Author: mascara

Too Afraid to Cry

by Ali Cobby Eckermann

Ilura Press

Reviewed by SOPHIA BARNES

Ali Cobby Eckermann’s elegant, confident and distinctive memoir is a slim volume for all that it contains. If a reader has the leisure to read it all in one sitting (as I did) the impact of its interwoven vignettes, interspersed with poetry, will be heightened. It is a book which rewards complete engagement and a willingness to follow the sometimes unanticipated shifts in rhythm of its fragmented form. Following the success of several collections of poetry and two verse novels, Too Afraid to Cry brings Cobby Eckermann’s ear for the cadences of memory to sharp, crisp, at times even blunt prose.

Each chapter, identified only by number, is short (the longest only stretch to three or four pages) and these chapters are frequently separated by brief, titled poems. This combination — a kind of verse novel (or verse memoir) in itself — serves to give a reader the sense that they are taking a series of interrupted glances at a tumultuous, changeable and rich life. Cobby Eckermann moves across stretches of time confidently, zooming in on moments of encounter, epiphany or conflict in such a way that we feel irresistibly pulled along with her, piecing together the intervening time through poetry whose loaded imagery is beautifully interwoven with narrative events. Occasionally the poems foreshadow, occasionally they meditate on what has passed (though never in an explicit or heavy-handed way), and together they underpin the rhythmic power which makes this memoir such compelling and affecting read.

Too Afraid to Cry opens with ‘Elfin’, a spare yet lyrical poem whose motifs of song and growth, of flight and emergence, are juxtaposed quite shockingly, but very effectively, with the almost uncannily abrupt scene of child sexual abuse which begins on the page opposite. As readers we know immediately that the territory of this memoir will not be comfortable or easy for us to traverse; yet what I found striking was that even as this horror of violation is bluntly introduced, we hear the young Ali’s voice, loud and clear. ‘Fat chance!’ she thinks, as she endures her Uncle’s fumbling. She may have experienced adult betrayal in the worst imaginable way, yet this young girl is no victim — that much is clear from the very opening, and it’s an impression which only becomes more concrete throughout.

Ali Cobby Eckermann grew up as in indigenous child in an adoptive family. There is real, if often unspoken, love between mother, father and adopted daughter; nonetheless, as Ali grows up she comes to feel more and more an outlier. The abuse to which she is subjected in her school years brings her to consciousness of her difference, and it is a realisation from which she cannot retreat. The tragic irony of the pressure under which she is put to adopt out her own child brings home to the reader the scope of an inter-generational story of dispossession and loss, as well as sacrifice. Along with her ‘Big Brother’, Cobby Eckermann shares the experience of being both familiar and foreign, in indigenous and white Australian society.

Too Afraid to Cry narrates fitful travels through the outback, from town to town, taken in the years of Cobby Eckermann’s early adulthood, and it does so with unswerving honesty — the choices made or not made, the relationships begun and ended, the jobs gained and abandoned. This account of her movement through space, from job to job and finally through rehab to a place of family, creativity and healing is always counterweighted by the timelessness (it is undoubtedly a cliché, yet I can’t help finding it to be true here) which her poetry seems to evoke, or to capture — at the very least, to speak to.

There is the confronting clarity and bluntness of ‘I Tell You True’: I can’t stop drinking, I tell you true / since I watched my daughter perish […] Since I found my sister dead […] Since my mother passed away. Then there is the irresistibly continuity, the extending time of ‘Bird Song’: Life is Extinct / Without bird song / Dream Birds / Arrive at dawn / Message birds / Tap Windows / Guardian birds / Circle the sky / Watcher birds / Sit nearby / Fill my ears / With bird song / I will survive. Cobby Eckermann balances the unadorned prose in which she recounts her memories and her journey without apology or bravado, with the rhythmic undercurrent of her poetry.

As we become more aware of the myriad experiences of dispossession and of broken families which have so defined our colonial history in Australia we might risk a sense of being overwhelmed, of feeling as if we had heard ‘too many’ stories, of being unable to step back and to see afresh the scale of what was done, and to listen to the accounts of those to whom it was done. Ali Cobby Eckermann offers a fresh, unflinching and uncompromising iteration of a search for identity undertaken by multiple generations of adopted and adoptive indigenous children and parents. Yet she does not just tell her story to add to the existing record; she weaves a compelling narrative whose lingering emotion, for this reader, was a vital and entirely beguiling strength. A continued and unashamed pleasure in life, a love for colour and voice and land, sensation, interaction and perhaps above all, language, radiated from this memoir, and I think that stray lines of Cobby Eckermann’s poems will continue to surface in my resting mind for weeks to come.

SOPHIA BARNES is a Postgraduate Teaching Fellow in the Department of English at the University of Sydney, where her Ph.D has recently been conferred. She has published academic work internationally, and has had creative writing published in WetInk Magazine. In 2013 she was shortlisted for the WetInk / CAL Short Story Prize for the second year running.

When My Brother was an Aztec

By Natalie Diaz

Copper Canyon Press

ISBN 9781556593833

Reviewed by AIMEE A. NORTON
 

Natalie Diaz’s debut collection is a book about appetites.  It contains raw, narrative poems that pivot on her brother’s meth addiction.  Lyric surrealism is interspersed throughout and serves both as a welcome reprieve from the brutality of the narrative, but also expertly explores the universal hunger that brings people to their own personal tables of conflict and gluttony.  The setting is the Mojave Indian Reservation where Diaz grew up and where she currently works with the last fluent speakers of Mojave to save the severely endangered language.

Diaz’s poems grind with a savagery that doesn’t often make it onto the page.  The Aztecs are a culture known for ritualized violence and a theater of terror epitomized by state-organized human sacrifice.  Diaz does well to sew the Aztecs together with drug culture in the Southwestern US which is an area saturated with narcotics related violence.  Addiction itself is shown as a ritualized self-violence. The title poem ‘When My Brother Was an Aztec’ begins hauntingly.

    He lived in our basement and sacrificed my parents
Every morning.  It was awful.  Unforgivable.  But they kept coming
back for more.  They loved him, was all they could say.

The poem ends just as hauntingly when Diaz describes her parents searching for their missing limbs, looking for their fingers…

        To pry, to climb out of whatever dark belly my brother, the Aztec
their son, had fed them to.

Readers witness the violence of meth addiction, see the blackened spoons and the sores on her brother’s lips, hear the tribal cops outside on the lawn, understand from the poem titled ‘As a Consequence of My Brother Stealing All the Light Bulbs’ that her parents live without light.  The tone is unapologetic and fierce.  It is unblinking on a topic that breaks many families.  Yet a close read reveals unmistakable joy in the writing.  Diaz celebrates that language can express these truths, even if they are hard truths.  The poems are alive on the page, delivered with a skill that often hides underneath the intensity of the material.

The characters devour, feed, starve, gorge, thirst and more.  In the poem ‘Cloud Watching’, Diaz writes “So, when the cavalry came, / we ate their horses.  Then, unfortunately, our bellies were filled  / with bullet holes.”  In ‘Soiree Fantastique’, her brother sets a table for a party attended by Houdini, Jesus, Antigone and others.  It ends when the poet explains to a distressed Antigone “We aren’t here to eat, we are being eaten. / Come, pretty girl, let us devour our lives.”   The effect of all this devouring on the reader is that it makes one insatiable for more of Diaz’s poems.

There are three parts to the book.  The first section serves as an introduction to life on the reservation.  We meet ‘A Woman with No Legs’ who “curses in Mojave some mornings  Prays in English most nights  Told me to keep my eyes open for the white man named Diabetes who is out there somewhere carrying her legs in red biohazard bags”.  We visit a jalopy bar called ‘The Injun That Could’.   We learn of a literal dismantling of the Hopi culture when a road is cut through Arizona in ‘The Facts of Art’.  This section feels more historical and cultural than personal.  For the lovers of form, Diaz scatters a Ghazal, a Pantoum, an Abcedarian, a list poem and prose poems throughout the collection.

The third section contains a handful of love and lust poems such as Monday Aubade:

    to shut my eyes one more night
On the delta of shadows
between your shoulder blades –
mysterious wings tethered inside
the pale cage of your body – run through
by Lorca’s horn of moonlight,
strange unicorn loose along the dim streets
separating our skins;

The surrealism persists in the love poems.  Often, the act of loving is portrayed as a kind of sacrifice.  The answer to the poem titled ‘When the Beloved Asks, ‘What Would You Do if you Woke Up and I Was a Shark?’ ‘ is clear:   “I’d place my head onto that dark alter of jaws” and “it would be no different from what I do each day – voyaging the salt-sharp sea of your body”.   It’s obvious that Lorca has been a substantial influence on Diaz.  She places a passionate poem titled ‘Lorca’s Red Dresses’ smack in the middle of the third section as well as mentioning him in ‘Monday Aubade’ and other poems.

The engine of the book is the second section.  These poems cast and recast the brother as various characters:  a Judas effigy, an Aztec, a Gethsemane, a bad king, a lost fucked-up Magus, a zoo of imaginary beings, a Huitzilopochtli (a half-man half-hummingbird god) and various characters from myth.  The theme of the book is being present in the face of a powerful destroyer, or living through an encounter with the destroyer, witnessing the wreckage and not turning away.  Ruin is wrought by her brother’s meth addiction.  There’s a reach to her talent that challenges the importance of her work being limited by identity.  I read a few of her poems to Plath’s ghost saying, “Look here, you aren’t the only one that can plate up mouthwatering, award-winning anger for male relatives”.

Destruction of Native American culture by Europeans settlers and the continued, historical bigotry is featured in the poems.  Ships appear throughout the book as harmful things.  Take the wonderfully-titled poem ‘If Eve Side-Stealer & Mary Busted-Chest Ruled the World’ which is an alternative retelling of first people and creation, the last stanza reads:

What if the world was an Indian
whose head & back were flat from being strapped
to a cradleboard as a baby & when she slept
she had nightmares lit up by yellow-haired men & ships
scraping anchors in her throat?  What if she wailed
all night while great waves rose up carrying the fleets
across her flat back, over the edge of the flat world?

I struggled with the question in this poem:  what if?  Diaz refuses to answer it.  The mind still asks:  What if we erase just this one chapter where the Hopi’s burial sites are dug up for a new road?  Or, what if a daughter is not stoned to death?  What if Diaz’s brother had not gone to war and had not crawled into bed with death?  Diaz knows this can not be.  It is as likely as the world being flat.  Her answer is a refusal to see anything other than the violent, beautiful world we have that is full of lightning.  This is a brave approach.  Yes, destruction is also generative.  If there was an end to violence, then nothing new could be born.

Still, I wonder whether the perspective and tone in When My Brother Was an Aztec, which is in part the powerful backstory of Diaz’s life, will shift now that this fearless narrative is spoken.  I predict that the book breaks open a future to be found in Diaz’s not-yet-written poems to show what a world would look like if she were the boss goddess.  One truth is:  the future exists.  Another truth is:  we get to help shape it.   I confess that I read utopian science-fiction, so I know that Diaz has exactly the kind of brutally honest mind that should broker destiny by introducing a few options and answering that question:  what if Eve Side-Stealer and Mary Busted-Chest ruled the world?  I still want to know.  I’m hoping her second book tells me.  Diaz signed my copy of this book with “sumach ahotk” which is Mojave for “dream well”.  Yes, let’s dream well.

In my opinion, this book will have a powerful effect on American poetry.  By adding her forceful voice to the spectrum of next generation Native American poets such as Esther Belin and Orlando White, she’s already earned much recognition.   Diaz has received the Lannan Literary Fellowship, Balcones Poetry Prize, the Pablo Neruda Prize for Poetry and made the shortlist for a 2014 PEN/Open Book Award.   The collection ends as it began – with hunger – when a lion devours a man.  The lion protests he “didn’t want to eat the man like a piece of fruit”.  The man “had earned his own deliciousness by ringing a stick against the lion’s cage”. The book has earned its deliciousness by ringing, too.  My recommendation is to set the table and let the feasting begin.

AIMEE A NORTON is a research astronomer at Stanford University. Her research has appeared in the Astrophysical Journal, Solar Physics, and National Geographic News among other places. She is also an emerging poet who has published in Mascara Literary Review, Rabbit, Softblow, Many Mountains Moving, Paper Wasp, The Drunken Boat, Byline and Literature in North Queensland (LiNQ).

 Toyo

By Lily Chan

Black Inc

ISBN: 9781863955737

Reviewed by PAUL GIFFARD-FORET

In the Folds of Making: A Review of Toyo by Lily Chan

Upon a close reading of Melbourne-based, Japanese-Australian author Lily Chan’s debut novel and memoir Toyo, a word cannot fail to strike our attention, returning like a litany throughout. It is the word “fold”: fold of the body as legs gently repose on the tatami in traditional Japanese fashion (183) or as the skin becomes wrinkled (240) and twisted (236) with old age; animal/vegetal folds as one coils in reaction “like an abandoned dog” (103) or curls back inwards like the petals of a flower (14); artfully folding and unfolding fans (52); folded cloths following the lines of a kimono (50, 60, 168), a pair of pants (80) or a shirt (136) or a string of tissues hidden in sleeves (232, 243 and 245); paper folds, yen notes appearing and disappearing magically (60), an old photo stuck in-between the curves of a curtain (63), hastily scribbled messages stuffed in someone else’s clothes (236), or the folds of the origami, the Japanese art of folding paper into decorative shapes and figures (10, 214).

    A fold is neither a wrap nor a box. If the latter simultaneously conceal and reveal, the former possesses an “elastic” quality working at “the extremity of the line” between closure and disclosure. As French philosopher Gilles Deleuze commented in his work on Leibniz and the Baroque, “the unfold is thus not the opposite of the fold, but follows one fold until the next” (1991: 231), in the manner of origami. As suggested by, and as opposed to, the French idiomatic phrases “cela ne fait pas un pli” (there’s no doubt about it, literally meaning “it does not fold”) and “c’est un pli à prendre” (it’s something you’ve got to get used to), Deleuze traces here the contours of a subject whose form and content are neither straightforward nor linear, neither the one nor the other, but instead tortuous and tortured, and imbued with the prospect of limitless, multiple selves: “[This] labyrinth of continuity is not a line which would dissolve into independent points, like sand flowing in grains, but is like a piece of fabric or a sheet of paper which divides into an infinite number of folds or disintegrates into curved movements” (231).  

    Toyo narrates the story of a woman whose life as an exile would involve many detours. Toyo was first exiled from her origins and in particular her father, whom she met only twice, being the fruit of an illegitimate relationship needing concealment; exiled again from the safety of home in the face of war, poverty and the horrors of the atomic bomb, or the sexual abuse coming from various predatory men taking advantage of the situation – American soldiers but also a family doctor. In the event of her mother’s death, Toyo is compelled to attach herself to a new family and husband. This man is Ryu, who himself must face daily estrangement for being doubly crippled. A lame person posited within the diasporic folds of the Chinese community in Japan, Ryu struggles through discrimination with a level of strength and determination only those struck by proportionate ill fortune seem to possess: “They [the Chinese] were excluded from the healthcare schemes and prohibited from working in the public service; they had to register their businesses with the government department regulating alien residents.” (83)

    Upon marrying Ryu, Toyo is asked to give up her Japanese citizenship. A new identity pass and a new name, Dong Yang Zhang, are issued to her, so that “she felt as if her body had been crossed out, as if she no longer existed” (88). Against all odds, Ryu succeeds in setting up coin-operated Laundromats across the entire city of Osaka, where none had existed hitherto, in a post-war, fast-modernising Japan ripe with hope and renewed opportunities. However, Ryu’s baroque eccentricities brought upon by wealth, his public gambling, drinking and flirting in particular, as well as the fatigue that hard work necessarily entails, makes him neglect his inner health in turn, only to die too soon of a simple kidney infection. As Deleuze has argued, “baroque architecture can be defined by that scission of the façade and the inside, of the interior and the exterior, the autonomy of the interior and the independence of the exterior effected in such a way that each one sets off the other.” (234) It is this precarious equilibrium, in-between “the coils (replis) of matter” and “the folds (plis) of the soul”, that Toyo, following a series of deaths within the Zhang family, will seek to achieve in her new life in Western Australia and her adoption of Eastern Indian spirituality – a balance sought out by Chan herself within the very skeleton of her memoir.

    While the first part of the novel is chiefly concerned with replis, which as Deleuze’s translator explained, “evokes the movements of a reptile…the idea of folding in on oneself” (227), the second part of the novel set in Perth and in the country town of Narrogin, where Chan grew up, deals instead with the multifarious plis that migrant resilience and pliability imply. The reader may scoff at Toyo’s and her son Yoshio’s New Ageism, from nomadic trips to India to meet with Indian Guru Sai Baba, to the building of a communal ashram in the middle of the West Australian wheat belt. However, we must remind ourselves how personal questing through the teachings of Buddhism and Hinduism had proved extremely popular across the West back in the 1970s and 80s when we can infer the action to take place, this despite the elusiveness with which the historical fresco of Toyo’s life is depicted (one of the memoir’s chief limitations according to Alison Broinowski). The state of Western Australia’s sheer magnitude and Perth especially, one of the most remote cities on earth, have in literature often taken on an added religious dimension, as is the case in Toyo: “In Perth the temple seemed to be everywhere; the sky was a vast blue rooftop covering the entire city.” (180)

    Perhaps the best way of grasping Chan’s insistence on Eastern spirituality is by looking at the corresponding thematic centrality of old age in the last sections of the book. Descriptions of an ageing, Alzheimer-struck Toyo following her return to Osaka after many years away, “where she felt like a tourist in her own city” (228), have given way in my view to the most interesting, most moving passages in the memoir. Here, the reader comes to understand how Chan’s book is, beyond being a memoir, primarily a fictional account of her grandmother’s “own hallucinations, dreams and fragmented recollections” (252). For a literature routinely plagued by discourses of cultural/historical authenticity/veracity, “how to break the mould of diasporic fiction and offer readers something unique is the challenge Lily Chan faces in her first book” (Broinowski 2012). Keeping this in mind, Broinowski’s subsequent criticism of the book’s ahistoricism feels strange, and her assertion that “most memoirs are of people who in some way were public figures or agents of change [while] Toyo is neither”, seems not only misplaced but factually wrong.

    In effect, the genre of the memoir has more often than not been a prime vehicle for the emergence of erased stories by minorities – women, Blacks, indigenous peoples, as well as “ordinary” citizens of all kinds. These “micro-narratives” however deserve to be universalized due to the fact that matter “offers a texture that is infinitely porous, that is spongy or cavernous without empty parts, since there is always a cavern in the cavern: each body, however small it may be, contains a world insofar as it is perforated by uneven passageways” (Deleuze 1991: 230). The trans-generational nature of the memoir allows for a form of historicity that is neither fully personal nor “cosmological”, residing instead in the interstitial play of signs, the subterranean or subconscious “cave of making” (Bhabha 2009) that is at the origin of discourse. A dying, speechless Toyo will thus seek in her youngest grandchild a mirror to her own existence and a means of communication as she felt the irrepressible urge to speak to him, for “[she] saw, suddenly, that he was part of the constellation, that his very soul was flaring and bursting, and in the trajectory of his life, she could see her own intersect with his, the tenuous point of connection flickering like a sparked wire, yet to come into being” (258).

    A word must be said here on the allegorical, poetic prose of Chan’s writing, before I return to the problematic of the fold as a matter of conclusion. As Delia Falconer has argued, “it’s a shame Chan’s overrefined prose stifles their [Chan’s characters’] “lifeness”…as she strives too often to pin them to artful similes.” This is missing the fact that, mentioned several times throughout the memoir, the art of kabuki has provided the cultural and formalistic framework through which Chan was able to give life and resonance to each one of her characters. A kabuki is “a form of traditional Japanese drama with highly stylized song, mime, and dance…using exaggerated gestures and body movements to express emotions, and including historical plays, domestic dramas, and dance pieces.” Style being another aspect of diasporic fiction by which the literary establishment regularly condemns or relegates the latter to the dusty archives of life-writing, it is not surprising to find, yet again, reluctance in the face of the fact that,

“it is the way in which matter [content] folds that constitute its texture [form]…defined less by its heterogeneous and genuinely distinct parts than by the manner in which, by virtue of particular folds, these parts become inseparable. From that one gets the concept of Mannerism in its operatory relation to the Baroque” (Deleuze 1991: 245).

    The end of the book reverts in a roundabout way to Toyo’s illegitimate birth, but, unlike the image of a dog endlessly chasing its own tail/tale, Toyo at the dusk of life and for the first time felt fulfilled. As Deleuze again wrote, “the perfect harmony of the scission, or the resolution of tension, is effected by the distribution of two stories, which both belong to one and the same world (the line of the universe). The matter-façade tends downwards while the soul-chamber rises. The infinite fold thus passes between two stories.” (243) There would be quite a lot to say about Toyo’s stereotypical view of Australia, or her Orientalist (if not at times racist) appraisal of India – “India was dirty. Brown. Hot” (198) – or yet still, her complete ignorance of Aboriginal spirituality, but eventually, Chan’s writerly gift is to have shown us a life with multiple entries and folds, which is what distinguishes a rounded from a flat character.

    If Chan chooses to leave the reader with a sense of plenitude, it is because Toyo, unlike her mother, born in a small farming village and who due to unforeseen circumstances was never able to realise her dream of becoming a nurse, has been given the opportunity to travel, be mobile while reinventing herself and grow old to share her knowledge and experience with others, which is no small feat. Altogether, quite a baroque life indeed:

Toyo taught her grandchildren origami…She carried boxes of coloured paper squares to the three primary schools in Narrogin and taught them how to fold samurai hats, boats, masks, jumping frogs. The children watched her fold the coloured paper and gasped in wonder when she held the finished pieces up. She liked to wander around the classrooms and examine the children’s bent heads, their industrious fingers folding and unfolding…Children ran to their parents at the bell, brandishing their boats and birds and frogs and sumo wrestlers. She felt complete. (214)

Works Cited

Bhabha, Homi K. 2009. “In the Cave of Making: Thoughts on Third Space.” Communicating in the Third Space (Karin Ikas & Gerhard Wagner eds.): IX-XIV. New York: Routledge.

Broinowski, Alison. 2012. “Rare Asian Family Study.” The Sydney Morning Herald, December 29.

<http://www.smh.com.au/entertainment/books/rare-asian-family-study-20121228-2byac.html> (Accessed 13 Sept. 13).

Chan, Lily. 2012. Toyo. Melbourne: Black Inc.

Deleuze, Gilles. 1991. “The Fold.” Yale French Studies 80: 227-247.

Falconer, Delia. 2012. “Homing in on an Extraordinary Life.” The Australian, October 20.

<http://www.theaustralian.com.au/arts/review/homing-in-on-an-extraordinary-life/story-fn9n8gph-1226498574907> (Accessed 13 Sept. 13).

No Author. 2010. “Kabuki: a definition”. New Oxford American Dictionary. Oxford: Oxford University Press.

PAUL GIIFFARD-FORET  completed a PhD at Monash University. His work appears in Westerly, Transnational Literature and Mascara.
He teaches in Paris.

Transactions

By Ali Alizadeh

University of Queensland Press

ISBN 9780702249785

Reviewed by ELIZABETH BRYER

Ali Alizadeh’s Transactions is a panoramic cycle of vignettes that depict characters in a globalised world on the margins of Western and, most particularly, capitalist society. A vast array of characters jostle within its pages: assassins, prostitutes, poets, protesters and Oz-Exploitation directors, to name a few. Indeed, much of the delight to be had on reading the collection is in unravelling exactly how these people, all from diverse corners of the globe, are connected within the world of the book. Transactions is also a scathing critique of a system that exploits the most vulnerable, carefully laying out for scrutiny, as it does, moments, decisions and interactions that demonstrate the insidiousness of rampant capitalism and the questionable morals that it champions.

Because of the nature of the vignettes, the particular stories they tell are not so much stories as disparate moments, separated from each other in space but not so much in time, and revolving around a single interaction or conundrum. They are necessarily focussed and partial. While occasionally this can mean that some plot developments feel hastily resolved, or that characters can come across as types, this same feature also creates an intricate, interweaving architecture, much as if one were to find oneself in a building with many rooms, and through exploring these might happen upon hidden passages leading to spaces of a particular character—chambers, inglenooks, boudoirs—and staircases and doorways opening onto others. Indeed, the most successful moments are when the plot stretches across and through vignettes, sometimes skipping some only to reappear in others, and it is in this steady accumulation of connections and layering of experiences that the tone of the work, as well as its entwined themes, is best appreciated.

The title of the collection operates on a number of levels, encompassing more than just the usual context of business and exchange: in the world of this book, most things, even relationships and interactions, even the concepts of familial duty and mutual obligation, boil down to an economic imperative, and each of the transactions depicted is an occasion on which, in one way or another, one person is likely to give and the other, to gain. That the transaction is between unequals, all of whom must engage in the exchange while equipped with different levels of freedom of choice and with more or less to lose, is almost always the case. What is not often apparent—what is cause for much of the tension—is who will, ultimately, benefit. One avenging angel sees it as her duty to give those who have consistently profited through swindling another, whether through cruelty and maltreatment, a lack of recognition of the other’s humanity or uncompassionate policies, their comeuppance, to put it mildly.

Nothing, it seems, is free of the market, or of the pressures and fissures that this market places on and between people. And on one point the narrator is very clear: the corruption that the global system breeds does not just lead to wealth disparity, but to individuals both becoming expendable commodities, as when mining protesters are massacred and poor Liberian women are trafficked to Europe, and treating others as if they were, as when a would-be-author asks his co-author to sleep with a publisher to ensure their book’s publication. Those doing the exploiting, then, dehumanise the exploited, but in doing so they necessarily dehumanise themselves. But the narrator is careful to point to the potential dangers of all hierarchical systems, not just the capitalist one: one of the vignettes, whose protagonists recurs throughout the collection, shadows its protagonist as she comes to terms with the truth of her scientist father’s actions, or lack thereof, at the Chernobyl disaster. ‘He wanted to please the party. He knew there was something wrong with the control rods, Mama. But he didn’t say anything’ (p. 92).

Perhaps inevitably, given the subject matter, a strong sense of moralising at times comes to the fore. The poor are trapped in the position of bearing the system, and others, having risen through its ranks by way of economic or social capital, become a kind of embodiment of evil: there is Samia, the disease of affluence incarnate, in whose figure boredom and entitlement foster cruelty and sadism; there are Danish missionaries in Libya who use their women’s shelter as a means of trafficking women for the European sex trade; and there is a British magnate who has built her empire ‘upon the misery of others’ and yet sees herself ‘as truly innocent’ (18). Hypocrisy and corruption are rampant among the upper echelons, and are portrayed as unforgivable.

It is no mean feat to present such a geographically and culturally broad vision of humanity without falling into stereotypes, but Transactions navigates this carefully. Sometimes the fictional world created stretches credulity, such as when a character who has been poisoned continues to punch out words into her computer, the sentences becoming more fragmented, the words, more spaced. At other times, there are moments of confusion in the narrative logic that can prove distracting, such as when a mentally ill man stabs himself to death then self-immolates. But there is great delight in language, which is wielded with verve, and a playfulness and dexterity with form: some vignettes are epistolary, others are dialogue, others are poems and yet others are confessional. There are almost as many voices and registers as there are vignettes, here, without the forms ever proving distracting or perfunctory.

After the prologue, each of the vignettes carries the title of a tarot card from the Marseille deck, with one, ‘The Fool’, repeated—this is the title of both the first and last stories. Interestingly, the character to whom the title refers in the first story reappears in the last, though not, in the latter case, as the titular character, but as the one who proves the protagonist to be deserving of the designation. The circularity that this creates is effective, as is the astute choice to title the stories like so. Through the titles, the narrator suggests not just that world is thus ordered, but also frames the stories as, like tarot cards, tools with which we can attempt to comprehend the confounding nature of the system we humans have created for ourselves. Transactions offers us an assortment of stories that don’t just order the world, but help us understand it.

Parang

by Omar Musa

Blast! Publishing, 2013

ISBN: 978-0-646-59463-7

Reviewed by ANGELA STRETCH

It takes time to have a heart, to suffer, to feel the weight of things. The heart is alive precisely through its capacity for fellow-feeling.

Like the posthumous soul in Malaysian thought, memory disperses as if it is no longer attached to something tangible.  To keep the soul from disintegrating Omar Musa consistently evokes it, bringing it back into direct contact with the living world. In this second collection Musa negotiates the heart of Malay traditions and rituals comprising of family, people, objects and interactions.  It provides the living with structured occasions to refresh memories of the dead through symbolic communication, historical knowledge that transmit moral principles, gleaming rectification in order to strengthen relationships.

Dream specifications for Musa’s amorous relations: a prospect of limitless power whose miraculous condescension or grace it is to single out for special tenderness the minute grain of sand or crystal it anyway contains.  The contrasts between infinite ocean and finite pebble, between the fluidity of the saline medium and the attendant still of its denizens, between grandiose nominatives and familiarities, between absolute freedom and absolute dependency, such are the polarisations between the preservation of family memories and echoes of grand monumentality and unadorned ordinariness.  

The book begins with an evocation of terrible alienation, a nomadship only terminated by self-destruction: a lost soul surviving precariously in a memory.  

I stopped to bathe
and time tipped over the lip of a jug.
Just then I heard the echo of an ancestor,
wild and wise as a hart
[i].

The young man responds. Musa conceives of himself becoming a sort of teller, a people’s poet.  The same drive toward simplification and abstraction can be found in the book’s title. Parang, a self-made dagger with many uses as whetted in The Parang and the Keris.[ii]

But this commonplace parang?
I know how to use it –
to clear a lane through jungle,
to tap rubber from a tree
or with swish calligraphic
take a head
clean
off.    

Expressing stubbornness and tenacity that unfolds various meanings, Parang is almost a tale of a young man’s mortal frailty. The simple contact of intimate associations of those primary family members in a journey to Kuala Lumpar quietly affirms a bond stretching via memory beyond a grave.

The site of Musa’s discoveries through writing his own fragmented memoir, are chaptered in three presences; Parang, family and identity; Lost Planet, immigration and Dark Streets, environmentalism.

The nature of these voices are quickly revealed in stages of basic affective positions, inner attitudes towards life, “disembodied’ utterances that precipitate out of his contemplated experience.  The movement of feeling and imaginative personifications exist in the reflection of our complex and difficult times, saturated with human and artistic experiences. In Amsterdam:

A couple parted
to cross the road.
As they stepped off the curb,
their hands unfastened
and the asphalt
leapt open between them
like a grin
or a grave.

ANGELA STRETCH is a language artist whose work has been exhibited and published nationally, and internationally.  She is the coordinator of the Sydney Poetry program at the Brett Whiteley Studio and is on the National Advisory Board for Australian PoetryLtd.  She is the co-director of Talking Through Your Arts, and writes an arts column of the same name for Alternative Media.

Boom

by Liam Ferney

Grande Parade Poets

ISBN 978-0-9871291-4-7

Reviewed by MELINDA BUFTON

Liam Ferney’s Boom (Grand Parade Poets, 2013) is a much-anticipated collection of tightly-knit poetry, threaded with the things he has seen and the spaces he’s occupied, cast with a sardonic glance and the flick of a metaphoric burnt-down cigarette. It is the Steve McQueen of poetry collections, to my mind.  Or perhaps, even more accurately, it is a smart, enthusiastic 30-something guy at a party describing what it is about Steve McQueen that matters.  In really articulate tones, and with tie askew, because he’s come from work.  We get potency and we get the sublime, with a lot of grit all around the edges.  Intriguingly, the grit comes in the form of elegant sentences that surprise, their content seemingly slipped in under the radar of form.  I wouldn’t say this is the aim; just that the music of the lines takes your senses first, and then come the beautiful clusters of pop disintegration, fuzzy images of the right brand of cynicism, a professional eye on the world’s seams.  In an early poem within the collection, ‘Expecting Turbulence’, we get this:

First chance I get I’m SoCo mofo
backdrop a drained out montage, colours
of a nunsploitation print abandoned in a can.

(p 19)

In ‘that thin mercury sound’ (below) we get some more; pleasing rhythm with a certain amount of give, encompassing some event that could have been a bad day in the office or an international relations nightmare (Ferney is a poet who often mentions his work in public relations and politics, and we have this in the satisfyingly detailed bio included at the back of the book). We don’t know; it doesn’t matter.  What matters is he’s buried it in here for us to have, and that is an absolution that cleanses much more than a top-marks performance review or a constitutional crisis averted (am I right, day-jobbers?).

lost in a hard drive somewhere between
formats and a nasty Trojan horse the length
of an absence stretches like a hair band
co-opted into service as a lock a galleon

(p 47)

In addition to the poems with a fast, chopping sensibility, there are also more narrative inclusions.  A stand-out of the collection is a poem which takes us into the story of a relationship and a trip, ‘The September Project’ (below).  It has a litany of living that situates our minds eye into a maybe-Bukowski landscape (without the domestic violence), or somewhere past in a collage that feels both American and Australian, but may include Korea, as many of the poems do. He gives her Converse to ‘scuff at the mudguard’, and they wash dishes for bad pay and write.  The poem has pace, and an expansive sense of possibility that grows even while the relationship falters, as we know it will (It’s that kind of poem).  It’s the most lovely example of written melancholy, seen to particular effect towards the end:

in winter she was cold she was starting to remember
as he was learning to forget and they could not
sit still the September project through mountains
in boats across the vortex a continent as vast as hope
and that September they had the strangest dreams
while the wind stilled in the middle of the early dark
in a city where they had no currency and the tea
tastes metallic they watched sharks arcing through the ocean

(p 44)

At the conclusion, Ferney ends with a line that ‘the September project was never submitted’.  It’s this, in combination with an earlier moment in the poem ‘the September project was something/they could use in creative writing seminars/for all time..’ that makes us smile because we know this little hook, and that it saves us all – Ferney, and his readers – from too much sentimentality. 

Once we would have just called that postmodern, that the self-reflexive was a smart attribute with which to back away from content that dealt in the romantic.  Now, like late-model masculinity, we can treat it as an extra ingredient to the sentimental.  It is the dash of bitters in the sweet lemon and lime.  (And no, I’m not going to move on any time soon from this imagery.  How could I waste such an opportunity, when Ferney has a poem in here called ‘The Man Who Shot Liberty Valance’?  And given that his first collection was entitled Popular Mechanics?  I’m in good company.)

‘Millenium Lite Redux’ is a dense poem that skates us through place via questions.  It is typical of the many compact poems within the collection, and displays more of the fluidity that calls to mind John Forbes, but with the multi-faceted knowing that comes from having occupied so many roles and places already.  That is, a Liam Ferney poem about the dole is not a poem that assumes the role of poet first and foremost.  It’s a poem that says, quite rightly, how do I work these angles to get to the next place I need to be.  It’s a poem that says ‘the diary is a newstart fraud de art’ and ‘if you don’t have the ingredients don’t try to cook’, and then, in the close of the second stanza ‘and I think I understand the saints/stranded so far from home’.

Boom is poetry without swagger and with plenty of humility, yet the sum of this is a kind of roar and a knowledge of social and cultural lexicons laid out like samples for us to buy.  It reminds us, even within the lines, not to be a wanker;  ‘us’ being the nexus of the poet, the work, the readers. 

                                                                                                                          & that’s how
You get suckerpunched:
                                                 Using bigger &
                                                                Bigger words
As if somebody had tattooed
A scrabble player’s aesthetic                     
                                                                Over poetry’s flexed bicep.

(‘Crumpled Elegance’ p 15)

Despite its range of poems, it hangs together well due to the assuredness of voice (assured, even when it’s asking questions of itself).  It asks us to come inside the poems and take those parts we want, and while we’re there, to have a look at those parts that have been laid in via code, and to not flip out if they don’t give themselves up to us immediately (or ever).  It’s a text-y feast and there’s plenty to be had.  Dial room service and say ‘Bring me some man poetry of the modern day’, and you’ll get Boom.  Tucked in a white paper bag, like white toast in a Bathurst motel; exactly what you want.

MELINDA BUFTON is a Melbourne poet and reviewer,   Her work has appeared in a number of publications including Cordite, Rabbit, The Age and translated in Chinese poetry journal Du Shi.  Her debut collection is forthcoming from Inken Publisch (www.inkenpublisch.com).

My Funeral Gondola

by Fiona Sze-Lorrain

Mãnoa Books / El Léon Literary Arts, 2013

ISBN: 978-0983391982

Reviewed by TIFFANY TSAO

Where does life reside? Where does the spirit live? Where is the substance of the self? In Fiona Sze-Lorrain’s second poetry collection, My Funeral Gondola, ponderous wonderings become lighter than air, flying and perching like inquisitive birds, melancholy, merry, gentle, and sly. Inviting us to step through a prefatory poem that signals our passage into a world ‘No more black and white’, the poet guides us through the realms of liminality, and with her we experience the afterlives of herself and others, the reverberations of past dreams and memories, and the scattering of consciousness through time and space.      

In the first suite of poems, we witness the death of the author, and it would seem that demise is the beginning of new life: an all too vivid one in ‘Notes from My Funeral’ where the poet’s passing occasions an eclectic gathering of culinary, religious, and musical incongruities: dragon fruit next to salmon maki and baked apricots; African odes, Tibetan chants, and a Catholic priest. The funeral is not a last rite, but a rite of passage, and to the accompaniment of Liszt mixed with Dylan, the poet undertakes not final rest, but resettlement: ‘From one state of gratitude/ to another province’. The eponymous poem ‘My Funeral Gondola’ too bears its quarry with no fixed destination in sight. Rather

it positions itself
midway in a strait—so that shadows
by the woods
by the sun
travel over it….

Humans have souls, but so do words, we find out in ‘When the Title Took Its Life’. And they too yearn for escape from bodily confines:

    My saddest lines
    wish to know how they left
this pen
and why I imprison them
in corridors
along margins. Abbreviated
but exhausted from labour.

‘Erase me’, they insist. ‘Here is not life.’ Suicide by one name is liberation by another, and a playful rumination on words taking (their own) life becomes both a meditation on the nature of human existence (Is bodily incarnation life or is it an incarceration, a negation of life?) and a reflection on the failure inherent in the poet’s desire to capture life when life can only blossom beyond the artifice of the written word.

Scattering like ashes, the dispersal of life, of self, of soul continues through the second section, ‘Odd Spirits’. A puppet-master of ‘Javanese Wayang’ ‘steals/ away from his body’ and transmigrates into shadow: ‘Watch the shadows, not/ the puppets.’ The spirits of ‘François Dead’ and ‘Cremating Maestro’ reverse this journey: the material traces the departed leave behind become more than merely physical: they have a weight and heft that anchors the soul in the world of the living. François’s lodgings are packed away and cleaned, but ‘A musty hardcover/ of ancient elegies/ loosely translated from the Japanese’ brings him back into the room they have cleared out: ‘François said he stole it.’ An origami boat brings closer intimacy with the classical Chinese poet Li Po than ever achieved by contemplating his poetry and its subject matter: ‘Sixteen, I folded a paper boat for you,/ imagining it once carried Li Po, imagining/ it was his body….’ In the intertwining of the flesh and spirit, material and immaterial, substantial and insubstantial, all distinctions melt away.

In the final section, the poet’s life is broken across countries, addresses, experiences, and encounters: ‘Not Thinking About the Past’ (also the section’s title) takes us from 117 West 75th Street in New York to St. Albert’s Trail in Canada, to Block 33, Jalan Bahagia in Singapore, to 16 rue Séguier in Paris. Through the other poems, we visit a first night in Shanghai, a music lesson with Martha at the age of nine, 1980 in London, a pretentious academic symposium in Germany. Masterful is the closing ‘Return to Self’—a desultory series of beautiful, funny, and puzzling observations, recountings, statements—that somehow hangs together by imperceptible threads to give rise to a portrait of individual being.

The bigger your mole looks in the mirror, the more your body parts with ofty ideas. This is why Granny claims moles are temples. When I practice calligraphy, each splotch reminds me of a deformed atom.

With a diploma in healing orchids, I invent the way of healing her.
To quote a French humorist, God is absent, but the concierge will return.
We like the dirty goats approaching our bus-stop. Our bus is late, so are they.

Across time and space, death and life, solidity and abstraction, we are. Inexplicably so. At the coaxing of a lesser craftswoman, the finished piece could not hold. In the hands of Sze-Lorrain, breaking apart and holding together become one and the same, suspended, but not motionless.    

 TIFFANY TSAO is a lecturer in English at the University of Newcastle

The Book of Ethel

by Jordie Albiston

Puncher and Wattmann

ISBN: 9781922186263

Reviewed by DAN DISNEY

Jordie Albiston’s new book is the formal equivalent of an exclamation mark. These first-person narrative poems call from the ether of memory/invention, and in The Book of Ethel Albiston ventriloquizes her maternal great-grandmother’s voice to recount Ethel’s quest to locate (an always-capitalized) Home. Each stanza in this meticulously compressed collection has seven lines, and each line seven syllables; Albiston’s stylized shorthand is partly a codifying device, and partly a matter of form enabling a voice to be heard, clear and strange amid the fractured syntax. These songs, or fragments/fractions of song, are a kind of paean or colonial ancestor worship which tell a particular Newly Australian migrant’s tale: The Book of Ethel explores how intimacy and family happen in an Unheimlich dwelling, to explore (the so often migratory) patterns of identity and belonging.

In previous collections, Albiston has focused on history (in her accounts of the often-brutal colony: Botany Bay Document and The Hanging of Jean Lee) and genealogy (in her award-winning the sonnet according to m, written for her grandmother). In The Book of Ethel, Albiston once more voices a matrilineal tongue, moving backward through time to prise open origins. Ethel’s voice is both fabular and everyday, epic and romantic as she moves across a version of the world where supper-bells ring (9), measles are a mortal danger (16), and – imagine it! – women get to vote (23). Leaving Cornwall and boarding a ‘good ship out-bound for Melbourne’ (18), Ethel muses –

    em-i-grate     I am told it

    means ‘to go’     but will there be

    kerrek & croft     karn & quoit

    where we ‘go’?     will New Home have

    field & valley?     zawn?     wall?

    will friends be waiting for me?

    em-i-grate     emigrate     so

    (16)

Ethel traverses zones temporal, psychic, and linguistic, her voice burred with an outsider’s lexicon; the unrecognizable Cornish terms (helpfully explained in a glossary at the back of the book) heighten the sense that this narrator is abandoning an imaginative order. Thrice repeating the term (emigration-as-incantation?), Albiston wants her readers fully aware that –

a name may some-how     make     mark

(23)

which is, perhaps, epiphenomenal: like all of us, Albiston’s past is particularly inscribed (for another exploration of this, Les Murray’s interview in The Paris Review is illuminating). By including words that have neither currency nor cachet among contemporary readers, Albiston foregrounds Ethel’s life as one spent marking out new semantic boundary lines, and hyphenating ‘emigrate’ emphasises the job ahead: close readers will roll the word slowly in their minds too, to better understand how Ethel must (literally) come to terms with the great, grating reality of emigration.

    Albiston borrows from tropes biblical and demotic, parochial and rushing at us (largely) unpunctuated; the book’s title suggests an Old Testament-style testimony in which Ethel journeys to a promised land (‘Australia     finally!’ 21) to then marry her ordained Mister/Minister (‘Husband-Husband     wedded     Twice’ 25) and raise a family. But rather than some colloquial rites-of-passage, this book is a formally innovative tour-de-force; studded with verbal puns, Albiston’s language-as-material is split, spliced, broken, rendered and, persistently, urgently repurposed. The quirky style is announced from the outset –

so Life!     we meet once more     you

& I     in concert     concord

happy agreement to do

until done     my act     your stage

make     lie in it     this! my bit-

part     play     World     with me aboard

a Speck!     & then     gigantic

(7).

These lines-as-snapped-ligatures writhe with implication (I am reminded of Bob Perelman’s ‘Chronic Meanings’), and the poem’s stage is traipsed breathlessly by half-thoughts left as near-resemblances (‘do until done’ suggests do you take this person to be your lawful and etc) and absent echoes (‘make’ your bed and ‘lie in it’). These snapshots of an exiled life replicate a mind scanning, fitfully and non-editorially: we are inside Ethel’s mind, watching while new Homes propagate with children –

    Number

    5 still safe inside     coming

    soon     awaited waifs imbue

    such Love     Wave!     then say Adieu

    (31)

and, as the family swells, these songs come to speak gradually of Homeliness as intimate and relational: an abstract accommodation.

These, then, are ballads to love: that affect in which even exiles can find solace. Of course there is yearning (which love isn’t sharpened by craving) and Ethel is often inside the poems alone –

I simply wait & sit wait-

ing     he     Mister     gone off to

camp in the hills

(45)

and her solitariness is reflected in the Mallarméan <<blancs>>, which act as internal line breaks: sometimes scanning as comma-like caesurae, sometimes as semantic fractures, the spacing creates a glitching and staccato rhythm which tonally agrees with Albiston’s objective: Ethel’s homing is never hubristic, and never wholly comfortable. At many lines’ end, the enjambments take on particular significatory force –

daughter     daughter     daughter     daught-

er     son     & one inside     Home

(32)

A wry wit is at work here: in breaking at the seventh syllable, ‘daught-’, the new line conveys a fourth daughter and then, err (surprise), a son. The many intentionally widowed half-words (butcher-/y, vi-/olence, fun-/nels, any-/how, love-/ly) make Albiston’s lines strangely interlinear, contingent as the eye roves and returns, never quite sure what complexities lie just ahead, or indeed what might have been too-quickly parsed – much, I imagine, like Ethel, careful but not completely surefooted in her relocated life.

The ballad is familiar territory for Albiston, but these texts are as much pseudo-triolets (minus one line, and minus one syllable per line) as they are attempts at balladeering. What rhetorical gestures are at work in these ‘half-fourteener’ lines of seven syllables apiece? According to the Princetons –

When a pair of fourteeners are broken by hemistichs to form a quatrain of lines stressed 4-3-4-3 and rhyming abab, they become the familiar ‘eight-and-six’ form of ballad meter called common meter or common measure. (The Princeton Encyclopedia of Poetry and Poetics: 504)

In his launch speech, Alex Skovron speculates delightfully on the possible significance the number seven has for this text; performing revelrous calculations to compute numerological sense into style, Skovron notices –

both Jordie’s name and the book’s title contain 14 letters each – that is, 2 x 7. But that’s just for starters. Now listen. As I’ve explained, there are 7 syllables to each 7-line stanza; 7 x 7 = 49. Ethel died in 1949, and she was 77 years old! Interesting? She was born in 1872, and Jordie was born in 1961; adding 72 to 61 gives you 133; add those three digits together (1 + 3 + 3) and you get – 7!

My own sense is that there is no explicit explanation for the form, nor none required (I suspect Skovron may agree): Albiston fulfills her rhetorical structure sixty times over, and there is a synthetic weight to the bulk of her exactly-repeated shapes. The poet has afforded enough self-devised space for a gamut of affect (fear, yearning, loneliness, courage, humility, tolerance, joy) to occupy these texts. As Ethel states, arriving in the first of her many Homes –

          I must

muster Home     the rest over

time     the new me     century

aligned     1900 stand-

ing     sentinel-straight     straight     white

(27)

and these songs of survival and perseverance (straight and white) are also ultimately songs of homage: Albiston’s excavation of an origin speaks of Ethel’s hard-won belonging, a lifelong pursuit undertaken in tandem with the co-progenitorial Mister.

On the blurb of Inger Christensen’s Alphabet, Michael Braun describes the Danish poet as ‘no apologist for blind, rapturous singing, but probably the most form-conscious and reflective writer of poetry in Europe today.’ Jordie Albiston’s dance with form is a sophisticated yet radical gambol: these poems move decisively, sensuous and surefooted. In an interview with The Paris Review, August Kleinzahler speaks of the difficulty for contemporary poets to locate ‘a coherent, interesting structure’ and goes on to suggest that many ‘simply avoid the problem or take refuge in some rote “avant-garde” gesture like fridge-magnet indeterminism i.e. spilling the language all over the floor and stomping on it like a three-year-old child.’ Not so Jordie Albiston: The Book of Ethel is, as with Albiston’s other recent books, an astonishing confluence of formal constraint and authentic music. This is not the first Ethel to arrive on the Australian literary landscape, but Albiston’s character seems destined to be more than peripheral; The Book of Ethel comes from a poet at the top of their game, and Albiston is more than an Antipodean Christensen. She is making weird, intelligent arias, which we need listen to, again and then again to understand, at least partly, the fragments of our recent past: our provenance and inheritance. With this book, which more than confirms her talent, one senses Albiston starting to take up her place in a future version of how we will come to recognize Australian poetry.

WORKS CITED

Kleinzahler, A. interviewed by William Corbett for the ‘The Art of Poetry’ interview series (#93, The Paris Review), www.theparisreview.org/interviews/5789/the-art-of-poetry-no-93-august-kleinzahler site accessed 31.08.2013

Greene, R. et al 2012 The Princeton Encyclopedia of Poetry and Poetics (4th edition) Princeton; Oxford: Princeton University Press.

DAN DISNEY is a poet and essayist. He teaches twentieth century poetry and poetics at Sogang University, and divides his time between Seoul, Turin, and Melbourne. He co-edited New Directions in Australian Poetry with Matthew Hall and was awarded the 2022 Kenneth Slessor Prize.