Hello. Please see attached The Dingo Poem. This poem is one of the longest poems I’ve written and took the longest to write — about two months, and then a few revisions in the preceding months. The notes were written while hiking the Larapinta Trail in 2016.
The length is not conducive to posting as an image so you’ll have to read as pdf. Hope that’s cool. Thanks
Elder Noel Nannup loves Wireless Hill. On any given day you can find him there, strolling, looking after the place, in the same way Noongar people have for 80,000 years. A softly spoken, gentle man, Noel has spent his life piecing together his culture and sharing that culture through talks, and fireside chats. A welcome to country is an initiation ceremony for people who have come from overseas, who were not born in Australia. For those of us who were born here, Noel tells me, as we walked through Wireless Hill, we have a spirit child, a responsibility to look after the land.
“My people have known this land, this place, for 80,000 years,” Noel says. “In the old way you knew exactly why you were here, you knew exactly why you were born; you carried on a role that someone else lived before you. you also carried on the knowledge and totems, and when you start to learn that and understand that, and it sits in your psyche, you’re well and truly on your way to knowing why you’re here.”
We walk. We walk and stop, and Noel points.
“You see that tree there? It’s a jarrah. Our placenta is buried under jarrah trees, so our DNA is in that tree; the same DNA that’s in me is in that tree, via the placenta; when you tell the same story from the side of science; that’s when people start to understand. We never knew that was science, we knew that the same thing that nurtured us, nurtured us in the womb, when you learn these thing early in life, these teachings become innate.”
We are facing one another, and he looks me in the eyes. Noel is a natural story teller, and he quickly gathers a sense of where you’re at, what he thinks you can understand.
“The word ‘jarrah’ means to spread out, the canopy is spread out, but also the root system under the ground is spread out; any word that has that sound jar-rah, means spreading out; the Canning River comes out of the hills and runs onto the coastal plain, but it spreads right across; the local name, the aboriginal word is Jarulah, and the last thing you learn about is that the jarrah, you can sit under that tree on a full moon, and you can talk to someone else who is the same kinship as yours, they could be 200k’s away; you can’t mistake a full moon, the tree becomes a transmitter and a receiver, like an antenna, and that’s called mental telepathy in science, that’s the power of the mind spreading out across the land, because you can have multiples of people at different locations all on the same wave length, and this went on for 80,000 years, and when you know that and when you’ve got that down pat, you get some incredible understandings; and we didn’t have a mortgage on that because other cultures had it as well, and they wrote about it, and it says that when you understand those things it produces people who can perform what we call miracles; our people performed those miracles all of the time, because we were so close, and when the tall ships came our people knew what was coming and they sang, and they sang the spirit into the ground, and the spirit is in the land, and we all know the crow, they’re never far away, they’re always watching, wondering what’s going on, or the cockatoo, big billed, strong beaks like vices crunch the nuts and use their tongues to take the seed out; it’s innate; those plant sense you’re here, we eat it, we sleep it, and we drink it, it doesn’t own us, and we don’t own it, and that’s what I’m hoping to get across in a few fleeting moments during a Ted talk.”
Is that the bird? Yes that’s the bird who calls.
Who knows your face, and shoots the kid,
her parents behind the speared, dumbfounded and bleating
who never answered the mimicry, wonder why?
And now, childless, were saving up stories
or calls in fifths, or 2:45 am trills, or, or, or
the ladies’ polished bow and arrow, crossbow —
at one with her weapon, poised for fireside footage.
Or the foot verruca that crush ant abdomens;
an accident the journo missed, but a smugness
she hammed up, made much of their nomadism
and whose Guardian editor spoke obliquely of directness.
She, knowing archery, kissed the pulled string
And nearly cried when what she planned transpired.
A pearl has no meaning to the pig, says South Korean director and writer Kim Ki Duk. His 2002 film Spring Summer Autumn Winter …and Spring is an anecdotal portrayal of time. Phrases, movements, events and conflicts circle back on themselves. People are shown as unwitting participants in a world with its own logic. Buddhist and mystic symbolism underpin and overlay the action. We learn about the characters through their actions, not what they say. The film requires little dialogue to convey its meaning.
In the opening sequence a young boy teases a frog, a snake and fish by tying a rock to them. The little creatures struggle. His grandfather – we can only assume they’re related – watches the kid torture the animals. That night while the kid is asleep the grandfather ties a rock to the boy. When he wakes up he’s distressed and is told the rock can be removed once he has seen to it that the rock is removed from the frog, snake and fish. If, by this time, any of the creatures have died then the boy will live with this burden. The boy drags the rock around the great lagoon where they live. The frog is alive. The Fish is alive. The snake has died overnight. The boy is distraught. The boy has a heavy heart.
If the grandfather had not disciplined the boy then we can assume he would have continued on in life thinking torturing animals was okay. We have seen already that it is in the boys nature to be cruel. Discipline is a way of altering that nature.
Later on in the film, the grandfather paints the heart sutra on the deck of the house that floats on the lagoon. The young boy, now a man, has returned, a fugitive after having fled the home with a girl who was visiting. Viewers do not witness this, but the young man murdered the woman one night when she sleeps with another man. The boy returns home and when detectives find him the grandfather requests that before he leaves the boy carve out the heart sutra with a knife.
The rationale of the film dictates the Buddhists wishes are respected and the detectives wait all day until the boy has finished carving. Only then can the boy begin healing his heavy heart, that began with the murder of the snake, some fifteen years before the murder of the woman. The return of the heart motif shows that the master played a small part in the boys downfall. As Phillip Larkin wrote: Your parents, they fuck you up, even if they don’t mean to, they do.
It was my first time reading Austerlitz and I had the usual experience of all Sebald texts of drifting from pure fascination to having read a few pages and not comprehending a single word of what my eyes had passed over – only to note that they were fine words and then to retrace where I had last understood what was going on and start again. I’m not sure Austerlitz will have as great an impact on me as Rings of Saturn – but only time will tell. I don’t really have any worthwhile conclusions about Austerlitz without reading it again, and I’m sure other people have already made such points and you’ve read a lot about it already.
One thing I was looking for as I read – a point made by Sebald in an interview – is that he is constantly reminding the reader that the author, and the characters – had given their preoccupations considerable thought. This is kind of reflexive, as they wouldn’t be preoccupations unless they demanded ones attention, but I suppose the interesting thing to note is the way Sebald handles this in the text – and how these become clues to the greater questions asked in the book. Here are a few examples:
“From the first I was astonished by the way Austerlitz put his ideas together as he talked, forming perfectly balanced sentences out of whatever occurred to him, so to speak, and the way in which, in his mind, the passing on of his knowledge seemed to become a gradual approach to a kind of historical metaphysic, bringing remembered events back to life.” p14
“Histories, for instance, like those of the straw mattresses which lay, shadow-like, on the stacked plank beds and which had become thinner and shorter because the chaff in them disintegrating over the years, shrunken – and now, in writing this, I do remember that such an idea occurred to me at the time – as if they were the mortal frames of those who once lay there in that darkness.” p31
“Though I really gave up my architectural studies long ago, he said, I sometimes relapse into my old habits, even if I don’t make notes and sketches any more, but simply marvel at the strange edifices we construct.” p57
“He would always emerge from his study in the evening in a state of deep despondency, only to disappear into it again next morning. But on Sunday, when he stood up in the chapel in front of his congregation and often addressed them for a full hour, he was a changed man; he spoke with a moving eloquence which I still feel I can hear, conjuring up before the eyes of his flock the Last Judgement awaiting them all, the lurid fires of purgatory, the torments of damnation and then, with the most wonderful stellar and celestial imagery, the entry of the righteous into eternal bliss.” p64
These prompts, I think, are an interesting technique in giving the story and the characters sub-text. An issue that occupies someones thoughts doesn’t just explain events of their past but reveals, in a clever way, why they are where they are and what might motivate them into the future. This also echoes one of Stanley Kubrick’s axiom: concept as subtext.
On Creaturely Life: I thought this book might be a good segue between thinking about walking tracks and nature and the notion of Natural History in Sebald’s work. Maybe I’m stupid but the book lacks a coherent overall thread. For example, in the final chapter Santer begins discussing the references to animals in Sebald’s work – but it only lasts a few pages before switching to discussing humour and then Sebald’s use of photography. Maybe I’ll have to read the book again to gain an overall perspective but at the moment I’m seeing it all piecemeal. The piecemeal take away ideas I have identified follow.
One of the things I do when I go ‘out bush’ is think about animals and what their thinking capacity is. Seeing wild animals is what makes the wilderness wilderness, I suppose. Landscapes and their vegetation are managed, and wildlife populations are managed too, but the nature of animals and how we relate to them remains separate. Santer doesn’t discuss this in relation to wild places but some of the conversation is still relevant:
“For the animal, beings are open, but not accessible; that is to say, they are open in an inaccessibility and an opacity – that is, in some way, in a non-relation. This openness without disconcealment distinguishes the animals poverty in the world from the man forming which characterises man.” p9 from Agamben.
Santer wants to use the contrast between the way animals think and the way man thinks to develop a picture of natural history and how that plays out in various literature. To be in a natural state is to be bored. This is certainly true when you’ve been sitting in a camp somewhere for more than six hours. Boredom, Santer states, is to be in a state that obstinately refuses itself. This may explain why bushwalking is simultaneously exhilarating and utterly boring. The thrill of starting a long walk is quickly tempered by the mundanity of the act.
Somewhere in the relationship between man and animal is the notion of the creaturely, the space between real and symbolic death. Natural history tries to make sense of these forces:
“Natural history is born out of the dual possibilities that life can persist beyond death of the symbolic forms that give it meaning and that symbolic forms can persist beyond the death of the form of life that gave that human vitality.”
In the context of Natural history the universe doesn’t end when you die. The modes of understanding that make us human also exist and persist outside of us and continue on in a collective sense. The idea that “life can persist beyond death of the symbolic forms” leads to a fascination with violence and war and the decay of human orders in order to give structure to the narration of natural history. All of this leads to allegory which is a signifier of temporality. In allegory, Santer argues, the observer is confronted with the facies hippocratica of history. (p18) The most extreme example as represented in the skull. A ruin, for example, is irresistible decay. Therefore, in allegory, as a expression of temporality, mans subjection to nature is most obvious.
When we look at the works of Sebald and some of the take away messages of Natural History – simply being there – the thereness – and grasping the changing face of history; the impact of the observation of death and decay, is experienced as trauma. For the characters is Sebalds work, observation is not a beholding, but recollecting traces of past lives and lost possibilities. They become a medium and photographic apparatus for communion with the dead. (p.53) Hence why we get the feeling history has a strangle-hold on these people to find out what they can.
Finally, past suffering has been absorbed into the substance of lived space, into the setting of human history. Basically, natural history is all around us, a kind of morphic resonance that lies beyond the books, but is present if you know how to read the landscape and people.
All this seems a bit dark and dreary, especially when thinking about wilderness walks and their apparent healing processes, but each track will have a story to tell, and having a sense of the natural history of a track will make the story I will try to tell more informative. Pilgrimages are predicated on the movement of people and automatically trigger within us the notion of the past and salvation. Songlines bring to us the past and carry with them the stories of the past. The Bibbulmun track, for example, has aboriginal, colonial, forestry, mining histories embedded in the landscapes that it passes through. Apparently the Wilson Inlet in Walpole is the oldest inlet in the world. The track itself has its own history and the way it developed and changes.
Bill Bryson spends a bit of time discussing the history of the Appalachian trail before the character in A Walk in the Woods sets foot on the trail. I’ll be reading that book over the next week or two to see how popular walking stories work.
Thought I’d upload my dissertation. Please download A Tour of Ashfield Flats here
5am we watch the sun rise at Mooro Katta.
Nowhere to sit but cold marble steps
Where we have placed hundreds of fake candles
Which hundreds of people carry hundreds
Of metres across the dewy grass
Where ducks are asleep and the plants
Are from thousands of kilometres away
With common and Latin labels.
And because there has been rain they look healthy.
Happy even. Orchids amongst banksias
Kangaroo paw amongst marri. The light
Changes so rapidly, we walk amongst strangers
And those of us who have not cried feel the change too.
At the hilltop we come to a boab;
That travelling circus elephant, rotten and cracking
A beached whale whose blubber leached
Back to the ocean, staining the sand.
Up north they use these trees as prisons.
Down below we see the estuary
That once was a river and further and further
Past the smoke stacks, purple hills.
Others are already at the memorial
Stretching their legs, straightening their backs.
A wattle bird’s silhouette on the metal railing.
Someone blows their nose and uses the same tissue
To wipe their eyes. For all the stories
We choose life and die, or choose death
And die. And after the poem is read
And we disperse, we meet a pregnant woman
Due any day, a cook from the country
Whose only wish is to see her toes again.
In John Dixon Hunts’ book Greater Perfections in the chapter ‘Word and Image in the Garden’ he discusses the role of the word and narrative and experience in landscape architecture. In context of narrative, he argues:
“[N]arratives that recount times past do so in the present, which with landscape architecture is intimately linked to the configurations of the site that functions both as setting and presumably as prompt for the narrative to be recounted. Further, the “reader” is thrust into prominence; the narrative of a place relies on the verbal skills of its visitor, who has to infer or “translate” from the given materials, which can never (qua narrative) be as complete as they would be, for instance, on the pages of a novel.”
Thus, the verbal skills of a viewer, reader or visitor in a didactic, narrative designed landscape can never as complete as the reader of a novel. This is because of the “translation” from the abstraction of the inscriptions on the materials of the site, and the site itself. Therefore, for example, a plaque by the ocean may describe the anchorage of a ship in a port two hundred years earlier. The visitor reads the plaque, looks over to the position of anchorage, and is imagines a ship there. The argument put forward by Hunt is that this scenario is not as complete a narrative on the pages of a novel. However, I think there are grounds for a contrary argument. A visitor with verbal skills may have their experienced enhanced by looking out to where the boats set anchor. A purely fictionalised novel has no landscape equivalent to compare the given materials.
Unless of course, Hunt means that a plaque can never be as long or as big as a novel. In which case he is correct. He concludes: “in short, the site qua site may play a greater or lesser role.” When, I think what he means to say is: the abstract site (narrative) within a real landscape may play a greater or lesser role.
Sites within sites, narratives within narratives; the way our minds work and our body moves through a site is immensely complex. There are an infinite amount of impressions, senses, ideas and events that coalesce to complete our understanding of a landscape or site. While historical narratives within sites seek to represent a true interpretation of a sites past, what of the fictional impressions we gain from a site? How does a shift in scale, an imagined people of the past, an animated artefact, the re evaluation of the ugly change the way we read landscapes? Can, or do we reach neutrality by championing the fake and the ugly when best practise seeks to promote the good and feel good?
Its fun to drive in a beetle
and see on the footpath
one kid punch another.
But its grand to barf that
V-Dub through any prepuce freeway tunnel.
there by the subterranean palominos needle hopping the strained motor putsch right there by the compression of hard plastics and aluminum crying
like a corked arm
searing within your accelerator
so compact the boots
leather is skin
inside a pastel dream
and oranges are lost
until the multidirectional charge of
their juices slide
down tangerine tunnels
we, of the hideous arsed
tribe, poised with moss
sick by the road
dumbed by trees we cannot name
burning XB’s amphetamine
fingering the Gods
lucid orifices after
decoding the oracle
that was the barmaid
gone impotent and sour
which amounted to me staring at her tits for half an hour as i consumed the tipple and felt increasingly impotent
until another beetle screamed passed
and i corked you in the other arm
there would always be violence
in this world i thought
rubbing a tricep
relieved in a way to been acted
(we of the hideous arses)
castrating the sting
beetle divine now
lost the road chess
through the autobahn
going as fast as possible
sunglasses and soft pack
on the dash of
the panzer he’s seconded
which was almost exclusively
recognized as a shithole
even the earthworms who slid there
thought as much
the value, a real estate agent
said would rise if civilization was applied.
the cows appealed
the crocodiles left weeping