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Stephen Muecke

In 1985, following the publication of their collaborative works Gularabulu: Stories from the West Kimberley and Reading the Country: Introduction to nomadology (with artist Krim Benterrak as co-author), Paddy Roe, possibly sensing that the young researcher would be of critical importance to his life’s project, suggested to Stephen Muecke that there needed to be a third book, The Children’s Country, about the rayi – the spirit children – and for human children to come. Muecke writes that he was unable to deliver the book at the time. Roe went on to establish the Lurujarri Heritage Trail following a songline along a ninety-kilometre stretch of coastline from Minyirr (Broome) to Minarriny (Coulomb Point).

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Is the exercise of judgment the reason for a book review? I hate the idea of that. I would rather experiment with the genre by asking if it can add something to the book, like a mole or a prosthesis. In the process, could one also say something about how the book works, as it moves through its various environments, collecting other growths? I think John Kinsella would appreciate this eco-critical move, for what it ultimately wants to interrogate is the way the book sustains its life. And then, having confessed to that vitalist position, may I go on to ask what the book has to say about Life? Why not tackle the big issue, the writer’s vision?

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Having disposed of World War I in a couple of brief chapters, our shell-shocked soldiers wonder what to do next. During the war, sinister balloons carrying out surveillance had hovered over the trenches. This now gives Axel Glover and Edward Llewellyn an idea. They have become mates in an understated English way, never making eye contact.

‘The first time I saw Axel Glover he was standing stark naked in a wide shaft of sunlight,’ begins the novel, which is written in the largely monologic voice of a diary or memoir. It records the lives of these two ‘very deep friends’ who, having survived the war together, commit to the somewhat eccentric adventure of ballooning to ‘New Albion’, in the Western Pacific of the imagination.

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Dancing on Walter Benjamin’s grave, in this book, Michael Taussig is in some ways his reincarnation; born in Sydney in 1940, the same year that Benjamin, trying to escape the Nazis, died in Port Bou, on the edge of the Pyrenees. The dance that Taussig performs is of course a homage to the great intellectual: the most inspired thinker coming out of the Frankfurt school, the most uncompromising, and the most writerly and experimental. Benjamin was a broad thinker, in the best sense. He did not think and write for the benefit of a discipline, but he taught his readers to weave together understandings of contemporary culture, coupled with a Nietzschian sense of history shot through with the ‘profane illumination’ of ancient myths whose impulses always throb in human dreams.

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If it is the case that we can no longer avoid the effects of living under conditions of globalisation, then increasingly that spatial dimension governs our lives. Look not, therefore, deep into the history of our individual nations or localities to explain what is going on, but lift your eyes to the horizon, and beyond, where a devastated city may be smouldering. Within minutes, a local politician will be warning us that we may be next.

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On the cover of Mick Taussig’s new book, video artist Juan Manuel Echavarria performs a rather clever metaphor for the disintegration of the state. A floral pottery platter with the legend Republica de Colombia para siempre (‘The Republic of Colombia for ever’) is progressively broken up until it is nothing but a pile of white powder: the state as drug cartel.

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Legendary Tales of the Australian Aborigines by David Unaipon, edited and introduced by Stephen Muecke and Adam Shoemaker

by
December 2001–January 2002, no. 237

Most of us are familiar with an image of David Unaipon, clean-shaven, neatly dressed, gazing steadily beyond the spatial dimensions of our $50 note. He wears a tie, and the collar of his shirt is evenly turned. Over his right shoulder is the little church at Raukkan; floating over his left are three of his inventions, including the shearing handpiece that no one would lend him the money to patent. And there is his signature, underneath the words: ‘As a full-blooded member of my race I think I may claim to be the first – but I hope, not the last – to produce an enduring record of our customs, beliefs and imaginings.’

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George Seddon is well-known as an environmentalist and academic. Western Australian readers will remember in particular his Sense of Place (1972). He is currently an Honorary Senior Research Fellow in the Centre for Studies in Australian Literature at the University of Western Australia and Emeritus Professor in Environmental Science at the University of Melbourne.

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Stephen Muecke’s Textual Spaces offers both new material and versions of some of the essays he has published on Aboriginal and cultural studies published through the 1980s. Many of these have already been very influential, but the welcome appearance of the book invites consideration of the continuities in Muecke’s arguments, the programme they suggest.

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In last month’s Telecom Australian Voices essay, Robert Dessaix discussed the ways in which multiculturalism divides up the Australian literary scene, concluding that “in a word, it’s time our multicultural professionals stopped marginalising multicultural writers”. The response of Sneja Gunew, who was quoted in that essay, is printed in its entirety here, along with other letters prompted by the essay.

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