The pool

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Is poetry disabled?

In poetry’s capacity to self-define, to reject conventionality, to be in a constant state of flux and to hold the contradictory together in its granularity, it subverts formal systems of designation time and again. Poetry then avoids simple diagnosis, at least pre-emptively.

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Steering upriver

Non-fictionAt dawn I cross the bridge, Missouri to Iowa, and turn down the gravel drive. Though I’m different now, this place is the same as it always is this time of year: the sun glowing red over the paddock next door, the grass not yet green, the maple stark. I go away, come back again, and home is like a photograph where time winds back, slows into stasis; where the carpet has changed, but the dishes have not, the cookbooks have not, the piano and artwork and bath towels have not. Here, I can be a child again, my best self, briefly. I hold on to this moment for as long as I can, because too soon I’ll remember how disobedient I am, how bossy and domineering, how I slammed my door until Dad took it off its hinges, how soap tastes in my mouth, how I pushed on these walls until they subsided.

Home as a weapon of cultural destruction

Non-fictionIt was simply expected that Aboriginal people would accept the values and behaviour of the dominant European culture. The Welfare Board insisted that Aboriginal people not only earn an independent living but show the Board they could save money in a bank account. They had to demonstrate that they were avoiding contact with other Aboriginal people and refusing to participate in community-oriented activities, such as sharing resources with kinsfolk and travelling to visit their relatives and home Country. Over and over again, the Board’s reports criticised Aboriginal people for being among their own kind and clinging together in groups. To achieve their assimilation aims, the Welfare Board implemented a crude ‘carrot and stick’ incentive in an attempt to modify Aboriginal behaviour: if Aboriginal people could convince the Welfare Officers that they had cut themselves off entirely from their culture, family and land, they would be rewarded with an ‘Exemption Certificate’.

Interstitial

Non-fictionAmerican sociologists John and Ruth Hill Useem first coined the term ‘third culture kid’ in the 1950s to describe the experience of Americans who were raised abroad in a culture different to their birth culture. This term reflects the way children raised overseas straddle three cultures: the culture of their birth, the culture within which they are raised, and a third, nebulous culture – the culture they create through the way they learn to relate to each other. The third culture is interstitial, not an amalgam. ‘Third culture kid’ (TCK) is a term often used as shorthand. Many TCKs will have experienced more than one cultural shift too. Those with diplomatic, military or missionary families are often raised in multiple countries, and others, like me, will continue their travels overseas as adults too, exercising the global and economic mobility they know well.