SPEAKING THE UNNAMEABLE & UNKNOWABLE: Meera Atkinson’s The Poetics of Transgenerational Trauma

Posted on November 28, 2017 by Verity La in Verity La Reviews

Reviewed by Amanda Hickey
Edited by Robyn Cadwallader

In her timely book, Meera Atkinson opens with a few unpalatable facts about our society and the world we live in. Fact one: in Australia not a week goes by without a woman being murdered by her partner or ex-partner. Fact two: suicide among young women is now the leading cause of death the world over.

Why then, asks Atkinson, can so much political muscle and funding be found to combat terrorism but not the domestic and familial violence that is, in truth, another battleground largely ignored by media and society?

The Poetics of Transgenerational Trauma takes a wide-angle lens view at the pain, suffering, violence and trauma that is embedded within our world, but explores it through contemporary writings around trauma studies and ‘affect theory’. This theory explains how emotional feelings, those that motivate thought and action, are biologically hardwired into us. Although the theory was initiated by Spinoza, by the 1960s psychologists were starting to recognise the transgenerational transmission of parents’ traumatic experiences, such as those who were in the Holocaust, to their children. As Atkinson points out, last century’s horrors of world wars, Depression and colonialism have not necessarily lessened in this century.

Troubling and daunting social realities have beset the first decades of the twenty first century: legally dubious warfare, global terrorism, financial crisis, human induced climate change, new addictions (internet, gaming etc.), neo-colonialism and increased family and intimate partner violence. (p 3)

If we are not directly experiencing such social realities, we are certainly aware of them — just turn on the nightly news or fire up the Internet. But what role can authors, philosophers and scholars play? As transgenerational trauma is rooted in patriarchy, Atkinson maintains that literature, particularly that written by women, plays a vital role in not only exposing the trauma that all kinds of violence creates, but also in calling to attention the open wounds that are still raw. ‘Traumatic affect rumbles, spills, bursts forth, erupts, leaks, emits, fumes, whispers, screams, and acts from its restless grave, because at the deepest level it seeks recognition,’ she writes. ‘It demands witnessing and memorial and it haunts until it gets it’ (p 131).

It’s not just the individual testimony explored by poets and writers that Atkinson examines; what is of particular interest to her is the cyclical way trauma repeats or recurs at a social and political level. She explores a range of literary texts and genres including fiction, Indigenous writing, graphic memoir and l’ecriture feminine, that expound (but not always consciously) the poetics of transgenerational trauma. She outlines how this particular niche of writing is complex, multi-faceted and penetratingly deep in its exploration of traumatised characters and their narratives. In The Lover by Marguerite Duras, the narrative hinges on a scandalous love affair between a teenage girl and her Chinese lover. Yet Atkinson points out the real story is not so much the restrictions of gender at that time, but the ‘conditions of colonial patriarchy’ (p 36). In the shadow of French colonialism Duras’ protagonist is as much traumatised by her dysfunctional family — the cruel brother and deranged mother — as the illicit affair. ‘The shame-bound traumatic transmissions of colonial culture become her mother’s shame-bound traumatic transmissions, which in turn become the narrator’s — a spiraling circle of transmission’ (p 37). For Atkinson, The Lover is not just a tale of gendered experience via an erotic, cross-cultural affair, but an exploration of how traumatic memory relates to nontraditional positions regarding gender and sexuality.

Atkinson shows how the permutations of gender roles and familial trauma are taken up another notch in the darkly humorous work of Fun Home: A Family Tragicomic, a graphic novel by Alison Bechdel. Finely-drawn illustrations, accompanied by captions that are ‘poignant, clever and reflective’ (p 60) recount the narrative of the author’s father, an obsessive and closeted homosexual, and his premature death by possible suicide — an event that occurred just as the author, then in college, was coming out as a lesbian.

At the heart of transgenerational trauma narratives are shame, fear, anxiety and grief (including sadness and melancholy) and often these emotions are entwined with others such as anger which, for example, usually binds to shame. This kind of writing is similar to Holocaust writing because both involve ‘significant traumatic experience and history beyond the individual’ (p 56). The other feature here is that children become the caregivers or carriers of their parents’ secret histories, and that those histories end up being transmitted along with the previous generation’s trauma. When drawing on stories of family members and their secrets, ethics also come into play. For example, Bechdel wonders out loud if she ‘might be constructing her father’s repressed homosexuality as inappropriately heroic’[1]. For Atkinson, the ability of writers to interrogate their own agendas takes this writing well away from the genre of ‘misery-literature’, or memoirs that explore child abuse in an almost sensational way.

Atkinson goes deeper, examining the dark space that lies between the poetic word and affective silence, quoting the German poet Rilke, for whom poetry alone can get up to ‘the edge/of the Unsayable’ (p 85). The Unsayable can encompass many things including psychic trauma, ancestral pain, rumour and even folklore — so that the writing, according to Atkinson, becomes a ‘spooked text’ (p 81), with phantoms moving through it that affect not only the writer but every reader who comes across it. So the efficacy of the poetics of transgenerational trauma ‘speaks of, out of, and to, that which hovers between presence and absence, unnameable, and unknowable in the usual sense. Such literature is able to do this by way of a kind of channeling’ (p 86). As an example of this haunted writing, Atkinson cites the novels Carpentaria and The Swan Book, by Aboriginal Australian author, Alexis Wright. ‘The ghostliness of Carpentaria has to do with the specters of Anglo invasion and colonialism, but also with the Dreaming itself, with its open-ended quality of forever time …’ (p 97). The author has the ability to tap into the stories of her ancestors and tell the stories of what really took place. Atkinson describes as a powerful example of ancestral haunting in Indigenous storytelling a scene filmed in the ABC documentary First Footprints. An elder of the Wunambal Gaambera people, Sylvester Mangolamara, approaches a rock art figure called Gwion that was painted 12,000 years ago and speaks to it directly: ‘Gwion it’s me, Mamajii … Gwion, do you know who I am?’ (p 159). He does not pause, but opens up a conversation with this ancient figure written in humanity’s first storybook — rock paintings.

Conflicts of all kinds, past and present, have left millions of people damaged and shaped by the traumas they have experienced. When trauma is no longer hinged on a single event but becomes a destructive movement that goes on and on, it becomes ‘cyclical trauma’. In this way, Post Traumatic Stress Disorder (PTSD) turns into Chronic Post Traumatic Stress Disorder (CPTSD) and those who have lived or continue to live in horrific wars like the Syrian civil war have had their brains rewired by chronic shock and misery. Atkinson explains that Pat Barker’s Regeneration Trilogy is a literary classic in its ‘vital rendering of the trauma of the Great War’ (p 116) and a fine example of the workings of cyclical trauma. Moving back and forth across time, ‘The novels testify to the trauma of masculinity on a number of levels: masculinity as traumatized, masculinity as traumatic and masculinity as traumatizing’ (p 122). One character in the trilogy, Rivers, must heal his patients so that they can be returned to the trenches for more traumatisation. Those who happen to survive the war go home to traumatise their families as they relive their own trauma in a kind of toxic feed-back loop.

Hostilities arising from the increasing stress of climate change and global environmental devastation also have their own traumatic legacies. There is also an intersection between justice and trauma in relation to gender, age, race and the treatment of animals and the natural world around us, writes Atkinson. ‘Even so, it may not be too far-fetched to suggest the earth could be experiencing something similar to the subjective shock and disturbance that occurs in the experience of trauma of sentient life forms, a kind of PTSD if you will’ (p 186).

Atkinson argues that in order for human beings to adopt more ethical action they must have, as the philosopher Spinoza advised, more internal power, and also the kind of reason that operates for the greater good. Writers are indispensable in the way forward by not only testifying to the trauma within their families and culture, but also by negotiating its consequences so that it can be transformed and ultimately healed. In the book’s foreword, Professor Gregory J. Seigworth sums up Meera Atkinson’s contribution to trauma studies: ‘There is much to gain in discovering how distinctive literary genres wrestle with their unique tellings of transgenerational trauma, and Atkinson has gifted us with a capacious critical methodology for unfolding these lessons into the everyday’ (ix).

[1] Alison Bechdel, Fun Home: A Family Tragicomic, Boston: Houghton Mifflin, 2006

The Poetics of Transgenerational Trauma
Meera Atkinson
Bloomsbury Academic, 2017
199 pages

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Amanda Hickey has worked with words all her adult life across many mediums – documentaries, journalism, blogging, short films and creative writing. She is also a teacher and gives Storytelling workshops to Not-for-Profits. Her first documentary (Writer & Director) on heart surgeon Victor Chang, won an award for SBS TV. Her latest documentary (Producer, second unit Director) – We Are Many – was long listed for an Academy Award and is currently available on I-Tunes.

Amanda writes for her own blog, reviews for Verity La, and is currently finishing a nonfiction book on a WW2 Australian soldier that will be published later this year.  She is also working on a memoir, an extract of which appeared in Verity La.

OUTSIDERS, INSIDE OUT
(Amanda Hickey)

Posted on May 19, 2017 by Verity La in Book Extracts, TWT (Travel Write Translation)

 (Edited by Kathryn Hummel)

Your own eyes are king.
—Estonian Proverb              

Sydney, 1991

I looked for her first in the garden where she would often be working—planting, weeding or watering. This time I found her in her little sewing room. It was a sun-trap with windows on three sides flooded with light. Perfect for finding the thinnest lost thread or a fine needle that dropped to the floor.

We soon got talking about current events and the sudden changes in Europe. She was nervous about what the Russians would do.

‘They’ll never let Latvia go. Never. I just can’t see it. But I’ve made up my mind. If it comes down to a fight, I will go back and help out.’

‘What? You’ll go back and join the independence movement? Don’t be silly…’

‘There’s nothing wrong with me. I may be in my seventies but I’m in good health and I’ve done everything I’ve wanted to in life…if I got killed now, what difference would it make?’

‘So you’re going become a guerilla fighter now?’

My mother, Vera, bent over the sewing machine and pushed her foot down on the pedal. The whirr of the machine underscored her set mouth. At that moment, with that determined steely look, it no longer seemed so preposterous and I could see her dressed in khaki clothes driving a vehicle down a distant road.

I dismissed her talk as ‘survivor guilt’. Among my second-generation Baltic friends, we talked about this a lot. Our parents partied hard; they had known real loss and sorrow so were determined to live life to the full. But there was guilt too for enjoying the kind of freedoms their Iron Curtain relatives could not. Some of my friends had gone back to their parents’ homelands and it was often a frustrating, soul-destroying experience. It was at a time when the Soviet bureaucracy insisted on travel permits between towns or cities. One girlfriend managed to get a visa to visit the capital city, but was denied permission to go any farther so was unable to visit the small town where her relatives lived.

Glasnost and perestroika, the political movements that democratized the Communist Party, changed everything. I had always wanted to visit Latvia, but was also intimidated by the prospect. Firstly, I couldn’t speak the language, and secondly, I had always dreamt about making that trip with Vera.

Her excuse was that she would never return whilst Latvia was occupied by the Soviets. It was a point of principle. And unlike other Latvians who returned to visit relatives, she was an orphan so there was no real reason to go back there.

Then on August 23 we watched the Baltic Way, one of the most extraordinary acts of nonviolent protest the world has ever seen. More than a million citizens of three small nations, Estonia, Latvia and Lithuania, came together and took each others’ hands, forming a human chain that traversed the three nations. It was a plea for national sovereignty and independence. A few months later in November, in the edit rooms of SBS TV where I worked, I watched the Berlin Wall come down.

When Latvia got its independence, I urged Vera, ‘What about now? Why wait?’

She would say, ‘What’s the point? They are all gone now. There is no-one left.’

My idea to travel there was resuscitated by Olev, an Estonian-Australian musician who was planning to tour Estonia with his techno-folk group, Kiri-uu. Estonian audiences wanted to hear how this contemporary Australian ensemble interpreted their ancient folk songs. ‘Why don’t you come with us?’ he asked me. And so a four-week trip to the Baltic States was quickly planned.

In turn, I proposed to Vera. ‘We could meet up at Riga. You know what they all say. It hasn’t lost its beauty.’

I thought a trip to her homeland would be good for her: it would bury a few of those ghosts from her past. No matter what angle I took, she found a new excuse not to go.

‘I would have to see all those ugly buildings that the Soviets have built in my beautiful Riga.’

‘And you don’t think that if someone had left Sydney forty years ago, they wouldn’t be horrified by all the ugly buildings that have now appeared on our skyline?’

I gave up trying to persuade her to come but in the lead up to my departure, my questions about her family and her past escalated. This irritated her.

For one, I desperately wanted to know where she had lived. I wanted to walk down that street and look up at her building. ‘Surely you must remember the name of the street?’ It seemed inconceivable that someone could forget the place where they lived as a child. By contrast I had grown up in half a dozen houses in six different streets and I remembered them all.

She shook her head, no. Yet it was a question with which I persisted. Then, just days before I was due to leave, she called me.

‘I remember now, it was Stabu Iela. Our apartment in Riga was on Stabu Iela.’

How many weeks and how many questions had it taken me to get this nugget? At last I had a street name…but what about a number? Again, she said, ‘No’—she could no longer remember the number.

Estonia, 1991

I entered Estonia from Finland. It was only short twenty-minute flight from Helsinki to Tallinn, the capital.  Then I was out in the baggage area, waiting for my luggage. The first suitcase appeared on the conveyer belt and a few more followed, but then it spluttered and died. Eventually it started up again, coughed up a few more boxes and bags before grinding to another halt. It started, hiccupped again and then died for a long, long while. Each time it got going, many travellers (I am sure they were Americans) started clapping. Yet even their enthusiastic cheering could not thwart the deathly stop-start rhythm of the luggage belt as it spat out suitcases three or four at a time. On the other side of the gate, Olev was waiting for me. He handed me a bunch of flowers—the usual greeting for friends and relatives arriving from abroad.

I am staying with Olev’s cousins—Peter and Tiiu—in their small house in the suburbs. They have given me Grandma’s room. I don’t see her because she has been temporarily relocated to stay with another sibling. I feel a bit guilty about this until I realise how much Peter and Tiiu enjoy having these overseas visitors boarding with them. Perhaps Peter also enjoys having a break from his mother-in-law.

I can’t understand any Estonian, but Olev is happy to translate the conversation swirling around us. Thousands of curious expatriate Balts have come back to their homeland or that of their parents’ and their reasons vary. Some are highly opportunistic, looking to get bargain property at rock-bottom prices. Others are looking to find lost relatives, to heal the wounds of the past or revive lost language skills, whilst for an idealistic few, it’s a way to make a small contribution to these newborn democracies. Breathing in the air of a newly independent democracy, full of expectation and promise, there are countless reasons to be here.

Culture binds them all together, but history will always divide. We see some expats buying up amber necklaces at ridiculously cheap prices and then sauntering back to stay at the most expensive hotel in town. It barely meets with their Western standards of hotel service. They can’t complain too loudly as the rates are so low.

Olev calls the visiting expats “Outsiders—Inside-Out.”

‘What do you mean?’ I ask.

‘They look Estonian on the outside, but are outsiders on the inside.’

My hosts, Peter and Tiiu, laugh and agree with that description. These newfound blood brothers from the West with their patronising ways can be infuriating.

We sit in the faded lounge room and, over cups of hot coffee, chat about the new Estonia. Tiiu brings in a freshly baked cake and a bowl of linden berries. I eat them by the handful and think, ‘Berry season. The perfect time to be here.’ I am in heaven.

She returns to the kitchen and continues working—pickling home-grown gherkins and preserving the rest of the linden berries. Battling decades of shortages, everyone is careful with money and possessions. A lot of foodstuffs are expensive, so as much as they can, they supplement their diet with home-grown produce.

The following day, Olev and his musical partner, Coralie are to give a concert. We are ready to go, but have to wait a little while for Tiiu. She is bringing in the washing from the clothesline, sighing she cannot afford to lose any more clothes. Thieving is common and even clothes on the washing line cannot be left unattended.

There are two versions of the truth here. One is the state version and the second you hear whispered by people who are old enough to remember what it used to be like. So fifty years on, the people here are convinced there are still two versions of the truth. At Kiri-uu’s first concert, I meet a young man who has this profound sense of disbelief. Did I know, for example, that Freddy Mercury still lives? I tell him, no, he died of AIDS. He smiles knowingly—‘This death, you see, is another conspiracy. He still lives.’ We could not dislodge him from that belief.

One day we take a trip up to north-eastern Estonia to see not the beauty of its coastline, but the environmental degradation in Kunda caused by the Soviet-era cement factory. The vegetation in the surrounding countryside is all gray and even the few workers walking around the town’s lonely streets look ghostly, covered as they are in concrete dust.

But there is warmth from the locals who are grateful that tourists from the West are finally coming to explore this region.  My two weeks in Estonia prepares me a little for the last leg of my trip and what I can expect to find in Latvia. As we travel down through Estonia, Olev promises me that I will see the landscape change before my eyes.

‘Estonia is much more Scandinavian—it has a bit of tundra about it. But Latvian forests are denser with their tangled fir and birch, they are the places for fairies and trolls.’

The band’s roadie is behind the wheel, his foot on the accelerator. When we arrive I try to offer him some money for the petrol but he shrugs it off and says it isn’t necessary—he filled up at work. They may be free of the Communist yoke, but they are still following “in for a penny, in for a pound” principle. And who could blame them? They are all underpaid and have long lived with so many restrictions, gnawing away at a system that ties their hands behind their backs is an act of rebellion.

Riga, Latvia, 1991

‘You don’t speak Russian. That’s a worry. But never mind, we’ll find you a good cheap hotel,’ says Olev. He tracks down the Hotel Viktorija and coincidentally it’s on Stabu Iela.

‘My mother’s street!’ I gasp. Divine providence must be behind this trip. Riga is often dubbed the ‘Paris of the North’ but Stabu Iela lacks the grandeur of some of the city’s well-planned boulevards. The buildings here are late nineteenth or early 20^th century and all are dingy, dirty, dark grey-brown in desperate need of a wash. But it’s well located and from here I can walk to the streets that hold some of the most stunning Art Nouveau architecture in Europe (there are already Germans grouped together on walking tours just for this purpose). There is one beautiful Art Nouveau building on Stabu Iela which is not on the tourist map for it has a dark past that many want to forget. It was the base of the Soviet secret police and during the Soviet occupation hundreds of Latvian nationalists were tortured and killed there. The building is now empty and the city is reluctant to do anything with it. Turning it into a museum will only offend Latvia’s Russian citizens (who now make up half the population) and even some Latvians wonder if it’s worth turning one of their country’s more traumatic places into a memorial.

It’s week three of my trip. I look around at my shabby room with its worn, grubby furniture and ugly, checked-patterned wallpaper and I am already planning my escape. I wander outside, stopping at a kiosk to buy a can of lemonade. Before long, I get the distinct feeling I am being followed. I am. They are only a couple of adolescents, but it rattles me. I wonder if I am imagining it, but suddenly they make a move towards me. Will they produce a knife? I expect the worst, but in halting English they make their demand.

‘Can we have your can?’

‘What, the lemonade?’ I query.

‘Yes.’

‘But it’s finished,’ I counter.

‘We know,’ they reply, ‘we just want the can’. They seem thrilled to bits when I hand them my empty vessel. Junk food is still rare and exotic. The upside is that everyone here—well, those under 30—is slim. Young Australians once looked like that too, I sigh to myself.

For dinner at a restaurant I plan to tuck into the local fare of schnitzel, potato salad, coffee and torte. It’s the kind of meal that Vera often used to cook: my default comfort food. The waiter is tall, blonde and lanky. Taking my order, he stands a little too close to me. He keeps looking over his shoulder nervously, so much so, it’s making me anxious. Am I being followed again, I wonder? Then he leans toward me and whispers conspiratorially, ‘Russian Caviar? Only fifty American dollars for you’. He’s hiding a giant tin underneath his oversized napkin. Has he pilfered it? I shake my head, not because I am afraid to break some Latvian law, but I hate the thought of caviar—how the eggs are ripped out of pregnant sturgeon. Perhaps disappointed that I am not as gluttonous as he’d hoped, he wanders off and before I have finished my main course, he’s back with another offer. It’s a book about Riga’s architecture. Maybe he’s pegged me as a dilettante. I buy it. It will be useful as a guidebook.

As evening comes down, I return to my hotel. The room is only on the third floor but the lift chugs slowly up, as if climbing one decrepit step at a time. I make a mental note to use the stairs next time before the clanking lift jogs my memory bank.

Poland, 1974

Hel. Some years before, my mother, father and I had taken a driving holiday through Poland. The purpose was obscure. My father announced one day he wanted to go to ‘Hell and back’ (partly because my mother was always telling him to go there), so that he could tell his friends where he’d been. The village of Hell, or should I correctly say ‘Hel’, is just a handful of dwellings, situated on a long spit of land that sticks out in the Baltic Sea. The long finger of land eventually leads to the border of Kaliningrad, a small Russian province which during the Soviet era was heavily militarised. On the borders of Hel, I sat on the sea strand and found a piece of amber washed up on the shore. The area is famous for the quantity of amber found here yet that small piece seemed magical to me.

Jokes aside, the main reason for the trip was just to see what life was really like in a communist country.

Warsaw. A Soviet-built lift. There five of us: the Polish lift operator, two beribboned Soviet apparatchiks, Vera and me. One of the Soviet officers orders the lift operator to take them to a particular floor. The Pole shrugs his shoulders and shakes his head, making it clear that he can’t understand Russian.

‘How can you not speak Russian?’ the Soviet official barks. ‘This is pathetic! Poland is a satellite of the Soviet state and, look at you, not even making an effort to learn basic Russian! What backward people you Poles are!’ The Soviet goes on in this vein, making the poor man shrink into his uniform.

The lift operator blinks nervously, feeling the anger of his words, if not the content.

‘Excuse me,’ says Vera in perfect Russian. She has heard every word. ‘What floor did you want?’

‘Ah, number five, thank you.’

She turns to the lift operator, smiles reassuringly, switches tongues and says in fluent Polish, ‘Number five for these clowns’.

Now that the lift is moving, the apparatchik smiles warmly at Vera, grateful she had solved the impasse. But his smile only fires her up and she starts to dress him down.

‘What gives you the right to expect your language to be spoken by everyone in Poland?’ she challenges. ‘Moscow may hold the balance of power and control the policies made by the Polish government, but you must remember—you are a guest in this country. And if anyone should make an effort it is you! Why aren’t you speaking Polish? And when you are a visitor, you should mind your manners! Does being a member of the party also give you the right to be rude to every worker? That poor man is only doing his job and you abuse him for it! So much for looking after the workers!’

I only grasp a word or two of this exchange, but what I do see is the shock on the Soviet’s face, as if he had had his face slapped. The Polish lift operator also pales in discomfort.

I think: ‘This could get ugly’.

But right on cue the lift comes to a stop and Vera sweeps out, stage left, to our rooms down the corridor.

‘The nerve of those goons,’ she says. ‘Treating that poor Pole as if he was some slave.’

Vera is still telling my father what had happened in the lift when there is a knock on the door. We open it and there are three Polish members of the hotel staff. The one on the right has a bottle of French champagne, the one on the left has a large bouquet of flowers and the middle one says in English, ‘Here is a token of our appreciation for standing up to our other houseguests who are not our favourite customers’.

Latvia, 1991

Riga. There was a happy ending back then and now I longed for another. But back in my room at the Hotel Viktorija, I try to lock my door and the lock is broken. Anyone can walk in at anytime. Then my first truly paranoid thought: is this deliberate? I heave an armchair against the door.

I had been warned by fellow travellers about untrustworthy characters in Riga that loitered anywhere tourists could be found: sharks and opportunists, con men and carpetbaggers. Eastern Europe was the new frontier. ‘Be careful of mafia men—they’ll be wearing tracksuits and Adidas shoes, and hanging around hotel foyers,’ I had been told. With that thought firmly planted in my head, I saw mafia men everywhere, all of whom I thought were determined to fleece me of my hard-earned Australian dollars.

I climb into bed and try to sleep. The walls are paper-thin—a Russian couple is talking heatedly next-door and the thoughts in my own brain are also becoming rattled, distorted and frenzied. Who knows I am here? Is Latvia really free? Perhaps KGB agents will burst through that door and arrest me. What’s to stop them? What would I do? I drift off to sleep.

About two in the morning, I wake with a start. Someone is in my room. The chair is being moved. Rigid with terror, I try to collect my thoughts. I look at the shadows around the room, searching for movement. I hear furniture scraping along the floors and raised voices again, but it’s all happening next door. Tensions have escalated. The Russians are yelling at each other now. They are physical too. So close, as if my bed is wedged between them.

I used to laugh with my friends about our refugee parents with their petty Cold War paranoia—why couldn’t they just get over it? But here, on this first trip, my very first night in Latvia, there are beads of sweat on my forehead and my heart is racing. Decades have passed, regimes have changed but I am convinced I will be arrested. What kind of emotional memories are trapped inside my DNA?

She’s not with me, but I turn to my mother for comfort. What would she say right now? I can hear her quoting the Latvian philosopher Janis Kulins: ‘If you are unhappy about something, just wait four weeks and by that time, you will have become used to it’.

Roll on week four.

____________________________________________________________

Amanda Hickey has worked with words all her adult life across many mediums – documentaries, journalism, blogging, short films and creative writing. She is also a teacher and gives Storytelling workshops to Not-for-Profits. Her first documentary (Writer & Director) on heart surgeon Victor Chang, won an award for SBS TV. Her latest documentary (Producer, second unit Director) – We Are Many – was long listed for an Academy Award and is currently available on I-Tunes.

Amanda writes for her own blog, reviews for Verity La, and is currently finishing a nonfiction book on a WW2 Australian soldier that will be published later this year.  She is also working on a memoir, from which ‘Outsiders, Inside Out’ is excerpted.

Amanda is conducting an Intuitive Writing Workshop this coming Saturday 20 May. Details and bookings here.

What Spark Ignites an Activist? khulud khamis's Haifa Fragments

Posted on October 14, 2015 by Verity La in Verity La Reviews

Review by Amanda Hickey

What is the spark that ignites an activist?

Is it an event, a family grievance, a brush stroke of history? Or an undeniable truth that breaks open the frozen core of one’s heart?

Thanks to our nightly news we are familiar with those seemingly endless stories about Palestinians struggling to live in the disputed territories of Gaza and the West Bank. But what of the Palestinians who stayed behind and integrated with a newly established state of Israel.  Where are their stories?

The heroine of Haifa Fragments, Maisoon, is a Palestinian Israeli. She is a Christian, independent-minded activist and the world she lives in is conflicted, messy, uncertain and paradoxical.  In the context of ongoing narratives we’ve heard from the Middle-East conflict, Maisoon’s feminist landscape is not one that we easily recognise. Yet in this powerful debut, this is the setting that author khulud khamis confidently writes about.

Page one: ‘it was 1948, Haifa’s last battle’ – and immediately we know this is a story of history, memory and loss; yet also of survival, adaptation and hope. The women of this city are the driving characters in this book and it is through them that we explore the lingering effects of war on individuals, couples and families.

With razor sharp imagery – ‘on that one night she wanted to stop the bare barrels with her bare body …’ – khamis demands that her readers not just engage with her story, but know what it feels like to be a silent witness to the senseless killing that comes with war.

Yet it is not through horror, but through the seductive charms of our senses that we are lulled into this schizophrenic world. The souk with its ‘strong bitter smell of kahula with cardomom’ entices us and coexists alongside the tension that is part and parcel of Maisoon’s daily life: ‘Weapons always make her edgy, especially when slung over the shoulders of boys.’

We follow Maisoon as she makes her first visit – thief-like – to the partitioned territory: ‘I’m not welcome in this part of the world. I’m not one of them. I’m a citizen of the state that occupies their land. I have a blue ID in my wallet. I’m a traitor’.

She’s in love with a young Muslim, Ziyad, who seems oblivious to the suffering of his own people. It drives Maisoon crazy that he does not seem to feel the way she does or recognise the suffering of an injured eleven year-old victim, ‘Fragments of a missile intended for someone else shattering her body in half’.

She goads and prods him until he snaps: ‘You revel in the misery – it’s what keeps you alive. It fills you up and drugs you to the bone. It’s what gets you through the day. Not me. I want to live my life …’

This is the first time she has heard him voice his true feelings. Yet he still can’t reveal that he is the survivor of a suicide bomber who now haunts him. When the spectre of the bomber appears before him ‘Ziyad tries to ask him why … but the words turn into ash inside his mouth.’

khulud khamis: photo by Talma Bar-Din

It is life’s juxtapositions that fascinate khamis as she explores the contrast between Palestinians living comfortably in Israel against those struggling to get by in the West Bank, and she has her heroine walk a tightrope between those two very different worlds.

Maisoon is mentored, financially and creatively, by her Haifa employer – a compassionate Jewish woman who fuels the creative freedom that she desperately needs. Her passion spills over into her volunteer crisis work helping Palestinians in the struggle zone – people like Abu Sufian, a father who needs a five-hour permit to help his son get medical care in Israel. He is disempowered by the restrictions he lives with, yet also grateful to the Israelis for providing a lifeline: ‘I don’t understand these Yahud. With one hand they kill us, and with the other hand they offer us life. I really don’t understand them.’

There seems to be much to do in this troubled world with its hierarchy of suffering. Maisoon cannot understand her parents’ passivity until she finds a cache of her father’s old love letters. Reading his forgotten poems, she suddenly realises he too was once like her – a talented, creative, rebellious force – before being weighted down by his own tragedies, including the loss of his first love. More importantly, ‘when he saw that the struggle over home was turning into a religious war’, he lost all hope and faith forever.

Writing emotional content is extremely hard, even harder when one’s characters are fiercely intelligent. Emotional intensity can strip down language, often to its basest level, so that dramatic moments can end up reading like scripts from an episode of reality television. Thankfully khamis is adept enough to avoid this and delivers well-drawn characters that are smart, dramatic and deeply philosophical.

In spite of Maisoon’s activist proclivities, Haifa Fragments is not really an activist novel. Not at all. It’s a series of beautifully sketched love stories – of Maisoon’s, her parents’ and her good friend Shahd, who lives in the West Bank and is in love with a doctor. And it is an exploration of different kinds of love: of unexpected sensual lust, the joyful companionship of true friends, love borne of profound grief and the grounding love that comes from a deep, almost spiritual appreciation of one’s heritage and land. But etched through these love stories are also arguments around politics, nationalism and injustice. And despite the tragic narratives that are woven through it, Haifa Fragments’ focus on love makes it a tale that is ultimately uplifting, and a satisfying read.

Haifa Fragments
By khulud khamis
Spinifex Books, 2015
173 pp; $26.95 (print) $16.95 (eBook)

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Amanda Hickey is a Sydney-based journalist, formerly with SBS, blogger and filmmaker with a passion for the arts, peace and social justice. She is the Australian producer of We Are Many, an international documentary feature by Amir Amirani, about the global peace protest of 2003 to stop the invasion of Iraq. It has its Australian premiere at the Adelaide Film Festival next week, a Queensland premiere at the BEMAC on November 2 and a final premiere at Canberra International Film Festival on November 7. It will be released next year. 

khulud khamis is a Palestinian writer and activist, born to a Slovak mother and a Palestinian father. She holds a Master’s degree in English Literature from the University of Haifa and works in the field of social change. She is a member of the feminist organisation Isha L’Isha – Haifa Feminist Center. She lives in Haifa with her daughter. This is her first novel. khulud publishes some of her writings on her blog at HaifaFieldnotes.blogspot.com

What Lies at the Core of a Successful Family: Nigel Featherstone’s The Beach Volcano

Posted on January 30, 2015 by Verity La in Verity La Reviews

Review by Amanda Hickey

The Albury family of Sydney’s Elizabeth Bay are about money and social standing, and although they appear prickly and self-absorbed, it is the father’s eightieth birthday celebration, so they are coming together in their grand harbourside house, determined to make it a good show.

The Beach Volcano by Goulburn author Nigel Featherstone is his third and final novella in a series that began three years ago. In this volume, the prodigal son, Canning, returns to the Albury fold after an absence of 25 years spent developing a  successful career as rock musician Mick Dark (think Nick Cave).

He is the type to upset any apple cart—in his dress, in his music and most definitely within his family dynamics. On returning to his childhood home he feels like ‘a tourist who had stumbled on a house-museum open twenty-four seven’.

Along with Vernon, the pompous father, there’s a brittle, decaying mother, two sisters bent on protecting the status quo, a true friend who loves chooks and a plain-speaking teenage boy who strikes at the heart of the matter.

Most of us have mixed feelings about our siblings or parents and it is this terrain that Featherstone first covers before teasing out, with rumours and poignant flash-backs, a thriller-like drama.

Mick / Canning lives in Tasmania and remembers what growing up in the family was really like: the disconnect between them was palpable, ‘as if the five of us just found ourselves occupying the place like squatters’. On arrival he is greeted with good-humoured barbs: ‘so they let you off the island’; or are they put-downs?

Featherstone skilfully weaves Australia’s class-driven colonial past into the strands of this modern family—these pillars of the establishment who now like to sit around discussing parochial NSW politics and, for Canning, ‘making accusations about people I didn’t know and didn’t care about’.

What Canning does care about is the truth. He’s lived long enough as an artist on his own terms to know that truth, even painful truth, is the core component of an authentic moral fibre. And he arrives carrying information that he knows will blow the family apart.

The underlying question of this unforgettable novella is, perhaps in biblical terms, that the sins of the father will be visited on the sons—and so this son is determined to put the record straight. However, even though Canning likes sitting in churches to ‘stare at the stained-glass windows and try to feel what faith might be like’, his quest is not driven by any religious conviction.

Sensing his simmering moral outrage, family members determinedly try to throw him off course. The mother confronts him, voicing her disgust at his work and throwing down her own gauntlet: ‘I will not be surrounded by fake people’.

The irony is not lost on us as we watch them eat food served from platters with ‘domed lids’. Not unlike John Cheever before him, through his likable protagonist, Featherstone unpicks the threads of a successful family to reveal a hollow and corrupted core.

The family acknowledges his success only because it has recently crept into films. ‘Does it pay well?’ he is asked. (A question, no doubt, the author has also heard many times.) Featherstone’s writing is etched with dry humour and there are double meanings everywhere: ‘Plus I never wanted his money, or to be frank, his interest’—so Canning sums up his failed relationship with his father. Yet nothing is static as they circle around each other exploring, little by little, the ties that bind them.

Nigel Featherstone (by Jonny Lewis 2012)

The characters are fully formed and big enough that they could have carried a longer work. The story line too has enough shifts for a full-length novel, but it is to the author’s credit that his prose, precise and deliberate, has enhanced the work by paring it back to a novella.

The centre-piece scene is the building of a beach volcano, which is, for Canning, a happy memory of his father: ‘I could see the boy he once had been’. It’s a sentimental recollection of Canning’s and he can’t resist showing his newly acquainted nephew how a beach volcano is made. But on this occasion the beachside ritual goes painfully awry, a striking metaphor for the oppressive secrets carried by his parents.

Like watching an Ingmar Bergman film, we find there are tensions within the relationships that are so taut, we become increasingly uneasy about what lies ahead as we wait for the next confrontation in the family drama.

The unsolved Sydney mystery of the missing boy that once inspired Canning to write a hit song titled ‘The Water Boy Never Dies’, pays homage to other Sydney tragedies in and around its harbours. Most of us would have forgotten the story of Graeme Thorne, a school boy who was kidnapped and murdered (his body left in a grotto near the Spit) after his parents won the first Opera House lottery. Yet social realist artists like Nigel Thomson explored the underbelly of Sydney’s genteel class in the same way Mick Dark / Canning Albury has done in his songs, or as Nigel Featherstone is doing in this novella.

With striking imagery, the twin themes of music and water are elegantly interwoven through The Beach Volcano. Canning fondly remembers swimming naked at night. ‘I’d look along my body. How pale it seemed in the harbour water, as white as a cuttlefish.’

Whatever misgivings he may have about Vernon, he also acknowledges it is he who gave him his love of both water and music. And music is more than just a job or even a passion: ‘these things are a part of the body, not abstract notions, not extensions, but the centre of self’. Echoing the hero’s thoughts, in its own narrative structure, The Beach Volcano too, rises and falls to a compelling beat.

Canning eventually wonders whether, in building a fan base of hundreds and thousands that adore him, perhaps all that matters is ‘that just one heart is enough’. Enduring literary fiction is driven by universal insights into the human condition and Featherstone beautifully reveals this one.

For Canning, the family’s truth, even if it’s ‘a disturbance’, must eventually come out. He’s confident that if he takes things apart, the truth will ‘put them back together in a different and better shape’. The reader is not so convinced. The Albury family is so misshapen we cannot help feeling that Canning is a little naïve and we wait with bated breath until the end.

http://https://www.youtube.com/watch?v=vXrO_XWgx4g

THE BEACH VOLCANO
Nigel Featherstone
Blemish Books, 2014.
140 pp; $24.95.

For a very limited time Blemish is offering a massive 80% discount on the electronic versions of Featherstone’s novellas. To purchase the e-books, and to claim the discount, head here and then put the relevant code into the coupon field. For The Beach Volcano use VARLUDO4S6; for I’m Ready Now DTS1RW4H2L; and for Fall on Me AEBE9D5AE6.