nots (I’m both), supermarkets, Chadstone, empires, expansion, greed, climate change, crisis, floods in Venice, bushfires in Queensland, New South Wales, Sydney, bright lights, chandeliers, tinsel, Christmas, shiny things! It’s like a paean to conspicuous consumption I said. But the line was stolen. It was a line my Best Friend (ex-partner) had used to describe the house of Friend 3 (who is Best Friend to Friend 2) and who lives in a house in Brighton which everyone pronounces beautiful. It’s not evil my father said. What’s wrong with enticing people to eat and bright lights and a brand-new sparkling store? Quite a lot I said to the moon outside the window. The moon was full so I was silent, fearing madness, fearing fear.
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Fragments on the Myth of Cy Twombly

after Achilles Mourning the Death of Patroclus (1962)

There’s no myth yet
about his birth, except
Lexington is a military town.
Later: chariots, battles.




His father was a White Sox pitcher. His father was an Italian ceramicist.







Drafted into the army, on leave in a motel room; drawing in the dark to cast a fog over skill, technique. Discharged for anxiety. At Black Mountain College swift-footed RAUSCHENBERG tried to drown in Lake Eden. Gentle TWOMBLY called his lover back to the shore. RAUSCHENBERG in the black their clear affection & the clear genius of (t)his lad almost crossed him out.





Once in the eternal city he photographed you five times, headless on the basilica stairs. Now they’re displayed in reverse; you enter from above more workshirt, more bluejeans, more buttonfly. As though you’re approaching when in fact you stepped back.



If we begin with the sketchbook study he’s a red ballpoint capillary dreaming crossed-out PATROCLUS.





But on the yawning canvas he’s a displaced sea anemone unmade by carmine grief.











reaching one tendril down to palm the sand one tendril up to touch what’s coming next



PATROCLUS was ACHILLES’S ‘closest companion’.


Since AESCHYLUS we have argued over the fruit/less question: (our interest fresh as wet paint) were ACHILLES and PATROCLUS in love?





Who played the part of the lover? Who played the beloved?

Or did a switch hitter step up to plate?













Beneath the text ACHILLES and PATROCLUS fuck like deathless horses.
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Jennifer Compton Reviews Sarah Holland-Batt and Gavin Yuan Gao

The Jaguar by Sarah Holland-Batt
UQP, 2022

At the Altar of Touch by Gavin Yuan Gao
UQP, 2022


Both of these considerable books, The Jaguar by Sarah Holland-Batt and At the Altar of Touch by Gavin Yuan Gao, arrived into my hands, out of their padded envelope, with all of the gravitas of prize-winners. They are, both of them, winning books – they shine with sincerity and reach and craft – and they won me over with minimal resistance on my part.

(Now is surely not the time to discuss the impiety of writing poetry with the intent to glean a prize but it might be a useful conversation we ought to have some time further down the line.)

At the time of receiving, I knew At the Altar of Touch had won the Thomas Shapcott Poetry Prize and had gone on to win the Victorian Premier’s Literary Award for Poetry. Really fancy footwork for a debut book. But that is the beauty of the Thomas Shapcott. It offers an enticing lump sum to an emerging poet and (!) publication with a reputable press. And few of the winners over the twenty years it has been running have not gone on to enliven and ornament the community of Australian poets. It was only while I was researching that I realised you have to be a Queensland poet to enter. (Oh dear oh dear oh dear. Can the other states and territories please step up!)

And it was only while I was researching that I remembered Sarah Holland-Batt had won the Thomas Shapcott in 2007 for Aria – a book so sharp and knowing that it was practically lethal. I liked it. I liked it a lot.

And, at the time of receiving I knew The Jaguar had been awarded the 2022 Book of the Year Award from The Australian. But I was not expecting that to be the last of it, not by a long chalk. And at the time of writing The Jaguar has been shortlisted for the NSW Premier’s Literary Awards and longlisted for the Stella Prize. By the time of publication, I am confidently expecting many more such acknowledgements of this book’s towering ambition and achievement. It could well be that this book will emulate or even outclass the note-worthy scooping up of three major Australian prizes by Robert Adamson’s The Clean Dark in the 1990s. It may even go international (I am thinking the Griffin Poetry Prize in Canada) as foreshadowed by Pulitzer Prize winner Forrest Gander in his endorsement on the back cover.*

And now to our muttons, as the French might say when they want to get down to brass tacks. Just what is it about The Jaguar that lifts it above the common ruck, that delivers such a glittering festival of artful poetics, that makes it so unputdownable?

I venture to suggest that one of the hooks the poet trawls our way is the drama of surprise. The title idly put me in mind of Rainer Maria Rilke’s famous poem ‘The Panther’. And the epigraph by Friedrich Schiller from ‘Ode to Joy’ – ’Above stars must He dwell’ – did not turn me aside from this notion of the bent of the book. Learned, quasi-reverential, muffled by the cloak of the past. I was not anticipating a blood jet of poetry. (Vale, Sylvia Plath.)

So, one arrives at the title poem in the second section on page 42, and the shock of revelation, the heady plunge into the deceptively deep pool. I almost giggled, I was so taken aback by the poet’s chutzpah and stealth.

SPOILER ALERT!

The jaguar is a car! A bottle green, or forest, vintage 1980 XJ, a chrome wildcat ornament lunging on the hood. Oh, the drama shading into melodrama and settling plump into excoriating psychodrama.

From ‘The Jaguar’,

………………………………. For months
he drove it even though my mother begged,
he drove it as though he was punishing her,
dangerously fast on the back roads, then
opened up the engine on the highway, full
throttle, even though he was going blind in one eye,
even though my mother and I refused to get in,
and for the first time in years my father
was happy – he was happy to be driving,
he was happy my mother and I
were miserable. (42)

This coup de theatre is even more unnerving and delightful (if one likes that sort of thing) because the twenty poems that precede it lull the reader (or at least this reader) with sheer technical esprit – a more finely-wrought elegiac and affecting meditation than usual, a more vivid and compelling chronicling of the Last Rites than one normally comes upon. But the trope – a parent is dying, quickly, slowly, etc., etc., and everything in between – well, it’s not exactly breaking new ground. Many of us have parents known to us, and these mothers and fathers will die early, late, quickly, slowly. (Unless they outlive us. And that’s another story.) It’s the very stuff of poetry. And if it is well done one feels it feelingly. But Holland-Batt works this familiar theme with consummate panache. I am very aware of the sacred personal nature of these confidences, of the suffering glinting up off the pages. This is a subject that is wholly tragic. It may be why I am joking around with the macabre humour that can erupt around death. It is like the way one laughs and chats after the funeral, bolting down strong cups of tea and ham sandwiches, just to get the taste of life back in your mouth.

From ‘My Father as a Giant Koi’,

My father is at the bottom of a pond
perfecting the art of the circle.
He is guiding the mottled zeppelin
of his body in a single unceasing turn
like a monorail running on greased steel,
like an ice skater swerving on a blade. (3)

There is a shocked sense of the ridiculous underlying this poem. The grotesque description of death as ‘circling the drain’ comes to mind. The man himself – Dr Anthony Bertram Holland-Batt – flickers into sight.

From ‘Time Remaining’,

In this void of time
in which my father remains – 
I want to say, is remaining – 

present continuous – he returns to me.
Hello sweetheart, he says blurrily,
I'm just trying to get the damn thing working.

And as if I can see what he's seeing
I ask, Is it plugged in?
He says, I'm beginning to wonder (12)

But then, in the midst of this exercise of remembering and recording, the cunning, pattern-making, unforgivable imagination of the poet begins to get up a head of steam.

From ‘Brazil’,

…………………………………… I see the silverware
gleaming in front of him. I see him lifting a cup filled with
jaguar's blood up to the light, how it gleams like wine. I see
the raw jaguar's heart filleted in the finest slivers, carmine
red, laid out like a stinking meat flower in front of him. (7)

This is the first sighting of the jaguar. This telegraphs the title poem which announces the central motif. But we are not done yet. The book almost becomes, in the most beguiling way, a Where’s Wally? of jaguar sightings. The next glimpse is in the third section, where the poet abandons her death watch and craves cabochons and bonbons, a sweet low cello, and a glass of beaujolais, and becomes positively waspish about millionaires, Eurotrash, and the genre of men in general, and also in particular, as if she is channelling Dorothy Parker. ‘What fresh hell is this?’ Holland-Batt contains multitudes and can frock up and down cocktails, and skewer and sulk, and parody conspicuous consumption, and turn chaps down flat who jet in to offer her holy matrimony. She praises her stony and unbending nature, her hardness. As do I.

From ‘Ode to Cartier,

…………….. let me die in peace

with the silk of a jaguar's breath
huffing in my ear at dawn. (68) 

This is a carnivorous world and risky business. And so much of it seems to hinge on gifts from the father. How the dangerous father looms.

From ‘Meditation on Risk in New Hampshire’,

…….. I think of the conversation
I had last night with a Mexican filmmaker
who grew up with a pet jaguar in Sinaloa – 
a gift from her father, a man she called
a character – and how she loved that cat,
how she used to sit with it, even after
it tore apart her brother's beagle and ate it. (93)

The blurb on the back of the book states that this is a collection written by a poet at the height of her powers. But the work presented to us within the covers of this very handsome book, with all of its simmering, lowering threat of heavy weather, and its unguarded display of sheer transfixed commitment to technique, suggests that we ain’t seen nothing yet.

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Introduction to Ken Bolton’s A Pirate Life

BUY YOUR COPY HERE

The author’s playfulness is to the fore in this strange, charming book. It is a game which invites the reader to roll the dice, take a card from the deck, gain points, lose a turn, and, one way or another, advance around a notional game board: a pirate’s world of exotic ports, risky encounters, escapades, wonders and the routine of shipboard life, always in the presence of the moody, changeable sea. The cards that guide us are like entries from a log in which, generally, the captain speaks in the second person. Some are as brief as a phrase (‘Mast struck by lightning’), others a couple of taut paragraphs. Patches of narrative and patterns of repetition emerge from the sequence, which we might ‘reshuffle’ to create our own order. Variation is part of the game.

More than once we are advised to head south for the nearest landfall or into the setting sun, ‘against which you will be hard to see’. ‘You’ is the captain, whose company in these little monologues and reported dialogues we come to appreciate: the concern for the crew as they ‘polish, splice, caulk, clean and paint, hammer and polish and mend, uncomplaining …’, and also sing, dance, dream and fear; his line in wit and irony; the understated wisdom; a flash of melancholy that turns as quickly to good humour: ‘A vision appears to you of the former ship’s dog, much loved by the crew. The dog suggests – in a friendly way – advancing doom. This is neither here nor there.’ The captain’s tone keeps the enterprise afloat. His ‘you’ is himself, his ship, the player reading the card, us. And sometimes it is not the captain, for the captain is observed on occasion – slipping on stairs, stricken by illness.

A bizarre juxtaposition in this piratical imaginary are the cultural references that bounce around, with jokes aplenty for the cognoscenti. ‘A microwave’ somewhere in the future making ‘Wavelets for the little tackers of Hawai’i’ (groan). The ships that the captain encounters – female according to tradition, with dangerous women in charge, mostly named for movie and television stars of a bygone era. Margaret Rutherford in charge of the Margaret Dumont, for example; Javier Bardem, appropriately Hispanic perhaps, at the helm of the Vivian Vance, if you know who she was (Lucille Ball’s redoubtable sidekick in I Love Lucy). Edie Sedgwick from the Warhol Factory appears, as does Argentinian writer César Aira’s novella Varamo. So our ship sails on, from Kowloon to Valparaíso. The roll of the dice is the rule of a game which deals in allusiveness and welcomes sideways moves.

Proposing life as ‘like a board game’, A Pirate Life is, I suspect, family fun too, playing with authorial obsessions and bringing, I think, the writer’s home life into the scene. The reader will never know. Fans of Ken Bolton’s poetry, fans of the Lee Marvin readings he MC-ed, will recognise this flaneur of the high seas, ‘jaunty’, ‘insouciant’ (favourite words), reflective, resilient, as ever. Short, shuffle-able blocks of prose are an avant-garde tradition. So many ways in-between, of no fixed abode, prose poetry is a sign of freedom and innovation. Is that what’s on the cards here? Bolton’s A Pirate Life, a board game for the impossibly bored, is a tangy, buoyant ahoy.

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Introduction to Dan Hogan’s Secret Third Thing

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What characterises Dan Hogan’s poetry is the way that, each time we come close to fully apprehending the impending collapse of capitalism, we are waylaid by something more urgent and mundane: groceries, emails, calls to Centrelink, traffic jams on the way home from work. When the present is frantic, frenetic and demands our full attention, it becomes the only thing that is real. The tragedy with which we live, in Hogan’s words, is that we resultantly have ‘no time to grieve for lost futures’.

This line, as do others in this collection, recalls Mark Fisher, specifically his contention that late-stage capitalism had caused the cancellation of the future. Unable to imagine alternatives to the present, he and other Marxist critics like Frederic Jameson noted the tendency of this epoch’s cultural products to be capable only of referencing themselves, with the future foreclosed, and attempts made to summon the past landing flatly as nostalgia and kitsch. Starting with its title, Secret Third Thing is a hyper-real comment on this hyper-real moment: it is suffused with internet culture, memes, self-referential quips we make to cope, reflections on the lives we live, now, largely online, inter-cut with tongue-in-cheek evocations of the Irish pastoral.

But the past, the present and the future are not secrets. Hogan knows ‘not that the world is going to end, but that it has already ended.’ They also know that our cultural outputs form part of the circuits of capital which they are designed to critique: the collection is haunted by these digital traces, of algorithms, sold data and optimised desire. This is another thing that Fisher wondered, whether our desire to push beyond capitalism is inevitably always co-opted by and absorbed into capitalism. But Hogan is not escaping into being what we might call extremely online. They are not posting jocular outrage kitsch like, ‘Rude epoch. How very dare’. They plainly ask: ‘You think this is funny?’, and later answer their own question: ‘Elsewhere, glops of jokes make their way into a status update. It is an annihilative transaction largely misunderstood.’

The task for this text, like others with Marxist sensibilities – like Elena Gomez’s Body of Work and Astrid Lorange’s Labour and Other Poems – is twofold. The first is to clear up the misunderstanding at the heart of this annihilative transaction, by raising class consciousness. As Fisher knew, as Hogan does, the petit bourgeoisie has ways to prevent the topic from coming up. But Hogan insists on breaching decorum, noting repeatedly how capital perseveres through class: our familial bonds, addictions, symptoms, genders. To be non-binary, as these poems show, is not to just be a secret third thing – as the joke goes, not a man and not a woman – but to, much more seriously, bring class consciousness to bear upon gender, to ensure that whatever else non-binary is, it cannot ‘match the interests of capital’.

The second task for the Marxist poet is to summon onto the page transactions that are not annihilative. Our lives now are structured by the prospect of an ultimate annihilation: the trillionaire class versus the collapsing biosphere. Hogan writes: ‘the world isn’t big enough for the two’. Above anything else, then, this collection is a work of dialectical materialism. It not only insistently names class struggle, but also highlights its generative potential: the notion that the opposition of the two classes may not be (only) destructive, but lead to the creation of something else: a third, new thing.

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Introduction to A J Carruthers’s AXIS Z Book 3

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In a j carruthers’s new collection, verse stanzas, running vertically from top to bottom rather than left to right, challenge the dominant linear mode of thinking and writing in the West. They call attention to alternative forms of representation and reveal the existence of other landscapes. The purpose of the ‘axis’ is no longer confined to one-way movement, but to rotation and circular modes of thinking, writing, and generating new ideas.

The poems here are iconoclastic: they draw on different media (such as musical notation) and languages, and avoid standard lyrical and stylistic forms. They can be read non-sequentially, and in open-ended ways that invite the reader’s participation. The poet’s defamiliarising techniques create a certain degree of difficulty and slow the progress of perception. Reading in this case is never easy or smooth, but an exercise in aesthetic entertainment and critical thinking.

carruthers’s poems also remind me of the palindromic poems in the Chinese poetic tradition, especially those by Su Hui, in pre–Qin Dynasty China. Su Hui wove a ‘reversible circular-picture poem’ for her husband Dou Tao, who had been exiled to the place of ‘flowing sands’. This mournful poem of love’s longing consists of 840 characters and can be read horizontally, vertically, backwards, forwards – in any direction – to make over 200 other poems, and won the admiration of the Empress Wu Zetian.

AXIS Z Book 3 displays an alter–avant-garde modernism: the poems continue, on the one hand, the tradition of modernism (recalling something of e. e. cummings or Ezra Pound); and, on the other, the heritage of marginal writers and writings neglected in Eurocentric modernist studies. This is more than a game of words: the poems are, the poet states, ‘written in an environment of a great imbalance of worlds, which produces war’. Just as the poetry of Su Hui bears her love for her husband, AXIS Z Book 3 bears the empathy of this poet for the world, while also bearing witness to the limits of language in the face of human progress.

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Submission to Cordite 110: POP!

We want poems that POP! Think pop culture, pop art, pop music, popcorn, pop rocks. Poems in the shape of a soup can. Ghazals with Bieber Fever. Sonnets with square eyes. Give us bubblegum poems. Channel-surfing poems.

Elegies for Kylie’s gold hot pants. Villanelles for Villanelle. Odes that taste of Cherry Chapstick. Juxtapose the Yang to your Grey. Give us cantos that dance it out. Poems with the same three chords.

Oops, I enjambed (again). Hold me closer, tiny stanza. Say yes to the stressed vowel! Enter the Meme Cinematic Universe (MCU). Is this … a poem? A Q Continuum quatrain? Broken rhyme’s back — all right.


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

Submission to Cordite 110: POP! closes 11.59pm Melbourne time Sunday, 21 May 2023.


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 , ,

4 Kim Un Translations by Anton Hur


Selections from It All Moves.

Aesthetic

It’s not easy to be alone. There I am, making an other.
At the drop of a pin, I create an enemy. It’s fine to love him.
What else would we talk about?

At the right distance, we can talk of danger
and beauty.

It’s not easy to get drunk alone.
There I always am, making a guest. To create anger
I can go after him. In that precise distance

I drop by this someone and grab him by the collar.
It’s not easy to find closure alone. There I am,
making misunderstanding.

Posted in TRANSLATIONS | Tagged ,

3 Ni Made Purnama Sari English Translations by Norman Erikson Pasaribu

My Hands

my hands, have you finished any work today
why do our thoughts keep vanishing, is your grip weakening

stay close to me, we’ll spend our days with books again
please stop writing poems about us going extinct
have a little faith: the three of us are here to stay

think more of the softly moving fingers
of the person we always thought of – that once made you write
those secret letters. be honest to me: did you love her too
love her more than I knew?

go wild now, my dear hands, go write something even wilder
from the fall of an autumn moon, to the mirror that eats our reflections
let your fantasy bring fear into my sleep
toss me around from dream to dream

why worry about the ghost of bad luck
a curse from an old witch we once met in a circus
long, long ago. don’t you feel safe with me around
it’s just a desperate prediction, hands – a consolation
for anyone who wanted to snatch our future together

my hands, look at me, listen to me
if you die now – what should I do
I am not ready to see you go too

Tangan

Tanganku, apa yang selama ini sudah kau buat
Mengapa semua tidak bisa lagi kau ingat?

Mari ke sini, kita baca buku lagi
Berhentilah bikin puisi tentang maut
Percayalah kita akhirnya akan abadi

Kenangkanlah genggam lembut jari kekasih
Yang membuatmu tak henti mengirimkan surat-surat
sajak-sajak dan pesan-pesan. Kau kirimkan padanya
seolah kau lebih cinta padanya. Daripada yang kutahu

Lebih liar, tanganku, bikinlah sesuatu yang lebih liar
Dari bulan gugur di musim gugur. Dari cermin hilang bayang
Buatlah aku takut oleh fantasimu
Mengayun melampaui mimpi demi mimpi

Mengapa kau cemas pada guratan nasib buruk
Nujuman penyihir tua sebuah sirkus waktu silam
Tidakkah kau lebih percaya padaku
Bahwa itu ramalan biasa, pelipur bagi mereka
yang kepingin mencuri masa depan

Tanganku, jangan kau abai dan ingkari aku
Kalau kau mati, aku tak mau
Aku tak siap kehilanganmu 

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‘To encounter the unexpected’: Kate Fagan in Conversation with Miro Bilbrough

On 26 March 2021, in a window between lockdowns, author and filmmaker Miro Bilbrough and I met to discuss her free-wheeling memoir, In the Time of the Manaroans (Ultimo Press, 2021). The conversation transcribed here was shared with a wide audience via Zoom as part of the online ‘Room to Listen’ seminar series, hosted in Parramatta by the Writing and Society Research Centre at Western Sydney University. I now invite you to read, listen and absorb Miro’s flair for poetic storying.

Kate Fagan: In the Time of the Manaroans is very interested in categories and thresholds – whether that’s about generations, childhood, adulthood, or places of stepping-off and return. It’s also interested in leaving the gaps and silences in stories, sometimes by the forms it chooses to engage in. So, I’d like to begin this conversation with ideas of form and ideas of home. One beautiful image of yours that caught my mind is a single sentence: ‘home is a vexed category’. I really hung onto the idea of what ‘home’ might mean in your book.

Just for a little background, this book tells a story of a young woman on the cusp of adulthood, often navigating life in the Pelorus Sound area – so, the north-eastern archipelagic tip of the South Island of New Zealand – in particular, within a community of people who are referred to as the Manaroans. The community lives in Manaroa. It’s not quite an island, is it, but it’s very remote …?

Miro Bilbrough: No, not an island. The Pelorus Sound is a continuous winding landform, in many parts accessible only by sea.

KF: You tell us about the journey of moving with various kin and family – your parents, and sometimes your sister – from Waiheke Island, just near Auckland, down to Wellington, then to Nelson and Blenheim. So, you move readers further and further into a kind of ‘south’, and into a sense of connected remoteness in the south. I wonder if you can briefly set the scene, by telling us what drove you to write the memoir, and by giving us a sense of the terrain covered.

MB: In 2003, I made a film called Floodhouse which was my first attempt at a fictionalised version of some of the physical and emotional territory of In the Time of the Manaroans. The actual Floodhouse, which opens the memoir too, was my father’s rented house, where I moved to from my grandmother’s flat when I was 14. In my screenplay for Floodhouse, I was fictionally transposing an autobiographical time and place –which has its own strains. And I was working within the film financing sector, another strain. Even so, I felt there was a poetic truth that we managed to collectively realise in that film.

I didn’t realise it at the time, but I wasn’t done with the territory. Thirteen years later, this book started nudging me. By this stage, I was ready to claim my voice in a more direct sense. I needed to work outside of film financing and to write something quite directly. I had just come out of a Doctorate of Creative Arts, which was a profound experience but an absolute wrestle in terms of scholarly language. I needed to go back to another language, a prose-poet’s language. The material of this book catapulted me there. I wrote the first 10,000 words in a week. I surprised myself. And then the book wouldn’t let go. It was writing me. It was waiting to be written. It was the right time.

KF: Perhaps there are metaphors of unlocking, or flooding, that might be accessed in the book. But I’d love to pick up on the idea of things developing in the dark room of your imagination. I think we go back, here, to psycho-geographies and your gorgeous depictions of character – but in a way, it’s your photographic figures that bring this book together. I wonder if you could speculate a little about the form that you chose for this memoir? It seems to be a photo album, a series of portraits. The narrative constellates around individual photographic moments, and this generates tremendous vitality. Could you speak a little to photographic elements and the form you chose? Why did the story come out in ‘vignettes’, as you call them? Sometimes they’re just a page or two long.

MB: I suspect that I think in vignettes or vignettes think me. I am obsessed with portraiture. When I read W. G. Sebald many years ago, the four portraits of Vertigo, it was an experience of encountering a new possible, a possible that I was predisposed to. I remember thinking, ‘You can do a whole book of portraits. Never mind about the plot. The plot is in the characters’. I come from writing prose poems which were often about a page long and, at some point, I consciously thought, ‘I can do this, it’s just 200-odd prose poems’. That’s a little bit disingenuous because I’ve written feature films and have, in a sense, been training the prose-poet in long form narrative for years. I do have an over-arching sense of structure, but I approach it tweak by tweak. Bite by bite.

I was empowered when I heard Michael Ondaatje talking about his latest novel Warlight. It has such a sinuous, cleverly circling plot. You don’t know where it is going to take you, or who characters are going to reveal themselves to be. I heard Ondaatje say, in an interview, that he only ever knew six pages or so ahead when he was writing. It was extraordinary to me that that book was written out of that kind of consciousness. Comforting, too. It was a bit different for me because I do know my story but, that said, I don’t. And In the Time of the Manaroans is many other people’s stories that I didn’t know were going to come into this book. They just turned up.

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‘You think this is poetry’: Liang Luscombe in Conversation with Chunxiao Qu

Chunxiao Qu is prolific in the creation her short and often very sharp, ridiculous, and often very funny poetic works. And when I say short, I mean short – her poems are a sentence, a phrase that one might encounter on social media or a text message that someone sent you when they were drunk. They often have a dumb humor, a play on words, where it feels as if Qu doesn’t care if you agree with her or not, perhaps she doesn’t even agree with herself. In her work as a visual artist, Qu’s poems are often ideas for neon light works or larger conceptual arts projects. I sat down with Qu and we discussed her relationship to language with poetry and art as well as her poetry collection Popcorn, porn of poetry (2021) and her latest collections This poetry book is too good to have a name and Logic Poetry published by Discipline (2022).

Liang Luscombe: What is your relationship to self-portraiture? I’ve noticed several of your poems rely on presenting opposing statements about yourself, from extreme self-aggrandising thoughts to self-pitying soliloquies, the poetry swings from one to the next wildly. Could you tell me more about how you think about construction of self in the book Popcorn, porn of poetry, I’m thinking of these short works as an example:

Sometimes I feel I am great
Sometimes I feel I am hopeless

And

I don’t have so many times
To fuck so many things up

Chunxiao Qu: Opposing statements come in two varieties. One is the ordinary contradiction: if we notice a contradiction in someone’s statements. This means they’re lying, or at least saying something false. For example, you say ‘you didn’t take the cookies’, but then you slip up and say something else that implies that you did take the cookies. The other is the paradox. A paradox is a set of opposing statements that all seem to be true. The narratives by which we construct ourselves, from the first-person point of view, are paradoxical.

LL: Yes, the paradox feels very much at the heart of your poetry, playing and testing out short statements, can you tell me more how logic functions in your recent book?

CQ: This book combines two poetry books into one. One part is called This poetry book is too good to have a name and the other is called Logic Poetry. They are quite different. I put them together in one book instead of publishing them separately because I feel they reflect well on the contradictions and multiplicities of my personality. Logic Poetry is very rational and logical, and the other part is more emotional and dramatic. Putting them together feels like 1 + (-1) = 0 and I like this feeling.

I wrote Logic Poetry because I was studying logic with Juhani Yli-Vakkuri, who is a logician and analytic philosopher. While I have a very basic understanding of logic in relation to philosophy, it is its own system of language that uses symbols in a mathematical way. I found this system to be very attractive and during the time when I studied logic, I wrote those logic poems to try to use natural language – to do logic.

As for This poetry book is too good to have a name, it is more fun. For example, it includes the poem:

I don’t like having sex
I only like making love

I made a design for a condom label that had this poem printed on it, and when I imagine I am using a condom like that, I feel good and romantic.

LL: Is that romantic?

CQ: Maybe not.

LL: Tell me how it’s romantic.

CQ: Because love is better than sex.

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‘A poem is not a puzzle with a correct answer’: Anne Brewster in Conversation with Hazel Smith

In an incisive review of Hazel Smith’s fifth book of poetry, ecliptical, Chris Arnold gestures to Smith’s reputation as a ‘relentlessly experimental’ poet. He notes the book title’s uncanny – because unintended but entirely logical – connection with Ern Malley’s iconoclastic The Darkening Ecliptic, to draw out some intriguing comparisons between these two books. Since her first volume, Abstractly Represented, Smith has been an innovator in Australia, in linguistic and generic experimentation. She has also been a pioneer in performance writing, intermedia work and electronic writing and her work has continued to break new ground over an impressive career spanning four decades. Nevertheless, Smith loses no time in problematising the descriptor ‘experimental’ in this interview. During our interview, Smith reflects on her commitment to expanding her own flamboyantly eclectic repertoire, discussing her interest in enigma, immersion, the alignment of the satirical and the surreal, the discomfort that humour in poetry often produces and computer-generated text. Smith had formerly been a professional musician and examines music’s formative impact on her poetry. She excavates her complex relationship with her Jewish heritage and talks frankly about the strictures of proscribed ethnic identities. Smith’s critical cosmopolitanism is evident in tropes of migration, displacement and transgenerational trauma, and in her attention, throughout these poems, to the precarity of many diasporic peoples.

Anne Brewster: A couple of times in your new book, ecliptical, you comment on poetry as a marginalised, arcane form and you question – somewhat provocatively – whether many people actually read poetry. If this is so, why do you write poetry? What does it offer you?

Hazel Smith: Very few people read poetry: even people who are quite prolific readers and love reading novels often neglect poetry or feel uneasy with it. I think many readers are largely compelled by narrative; they like immersing themselves in a storyline, and in the lives of characters, and they don’t normally find that same pleasure in poetry. They also tend to regard poetry as difficult. I think poetry needs an image make-over so that readers are less intimidated by it and are encouraged to find it more seductive. They need to understand that poetry is immensely varied and constantly changing: there is something for everyone. Poetry is also emerging in electronic literature in kinetic, interactive, generative and multimedia forms that are giving it a new vitality, but many people are not aware of that.

I am drawn to poetry because of its concentration on the enigmatic and chameleon qualities of language: a word can mean so many different things and you can endlessly explore and exploit that in poetry. I also hugely enjoy working with the interplay between sound and sense. But there is something more fundamental about my attraction to poetry. I embrace poetry because it is a very flexible and malleable medium. You can stretch it in so many different directions. I am always very interested in opening up and questioning what a poem is. In particular I like to hybridise poetry with other forms such as prose, or writing for performance, or screen writing. I also love to bring poetry together with visual images or music; in fact there are URLs in ecliptical (interactive links in the ebook version) to associated collaborative performance and multimedia works. Poetry gives me enormous scope and allows me to diversify my writing. Variety is a central dynamic of my poetry. I like to write in a way that is heterogenous rather than homogenous. I am very eclectic in my approach to style.

AB: I’m interested in the title of the book – ‘ecliptical’ – a word that invokes ideas of eclipse and ellipsis. You seem quite interested in the act of not seeing everything. When you talk about personhood, for example, as you do in the poem ‘Personhood: A Few Preliminaries’, you’re interested in incompleteness and disruption.

HS: I feel that we never do see anything in its totality; everything has an incomplete or mysterious element to it. The title ecliptical was an attempt to capture this by welding the word ‘eclipse’, which involves the idea of hiding or obscuring, together with the word ‘ellipsis’, which suggests gaps and silences. People have secrets, they often withhold information, we rarely know the full story. So I often choose to write about situations that have an enigmatic quality. I like to raise questions rather than give answers. And I don’t necessarily want to fill my readers in on all the details.

AB: I love your idea of aligning the practice of listening with the practice of reading. You’re exploring the particular kind of attention we bring to artistic conventions that you’re working within. Especially with experimental work – what kind of different attention does it require?

HS: I embrace experimentalism but I have some problems with the term ‘experimental’ as it is sometimes used in the contemporary poetry world. For me ‘experimental’ mainly means work that is negotiating new territory, using new techniques and approaches. But the word ‘experimental’ is often used to describe a specific school of writing that is part of an alternative tradition of poetry, which started with the dadaists, surrealists and futurists. This kind of work sometimes, though not always, courts discontinuity, non-linearity and collage but it is not necessarily experimental in the first sense I outlined because it is normalised, to a certain extent, as a set of alternative conventions. So for me the word ‘experimental’ is important but it begs a lot of questions.

Getting back to your question, however, work from the experimental tradition, that is work that draws on these alternative conventions, requires a different kind of attention that is less dependent on linearity, narrative, continuity, cohesion. I think it is important when reading this kind of poetry, or any poetry that seems quite demanding, not to worry too much, at least initially, about what every word means: a poem is not a puzzle with a correct answer that you have to work out. You have to immerse yourself in the experience of the poem as a whole, in its musicality, in its visual aspect, its play with language. You have to surrender yourself to the poem, its obscurities and ambiguities, the impossibility of totally understanding it. It is difficult to do, but this surrender to a state beyond normal understanding is an experience that all good art ultimately demands.

My own breakthrough in appreciating poetry came when I began reading surrealist poetry. It was almost impossible to extract the sense in any logical way, so I had to immerse myself in the imagery and stop worrying about exact meaning. I think that people become too bogged down in thinking they have to be able to paraphrase a poem and understand every bit if it, but that is only one aspect of reading it. I remember when I first started teaching poetry, I was taking a class in which we were reading a Plath poem and the students wanted me to explain to them what every line of this poem meant. Their desire to unpick the meaning was perfectly valid but that process can also be reductive. Perhaps the full experience of reading poetry comes from immersing yourself in the experience of the poem in the way I have suggested but also grappling with its micro and macro meanings on repeated readings.

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DEDICATION Editorial

We came about this issue’s theme by dumping loved words into a shared document: nouns, verbs, phrases and onomatopoeia that stirred a shared love of intimacy with language, of play and tricksterism. It came organically to us to follow the ones we especially adored through to their etymological origins, excavating what has been evaded over time, what surprises were nested in a patina of use. As poets, we liked travelling these pathways of speech, as much evolutionary biographies of language, as they were a kind of epistemic cypher for the logics of empire, historied English. It was telling that devotion reappeared as dedication’s close friend and placeholder, an almost-malapropism that gave way to a network of linkages, each becoming the other’s obverse at nodes in a web of quotes, synonyms and citations that enfleshed the theme.

From the Latin dedicare, ‘dedication’ (from the early 15th Century onward, ‘to set apart and consecrate to a deity or sacred purpose’) has retained its original sense of the sacred, of solemnity. Devote, from devovere, its prodigal counterpart, becomes variously, ‘to doom, or consign harm or evil’. From the 1600s, ‘to bewitch, or curse’. Somewhat of a cliché, the interplay of sacred and profane in the entangled etiologies of both might index the warped affective economies of empire, where all feeling is dysregulated, a standard made of exploitative relation manifested through a proto-capitalist directionality of interests: the patrons and the patronised. Worshipped and worshipper. Idolatrous infatuation.

So, the dedicatory urge is always on the verge of teetering into dangerous excess, of self-immolation. Or else, dedication might register an insistence on the worth of something; the recognition of something against an assertion of its non-beauty, its non-existence.

The poems in this issue continue to cartograph well beyond what we could have imagined for the theme. Julia Rose Bak’s invocation to court the body at its slowest frequency exhibits dedication in a more intimate light, where the speaker becomes the subject of a kind of kin-shipped attention:

                             this sliver of breath an invitation
to press harder: a call to tenderise. Now stop.
Gentler.

Elsewhere, the call to dedication causes the very eruption of an object at which to direct one’s devotional attention, as in Harry Sherratt’s contrapuntal poem, ‘The Library of Babel’, where one possible reading spells out desire’s luckless aftermath, the speaker now ‘never ever even / certain of what [they] want’.

Between those poles, poets speak through the modality of their particular lexicon to coordinate dedication at points on a map of feeling, sentiment and emotion, never once freezing its geography in amber. Mark Lester Cunanan’s ‘Memory of’ follows the longue durée of paternal history to excavate a network of bereaved affect constellated across space and time, ‘our own crucifix pointed at / trajectories of foreseeable futures’. In Jamie Marina Lau’s ‘UFO virgin’, astronomical phenomena become blood cell becomes sign in a metamorphic ensemble of collective dreaming, gifts dedicated to the universe and to a loved other. Here, the linearity of white time is captured at the moment of its obliteration. The object of dedication defies easy location in space-time, always just beyond the horizon, or only briefly in view of the present before receding into a past or future rendered touchable, like Chris Tse’s ‘reverse-moon casting spells to turn / grainy VHS fantasy into hard reality’. Alison J Barton’s ‘as we are’ speaks directly to story’s power, asserting that against the colonial

                             fiction / of brutal modernity

storytellers
                                                                                       break
                                                                             grow
                                                                                  plait.

Attentive to Heriberto Yépez’s reminder that poetry unchecked can corroborate a state of crisis, becoming a ‘measure to make ourselves forget we live in cultures that are dying, cultures that want to kill’, poets in this issue underscore the dedicative function of poetry in its trickster utility, becoming weaponry, instrument, fugitive means to ends. Ender Baskan’s ‘best australian poem 2023!’ makes of poetry a renegade comrade, poets ‘tinkerers and bureaucrats’, ‘guerrillas’, ‘poetry as pathology, as ornate junk, poetry not seen at all’. A familiar hunger resurges:

waiting for our acceptance emails
i can attest
that the mobilisation is linguistic
riffs poems chants graffiti are the oxygen of revolt.

Michael Mintrom’s ‘Ars Poetica, St Kilda’ localises that linguistic mobilisation, the speaker’s directive to ‘compose / off-beat sonnets in coffee shops, pen your elegy / in a parking lot’ joining Paul Dawson’s manuscripts ‘like delirious skies drowning in rivers’ in ‘dedication to all those poems that never see the light of day’. For Niko Chłopicki’, the drudgery of anti-human work, bureaucracy, the real estate market and communist party hook-ups fiesta in raucous, tongue-in-cheek ensemble, where ‘the next office well / being seminar on how to delete […] mental health to focus on productivity’ side-steps into trollism, ‘posting poop on a pig’s / balls to bring down free speech’.

In Moten’s contention that ‘poetry is what happens on the bus between wanting and having’, poetry’s incantatory power lives in the cracks of possibility prised open in the fabric of the daily by desire: what we are dedicated to is perhaps made real in the space-time invented by that very dreaming. After Joel Seddano in ‘Citrus Grove: Land Back’, the ‘area’s schematics’ are ‘ingrained in memory’, where we might

‘remember clearly, amidst blooms, crates, and insectoids
droning throughout, another world bleeds beyond threshold…’
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Writing Sound: Phonautography, Phonography and Marianne Moore’s Syllabics

9 April 1860, a room in Paris. Édouard-Léon Scott de Martinville is singing ‘Au clair de la lune’ into his astonishing invention. For twenty seconds he sings, slowly.

Au clair de la lune
Mon ami Pierrot –

He is singing into a barrel made of Plaster of Paris. It is open at one end, tilted to catch his voice. At its other end is a brass tube, spoutlike except that it has a membrane stretched across it and, fixed to that membrane, a needlelike point. This point touches a cylinder covered in lamp-blacked paper, to be cranked by hand. As he sings, cranking the handle, the membrane at the barrel’s end moves with the movement of his voice. Its needle is scratching a wavering line into the lamp-blacked paper – is writing the shape of the sound of his voice, otherwise a disturbance of air so subtle as not to move even the bright dust hung in angled light inside a darkened room. Its lines, scratchings on background dark, are like lines of rain falling through headlights, lines of rain stop-motion advancing across night window-glass –



Can one hope that the day is near when the musical phrase escaped from the singer’s lips, will be written by itself and as if without the musician’s paper and leave an imperishable trace of those fugitive melodies which the memory no longer finds when it seeks them?
Will one be able to have placed between two men brought together in a silent room an automatic stenographer –
Will the improvisation of the writer, when it emerges in the middle of the night, be recoverable the next day with its freedom, this complete independence from the pen, an instrument so slow to represent a thought always cooled in its struggle with written expression?

–Scott, ‘The Principles of Phonautography’, 1857



At the age of fifteen, Scott started work as a printer. He had a shop selling books and prints at 9 Rue Vivienne, at the back of the courtyard. He was interested in shorthand, in the history of shorthand. One day – he was about thirty-seven, printing a treatise on human physiology – he thought to copy the workings of the human ear with a machine. The tympanum: a membrane at the end of a horn. The ossicle: levers controlling a stylus pressed against paper, wood or lamp-blacked glass. 26 January 1857: he gave his design in its sealed envelope to the Academie Francaise. 25 March 1857: he received French patent #17,897/31,470. It was, he said, ‘la parole, s’écrivant elle-même’ – speech, writing itself.

His phonautograph wrote, he said, in singular hieroglyphics – awaiting their Champollion. It was a signature of someone’s voice. It was listening by sight –



this trace is a kind of reptile, the coils of which follow all the modulations or inflections – the deep voice – the high-pitched voice – a high-pitched voice descending to a deep voice – an intense voice – an average voice – a weak voice – the trill on the letter r – the outburst of the voice –1



He had it write the sound of a tuning fork, the sound of an actor speaking lines from Tasso’s Aminta, the song, ‘Fly, little bee’ –

*

Spirits speaking through a mind finely attuned, a hand scratching words on paper –
          ‘No, we have come to give you metaphors for poetry,’ they said to Yeats, taking his wife Georgie to be their phonoautograph, and sleeping phonograph –



When the automatic writing began we were in a hotel on the edge of Ashdown Forest, but soon returned to Ireland – always more or less solitary, my wife bored and fatigued by her almost daily talk and I thinking and talking of little else. Early in 1919 the communicator of the moment – they were constantly changed – said they would soon change the method from the written to the spoken word as that would fatigue her less, but the change did not come for some months –
          We had one of those little sleeping compartments in a train, with two berths, and were somewhere in Southern California. My wife, who had been asleep for some minutes, began to talk in her sleep, and from that on almost all communications came in that way. My teachers did not seem to speak out of her sleep but as if from above it, as though it were a tide upon which they floated –

– Yeats, A Vision III



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Holy Water / Heart Vapours

It is tears, often, that prove a mystic to be a saint. It is tears, too, that prove a girl a heretic, too Catholic, too Pagan, simultaneously overwhelming and refusing her audience.

~

Michel de Certeau, in The Mystic Fable, writes that Christian mystics begin their texts, ritualistically, with volo. I look up the phrase in a Latin dictionary. I will; I want; I wish. The mystics are always wanting, establishing themselves in this way. This is a statement with a supernatural agency, an incantation: to want is to will.

It is a loss of self that begins with I, repeats it, forms a chorus.

The mystics want without an object, without a sense of time or place. Volo, linked to nothing, is at once itself and its opposite. It is a zest for infinity, in all its permutations. I want (everything, nothing, God), offers de Certeau, in an attempt at translating the void. The mystic demands something that can’t be satisfied.

It is performative repetition, repetition as a means of marking a threshold, repetition as beginning, becoming. It is repetition that creates a frenzy, an altered state; repetition is a ritual that allows us to grasp, to cling, to believe what we need to believe.

From ‘the start’, writes de Certeau, ‘the ‘I’ has the formal structure of ecstasy’.

~

I come to mysticism at an oblique angle, after a bad breakup, having thrown myself into the study of tarot cards, allowing the imagery on the cards to lead me, to train my emotions and reorder my associations. I purchase a copy of the Waite-Smith deck, largely responsible for popularising tarot in the English-speaking world, designed by Pixie Colman-Smith in 1909, under the direction of Arthur Edward Waite. I choose this set because more has been written on their iconography, I believe, than that of any other deck.

I am a mess, at this point, but I am determined to contain it, to process it, to remain with my sadness, alone, rather than running away, falling into a new relationship, distracting myself. I want my misery to be more than decadence, other than failure. I am told, by the tarot cards and their many interpretative guides, that sometimes surrendering to tears is a stage within a process, that sometimes it is necessary or inevitable. I will my misery to be more than decadence.

I trace the origins of my tears. I don’t know how to be loved, having grown up without a mother, always at a distance from my peers. The motherless girl, I theorise, is often excluded from the collective. She doesn’t have the experience so often presented as universal, is an inadequate mirror. She is animated, explained, by this core absence, and others look away.

I want to disappear into the third person, but I will myself to stay.

I want, write the mystics, repeating, forming a choir of solitary voices, overlapping.

I will that altered state.

~

In the Waite-Smith tarot, the Ace of Cups is a golden chalice, with water overflowing, running in rivulets to a pond beneath, lilies blossoming on the surface. There are, alongside the steady rivulets, 26 smaller drops, like tears, scattering through the air. The chalice, into which a dove dips a communion wafer, is held steady by a disembodied hand, clouds curling around the wrist as if forming an elaborate sleeve.

A.E. Waite saw this card as offering the key to the whole Minor Arcana, as hinting at the possibility of communion with the Divine. He did not offer many other clues, noting that ‘the field of divinatory possibilities is inexhaustible’, and the Ace of Cups isn’t a card that’s easy to reduce to a simple or singular meaning. It is, like all Aces, the beginning of a progression stretching through the suit. Cups, in tarot, are the suit of creativity, of love and other emotions, and sit closest to water, which often represents the unconscious. In Jungian interpretations, cups represent feeling, as distinct from intuiting, sensing, thinking.

A. E. Waite was a devout Christian, and saw the chalice of the Ace of Cups as the Holy Grail. ‘Once, through legend and through high romance, the Secret Church sent out the Holy Grail’, he wrote, explaining the image and its links to chivalric romances, to the tarot as a knightly quest.

~

‘Imagine’, writes Mary K. Greer …

that you are the Chalice and, perhaps, the liquid in the chalice. You may be a font of water that wells up from a deep source. Become aware of the wounds gathered through your earthly experience. The water within you could begin to spill over, rising up and falling out in a continuous stream. Can you let yourself go, surrender to the movement, and then to gravity so that you fall into the pool beneath? What happens when you spill into that pond? Where do you go?

~

When I draw the Ace of Cups, I follow Greer’s exercise, imagining the water within me spilling over. I try, using it, to accept my emotions, to surrender to their movement. I close my eyes and imagine falling into the pond below, surrounded by waterlilies.

~

I cry because I love too much or do not feel loved enough, because I feel lost or lonely. I cry because it takes so much work to achieve even a small measure of confidence. I cry because I am confused by my body, because there are so many illnesses and so many symptoms, because doctors don’t always have answers. I cry because I cannot fix the problems of the world, because I have seen pictures and read descriptions of so many types of pain. I cry because I will never understand what it is like to have a mother, to feel secure, to believe in good things when they happen. I cry because I am an imposition on my friends. I cry because I cannot stay mortality, because I do not have a dog, because of mistakes that I made in conversations years ago. I cry because I don’t think I’ll ever learn not to need anything. I cry, occasionally, over spilt milk. I cry because I am an overflowing chalice, but I do not think I am in communion with the Divine.

~

Mystics fascinate me because they have learnt how to escape reason, have been celebrated for it. It’s true, of course, that they lived in a different time, that even then they were often viewed as heretics, rarely trusted, decreed saints only posthumously. The mystics of medieval Europe generally viewed the official institutions of the church as corrupt, choosing instead to cry in isolation.

It is crying, E.M. Cioran wrote, in 1937, that leads modern citizens to care about saints, lifting these figures into an aesthetic category, making religious devotion sparkle with a secular sublime. ‘Tears are music in material form’, he wrote.

I am one of these modern citizens, drawn to saints for the ways in which they speak to my own desires.

I read that tears, in the Catholic worldview, are brought about by intense personal experiences of God, that tears are the overflow of transcendent experience. There are three categories for holy tears; they are purifying, following fear and regret; devotional, shed due to an excess of love or grace; or compassionate, wept for Christ’s suffering. St Francis of Assisi, according to his doctors, went blind from an overflow of tears, offering evidence of piety. St Augustine cried privately, as a form of prayer, in order to ensure his tears went directly to God. St Ephraim, in the desert, cried tears enough to form a river.

~

In 1549, in England, the Act of Uniformity forbade excessive funeral tears. Catholicism was seen as Pagan, and tears, along with Christmas, New Year, passion plays and the cult of the Virgin Mary, were supposed to be eradicated.

Tears have always been allied with esotericism, with alchemy and magic. In late antiquity, forty days of penance was demanded of those who wept for the dead. It was Pagan to lament. ‘Christians when they come in’, Caesarius of Arles wrote, referring to women at a funeral, ‘heathens when they leave.’1

~

In most cases, I read, tears come about as the Holy Spirit enters a person.

The Holy Spirit is represented on the Ace of Cups as the hand emerging from the cloud.

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What Blooms Beneath a Blood-Red Sky: A Year in Aotearoa Poetry


Image by Ebony Lamb

Poetry is booming in Aotearoa, and nobody can quite say why. What’s stirring our blood in the plague years / this sixth mass extinction / our deteriorating climate of political and literal atmospheres? We can’t all be doing it for the karaoke after the poetry readings. But poetry is so hot right now, the bright young rhapsodists proclaim (if largely to a devoted audience of each other). Are we just saying, we’re hot now, evidencing the glow-up since high school, the already-anxiety of what it will mean for our newness to fade when we’ve truly emerged and the first-book fetish fades? Nah. Let the record hear: we will always be babes.

Anyways. As Joan Fleming reflected in Cordite Poetry Review’s last summation of letters across the ditch, the times have been utterly cooked, and remain so. We can no longer pretend to any resumption of stability, if such a thing really existed pre-pandemic. We have all either become terminally online or logged off entirely. To write in this time of intensifying ecological, economic and social chaos can feel like the This Is Fine Meme Dog jotting down limericks in a burning house. Yet as many of Aotearoa’s finest writers will remind you, the house Jack built has been burning for a while… In a time of crisis exhaustion, the poems that scorched through me in 2022 are urgent, awe-full, impulsive. They drip mammalian desire from their jaws, stare out at the gloaming from dilated eyes, or purr unprecedented tenderness.

The year was personally colossal for me as a writer and editor, seeing years of work bear fruit in print. I’ve unleashed my own bloodthirsty first book (Meat Lovers, via Auckland University Press) in her sickly baby-shower palette of raw-pork pinks and eggshell blues. 2022 also saw us finally launch the anthology of climate poetry for Aotearoa and our Pacific cousins (No Other Place to Stand, co-edited with Essa Ranapiri, Jordan Hamel and Erik Kennedy, also AUP) – a project initiated three years prior under eerie ruby skies, as Australian bushfire smoke wafted over Aotearoa. That at least makes two texts you don’t have to hear me harp on about further here, though they have their place as embers in the conflagration.

Aside from assured vitality of voice, little characterises the cornucopia of poets published in 2022 into a singular movement. Browsing my new accumulation of books from the glut, in the poems I found myself seeing again and again the skies run red – heralding new dawns and shepherd’s warnings, sunsets settling on gory epochs or invoking the many delights of twilight. Initially, gathering my wits for this piece, I thought it’d be cute to collage quotes for this essay – but so many snippets dissected from the fullness of their poems lost their atmospheric effect. Perhaps I may as well have said ‘hmm, couple of poems about the moon this year!’ But in the red sky there’s some pent-up pyromania – and the books which move me to wax lyric have an undeniable hot-bloodedness.

For some semblance of brevity, the following reflections focus on book-length works of poetry published in 2022. Still there are necessarily exclusions from this survey. Even I, a hog-wild simp for verse, simply haven’t yet been able to read every book printed in the calendar year. Nor could I offer every book the attention it deserves, wanton with the wordcount though I’ve been! It is a luxury problem to see so much worthy work published that the gothic castle of poetry with its ever-expanding rooms could take more than any one lifetime to explore. That said, let me now take my candelabra in hand to guide you through some choice chambers. My burning torch alone can’t illuminate every aspect of the year’s poetic offerings, but hopefully this brief tour encourages you to travel deeper into Aotearoa letters yourself.

🔥 🔥 🔥

Firstly, from Te Herenga Waka University Press (onomatopoeically THWUP; previously VUP), Essa Ranapiri’s Echidna is a masterwork of intertextuality, queer embodiment, and sheer eroticism. The ‘Greek Mother of Monsters and messy takatāpui wahine’ Echidna transplants her scaly mythology to Aotearoa to mix with atua and taniwha, Christian archangels and guillotine-able billionaires (‘when not if’ being sworn to Bezos in lieu of a bio in the Dramatis Personae).

All Classical myth is essentially fanfic, so it feels right to witness Echidna go through their Emo phase, pleading a poster of Gerard Way to wait for her – damn, girl, same. As many characters from pop-culture and pūrākau intertwine, a highlight is the steamy subplot of tricksters Māui-Pōtiki and Prometheus through flirtation, tragedy and white-hot embrace. When Prometheus is chained to Mount Elbrus for stealing fire from the Gods, Māui comes upon him in hawk form for ‘all amount of swallowing’:

Māui holds back the sun       to make the night
last longer and longer       he places the hook
in Prometheus’ mouth      feels solid and melting
tips riddled with flame      they tuha together
make the rock hot               with fluids
crowning Elbrus with waitātea

In Echidna’s paean for outsiderness and belonging, the mythic collides with scenes of the New Zealand mundane. Supernatural powers and shapeshifting bodies meet with bog-standard prejudice at family Christmas. Echidna digs painted fingernails into the discomforts of colonialism and indigeneity, of takatāpui and transgender identity, and of class (Echidna ‘white-washed by the classics’, can’t afford a name change to Hinenākahirua after ‘WINZ cut her payments when they found out / about her moonlighting at the meatworks’).

Breaking the chains of othered monstrosity, there is a profound community woven through Ranapiri’s Echidna. The poems narrate encounters with elders, allies and fellow sufferers, lusts and loves of all shades; takeaways shared on a park bench to fucking in the back of car. There are many moments of startling warmth – like when Narcissus shows Echidna how to see their own beauty in the tattered mirror of a river:

do i look like a question mark / to u they ask sitting with a clock between their legs /  echidna thinks what a thing to be
the punctuation that throws / everything into wonder

A young Echidna selling fundraising chocolate knocks on the door of Hine-nui-te-pō, where she has a shivery recognition of another door opening, to the future – the kind of unsayable thrill I remember as a kid meeting queer adults. Poems are abundantly dedicated to IRL writers from Harry Josephine Hiles to Michelle Rahurahu, often in the guise of legends – the sublime Hineraukatauri & Her Lover portrays fellow writer, taonga puoro practitioner and music therapist Ruby Solly as the moth-winged atua of song.

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Essential Gossip: Allen Ginsberg, Robert Duncan and U.S.-Australian Poetics

Very distressing to the anthropologist would be the aftermath of a chat between Allen Ginsberg and an Aboriginal poet.
–Robert Duncan, ‘Warp and Woof’, 1976

I have metrical visions of Sydney in which the regular thump of the iambic is broken only by the engine-noise from the planes bringing another American visiting poet.
–Martin Harrison to Robert Adamson, 1981

In 1985, when the bulky anthology Technicians of the Sacred: A Range of Poetries from Africa, America, Asia, Europe and Oceania (first published in 1968) was printed in a new edition, it was advertised with the curious dust jacket recommendation: ‘hailed by the Los Angeles Times Book Review as one of the hundred most recommended American books of the last thirty-five years’. The volume’s inclusion on this list is remarkable, for, as an anthology of world poetry, it is not in any simple or traditional sense an ‘American book.’ Its opening sequence, titled ‘Origins and Namings,’ includes selections drawn from Central Australian Arrernte song cycles, passages of the Chinese I Ching and text from a shrine to Tutankhamun, all carefully organised to mirror the narrative and themes of the Biblical genesis myth (5-45). But for the Los Angeles Times Book Review, the anthology’s status as an ‘American book’ rests on the credentials of collection’s poet-editor, Jerome Rothenberg, who not only selected and arranged these foreign texts, but appended each with his own copious annotations and explanatory notes. Indeed, as Rothenberg contends in a Foreword to the collection, it is from his position as an anthologist that he rescues various religious or anthropological works, claiming them for genre of poetry. His insight, as one reviewer puts it, was twofold: that ‘poetry could be drawn from ritualistic experiences, chants, incantations, and shamanic visions that originated in Africa, Asia, Oceania, or within Native American groups’ and that ‘cutting-edge (American) avant-garde poetic advances (find) unexpected resonances in these ancient texts’ (Marmer). John Vernon concurs, describing Rothenberg’s anthology as having ‘all the earmarks (…) of a search for land, that is, a search for America, for an American tradition’ (825). For Rothenberg, contemporary American poetry must act as a creative archaeology of geography and origins: U.S. poets, he suggested, were not only reckoning with their present or future, but also re-staging their relation to the history of world poetry.

Not coincidentally, the grand récit presented in Technicians of the Sacred coincides with a significant reorientation in the petite histoire of Australian poetry. At a moment when America declared itself at the delta through which world history flows, so too Australian poets began to view the United States as both progenitor and arbiter of global culture. ‘American poets!’, writes John Forbes in ‘To the Bobbydazzlers’ (1972), a widely anthologised paean of the period, ‘you have saved / America from / its reputation / if not its fate’. The poem describes a private epiphany, Forbes’ recounting the moment ‘when I first / breathed freely / in Ted Berrigan’s / Sonnets’ and ‘escap(ed) / the talented earache of Modern Poetry’ (68). Taken as a synecdoche for a larger cultural shift, this lyric autobiography fits the narrative ascribed by numerous academic studies, such as Joan Kirby’s edited collection The American Model: Influence & Independence in Australian Poetry (1982) and Livio Dobrez’s Parnassus Mad Ward: Michael Dransfield and the New Australian Poetry (1990), as well as essays by J.M. Coetzee, Philip Mead and Kevin Hart. Critical consensus is that, from the late-1960s, and with increasing momentum into the 1970s, a younger cohort of Australian poets (who came to be known collectively as the ‘Generation of 68’) grew dissatisfied with ‘enfeebled English models’ (105). This dissatisfaction precipitated an eruption of new poetic energy, inspired and enabled by the importation of models from contemporary America.

Donald Allen’s The New American Poetry (1960) is almost universally cited as the catalyst for this poetic break (See: Coetzee, 2011, 243-4; Mead, 2003, 171-3). ‘I bought a copy of Allen’s anthology in Sydney in 1968’, recalls Sydney poet Robert Adamson: ‘These poetics were like nothing I’d ever come across: (it) gave me an incredible sense of liberation’ (Adamson, 2012). Initially banned by Australian censors, The New American Poetry belatedly introduced local readers to a new and richly heterogeneous American scene, populated by such luminaries as Charles Olson, Jack Kerouac, Frank O’Hara, Barbara Guest, John Ashbery and Ed Dorn. Yet the history of how the bobbydazzlers came to dazzle Australian poetry is not only a story about the packaging and dissemination of poetic exports (Allen’s anthology being a prime example). It is a story of the assimilation of poetic imports (as with the global accumulation present in Rothenberg’s American anthology), world poetry repackaged and repurposed as the foundations of contemporary American writing.

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

Choke by Mandy Ord

Posted in ARTWORKS, CHAPBOOKS | Tagged

15 Artworks by Jane Fan


Strange attractors | 2019

Various strange attractor equations were used to drive particle motion to reveal their beautiful mathematical forms.

Posted in ARTWORKS | Tagged

as we are





the colonial state curates a fiction
of brutal modernity

insistent settlers

entrap

place-time

is
rich

with vast storying
an act of being
a gesture

that

bonds

the mythscape alive and breathing

storytellers

break
grow
plait


Note: This is a found poem based on the essay, As We Are: A Call Across The Islands, written by Jeanine Leane, published in ‘Sydney Review
of Books’, 29 November 2021, which reviews the book Shapes of Native Nonfiction: Collected Essays by Contemporary Writers, by Elissa
Washuta and Teresa Warburton (editors).

Posted in 108: DEDICATION | Tagged

Broken (interaction)

It happened in the sand dunes, so I’m told. I don’t remember.
But it’s said I came back claiming I’d converted to a broken-
nosed God I didn’t know the name of, from a museum long ago.
I don’t know why he stuck, like childhood, tiny events the family
turn into stories, told round the table until you’re pretending
they’re your memories, laughter, in your cowboy hat, photos
of the art critics who hovered round, quite forgotten, who asked
if you wanted to draw horses, and the cold dust of the pews,
no divinity there, but too young to read the prayer book. I woke
sober the next morning, bruised knees, sand-filled shoes, but
she had seen him, so I asked her if he had tattoos. He didn’t. Now
my revelation’s secondhand, reported back in whispers, unreliable,
and the question of what next, discipleship perhaps, standing
in the market square alone, handing out self-printed tracts, rain.
I asked her if anyone else got spiked, as I assumed I had, she said
no. I checked my medication leaflet, maybe I’d had an interaction,
but I hadn’t consumed anything unusual, no grapefruit, no Chianti,
no pills you had to take the dealer’s word for, and I asked her: like
a boxer? thinking of the nose, and she said no, not really, thinner,
then her sister called, she left. I stared at the ceiling, wondered
if I should pray, but to whom, for the grace I’d lost, repeated.

Posted in 108: DEDICATION | Tagged

The Library of Babel

Brake pads squeak and a tram’s bell ring
I’m thinking about closed and open totalities
And phrases like: transcendental homelessness
To really get to the bottom of the Whitmanic subject.
You can’t help but feel that theory is just allegory.
SUCK MY DICK is scratched into this desk
A man sits at a computer tapping the screen
The image does not zoom in he taps harder
And still the pornographic image gets no closer
All he wants is to get a better view of the woman’s
Nipple. I send a message to my girlfriend explaining
The situation. I tell them that this is the purest use
Of the Internet I’ve seen in ages. I love how he
Desires the real woman that in the picture
Not the picture itself. The strawberry blonde
In the hot cowboy costume should be in the room
With us if the world was just. Oh, if God was good.
This innocence it’s like he has desire outside of
Desire itself. The attempts to bring her closer
Make me think of how I used to be
Certain of what I want
Banh Mi for lunch
Jittery from fourth coffee
Are they waiting for the tram?
I want my 3DS back
I miss puberty
When I vandalise public
Property I can never come up
With anything fun to write
I just write my initials.
I want to it take back
What I said to my Dad that
One time. His struggle relatable
Tapping away the screen constantly
He is just searching for a decent
Purpose like everyone else.
Why didn’t I just go to the coast?
And what should I cook for dinner?
There’s sardines in the pantry
I never had sardines before
And I’m never ever even
Certain of what I want

Posted in 108: DEDICATION | Tagged

A Bird Does Not Sing Because It Has An Answer, It Sings Because It Has A Song

(after the Chinese Proverb)
My grandfather I called him Agung came here on a boat that was crowded and smelly I was born here with a certificate he had enough money to start a business from working as a chef in Hong Kong where people liked his cooking when he came to Australia he lived in a share house with another Chinese family they had to go to the toilet outside in the dead of winter while their neighbours watched them from picket fences my grandfather cooked in restaurants where people didn’t like his food and I slept in the kitchen while he looked after me because my mum was at work he made oyster sauce and ginger vegetables and fried fish and crunchy roast pork and cooked until his fingers were bleeding and burnt he saved up enough money to go back to Hong Kong before his mother died and her ashes were scattered across a mountain but I was too young to remember so I just closed my eyes while he sang a song that I didn’t know the words to

**

When Agung came here he memorised Advance Australia Fair and forgot the old songs he became a citizen and they renamed him Phillip like the Prince because his Chinese name was too foreign sounding when he answered the phone he taught my mum and her sister and her brother how to drive around Adelaide in a Holden Commodore that he bought for five hundred dollars from the newspaper when he had learned to drive the instructor initially refused because he didn’t think Chinese people were educated enough to drive so my grandfather had to take the bus to his various jobs until his feet bled through his leather shoes and then he would wake up and do it again until they granted him a licence because they needed more taxi drivers I was born here and he was the first person I saw he called me Fa like the flowers that bloomed in his garden

***

He liked looking out the window and hearing the cockatoos sing and tried to copy them but his whistles got lost in the afternoon breeze in Hong Kong the seagulls squawked at sailors in Causeway Bay his father had taken him on a boat once and a seagull stole his wristwatch so he hated them there were heaps in Adelaide and when he would buy me a Paddlepop at Glenelg beach he would make sure that they wouldn’t swarm our umbrella and he threw rice around his garden so that they wouldn’t peck at his watercress he loved me even though I couldn’t speak Cantonese and he always said that I was his Fa and bought me a yellow bird in a shoebox at the pet shop in the Central Market when it flew away I cried for days and he told me that it would be okay and said that it would one day come back to me if I prayed enough

***

He bowed all the time and made sure that his knees sunk into the ground when he begged his ancestors for our family to be safe and strong when he got Parkinson’s he was afraid that he would die and leave us in this place alone he went to the hospital and they spoke to him in English about life insurance and funeral plans and he just wanted to go home so he did and he was placed in Tung Wah which looked out at the bay and it was hot and he sweat in his bed until they changed his linen and missed the sweet flowers outside his window we prayed from him and brought persimmon and honey dew melon to an altar at the temple in Adelaide with the giant Buddha statue my grandfather fell on her knees and asked for her to be taken instead because she couldn’t bear to be here with the Gweilo’s who looked at her funny when she asked for bread at Coles we flew to him and Agung looked at me and he pursed his lips together and tried to whistle like the cockatoos but he didn’t have enough lung capacity so we just sat together until he shut his eyes we scattered his ashes because there was no room for his body at the cemetery and I walked barefoot on the overgrown grass and prayed that that he would be safe we gave him offerings like smoked duck and Baijiu to go forth safely I took a shot and it burnt my throat

***

In Australia and we sold the house because my grandmother no longer wanted to live with the ghosts of fifty years and we packed his clothes away so that they didn’t haunt her before we left I heard the cockatoos singing their afternoon hymn and a yellow bird was sitting with them on the powerline.

***

A bird does not sing because it has an answer, it sings because it has a song.
Posted in 108: DEDICATION | Tagged

Farmers Protests and Floods

I watch the blaring tv,
the sound of some news reporter showing dead people across the road.
Words like ‘justice’ and ‘freedom’ scribed on posters toppled over them.

My Dad and I are in the garden,
It’s a typical Sunday morning – bright and sunny
in the tepid wintry sun planting the winter harvest.

Beside us, a flock of birds swoop at the ground where we sprawled seeds and grains for them to eat.

‘When we are given food, we should always thank three things’ Pappa always said.
one – the Creator; the one light
two – kudrat (nature); hence, feed the birds
three – kisaan (farmers), we don’t get any food without them bearing it all for us

droughts, bushfires, bad crops, income, urbanisation
everything.


We sow the mustard, spinach, carrots and beet.
I monitor the crops every week.
Week 1 – nothing
Week 2 – a little green shrub
…rain, rain, rain…

I watch the blaring tv,
the sound of some news reporter showing flooded expanses of land in the state,
words like ‘climate change’ scribed on posters everywhere.

After twelve weeks, the crops have grown, rot and decomposed in the same soil
in our little 200 square metres of land
it’s nothing.
But I know it – we’ve failed our proud ancestor farmers.
In the boggy soil, I saw the rich umber tones turn into ochre and khaki
The same khaki of my Dadda ji’s uniform – he knew the fate of the farmers
My Dad left his homeland, sold his land
Now I can’t even manage to grow a few crops in our backyard.

Now I know why we left.

I watch the blaring tv,

378 days and the protest has finally ended.
Water wells in my eyes as I yell in fury and hurt
the tv blares images of elderly people screaming excitedly; going home to resume their endless cycle of
farming and fighting

I watch the blaring tv,
people’s belongings and homes destroyed
water wells in my eyes as I yell in fury and hurt
the tv blares images of sunlight, the worst of the flood has ended and we all go back to resume this endless cycle of
climate change
cultural identity

and confusion.

Posted in 108: DEDICATION | Tagged