Pandanus

These novels fulfil the brief of ANU’s Research School of Pacific and Asian Studies, where Pandanus Press was founded in 2001, by viewing Australia and Australians from the perspectives of China and a distant island. In The Tao of Shepherding, set in the 1850s, two young Chinese men are kidnapped and sold as labourers to a Riverina sheep property, where they lose all hope of returning to civilisation. The Lost Tribe is mellower, in that the Pacific is crossed in both directions in its counter-pointed narratives, one set in the present and the other in the 1860s. These second novels, by promising Australian authors with direct knowledge of the countries depicted in them, offer insights into cross-cultural interactions, myths and religion.

The Stone Ship is Peter Raftos’s first book, and one of the first three books released by Sullivan’s Creek, an imprint of Pandanus Books. The Sullivan’s Creek Series ‘seeks to explore Australia through the work of new writers, with a particular encouragement to authors from Canberra and the region’ and ‘aims to make a lively contribution to scholarship and cultural knowledge’. Raftos, ‘a web developer, an academic-in-training and a journalist’, lives in Canberra and works at the Australian National University. His novel, set in an imagined time and place, doesn’t so much explore Australian universities as the absurdity of all universities. As for ‘a lively contribution to cultural knowledge’, I’m not sure what that looks like, but The Stone Ship reminded me of Terry Gilliam’s wonderful film Brazil (1985). Both are set in a ‘retro-future’ ruled by huge, incomprehensible bureaucracies, whose only work seems to be perpetuating their systems and inflicting arbitrary cruelties on unsuspecting and trusting citizens.

Papua New Guinea is definitely not one of the grand colonial stories. There is no tradition of empire, no tales of the raj, to be glorified or excoriated by historians and other nostalgics. Mostly, the various German, Australian and Japanese colonial administrations were not infrequently racist and stupid, often brutal and overwhelmingly unimaginative. Australia’s colonising and neo-colonising of what has become PNG was always, and still is, principally focused on its security interests, not on bringing civilisation to noble savages or developing a thriving economy. The colonial Australians who ventured into the oppressive heat, spectacular mountains, awesome rainforests and malarial swamps mostly comprised parsimonious bureaucrats, rugged patrol officers, no-nonsense police, Christian evangelists, and fugitives of pretty well every kind – ‘missionaries, marxists, and misfits’, as the saying goes.

When I was twelve, newly returned to Fiji after World War II, I happened to see a brawl break out in a hotel bar. Two squads of police arrived at the double to break up the fracas, and I noticed that one was composed entirely of indigenous Fijians while the other was Indo-Fijian. When I asked why two squads were needed and why they were divided by race, I was told that if an Indo-Fijian policeman laid hands on an ethnic Fijian, or an ethnic Fijian tried to arrest an Indo-Fijian, the brawl would turn into a race riot. This was an example of the racial discrimination engendered by a system that looked back to the days of indentured labour, when Indian girmitiyas were brought to Fiji to work the canefields. As the Indo-Fijian population increased, pressure mounted for a share in government and the right to own land rather than leasing it. This pressure resulted in the coups of 1987 and 2000.

For some long-forgotten and surely misplaced medical reason, I was forced as a child to take spoonfuls of vile white poison called Hypol. It may have had some sinister connection with cod-liver oil – I no longer know or care. I mention this arcane information because Robert Macklin’s memoir War Babies, is the first example know to me of Hypol’s appearance in a literary work. I don’t recall anyone else mentioning ‘the Rawleigh’s man’ from whom my mother, not liking to send this hawker away without a sale of any kind, would buy jelly crystals.

Luther’s Pine is a beautiful account of an old man’s encounter with his younger self. John Molony’s life has an iconic quality. His father fought on the Western Front during World War I, sustaining injury from mustard gas, before returning to marriage and settlement in the Mallee area of Western Victoria, close to Sea Lake. Sea Lake was also the home of John Shaw Neilsen. Young Molony, born in 1927, shared some of Neilsen’s ability to find beauty in an arid landscape: ‘in that poor country, no pauper was I.’

One sun-filled Saturday in spring 2000, I wandered through Salamanca market, in and around the historic sandstone buildings on Hobart’s waterfront. After a long absence, I expected the arts and crafts, antiques, and books amid tourists and the local caffe latte set. What surprised me were stalls of beautiful fresh fruit and vegetables, grown and sold by smiling ethnic Hmong. The bright front cover of The Hmong of Australia zooms into that image of my memory.

It is pleasing to learn from sociologist Roberta Julian that, for Tasmanians, the Hmong ‘symbolise a new openness to Asia’. Yet it is disconcerting to be told: ‘Insofar as the Hmong are accepted as Tasmanians, however, their identity has become commodified, trivialised and marginalised … a superficial Hmong identity.’ Any more so than that of the Han Chinese and Italian vendors, who draw camera-clicking busloads to Melbourne’s Queen Victoria Market? Or that of the colourfully clad Hmong minority in China’s southern Yunnan province, ancestral homeland of the Hmong?

In Across the Magic Line: Growing up in Fiji, Patricia Page comes full circle, returning with her sister Gay after an absence of fifty years to the enchanted islands of their childhood, reliving their memories and examining the very different Fiji of the present. Despite changes everywhere, the astonishing beauty of the islands remains, and the kindness of the Fijians is constant.

In 1927 the London firm Chatto & Windus published a book titled A Chinaman’s Opinion of Us and of His Own People. Supposedly the translated letters of a young Chinese man, Hwuy-Ung, sent home during his years spent in Melbourne, the writing suggested itself to its European and Australian readership as a delightful take on their society as witnessed by an innocent outsider; an enchanting, amusing and unwittingly insightful journal of a sensitive and bewildered Oriental gentleman. Written by an Australian called Theodore John Tourrier, the book was eventually exposed as a hoax, a cheeky, vaudeville-style tease hamming up the image of the courteous and comical Chinaman.