“Does [writing] need to be an act composed by a human entity?” a rawlings asks in her online multidisciplinary work, Gibber.
This naturally leads to questions about reading: What can we read? How can we read? She writes, that “Gibber hinges on exploring notions that humans read their environments and/or that humans are in conversation with landscapes and the inhabiting non-human species.”
Pam Brown's recent gigantic feature for Jacket2 titled "51 Contemporary Poets from Australia" had a ghostly foreshadowing a year or so ago, in Pam's "Rewriting Australia" feature in Jacket 39, where some Australian poets wrestle with their poetic forebears. Banjo Paterson shows up as a punching bag several times, perhaps because he is an old, dead, conservative white male with his portrait on the Australian ten dollar bill.
[»»]Pam Brown: Rewriting Canonical Australian Poems: Introduction [»»]David Brooks: Cracks in the Fray: Re-reading ‘The Man From Snowy River’ [»»]Justin Clemens: Dürer: Innsbruck 1495 [»»]Michael Farrell: the king [»»]Michael Farrell: Anti-Clockwise Judith Wright: A ‘Widdershins’ Reading of ‘Bullocky’ [»»]Duncan Hose: Blue Hill 404 [»»]Banjo Paterson: The Man From Snowy River; John Tranter: Snowy [»»]David Prater: Three poems: Red Dawn Ward / Oz / “The Campfires of the Lost”
Two months after my initial conversation with Amanda Stewart, which I described in one of my first commentary posts, I returned to her house to continue talking: this time, to ask specifically about her work in the collective Machine for Making Sense, who were active from 1989 to 2005. Machine were Amanda Stewart, Chris Mann, Rik Rue, Jim Denley and Stevie Wishart. They simultaneously and dissonantly worked with improvised and composed music, sound, text and performance. Their recorded output includes five CDs (you can preview tracks from the CD Dissect the Body here). They toured internationally and impressed significantly on local formations. The interview below is specifically interested in Stewart's experience as a member of the collective; her answers do not attempt to represent the collective, or to speak on its behalf. The text has been transcribed and edited from a longer recording (which features beautiful early-summer birdsong of Sydney, as well as the blissful snores of Stewart's mother's dog, Suzie, who was happily adream for our nattering!)
In philosophy and art humanity is no longer worthy of our enquiry or representation. Philosophy as an attention to human problems must yield to science dealing with mechanical masses of non-human material. The questions of medicine, hygiene and psychology are being relegated gradually to physiology. Art no longer attempts to mirror man, or the things in nature as seen by man, but depicts unrecognisable patterns which are like nothing on earth—lines, cubes, inhuman designs. The art of representing visible likeness is relegated to the science of photography. The philosophies and arts of one age are the exact sciences of the next. Philosophy, searching for what is true, and art, searching for what is new, may be discovered as being always out in front of society, in the vanguard; while the sciences and industries—the more utilitarian and moralistic activities—may be considered as forming the main body of the army, moving into the positions the spearhead establishes. This division of labour is rarely seen operating on a large scale, but viewing the world as a whole it will be seen that the humanism which has inspired so many of the great philosophers and artists of the past is a goal attained. We have arrived at humanity; there is work for science, enormous work—but the vanguard has to look to new goals ahead. — Harry Hooton, excerpt from "Problems are Flowers and Fade," from Things You See When You Haven't Got a Gun, self-published booklet, 1943.
Over the last few months, Harry Hooton has been on my mind. His name has been mentioned a number of times as I have progressed through this archival project, and on my first visit to Amanda Stewart's house she lent me a copy of Poet of the 21st Century: Harry Hooton, Collected Poems, selected and introduced by Sasha Soldatow and published by Angus & Robertson in 1990. I didn't open the book until I knew I could take it to bed and read it entirely. My gut told me Harry and Sasha would eat me, my night, my bed, effortlessly. And they did!
From all accounts, Christopher Brennan (1870 - 1932) was an unusal Australian poet. This in two senses: he was an unusual poet and scholar, and he was unusually "Australian". Unlike a good slab of his contemporaries, Brennan was not at all interested in contributing to a national colonial poetic. He once said in an interview that he may as well have written from China, so unimportant was place and national identity in his work. His interest in the French Symbolists, especially Mallarmé, has been well documented, but even where that longterm engagement is concerned, Brennan never imagined he was a Symbolist. His way of describing his aesthetic affinities was to say simply that one must live in one's time, and must find others to get along with. The Symbolists happened to be those closest to his own conceit.
Nevertheless, he was utterly committed to a thoroughly European poetics. Some of his manuscripts are collected at the State Library of NSW, and when I looked through a box of his materials, I found extensive lecture notes, poems, lists, essays, criticism and correspondence in Latin, Greek, French and German.
So Pat had access to a typesetting machine + layout facilities + there was an old offset press in the office where she worked. We scrounged the paper to do the book from offcuts or somewhere + asked a friend if he'd print it. So four of us went to occupied the office after hours with a flagon of wine + probably a few joints + printed, collated + stapled the book in a night. With that book there was no copyright - this was because of my wonderfully noble + idealistic anarchism — + the opening statement in the book read "if anyone wants these poem use them" + they were used - they turned up in magazines and so on. So the book cost very little, I think we spent about $20 + I also learned a bit about layout, printing + collating. So I had had the big light bulb go on for me, a highly illuminating experience + I loved the idea of publishing + the freedom of self-publishing where you could design + construct a book in any way you wished, you could say whatever you wanted to — NO LIMITS, no restriction.
The next year Pat drove moved to Sydney, driving up from Melbourne with an offset press in her V.W. – with a few clothes, no furniture or other possessions – the press taking priority in the car. She moved into the our house + the offset press was set up in the front room until it became too chaotic + a space in an old ex barbershop in Glebe was found for it. this was the So that's part of the story of the beginning of Tomato Press.
(Pam Brown, notes from a talk on self-publishing, given at the Women & Arts festival, Sydney, 1982. 'Pat' refers to Pat Woolley, publisher with Tomato Press and later, Wild & Woolley. I transcribed these notes from a scan of Pam's handwriting that she was kind enough to send to me. Apologising for the roughness, she commented on pre-digital note-taking, when "PowerPoint was a nightmare up ahead somewhere." I've honoured the cross-outs and false-starts because they are perfect records of almost-instaneous edits. Note the shift from "went to" to "occupied.")
Every eccentricity of belief, and every variety of bias in mankind allies itself with a printing-machine, and gets its singularities bruited about in type, but where is the printing ink champion of mankind's better half? There has hitherto been no trumpet through which the concentrated voices of womankind could publish their grievances and their opinions. Men legislate on divorce, on hours of labour, and many another question intimately affecting women, but neither ask nor know the wishes of those whose lives and happiness are most concerned. (Louisa Lawson, The Dawn, May 1888)
ASSOCIATED LABOUR seems to be in its own small way just as selfish and dictatorial as associated capital. The strength which comes of union has made labour strong enough, not only to demand its rights but strong enough also to bully what seems weak enough to quietly suffer under petty tyranny. We have a notable example of this in the boycott which the Typographical Society has proclaimed against The Dawn. The compositors have abandoned the old just grounds on which their union is established, viz: the linking together of workers for the protection of labour, they have confessed themselves by this act an association merely for the protection of the interests of its own members. The Dawn office gives whole or partial employment to about ten women, working either on this journal or in the printing business, and the fact that women are earning an honest living in a business hitherto monopolised by men, is the reason why the Typographical Association, and all the affiliated societies it can influence, have resolved to boycott The Dawn. They have not said to the women "we object to your working because women usually accept low wages and so injure the cause of labour everywhere", they simply object on selfish grounds to the competition of women at all. (Louisa Lawson, The Dawn, October 1889)
Beyond eco-slave names: gibb(ev(er)y(where(aware
A conservation with a rawlings
“Does [writing] need to be an act composed by a human entity?” a rawlings asks in her online multidisciplinary work, Gibber.
This naturally leads to questions about reading: What can we read? How can we read? She writes, that “Gibber hinges on exploring notions that humans read their environments and/or that humans are in conversation with landscapes and the inhabiting non-human species.”