Kate McFadyen

Michele Gierck’s account of her years spent working as a human rights advocate in El Salvador raises the problem of how to understand other people’s lives. Early in 700 Days in El Salvador, she distinguishes between the two Spanish infinitives for the verb ‘to know’. Saber means to gain an understanding intellectually, through books or art, through a representation. Conocer is to understand by experiencing something directly, to live through it or to witness it oneself. Gierck’s passionate work on behalf of the Salvadorean peasants, or campesinos, is testament to her conviction that to conocer is truly to know. She attributes an inviolable sanctity to the stories of those on the ground, who witnessed the misery and fear in El Salvador during the decade of civil war and its equally troubled aftermath.

One of the best essays in the excellent spring issue of Griffith Review: The Next Big Thing, is a sustained attack by Griffith University academic Mark Bahnisch on the lazy clichés of ‘generation-journalism’. In an issue devoted to an examination of generational similarities and conflicts, Bahnisch calmly reminds us that not everyone living in the 1960s was a hell-raising radical, just as not all young people today fit the conservative–materialist stereotype the media is so fond of.

There is a mesmerising scene in Carpentaria when Joseph Midnight is asked if he has seen the fugitive Will Phantom, a young local Aboriginal man who is single-handedly waging a guerrilla war against a large lead ore mining company. He eyes the questioner and astutely spots him as a ‘Southern blackfella …

There is a scene in Kate Lyons’s The Corner of Your Eye in which the narrator, Lucy, watches her daughter, Flo, being comforted over the death of a bird by their kind but bumbling friend, Archie. As Archie soothes Flo, hugging her and talking to her about what they will do next, Lucy stands apart, not knowing how to act. She feels negligent and guilty: ‘I felt like a pretend mother,’ she says. ‘A bloodless cut out.’

Early in Carolyn Leach-Paholski’s The Grasshopper Shoe, a maverick artisan named Wei argues that ‘all form strives to the enclosed and therefore piques our curiosity. What lies open or does not have a hidden side could be counted as formless. All that remains unjoined, the line which does not seek the satisfaction of unity in the circle, all this to aesthetics is dead.’ These words could be interpreted as the novel’s declaration of formal intent. Indeed, both of these début novels are concerned with beauty and perfection, in the sense that they seek to convey emotional and philosophical intensity through rich poetic language. The use of ornate metaphors and imagery in prose has its risks. It requires skill and a good deal of restraint to allow the narrative enough air to breathe so that the novel’s momentum is not stifled.

‘There is no pleasure in travelling,’ Albert Camus jotted in his notebook while in the Balearic Isles one summer. ‘It is more an occasion for spiritual testing.’ Pleasure, he argued, leads us away from ourselves; travel, which he considered part of the eternal search for ‘culture’, always brings us back to ourselves.