Monthly Archives: Jun 2023

Zheng Xiaoqiong’s In the Roar of the Machine: page 76

Zheng Xiaoqiong, In the Roar of the Machine, translated by Eleanor Goodman (Giramondo 2022)

True to the promise implied in its name, the Giramondo Publishing Company invites its readers to travel widely. In the Roar of the Machine takes us into the world of migrant workers in China – that is, the mostly rural poor who have moved to large industrial centres to live and work creating what has been called an enormous floating workforce that, to quote Eleanor Goodman’s introduction, ‘comprises one of the largest human migrations in recorded history’.

Zheng Xiaoqiong, born in 1980 in Sichuan province in western China, moved when she was about twenty to an industrial city in Guangdong province on the south-east coast where she has been a factory worker ever since. Partly for her own mental health, partly to bear witness, she wrote poetry about her experiences, and soon gained a degree of fame – though in China as in most of the world, fame for a poet is a relatively modest affair. She has published a number of books of poetry and essays, and won prestigious literary prizes.

Eleanor Goodman is a poet in her own right and has translated a lot of contemporary Chinese poetry. including Iron Moon: An Anthology of Chinese Workers Poetry (2017), which has been described as ‘a fervent testimony to the horrific, hidden histories of the 21st century’s working-class’. That description could equally apply to In the Roar of the Machines. (You can read a fascinating interview with Eleanor Goodman on the Poetry International website, at this link.)

Two things I think I know about classic Chinese poetry: it often works through a series of images, and it often deals with exile. Both those things are true of this book. In many of the poems, the alienating effect of factory work is conveyed in an accumulation of images. In these lines, chosen more or less at random, from ‘Industrial Zone’, the harsh lights of the factory are contrasted with the moonlight of the mid-autumn festival, and the phrase ‘disk of emptiness’ carries a huge weight of nostalgia for home, family, community:

The fluorescent lights are lit, the buildings are lit, the machines are lit 
exhaustion is lit, the blueprints are lit ...
this is a night on an endless work week, this is the night of the mid-autumn festival
the moon lights up a disk of emptiness

I often struggle with poems in translation from Chinese. Almost every poem in this book grabbed me and held me hard.

There are four sections, each comprising poems from one of Zheng’s books: ‘Huangmaling’ (2006), ‘Poems Scattered on Machines’ (2009), ‘Woman worker’ (2012) and ‘Rose Courtyard’ (2016). A ‘Finale’ contains a single longer poem, ‘In the Hardware Factory’.

The third section, ‘Woman Worker’, is a collection of passionately feminist poems. The poem on page 76 is ‘Hu Zhimin’ (胡志敏), one of its portraits of individual women. (Right click on the image to embiggen.)

It might be worth noting that the poem becomes a lot easier to follow once you realise that, instead of conventional punctuation marks, it signals breaks in meaning or pauses for breath by longer spaces between words and by line breaks.

Hu Zhimin
These days I'm immersed in this enormous era
I'm weak, powerless __ smothering a vigorous life 
in vast denial and ignorance

This sets the tone, leading us to expect a story that will expand on what it is about the ‘enormous era’ that makes the poet weak and powerless. We’re invited to expect her ‘vast denial and ignorance’ to be contradicted in what follows.

It’s nerdy of me, but because every translation is at best an attempt (or so my high-school Latin teacher used to say), I like to compare different translations. I found Zhou Xiaojing’s version of this poem on the Poetry International website (link here). I won’t do an extended comparison of the two – except to say that I think Goodman’s generally has a better feel for what works in English – but here’s Zhou’s version of the opening lines:

These years I am immersed in an immense era
feeling weak and frail     allowing youthful life to be
covered by gloomy negations and ignorance

I prefer Goodman’s first line and a half, as Zhou’s ‘immersed’ / ‘immense’ echo falls pretty flat. But I stumbled over Goodman’s ‘vigorous’ – how can a life be both vigorous and smothered? – and I had trouble with the literal meaning that the poet was smothering her own life. Zhou’s ‘youthful’ resolves my momentary confusion, and the poet is no longer actively stifling herself but allowing herself to be covered/smothered by external forces. Of course, ‘vast denial’ beats ‘gloomy negations’ hands down, though they do mean different things, and ‘gloomy negations’ may be more accurate.

I’m guessing that anyone who understands Chinese would know from the poem’s title that it is about a particular woman. She now makes her entrance:

her death brought the era's wounds with it 
along with men wrangling for compensation 
her brothers and parents _ her corpse ignored 
no one grieved _ no one wept
just the icy numbers of compensation to keep her company
Hu Zhimin: twenty-three years old _ dead from alcohol poisoning

That’s the skeleton of the story, arriving at last at the woman’s name. But what are these ‘icy numbers of compensation’ that displace grieving and weeping? Having raised that question, the poem holds off answering it until the final lines. For now, it continues its broad movement from the general to the specific:

I have a clear memory of her
my one-time colleague _ who was reduced to a hotel
prostitute _ her innocent smile _ loud talk
worldly experience _ she told me she'd seen
too much of the so-called truth of life _ standing
in the doorway to reality _ such as desire and flesh
she wasn't too shy to discuss her profession
and her plans for life _ in her town there were many
young women who took up the ancient profession
young newlyweds _ sisters _ sisters-in-law
going in together _ to Nanjing _ or down to Guangdong
in hair salons _ gloomy buildings _ she was quite pretty
in hotels _ fancy places _ a happy expression
on her face

So much is conveyed in by piling on these images. This is personal: Hu Zhimin had worked in the factory with Zheng. We have glimpses of her at work as a sex worker: ‘innocent smile’, ‘quite pretty’, ‘a happy expression on her face’. There’s a hint of shame in ‘she was reduced’, but at the same time, Hu Zhimin didn’t try to hide what she was doing and the poem opens out to show us the ‘many young women’ have taken the same course. Their reasons for doing so aren’t named, and I suppose the poem allows the reading that these women took up sex work as an embrace of ‘desire and flesh’ or as a way of earning an income like any other, but I think it’s implied that harsh economic reality was their motivation, and there was an element of degradation in the work.

Then, back to the personal connection:

on her face _ we rarely met _ we had
the same background _ belonging to two
different worlds _ this city _ this moment
two people meeting and parting in life's arbitrariness
each hurrying off in her own direction

Both women came from small towns and migrated to ‘this city’ at ‘this moment’, but one of them left factory work for sex work, the other found a way to poetry. It’s a ‘there but for fortune’ moment.

I found the next words problematic:

and was fate somehow changed

Zhou Xiaojing’s translation came in handy for me:

not knowing what fate would bring

In Goodman’s translation, the line could be a question – did some mysterious force change their respective fates – but it’s hard to tell what’s actually being said. Zhou’s version is clearer: we are still with the two young women at the moment of parting ways, each ‘hurrying off in her own direction’ (or in Zhou, ‘each going her own way in a hurry’), and these words throw forward to the announcement at the end of the line, ‘she’s dead!’ Maybe Goodman’s opaqueness is more accurate than Zhou’s clarity, but I’m happy with the clearer version.

and was fate somehow changed _ 'she's dead!'
a man from her village told me _ then described
how she died _ he said she sent so much money home
said her family home was expensive _ her own brothers used 
her body to make money _ to buy a house in the village and open a shop 
he said after she died _ her brothers didn't even come
to bring her ashes home _ she couldn't be buried in her family plot 
she had sold her body _ she was dirty _ she'd ruin the fengshui of the family home 

That’s the real tragedy. There’s no need to repeat that she died young of alcohol poisoning. Now we learn that her sex work was a means to create prosperity for her family back in the village. Though here it names only her brothers, we remember that the opening lines names the parents as well. They ‘used / her body to make money.’ But now that same body is treated as unclean, and left without the proper treatment of the dead.

We’re left with the image of a family home carefully ordered to be in harmony with the universe, but we know that this order has been achieved by the cruel exploitation of a family member that led to her early death. We’re thrown back to the opening line, ‘These days I’m immersed in this enormous era’. Hu Zhimin’s story sends ripples outward: the family home’s fengshui is corrupted by their callousness, the prosperity of China as a whole is built on suffering like hers, and – wider still – capitalism as a system destroys lives.

All that, and yet there’s an immediacy to the poem – we feel the pain of the poet’s loss and her indignation on her friend’s behalf.

Beginning the Confessions of Saint Augustine

I’ve become attached to the practice of reading a few pages of a classic text first thing in the morning. À la recherche du temps perdu kept me busy for nearly two years. The Iliad and The Prelude followed. Then Middlemarch, which I finished a couple of weeks ago. Now that I’ve stopped missing Dorothea, Will, Celia, Lydgate and even Rosamond, it’s time to move on to my next morning project.

Over the protests of the Emerging Artist, who has barely tolerated my occasional morning chat about Middlemarch (I say occasional; she says far too frequent), I’ve decided to tackle St Augustine’s Confessions next. I hereby resolve to keep any enthusiasms to myself, or at least not inflict them on my nearest and dearest.

This is a book that has been around in my life for a very long time, but it hasn’t occurred to me until now to actually read it. Good Counsel College in Innisfail – which I attended aged 9 to 13 – had the Latin motto, Tolle lege, which translates as ‘Take up and read’. Regardless of what personal meaning it might have had to students – it has pretty much become my life’s motto – we were told that the phrase came from a moment in the life of Saint Augustine: when he was living a dissolute life in the fleshpots of Egypt he heard an angelic voice telling him to pick up and read a book he saw lying on a window ledge. The book was a Christian Bible, and the text that he read in obedience to the voice turned his life around. I guess I’m about to find out if that story comes from the Confessions, and if it does, how much of my childhood recollection is true to what the man himself wrote.

I’ve garnered other bits of information about Augustine and this book over the years. That’s one of the things that makes a book a classic: you don’t have to have read it to know a thing or two about it.

I feel as if I’ve always known that Augustine lived a debauched pagan life while his Christian mother wept and prayed for his conversion. His prayer is famous: ‘Lord, make me virtuous, but not yet.’

At one stage of my life his injunction, ‘Ama et fac quod vis’ (‘Love and do what you will’) was a welcome antidote to the rule-bound Catholicism of my childhood.

Augustine invented the concept of original sin, the blight of many young Catholic lives – though James Carroll, in Constantine’s Sword, an excellent book about anti-semitiism in the Catholic Church, argues that for Augustine the concept was about embracing human imperfection rather than condemning us as innately evil.

I’e bought a copy of the Penguin Classics edition, translated in 1961 by the wonderfully-named R S Pine-Coffin, and I’ve found a Latin text on line in case I decide to be linguistically adventurous. I’ll report back in a month …

Benjamin Gilmour’s Paramédico: page 76

Here’s another post where I talk about a book with a focus on page 76 – chosen because it happens to be my age., but also because I remember someone saying that flicking to a page in the 70s (they may have suggested page 73) was a good way of checking out a book before buying

Benjamin Gilmour, Paramédico: Around the World by Ambulance (Pier 9, 2011)

If you were to judge Paramédico by its bullet-punctured, blood-spattered cover with its photo of an ambulance nosing through an impossibly dense crowd, you wouldn’t be wildly off the mark. To write the book, Benjamin Gilmour spent a number of years’ annual holidays from the NSW ambulance service working in ambulance services all over the world. Gunshot wounds and huge, virtually impenetrable crowds do feature.

But the cover gives no clue to much of the book. Gilmour abandons his holiday plans in Thailand to help treat survivors of a tsunami. He attends elderly people dying in the back streets of Venice. He wakes in fright in outback Australia. In the longest chapter, he explores two different ambulance systems that serve the urban poor of Pakistan. Everywhere he gives vivid accounts of injuries and illnesses the ambulance workers encounter, of the workings of the different systems: some have doctors in the ambulance, for instance, while in others the vehicle exists entirely as a transportation service for the dead as well as the living. It’s a kind of travelogue with a paramedical theme.

The main thing not hinted at by the cover – and as far as I recall not part of Gilmour’s 2012 documentary of the same name – is the book’s intensely personal nature. As paramedic and occasional interviewer of key people, Gilmour is always at the centre of the action. There’s a sense of jeopardy, not just in the proximity to gun violence or the hair-raising races through the streets of London and South African townships with sirens blaring, but in the ways the ambulance staff of various countries let off steam. The book’s comedy brings home the reality that ambulance workers put their bodies on the line: they do it not only in their work, but also in their play. Gilmour has fun mocking his own modesty when expected to sauna naked in Iceland, and plays up his terror of a Mexican initiation ceremony that involves having alcohol poured on his chest and set alight.

On page 76 he’s in Macedonia at the midsummer feast of Saint Nicholas. Even though his crew of four are on duty, they celebrate the feast in the traditional way, visiting a series of friends through the night, joining briefly in a feast at each stop. The page begins soon after they arrive at their first destination, the home of Igor, an ambulance worker on his night off:

Igor puts a strong hand on my shoulder, bangs a small glass down in front of me and fills it from a bottle of crystal-clear rakija inside of which is a miniature wooden ladder, as if inviting me to climb in.
‘Drink! Drink! Drink!’ Igor shouts at me.
Everyone is looking my way, at the foreign guest about to taste their rakija. It is customary in the Balkans to sample a family’s home brew after entering a house and, if one values one’s life, declaring it the best brandy one has ever tasted. Any reservations I have about drinking on shift are subdued by the fact that Sammy [the driver] and nurse Snezhana Spazovska also have a fully laden glass of rakija in their hands, while Dr Aquarius is savouring a mixture of red wine and Coca-Cola known as bamboos.

He drinks, and offers appropriate words of appreciation. The party breaks into approving applause, someone plays the accordion, and then:

Everyone is in fine spirits.
We have been at Igor’s for fifteen minutes when Dr Aquarius – now finishing off her second glass of bamboos – says we should keep rolling. This is not so we can return to our area for work but instead to visit the next home for another round of everything we have just ingested. We get up, offer our thanks and leave.

You get the picture. The visiting and partying continue, Gilmour suffers, and the reader is amused by his bruising journey on a loose stretcher in the back of the speeding ambulance. Then, in one of the moments that makes the book truly memorable, the crew that we just saw carousing is called to the home of a Roma woman who has died. When they arrive on the scene, the dead woman’s sister begins to sing:

Everyone listens intently. Everything is surreal. Quiet grief pours out of each person here. So moving is the sister’s song, my heart is hurting for the woman I never knew. On a card table nearby, tears belonging to Dr Aquarius fall onto the death certificate. She tries her best to dab it dry with her sleeve. In this moment the dead lady is everything and Saint Nicholas is nothing. Nurse Snezhana Spazovska, Dr Aquarius, Sammy the driver; it’s the longest I’ve seen them stay on scene. Never could I imagine that these hardened Macedonian medics on hearing this seemingly endless song would become so sad and – God forbid – weep. Nor could I imagine the gypsies of Shutka would appreciate our presence like they do now, our willingness to stay and listen, to give the most valuable gift a medic can give a patient – the gift of genuine feeling.

(Page 81)

Benjamin Gilmour spoke at the recent Sydney Writers’ Festival. As I mentioned in my blog post about his Curiosity Lecture, I was instrumental in publishing some of his poems when he was a teenager. Since then he has made at least two movies besides Paramédico: Son of a Lion (2007) and Jirga (2018), the latter dealing with a former Australian soldier returning to Afghanistan to submit to the judgment of a tribal court, a jirga. (Here’s a link to the Guardian review, which also describes the conditions in which the film was made, significantly more hair-raising than the adventures in Paramédico).

It’s quite a body of work, one that has involved going to places where most writers and filmmakers fear to tread. Let this be a lesson: if a teenager presents you with a handful of poems with titles like ‘An ode to a snake charmer (from his snake)’, encourage them. You don’t know what might they might do next.

Alexis Wright’s Praiseworthy

This post continues my experiment of taking page 76 – because it happens to be my age – and writing whatever comes to mind. For a book as vast and challenging as Praiseworthy the approach would be inadequate for a thorough review of the book but it’s appropriate for a modest blog post.

Alexis Wright, Praiseworthy (Giramondo 2023)

Page 76 of Praiseworthy is almost exactly a tenth of the way into the book. If this was a movie, it would be the moment for the first turning point, the ‘opportunity’. And maybe it is.

Tommyhawk has just been introduced. He is a pudgy eight year old, the youngest member of the family at the centre of the story. His father, Cause Man Steel (also known as Planet and Widespread), has a vision of ensuring that Aboriginal communities and culture thrive in the climate catastrophe by creating a global transportation conglomerate using feral donkeys (the book gets pretty surreal). His mother, Dance (called ‘moth-er’ for the first time on this page), has a mystical connection with moths and butterflies, and is often surrounded by millions of them. His older brother, Aboriginal Sovereignty, is to take on a weird allegorical significance as the tale unfolds.

Depending on your point of view, Tommyhawk is the book’s villain or its tragic hero. The real villains are the colonisers, who are described on the very first page as ‘land-thief criminals’ and referred to frequently as ‘the national Australian government for Aboriginal people’, but who are almost completely offstage. (All but two ‘onstage’ characters are Aboriginal.) Assimilation is the great moral evil in this book. Other characters, including the albino Major Mayor of the community of Praiseworthy, have assimilationist goals, but for Tommyhawk, as we begin to understand on page 76, it’s personal.

Tommyhawk has done well at school and has been given a bunch of electronic devices, which he uses to listen to mainstream media, and becomes entranced by the version of Aboriginal people he hears, especially a much repeated assertion that Aboriginal men are paedophiles.

On this page:

Tommyhawk became convinced that these good white righteous people were speaking to him in particular, and not to other Aboriginal children, because he was special, and this made him most at risk. He believed they were speaking directly to him, and what they were saying ran through his mind in sleepless nights this way and that while he tossed and turned in the heat until he became wholeheartedly convinced that he had not been placed on this Earth to be stuck with dangerous people. Even!

Even like his parents. They were a danger to him. That Cause Man Steel person could kill him. And Dance, the moth-er, she only noticed him, took pity when she had mistaken him for a butterfly, or as a cocooned baby being cared for by butterflies flying among the reeds, pandanus fronds, mangrove leaves, drifting in from the sea, like the story of Moses. Hatred was not a word strong enough for how he felt about his parents.

The radio voices are Tommyhawk’s equivalent of Macbeth’s witches. Where Macbeth is tempted to kill the king, Tommyhawk is called away from his Aboriginal family and culture. He decides, soon after this page, that he wants to be adopted by the Minister for Aboriginal Affairs (whom he sees as an apparition in the sky) and be taken to live in the palace of Parliament House in Canberra. It’s absurd, comic and tragic all at once. I won’t spoil it by saying if he succeeds.

I can imagine a Reader’s Digest Condensed version of Praiseworthy that was about a third as long. Such a version would capture the whole plot and and lose almost everything that makes the book interesting. The same can be said of this page. If you read it simply for what moves the story forward, what follows the paragraphs I just quoted adds almost nothing.

But you don’t read this book just for the story. Alexis Wright appeared at the recent Sydney Writers’ Festival in conversation with Ivor Indyk, her publisher. For me, the most revelatory moment of the session was when she talked about the relationship between her writing and music. While writing, she listens mostly to classical Indian music and yidaki. Both those musics have a kind of pulse to them, and she tries to create something similar in her prose. It’s the pulse of country, she said: ‘We say that we’re of one heartbeat with the country.’

The second half of page 76 is far from the most ecstatic passage in Praiseworthy. It doesn’t defy punctuation conventions or twist language in a way that so discombobulates people like me who can’t lay their internal proofreader aside (see my blog posts on Carpentaria and The Swan Book), but it’s a good example of the way Alexis Wright’s prose circles around itself in long, looping sentences, repeating motifs (‘the Australian government for Aboriginal people’), using words that aren’t technically accurate but create the right effect (‘smithereens’), tossing in an awkward cliché (‘plain as day’), making an acute observation (‘passionately, or indifferently’), all in a seemingly unstoppable flow. It’s prose that needs to be heard.

Try reading this aloud, exclamations and all. What I hope you’ll hear is the rhythm of the prose, its weirdness, and – now that Wright has given me the word – its pulse.

So! Very well then! Tommyhawk’s endless deciphering of the barrage of voices on the radio went on through the night and continued as relentlessly as the haze-loving mosquitoes buzzing around him, but neither the activity of squashing blood-bloated mosquitoes to smithereens, or growing his monstrous brain from listening to what was being said on the radio passionately, or indifferently, about the Aboriginal world, was without success. All was gained, and while Tommyhawk had initially wondered why these people were talking the way they did about Aboriginal people like himself, he finally broke the code. He knew the plan as plain as day, that his national Australian government for Aboriginal people was actually speaking directly to him through the voices of random bigots on talkback radio, or in the news, or whatever running commentary he was listening to where anyone was having a good go, giving it all about what they thought of Aboriginal people. This was how he always found the message that the government was trying to get to him. Mostly it was about how the government was trying to tell him, You must escape your black parents

Added on 16 June: Mykaela Saunders has a brilliant long review of Praiseworthy, ‘Think of the Children!’, in the Sydney Review of Books, which you can read at this link.

Jeannie Baker’s Desert Jungle

Jeannie Baker, Desert Jungle (Walker Books Australia 2023)

There are no books quite like Jeannie Baker’s. For four decades she has been creating picture books that are immediately recognisable as hers. Where the Forest Meets the Sea (1988) was the first one I encountered. In it, a small boy wanders through the Daintree rainforest in North Queensland. The forest is recreated in collaged materials, most of them gathered in the real-life rainforest, to stunning effect. The book is meant for young readers, but readers of all ages are intrigued and delighted by the extraordinarily detailed work that has gone into the images.

Since then, every couple of years, a new book using similar collage techniques has appeared. All of them reflect a deep concern and love for the natural environment. Window (1991) traces the changes to a rural environment brought about by urban sprawl as seen through a child’s window. The Story of Rosy Dock (1995) features a beautiful but destructive invasive weed. Circle (2016) is about migratory birds.

Jeannie Baker has made short films of Where the Forest Meets the Sea and The Story of Rosy Dock – both of which are available from the National Film and Sound Archive. And there have been many exhibitions of her original artwork.

Which brings me to Desert Jungle. I read the book at the Penrith Regional Art Gallery, at an exhibition of the collages for this book. The gallery website describes the work (and the book) in these terms:

In this new story, Jeannie explores the Valley of the Cirios in Mexico, through the perspective of a young child and his grandfather. In parts of the Valley, towering stands of Cardon Cactus – some of the largest cacti on Earth – and Elephant Trees, mix with Cirios and other unique desert plants as a ‘forest’, almost a desert jungle. These cacti and other plants form both subject and material for Jeannie, who incorporates clippings from plants in her intricate and stunning works

https://www.penrithregionalgallery.com.au/events/jeannie-baker-desert-jungle/

The collages are in effect dioramas, displayed behind perspex that is curved to accommodate their depth. Part of the fascination is to read the labels, to see that most of the images are made from parts of the plants they represent. Even, in an image of the young boy sitting with his grandfather, the hairs on the old man’s arm are actual human hair meticulously glued in place.

In the context of these wonders, the book’s story is almost of secondary interest. When the boy visits his grandfather, he doesn’t like to go out into the surrounding desert because he’s afraid of coyotes, so he stays by the house and plays on his tablet. A coyote steals his precious technology and when he wanders out to search for it, he finds the desert isn’t so scary after all. He even encounters the coyote and nothing bad happens. It’s an understated little drama about facing one’s fears, and at the same time has something to say about the importance of engaging with the natural world.

I haven’t read it with a small child yet. I’ll be interested to see how it goes.