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- Pam Brown Reviews Kait Fenwick
- Kishore Ryan Reviews Paul Croucher
- Submission to Cordite 90: MONSTER
- Introduction to TRANSQUEER
- The Kindness of Strangers: On New Zealand’s Literary Journals
- Three Translated Xhevdet Bajraj Poems
- Four Translated Ángelo Néstore Poems
- ‘There is nothing more shared than language’: Carolyn DeCarlo Interviews Gregory Kan
- ‘Language can multiply itself and form secret and unusual patterns’: Andrew Pascoe Interviews Ania Walwicz
- Owen Bullock Reviews Rachel Blau DuPlessis
- Joan Fleming Reviews Fiona Hile and Luke Beesley
- Winnie Siulolovao Dunn Reviews Tayi Tibble
- Holding Pattern
- It Is Happening Again
- 14 Works by Ms Saffaa
- Silence (Maria the first)
- don’t look down
- Dear Mr. president
- The Doctors Say
- Looking for Hot GAM
- THERE ARE ONLY 16 GENDERS
- At Rome
- Argo Notes
When delivering a thesis presentation based on rethinking the methodologies for reading Aboriginal Australian poetics, a fellow postgraduate student asked me, ‘Do you consider your thesis political?’ I was momentarily floored. It was a question I had expected, and yet had not been adequately prepared for. In fact, as it turned out, the question was meant sincerely.
prose is tense sense an echo’s an open poem we sort our rubbish into three bins we sort out rubbish on an island’s edge the sea lurches into rivulets between rocks of prose; prose is a tense sense these things …
Lisa Samuels’s introductory essay, ‘What Do We Mean When We Say Transpacific’, begins with a quotation from Pam Brown that is particularly well-chosen for this volume. Brown claims that the ‘authentic’ pertains to someone who isn’t manipulated or being alienated from their context. There’s a good deal in this book about alienation relating to identity and culture; many of the authors have had to fight to preserve authenticity.
At the time of his death, Francisco Guevara – ‘Kokoy’ to everyone who knew him – was becoming a unique, unwavering presence in contemporary Filipino poetry. An unlikely graduate of the Iowa Writers’ Workshop (reports suggest that he was repeatedly stymied by the rituals of the workshop lyric), in 2010 he returned home to the Philippines to take up a position at De La Salle, one of the country’s most prestigious universities.
tide memory trains down the beach the sea chops & eats itself rocks doze in purple sets of allthepossible opens the path back home’s washed over the arabesques cooling into space on another turn it’s smooth as linen a bed …
Influenced and shaped by some fifty years of Indigenous poetry in English, the last couple of decades of Australian settler poetry have advanced prolific attempts to ‘write (oneself) into the country’ (Van Teeseling 209): producing varied and sometimes radical poetries of regionality, topography, climate, and the histories, narratives and landmarks running through and over them. I contend that such contemporary work by settler poets presents a continuum – varyingly compelling attempts to write in the presence not only of Indigenous poetry, but also colonisation’s ongoing effects and of un-ceded Indigenous sovereignty.
The premonition was that I’m asleep, sleeping sensibly, believing it takes more violence to wake us than daybreak. – ‘The Premonition’, by John Mateer Monday morning, another black death in custody, the world emerging from the misty firmament her long, …
Stuart Cooke’s translation of George Dyuŋgayan’s Bulu Line: A West Kimberley Song Cycle: I cannot over-emphasise the importance of this kind of work. Australians are only too familiar with the significance and value of Indigenous arts as part of the …
Nicholas Jose Reviews Speaking the Earth’s Languages: A Theory for Australian-Chilean Postcolonial Poetics
If poetry registers ‘internal difference, Where the Meanings, are’, in Emily Dickinson’s deep phrase, then indigenous poetry creates meanings that are more different still. Growing from an alternative poetics that questions conventional procedures and challenges what we know, indigenous poetry gives us a chance to change. That is true whoever or wherever we are, Indigenous, indigenous or invited in. It may be more broadly true, across other art forms too, but to start from poetry, if poetic language is speech at its most highly charged, then in indigenous poetry there’s a glimpse of a potential for overturning and renewal. Dominant practice has its own built-in obsolescence. Paradoxically, given its acknowledgement of the timelessly old and absent, indigenous poetry suggests a new way forward.
In January 2013 I visited the inaugural exhibition of the new Blue Mountains City Art Gallery, an eclectic and compelling collection of works curated by Gavin Wilson and entitled ‘Picturing the Great Divide: Visions from Australia’s Blue Mountains’. I stood for what seemed like an hour before John Wolseley’s wonderful ‘The Proteaceae of NSW and Argentina 1996’ – a water colour and pencil work that is part of his ongoing creative enquiry into geological and biological temporalities, and one which advances an intensely felt and thought aesthetic of deep trans-historical and trans-biological emergence.
Born in Nicaragua as Félix Rubén García Sarmiento, Rubén Darío (1867-1916) is one of the most famous and influential of all Latin American poets. Generally credited with initiating the modernismo movement, he has had a profound and lasting impact upon Latin American letters. In the English-speaking world, however, his reception has been confused by a lack of critical attention and by translations which tend to obscure the shock of his language at the dawn of the twentieth century.