Fremantle Press

Equator, a rambunctious, unwieldy novel, begins in a Spanish orphanage with an elderly watchdog, Pinski. According to the narrator, who is addressing a large orange butterfly, Pinski has succumbed to the heat of the day and cannot be bothered protecting his human charges. The human characters – and therefore, by association, those who are reading his story – are called ‘the custodians of the nectar’. This rather beautiful metaphor is used many times in Equator, as are dialogues, which become incantations about good and evil.

I will always remember the first time I heard Kim Beazley Sr speak. It was at Kingswood College at the University of Western Australia, a year or two before the election of the Whitlam government. He spoke on the question of Aboriginal land rights, culture and spirituality. It was a spellbinding address which put the sword to the prevailing doctrine of assimilation. It wasn’t just the content of the speech which captured the interest of the student audience but the passion with which it was delivered. Like many there, my own thinking on the subject changed forever.

Another poet might invoke Edmund Burke’s famous treatise on the Sublime and the Beautiful as a piece of phraseology or a pleasing adornment, but with John Kinsella, such a title is dead serious. Elliot Perlman’s superb novel Seven Types of Ambiguity (2003) ingeniously makes the reader think of William Empson’s, and the idea of plural signification it evokes, but not instantly to reread it. Kinsella’s use of Burke’s title prompts one to reread the original – ideally, in a Kinsellan métier, on the internet, late at night. Additionally, the ‘shades’ in Kinsella’s title is an important supplement – shades as variations, colourings, but also shadows, undertones.

First impressions are unfavourable. The cover is ugly, and too cute: human-headed sheep, male and female, wait motionless for a drought to end while wearing prime ministerial bush-visit hats. We have read Frank Campbell’s rebuke in the Australian: the author Jeanette Hoorn did not know a fox’s tail from a dingo’s. Inside, however, there is a cheering profusion of illustrations, placed in unusually reader-friendly closeness to the relevant discussion, and they include a feast of the best Australian paintings. There are some interesting sources in English eighteenth-century art and, much less familiar, some parallels in German fascist art.

Readers of Kayang and Me should not be lulled by the beauty of its prose or by its seemingly easy location within the now-familiar genre of indigenous life story. This book dislodges its white readers from positions of quietude or certainty, and takes us into a world marked by irredeemable loss – our own as well as Noongars’. Among other things, Kayang and Me points to the crucial things that settler-colonisers have lost or forsaken in the mistaken pursuit of the bounties of colonisation, and it calls for nothing less than a radical remaking of the Australian nation-state. Significantly, it installs writing and reading as practices through which the past, present and future might come to be differently known and newly imagined. The white reader is shown to be implicated in the story she holds in her hands, in its vision of another future as well as in its tragic present and past.

What is the comparative of prolific? John Kinsella, in this latest extension of his ‘counter-pastoral’ project, manages a tricky balancing act between the extreme givens of the bush and the fashions of art gallery and English Department. A belligerent posturing is implicit in Kinsella’s term, while there is only so far a poet can be anti-Georgics or extra-Georgics or post-Georgics before the game becomes exhausted or obvious. Nevertheless, ‘counter-pastoral’ is an extended essay that takes the pastoral concerns and illusoriness of ancient and eighteenth-century Europe and tests them against our own realities: environmental degradation, both random and systematic destruction of nature by humans, and a seeming indifference on the part of many Australians to doing anything about them.

Kim Scott is described on the inside cover of Benang, his second novel, as ‘a descendant of  people who have always lived along the south-east coast of Western Australia and is glad to be living in times when it is possible to explore the significance of that fact and be one among those who call themselves Nyoongar ...

Lasseter, it has been said, was a strange man, admired for his unusual and innovative ideas. He told a story of being caught during a storm in Central Australia: he put all his clothes in a hollow log, stood naked until the storm passed, and was then able to don his dry clothing. Though some claim that Lasseter was at Gallipoli, he did become the source of another great Australian myth of failure.

Three sections at the beginning of Marion Campbell’s second novel, Not Being Miriam, initiate its preoccupations and problems. They relate incidents from the childhood of Bess Valentine, its major character. In the first and shortest, Bess creates a transforming ritual, a childish game with significant narrative implications. Bess strips herself and Sean, paints their bodies with clay, the children enter the water which washes away the clay; then she dresses in Sean’s boxer shorts and clothes him in her bubble bathers.

At various times in its history, the Australian short story has been predictable, as editorial and public appetites have limited experimentation. I am glad to be reading now, when approval can be conferred on collections as different and as variously excellent as Julie Lewis’s The Walls of Jericho and Peter Skrzynecki’s The Wild Dogs. Lewis’s work is more formally experimental than Skrzynecki’s, but both collections offer insight into the social and the literary.