From the award-winning author of Benang, and his Aunty Hazel, comes this monumental history of the south coast Noongar people of Western Australia. Kayang - meaning, respectfully, Old Lady - was born in 1925. Through her candid voice comes the story of her people and her country, interwoven with traditional tales.
Award-winning novelist Kim Scott and his elder, Hazel Brown, have created a monumental family history of the Wilomin Noongar people. Kayang & Me is a powerful story of community and belonging, revealing the deep and enduring connections between family, country, culture and history that lie at the heart of Indigenous identity.' (Source: Publishers website)
'Jessica White examines eco-memoir in two examples: Tim Winton's Island Home (2015) and Kim Scott's and Hazel Brown's Kayang and Me (2005). She explores how memory can describe the loss of an environ-ment but also promote its recovery, and the implications for each writer's identity. Her chapter argues that, alongside science, literary expressions of memory have an important role to play in raising awareness of the sustainable use and protection of our environment.'
Source: Introduction (p.6).
'A young man - scarcely more than a boy - stands on a rock beside the deep sea. A whale surfaces next to him, almost within reach. I can't say if the boy knows the whale, but he knows of the whale: all his life he's watched families of them travel along this coast. Recently, he learned the words of one such journey.' (Publication abstract)
'In True Country, the narrator draws the reader close and says, “You listen to me. We’re gunna make a story, true story. You might find it’s here you belong. A place like this.” (15) Although the narrator speaks of ‘(a) place like this’ as “a beautiful place (…). Call it our country, our country all ‘round here” (15), belonging, for the reader, for the characters in each of Scott’s novels, and for Scott himself, is more than settling into a physical environment, belonging is finding a place in the story.
'Mamang, Noongar Mambara Bakitj, Dwoort Baal Kaat, and Yira Boornak Nyininy are major achievements in Scott and The Wirlomin Noongar Language and Stories Project’s process of returning, restoring and rejuvenating language and story within the Noongar community and for an ever-widening public. In their form, content and intent, the stories renegotiate ideas of place and placement, confronting personal, cultural and linguistic dislocations in Noongar lives as well as an ambivalent narrative landscape in which language and story are central to both a lingering colonialism and the process of decolonisation.' (Publication abstract)