Author: mascara

How not to Drown in a Glass of Water

by Angie Cruz

Macmillan

Reviewed by NATALIA FIGUEROA BARROSO
 

Over a round of yerba mate is where I’ve heard the best storytellers. In these circles of trust, tongues and tales become tangible and ideas are formed. Before the written word came to lay claim of colonial histories around the world, this is how my ancestors passed on our truths in conversations as such. And precisely in this manner is how Angie Cruz’s fourth novel How Not to Drown in a Glass of Water speaks to us. The title’s even a clue. One that gringos may miss. In Latin America we use an expression that reminds us not to sweat small stuff. But of course, we don’t say it that way, instead we tell you, ‘No te ahogues en un vaso de agua’ which directly translates to, ‘Don’t drown in a glass of water’. And usually, 99.999 per cent of the time when you’re warned by members of our community by this idiom it’s because you’ve just desahogarte with them. Which the chatty protagonist of Cruz’s latest novel, Cara Romero, perfectly translates as, “Desahogar: to undrown, to cry until you don’t need to cry no more.” 

Spirit Level

by Marcelle Freiman

Puncher and Wattmann, 2021

ISBN 9781922571144

Reviewed by ADAM AITKEN

Marcelle Freiman’s collection poems Spirit Level, her third book, surely deserves Jill Jones’ endorsement as a book where ‘clarity of memory [sits] alongside a shimmer of location’, whose ‘presences and absences’ are to be savoured. As restless, dynamic, and ‘unsettled’ as her earlier two collections, White Lines and Monkey’s Wedding, (which I reviewed on its publication). This new collection is structured into two parts, the first contains many poems about memories: of childhood in South Africa, of Freiman’s student days as an anti-Apartheid activist, and of parents and Jewish relatives killed and dispersed by the Holocaust. The second part of the collection explores various subjects, with many poems with Australian locations and subjects, including a number of poems on art and photography. Together the poems provide a vivid picture of the life of a South African migrant now settled in Australia. The deeper theme is the poet’s engagement with the past, not so much as nostalgia, but about how her present sensibility is now ineluctably imbricated with these memories. The poems bring a sense of presence to memory and amplify memory’s affective power, because the affect is often tied to traumatic events.

Freiman is clearly aware of the issues around South African history and questions of identity, and she is keenly sensitive to the way the ‘other’, the non-white or the indigenous is represented in this collection. Freiman examines white privilege and she empathises with those whose suffering is and was qualitatively different to her own. The collection shines a critical light on how poetry can be written on what it means to be a white woman who grew up in South Africa during Apartheid. Freiman is aware that privilege is complex, and that oppression comes from multiple directions, for she is a woman and a Jew who has migrated twice and feels the loss of her ancestors in WW2. The poems emphasise Freiman’s constant meditation on her motivations for leaving one home to make another in the postcolonial settler country of Australia. Other poems pose spiritual questions, for example, what a Jewish idea of faith could mean in a violent secular world that has done so much to sunder that faith.

Other poems grapple with the question of the settler’s place in the (colonised) landscape of savanna and desert, and with the aesthetic challenges for both poets and visual artist. Each poem is in one way or another about the way who we are much depends on what we choose to remember or forget. Being South African in Australia Freiman does NOT elide racism and many of the poems re-frame the settler as falling far short of a land or state that promises a settled and comfortable existence. As such some of the poems of place ironise a tradition of pastoral idyll. In the poem ‘In Forster (Sand up the Coast)’, Freiman acutely feels how identity, landscape and place are profoundly estranged. The poem considers the fate of Scottish woman Eliza Fraser, who was shipwrecked on a traditional Aboriginal island off Queensland. The poem figures the settler/castaway as a prodigal who must learn to adapt to new surroundings:

And I think of Eliza Fraser
            in her fringe of leaves
on an island of sand
alien, harsh as salt
and beautiful
the pools of water filtered clean
            through the grains –
how she had no choosing,
had to find in the straps
of the leaf bracts,
            learn how to seek out
the toughness

and her feet scratched and bare
were pushing down,
            sucked into sand
            as the wind blew
            her green and leathery.

In other poems there is a strong post-romantic lens, (signalled from the start by the books’ epigraph from David Malouf:

‘The world not as it was, or as
we were, but as we find ourselves
again in its presence.’

David Malouf, ‘A la Recherche,’ An Open Book, 2018

Freiman’s poems about her childhood are seen through a lens of Wordworthian/Blakean innocence, and from there the critical context builds to a critique of settler “innocence” assumptions themselves. ‘The Dam’, a poem about her childhood holidays in South Africa, ambivalently deconstructs the figure of the innocent childlike visionary. ‘The Dam’ is a superb example of nostalgia with a sting to it, as the nostalgia becomes a critique of apartheid’s power over her as a child. The holidays are idyllic, and Freiman learns the workings of windmill pumps. But as in traditional pastoral Freiman acknowledges the other. We learn of Jacob, her family’s black worker, ‘who helped me to see which side of the scale was mine’. In this way the poem is driven by a need to speak truth to the past.

Poems about the poet’s university days in the end days of Apartheid period are fascinating and give a nuanced idea of her and her father’s strategies for rebellion. Her style is both lyrical and investigative, and her history is accessible, clear, and vividly described. Without being didactic the poems provide a rich recollection of Freiman’s South Africa and its contradictions, its beauty and ugliness. It deals with guilt too, the guilt of leaving, and the sorrow of having lost her Jewish ancestors in the Holocaust in Europe. Freiman takes the strengths of lyricism and combines it with a strong documentary base.

Freiman also address historical gaps and lacunae, silences and absences that haunt postcolonial spaces. The poem ‘Country of my birth, written 27 June 2013’ Freiman names South Africa ‘a country of misery’ and mentions the mine dumps and townships like Soweto, and asks

‘How did I love (hate a country
Where I knew so much silence?

This poem spans a period of her childhood to her student days as a student activist. With superb simplicity and a devastating pun on the word “white” she writes

I had no language
            for the lost –

we lived in white houses of indifference

She goes on to ask parenthetically ‘(Can childhood draw blame?)’. Her father was able to survive and helped black South Africans as well, by bribing officials, for he had

‘ worked the system / and kept it quiet – the whispered names / the safe houses of the 1960s / for friends in banished parties’.

Freiman recounts how white citizens were literally kept in the dark about what was happening to Black South Africans, and white opponents of Apartheid were regularly harassed and victimised by the police.

Such questions about the blindness of colonial oppression are raised again in ‘Gold Miner’s Hut, Hill End 1872’, Freiman describes herself viewing a photograph by the early Australia photographer Holtermann. Her eye is withering: ‘Soaring eucalypt frames the foreground’. Freiman is reminded of Constable or Corot, a pastoral idyll with ‘cosy hut’ and smoking chimney. Crucially the mythic fiction behind the work is revealed.

but the ground here is unstable:
something has happened –
trees are stripped of their bark,
skin exposed out of season, broken
branches mess the valley floor

In ‘Feathered’, a fine ekphrastic poem describing an Arthur Boyd painting in the Art Gallery of NSW the text unpacks the viewing process – how does the viewer look upon Boyd’s antipodean Adam and Eve and his vision of the Old Testament parable. Freiman reads the painting as a dramatization of a colonial dilemma: the setters Adam and Eve ejected from privilege/paradise and cast into a haunted and subterranean hell.

In poems like these Freiman progressively reveals the layers of meaning in the title of Spirit Level, which is absolutely appropriate for this collection, as this is poetry that intends to do the levelling, and levelling by way of unpacking certain colonial epistemologies, and “balancing” those with the thinking of the indigenous Other. The poems achieve a “just” way of representing Freiman’s past, by way of gazing back at the past through today’s ‘presences’, a gaze solidly based in empiricism and facticity.

It is thus not surprising that Freiman pays homage to the great documentary photographer August Sander in ‘The Names – Photograph by August Sander’, a standout ekphrastic poem. Sander was a member of the Social Workers Party and made photographic portraits and catalogues his subjects by way of trade, profession, and by social status. Sander catalogued his Jewish subjects under ‘Victims of Persecution’, photography that prompts Freiman’s acknowledgement of an artist who can depict suffering and survival. Like Sander Freiman presents her history on a broad humane canvas with great empathy for the suffering endured.

Another balancing is achieved in the way Freiman uses fact alongside more oblique lyrical poems. In ‘Seven Ways of Mourning’, the effect of a suite of haiku-like stanzas gathers the metaphors for the way we mourn – ‘coins in black water, a favourite plant once mutually admired; ‘a bench / by the sea’; as well as the more traditional image of elegies, the engraved gravestone.

Forgetting is like
light on sharp edged fences,
clears spaces between

These spaces lie between the two scales, literally the space between the living and those mourned, white and black, empowered and the dispossessed.

The book is also giving voice to more traumatic ‘silences’. ‘The Mother Poems’ are enduring recollections of the murder of her own Jewish relatives in Lithuania. Here Freiman slowly unveils a matriarchal narrative, revealing in the most sensitive and respectful of ways the pain her mother and grandmother endured on learning about their death. The poem can only end where all such enquiries end, at the final barrier to our memory being the silence of the dead, as in this case her mother can’t speak of such a loss, and Freiman conveys this heavy burden. With remarkable modesty she writes of her ‘limited grappling’ and narrow vision of what her mother’s experience was.

In ‘Obliquely’, Freiman recounts her recovery in hospital in Sydney after an operation to mend a fractured skull. Freiman describes her time looking out at a view. Then one day her consciousness of her perception changes. Is it the effect of the trauma or something else she asks? Freiman experiences the aftermath of a coup de tête, the clarté du jour, or enlightening, which she terms ‘the ache of the real’. Freiman starts to perceive the most ordinary surrounds of suburban hospital with new clarity. ‘Obliquely’ is a fine poem that reminds me of the French poet Apollinaire’s own recovery from a head wound he sustained in WW1, which clearly damaged his faculties though he could be accepting rather than angry that he had suffered and survived. I read ‘Obliquely’ as a thanksgiving to the work of poets who shape memory and in turn are shaped by memory. But Freiman proposes nothing “divine”, or supernatural, just that the survival of the injured mind/body can seem ‘miraculous’, as imagination and indeed our power to remember, is magical. ‘Obliquely’ demonstrates a way to move beyond the melancholia of historical tragedy and the somewhat limited recounts of colonial histories.

Describing Freiman as ‘settler migrant poet’ does not do justice to this poet. But the book profits from Freiman’s lifetime of writing and researching (post)colonial literature. Such a career has been constantly ‘unsettled and resettled’ for a poet who has migrated twice, from her birthplace in South Africa then to the UK, hence to Australia. But such unsettling opens up so many vectors. Starting from the child’s vision of “nothing or nothingness” and then the immersing oneself in this world and this sensation is at the heart of Freiman’s writing process. The poem ‘What next?’ sheds ideological baggage and begins with no ready-made subject (or theme). Like the mind cleared, it can begin with a completely unpremeditated intention. Poems take shape in this ambivalent process of asking “what was it like, what happened, what did I NOT know what I know now?”. The question of “What next?” becomes “Where to next? Like her favourite painters, the subject of the representation can only be certain once the work is complete or abandoned. But then perhaps no collection of poems is ever ‘completed’ and no work of memory is ever complete, and no trauma is ever quite ‘cured’. Freiman’s poems are like the plants and people she most admires for their toughness, a toughness that she likens to drought resistant trees and plants in the veldt, to the spirit of old mining towns (despite their role in colonialism), and to the black South Africans who looked after her as a child and whom her father helped during the Anti-Apartheid struggle. Spirit Level is thus, a book that remembers the spirit of the survivor but looks to the future with great optimism and openness.

ADAM AITKEN’s last poetry collection is Revenants (Giramondo). He received the Patrick White Award in 2021.

My Pen is the Wing of a Bird: New Fiction by Afghan Women

Ed Catherine Boyle

MacLehose Press Quercus London

Hachette Australia

ISBN: 9781529422214

Reviewed by ZARLASHT SARWARI

My Pen is the Wing of a Bird, draws us into the lives of fictional characters in Afghanistan in an anthology of twenty three unrelated but deeply connected short stories. Written by 18 women authors in Dari and Pashto, the works are translated for an English speaking audience. The stories traverse multiple decades in Afghanistan’s recent history, from the communist ruled period of the 1980s to more recent representations of Afghanistan society during the American occupation. The political climate of Afghanistan is not the focus of these stories, though it is important to be cognisant of the different regimes, wars and occupying forces which form the backdrop of these vignettes. 

It is unfortunate, that we continue to learn of Afghanistan through the repeated narration of its affliction with war. A place devastated, cradling the broken hearts, maimed bodies and hungry stomachs of its people. The anthology illustrates how people are forced to endure life, amidst the manic conditions cumulative war and violence brings. As we read how the most basic of needs remain unmet for characters within these stories, we are forced to contemplate the banal and significant privileges we as readers, take for granted every single day. 

We come to know the women and men in these stories, inhabiting urban centres or remote villages across Afghanistan. We move with them through their day, speaking to loved ones overseas, cooking meals, going to work, childrearing, dealing with colleagues, cursing bad health – all seemingly mundane tasks that anyone across the world can relate to. But these stories are not mundane. They are intense and impactful. They feel unbearably real. We witness characters negotiating everyday needs and obstacles in the midst of extreme poverty, injustice, want and violence. We witness so many contradictions and the convergence of so many unfortunate and unimaginable factors that weigh down on human existence. In between, we also witness acts of quiet kindness, unexpected wins and persistence in actualising personal agency. 

Whether based on imagination or seeds of truth, these fleeting instances of hope within the stories, gives us the oxygen we need to continue reading. Even so, they compound the sad reality for how ephemeral hope has come to be for so many of the characters and by extension the men and women of Afghanistan. On the unimaginable complexity described within some of these stories, one can only surmise that in a society at war for more than forty years and plagued by foreign occupation, the authors may well have witnessed such things and laid them bare for us to also witness. It is this fortitude in storytelling, that brings hope and understanding in the midst of so much hopelessness.

The book is the outcome of a project led by Untold, a British organisation describing itself as  a ‘development program for writers marginalised by communities and conflict’(1).  The project was the culmination of two years work between writers in Afghanistan and translators and editors abroad. The anthology was published in 2022, following the shocking and chaotic withdrawal of US forces after 20 years of occupation.  

The opening story gently invites us to witness the life of an elderly mother who stayed behind in Kabul after having sent all her children abroad. It is set during the post 2001 era of the US occupation and infers the myriad of geopolitical and transnational influences which plays out in her life. The lonely melancholy is obvious in her movement; pouring tea, turning on the television to connect with the outside world and forlornly looking at photos of her children and grandchildren living abroad. These images depict a familiar experience of separation among so many families and offers details that many readers who form the Afghanistan diaspora would recognise (tea with dried mulberries and walnuts, photo of a child posing in their traditional dress next to a large vase, a cloth draped over the television to avoid dust). These are the details that speak to the practices of home making and cultural maintenance replicated by many women of Afghanistan diaspora communities across the world. 

We become anchored in the social and political reality of the protagonist, Nuria when we learn of the latest news bulletin about a violent attack targeting and killing staff at the Moby Media Group (MMG). As one of the many privately owned media companies which emerged in post 2001, the company was often targeted by the Taliban as it was a symbol of western influence and excess. MMG led the dynamic media landscape which was forming in the country with free market conditions and freedom of speech laws. The Afghan Australian owner of the company, Saad Mohseni is often referred to as the Rupert Murdoch of Afghanistan. Nuria switches the news off as soon as she turns it on, suggesting fatigue by the violence, another experience common among the war weary people of Afghanistan. We witness her life through the series of photos she glances upon, marked by decades of war and regime change, social connection and loss, and her family’s migration to safety. She accepts solitude as part of her maternal obligation and derives satisfaction in keeping her children and their future safe. She does not fear living in solitude, but the realisation that she may die in solitude leaves her unsettled and distressed. This opening story sets the sombre mood and opens the door for us to walk in deeper to further explore the other more confronting stories to come. 

Each story beautifully captures details, intimate perspectives and dynamic relationships. Each story allows us to come to know the characters closely in short, sharp scenarios. Though each story is concise, they are not an easy read. There is a need for pause, to breathe and reflect as one moves through this anthology. Despite some of the universally familiar scenarios, there are many aspects reflecting unique aspects of Afghanistan culture and everyday practice. The throwing of water behind the steps of a traveller to bless them a safe journey, the customary way of how guests are received, drinking tea with ghor – an unrefined sugar product common in South and Central Asia. There are also many depictions that represent negative and violent attitudes and treatment towards women, ethnic and sexual minorities. To an outsider it may reinforce the negative tropes routinely applied to Afghanistan as a backward country. However, it is a harsh reality that in a four decade climate of war, poverty and illiteracy, many aspects of human behaviour decline and become further perverted. For those with heritage from Afghanistan or familiar with the culture there, they may well be able to distinguish how problematic or difficult practices have become further corrupted or amplified.  It is difficult and jarring to face these realities as they are presented to us throughout these stories.

The anthology opens windows to worlds and characters during different eras in the past four decades of Afghanistan, where we are able to enter the homes and communities of the people who inhabit the stories. The collection provides an overview of very diverse experiences from Afghanistan not commonly available to an English speaking audience. A positive and empowering move would have seen the stories published in the language they were written (Dari or Pashto) alongside English, rather than in English alone. English speaking audiences would of course read the translation but for those literate in Dari and Pashto within Afghanistan (whose speakers number over 60 million (2)) and those living within the estimated 7 million strong Afghan diaspora across the world, could have had the opportunity to read these stories in their mother tongue.  It would have offered a fitting tribute to honour these works and encapsulate as part of the important body of literature documenting the complexity of life in Afghanistan, a region which has had a strong literary culture dating back to the era of the Samanid empire in the 9th and 10th centuries. 

It was from the region which Afghanistan now occupies that many classic and contemporary artists and literary masters have emerged. Afghanistan was the birthplace of the great Islamic scholar, poet and master of Sufi mysticism, Jalāl ad-Dīn Muhammad Balkhī (known also as Rumi) born in the early 13th century, who produced the epic Masnavi – a six book poem comprising 50 000 lines. Rumi’s work has had significant international influence until this day (3). Other writers of cultural significance who made major contributions to the Dari literary canon and who came three centuries before Rumi include Rabia Balkhi, a poetess renowned for her ‘major contribution to the foundation of the Persianate literary canon’ and Abu ‘Abd Allah Ja‘far ibn Muhammad Rudaki of Bukhara, a poet laureate of the Samanid court (4). Rudaki was the first poet of note to compose poetry in the New Persian script and is hailed as the father of Persian poetry. The significance of his contributions are felt in the wider Persianate world including what is now Afghanistan, Tajikistan and Iran. Though the nature of society and life has changed dramatically since the time of these literary greats, the trajectory of Dari and Pashto literature remains ever connected and forms the root of everyday literary practice loved and valued across Afghanistan and beyond. For a society still plagued with remarkably high illiteracy rates, literary works are often transmitted via musical arrangement. Poetry and prose are transformed with musical composition allowing those literate and illiterate to tap into the cultural assets of the literary realm through different generations of popular culture (5). 

In reading the anthology, My Pen is the Wing of a Bird, one is reminded of a heartbreaking song which captures the sad sentiment of the experience of the people of Afghanistan. 

Sarzamine man (My Homeland) performed by respected artist Dawood Sarkhoosh (1998), and written by Amir Jan Saboori, laments the ongoing suffering of a people forcefully displaced from their homeland. The song laments the pain of separation and the ongoing and cumulative trauma and dispossession rained upon the people of Afghanistan by external forces. 

“My homeland, in uncurable pain, who composed your grief?,
My homeland, who opened your door… who stole your treasures?
My homeland, everyone has damaged and broken you, each taking turns”. (6)

It is this collective grief, captured through song and literature, that is detailed and given colour in My Pen is the Wing of a Bird. The stories are not only about war, they are of course about how people, families and communities live in spite of it. How justice and fairness are perverted, how basic needs are desperately met and how some women hold onto hope in the most unlikeliest of ways. How long standing cultural values are eroded by regime changes, and how betrayal and injustice is endured but cannot cause delay from picking up a child on time from preschool. The title of the anthology evokes the desire to transcend the physical and material hardships of life in Afghanistan. It is only upon completion of the anthology, where we feel the depth and extent of this desire, the reason for it and the necessity of it. 
 

Notes
1. Untold Website, see http://untold-stories.org/
2. Unknown author, 2011, “The view from within: an introduction to new Afghan literature”, Words Without Borders, see https://wordswithoutborders.org/read/article/2011-05/the-view-from-within-an-introduction-to-new-afghan-literature/
3. Ali, R. 2017, “The Erasure of Islam from the Poetry of Rumi”, The New Yorker, see https://www.newyorker.com/books/page-turner/the-erasure-of-islam-from-the-poetry-of-rumi
4. Ebtikar, 2021, “The story of Rabia Balkhi, Afghanistan’s most famous female poet”, Ajam Media Collective, see https://ajammc.com/2021/08/16/rabia-balkhi-afghanistan-poet/
5. Massoumi, M. (2022), “Soundwaves of Dissent: Resistance Through Persianate Cultural Production in Afghanistan”, Iranian Studies, 55, 697–718.
6.  For an audio recording of the song Sarzamine man and credits, see https://www.youtube.com/watch?v=ZdQP8-gHjxg.
 

ZARLASHT SARWARI is a researcher, writer and PhD candidate at Western Sydney University. Her research examines identity construction and belonging among Afghanistan diaspora communities in Australia.  Her work considers what it means to be from Afghanistan in the context of a homeland, both real and imagined, which has become increasingly out of reach and under threat. Zarlasht has produced written works for Southerly Journal, ABC radio, Sydney Writers Festival, Parramatta Laneways Festival and Fairfield City Museum and Gallery. 

The Pigeons Are Taking Over: The Kindness of Birds

by Merlinda Bobis

ISBN 9781925950304

Spinifex Press

Reviewed by WINNIE DUNN

Ibis

The beloved bin chicken is always feeding off scraps of bread whenever I walk to Fairfield station. Because it is a sin to throw away the sacredness of bread, those leftovers become a well-meaning gesture shared by members of the south-west Sydney community. I clutched my copy of The Kindness of Birds (Spinifex, 2021), a short story collection by Merlinda Bobis, as I watched the ibises peck peacefully between pigeons for crumbs. 

Short stories are like ibises. Ibises are displaced from their homes due to global warming yet they still choose to stay in large groups and consistently work towards common goals. Likewise, short stories are in themselves self-contained. But when interconnected, their morals, moments and memories take over time and space in a deliberate way for the reader. Short stories aggregate like a flock (Bobis’ collection has 14 individual stories) and yet are shunted to the margins when one thinks of books (short story collections are the least sold or noticed in our industry). 

It is the image of the ibises gathering together which I carried into my reading of Bobis’ latest work. Her collection is a series of small gestures, revelation of cultures and feathered symbolism that make up the book’s overall theme – kindness and its many forms in the face of adversity. 

Pigeon

The title of this review takes inspiration from Vietnamese-Australian writer, Shirley Le. It was her narrator’s opening line in our co-written play, Sex, Drugs & Pork Rolls (UTP, 2021). Used as a symbol for British colonialism, the pigeons flock at the narrator’s Yagoona home window, leaving  dirty marks on the glass. Yet, the pigeon is remarked by the narrator’s mother as “much nicer” than the native magpie – the magpie in this sense being used as a symbol for First Nations people’s sovereignty, which was never ceded. As migrant settlers who are writers, it is a constant privilege to know how best to respect this sovereignty, when and where to tell our own stories, and when we are taking up too much space. 

In this way, Bobis acknowledged and paid respect to First Nations people’s sovereignty throughout her collection. The stories ‘Candido’s Revolution’ and ‘My Tender Tender’ especially speak to the complex history of colonialism, migration and sovereignty on this continent. 

It is the singing of a folksong, reimagined by a Filipinx poet named Remy, that stays with me as I read ‘Candido’s Revolution’. An infamous Manilaman pearl diver hums from atop a tree, “Dandansoy bayaan ta icao” (p54), capturing the attention of Mary (1893 Australia would simply refer to her as “a native woman”). Without a shared language between them besides the complimentary phrase, “Can-do good song” (p55) they still look at each other through the trees. The initial allure they shared is eventually cut short by racist laws and the call for a revolution in the Philippines. For The Kindness of Birds, this interaction marks the historical beginning of inter-cultural dialogue between First Nations people and Filipinx migrants – a connection that is often left unrecognised. 

This connection continues in the short story, ‘My Tender Tender’. One of the main characters Uncle Freddy Corpus, swears on the Bible when he tells Nenita of their shared Asian ancestry – she Filipina and he Filipino and Yuwuru. After telling stories to Nenita of miraculous feats of diving to survive the perils of colonialism, Uncle Freddy Corpus eventually “takes out various memorabilia from [a] satchel. He opens one: it’s a copy of a marriage certificate of his Filipino grandfather Servo Corpus Felipe and Yawuru grandmother Maria Emma Ngobing. She’s speechless, honoured […] touched by this gesture affirming their Philippine connection.” (p82) In this way, Uncle Freddy and Nenita’s intercultural dialogue shows how us settlers should act as we walk on stolen lands – nothing but intent listeners, sharing only when asked and only when it will foster healing. 

Colonialism would have us all believe that there are only pigeons at the centre of history, Bobis’ writing shows us how wrong that is. 

Common mynah

In Tongan culture, an omen of death arrives in the form of a bird entering our houses. One summer, a common mynah flew into the open doors of the top-storey balcony and flittered in circles on the living room ceiling. Even with the doors wide open, the petite brown blur still struggled to find the exit again. ‘Shoo-shoo-shoo!’ my aunty Lahi pleaded, her doughy belly rolling as she battered a straw broom above her head, hitting the plastic chandelier as she did so. ‘Fuck!’ Lahi swore, sweat dripping from her short strands of brown-black hair and into her freckled and frumpled face. Hearing someone swear, (that someone being technically my mother in Tongan culture), made me stifle a giggle. The mynah gave a series of squeaks before finally finding the open balcony. I watched as its fluffed mass disappeared over the streets of Mt Druitt. 

Within the short story ‘When the Crow Turns White’, a half-dead bird is carried into parliament injured from the hailstorm raging outside. Two cleaners of Filipinx heritage, Orla and Corazon, wrap the crow in white cloth remarking, “Climate change is scary.” (p14) Throughout their debates in the empty chamber rooms about legislations, the constant arguing of old white men and the winds of change with the first Aboriginal woman elected into the house of representatives, Corazon holds a secret. She is a descendant of crows, a unique culture connection that makes her a born healer. From acts of miracles long ago, she still has memorised the chant, “Ilayog, ilayog ang ilo sa bagà. Ilayog, ilayog ang sakit ni padabà. Fly, fly away the poison in the lungs. Fly, fly away the pain of the beloved!” (p20)

So what happened when the mynah visited us? My grandmother died a week later from a heart attack. 

And what happened when the crow flew up in a bundle of white cloth within our parliament? A series of “bipartisan”, “polite” and “caring” (p25) MPs across the political spectrum seemingly overnight. 

Why? Only the birds know.

Bat

The mammal (not a bird) that started COVID (racists love to use this as an excuse to call east and south-east Asian people “dirty”). The pandemic is threaded throughout Bobis’ short story collection – a grandmother and grandson are quarantining in an apartment together after returning from a trip to the Philippines (‘Grandma Owl’), a lover’s well-meaning yet blasé attitude towards mask-wearing (‘My Love, My Nerūsē’) and a nurse holding a pained patient’s hand even as it went against protocol (‘Angels’). It is these small gestures, hidden between dialogue, that readers should pay close attention to when reading The Kindness of Birds. Bobis’ work on the subject reveals it was not COVID that reshaped our society but rather all the small acts of kindness individuals chose in order to look after each other. 

Pelican

The only school assignment my father ever helped me with was a cardboard presentation about pelicans I did in Year 2. We printed out blurry Google images of the impossibly large white birds and glued them (using a mixture of flour and water) onto purple cardboard we bought at the Plumpton Newsagency for two bucks. 

My favourite story in Bobis’ collection is ‘My Father’s Australia’. Nenita (a recurring character), stares at the tailored suit she had once bought for her father. The suit, a pasalubong (homecoming gift), was given to her father with the intention that he would wear it when he took his first steps in Australia. In its navy hues, Nenita remembers how her father lived “on tilted earth” (p91) at the base of volcano in Legazpi, fixing people’s aircons in order to provide a better future for his children. In the suit, Nenita hears the memory of her father reciting in English, “To Oz, to Oz”(p92) for a trip that would never eventuate. 

The love between Nenita and her dad reminds me of the only time in my childhood when my father was not existing in survival mode (being a Tongan man with eight children would do that). When we spoke of pelicans, he seemingly had all the time in the world for me as we took our first steps in my education together. ‘To uni, to uni,’ my father, who dropped out of Year 12, would remind me after each school year ended. 

In this way, ‘My Father’s Australia’ is the standout of the collection. 

Blue-and-gold macaw

It was only when I moved to Fairfield in south-west Sydney that I saw the native parrot of South America. The suburb is home to a small yet strong Latinx Australian community. But it still didn’t make sense to me how the blue-feathered bird the size of a small television was caged away in a dilapidated second-storey balcony. 

What I found the most striking about Bobis’ writing, was how effortlessly she was able to reflect the true diversity of Australia without it ever feeling like it was forced or there simply for the sake of it. A woman Nenita passes by when swimming at the beach yells out “Jidoo!” (p222), Grandma Lou’s Chilean neighbour Matilda is the only person that calls Lou by her real name “Luningning” and reminds readers that as people of colour we’re always being interrogated for our skin, our accent and our names (p174). Nenita with her Latvian partner, who is always leaving her sweet notes like, “Gone walking. ♥” (p138) – a gesture that makes all the difference when choosing to grow old with someone. All realistic depictions of the inter-cultural connections we all share with neighbours, friends and even family. 

Halfway through my reading, I took a break and went outside onto my own second-storey balcony. I stared at the yellow underside of the parrot. Still wondering why on Earth a giant South American bird was flapping its wings with the sound echoing off the brick and concrete of endless rundown apartments. Laughing as I realised I was standing beside my own cultural marker – a potted frangipani tree.  

Rainbow lorikeet 

To me, the lorikeet is the kindest bird there is. Eternally squawking in bushes as if laughing. Eating with such fever and frenzy because they’re so cheerful that they hardly notice what is in their beaks. Darting in pairs across busy streets. Flocking in the afternoon sky so fast they become little black spots, dotting the daytime like stars. From Orla and Corazon, Lou and Matilda, Ella and Nenita and finally Remy and Belen – it was the sacred sisterhood of the women characters Bobis’ paired together that carried this collection. Remy put it perfectly in ‘The Air of The Times’ when she penned in poem: 

“So enter, sister,
without gun or armour,
still magnificent.” (p52) 

If the ibis is what I took into my reading of The Kindness of Birds, the Rainbow lorikeet is what I took away from it, long after I had turned the last page.

WINNIE DUNN is the General Manager of Western Sydney based literacy movement, Sweatshop. She is a writer of Tongan descent from Mount Druitt and holds a Bachelor of Arts from Western Sydney University. Winnie’s work has been published in the Sydney Review of Books, Griffith Review, Meanjin, SBS Voices, The Guardian, Huffington Post, Red Room Poetry and Cordite. She is the editor of several critically acclaimed anthologies, and currently working on her debut novel as the recipient of a CAL Ignite grant.