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Barry Hill

‘Poetically we dwell …’ Heidegger wonderfully essayed, borrowing a phrase from Hölderlin. The phrase has been in me for a long time, feeding notions of how poetry might be inseparable from a form of life. When I was writing books connected with Aboriginal culture, the poetry seemed to come out of the ground, almost literally. There, in the performance of sacred song, with each step and syllable, a poetic existence was acted out, and all in the open air, a singing of the body in the public place. The ground and the body were painted, but there was no writing to speak of. The poem was voiced from the Dreaming, the poetic key to reality, as W.F. Stanner put it. Everything was vitally connected with everything else.

Lately, I have found myself taken up with a poetic dwelling that belongs indoors or, if not inside, then along a set of thresholds, and with such refinements and thorough literariness, that it presents a whole other illustration of Heidegger’s maxim. For it seems that a thorough-going model of poetic dwelling can be found not just on the ceremonial grounds of the archaic, but in the exquisite routines of the pre-medieval court in Japan, or more particularly, in the world of the shining prince of eleventh-century Kyoto, where, for a hundred years or so, women excelled in the most passionate brushwork, writing their Japanese freely in the tremulous air, you might say – air left to them by the men whose official duties and exclusive rights to formal education obliged them to inhabit the Chinese language.   

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Barry Hill’s latest collection is both delightful and substantive. Australia has a minority tradition of the urbane, exuberant, even bouncy poet – Andrew Sant, Peter Porter. It is a constant in American poetry – early John Hollander, Frederick Feirstein, L. E. Sissman, John Frederick Nims, X.J. Kennedy – with the difference that, as the above examples show, urbanity in the United States would be less romantic and would have rejected romanticism outright, severed, as it were, Ezra Pound’s famous pact with Walt Whitman.

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It wounds, this shift of scale.

As I stand on the balls of my feet
back on my heels only once
to keep even for the painting
and myself clear from excess
of feeling: balanced to look
and half hearing her sleepily say:

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There are at least three reasons why we left-leaning, right-thinking, middle-class readers value Robert Manne’s essays. Over the last twenty years, he has – in books, as editor of Quadrant from 1988 to 1997, as a newspaper columnist – been writing with an uncommon intellectual lucidity. He is that rare combination of good scholar and good journalist. His style is transparently reasonable: his essays shine as models of speaking rationally.

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Victoria’s coastal borough of Queenscliff is fortunate indeed to have esteemed poet and scholar Barry Hill (a local resident since 1975) as its official historian. He combines an eye for events that will resonate as part of the ‘big picture’ of Australian history with a local’s affection and instinct for the telling details that pinpoint the intrinsic character of the place.

This book was partially written in the Queenscliff Historical Museum: at a mess table recovered from a shipwreck, surrounded by vintage diving equipment, a skull recovered from the sea, music boxes and silver teapots. It is an apt metaphor for the character of the town: on one hand, a sedate seaside resort known in its heyday for its boarding houses, grand hotels and ‘solid respectability’; on the other, a notorious shipwreck site and home to both a military barracks and, more recently, an Australian Secret Intelligence Service (ASIS) training ground for spies.

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It seems to be only a couple of years ago that my students declared gender and race to be the ‘hot’ topics in culture. Now, I confidently predict, they will relegate gender (still acknowledging its importance) and reformulate the second term by adding a third: race and its intersection with religion, in its broadest definition.

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The 1967 Referendum, or When the Aborigines Didn’t Get the Vote by Bain Attwood and Andrew Markus with Dale Edwards and Kath Schilling

by
November 1997, no. 196

This eccentric, laborious book is designed to correct what most of us think about the 1967 Referendum. The popular belief – the authors call it a myth – is that the Australian people then voted to acknowledge citizenship by giving Aborigines the vote, and that this was a Commonwealth thrust towards, crucial, deeper involvement in Aboriginal affairs.

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This is Caroline Caddy’s sixth collection of poetry. It comes to us after her well-received Antarctica, which the publicists mention in terms of her interest in ‘hinterlands and extreme land­scapes’. Working Temple is not so much about that, it seems to me, as the sensual encounter one might have with exotic puzzles and puzzlement. It is a collection that almost advances a notion of experience as a temple within which the signs of that experience are worked and worked again.

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Barry Hill, who is among a few Australians who write from the head as well as from the emotions, sets his latest novel in a Buddhist Teaching Centre in a Queensland forest. Not so deep in the forest that the glorious coast itself cannot be seen, a fact that causes young Mark, who has just learned that his girlfriend Robin is pregnant, to remind himself that (as he gazes at the breakers hurling themselves into spray one hundred kilometres away) he may never surf again: paternal responsibility implying no more surfing. The reader may feel that as Robin is only thirteen years old the partnership, even if she has the baby, may be over in plenty of time for Mark to have a few good surfs before his muscles collapse.

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The Australian Year looks like the dreaded coffee table book, yet another gloss on the national ‘identity’, backed by Esso, and fit for export only. Certainly, the cover picture of parroty water gives that impression, as do many familiar ones inside, though the main photographer, Peter Solness, does turn in some good homely details as well. Generally, the photographs stand like an avenue of plane trees, their density and hues changing with the seasons of Les Murray’s fully ripened, free-ranging text – which meets the high expectations we might be forgiven for holding when a major Australian poet, a well-versed country boy and populist by persuasion, an erudite and vernacular singer of the old and new, writes a book on a phenomenon as democratically inclusive and resonant as the seasons.

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