Poetry

Trauma is often said to be unspeakable. There are various reasons for this. Pain and shame are silencing, as are implicit forms of censorship (of the kind scorning trauma literature, for instance) and explicit injunctions against speaking (from perpetrators, enablers, or the law). But it is also the case that trauma doesn’t inhere in language. Trauma lives in the limbic system, which is that of the fight, flight, or freeze response, and which is necessarily more immediate than language processing. After all, when your life is under threat, it’s not words you need, but action.

'The point is to deal with the stuff itself,’ wrote John Berryman. He was referring to Randall Jarrell, paragon of mid-century poet-critics – one who did, indeed, deal with the stuff itself, writing of poetry with the practical competence of a mechanic who knew his way around an engine, having built a few himself – but he could just as easily be speaking of Barry Hill. 

These strange years of pandemic and lockdowns certainly brought challenges and unusual experiences – those of constraint but also, surprisingly, of opportunity and richness. The curious spaces we occupy in the ether have become a seedbed for conversation and exchange; for connections that otherwise might not have found a field in which to prosper. Despite or perhaps because of the limits of the digital, perhaps even because we were undistracted by physical proximity, these spaces seemed to offer the potential for a raw honesty – lacunae of sotto voce conversations which brought us ironically into a form of seemingly unmediated communication. From the hermetically sealed bubble of lockdowns, digital connect took on the intensity of embodied dialogue, the intimate voice in the ear.

Nicolette Stasko’s poetry is as far from the postmodern baroque as it is possible to be. This is not to say that her work lacks awareness of contemporary theories of art, but rather that her style eschews self-consciously clotted imagery, radical syntactical dislocation, and the production of high-sounding obscurities. There is nothing rebarbative here. At their best, the limpid surfaces of these poems invite the reader into aesthetic experiences where the pictorial is rendered with such clarity that the images resonate deeply. As we might expect from a poet who writes one of her best sequences in response to Cezanne and another following Van Gogh, the most satisfying of these poems recreate that moving stillness characteristic of figurative painting.

The near-religious title of Alan Wearne’s new selection of poems, Near Believing, gives an impression of bathos and deprecation, while nevertheless undermining structures of belief, as represented in the book; at times this belief is explicitly Christian, but can also be seen more generally as belief in others, or in the suburban way of life. It is, then, while modest-seeming, highly ambitious – and, in another irony, further evokes the pathos, and hopelessness, of wanting to believe. In the title poem, which appears in the uncollected section, ‘Metropolitan Poems and other poems’, a ‘near-believer’ is defined by the poem’s priest speaker as ‘that kind of atheist I guess who prays at times’. This formula captures the ambiguity of the book’s many speakers and their addresses.

Poet, essayist, and librettist David Mason grew up in Washington State, worked for many years in Colorado (where he became the state’s poet laureate) and a couple of years ago moved to Tasmania. Pacific Light, his new collection, is largely about that transition and his getting to know the landscapes and cultures of his new country.

William C. Clarke cuts an interesting figure. An anthropologist who has concentrated on Pacific populations, Clarke combined this discipline with an interest in poetry in his 2000 lecture ‘Pacific Voices, Pacific Views: Poets as Commentators on the Contemporary Pacific’. Clarke used his poetry as a vehicle for considering issues such as land tenure, corruption, and tourism. It is angry, astute poetry; this is not the tranquil Hawaii and Fiji of tourist literature. Such poetry is undoubtedly moving, despite Clarke’s echo of W.H. Auden’s assertion that ‘poetry makes nothing happen’.

David Rowbotham is a Queensland poet whose first book was published nearly fifty years ago. His career has a shape that is often found in the arts: a quiet figure whose work is politely rather than rhapsodically received, and whose reputation grows almost by a process of attrition until, eventually, he is one of the few of his contemporaries left standing. It often comes about that a consistent, undemonstrative style, adhered to religiously, itself becomes an important statement, to be rediscovered by a new generation of contemporaries. But this is not quite what has happened in Rowbotham’s case, because his books have changed continuously. He began writing as a young man, returned from the war, discovering for the first time the place in which he had grown up: Ploughman and Poet (1954) may be Bulletin in style, but it is a complex book, and the central oppositions between city and Darling Downs, between manual labour and poetry, remain compelling.

In Ghostly Subjects, her first book-length collection, Maria Takolander brings a sharp, wide-ranging voice to various themes of haunting. What, after all, does it mean for a subject to be ghostly? Takolander reveals a fasci-nation with the ways that surfaces of many kinds might be disrupted within the poetic text – for example, the ways in which the present can be interrupted by the pressures of the past, or an external geography of landscape by the private desires of the heart, or the stage of global events by the graspable scale of the local. And as these boundaries blur and suffuse, Takolander’s poetry suggests that the subject is not only the world under the scrutiny of the poet’s eye, but also the subjectivities of poet and reader, both drawn into these shifting spheres of light, shadow, and surprise.