Accessibility Tools

Skip to main content

Author: mascara

Brittany Bentley

Evoto

Brittany Bentley is a poet and writer who is living, working and creating on Yugambeh Country. She is currently studying Creative Writing and English literature at the University of Queensland. Her work has been published in Meanjin.

 

 

 

 

Salt, Sink, Surrender

There are days when I forget how to breathe, and so, I turn to the sea.

My early twenties were years that were heavy, like swimming lessons in pyjamas, the flannelette kind that dragged me down into the deep end of the pool. Is it chlorine or tears burning my eyes? 

Sometimes I imagine that instead of tiles and drains beneath my feet, there is a trench deeper than Mount Everest is tall, extending down into an obscure world. An enigmatic dark. 

The deepest part of the ocean is called the hadalpelagic zone. Gutters of infinite black where light cannot penetrate. Only one quarter of the earth’s seafloor has been mapped by multibeam sonar systems. Dark corners of the planet hold ancient secrets. A lightless realm, where water temperature hovers just above freezing. And yet, life persists, even under eight tons of pressure. How would it feel to be swallowed, to surrender to the weight of the brine? What would it sound like in a place so vast and unknowable, void of time and meaning? When the world above fades into shadow, and the arcane subterranean creatures of the fathomless deep embrace you in the maw, are you crushed into something eternal? I would be transformed into nothing and everything at once.

The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. 

Lovecraft writes that ignorance is mercy. Perhaps he’s right. My mind closed off certain memories in the name of preservation, but the only way to heal is to voyage deep and far, to correlate the fragments and confront the terrifying vistas of my past.

My stepmother was the riptide. At first glance she was calm, but then the mask would drop and suddenly I found myself pulled out by a current of hatred, by whispered insults and humiliation, by food withheld and dagger eyes that watched with no remorse as I flailed far out to sea.

My father was the driftwood. A useless being that floated amongst the wreckage of our lives, ignorant, pretending not to see the tempest he had created. Too weak to provide support, and always out of reach. 

My mother was the sinking ship. She battled her own waves, first the cancer that removed both breasts and entire reproductive system, then the alcohol that filled the void. She was drowning in lymphedema and depression. 

My brother was the storm. Violent and unpredictable, the walls became battered with holes as his rage blew through the halls. His anger had nowhere to go, until he let it out on me. A court order barely held back the high-pressure system. And then, he descended into the chasm of drugs.

The abyssopelagic zone is the second deepest layer of the ocean. Creatures found in these depths exist in total darkness and under immense pressure. As a teenager, I was one of those creatures. A nocturnal being, a vampire squid, avoiding the harsh realities living in the daylight. I was treading these tumultuous years for so long, unable to perceive up from down, lost to oblivion. No one was going to help me out of the abyss, so I had to swim out myself.

A psychologist told me to book a trip. Bind myself to the future. So, I chose Thailand. I chose the heavy work of banana tree harvest, the sun searing and bugs biting and the sticky sap bleeding from machete wounds. I chose rising before dawn to chop fruit and make banana balls to feed the elephants at the refuge. I chose to shower and brush Kaw Petch, Nam Phon, See Puak and Pai Lin while they were distracted with bowls of watermelon and pineapple. I chose to ride in the back of a ute going 120kms per hour through the mountains of Phetchaburi with new friends from Sweden, Iceland, Scotland and the Netherlands. I chose days off in Hua Hin, exploring the markets with crates of fresh limes and chillies and dried fish. I chose the slow walk beside a gentle giant, both of us wounded and scarred. I chose the heave and sweat of living, and when the work was done, I chose the sea.

In 2019 I was accepted into the Queensland University of Technology to study a Bachelor of Science. I was drawn to the earth systems and biology subjects, pulled to understand this relationship, this enthralment I had with the ocean. I learned that the bathypelagic zone extends from one thousand to four thousand metres. This is the midnight zone, where microplastics are silently slipping down into the deep, drifting with the currents, falling with marine snow, a ghostly rain of decay and dust. Creatures and crustaceans that forage the dim flurry, scavenge on the plastic, mistake the glittering detritus for food. As the debris from a world far above descends through midnight, and passes through the abyss, it finally settles in Hades’ graveyard. It is estimated that there are fourteen million tonnes of microplastics on the seafloor. As microplastics settle in the trenches after a slow descent through the water column an inaudible despair settles deep in me. The sea is filling with things it was never meant to hold. It is infected with persistent organic pollutants, endocrine disrupting compounds and mercury. Toxic chemicals have been found in ocean fauna in the deepest trenches below ten thousand metres. We imagine these remote and inaccessible marine worlds to be untouched, mythic, sacred. And yet, tides and currents are depositing our waste like confetti, suffocating and contaminating beasts we haven’t yet discovered.

The mesopelagic zone is the twilight zone. The sun starts to fade into the increasing blackness, from about two hundred to a thousand metres deep. In this liminal space where light starts to falter and I drift into the dark like a dream, I remember one of my professors at QUT saying something profound. 

“Humans think so highly of themselves to claim that we are destroying the planet.” He was resolute, and I was mystified. “The planet will heal itself; humans just won’t be around to see it.” 

They did warn us that this bachelor would be the cause of much despair, and my earth science classes teach us how insurmountable it is to imagine geological time. 

“We’re not destroying the planet,” he said. “We’re destroying ourselves.”

The planet will recover from the damage humans inflict upon it. Maybe it will take thousands of years, or perhaps millions. One day it will be free of plastic and chemicals after an epoch of peace in the absence of people and industry. But I do not have eons. My existence demands mending in one fragile lifetime.

After the pandemic, I started travelling again. Exploring new corners of the earth and choosing discomfort is how I chisel down the fragments of me that have calcified over time. That rough fossilised shell of trauma requires exposure to the elements. My skin is exfoliated by the sea spray and sand, and my soul is altered by the vulnerability and strangeness of an alien place.

It’s the 11th of April 2023, in Port Lincoln, South Australia. I stand on a cliff and wonder who named these places. Wreck Beach, Point Avoid, Cape Catastrophe, Coffin Bay. The entire coastline is a warning. But there is something comforting in the honesty – there are no fences or boundaries, no illusion of safety, just me and the bluff. The wild wind whips my body from a southerly gale blowing in from the Great Australian Bight. It says, take a deep breath, fill your lungs with salt and let it burn away the part of you that needs to die. Surrender.

We make our way to South Quay Boulevard for check in at 6am. The rain patters gently in the dawn light of the marina. It’s fifteen nautical miles to the Neptune Islands – a journey that will take approximately three hours. There is a particular kind of silence that comes with this distance. The deep hum of the boat’s engine, the soft crashing of the wake, the hull thudding on the waves. You don’t realise how loud the wind is until you try and speak against it. It’s not the absence of sound, but the absence of interruption. There are no Honda Civics speeding down the street, the default Radial iPhone alarm going off at 5am, the whine of the ceiling fan or the ta-dum of Netflix opening on your laptop. Just the low guttural sounds of salt and metal, of pressure and currents. 

There are six of us in the cage. My bones aren’t used to this cold. Even with a 7mm wetsuit the sixteen-degree surface temperature causes my lungs to seize as I enter the water. Combined with the wind and rain, it’s the kind of cold that monopolises your attention. I can’t get enough air through the shared hose and feel my heart start to gallop. Most people would be afraid of the sharks circling the area, but my lungs are arguing with my brain, saying the air is too thin. The crew on the boat are impatient but reassuring. Just slow down your breathing. It feels like trying to suck air through a straw. I can take a breath, but it isn’t deep enough. 

Slow. Breaths. Inhale. Exhale. Repeat. 

Eventually I find a rhythm.

The surface layer of the ocean is called the epipelagic zone. The sunlight zone. Home to ninety percent of marine life and almost half the atmosphere’s oxygen. Light, life and breath. The underwater realm inside the cage is chaotic. Silver trevally fish flash in every direction, brushing my skin, knocking into my mask and crowding my vision as they swarm for the berley being thrown in the water around us. The swell tugs and pulls, making it difficult to hold onto the metal bars of the cage. Weight belts help to hold us firmly beneath the surface. Suddenly, a Great White appears, about three metres long, emerging from the murk like a spectre. Close enough that you could reach out and touch its sandpaper skin. It’s a female, and she ignores the berley. She’s too smart for that. Instead, she takes a curious bite at the cage, less than a metre from my face. There was no terror, no fear, only awe and exhilaration. I forget that I can barely breathe and stare at the strong swish of her tail as she propels away from us unsatisfied.

In the freezing churn, I can hear the hiss and pull of rapid shallow breaths taken from the shared oxygen tank. I can hear the muffled swoosh and groan and roar of the Southern Ocean throwing us around the cage like a saltwater washing machine. I feel painfully alive in this pressurised wet world. All my worries, fears and anxieties have been swept away in the undercurrent. I’m surrounded by fellow divers, fish and sharks, but I am also completely alone. Submerged. Consumed by the sea. My mind is gloriously blank, empty of all thoughts, memories and flashbacks. The only darkness is the depths below my wetsuit clad feet. My body starts to shake from the intense cold, but I feel wild and primal, and I embrace it. I surface from the cage, grasping a crew member’s outstretched hand to haul myself back onto the boat. I am shivering and gasping, tasting of salt and feeling renewed.

My favourite sea is always one that is wild beneath bruised winter skies, the held breath and eerie stillness before the weather turns, the strange lure of the siren’s thrall drowning ignorant sailors in myth and folklore. I dream of taking the polar plunge in Antarctica, feeling that icy water attack my skin like a thousand needle pricks. I dream of wild ocean swimming with orcas in the fjords of Norway, hearing them sing an ancient song beneath the dark waves. I dream of Scotland and my ancestors there calling me home, cruising the Atlantic and the misty Outer Hebrides to see Minke Whales and Basking Sharks. My psychologist’s advice was sound; these future voyages keep me alive with anticipation and provide aspirations for the future. Connecting with nature is medicine and solace.

Changing my name was the written record of all the shaping I have done on my soul. The slow erosion of my trauma over the years on this mortal plane of water and rock. I carved out the patronymic, allowed the wound to bleed, and then sewed together a new identity with waterproof nylon from the names of family matriarchs.

Today, the Pacific Ocean holds my body weightless when I feel burdened and tense with memories and feelings. It is here in the saltwater realm that I surrender. In the desolate deep, time loses all meaning. I am sutured to nothing but the wide-open sea.

As my mind and body mends, gently, on my own miniscule geological time scale, I will continue to work to heal the ocean, as it helps to heal me. I will write about the mysterious deep, learn its primordial secrets, and share its beauty with the world. I will volunteer and donate to environmental organisations and petition for immediate climate action. We cannot live on a placid island of ignorance; we must embrace the madness that comes with knowledge and use it to persevere in our attempts to campaign for change. 

Complex-PTSD sometimes causes my body to sink, but I will kick to the surface. The sea knows. It too has been filled with trauma, and yet it persists, and the currents continue to drift through time.

 

Citation
Lovecraft, H. P. The Call of Cthulhu. Penguin Books, 2016, pp. 139.

Kaya Wilson reviews Worthy of the Event by Vivian Blaxell

Worthy of the Event

by Vivian Blaxell

Little Puss Press

ISBN: 9781964322995

Reviewed by KAYA WILSON


A reaching, layered and tender rejection of the rules-based essay

It was in the early panic of Trump’s second term- when the trans podcasts I listen to were discussing the contents of their Go bags, the Executive Orders were coming thick and fast and it felt like the trans community in the US was living out the first line of the Niemöller speech, First they came for..- that Vivian Blaxell announced her North American book tour for Worthy of the Event. And off she went. 

Blaxell is hard to pin down. Dodie Bellamy describes her as a ‘sort of 21st century Proust committed to TMI’. Torrey Peters gave her a shoutout in the Guardian as ‘sharp and amusingly tart’ (1).  She has been a professor of political philosophy and Japanese history, a sex worker, a queer rural kid. There are clues to the particulars scattered through the text but tethering yourself to the events of her life is not what Blaxell wants you to do. Worthy of the Event is better experienced with Blaxell as a guide than as a destination. To read this book well, is to let her take you with her. On a train in Mexico, a stairwell in Istanbul. The book is alive with the stimulation of travel and a delicate dose of glamour. 

Her prose is clever, witty, there are breasts that ‘seem to want you to consider them for a position’(p.170), her ‘favourite Sergio Rossi shoes used to moo (p.112) and Nietzsche’s ‘ectoplasmic moustaches curl like smoke’ (p.80). There are hard and soft landings, with the rejections and diamond rings of lovers and exclusivity of class. There are one-liners from enraged men ‘I’m not into transes, fake women’ (p.69), ‘Put it away’ (p.27). There are friends like Norma Mapagu, that keep Blaxell earthside. Norma Mapagu! A star really, worthy of the event. All make for an emotional pinball of tough society and love. There is at least one academic hall, but it doesn’t have quite the punch of the Liverpool St turf wars, ‘you fucking…slag’(p. 185). Now in her 70’s, Worthy of the Event could be called a debut but it feels like anything but.

The seven essays of the book stand alone but are very much an album. They are digressive and agile and essayistic per se; they follow themes of sorts and they come back to a point, but it’s best to let go when you read them. ‘I: the disappointments’, first published in Overland, begins with ‘My vagina disappoints me,’ (p.9) and edges closer and closer to an elegy to acceptance. ‘VII: the practice’ challenges the essay itself– ‘I could throw my own body at the essay form….that fantasy of progress, resolution’. (p.257) Nothing is untouched and nothing is not considered. But for a text with such a density of ideas, there is an ease to the prose and for all the railing against prescription, there is a floating tenderness as Vivian plays squirrel videos for her cat and immerses herself in the stories of others. ‘II: mouse eats communion wafer’ and ‘VI: stardustare nothing short of lovely. The descriptive language she uses for herself is gentle, too. It stays away from the language of politik. She does not identify as, or make declarations, as a. She tells more of her transness as ‘girls like me’ (p.47) or ‘not the kind of girl he imagined me to be’ (p.27)and herself, often, as beautiful.

In Worthy of the Event, you will have your perspective shifted; Blaxell is unafraid of a questing venture. There is much to be learnt about Japanese poets, high-end blowjobs, low-end blowjobs and the plight of sea creatures caged in aquaria, but it is all in service of ideas on how to live, of being and becoming, more Montaigne than travelogue. Her fantasy as a travel writer is to be the one that reaches other worlds, dimensions, to return transformed, from ‘ordinary to astonishing.’

The text is referential, sometimes explicitly, but until you’ve read all of Dodie Bellamy and Eileen Myles and Gertude Stein, you, as I, may not get it all. It is a book to return to, to find more each time, the self-referential loops between chapters, emphatic concepts you missed in the first read. Blaxell explores herself as emulative, a self-described practitioner of Aemulatio in the final chapter, ‘VII: the practice’, where she plays with the style of others as she is describing them- the many ands, the semi-colon. And emulation there may be, but this work stands in singularity. When I first read it, I felt like I felt on reading Jean Genet, with his ‘ripped azure’ (2). Something sophisticated and beautiful and enduringly free. There is a reaching in Blaxell, to becoming, to the other worldly, a spinning away from this world. 

We try to tell the newly hatched trans folk not to publish an op-ed in the first two years of transition. In the same way that we generally advise teenagers to hold off on that tattoo. Someone has to in that heady time of eyes-on-you and an anxious need to explain. But those times do pass and what felt so desperately important can start to feel petty and superficial. Some time ago, when I was fresher, Blaxell advised me, in correspondence about my own book, to pay attention to the next 30 years. I am about a decade deep now and through the hardening of my own disappointments, I have entered a more enigmatic era, with the aloofness of a troubled 90’s royal – never complain, never explain. Blaxell herself, is far ahead, taking a running jump into the horizon. She cites the violence she has experienced in the Harvard style ‘Sydney 1967,1968, 1977′ (p.72) and the book holds a body count and a prickliness that flashes from time to time. You don’t survive ‘all that tranny stuff’(p.205) and come out, I don’t know, chill. Blaxell survived, we know as we read this book, as Old Sybil declares prophetically when she tells a youthful Blaxell to ‘Get the fuck off this corner’ (p.105) and to get here, to write Worthy of the Event, Blaxell has been paying attention.

What I am left with, what stays with me after reading this book is a dancing image, of legs in the air. An enduring question of what being trans is, beyond what you reveal or don’t reveal and apart from the connection and self-realisation, is what you do with the gaze. And that is I feel where Blaxell most declares herself. On being asked to strip for a Doctor, unnecessary yet ‘predictable’ (p.104), she tells us:

I spread my legs and I open my arms and I show Doctor the full abundance of my beauty and my glamourous complexity. I am a special animal. I am a white peacock. I am narwhal. I am a black bird of paradise. I am coorinna. I am a dire wolf. I am a unicorn. I am a dragon. I am phoenix. I am transexual woman, I am animal becoming, I am traversal itself, and he can barely breathe, like a tourist on the Serengeti, he is entranced. I have Doctor where Doctor needs to be: you dancing monkey, dance.
(p.104)

It’s hard to know how this book will be received. It seems to be gaining traction, it has had excellent write-ups across the US and Australia. I know it’s selling well in Brunswick St. Bookstore, Luke, with their handwritten staff write-up tells us it made them ‘want to live more!’ But whether or not it lands a big prize or pushes into the mainstream, Worthy of the Event feels like a life’s work, it is layered and tough, singular and fresh and it dances off the page. 

As the comedian Nico Carney puts it, whoever said all publicity is good publicity clearly wasn’t trans.  The moral universe of the western world does not appear to be arcing our way. Worthy of the Event stands on its own a dimension away from all of that, with ‘eyeliner everywhere eye-related and somewhat beyond’ (p.97). This book is an Event. The question is whether we are we worthy of it.

Cited

  1. What we’re reading: writers and readers on the books they enjoyed in April | Books | The Guardian
  2.  Genet. A Thief’s Journal, “Inland, I went through landscapes of sharp rocks that gnawed the sky and ripped the azure.” page 77 of the Grove/Frechtman translation.

 

KAYA WILSON is a writer, tsunami scientist, and lover of all things ocean who somehow finds himself living in Canberra. Their first book, As Beautiful as Any Other was listed by The Guardian as one of the 25 best Australian books of 2021 and was shortlisted for the ACT Book of the Year in 2022. His second book, a young adult novel titled Romeo: A Tale of Four Jumps, was written with an artsACT grant and is currently in submission.

Paul Giffard-Foret reviews Insurgent Visions: Feminism, Justice, Solidarity by Chandra Talpade Mohanty

Insurgent Visions: Feminism, Justice, Solidarity

by Chandra Talpade Mohanty

 Duke University Press (2025)

ISBN: 978-1-4780-3222-9

Reviewed by PAUL GIFFARD-FORET


Chandra Talpade Mohanty’s latest book published in 2025 by Duke University Press is an event in itself, if only because her previous and only other book was published more than twenty years ago in 2003 by the same publisher, but also because Mohanty’s radical feminism has inspired generations of politically committed academics across the world and in particular in the Global South for her astute, complex and sophisticated, yet forthright analysis of systems of oppression and exploitation from the standpoint of some of the most marginalised communities — immigrant women of colour, female workers in sweatshops, Indigenous people, refugees or noncitizens fighting for survival in borderlands ranging from Mexico to Kashmir or Palestine. If Mohanty is not what may be called a prolific writer, it is likely due to her militant work outside of the academy. Being an ‘activist scholar’ as Mohanty has described herself takes a lot of time and effort despite being poorly valued and appreciated by the neoliberal corporate university. As Mohanty writes in Part Two of her book on “Neoliberal academic landscapes, transnational feminisms, cross-border solidarity”: “In North America, the binary that distinguishes the “academy” from the “community” or the academic from the activist […] has assisted in the creation of apparently distinct spaces where the former is privileged over the latter.” (164) 

     Mohanty’s critique of US higher education and of academia in particular is one of the many enlightening, thought-provoking aspects of her book. Elsewhere in a chapter running as a discussion with other feminist activist scholars and originally published in 2015, Mohanty quotes fellow academic Leila Farah on the woman of colour’s burden. Unlike Rudyard Kipling’s so-called white man’s burden, tasked with having to ‘civilise’ the non-western world, diasporic women of colour like Mohanty are posited as native informants whose insurgent knowledges from the ground up risk being co-opted, appropriated, commoditised, and ultimately domesticated by the US academy. As Farah puts it: 

Since all institutions are complicit with the neoliberal project in many ways, those who straddle academic lives and employ feminist praxis within communities outside of the hallowed halls often are positioned to act as intermediaries, breaking the age binaries of formal and informal education and knowledge production, bearing a great burden in repositioning and reconciling these multiple spaces. Unfortunately, that increasingly seems to be women of color who are non-US based originally… (97)

While those age-old binaries are still effective in 2025, even the problematic positioning of immigrant women of colour within the US academy has been rendered precarious and is now potentially under threat following the far-right accession to power under the aegis of the Trump administration. This non-negligeable shift may be a reason for the publication of Insurgent Visions. Indeed, it is not just that insurgent disciplinary fields such as gender, queer, postcolonial, indigenous or environmental studies have been disconnected from the social movements from which they emerged in the 1960s and 1970s, or that they have become increasingly institutionalised as a result of a broader shift toward a money-spinning, profit-run, fee-paying higher education industry. As the far-right is winning the battle of ideas (the so-called ‘culture wars’), those abovementioned disciplines have been falling under repeated attacks through defunding, the closure of entire departments and their replacement with conservative, traditional value-oriented curricula that promote heteronormativity, white supremacy, hypermasculinity, or climate-denialism instead. 

    While Mohanty’s tone may at times sound alarming (and rightly so), her analysis of the historical moment we are in remains by and large hopeful that with the disappearance of ‘intermediaries’, to quote Farah’s term again, new opportunities will open up that “recall the genealogy of public intellectuals, radical political education movements, and public scholarship that is anchored in cultures of dissent,” (162) as well as “examin[e] those knowledges that derive from political mobilizations that push up, in, and against the academy, ultimately foregrounding the existence of multiple genealogies of radical transnational feminist practice.” (163) Mohanty extensively draws upon two recent grassroots mobilisations in the US context — the Black Lives Matter protests in the wake of George Floyd’s death in 2020, and the university campus encampments in the wake of the war on Gaza in 2025 — to prove her case that a revival of a revolutionary spirit of revolt and resistance is possible amongst younger generations, this even in a dire context whereby, as Mohanty acknowledges, “both US foreign and domestic policy at this time are corporate and military driven. Both have led to the militarization of daily life around the world and in the United States — specifically for immigrants, refugees, and people of color.” (146) 

     The fact that these two protest movements quickly spread beyond US borders is significant insofar as another key aspect of Mohanty’s book relates to the question of the transnational. Her skillful ability to unpack, deconstruct, and remobilise this much-touted term for militant purposes shows Mohanty at her best as she smoothly and elegantly deals with the whole gamut of available theory at hand while simultaneously placing her intricate theoretical reflections at the service of community organising at a ‘glocal’ (global and local at once) level. Whereas, as Mohanty deplores, “ “transnational” often becomes a placeholder for business as usual, marked as “progressive” in the face of a conservative, xenophobic backlash,” (134) she also asks in her conclusion to a chapter entitled “Transnational Feminist Crossings: on Neoliberalism and Radical Critique”: “What would it mean to be attentive to the politics of activist feminist communities in different sites in the Global South and North as they imagine and create cross-border feminist solidarities anchored in struggles on the ground?” (201) 

     Through her attempts to articulate a transnational frame/network of solidarity across multiple faultlines (racialised gender, the international or sexual divisions of labour, or the North/South divide), Mohanty in her book seeks to build and elaborate upon those two academic essays for which she is most renown, namely “Under Western Eyes [UWE]: Feminist Scholarship and Colonial Discourses” (1988) and “Under Western Eyes Revisited [UWE-R]: Feminist Solidarity Through Anticapitalist Struggles” (2003). Whilst, on the one hand, UWR (a reference to Joseph Conrad’s novel) strived to carve up space for a nascent third world critique of white feminism in the wake of decolonial national liberation movements of the 1960s/70s and neoliberal structural adjustment programs of the 1980s/90s targeting what would become known as the Global South following the Fall of the USSR, on the other hand, UWE-R aimed to grapple with the reality of a New Global Order under the American umbrella (so-called Pax Americana) concomitant with the rise of anti-globalisation/capitalist protest as in Seattle or Genoa. 

     Insurgent Visions may be construed in this regard as an effort to reconcile or ‘dovetail’ (to use one of Mohanty’s most favored word in her book) the ‘particularist’ bend of UWE with the ‘universalist’ penchant of UWE-R in light of the fact that we now live in a highly ‘uneven and combined’ world (to use Leon Trotsky’s phrase) following the gradual decline of the global American hegemon (a decline that dates back as early as the 2001 Twin Tower attacks and has been compounded by the Afghanistan debacle of 2021). Hence, do we find scattered across her book elements of what could be dubbed Mohanty’s third conceptual shift: 

Our conceptual foci would need to shift, and that might be possible when different cross-border practices, spaces, and temporalities are brought into ideological and geographic proximity with one another in ways that produce connectivity and intersubjectivity (albeit a tense or uneven one) rather than an absolute alterity. (177)

This question about the connectivity of multiple though unequally organized geographies, temporalities, and interests […] raises additional questions about the analytic and political consequences of deploying an either/or framing: either connectivity or separation. (174) 

This shift begins in the lives of women, learns from their perspective, and formulates policies that are attentive to local, place-based struggles as they exist within structures of privilege, power, and inequality. (78) 

While place-based struggles and contextual approaches to women’s resistance […] are key to understanding larger struggles for gendered economic justice, it is the universal principles embodied in the right to equity and dignity […] that constitute the broad parameters of our vision of gender justice. (61-2)

     In her deployment of a radical transnational politics, Mohanty chiefly deals with, and moves back and forth between, three geographical locations and contexts in her book, while embracing an intersectional approach that helps her nagivate and find commonalities of struggle. Whether it be in the context of justice for Palestine, the US carceral/military state, or Hindu fundamentalism (Hinduvta) in India, it is mostly poor (and in India lower-caste Dalit), Brown/Black (but also White, itself a colour as Mohanty emphasises), queer, indigenous, and/or Muslim women of colour who must bear the brunt of institutionalised social stigma imposed upon them. As Mohanty argues: “Since the early 1990s, the geopolitical triad of the United States, Israel, and India have shared a vision of threat and security based on Islam and Muslims as the common enemy, cemented through close and ongoing economic and military alliances.” (122) One also has in mind those trans/homophobic policies implemented in the Trump era (one of the most recent being a ban on transgender people in the military), or the way that the US privatised prison industry has disproportionately targeted poor women of colour in recent years, all the more so since, as Mohanty adds, “mass incarceration is the other side of the coin of mass deportation” (122) through the separation of Brown and Black families, women and children at the US/Mexico border. At the grassroots level, though, the insurgent visions of Dalit, Palestinian, and Brown/Black communities in the US all point to a common, universal horizon begging “the larger question here [on] how to move from the politics of representation to a politics of equity and justice.” (68) 

Yet perhaps the most essential question raised by Mohanty in her book (a question that will bring us back to the figure of the activist scholar) bears upon the ethical (one may even say moral) responsibility that each one of us in our respective constituencies hold: “Who resides in which spaces? Who belongs and who are rendered outsiders? Who is constituted as the knowledgeable and the unknowledgeable? Which knowledges and ways of knowing are legitimised and which are discounted?” (165) From her privileged position as a US resident-citizen and established academic, Mohanty has chosen throughout her professional life to invest and redistribute her time and effort into “knowledge [that] is produced by activist and community-based political work” (68), while speaking truth to power without at the same time capitalising on it to advance her own career. To herself as well as to the educated, left-leaning reader of her book who may share Mohanty’s insurgent vision, she thus asks as a leitmotiv and a source of motivation at once: “What am I doing with my power and my privileges? To me, that is the question that people who live in the United States need to ask. What are the privileges that you have, and what are you doing with those privileges?” (44)

 

PAUL GIFFARD-FORET holds a Ph.D. from Monash University in Australia. His thesis focused on the literature of Australian women authors of Southeast Asian background. He now works as a lecturer at the Sorbonne-Nouvelle University in France. 

Christian Hanz Lozada

Christian Hanz Lozada aspires to be like a cat, a creature that doesn’t care about the subtleties of others and who will, given time and circumstance, eat their owner. He wrote the poetry collection He’s a Color, Until He’s Not. His Pushcart Prize and Best of the Net nominated poetry have been published in Bamboo Ridge, Cordite Poetry, and Emerson Review. Christian has featured at the Autry Museum and Beyond Baroque. He lives in San Pedro, CA and teaches at Los Angeles Harbor College.

 

 

 

 

Where NASA Imagines Alien Worlds

I propose to [you] atop haleakala at sunrise, cliché hundreds of tourists taking the same
picture
~ Craig Santos Perez

We have been to Haleakala for sunrise, my partner and I,
but we don’t have the picture. We drove up after spending
the night at Tutu Alice’s homestead in Kula and were keeping
warm in her jacket and blankets. She is now deceased.

I imagine you had a plan, Craig, but I was so ill prepared,
honeymooning at my partner’s home. I brought no jacket or pants,
and know now not to dip cookies into sacred poi like it was dessert
or to fan boy at a B-list actor/uncle I’d idolized from theater seats.

I was so ill prepared for marriage and the drive up. At the base
of the mountain, the gas light shown bright and seemed to get brighter
as we tried to ascend above the clouds, or is it just marine layer
while keeping an eye out and avoiding the nene in the predawn light.

Our bravery got us so far—we crossed ghost-filled oceans
and bartered our shaded skins—but ran out of courage to crest.
We stopped just below the clouds, short of the top where the tourists
watch the sky catch fire and take hundreds of the same pictures.

I can only imagine what it looked like because I have not been back;
it’s as if there is a ceiling on our ascents and experiences. I call
the ceiling Tutu or wisdom because she tells me there is no picture
that can capture coasting downhill with the engine off, there is no

camera that can record the alternating laughter and anxiety
of the uphill life in the distance and the sharp decline ahead.

 

Debasish Lahiri

Debasish Lahiri has nine collections of poetry to his credit, the latest being A Certain Penance of Light (2025). Lahiri is the recipient of the Prix-du Merite, Naji Naaman Literary Prize 2019.

 

 

 

 

 

Ketone

The still-life of “A Sky through Leaves” painted by stone is a moving one. – Better this than a sky cast in stone in a still room where electricity, clueless, buzzes between electrodes – door-knob to window sill, without the courage to open either window or door – like a fly trapped in the contemplation of its own flight: a Cretan maze inside an insect brain that desires death as a respite. – Imagine painting a still life, three apples on a table, arranged in a bulbous red triangle, like a fossil’s imagination of the past or a cue-ball taking a break with fellow performing balls on a pool table – imagine the surprise at the sedate survey, the hover beside the dark table-top as scrutiny of apple skin grows desperate and granular. – That is hunger in a still room! – This hunger feeds on the fat of slender hours before dawn – watches apples shed their pulp till rind and pip take you back to a garden, where every night,  a shadow took off its flesh, every night, to lie down in its bones. – The body eats to stay hungry – a wavering memorial to hunger between door-knob and window sill.

 

Monotone

Music is a monotone, like silence. Music is the tone of silence heard through the warm air pricked with cries of cicada at evening, like a beast that is going into the undergrowth, seeking darkness with luminous eyes blind to the thorns and brambles of sound. – Samuel Barber climbs the winding staircase, from navel to adam’s apple – an adagio strings together bones loosened by man’s sorrow. – Beware that instrument of silence, the swollen adam’s apple! – A cello’s woe grows wider than a hippopotamus’s arse and now escapes the room – clean. Too much music leaves the room in stunned silence. – Beyond the mosquitoes of dusk and their pallbearing tunes for deceased sunlight – beyond the gnats by the pond and the frogs, auditioning for the serenade to the stars just as the rains come down – beyond the tired wasps on the mantelpiece is a room where Barbirolli insinuates the playing of a violin to his thrilled audience – Elgar erupts, but the room survives. – There is often too much music in silent rooms. Try turning on the lamps in that room and Wagner will still sound like nothingness. Is that why the silent is imagined dark too, always?

 

Paris Rosemont reviews Essence by Thuy On

Essence 

Thuy On

UWA Publishing

ISBN 978-1-76080-299-8

Reviewed by PARIS ROSEMONT

 

Thuy On’s third poetry collection, Essence (UWA Publishing, 2025), follows on from her previous collections Turbulence and Decadence. Punctuated into three sections where even the titles are in quaint collective interplay – respectively named ‘Art’, ‘Heart’, and ‘À la carte’ punchy wordplay enlivens On’s work with an immediacy and accessibility that makes this poetry for the people. She knows her audience (fellow poets [because really, does anyone else read poetry these days…]) and has a field day lamenting some of the trials and tribulations of creative practice. Her poem ‘If rejection slips were honest’ is a refreshing example of this:

Dear writer, your social media following is negligible, your face doesn’t have the requisite photogenic attributes that will, Helen-like, launch a thousand moveable units. You lack both the currency of youth and the mystique of a childhood trauma…
(p.32)

Here, On ponders the notion of unspoken publishing criterion. She doesn’t shy away from calling out the sorry state of contemporary #WritersLife reality within a flawed industry. It is with more than a touch of glee and satisfaction that we – as both readers and writers – reach the conclusion of this poem, in which those who have rejected us end up ‘look[ing] like a bag of dicks.’ 

There’s a self-awareness and playfulness in On’s poems, as ‘Free style poem as interpretative dance’ demonstrates. She pokes fun at the very craft she is in the business of creating. Indeed, she satirically muses ‘no one has time for an epic heroic poem.’ Right on cue, the next poem in her book boils down an array of epic tomes into bite-sized morsels for the modern reader’s short attention-spanned delectation. Whilst employing the traditional Japanese form of haiku, the language is fresh and contemporary, embracing colloquial vernacular, its tone witty and humorous. We gobble down these hybrid offerings like cheeky CliffsNotes synopses for the cool kids:

Oedipus Rex, Sophocles

Prophecies fulfilled
intra-familial root
soz dad…oh my eyes! 

(‘Twelve classic texts in Haiku’ p25)

The sequencing of the poems in this collection is a curatorial artform in itself. There is interplay not only between On’s poetry and the works of others, but also between On and On! She leapfrogs a continuum between one poem to the next. So it is that we see the poem ‘Send in the Clown’ adjacent to ‘Tears for a Clown’. Close attention yields even more threads of connectivity between poems. An ode to Kylie Minogue (‘Shocked’) is juxtaposed with aftershocks in the next poem—ghostly spectres that ‘spin round and round’ in ‘After Life’. 

Drawing upon On’s experience as an arts journalist, editor and critic, Essence delivers on its promise to ‘broaden its reach into the arts’. This is poetry that invites readers into a kind of dialogue with the poet and the essence of the art she chooses to examine. From Maggie Cheung’s:

…blood red
velvet cheongsam…
lily neck upright via Mandarin collar…
constrained in a skin of desire…

(‘To Maggie Cheung, In the Mood for Love’ p.6)

to the ‘thrumming heat of Kylie Minogue with her long-lashed flickers’ (‘Shocked’), the reader is plunged into a pop culture paradise. These ekphrastic odes to various artforms – books, film, music, art – contained within the first section of Essence are brimming with observations laden with in-jokes and for the arts-savvy. 

A contemporary pulse threads its way through much of On’s work. Take ‘Version 2.0’, for example, where the speaker seeks to ‘…absorb your meld of data and cells / hyperlink them to my fingerprint’. Intertextuality adds contextual weight. On deftly invokes Bonnard’s nudes (‘Nude in Recline’) to the dramatic principle of ‘Chekov’s gun’, Ovidian, Albrechtian ballerinas (‘Swan Lake haiku’; ‘After Life, after Giselle’) through to the all-star saturated literary bingo of ‘Get Lit Again (with one Aussie cameo)’. By springboarding off known commodities, these poems become the surface layers in cultural pentimenti. However, it begs the question, as ekphrasis often does: when invoking the essence of works upon which they draw, has the poet done enough to earn their gravitas-by-association, or are the source cameos doing most of the heavy lifting?  

Where the ‘Art’ section of Essence is a heady romp through external influences and inspiration, the second part turns the spotlight inward. ‘Heart’ gives way to a softness and sensuality. Here, we get:

…the moon with its milky full belly…
tidepools of your eyes…
intimate with the texture of
your days / read the goosebumps stippled on your skin…

(‘Cadence’ p.53)

‘Art’ makes the reader think; ‘Heart’ makes the reader feel. By spilling her heart onto the page, the poet’s vulnerability ‘tenderise[s]’ ours (‘How to Grow a Shell’). These poems lull and coo and question and muse in ‘pianissimo’ (‘Cadence’). This softening is a welcome gear-change from the razzle dazzle of ‘Art’. It feels more real. No longer in the public exhibition space, ‘Heart’ leads the reader into the more nuanced ‘latticed holding’ of the intimate interior (‘Metaverse’). On challenges us to:

…stop cosplaying humans
and strip to the animal.

(‘Beasts’ p.58)

 Certainly, a daring notion that thrills at what it suggests. Yet the reader is kept aloft and ‘only from a distance do the pieces hold up’ (‘Trompe l’oeil’). 

This second section contains a suite of poems about love in its various guises and gradients. We are plunged into the erotically sensuous realm of ‘Seduction (2 stars)’ where the poet proceeds to unbutton her skin to him / expose the very bosom of her wants’. Dizzying ‘Whirligig Days’ with its slick rhymes ‘…this is hardcore / this is closed door / this is time whore…’ give way to the strangely compelling:

…random smells seduce
& they follow heavy balled
blue tongue lolling.

(‘Rehab’ p.56)

But where is the beast that was tantalisingly introduced to us à la Chekov’s gun? It appears to remain muzzled behind the fast punches of wordsmithing where we may admire but cannot quite touch or be touched.

‘Heart’ closes with a Pillow Book style list of aphorisms from the philosophical:

  1. A cherry-lipped hurt will follow monasteries of silence

to the wise-cracking feminist:

  1. Being a slave to a cat is still better than being a doormat of a man

(p.70)

This feast of a collection finishes with the eclectic ‘À la carte’ section. A hotpot of poems ranging from surreal stream of consciousness ponderings (‘Parachute’) to ‘Bold Type(s)’ ‘hey heyyying on dating apps’, pets (‘To Mochi’), motherhood (‘Liminal’), meatballs (‘Lost in IKEA’) and meditations:

…bruised as a Caravaggio apple
softly plump flesh sallow sweet…

(‘Breathe’ p.80)

The poems in Essence oscillate between silver-tongued tributes, wry commentary, and societal smackdowns. On holds no prisoners as she describes ‘Vietnam whorehouses set to muzak gush…composed by two French men with colonialism in their blood ink as rich white audiences mouth along to this paternalistic paean / plump throats thrilling to the beat’ (‘I don’t love you any time after Miss Saigon‘ p.9). Deliberately jarring explorations of cultural appropriation, identity, and assimilation resurface in the scathing poems ‘To be a performative Asian’, ‘Fake Asian’ and ‘Blackheads’. These poems howl the rage of unresolved generational trauma. On has ‘sharpened [her] chopsticks’ as she simmers with the frustration of cultural displacement, rebelling against ‘whiteness [as] a default / normcore against which you are measured’ (p.82-83). She serves her dishes with powder keg fury. There’s more than just essence in these poems–there’s a whole bucket of anchovies when sometimes a subtler splash of fish sauce would provide umami notes transcendent with the liminal.

On is a triple threat of comedian, critic, and culture vulture. Through intertextual invocations, the poems in Essence become ‘hurtling atoms / assembled then broken anew’ (‘Pinball’).  Readers hover on the decorative surface, the ‘wing-shimmer moment(s)’ of her words (‘Here one moment’), sometimes wishing they were a little less ephemeral, and that they offered us more to fill our bellies with. Nevertheless, these poems have a distinct voice, pacing, and immediacy, and as the poet On reflects in ‘Still not a Prince’: ‘these fairy floss tales / stick to [our] teeth’.

 

PARIS ROSEMONT is a multi-award-winning Thai Australian poet, performer, educator, and author of Banana Girl (2023) and Barefoot Poetess (2025). Her books have received awards and accolades in Australia, Greece, UK and USA. Paris’s poetry has been published in a plethora of literary journals and anthologies including Australian Poetry JournalFemAsia Magazine, RabbitSplinter, and Verge. She was the winner of the Matthew Rocca Poetry Prize 2025 (Verandah Literary Journal; an initiative of Deakin University), First Prize in the Hammond House Publishing Origins Poetry Prize 2023 (UK), received a Best of the Net 2025 nomination from Sky Island Journal, and was awarded Honourable Mention in the Fish Poetry Prize 2025 (Top 10 in the world, as selected by judge Billy Collins). She has judged for the Western Australian Premier’s Book Awards 2025 and Sydney Fringe Festival 2024. Paris is a member of the Randwick City Council Arts & Cultural Advisory Committee, Guest Editor for Written Off Literary Journal, and sits on the Hunter Writers’ Centre Board. She may be found at www.parisrosemont.com

 

Diane Fahey

Diane Fahey is the author of sixteen poetry collections, most recently The Light Café (Liquid Amber Press, 2023) and Sanctuaries (Puncher & Wattmann, 2024). She has received various awards and fellowships for her poetry, including the ACT Government’s Judith Wright Prize, and been short-listed for six other major book awards. Her poetry has been published widely in Australia and internationally, over a period of forty years, and been represented in over 80 anthologies, most recently in Buzz Words and Spellbound (Penguin Random House). Her PhD in Creative Writing from UWS is titled ‘Places and Spaces of the Writing Life.’ <dianefaheypoet.com>

 

 

Harm 

Their crime: to have embarked
on a sea journey
in search of a safe place.
Most have known oppression,
some, persecution, torture.

The powers that be
marooned them on islands within islands,
where all were mistreated.
There were deaths by suicide
and from other causes.

Those with serious illnesses –
treatment sometimes delayed –
were brought to mainland hospitals
then transferred to
locked, guarded hotels – 

look, there’s one just down the road,
looming in grey rectitude:
tacky, unaired, with so many walls.
Ideal places, some must think,
for more uncertain waiting.

*

Unjust incarceration –
the stalling, without cause,
of a human life

left dangling from
a vanishing point
with nowhere to fall.

Unjust incarceration –
of whatever kind,
in whatever setting – 

like living through
a terminal illness
designed never to end.

*

Not in my name.
We find ways to protest,
offer prayers of hope
for those incarcerated, still,
beyond these shores

and for those, too,
here now, but ‘pending’ –
deemed provisional citizens,
who await certificates
of belonging.

Hope? I see – or do I? –
a summer field, grasses
sprung from stony earth,
trees in their green strength,
the vibrant air touching
every blade and leaf.

*

For those granted,
after many years,
the tenure of a citizen,

a slow recovery:
each day bringing, perhaps,
some small repair of damage, 

each day spent relearning
a lost self,
composing a new one,

each day offering
the gift of time –
a new kind of time.

 

 

 

Natalie Damjanovich-Napoleon reviews Kaya Ortiz and Bron Bateman

Past & Parallel Lives

Kaya Ortiz,

UWAP

ISBN: 978-1-76080-298-1

 

 

Love Like This Isn’t Harmless

Bron Bateman,

 Fremantle Press

ISBN: 9781760995355

Reviewed by NATALIE DAMJANOVICH-NAPOLEON

 

Time travelling: Creating Triumph from Love’s Harm and Fractured Selves

In their debut poetry collection, Past & Parallel Lives Kaya Ortiz weaves the recurrent themes of time travel, and the lives we could have lived or may live, against the backdrop of their queer and Filipino identity. Examining the multiple renderings of identity and place through list poems and free verse poetic forms, they show us how coming out does not happen only once, but rather as a series of repeated revelations to live openly, “my body un / becoming // …over and over again”. Ortiz explores the early blooming of lust, love, and Trek-inspired alien and queer desire in this release. Bron Bateman’s fourth poetry collection, Love Like This Isn’t Harmless, examines a mature queer poet’s heartbreak. In this collection Bateman takes stock, looking back on her life, the cost of love and how to live authentically as a crip, gay woman. Both Ortiz’s and Bateman’s re-makings and revelations are hard fought and won, revealing to the reader the unique struggles of living as one’s true self in a world that seeks conformity.

Migration, discovering oneself and coming out are recurrent themes in Ortiz’s collection, but one of the most compelling through lines is the poet’s exploration of alien characters in Star Trek as a metaphor for queerness and migrant otherness. In “First Contact” the poet reminds us, from an outsider’s perspective, “to remember the self is / secondary to language.” They know the dangers that come with being labelled by others and conversely, how we can define ourselves with language. “Distant Origin” explores the parallels between Ortiz’s life and Star Trek’s B’Elanna Torres, who is half-human and half-Klingon, as “I, too, am split- / between // a star in every quadrant / and home / too many lightyears / away.” Examining this parallel later in “Self-insert Trek: Flashback”, B’Elanna Torres “cleaves and falls into herself, a shattered identity” and through this mirroring process the poet’s “ruptured” self is “reborn.       Rebuilding”. Other poems take deep dives into Trek characters like Seven of Nine, Michael Burnham and Jadzia Dax. Each of these characters struggles with their hybrid identity and outsider status, shows us that “the closet is a matter of time and space”, and contends with epic battles of the self to eventually triumph or be reborn – literally in Jadzia Dax’s case, who is a Trill that has lived seven lives. The Star Trek characters and the additional metaphors of time and space employed by Ortiz bring the reader along with them on a journey that playfully examines what it is to be queer, alien and other while also showing us the possibilities time and space allow us to re-write our past and future selves.

In Bateman’s collection life is complicated and fraught with the trappings of what we lose of ourselves to love another. The twelve poems in the second section “love that crouches, raging” each contain the word “love” with the lengthy titles reading like whimsical poems themselves, such as “To love is a singular act: to look at something is to fill your whole life with it, if only briefly”. From the ache of infant loss to the vagaries of straight and queer love, Bateman sees love in the aforementioned poem as:

A kiss, a sucker punch, a glance,
all delivered forms of intimacy,
                                        
ascending through the bruise-
blue darkness as an idea born
of repetition

The collection’s theme of love’s harm is delivered in the implied violence in the “sucker punch” and “bruise-blue darkness” of the latter lines. As the adage tells us, love is a verb, and in this collection love is measured by these repeated actions, it is not a static state of safety. The loss of a child at three months of age results in grief’s “raging,” and a “Love with nowhere left to hide.” Here grief and love are tethered together, yet love, as always, contains hope. This hope arises in the baby the poet and her partner are expecting, “her parts knitting together / like spring, / like a longing for plum blossoms.” Bateman’s collection examines love through the lens of a mature woman who in “Weightless” she explains, has “come this far, survived this much”. She knows who she is and she knows her wounds, yet this doesn’t stop her moving forward past loss.

Both poets explore the impact of religion and God in their reckoning with love and their queer identity. In two list poems Ortiz speaks to the Catholic doctrine that does not accept queer people. “Hell” is structured around the “Hail Mary” prayer, with the fourth item on their list suggesting other, radical ways of seeing, hinting at a female god, “4. Learn love the way you learn god – unable to look her in the eye”. “The Etymology of Palaam” (goodbye) recounts the tension between religion and being queer where Ortiz creates a mash up of the Filipino language, “Our Father” and the poet’s own prayers, including the exquisite line —their body a metaphor for inedible communion bread — “3. for all that is holy.  my body is / 4. a loaf made of stone”. For the strengths of Ortiz’s utilisation of list poems in this collection, at times the form appears forced, just as form can inspire a poet it can also stifle their expression. Some poems may have benefitted from being written in pure free verse, enabling the poet to stretch their wings when required. In “There was love, like a great, glass eye” Bateman reviews her childhood beliefs in an omnipotent God and her mis-spent faith, “But where was God? She prayed and prayed…// But he closed his eyes to her suffering, // splashing abundance where it didn’t matter / onto endless golden paddocks with myriad insects”. It is an indictment of modern Christianity that neither poet found space for themselves or their sexuality in the church. Yet, as poets, they continue to see awe and beauty in the world without the restrictions of organised religion.

In the opening poem of Bateman’s collection, “Betrayal”, co-written by Andy Jackson, they explore crip-embodiment and how disabled people are viewed as “invisible [by]…infirmity” writing “I extend my cane towards the ground / like a diviner – this path, / this body, not the only crooked things.” It is a compelling metaphor for a collection that stretches the reader out past the crooked path that most lives take to “crip promise,” embracing pain, along with the welcome and unwelcome gifts that it offers. Bateman’s skill as a poet lies in her ability to translate pain in its terror and beauty to the transformation of the self. Whereas, like a magician, Ortiz transmutes their growing pains as an immigrant and coming out as queer into poems that defy time and space. The precision of their words, their blending of Filipino and English, and the architecture of their list poems reveal a poet who has arrived to us with a vision that appears almost fully-formed, for this reason it is no wonder this collection won the 2024 Dorothy Hewett Award. Both poets show us that even through fracture, pain and a world that seeks to erase queer, crip and migrant identity they can emerge triumphant, if not unharmed.

The Religion of Cricket by Jessica D’cruze

Jessica D’cruze is a storyteller, photographer, emerging writer, and artist, as well as a social worker. Diagnosed with ADHD at 36 years old, she embraces nonlinear thinking and creativity in her multidisciplinary work. Jessica explores trans-migrational experiences through food, imagery, and writing, with a strong focus on photo essays as a storytelling medium. She holds a Bachelor of Photography from RMIT and a Diploma in Community Development and recently completed her Master of Counselling at Victoria University. Her multidisciplinary work has been showcased in various projects—her images, words, and short film were featured in TakeBack, a project presented by Multicultural Arts Victoria in 2021.  Jessica’s essay, Mustard Koi Fish, was published in Kindling & Sage Magazine.

 

 

The Religion of Cricket

It was just past 1 a.m., March 4th, 2022. I’d fallen asleep moments earlier, after bingeing an entire season of Stranger Things on Netflix, when my friend Apu, from Canada, DMed me on Instagram:
‘Jess! Shane Warne is dead. I’m devastated.’

I squinted, rubbing my eyes—the rush of adrenaline had woken me up. I tapped the notification to read it properly.

‘I’m crying and drinking.’

Apu and I were a couple of OCIs (Overseas Citizens of India), connected across oceans by a rectangle full of lights and clockworks. It had been years since we’d seen each other face to face.

I replied with the brown-toned surprise emoji and tried to slip back into my hard-earned REM sleep. With ADHD, the circadian rhythms are delayed—melatonin released ever so slowly, little dribs here and drabs there…

More notifications pinged. I squeezed my eyes shut. Faint memories surfaced: I watched Shane Warne perform an impeccable leg-spin bowl—and faded into sleep.

Shafts of morning light refracted through my window while night settled over Toronto. It was past 7 a.m. I doom-scrolled Warne’s death and texted back.

‘I’m sorry, mate. Drink up.’

I first met Apu when I was living in London in 2010, on the now-defunct social platform Orkut—Third World’s Facebook. We shared a love for photography. At the time, Orkut was the leading social network across Asia, Africa and South America. People from the South Asian diaspora used it to stay connected to their motherlands.

Apu was based in Dublin, studying Biochemistry at Trinity College. I was just beginning my backpacker journey around Europe, having recently completed a degree in Commercial and Editorial Photography at RMIT. Before I left Melbourne for the UK, I DMed him on Orkut:

‘Apu, I’m moving to the UK for two years and will visit Dublin. Please, let’s catch up and take photos together.’

In India, Hindus represent roughly 79% of the population, while only about 2% are Christian. But it doesn’t matter that Apu is Hindu and comes from an upper caste Brahmin family, and that I’m Catholic. It doesn’t matter that he’s a man, and I’m a woman. It doesn’t matter that he’s an Indian living in Canada, and I’m an Indian living in Australia. Cricket is our unifying religion, one we rapaciously devour, like gulps of hot, milky, syrupy tea followed by a collective exclamation of ‘ahhhhh.’ The subcontinent has numerous faiths. We have our disputes—but cricket is the love and commitment that binds us.

A memory flashes—as if a projector is whirring, gearing up. The picture is blurred at first, then sharpens—my mind’s film reel begins to replay a specific day: I’m transported back to my family home in Kolkata, India.

It’s 1996. The Wills World Cup is here, and it’s the quarter-final match between India and Pakistan. In the D’cruze living room, we’re watching our 32-inch black and white Videocon TV. On screen, rows and rows of spectators from all walks of life wait for the match to begin in the stadium in Bangalore, Karnataka. I see the cricket grounds lined with ads for Benson & Hedges cigarettes and Cadbury Dairy Milk. In the scorching heat, from pavilion and grandstand seats to sponsored corporate boxes and budget-friendly nosebleed sections, crowds sway and dance—clapping, screaming, praying, hyperventilating, whistling—creating impromptu poetry and singsongs. My eye zooms in on the flag of India painted on so many faces. Their excitement and anticipation are palpable. That same anxiety churns in my preteen stomach.

When India plays Pakistan, the love for cricket brings both nations to a halt. It happened then. It happens now. And it always will—in the history of cricket.

*

That Saturday, the quarter-match brought the city to a standstill—like a ratty, jumpy local train from Kolkata to rural Bonga, screeching to a stop unceremoniously and hurling passengers from their seats.
The game was scheduled for an early start. Local shopkeepers, often open late, grumbled about lost business—‘We will lose money!’—yet they, too, were swept up in the anticipation. Most stayed open until midday, before surrendering to the fever that gripped the neighbourhood.
Radios crackled from verandas and windowsills. I remember the sound of shutters slamming closed in the warm March arvo. On every street, people rushed home, chappals slapping the pavement in a chorus of urgency.

It was hot, burning-the-hairs-on-my-head hot. Umbrellas-over-everyone’s-heads kind of hot. It was also a Saturday, and thank you, Jesus, Mary and Joseph (and St. Anthony, too): no school.
That morning, Ma had forced me to finish my English homework, and I—begrudgingly as those shop owners forced to close early—attempted to memorise the poem I needed to elocute for school.
Shortly after, she lathered Navratna Tel into my hair. Its coolness bloomed across my scalp as I rushed into the living room—my lanky eleven-year-old self, dressed in cotton crumpled shorts and Papa’s oversized T-shirt. I carried with me the intense herbal fragrance of japa, bringhraj, bharmi, amla— of thyme and rosemary oil—which mingled with the electrifying energy of the living room. The rickety ceiling fan groaned furiously, and the humid air lifted the oil’s cooling vapours up and around the bustle.

Pressing my tiny palms together in prayer, I muttered, ‘Hail Mary full of grace, let Tendulkar hit lots of fours and sixes, please!!!’—the relentless drone and commotion of my own overlapping thoughts finding a singular purpose.

When I opened my eyes, I was clapping along with the crowds on TV, the collective cheer swelling into a chant as the players walked onto the field. India had won the toss and chose to bat first.
All afternoon, scores and commentary blared from TVs and radios, weaving through the narrow lanes of the Christian para (neighbourhood). If you’d peered through any of the green-slatted windows, you’d have seen the same edge-of-your-seat squats, the same expressions of excitement and dread etched into every face.

I can still hear my drumming heartbeat, feel the restlessness of that one jittery leg, that twitchy eye. Feel the beads of sweat dripping from my scalp to my brow, the nail bitten off too close to the quick. The whole country held its breath as if on the brink of an anxiety attack—but it wasn’t. It was just cricket.

*

The commitment to the match begins with errands completed—groceries picked up and dropped off, arms heavy with bags from the bazaar and neighbourhood shops—everyone hurrying home before the batting begins.

Kids are bathed, their hair slicked with oil, dressed in breezy cotton to survive the heat. They’re fed and settled, while mothers, aunties, and grandmothers set huge pots of tea on the stove, letting the brew darken and deepen just enough before adding milk, sugar, ginger, cardamom, and cloves. Stacks of Britannia biscuits, purchased in bulk, sit ready to be torn open.

The swirly smoke of smooth-tailored cigarettes lurks around uncles who can afford them, while the raw, pungent stink of bidis (unprocessed tobacco) clings to those who can’t. Smoke mixes with the steamy chai aroma and curls into the warm air, settling into our clothes and into our conversations.

For cricket season, households gather in one bubbling, buzzing spot—the home transformed into a makeshift stadium—where every over, wicket out, and sixes scored dictates the mood and rhythm of the day.

These gatherings were the social glue of our Christian para; and our home in Kolkata—the compound—was one such meeting ground. This was where I lived with my parents, uncles, aunties, cousins, and grandparents—the extended D’cruze clan. The hub where we all conversed, laughed, argued, and cheered in a thick, overlapping chorus.

\
During games, Kaka (my father’s brother) wore his manky, needing-a-wash-real-bad ‘lucky’ towel wrapped around him. People avoided sitting next to him. Kaka’s ritual was bound to help Tendulkar score some solid, soaring sixes. Surely.

Papa closed his tailoring shop early the day of the ‘96 quarter-final match. Since the children didn’t have school, we were allowed to sit with the whole family. It came with a catch: alongside memorising that darn poem, I had to put in two full hours of chemistry homework. But the reward was a prized seat among the hyped-up adults. It really couldn’t get better than that.

My giddy, jet-black-hair-platted-down-by-back self plonked herself on the concrete floor, right in the thick of it. The chai. The smoke. The warm air. The blaring radio. The nervous murmurs. And it was all mine.

2014
Fast-forward eighteen years. It’s the ICC World Cup hosted by Australia and New Zealand. My best friend is performing in the opening ceremony, and thanks to her, I get to attend. It’s been 13 years since I migrated to Australia, and now the match is happening in my new hometown—right here in Melbourne, at the G.

Cricket has long faded into the background of my life. I’ve hardly attended a match in years. But as the ceremony begins, for a few seconds, my mind’s projector whirs to life: I see my family back in Kolkata, huddled around the TV, just as they always do. Through my best friend, I feel connected to them again. They know I’m here, in the audience, as they sit on the edge of their seats, glued to the screen.
My Huawei smart phone buzzes. A trail of WhatsApp messages lights up the screen:

‘Wow Didi! Cannot believe you’re at the MCG!’

‘How far are you from it? Do you live close by?’

I’m living in North Fitzroy with my best friend, I reply:
‘Just a 15-minute tram ride, bhai.’

We text back and forth in real-time as the performance continues. No radios blaring. No frantic commentary on the streets. No chappals slapping the pavement. Just a quick tap into the Cricinfo website—refresh, repeat. Scores updating in neat digital lines, replacing the crackling voices of my childhood para.
The projector whirs again…
Jadeja—royal family member turned cricket star—scores a SIX!!!!!!!
Guttural screams erupt, reverberating through the concrete walls of our L-shaped house. The whole para is there. Papa, Kaka, and their mates grab whatever they can—steel and brass utensils—hatha, khunti—and transform them into instruments of wild, unhinged joy. They bang and clang, hooting, singing.
Kids leap and twirl, stomp and spin to the rhythm of this impromptu music. Oh, Holy Cricket—you are a unifying religion indeed!
Thick, syrupy tea, swirling with steam, is passed around like blessings in an unending ceremony—the high of the game, the high from the sugar, the high of being together.
For days, weeks, we’ll replay the thrill of each crack of bat on ball, every smashed wicket, every moment of comic relief from the commentators.
What’s this, if not community prospering?

*

In 2014, I was dating a man from New Zealand. With India out of the finals, I decided to support his team. Flatscreens blared commentary and scores in sticky pubs across the city. Aussie and Kiwi accents roared from every corner. I was surrounded by white boys in board shorts and chappals—they call them thongs here—reveling in the dry, non-sweaty heat.

I tried to assimilate, to pump myself up with borrowed excitement—tried to summon the joy I once felt in that living room in Kolkata.

Pints of beer with foamy heads overflowed from icy glasses—overtired bartenders slammed them onto tabletops. Bowls of wedges with sour cream and sweet chilli sauce were passed around.

A sixer was hit. It was Australia’s Ricky Ponting. The pub erupted. A blonde dude ordered shots of tequila—or was it Jägerbombs? One was passed to me like a communion cup.

I took the shot. Chased it with a gulp of beer. Exhaled the sticky scent of hops and yeast. I closed my eyes. Imagined inhaling the scent of syrupy tea.
And just like that—I was back in 1996.

Innings Break 1996
Thakuma (my father’s mother), with her little feet, gathered and nudged us into the prayer room. After a few mutterings of the Christian rosaries, she dedicated one, especially, to the players.
Slip a little prayer.
Call up on Mother Mary.
One saint, two saints.
Which God and Goddess are the Hindus praying to?
What prayers are being offered to Allah?
Is Guru Grant Sahib ensuring we score high, beyond Pakistan’s reach?
Run, run, run, Jadeja, run like a trooper Tendulkar.
Slurp that tea.
Oil that hair.
Tie it up in a tight bun.
The house filled with relatives, the anticipation thickening. Bang, bang, bang, went the utensils—a firecracker popping and bursting in the distance.
Big steel bowls of rice crisps, coated in pork vindaloo masala, were passed around. Bits of shredded pork appeared in the crisps like revelations. Past celebrations and festivities had mostly emptied out the big fleshy, fatty pieces, leaving only the essence, the residue of the flavour.
Why was it so good? What was it about the stacked flavour of food that had reveled in its own richness for days—then ruptured open in your mouth?

*

I decided to dial Apu. I wanted to participate in his grief. His grief over Shane Warne.
To share mine over my lapsed Catholicism. My lapsed Cricketism.
I asked him, ‘Who is Dhoni? Who is playing these days, I don’t know.’
I no longer recognised the faces, just as I no longer recognised where my own excitement had gone. Kellogg’s rice bubbles had replaced rice crisps. Papa’s pork vindaloo was too rich, too unlike Thakuma’s, too like the white world. I didn’t know where to begin when it came to connecting with the cricket-watching, chai-loving Indians down under. I didn’t want meat pies slathered in sauce to celebrate the game. I didn’t want the Coles and Woolies snags. Fuck the bland snags.
Apu said he was making chai, the proper kind, in a pot with milk, sugar, and a bit of ginger.
‘Why don’t you make some, too, Jess?’
I dunked my masala tea bag from the Indian grocery shop in Holden Street in a cup of boiling water, and we reflected on why I’d removed myself from cricket entirely.
‘The love I had is the love I ignored, Apu. I ignored it because I was alone.’
I confessed as if confessing my sins to the priest back in Kolkata’s convent school. I didn’t have much community living here; I bargained.
After moving to Australia—an only child living in the far-from-everything eastern suburbs of Frankston in the early 2000s—cricket had not been my priority. My parents worked egregiously long hours trying to provide for me and my family back home. I diverted my attention to other interests. I developed an antipathy for sport. Contracted tall-poppy syndrome, caring only for art and music, and took up photography. My mates were European Australians—predominantly goths, metalheads, and artists. I suffered from the hipster disorder of anti-sport sentiment. I distanced myself from the sport and the community. I couldn’t connect to its culture here. I didn’t give a shit, mate. Maybe because there was no one to give a shit with?
I travelled back to 1996 as Apu narrated Shane Warne’s excellent spin ball techniques. I recalled how the Bengalis gathered to debrief and analyse the game in post-victory bliss.
India had won the game against Pakistan, and despite Sri Lanka winning the World Cup that year, that match remained one of the most memorable for me.
Discussions erupted from every corner of the house about the great and poor performances of the cricketers. Rational and irrational theories were tossed around: Who had taken bribes? Which sportsman’s wife was leaving them? Would their wives distract them by being in the stadium?
I still hear their overlapping voices, echoing through the walls, as if descending from on high.
The rounds of tea were endless.
Sometimes, I grew irritated at the thought of Pishis (aunties) and Ma having to be in the kitchen—boiling the water, brewing the tea, adding the sugar—missing out on the discussions, while the Kakas and Papas waffled on.
At the time, I didn’t fully understand the gender gap, but I felt it. I wanted more female voices screaming with me. But Thakuma was there—her sole presence so steady, it had kept that thrumming energy alive for years.

January 2025

It’s peak summer in Melbourne, which means the weather swings from glaring sun on Tuesday to pouring rain on Wednesday. I’ve just returned from a South Asian meet-up where we all spoke of isolation within our community. How the different states, faiths, cultures, and castes struggle to mix, connect, and see each other as one. We share a collective hope of changing that.
I dial Papa.
‘Papa, I have tickets to a cricket match at the MCG. Shall we go?’
‘Of course.’

Paul Sharrad in conversation with Belle Ling

Belle Ling is an Australian poet who lives in Hong Kong where she teaches Creative Writing and Literature. She holds a PhD in Creative Writing from the University of Queensland. Her poems have appeared in Cordite, Mascara, World Literature Today. In 2018, her poem ’63 Temple Street, Mong Kok’ was a co-winner of the ABR Peter Porter Poetry Prize. Nebulous Vertigo (Tupelo Press, 2025) is her debut collection.

 

 

During her Australia book tour, poet Belle Ling gave a vibrant reading of poems from her debut collection, Nebulous Vertigo (Tupelo Press, 2025) at the Wollongong City Library on Aug 14, 2025. The reading was followed by a conversation with Professor Paul Sharrad, Fellow of the University of Wollongong.

Paul: Tell us something about yourself: origins, schooling, how you come to be on this reading tour in Australia.

Belle: Well, I was born in Hong Kong, raised in Hong Kong. I came to Australia to study a Master of Creative Writing at the University of Sydney; and following that, I embarked on a PhD in Creative Writing at the University of Queensland.  I wrote much of the draft of Nebulous Vertigo during my PhD at UQ, so I thought I’d love to return to the land of sowing and share my poetry with the Australian community and my writing journey.

Paul: The question about schooling arises because some of your most appealing and widely accessible poems deal with learning to write in school with a teacher called Miss Wong. One of the features of your book is the grid that students use when learning to write Chinese. This reminded me of my own schooling when we had to deal with “slope cards”: pages of ruled lines and angled slashes that were designed to regulate our attempts at “running writing” or cursive script. However, there are real differences with your poetic situation in that the slope card only affects the visual tidiness of words: in the Chinese case, the form of the writing actually changes the meaning. You have spoken of creating a different poetic connected to this difference, can you elaborate?

Belle: Here is the Chinese grid image with the Chinese character of “bean” in the grid.


I morphed the Chinese word into a person, like a character in a novel and this person is a bean, which is pronounced as “dau” in Cantonese.

Paul: The poem describes the grid as both a limitation and a window, and this idea of the multi-levelled nature of language, whatever the language may be, is interesting. As you can see, the book has visual and verbal content and I am interested in the trend to poetry slams and performance poetry and how poems work on the page but not necessarily on the stage and vice versa. How do you see your work—written for sight or for sound?

Belle: I think it’s a little bit tricky—because some of the poem elements are brush strokes but poetry also works in time, so when you read poetry you experience it in time and space and respond with cognitive faculty; but when it is on the stage you respond with auditory faculty and experience in a different way according the poet’s projection and mood and have a very different kind of feeling. In Nebulous Vertigo, I try to make the Chinese character “bean” on page into a storytelling character on the stage.

In “Let’s Go Back to Grass Flower Head” and “Miss Wong Says,” which record lessons in writing and saying the word “dau,” I demonstrate how some of the characters and the reading bring out different vocal inflections of the word not discernible from the page— sounds that change meanings from “grass flower head” to “bean” to “tofu.”

The second poem, “Miss Wong Says,” brings in physical formations of lips and tongue in learning to say words, it associates reiterated saying/writing with repeated eating and ends “A self with a multitude of selves:/ I’m the one-hundred-written [dau]—/ a silenced mantra.”

Paul:  That’s a very sophisticated but also light-hearted poem with a nice balance. The question that stems from this is how audiences—especially ones in different countries— hear poems. We see that character on the page but do not hear all the spoken inflections of the word. David Malouf, writing about Proust, describes prose as a “sequence of cadences,” which we can also apply to poetry. Who are your ideal readers who can see and hear your cadences/rhythms?

Belle: It’s an interesting question, but as a poet if I think about who I am writing for, I have already confined myself. I learnt English at high school in Hong Kong as a multicultural person, so I don’t really have an ideal reader. I have so many different parts of me and I propose the English language to be a multicultural vehicle. English language readers nowadays are subject to multicultural flows and hear how another language can be blended into English.

Paul: Readers will inevitably come to a text in frameworks from their own discursive spaces. I notice, for example, that “63 Temple Street, Mong Kok,” the poem winning the Peter Porter prize, in an Australian context is one that fits into local discussions of diasporic or migrant or multicultural writing, in that it works with memory, nostalgia etcetera. Most of your work, however, does not come from that particular situation, and you also publish in America, where hyphenated Asian-American identity politics operate in a different way with differing intensities. To what extent do you factor in/ resist such reader positioning? Perhaps it is too early to ask in relation to Nebulous Vertigo, but it would be interesting to know how American readers respond to the work differently from Australian or Hong Kong readers, and how Chinese Australians might receive it differently from Anglo-Australians. To illustrate this thought, cold you read the “Mong Kok” poem?

Belle: Before I read the poem, I want to explain that it is not about a street, but about a restaurant, a Hong Kong restaurant that we call “cha chaan teng.” It’s a unique form of restaurant in that it serves cuisine from many places: Japanese ramen, Chinese noodles, Thai, pineapple pastries, special tea sets.

Paul: It’s a lovely poem and one of the interesting aspects of it is how it shows how food is managed in this collection differently from diasporic anxieties about identity and food as tradition, reaching beyond that to incorporate food as family, food as social connections, etcetera. One of the ways that it does this is that the poems emerge from creative writing courses. Many such courses and writers” workshops include exercises in the form or style of other poets, and this is a very learned collection, though it wears its learning lightly. If you look through the collection there are references to Borges, through the Bible, Lao Tzu, pop songs, Wallace Stevens, Sharon Olds, Basho, Wang Wei, and John Ashbery. There’s a lot going on, and among all this intertextual work, Belle says, “I can’t find my mouth in all my writing.” I’m wondering where you finish up with this; do you see yourself finding your mouth in the collection? Do you locate this in any particular poem perhaps?

Belle: Actually, I have thought about this. As a person who grew up between cultures— Mandarin, Cantonese, English — I am liminal. When I write in Chinese (Cantonese), I feel I am not good enough in terms of mainland Chinese, a formal language that is not what I speak every day. When I write in English, my second language, it’s not the language of my family or television. So when I write in English I feel, “Oh, I am not white enough.” I can’t find a home when it comes to language. The line about not finding my mouth comes from the poem, “So, Is That How Light Travels?,” featuring the character “噩,” which means something horrible, a nightmare. In it there are many mouths all talking together. When I’m writing, without a home in language, I like to play across English and Chinese, like children’s play, like the way I grew up, so this is my home.

In “So, Is That How Light Travels?,” the lines play with two Chinese characters “噩” and “惡” which are both associated with nightmare:

Belle: I found I was using my mouth as much as my voice. Poetry rests on orality, and that lies in the body. We tend to use our minds too much, but poetry expresses feelings and bodily knowing. Sometime the body knows before the mind does. When I talk about the “mouth,” I am finding my way to reach out, and it’s very much related to the very organic, sensuous way to establish relationships.

Paul: We might return to the question of language, thinking of Derrida’s essay on how the mother tongue is always a doubling of the natural and the estranged. Then there is Edouard Glissant’s defence of creole in Caribbean writing, where people forge their own tongue and selfhood in a new poetics that French and Spanish and English do not control. You refer to Borges, whose Spanish was said to carry the structure of his reading in English. So it is possible you are discovering your mouth through making your own version, this particular poetic that you talk about, between and across languages, and that’s what makes the collection so interesting. One might make comparisons so someone like Sujata Bhatt, born in Gujerat, lives in Germany, publishes in England and writes across all three languages. So there is a kind of cosmopolitan literary identity in which literature is actually the home.

We should hear a few more poems, but there is one other thing that’s worth talking about. Particularly as you get to the end of the collection, there seems to be a strong meditative push into quietude. One line says, “let me go back to the centre of it all, and sit, and forget.” The title reads, “Be Quiet in the Miso Soup.” Maybe you could read the final poem, “One Intimate Morning,” as an example of this quiet lyricism?

Belle: This final poem, “One Intimate Morning,” is about fish and rain; and you can almost (but not quite) hear the rain at the end of the poem.
 
One Intimate Morning

The first goldfish breeds lights.
                                The second one sleeps like a tuft
                                                                of lights for being a thoughtful gift.
                        The third, mindful over the water—
carries itself as a sanctuary.
                                               I comb out the first ray: this morning,
                                                                very tenuous in the water;
                                               and the fish trimming every second—
                        Coiled near their cheeks, the seaweed
                                               reticent in a tussock—
                     I can’t stop admiring its tapering
                                  green, where a million mysteries are curling
                                                                             long at my fingertips.
I’m the enigma at the centre of now.
                                      The fish look at me
                                                   as if I were their dream. I scatter
                                                                             more pellets, can’t give
                        more than a little inaudible rain—

 

Paul: It’s a poem that resonates with the elegant illustration on the cover of the book. It’s by a Japanese artist, so we are again meeting with an international-minded collection.

Another point of interest is that the book is published in America. How do you see that as positioning you, your readership. You have successfully won through a huge field of applicants to find publication in the US. What challenges/positives attach to this?

Belle: America, kind of, has a tradition of calling for submissions around the northern summer, and it’s competitive. I thought it would be around 500 entries, but in the end it was 1400. I applied one year and was not accepted, but the second time they took my manuscript with about four others. When I was doing my PhD, I thought I would avoid any Hong Kong reference and try to be very Western, but my supervisor said “Belle, you’re from Hong Kong. Why don’t you write something about there?” I did not want to be pigeonholed into an exotic corner, but then I remembered someone like Seamus Heaney and how poetry is very tied to the land. Family and place inform your writing even unconsciously, so I moved out of my comfort zone and tried to bring readers into my “in between” language and experience. And as we discussed earlier, the American scene is more attuned to a Chinese-American cultural presence and open to such experiment.

Paul: Tell us about the frog …

Belle: The frog in the final visual illustration appears at the end of the book. It was an origami folded with Chinese grid paper. When it came to the finale, the Chinese grids were turned into a creature.

Audience member: Is there an exact translation between the Chinese language and English?

Belle: Actually, there are multiple entry points in my writing. Sometimes I write directly in English, sometimes when something more intimate is in play I might go to Mandarin or Cantonese colloquial forms. It is the amorphous shuffle between Cantonese and English that opens a vibrant narrative space for my poems.

[The audience, with some of whom from Vietnam and Cambodia, responded by saying how as Asian-Australians they would love to celebrate “the power of the mouth.” Some of them, having emigrated to Australia more than two decades ago, mentioned their Anglo-assimilation experience in Australian schools; how teachers kept asking them to speak in English and write in English only. And now, after years, they yearned for manoeuvring again their mother tongues and cultures in the young to articulate their life experiences.]

 

Roumina Parsa reviews What Kept You? by Raaza Jamshed

What Kept You?

by Raaza Jamshed

Giramondo

ISBN 9781923106413

Reviewed by ROUMINA PARSA

 

The monster in Frankenstein is a literate creature. He becomes fluent in three languages within his first year of existence, giving him the preternatural gift of communicating directly with his creator. 

‘If I cannot inspire love,’ he tells Victor, ‘I will cause fear’ (1). 

But in screen adaptations, the creature is non-speaking. He is ossified in joints and feeling. Burning cottages down not from the pain of his own unhomeliness but simple malice. Rendered without agency or reason, he is made monstrous by his non-speech, leaving the audience with only an image of his destruction. 

If defying nature mythologises new monsters, then defining their essence is also a constructed practice. It depends entirely on their representation; on who is speaking when telling the story. This is an understanding that Raaza Jamshed brings to What Kept You?, a novel roaming with beasts of language and with hauntings of intergenerational trauma. The protagonist, Jahan, is an immigrant from Lahore, a city that has witnessed and survived the sufferings of the India Pakistan partition. Her ancestors come from Kashmir, a state divided and controlled by both countries as a result of post-imperial cartographies in the subcontinent. This political violence is a monster of its own. But alongside memory and the mythical, Jamshed also explores another kind of created monster: the migrant. Spoken of and for, isolated, othered and silenced. Feminist philosopher Kelly Oliver says gaining subjectivity as an “othered” individual requires becoming a speaking subject (2). Raaza Jamshed writing her novel is an act of becoming a speaking subject. My reviewing her novel is an act of becoming a speaking subject. Yet, subjectivity can only be gained when the dominant group ‘recognises something familiar in that other…when [they] can see that the other is a person too’ (3, p.9). It’s not enough to merely speak. The unmuted monster – the migrant, the other – must also be understood. 

Jahan is aware of these nuances of speech. Like Raaza Jamshed, she lives in Sydney with her Middle Eastern husband, volunteering at creative writing classes for children from various backgrounds. Stories, Jahan teaches, can be one’s compass. In the midst of grieving her Nani (grandmother), processing a miscarriage and navigating an approaching bushfire, Jahan returns to the formative tales inherited from her matriarchs. Tales of girls going missing in the night. Demonic figures. Moving shadows and houses built on bones. The result is a series of letters from Jahan to her late Nani, a meditation on which stories to carry and which to abandon.  

Like much anti-colonial literature written in English, the language in this novel is required to turn against itself, to do ‘a different cultural work’ (4, p.4) than that historically inherent. At times Jamshed’s execution of this is clear, focused. Jahan’s mother adopts a British accent to ‘tell someone off without raising her voice’(p101). A student mocks Jahan’s enunciation, ‘cuntinue’(p40). Simultaneously, Jahan insists, English is a toothless conduit. It’s a ‘second tongue that my country forced down my throat’ (p159). English is removed from ‘the abstract coils of fear that could only be made concrete in Urdu’ (p135) – her Nani’s warnings of ‘beasts. Ghouls. Demons. Monsters’ (p134). The historical power of English is invoked in order to undercut it. Appropriated only to highlight its own imposing inadequacy when another language is held at the centre.

When non-English words are used – as is the case with Urdu and Arabic by Jamshed – the linguistic disruption expands. The reader is called to attention. “Foreign” words made natural to the novel’s landscape cause a specific unsettling: reader turned migrant. (Or even more startling, native English speaker turned migrant.) As Jahan reflects on her youth in Pakistan, the reader is immersed within a different time, space and language, creating an almost fantastical context. Location becomes a metaphysical meeting point where it is the English speaker, and not the other, who is suspended in incomprehension. 

Teamed with first-person narration directed solely towards her Nani, Jahan signals to the reader that they are a witness to rather than the intended recipient of her words. It’s a layered rejection of Kelly Oliver’s theoretical path towards subjectivity. ‘Story, perhaps, is the only English word I’ve found whole, unsullied by insufficiency,’ says Jahan, ‘it conjures the word house, one storey stacked upon another’ (p12). It feels purposeful that she doesn’t instead use the word home. A refreshing sidestep of that old question, on what it really means for a migrant and every answering variation of both/ neither/ either/or. I’m not writing to be understood, Jahan seems to be saying. In fact, I am sacrificing understanding for an attempt at a truer expression. For the building of something new, unceded, unclaimed. 

Such is the ultimate migrant goal. An existence outside the parameters of performance. With a background in architecture, Jahan enacts this in the literal sense. She walks Sydney’s streets and imagines them altered. Draws parks, trees and swings in different configurations. Buildings are toppled by her pen. Elsewhere, grass and weeds overtake busy roads. Sometimes, she’s in the sketches. But most of the time, she’s omitted, ‘as if only [her] absence could make the scenes whole’ (p45). Again, the air of the fantastical is summoned. A subversion of the “invasion” of migrants, our presence so quiet it turns us invisible. And even further, an invisibility that can also be neutral, even joyous: ‘I yelled ‘whale!’ in the steamy dusk light when I saw something grey and sleek break through the water’s surface and was glad no one had heard me’ (p117). 

Yet, like using English to critique English, the fantastical can too easily sit in contradiction with the material. Maintaining subversions requires holding a constant mode of destabilisation; in adhering to a set of rules that are not only unreal, but in defiance of those that are. It is, somehow, Frankenstein’s made-up heart beating, and also feeling love. Writing about migration in English in a way that rejects the dominant mode of thinking is by nature oxymoronic. This is not to say it is impossible. It requires building a new world, or at least, imagining one. To turn invisible in this world is to placate. The alternative world of What Kept You? is largely just as oppressive.

The fictive power of What Kept You? struggles to carry out its general political ideas through to the specific. What Ursula Robin-Shaw has observed in antipodean literature as a reliance on the ‘mere suggestion of the thing’ that just ‘adequately satisfies consumer expectations of politicised representation’ (5). As such, it ends up reverting back to traditional “racialised” writing that is over-interested in the textures of diversity rather than its dimensions. Its tastes and smells, its touchstones, its traumas. Such writing appears as a consequence of Jahan’s personal distance from the cultural elements she means to make commentary on. She describes eating a dolma as transporting her to ‘balconies draped in rustling gauze; the book, Orientalism, from my third-year syllabus suddenly alive on my tongue’ (p60). It’s an ironic reference that undoes itself not only in the context of the book, but within the very sentence it’s written in. Middle East equals dolma equals Edward Saiid. Yellow tinged filter and chaotic bazaar implied. 

Jahan’s core driving force, that people are more than the stories assigned to them, continues to be undermined almost any time she departs from self-representation. She describes her exes as a series of nationalities: ‘A freckled South African boy… The Indian boy… A Chinese boy…’ (p63). Our introduction to her husband, Ali, is through his implied possessiveness: his ‘dark eyes’ imploring her to discard a small bag of seeds a gardener with ‘bright blue eyes’ gifted to her (p.7). His callous response to her miscarriage, ‘it is just a bunch of cells’, is attributed to the fact that ‘in his first tongue a foetus remained a ghost until it crossed the threshold of time and shape’ (p163). In direct opposition to Jahan’s racialised conservatism, Jahan’s one white friend, Ingrid, dresses in men’s clothes and binds her chest; a ‘beautiful woman bent on looking like a man’. Unable to wholly create the fantastical reality, Jamshed must borrow from our existing one. Unfortunately, this also includes our shaky stereotypes that are built on simplified binaries. 

If what’s initially at stake is, as the blurb states, ‘the radical freedom of choosing one’s own ending’, by novel’s end it’s unclear what Jahan has “chosen” that is so radical. The letter structure acts as a trap. The post-humous dialogue with her grandmother binds her inextricably to the demands of political exile, the leaver expected to always look back on those left. She is directed constantly to the past, to things that already exist, even after they no longer do. The reader’s takeaway is absolutes, like, language is an uncrossable divide. Middle Eastern men are cruel and backwards. All white people have blue eyes and blonde hair and Australia is bushfires and jarrah and Brown women are always escaping and existing for their female ancestors. 

It’s not that these elements, in isolation, can’t be true. Rather, it’s that with each repetition this particular combination of opposing elements forms a familiar narrative. Diversity again comes to mean a feeling. Foreignness, pining, suffering, existing within the same story which we must try to write out of. We remain as Jahan says of her lost great-grandparents ‘suspended in a state of transit, endlessly en route, [our] footsteps carving a path through time and space, never arriving’ (p22). Certainly, this book approaches an alternative. Stories can be one’s compass and English is a toothless conduit. Frankenstein speaks and so do I: the migrant as a new kind of anti-hero. But when Jahan concludes her journey by joining her husband in the thick of the bushfire, I’m not sure where that version of her goes. Back into the same void of the missing girls she dreams of maybe; loyal to their own demise, but at least once, defiant in a way that could be fantastical. 

 

NOTES

  1. Shelley, M. (2012) Frankenstein. London: Penguin
  2. Oliver, K. (2001) Witnessing: beyond recognition. London: University of Minnesota Press
  3. ibid. 
  4. Ashcroft, B. (2001) Post-colonial transformation. London: Routledge
  5. Robinson-Shaw, Ursula. (2022) Dissociating the Novel. Sydney Review of Books.

 

ROUMINA PARSA is an Iranian-Australian writer based in Melbourne/ Naarm. She appeared in the 2024 Emerging Writers’ Festival, was shortlisted for the 2022 Catalyse Nonfiction Prize, and her work has previously featured in Kill Your DarlingsLiminalMeanjin and more.

Brian Obiri-Asare reviews This Mournable Body by Tsitsi Dangarembga

This Mournable Body

by Tsitsi Dangarembga

Faber and Faber

ISBN 9780571355525

Reviewed by BRIAN OBIRI-ASARE

 

Right from the get-go, in the third instalment of her Tambudzai series, Tsitsi Dangarembga pinpoints the terrain upon which This Mournable Body will unfold. The novel opens with Tambudzai, now middle-aged, recently unemployed, and mighty hungry for status, checking herself out in the mirror. A hideous image, a fish, with ‘purplish eye sockets, it’s mouth gaping, cheeks drooping,’ (p3) stares back. Caught in an irrepressible surge of dysmorphia, Tambudzai sees a creature she wants nothing to do with. A black woman, barely navigating the thrum of 1990’s Harare, she’s all at sea. The result is tragic. Her perception of herself and her actual self are discordant. Yet, somehow, this tragedy is generative. It allows a propulsive question – how will this divided self heal? – to sit behind one’s eyes throughout the misadventures that follow. 

By cultivating this space, by allowing this question the room to unfurl, Dangarembga takes a risk. Unlike the teenager languishing in a convent boarding school in The Book of Not (where ‘closeness to white people… ruined [her] heart’), the adult Tambudzai is far more intriguingly complex. The source of her malaise isn’t as clear cut. Is it mental illness? Internalised racism? At times she’s perverse, at times she’s pitiable. What’s apparent is that she’s on a journey, leaning towards and then leaning away from the vexed allures of assimilation. In a memorable early scene, a woman in ‘sky-high heels’ (p20) falls while trying to climb into a crowded minibus. Nobody offers a helping hand. Instead, the woman is jeered at. Objects are hurled her way, insults too. She’s stripped of a revealing dress. And in the middle of this attack, the woman spots Tambudzai. There’s a flicker of recognition as they both reside at the same hostel. The woman wordlessly pleads for help. Unable to meet and hold her gaze, Tambudzai looks away and drops the stone she was about to throw. Times have changed. Tambudzai’s now a woman who’s free and separate and enmeshed in a rich and complicated social tapestry from which she has much to learn. 

To be fair, Dangarembga’s risk-taking is familiar. Ever since her esteemed debut, Nervous Conditions, she’s sought to push the African novel into stimulating feminist directions. Way before Chimamanda Ngozi Adichie shed light on the lives and concerns of middle class African women, Dangarembga was already on the scene. Her female characters, however, in their unique way, have always seethed, raging against expectations, family, work, school, men, other women, always incandescent, always bristling with life. In this sense, with her focus on what bubbles beneath the surface in polite society, she follows in the pioneering footsteps of her compatriot Dambudzo Marechera. 

This comparison with Marechera is apt given This Mournable Body’s dizzying storytelling form. Second-person narration dominates throughout and the ‘you’ pronoun floods the reader, pressing them into the unasked-for-role as Tambuzai’s double: ‘You drop your gaze,’ (p.24) starts a passage shortly after the minibus episode, ‘but do not walk off because on the one hand you are hemmed in by the crowd. On the other, if you return to solitude, you will fall back inside yourself where there is no place to hide.’ Paired with the simple present tense, the effect of this perspectival mélange is both uncanny and compelling. As a reader ‘you’ are implicated in Tambudzai’s alienation and by virtue of reading her unfolding story ‘you’ participate in that alienation. 

You’re stuck with her. Through three sections, “Ebbing”, “Suspended”, and “Arriving”, you follow Tambudzai through a series of misadventures. You follow her as she leaves her hostel accommodation in shame, finding a room in the house of Mai Mayanga, a devoutly religious widow whose husband was a successful businessman. You follow her as she attempts to build herself back up, putting her education to use by securing work as a teacher. You’re there when she assaults a student, granted a front row seat to an explosion of repressed anguish, rage and frustration. You witness her mental breakdown, her brush with madness, and her sedated stay inside a mental hospital, where her fears appear to her as a hyena, laughing at her:

‘You are an ill-made person. You are being unmade. The hyena laugh-howls at your destruction. It screams like a demented spirit and the floor dissolves beneath you.’
(p.127)

There’s no escape. Dangarembga forces the reader inside Tambudzai’s divided mind and to experience the chaos of her racing thoughts and self-preserving actions. Now, one’s tolerance for such intimacy may understandably vary. After all, a novel stands or falls on its capacity to tell a good story, and to create and reveal elements that make such a story resonant, not on authorial experimentation alone. And on this note, This Mournable Body, at times comes up short. There’s minimal narrative tension. And although Tambudzai is refreshingly true to life, her tragic, at times comedic, inability to shake off her funk becomes a drag. For example, after her release from the mental hospital promises a new beginning, one where she moves in with her cousin Nyasha, her husband Leon, and their two kids, who have all returned to Zimbabwe from a life in Germany, this promise soon withers. Old habits do indeed die young and Tambudzai is no exception. After her breakdown she’s still the same cloyingly self-obsessed, vain, and deluded woman. But this stasis may indeed serve a higher purpose. For Dangarembga is not out to craft the perfect technical novel – she’s out to exaggerate, amplify, and repeat herself so as to breathe life into Tambudzai’s floundering between the twin poles of possible redemption and wilful self-destruction.

The insertion of good dollop of dramatic irony in the final section, “Arriving”, adds a welcome touch to the see-sawing rhythm of Tambudzai’s personal narrative. A chance encounter with Tracey, an old school friend and colleague who ‘couldn’t reconcile what [she] was doing with what [she] believed in,’ (p.236) leads to a cushy job at Tracey’s environmentally friendly tour company. Initially, it’s all sweet: 

‘as tour supervisor of Green Jacaranda, you are still Zimbabwean enough, which is to say African enough, to be interesting to tourists, but not so strange as to be threatening.’ (p.279)

But like clockwork, this newfound normalcy soon starts to unravel. When her colleague Pedzi dreams up “Ghetto Getaway”, a chance for Western tourists to sample authentic urban African living, Tambudzai, ever competitive, dreams up “Village Eco Transit”, a cooked scheme that takes her back to her homestead, which undergoes a makeover so that Western tourists can enjoy an equally authentic experience of rural Africa. 

It’s here, finally, and perhaps too late, that narrative suspense ratchets up. Tambudzai’s journey homes forces her to confront herself. The question sitting behind the readers eyes throughout – how will this divided self heal? – comes into sharper focus. And the result, without spoiling too much, is an insight into the destructive impact of trying and failing and trying to get ahead in life. Conceptually coherent and emotionally rewarding, Dangarembga, through her protagonist Tambudzai, offers a mirror through which the stubborn messiness of post-colonial Zimbabwe finds a telling shape. It’s the 1990’s and it’s no longer Rhodesia, yet ordinary citizens are still encumbered by embedded racist oppressions, chafing under ZANU-PF rule. Distrust simmers and the wounds from a fiercely fought guerilla war still linger. This is the context that shapes Tambudzai both emotionally and spiritually. And it’s something to reflect on and savour.

Cited.

 

BRIAN OBIRI-ASARE is a Ghanaian-Australian writer working across poetry, prose, and drama. His recent work has appeared in Westerly, Esse Magazine, Southword, The Subuurban Review and other spaces.

 

Nina Culley reviews The Passenger Seat by Vijay Khurana

The Passenger Seat

Vijay Khurana

Ultimo Press

ISBN 9781761153792

Reviewed by NINA CULLEY

 

Masculinity and Isolation in Vikay Khurana’s The Passengers’ Seat

In the summer of 2019, two teenagers drove across British Columbia, leaving behind a strange scene: a cryptic goodbye message, a torched pick-up truck, McDonald’s French fries and cans of Red Bull scattered across the crime scene. What followed was one of the largest manhunts in Canadian history—yet the motive remained unclear. This real-life mystery, laced with the sometimes-dangerous dimensions of modern masculinity, became the inspiration for Vijay Khurana’s The Passengers’ Seat, shortlisted for The Novel Prize. 

I signed up for one of Khurana’s author talks in London earlier this year and came away with the sense that The Passengers’ Seat was a work long in the making. Having written many short stories on male friendship—a subject not often explored in contemporary literary conversation, despite the wide discourse on modern masculinity—Khurana brings a depth to this novel that belies its thin spine. The story opens with two bored, discontented teenagers—Teddy and Adam—bumming around their small town on Canada’s west coast. At times they are referred to as ‘boys,’ at others as ‘men.’ The perspective shifts between them, with occasional turns into retrospective narration that lend the novel an air of inevitability and dread—two boys or men walking out of the gun store, two men who will never return home.

Teddy is the more socially acceptable of the two: clear-skinned, with a girlfriend and a family that appears stable—aside from his mother’s affair and his father’s denial of the fact. He is introspective, passive at times, carrying the aura of someone waiting for something—anything—to happen. Adam, by contrast, is the archetypal contemporary outcast: less sexually experienced, contemptuous of his father and disconnected from his mother. Yet it is Adam who gives Teddy a sense of direction, however destructive—a road trip north.

Immediately after leaving town, the boys purchase a rifle—which almost becomes a third character—cheap sunglasses, black duct tape, and camping gear. Teddy is the only one licensed to carry a firearm and the only one who knows how to shoot, yet Adam exhibits an overt fascination with violence, frequently referencing first-person-shooter games like Patriot (an addition that may have felt over the top if had not aligned with the original case). This contrast of skill and temperament is the first time the novel makes the central question explicit: who is in the passenger’s seat, and who is driving?

At first glance, Adam—volatile, cruel, and literally at the wheel—seems to be in charge. He maps out their plan and pays for groceries. But Teddy holds his own advantages—he has more social capital and is dangerously impulsive. They’re friends, kind of – and Khurana captures this through their voices. They speak like teenagers, telling each other to ‘fuck off,’ shutting down emotions, and playing games at one another’s expense. In one scene, Adam drives steadily so Teddy can sleep, only to jolt the car moments later. Their relationship is marked by this oscillation of dominance and submission, the ebb and flow of resentment, tenderness (sometimes homoerotic), and constant one-upmanship. Their inability to establish a safe friendship is a fact lingers reflecting a wider cultural discourse. As Sam Graham-Felsen observes in Where Have All My Deep Male Friendships Gone?, ‘the notion that men […] suck at friendship is so widespread that it has become a truism, and a punchline.’

The novel escalates when the boys encounter a couple playing cards by the roadside. What begins as a minor interaction, spirals into a tense, almost surreal sequence that makes returning home impossible. Within the context of Teddy and Adam’s relationship, the outcome feels less surprising—a distinction Khurana has noted: ‘I was really trying to work in the space in between what’s sudden and unexpected, and what’s so inevitable that it’s almost already happened before it happens on the page,’ he remarked in an interview with Kill Your Darlings (1).

Afterwards, they keep driving, but the setting presses heavily around them. A muddied farm river, the dusty heat, swarming insects, and the endless, uninspiring wilderness create a sticky claustrophobia. They camp roughly and bathe with an old bottle of sour water. Despite the apparent freedom of the open road, they are trapped—not just by the car, their dwindling supplies, and the oppressive landscape, but by one another.

The climax of The Passengers’ Seat occurs ‘off-screen,’ revealed through an extended coda that follows minor characters—Teddy’s mother’s lover, Ron. This structural choice is one of Khurana’s sharpest: Ron’s relationship with his best friend, Freeman, mirrors the dynamics of Teddy and Adam. On the surface, Ron and Freeman could pass as decent, ordinary men—enjoying a beer at the pub, keeping fit, talking about nothing in particular. They are not overtly violent, though it is implied that Freeman is abusive toward his wife, a fact Ron avoids acknowledging. Yet, like Teddy and Adam, they struggle with normative male alexithymia (NMA)—a term coined as early as the 90s to describe men’s difficulty expressing emotions, a result of being socialised to appear tough and stoic. (2)

Viewed through the lens of these men, Khurana’s women stand out in sharp relief. They navigate encounters with caution: Adam attempts to intimidate a young woman at a convenience store, while two women at a bar instinctively avoid passing Ron. Whether the men are teenage boys or seemingly respectable middle-aged ‘good guys,’ women respond with suspicion. 

 

*

 

There is an almost instinctual urge to categorise perpetrators as traumatised, brainwashed, or psychopathic—to make sense of the senseless. This impulse to assign blame saturates headlines, social media, and the relentless churn of sensationalised violence. It would be easy, then, to dismiss the novel as merely a depiction of male violence: to tick off the familiar hallmarks—guns, aggression, competitiveness—and move on. But Khurana makes such neat explanations impossible. Violence, in his novel, is never the product of a single trait, hobby, or cultural artifact. Teddy acts violently not simply because Adam influences him; Adam acts violently not solely because he plays first-person-shooter games or resents women. Instead, it emerges from something far murkier—and therefore all the more frightening.

Though Khurana was not explicitly drawing on contemporary figures, it is hard not to think of personalities like Andrew Tate, Jordan Peterson, Joe Rogan, or Elon Musk. Adam’s fixation on ‘the book’—a handbook that recalls the digital manuals circulating the manosphere, from Tate’s Hustler’s University (now The Real World) to Peterson’s 12 Rules for Life. These programs promise structure, affirmation, and power; what they often deliver is a seductive mythology for boys searching for direction. In an interview with Liminal (3), Khurana reflected on ‘the way men often create or adopt narratives that may seem comforting but end up being harmful […] especially when those narratives encourage them to think of themselves as tragic heroes or victims of injustice.’ In the novel, Adam considers ditching Teddy before reconsidering: ‘but then he and Teddy would have stories, not a single one for them to share. And a story is what he needs,’ (p.113). The ‘direction’ Adam – and perhaps Teddy – seek is less about goals or practical guidance than a naïve, teenage longing for a narrative to inhabit—a story in which they might discover belonging, identity, or purpose. Later Adam states, ‘he imagines himself entering the ranks of men who are despised, remembered,’ (p.168).

It is precisely why, for all its violence and posturing, the novel’s most persistent theme seems to be loneliness. Each character is isolated, even in the presence of others: Teddy cannot trust Adam, Adam cannot admit his insecurities, and Ron and Freeman cannot speak honestly to one another. The landscape parallels this paradox of freedom and confinement. Everyone the boys encounter along the way seems similarly cut off—the spacy woman at the gas station, the middle-aged man traveling alone with his video camera. The novel closes with Ron in his kayak: ‘He looks at the ruin, then again at the birds. He is glad to be ignored by them. It is the same thing as acceptance,’ (p.244). As with authors like Cormac McCarthy or T.S. Eliot, whose landscapes convey both loneliness and disregard, Khurana’s wilderness reflects something tragic about his men. Unable to express intimacy directly, they claw for attention and seek solace in indirect forms of connection.

The Passengers’ Seat is not the easiest of reads. None of its characters are particularly likable; the book is moody, macabre, and unflinching. Yet it is also engrossing—confronting in the way memorable novels must be—and it leaves the reader with something to mull over: who, after all, was really in the passenger’s seat? The boy at the wheel, the boy beside him, or the culture that shaped them both? As with the real-life events that inspired the story, the answer remains hazy.

 

Cited

1. https://www.killyourdarlings.com.au/article/debut-spotlight-5-questions-with-vijay-khurana/
2. https://time.com/6694925/men-friendship-complicated-essay/
3. https://www.liminalmag.com/5-questions/vijay-khurana

 

NINA CULLEY is a Thai-Welsh writer and critic based in Naarm. Her essays and reviews have appeared in Kill Your Darlings, Liminal, Aniko Press, Mascara Review, and more. As a theatre, arts, and literary critic, her work is regularly published in Time Out, Limelight, and ArtsHub. In 2024, she was named one of Mascara’s Emerging Critics, and she is a 2025 Wheeler Centre Hot Desk Fellow. Nina previously worked as Editorial Assistant at Kill Your Darlings.

Finley Japp reviews Find Me at the Jaffa Gate by Micaela Sahhar

Find Me at the Jaffa Gate

by Micaela Sahhar

NewSouth

ISBN 9781761170287

Reviewed by FINLEY JAPP

 

A photograph, Palestine, c.1920s: a young man has stopped on the side of a country road. He poses with flair beside his car, seeming to drink straight from an ibrik (pitcher). The man exudes confidence and joie de vivre. He appears as a proud Palestinian and a natural tour guide. There is of course no indication, in the image, that he and his family will, decades later, end up in Melbourne, driven out of their community and homeland in the Nakba.

That young man is Micaela Sahhar’s paternal grandfather, Abdullah, and it is with this ebullient photograph that she begins her intimate family history Find Me at the Jaffa Gate: An encyclopedia of a Palestinian family (2025). It is a work that inevitably speaks to and enriches the popular (though seemingly not popular enough) understanding of Palestinian experiences, but Sahhar’s book is also a deeply personal and idiosyncratic work that has little time for soundbite history. If this makes for an occasionally sinuous work, which sifts through memories and reckons with the archive, it is always with a purpose: to show the difficult process of gathering history when the community in question has been deliberately torn apart. What emerges, across forty-eight short and interweaving chapters, is both a rich personal story and an impressive work of scholarship that resists what Sahhar has elsewhere called the “tabula rasa of the settler imagination” (1).

Find Me at the Jaffa Gate is sprinkled throughout with both actual photographs and descriptions of them, and the opening image of Abdullah with his car is characteristic of their tone: it is at once striking and enigmatic, evocative and nostalgic. The images hint at a world that did exist but which is now largely lost. The included images often do not correspond to the preceding text or even to the ‘captions’ underneath; rather, they add a texture of what life in Jerusalem was like for Sahhar’s family before the Nakba forced them out of their homes and eventually led some of them to Australia.

This non-linear collage strategy of photographs and text reflects how colonial projects, in killing and displacing people, also displace narrative. Families are rent apart, stories get lost, and memories of the homeland threaten to be forgotten (this is intentional, so that testimony of the injustice might also disappear). Sahhar’s book vigorously resists this erasure of narrative by collecting and preserving the stories of her parents’ and grandparents’ generations. But Find Me at the Jaffa Gate also dramatizes the struggle of completing such a project. Its fragmentary chapters re-enact the fracturing of the Palestinian community by jumping between present day and history, from one character to another, and between versions of events. As readers, we are privy to Sahhar reckoning with the deliberate elimination of her family’s history, and the challenge to “find [her] way back to the unfragmentation of the world as we knew it” (p9). 

This can create an aesthetic discomfort, which is both difficult and valuable. The opening chapters move quickly between an array of family relatives and the reader might struggle to find their footing before being whisked off to another time and place (note there is a partial family tree in the appendix). But the point of writing is not pre-packaged digestibility: having the curtain pulled back allows the reader to actively take part in Sahhar’s project of piecing together her family history. The disorientation itself is valuable; in the essay Recognising the Stranger (2024), Isabella Hammad describes the ethical power of defamiliarization to disrupt the separation between self and other (2). The point at which narrative breaks down, Hammad suggests, is the point at which we are “decentred, when the light of an other appears on the horizon in the project of human freedom, which remains undone” (p56). Thus, the fragmentary form of Find Me at the Jaffa Gate not only literalises the difficulty of piecing together a narrative after forced diaspora, it also creates an ethical space in which writer and reader can empathise and learn in good faith.

Sahhar’s writing is consistently charming. The chapters encompass childhood memories, second-hand stories of her relatives in Jerusalem, contemporary visits to Occupied Palestine and across the world, and archival research. Jaffa Gate in Jerusalem is an occasional motif, being nearby to both a restaurant and a tour company that different relatives of Sahhar ran in the early 20th century. But the real sinews of the book are the people themselves: the generous and broken Ellen, the entrepreneurial George, the gregarious and hard-working Abdullah. 

Throughout, there is an impressive commitment to preserving Palestinian history, even extending to geographical knowledge of landscapes that have since been altered beyond recognition. Sahhar declaims with pride that “you can ask any Palestinian who has never returned in their lifetime, and yet they will describe to you the entrance of their house” (p155).  While physical landmarks have been demolished or dispossessed, Find Me at the Jaffa Gate reinforces a sense of belonging through story. Sahhar’s poignant articulation, “look here, I have built our beautiful home out of words” (p.262, italics in the original) becomes a telos for the work as a whole. The book is imagined as a space for belonging and for resisting settler-colonial displacement. 

While the focus of Find Me at the Jaffa Gate is historical, some of Sahhar’s most beautiful prose relates to her own experiences and travels in the present day. There is a moving tribute to the historian Patrick Wolfe, whose spirit, in Sahhar’s rendering, is sensitive and playful. Sahhar writes that Wolfe avows “he never would visit [Palestine] until the time when the Palestinians invited him” (p.111), and they travel there together for a conference not long before Wolfe’s death. Her description of mourning him evokes the grief of the ongoing occupation of Palestine, but it is also touchingly personal:

… all the exchanges that are miscellaneous between two people until one of them dies and then you reify these things and collect them together as something partial and precious. And you regret all the fragments which are intangible and which, like people, are things you can’t keep anywhere but in the unreliable eye of your mind.
(p.108)

Sahhar’s descriptions of loss, displacement, and ethnic cleansing in Palestine cannot help but resonate with the Australian colonial project and dispossession of Aboriginal people. She writes with sensitivity and great empathy about the tension of being a settler at the same time as belonging to a people whose own land has been colonised. Nevertheless, Sahhar argues that comparisons are valuable but “not symmetrical” (p.219): she contends that Israel denies the very identity of Palestinian, whereas in Australia, Aboriginal people are seen to have once existed, but no longer. I’m not convinced by this distinction; both Israel’s chilling persecution of Palestinians and Australia’s own refusal to recognise Aboriginal sovereignty suggest that there is plenty of flexibility, in the colonial imagination, for mounting whatever argument is needed in order to maintain the illusion of a right to the land. In other words, the rhetoric is less important than the function it serves, and in this regard there is much to be gained from reflecting on the experience that Sahhar writes about in the context of the genocide of First Nations people in Australia.

Find Me at the Jaffa Gate is a generously intimate work of family history and scholarship. Sahhar’s joy and love for Palestine is palpable, and shines through in her lush, poetic prose. The book is, moreover, a politically engaged text, attending to the power of narrative and the ongoing resistance of Palestinian people, including through its consideration of form. It is a gift to the reader that Sahhar realises her project: that people living and dead, and places across the world, “might dwell here together on my page” (p.8). 

Citations

  1. Sahhar, M. “Notes Towards the Limits of Imagining.” Journal of the Native American and Indigenous Studies Association, Spring 2025, pp. 98-108. doi: 10.1353/nai.2025.a957111.
  2. Hammad, I. Recognising the Stranger: On Palestine and Narrative. Penguin, 2024.


FINLEY JAPP (they/he) is a bookseller and student of literature and Spanish living on Wurundjeri country. They write a weekly literary blog for Collins Booksellers Mildura.

Pam Brown

Pam Brown lives in Sydney on Gadigal land. She has been active in the Australian poetry scene in diverse modes for five decades & has published many books, pamphlets & chapbooks. A new collection of poems, Guess the Experience, is out from Hunter Publishers in October 2025.

 

 

 

Blueprint

 

on the murray’s bus
                         sydney to canberra

reading
      juan goytisolo’s ‘the blind rider’
                                              again

a novella

(novella
               sounds like a biscotti)

– – –

no wallabies
       grazing on the clearings
                        too early in the day                                                

– – –

juan – 


‘there were only fragments of pages
   loose or ill-fitting pieces  . . .
      inconsistency  

allowed  no closure
                            or exemplary glow’

– – –

no glow

i’ll turn to drawing
              or collage –
                      & scratch at vacuity

but butcher’s paper
              is there any
                  anywhere in canberra

i want to draw  (copy)
               the dada phone spiral
     on the softer side of that paper

francis picabia’s spiral
                   on  the cover
        DADAphone magazine no 7
                        
a magazine
                 found in the library

– – – 

in civic –

a faded poster
      glued to the side of a post box

‘can art make the world a better place’
boris groys asks 

                    then answers himself – 

‘i doubt it
but i still hope
           that it can prevent us
         from making it much worse’

oh well               that doesn’t help 

nor a national university
            cutting art school funding

– – –

what’s my blueprint?

not to make this world
anything more
             (better or worse)
                                    than it is

as ken said arnold strals said
                                      (or sang?)
            ‘things will get better
                    before they get worse’

– – –    

later    &   right now
already
        back on the bus
                      canberra to sydney

– – –

late afternoon
   a hawk or small eagle
      glides high in the cloudy sky

– – –

reading slavoj žižek
         yet
               nothing is clear    

– – –

 i’m at žižek’s
                      zero point
starting point –
rock bottom
base of the hill
             foot of the climb
like
vladimir lenin’s zero point
                   a century before
after a political disaster
       lenin’s advice –
              retreat  &  regroup

– – –

retreat i’m used to
a kind of awful stoicism
                   or refusal

– – –

regroup
              how?
‘my’ (doubting) reality –
baffled by technocracy’s
              machines-for-forgetting
so much
          ‘back then’
                 often misremembered

– – –

disappointed   &,    i think,
                                   depressed
by pervasive retail poetry
             &
                 its performing CEOs
ending up
               opposed
     but not worth the protest
so     another retreat?                     

regroup
               who with?
  (for …?)
the
      wornout

               fail better thing

– – –

hawk  or  eagle
           i don’t know

– – –

everything is not going to be okay
tho
    i laugh my half a laugh
                  at
                     žižek’s corny jokes
&
approve
        his hippy outlook –      

greet the enemies
   give them some flowers or fruit
                        withdraw
                                      go home

– – – 

close the book –  zero point  

the bus turns in to central station
                           western forecourt

                              

Babi Rani Poudel

Babi Rani Poudel (she/her) is a 52-year-old trans woman, born and raised in Nepal and now an Australian citizen by conferral. A professional chef, community support worker, writer, and storyteller, she is a passionate advocate for LGBTQIA+ rights and people living with HIV (PLHIV). Babi works tirelessly to support international students, asylum seekers, and marginalized communities across Australia and globally. Her advocacy is rooted in lived experience, compassion, and a deep commitment to justice and inclusion. Through every role she holds, Babi amplifies silenced voices and fosters hope, dignity, and equality for those who need it most.

 


My Mother’s Hands

From the time I was three years old, I was always beside my mother. Not just near her, but with her. Every step, every breath, I was there. I didn’t grow up in school halls or playgroups. I grew up in her shadow and in her light. My earliest education came from watching her carry a family on her back between the rice fields and the forest paths.

I used to hold the edge of her sari when she got up at 3 a.m. She would bend down and whisper, “Nani, please go to bed. It’s too early for you.” But I couldn’t. My sleep was tied to hers. If she was awake, I was awake too.

We lived in a small, remote village called Dhurdha, tucked between Dhapkhola and Arunkhola. It was a forgotten piece of land. During monsoon, the river overflowed so hard it roared like thunder and shook the earth like an earthquake. We had no electricity, no gas, no roads, no transport, no hospital. We didn’t even have clean tap water. Survival was physical. Every drop of water, every grain of rice, was earned with labor.

My mother never missed a morning. She woke before dawn. She would feed the buffalo, clean their shed, fetch water from the river, and start cooking over firewood. Smoke filled her eyes and burned her lungs, but she kept going. By 7 a.m., she had already done more than most people did in a whole day. By 8 p.m., after making sure everyone had eaten and had their tea, she would finally sit down to eat. She ate last. Often, there was nothing left.

Her hands were dry and cracked from years of scrubbing, carrying, chopping, and grinding. Her feet were broken from walking barefoot over stone and mud. Her nails were chipped, but her will never broke. She gave everything she had to our family. Eight children. A husband. Grandparents. Uncles. Hired help. Fifteen people, and she carried them all without ever saying she was tired.

Between the ages of three and eight, I was like her second shadow. I followed her everywhere. To the forest to collect firewood and animal grass. To the fields where we planted potatoes, cauliflower, and mustard. She taught me how to feed buffalo, how to collect their dung, and clean it with bare hands. I learned how to sweep a mud house without a broom. I learned how to polish a mud floor using cow dung and water mixed together by hand.

I watched her grind lentils using the jato. The jato is made of two heavy stone discs. The bottom disc is fixed to the ground. In the center, there’s a wooden axle called mānī that holds the top disc in place. The top disc has a hole in the middle to pour in the grains, and another hole off to the side to insert a handle called hāto. Sitting next to it, my mother would turn it round and round, grinding the grain while I sat close, watching every motion.

She also used the dhiki to pound rice. The dhiki—sometimes called dheki or dhinki—is a heavy wooden lever used for dehusking rice. It’s operated entirely by body strength and rhythm. My mother handled these tools before the sun even rose, often singing to herself or humming softly to keep going.

I didn’t learn how to grow food from schoolbooks. I learned from her hands. I learned to cook by standing next to her. I learned how to boil lentils until they were just soft enough, how to make chutney that burned the tongue just right, and how to stir rice slowly so it didn’t stick. The first time I made tea, I was with her.

She told me, “Smash ginger on the silauto with the pestle—loro le. Then put it in the tea.” She guided me: “Add some black pepper, some sugar, and milk. Let it cook slowly, boil properly.” Then she smiled and said, “Tea is ready. You made it today.” Her friends clapped and laughed, “Kanchi made tea today? Let’s try it!” They sipped it, smiled, and nodded. That was my first experience of pride. Of being seen.

Once a month, the Arunkhola market arrived. It was a whirlwind of people and noise, stories and feet. People came from every village nearby. To get there, we had to walk two hours and cross a river that overflowed during monsoon. The current was rough. Dangerous. “It’s too risky,” she warned. But I insisted. I wanted to go.

So she carried me in one arm and a heavy basket full of vegetables, rice, ginger, and bananas in the other. We crossed the river together. At the market, people gathered around her. They trusted her. They bought from her. She sold our goods, then used the little she earned to buy essentials—salt, sugar, soap.

But that day, she also bought a beautiful frock.

“For the festival,” she said. “You’ll wear it and dance with us—all the women.”

At another stall, I saw a red tika. I stared at it. She caught me looking. “You want that, Sani?” I nodded. She bought it without hesitation.

Back home, I wore the dress. At the festival, I danced surrounded by the village women. They clapped and cheered, “Kanchi, kati ramri nacheki!”—“Kanchi, how beautifully you danced!” I felt joy. I felt free. I felt real.

But joy didn’t last. Shadows came quickly. My grandfather and brothers spat insults.

“You took a hijra to the market?”

“You’re spoiling him.”

“You’re raising a sinner.”

They looked at me like I was filth. The waste of the family. Even my sixth brother abused me—brutally. Then he left. But the wounds stayed.

My mother found me afterward. She held me. She bathed me gently with warm water and cradled my injured body like I was made of glass. She didn’t flinch, not even once. She tapped my hand and whispered a saying I’ll never forget:

“Kag karau daa jancha, pina suk dai jancha.”

Let the crows caw. The mustard will still dry.

In other words—let them gossip. Let them shout. Your truth will still stand. Your life will still grow.

That became the foundation of my strength.

I was born in a boy’s body, but I wasn’t a boy. My mother saw that. She didn’t need words like “gender identity” or “transgender.” She just knew. She gave me names that made me feel safe. She loved me as her daughter. When I got bullied at school, when I was humiliated by teachers, she changed my school twice. Every time, she stood beside me. She wiped my tears. She believed me.

Today I live in Australia. None of my brothers are here. Just me. I made it all the way across the world by myself. But not really. I was carried—by her strength, her love, her unshakable belief in me.

She passed away in 2016. But she is everywhere in me. Every bit of courage. Every drop of dignity. Every part of my voice—I owe to her. She didn’t just raise me. She built me.

Even in a society poisoned by caste discrimination, where Dalits were treated like dirt, she stood tall. Her closest friends were Kami, Damai, and Sarki. My father didn’t like it. My grandfather scolded her. But she believed all people had value. She never apologized for that.

That was the kind of woman she was.

So this isn’t just a story. It’s a tribute. It’s a memory. It’s proof.

From the age of three to eight, I witnessed greatness every single day. In a woman who walked barefoot through mud, crossed rivers with a child on her hip, fed fifteen people, and still found the strength to love her transgender daughter in a world that tried to break us both.

Because of her, I live authentically.

Because of her, I survive.

Because of her, I speak.

Kristine Barnden

Kristine lives in Tasmania. In between working as a doctor, she enjoys pottering around with walking, watercolours and words. She is close to completing a Bachelor of Arts at Deakin University, majoring in Creative Writing and English Literature.

 

 

Rats of the Anthropocene

 

Of all the horrors in the world, a rat!
-George Orwell, 1984

The dog turd sparkled in the sunlight, an iridescent copper blue-green, as if Riley had breakfasted on a colony of Christmas beetles. I wondered at it, briefly, bagged and binned it, and we walked on.

Not beetles, it turned out, but rat poison. Riley survived thanks to modern medical technology and an eye-watering vet bill. We found a network of tunnels under the vegetable beds at the back of our garden and half-chewed blocks of poison nearby. A pest man came, who said that the rats had been lured by fallen passionfruit and, after establishing their homes, brought the poison blocks home from a nearby bakery. What we needed, he said, was purpose-built bait stations, little rat diners that allowed rats to access poison but kept dogs and wildlife safe. It was the rats, he said, or Riley.

That was three years ago. Every year since, newly excavated tunnels have appeared with the ripening passionfruit, and the pest man has returned to bait the stations. But as the memory of Riley’s near-death experience fades, a sense of unease is growing.

 

I was a lonely child, but I didn’t know it.  If I wasn’t reading books, I was outdoors. I was entranced by the intricate worlds of insects and ants and spent long hours designing miniature homes and kingdoms for them. I buried my face in the long grass and soursobs and inhaled the aromas of moist soil and growing green things until I was intoxicated. Without warning, I find myself an adult with an indoor job and a house and children of my own, at a time in history when everything about the way we live our lives is called into question. There is a sense of being trapped—rat-like—in a maze I never made a conscious choice to enter. My garden is a promise and a solace and a wonder, the only way to know and nourish the living things that nourish me. It’s early autumn and I’m staking tomato plants that smell like concentrated sunshine when I realise I’m treading in soft, freshly dug earth. The rats are back. It occurs to me that I have never been so directly or casually responsible for the death of animals. Maybe this is a chance to reset.

I know very little about rats, though I can’t help but feel a shiver of disgust when I think of them. I wonder if I can learn to live with rats, maybe even befriend them. I picture myself sipping a coffee under the pear tree, dewdrops twinkling in the morning sun, as rats scamper trustingly around me. My Disney Rat Princess moment doesn’t last long. Rats are nocturnal. Nobody thinks it is a good idea to let rats be. When I mention it to my neighbour, she is (temporarily) rendered speechless.

Then I google ‘is it ok to leave rats alone?’ and learn that rats are social creatures who need intellectual stimulation and cuddles with their humans. They cannot simply be left in their cage for a week while one goes on vacation. That’s when it dawns on me that there are three distinct types of rats, defined not by any biological genus but by their relationship with humans. There are feral rats (kill them), lab rats (don’t ask awkward questions), and pet rats (hire a rat-sitter). 

 

I’ve always felt uncomfortable with arguments that base our ethical treatment of animals on their perceived lack of attributes, such as intelligence, that we humans value in ourselves, and measure in ways that reflect our understanding.  In her review of Raymond Gaita’s The Philosopher’s Dog, Australian philosopher Val Plumwood condemns such human exceptionalism and argues that the moral basis of our treatment of animals is (or should be) less about the nature of the beings involved than their respective contexts, contrasting the more justifiable killing of animals for food with killing for sport. The value we place on different contexts is also a matter of (human) interpretation—but it’s clear that, while rats in cages are useful for research or companionship, rats outside of cages cause havoc.

They have sex up to twenty times a day, and one pair of rats has the potential for fifteen thousand descendants in a year. They collapse their skeletons to squeeze through the narrowest gaps. They carry a range of diseases: I find a list of fifty-six in Wikipedia, from Amur virus through to plague, typhus and Venezuelan haemorrhagic fever. And, despite a distinct preference for human fast food, they will gnaw through almost anything with incisors that are as strong as steel and grow at the rate of five inches per year. 

So, rats must be managed, and poison is an appealing solution because it’s efficient, hands-off, and rats hide away to die. But death from anticoagulant rat poison is painful and slow. 

 

My friend Michelle keeps chooks and is a compost enthusiast. Naturally, she has rats, and it turns out she has also been having qualms.

‘I thought I might trap them and release them far away,’ she says, ‘but my ex-husband laughed at me.’ I imagine a road trip with a box of chittering rats in the back of my car and feel a little queasy. 

‘Now I’m thinking the best thing is to trap and freeze them,’ she continues. I imagine trying to bundle a rat into my overstuffed suburban freezer. 

‘I got one with a pitchfork once,’ she says, ‘but I don’t recommend it.’ I stop the mental image before it starts.

Later, I find an article on rat control methods. It dismisses relocation as cruel, doesn’t mention freezing, and concludes that the only humane ways to dispatch live-trapped rats are a heavy blow to the back of the head, anaesthesia, or a shotgun. I email it to Michelle, but she doesn’t respond.

 

Robert Sullivan spent a year researching and observing rats in New York and writes that ‘thinking about rats, as low-down as it seems, can easily lead to thoughts about larger topics, such as life and death and the nature of man.’ 

Rats are our shadow creatures, our evil familiars. Rats have followed traders, colonisers, and armies across the globe, sharing the spoils and helping spread misery and destruction. They haunt the dark corners of the human world, feeding on our worst excesses and moral failings, thriving amongst garbage and squalor, greed, and neglect. 

After thousands of years of cohabitation, it shouldn’t be a surprise that rats are, in many ways, just like us. It’s one of the reasons they are so successful as laboratory animals. Rats live in hierarchical family groups where the mother does all the work of child-rearing, and young rats languish in the absence of parental touch. They are one of the few animals known to wage organised warfare against their own kind. Hans Zinsser, author of the classic 1935 text Rats, Lice and History, observes that, on a planet where all species interact within complex ecosystems, neither rats nor humans are of use to any other creatures. They are, he says, merely the most successful animals of prey.’ Neither has arrived at the social, commercial, or economic stability achieved by ants, bees, and some birds. Both, he says, ‘are utterly destructive. All that nature offers is taken for their purpose, plant and beast.’

A rich symbolism around rats broods in the underbelly of our collective psyche. My shiver of disgust is near universal and predates knowledge of hygiene and disease vectors. Reflecting humanity’s least desirable attributes—ferocity, gluttony, irresponsible fecundity—and being near impossible to control or contain, rats have long been used as a metaphor for groups of people who are unwanted or feared. In her essay examining the place of the rat in modern literature, academic Maud Ellman finds them representing the resurgence of the undead past, the collapse of the boundaries of meaning, superstition and science, mass migration, the rapacity of multinational companies, capital run riot, the destruction of the balance of nature.

All this in the back corner of my garden. On a mellow autumn afternoon, I look at the kiwi vine tussling with the passionfruit, both overshadowing the tomatoes, which need thinning. A self-seeded pumpkin has laid claim to the next bed, and beyond the pumpkin, spinach and kale are bolting. I reflect on the turns of history that have allowed me to put a fence around this proliferation of life and call it mine. Unexpectedly, I feel a sense of fellowship with rats, which, after all, are not intrinsically evil, but going about their ratty lives in ratty ways, the best they know how.

 

I haven’t yet seen a rat. In my imagination, fifteen thousand writhing bodies carpet my garden in the moonlight, oozing through cracks and crannies and eyeing off the plumbing system (the toilet rat is not a myth).  For all I know, they are already nesting under the piles of clothing and sweet wrappers in my teenagers’ bedrooms. I don’t care to look. I remember the one time I’d seen live rats—pet rats that belonged to my friend Danielle. They lived in a large cage in her lounge room, five or six of them, and I’d been intrigued and revulsed by the nimble paws that reminded me of human hands. 

I wonder if Danielle has had to deal with outside rats and contact her to ask. She immediately understands what I am getting at. ‘For a long time,’ she says, ‘we had a situation where I fed the house rats treats like porridge and yoghurt and my husband fed the non-house rats little cubes of lethal bait. I suppose it’s just another one of those moral dilemmas we face every day.’

In my eyes, Danielle has the middle-class Anthropocene lifestyle nailed. She has a house full of children and animals, grows food, knits, crafts, and writes. She is kind, and thoughtful. If that is how she manages rats, I decide, that is what I will do, too.

 

That could have been the end of the story, but I have to admit I haven’t been entirely honest. There is another way to deter rats, which is to keep our homes and streets scrupulously clean, lock away food and rubbish and, in my case, pick up daily the windfallen pears and passionfruit. But life is busy, and the passionfruit are difficult to get to in the long grass between the trellis and fence. Traps could be set, but must be checked twice daily, so that any injured animals can be humanely dispatched.

It is, in the end, one more lesson from rats about human behaviour in the Anthropocene. Our treatment of other beings isn’t just about the moral values we place on their perceived ability to think or to suffer, or the contexts in which we deal with them. It is about our convenience, the privilege of being able to look away, and the reassurance we gain from seeing others act in a similar way.

Citations

Ellmann M (2004) Writing like a rat. Critical Quarterly46(4): 59-76.

Plumwood V (2007) ‘Human exceptionalism and the limitations of animals: A review of Raimond Gaita’s The philosopher’s dog’, Australian Humanities Review42(August): 1-7.

Sullivan R (2005) Rats: observations on the history & habitat of the city’s most unwanted inhabitants. Bloomsbury Publishing USA.

Universities Federation for Animal Welfare (2009), Humane control of rats, mice and moles; detailed advice. Accessed 10 September 2025. 

Margaret Bradstock reviews The Kool Aid Dispenser by David Musgrave

The Kool Aid Dispenser 

by David Musgrave

ISBN ‎ 978-1763670150

Recent Works Press

&

Selected Poems, (Black Spring Press Group, 2021)                                

Reviewed by MARGARET BRADSTOCK

Having known David Musgrave and his award-winning poetry since 2005 (when he became Treasurer for Poets Union Inc.), having read with him at a number of Writers’ Festivals over the years, I was delighted to revisit the best of his early work in Selected Poems, compiled and published during the somewhat silent era of Covid.

The first of a number of poems for Musgrave’s father appears here, his early death a recurrent and disturbing preoccupation:

         He has come back.
         He has come from outside himself to assume
         the proportions of dream, in a city of symbols falling
         from deliverance, offered up to speech.                     

(“The Dead”, p.19)

When not in elegiac mood (and sometimes even there), Musgrave displays a quirky sense of humour, language play and inventive wit. These come to the fore in his 2005 collection, On Reflection, a portrait of the poet as a young flaneur, from which eleven representative pieces are selected:

         Transient flesh and the buds of death
         bloom on Mercator window-panes, rippled
         in convex heat, off on the dark road
         of the shivering heart of ugliness                                 

         ……………………………………………

         If it isn’t one thing it’s another,
         laughter without end, enough to make a cat speak.
         And, if the door does not stay shut, it opens
         on an inside that has shrunk and an
         outside that cannot be admitted:
         gnocchi clouds float in a blue soup,
         white noise in the television sky;

(pp. 23-33)

This extended poem deserves to be read in its entirety. Also included are the satiric “Minneapolis”, the wonderful “Lagoon” (which, from memory, won the Poets Union Prize, before David was persuaded to join us) and the full version of “To Thalia”, one of my all-time favourites. These poems are from To Thalia (New Poets 10, Five Islands Press). A small sample of its easy, but subtle and evocative conversational style concludes:

         So here I am on an Erskineville verandah
           under the airborne moss of a jacaranda
         floating above my head at night – and still
           I keep returning to the harbour, jagged

             wet caiman snouting the humid plain
         of Sydney because I can’t be anywhere else.
             Thalia, I’m snookered in this dumb city
         of brilliant hazards, and dull comparisons

         ……………………………………………

                                         But one of these days
         you’ll come waltzing in through the heads
                of my imagination (Krishnamurtri)
         and that will suffice to slay them in the aisles
                and flay the cured hide of this city,
         unearthing at last its pink nascent laughter.      

         (pp.49-50)

 

Another significant poem from this era is “Watermark” (from Watermark, 2006):

          Never judge a book by its reader
          unless it’s the kind that’s read by touch
          fingers skimming down the columns
          as if shutting dead eyes…………….

          ……………………..In another’s hands,
         the book is something else. Hold up to the light
          the note, the stamp and it will bear witness.       

        (p.63)                        

 

Moving on to the recent collection, The Kool Aid Dispenser, we find many of the same pre-occupations, similar laid-back satiric approaches, but up-to-date perceptions, especially in the poems including Musgrave’s son, Jingxi:

         Whenever I look at your grandson,
         I see dad’s face, but you’re the one
         or several parts of one, who animates his rage
         and cheek ……….How you would have loved
         to see him, even in your last unravelling,
         the way he pushes away my hand
        if I turn the page too soon, or how
         he will stare blankly ahead, ignoring anything
         I say before slyly looking sideways at me,
         then laughing. It’s hard to believe
         that part of me can go on being, let alone
         this tenacious chain that links to you, here

(“Letter to a Dead Parent”, p.5)

This is followed up, in a later section, with the moving poem “Walking with my young son I remember I am only a year shy of the age my father was when he had his fatal stroke”, a memory that appears to resolve itself in the shared involvement of the energetic afternoon.

Other Central Coast poems follow, punctuated with fine description and environmental awareness. In “Kooranga Dawn”:

          The cool might of morning
          deposes the night casually, like a government
          that falls at a by-election as a trawler returns,
          darkness dropping from its nets.
          ……………… Soon the mass
          of water rhymes with the sky, then veers
          into its own fractured thrall
          as a brahminy kite thermals the gathering sun.         

          (p.55)

In “Warabrook Wetlands”:

          It’s August, cold at the temples.
          I walk home indirectly
                       over the footbridge traversing wetlands and railway
                       each railing like a tyre-iron
          and under each path light
                       a loosening gyre of midges                           

           (p.56)

“Koels to Newcastle,” a delightful Musgrave pun, revisits

                 the trees that come alive at four a.m
          with plangent call after call. The koels come home
          to call the summer in,
          just like the coal which leaves here
          to arc up oceans, dial up the globe.

A neighbour’s house opposite, “rippling upside-down” in the shallows of “a little inland sea/ covering half the road”, calls forth the comment: “It usually costs a bundle for a waterfront view.” (p.60)  

Finally, “How I love thunderstorms” celebrates

                                                              the thrill
          of the cosmic on a domestic scale:
          snipes and spars that rend and boom.
          sheets of light that leap into the night sky
          illuminating our snug insignificance.                  

          (p.62)

For those who’ve been aficionados of David Musgrave’s poetry over several decades, or those wanting to discover where he’s ‘come from’ poetically: 

                                                       if it’s true
          to say I come from somewhere not just
          anywhere south of the imagination

          ……………………………………

          It’s Lagoon with wind-tussocked, wrinkled
          hills worn down to a murmur
          that claims me.                                                    

          (p.36)            

these two recent collections will be a welcome addition to their bookshelves.

MARGARET BRADSTOCK is a Sydney poet, critic and editor. She has been a Senior Lecturer at UNSW, Asialink writer-in-residence at Beijing University, co-editor of Five Bells, and on the Board of Directors for Australian Poetry. Her poetry is widely published and has won awards, including the Wesley Michel Wright Prize for The Pomelo Tree and the Woollahra Festival Award for Barnacle RockAlchemy of the Sun (Puncher &Wattmann, 2024) is her ninth collection.

James Gobbey reviews Human/Nature by Jane Rawson

Human/Nature

by Jane Rawson

UNSW Press

ISBN 9781761170010

Reviewed by JAMES GOBBEY

 

To encounter the natural world with certainty is to remove yourself from the expansive potential of its indeterminacy. As we move through this period of reckoning with humanity’s impact on the planet, answers feel like everything—like a necessity—but throughout Human/Nature, Jane Rawson reminds us that questioning remains vital to the continued negotiation of our relationship with the world around us. Because, fundamentally, Rawson’s latest offering is not about answers. It is about asking questions.

Human/Nature continues Rawson’s work of attempting to understand her place in the world. Formerly an editor of The Conversation’s environment and energy section, and co-author of The Handbook: Surviving & Living with Climate Change, Rawson has spent her career ruminating on humanity’s overwhelming influence on the planet. Yet, despite her many years writing on the environment, Rawson opens this book with the admission, “I have towncraft … I do not have bushcraft” (1); that to encounter those spaces outside the city requires “hypervigilance” (1). 

What Rawson offers here is an alternative entrance into critical writing about the environment. Rather than the tried-and-true nature writer, immersed in nature, giving themselves over in the search of some grand insight, Rawson is avoidant of nature—she is running away. 

Human/Nature was conceived out of this running away. As Rawson explains, she “joined a wave of climate-change-postponing, cost-of-living-minimising, local-artisan-loving gentrifiers from the mainland who took advantage of a new-look Tasmania” (17). She arrived in Tasmania in hopes of finding some “version of our past” (17); a place unaffected by the impacts of humans, globally. Sadly, she found a Tasmania quite like the rest of the world. In Tasmania, Rawson took a job at a nature conservancy. Here, she explains, she felt a friction between “how activists thought about nature, how regular people thought about nature and how scientists thought about nature” (5). Rawson brings these incongruities to Human/Nature, teasing them out across the collection’s essays. 

In the chapter, ‘Innocence Lost: On Belonging and Purity’, Rawson questions the ways in which humanity views the natural world—or, more specifically, she questions the narrow lens through which humanity allows nature to be understood. Nature is widely held as being pure; it is those limited pockets of wilderness that remain unaffected by human influence; it is native, not invasive, and it lives in the past. We’re all affected by this idealistic view. Even many of us that feel we know better are working against this internalised sense of how the natural world is—Rawson’s motivations for her move to Tasmania tell us as much. But this is no way to view a nature that is messy with interspecies entanglements. 

Rawson works against the notions that the natural world is pure or that it exists within the bounds of what humanity is willing to define it as. She says, “Animals don’t have the emotional attachment to ‘unspoiled’ places that humans have. … they make decisions about where they want to live and choose the place that suits them best. More and more often, these are not the places we think they should be” (117). Animal life, in all its forms, functions in accordance with what best suits. As long as we hold on to these ideas of purity, we fail to account for a varied and multifaceted web of relations. 

But how do we best read a lack of purity? And what does it mean to be impure? Anna Tsing, in her seminal work The Mushroom at the End of the World, utilises “contamination,” explaining “we are contaminated by our encounters; they change who we are” (27). Becoming contaminated is not just a neutral result of existing in the world though. Rather, contamination allows us to exist and thrive as the world changes. This becomes particularly useful as global environments rapidly change. Tsing adds, “staying alive—for all species—requires liveable collaborations. Collaboration means working across difference, which leads to contamination. Without collaborations, we all die” (28). In this sense, to be impure—to be contaminated—is a means through which to best live on in this time of human impact. 

The natural world is full of contaminations that have cultivated alternative ways of living. Rawson identifies this contaminated manner of living among animals that act in ways that humans feel are perhaps not best for them. These creatures are contaminated by their interactions with humans, and yet persist through interspecies collaborations. Rawson first details easy examples, such as Peregrine falcons. She explains that these falcons “like a perpendicular surface with ledges where they can rest; a good spot to take off and hunt for prey.” Typically, these falcons would use cliffs to roost, but peregrine falcons have become contaminated by humanity. Now, they use skyscrapers in Melbourne’s CBD, like 367 Collins Street, where they’ve been “nesting … since 1991” (117). 

But contamination can be more complex, because as Rawson continually reminds us, there is no homogenous way to understand what nature is or should be; rather than seeking one single clarifying answer, we should be permeable to indeterminacy. 

At its most complex, the natural world is tangled and unwilling to bend itself to limited truths. This is as evident within Australia as it is across the globe. To illustrate the potential complexity of contamination between species, Rawson draws on the relationship between parasitic mites and young hatchling birds. She explains that “Forty-spotted pardalotes, tiny birds endemic to Tasmania, are under threat from parasitic mites.” This is not an uncommon problem among bird species, and it is usually combatted by birds lining their nests with insect repellent leaves. In the case of the forty-spotted pardalote, they are aided by the installation of “dispensers full of insecticide-soaked feathers in the areas where they live.” But, as Rawson questions, “what about birds who have moved to the city where insect-repellent vegetation is sparse and who aren’t beloved enough to have scientists feathering their nests for them?” (118). 

Here, Rawson moves to sparrows in Mexico City, who “have solved this problem by collecting cigarette butts off the ground to line their nests” (118). At first glance, it seems repulsive that the waste and litter of humanity is being used in the nests of wildlife—it looks, as Rawson says, “like a disgusting and depressing signifier of a world gone horribly wrong” (119)—but ultimately, the decision remains with the sparrows. If they were to reject the cigarette butts out of some sense of purity, they would be faced with the death of their young. Rawson explains, “there is no doubt that the butts are also unhealthy for the birds, but whether the benefits for the birds outweigh the risks is still unknown” (119). This begs the question: how do we negotiate what we feel is bad for creatures and wildlife, and what they do to survive? Consistently, Human/Nature is unwilling to answer questions such as these for us; rather we are asked to sit with the unease. 

Throughout these essays, Rawson negotiates with the impact of humanity on the Earth, and our willingness as a species to distinguish ourselves from the life around us. She asks: 

“You probably know, intellectually, that you are an animal, but to what extent to do you feel it? Do you feel like you have more in common with the animals that live where you live, or more in common with a human living in a whole different landscape on the other side of the world? Do you feel more a part of your eco-system or more a part of your species?” (76)

There is no doubt that we participate in the ecosystems around us, yet often we seem to feel ourselves distinct from them, as worldly creatures rather than local ones. We are contaminated, just as we contaminate. 

Encountering Human/Nature, I was struck by its title. That forward slash—separating a phrase used so often to enable humanity’s worst impulses. Lauren Elkin writes on the slash, “The mark itself is the hieroglyphic equivalent of the verb to cleave, which simultaneously means one thing and its opposite.” Elkin goes on to explain, “The slash conjuncts, and and or, or or and … The slash creates a space of simultaneity, a zone of ambiguity … The slash joins genres, genders, blurs, blends, invites, marks … The slash is the first person tipped over … Across the slash we can find each other (xiii)”. The slash of Human/Nature functions in just this way. Rawson attends to the divisions that we ourselves draw between humanity and the natural world. She also pulls us together, highlighting contamination and interspecies collaboration, describing a world humanity is not distinct from.
 

Works Cited

Elkin, Lauren. Art Monsters. Vintage, 2024. 
Rawson, Jane. Human/Nature. NewSouth Publishing, 2025. 
Tsing, Anna. The Mushroom at the End of the World. Princeton UP, 2015. 
 

JAMES GOBBEY (he/him) is a writer living on the unceded land of the Palawa people of Lutruwita/Tasmania. He has a strong interest in the relationship between people and the natural world, and the manner in which this is represented in contemporary writing. His work has previously been published with Mascara Literary Review, Aniko Press, and others.

Vale Mario Licón Cabrera

Mario Licón Cabrera

(Born 8th July 1949 in Nuevo Casas Grandes, Chihuahua, México. Died 28th July 2025 in Sydney)

(Nacido el 8 de julio de 1949 en Nuevo Casas Grandes, Chihuahua, México. Falleció el 28 de julio de 2025 en Sídney)

 

 

It is with immense sadness that we mourn the loss of the Mexican Australian poet and translator, Mario Licón Cabrera. Born in Chihuahua México, he studied fine art at the Academia San Carlos in México City, before taking up photography in Berkley, CA. An early diagnosis of macular degeneration spelled the end of his photography career. A gifted puppeteer who had toured with Mireya Cueto, he immigrated to Sydney, Australia in 1992 and began writing poetry. Mario was an important figure in Sydney’s inner west poetry and literary scene, attending the book launches and events of our community with deep affection and respect for his fellow writers. He was an avid reader, a literary editor and a quietly engaged Australian Hispanic cultural promoter.

In 1998 he coordinated the Tribute to Octavio Paz at the Sydney Parliament House. In 1999 he was invited to the “Poetry Week” (Semana de la Poesia) in Barcelona. In 2000 he was part of the Homage to Pablo Neruda and César Vallejo together with M.T.C. Cronin, Judith Berveridge and Peter Boyle. In 2001 and 2003 Mario attended “Horas de Junio”, a popular writers festival in Hermosillo, Mexico. In 2007 he was invited to read at “Poetry Without Borders” at the Sydney Writers Festival.

Mario Licón Cabrera published four collections of poetry, including Yuxtas (Back & Forth), a bilingual edition supported by the Australia Council for the Arts in 2009. He won the Trilce Poetry Award in 2015 and 2016 (Premio de Poesía Trilce). Mario’s work has been included in numerous Australian and international anthologies. In 2017 his translated Poems of Mijail Lamas, Mario Bojórquez, and Alí Calderón, was published by Vagabond Press to critical acclaim. His most recent translations appear in In the small hours / A primeras horas de la madrugada, an anthology of poems by Peter Boyle, co-translated with Corina Oproae, Jordi Doce, Gustavo Osorio de Ita, Miguel Gomes and Guillermo Martinez González, published by Nautilus Ediciones, Zaragoza, Spain in April 2025.

Licón Cabrera translated many leading/prominent Australian poets into Spanish, among them Dorothy Porter, Judith Beveridge, Peter Boyle, Ali Cobby-Eckerman, Robert Adamson, Michelle Cahill, Sarah Holland-Batt, J.S Harry, Les Murray and many more. He was a regular contributor to two Mexican magazines, DosFilos and Círculo de Poesía, as well as the Australian online magazine Mascara Literary Review. Poems by Lucia Cupertino, were published in the anthology Resilience published by Ultimo Press and edited by Mascara Literary Review‘s co-editors Anthea Yang, Monique Nair and Michelle Cahill. He was the representative of Alforja Revista de Poesia from the magazine’s inception, publishing his poetry and translations there several times. He was a twice serving judge for the NSW Premier’s Literary Awards in the Translations Category. (2020 + 2021).

As well as a new collection of poems he had been working on a major bilingual anthology featuring Australian and Latin American poets including Robert Adamson, Michelle Cahill, Alfredo Fressia, Juan Arabia, Eunice Andrada, Lionel Fogarty.

His poem ‘Casa Efemera’ was selected for interpretation by Welsh+Major for Metaphors of Space, a poetry and architecture installation curated by Mascara and MCHP Architects at the Sydney Writers’ Festival using kirigami paper, folding and cutting. Mario read at this event with Elizabeth Hodgson, Pam Brown, Peter Boyle and David Musgrave.

 

*****

 

Es con una inmensa tristeza que lamentamos la pérdida del poeta y traductor mexicano-australiano, Mario Licón Cabrera. Nacido en Chihuahua, México, estudió bellas artes en la Academia San Carlos en Ciudad de México, antes de dedicarse a la fotografía en Berkeley, CA. Un diagnóstico temprano de degeneración macular marcó el fin de su carrera fotográfica. Un talentoso titiritero que había hecho una gira con Mireya Cueto, inmigró a Sídney, Australia, en 1992 y comenzó a escribir poesía. Mario fue una figura importante en la escena poética y literaria del oeste interior de Sídney, asistiendo a los lanzamientos de libros y eventos de nuestra comunidad con profundo afecto y respeto por sus compañeros escritores. Era un ávido lector, un editor literario y un promotor cultural hispano-australiano comprometido de manera silenciosa.

En 1998 coordinó el Tributo a Octavio Paz en la Casa del Parlamento de Sídney. En 1999 fue invitado a la “Semana de la Poesía” en Barcelona. En 2000 fue parte del Homenaje a Pablo Neruda y César Vallejo junto con M.T.C. Cronin, Judith Berveridge y Peter Boyle. En 2001 y 2003, Mario asistió a “Horas de Junio”, un popular festival de escritores en Hermosillo, México. En 2007 fue invitado a leer en “Poesía Sin Fronteras” en el Festival de Escritores de Sídney.

Mario Licón Cabrera publicó cuatro colecciones de poesía, incluyendo Yuxtas (De ida y vuelta), una edición bilingüe apoyada por el Consejo de las Artes de Australia en 2009. Ganó el Premio de Poesía Trilce en 2015 y 2016 (Premio de Poesía Trilce). El trabajo de Mario ha sido incluido en numerosas antologías australianas e internacionales. En 2017, sus Poemas de Mijail Lamas, Mario Bojórquez y Alí Calderón, traducidos, fueron publicados por Vagabond Press con gran aclamación de la crítica. Sus traducciones más recientes aparecen en In the small hours / A primeras horas de la madrugada, una antología de poemas de Peter Boyle, co-traducida con Corina Oproae, Jordi Doce, Gustavo Osorio de Ita, Miguel Gomes y Guillermo Martínez González, publicada por Nautilus Ediciones, Zaragoza, España en Abril de 2025.

Licón Cabrera tradujo a muchos de los principales poetas australianos al español, entre ellos Dorothy Porter, Judith Beveridge, Peter Boyle, Ali Cobby-Eckerman, Robert Adamson, Michelle Cahill, Sarah Holland-Batt, J.S Harry, Les Murray y muchos más. Fue colaborador habitual de dos revistas mexicanas, DosFilos y Círculo de Poesía, así como de la revista literaria en línea australiana Mascara Literary Review. Poemas de Lucia Cupertino fueron publicados en la antología Resilience, publicada por Ultimo Press y editada por los coeditores de Mascara Literary Review, Anthea Yang, Monique Nair y Michelle Cahill. Fue representante de Alforja Revista de Poesía desde la creación de la revista, publicando allí su poesía y traducciones en varias ocasiones. Fue juez en dos ocasiones para los Premios Literarios del Premier de NSW en la categoría de Traducciones. (2020 + 2021).

Además de una nueva colección de poemas, había estado trabajando en una antología bilingüe importante que presenta poetas australianos y latinoamericanos incluyendo a Robert Adamson, Michelle Cahill, Alfredo Fressia, Juan Arabia, Eunice Andrada, Lionel Fogarty.

Su poema ‘Casa Efímera’ fue seleccionado para la interpretación de Welsh+Major para Metáforas del Espacio, una instalación de poesía y arquitectura comisariada por Mascara y MCHP Architects en el Festival de Escritores de Sydney utilizando papel kirigami, plegado y cortado. Mario leyó en este evento con Elizabeth Hodgson, Pam Brown, Peter Boyle y David Musgrave.

 


Mario Licón Cabrera with Michelle Cahill and Winnie Dunn in Glebe, 2023