AustLit

'The Literary Mirroring of Aboriginal Australia and the Caribbean challenges the structural opposition of indigeneity and creolisation through a historical and literary analysis of the connections between the 'First and Last of the New Worlds': Australia and the Caribbean. Dashiell Moore explores the continuities between indigenous and creole lifeworlds in the work of renowned Caribbean writers such as Édouard Glissant, Wilson Harris, Sylvia Wynter, and Kamau Brathwaite, and prominent Aboriginal Australian writers including Alexis Wright, Ali Cobby Eckermann, and Lionel Fogarty. Common to these authors is their reimagining of the inter-colonial other as a mirror image. This image, achieved through opacity and projection, visualises in creative ways both the movement to indigenisation in post-independence Caribbean literature and the inter-indigenous encounters of Aboriginal Australian literature. By upending the antipodean relationship of the Caribbean and Australia, this groundbreaking study offers radically new perspectives on the world generated by literary relation.' (Publication summary)

'There is a Bugarrigarra story from north-west Australia about spirit children, the rayi, who emerge from the water to create future children in the minds of dreamers. Among other things, the story suggests that rights and obligations can be inherited as well as bestowed. The story is significant to Paddy Roe, a Nyigina man from Broome in Western Australia, whose authority and custodianship is linked to a vision of a pregnant stingray he experienced with his wife, Mary Pikalli. In part, the vision conveyed the future coming of children in his family.' (Introduction)

'There exists an extensive amount of research in the fields of anthropology, literary studies, and philosophy driven by settler-oriented comparisons between Indigenous nations that verified the representation of Indigenous peoples as Other. Meanwhile, the amount of scholarly works on comparative Indigenous literary encounters in the last decade is worthy of note as indicative of the emergence of a planetary decolonial consciousness. To present an argument as to the need to think of the planetary agency of Indigenous writers, I will closely examine the variety of poetic strategies utilized by Yankunytjatjara poet Ali Cobby Eckermann of South Australia, and Yoogum and Kudjela poet Lionel Fogarty of Southern Queensland, in their writing towards other Indigenous peoples from Gaelic Ireland, and the Pacific. This serves two crucial interventions, puncturing through the deficit discourse that essentializes the poethical contribution of Aboriginal writers, and developing comparative strategies for future Indigenous-to-Indigenous encounters.' (Publication abstract)

'A writer. A great Australian writer', Richard Flanagan writes in the foreword to Behrouz Boochani's No Friend But the Mountains (2018, Picador). In a comment designed to spark public conversation regarding Australia's ethical obligation to the incarcerated immigrants on islands inside and outside our coastline, Flanagan puts into play the tenuous category of the 'Australian writer'. Boochani's incorporation into Australia's literary community, enunciates a paradoxical idea of nationhood, one that is flexible, discursive, and open: all the qualities that our politicians oppose. Leaving aside the probability that the writer may not wish to associate himself with Australia in future, Flanagan hypothesises that the national borders policed by Peter Dutton can be discursively reoriented in light of Boochani's contribution. The irony underlying Flanagan's inclusion of Boochani thereby prompts a review of what constitutes a national literary community.' (From introduction)

'The poetry of Yoogum and Kudjela man, Lionel Fogarty, may be hard to follow, often distorting colloquial phrases or standardised grammar to retool the colonising English language into a form of resistance. His description of it here as ‘double-standard English’ conveys Fogarty’s intent to demonstrate how the English language can oppress Aboriginal peoples, forcing non-Indigenous readers to experience what it feels like to be alienated by a literary text. These actions have led Ali Alizadeh to describe his poetry as an expression of his ‘staunchly decolonised, Aboriginal identity’. I would argue that to read Fogarty is not to be positioned as an outsider, but rather to be given the challenge to conceptualise new reading methods as he positions us in a world estranged from itself.'  (Introduction)

'To begin this review, I would like to make the most important of declarations and acknowledge the Gadigal people of the Eora Nation as the traditional owners of the land on which this review was written; and would like to thank Narungga scholar, writer and poet Natalie Harkin for having assisted in the editorial process. I would also like to acknowledge and pay respects to Lionel Fogarty, the Yoogum language group from South Brisbane, and the Kidjela people of North Queensland, whose inestimable linguistic, cultural and spiritual legacy is clear in Lionel Fogarty Selected Poems 1980-2017.'  (Introduction)