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• W244451528 abstract "It's time to get back to country. Descending from the transcendent heights of Pablo Neruda's Macchu Picchu, we now need to consider the principles of poetics of immanence, in which everything - language, spirit, and law - is to be found in the ground beneath our feet. We need to embrace the challenge and learn how to read, rather than reduce, complexity. Aboriginal people have been doing this for millennia. Uniformity is unheard of in the West Kimberley, for example. Each spring has its song-poems, rituals, and set of stories. Patterned groupings limit any one person's authority in relation to their country; there is no singular, overseeing God.1 Powerful spirits are moving and multiple, stronger in some places than in others. Every activity is contingent upon the place in which it occurs.2 Language means nothing until its connection to country is understood; if the poet isn't prepared to go to the place of the poem, then the poem can only be seen in abbreviated form. But the phenomenal diversity and complexity of the West Kimberley doesn't result in chaos; in this chapter we will see how complexity can be both enabling structure and limit for poetry.In West Kimberley poetics, there is no sole [or soul] source of poem: people and country gather to produce texts in what Muecke calls contrapuntal polyphonic style.3 As people and country work in partnerships, so are partnerships important across descent groups: the members of local descent group are responsible for but part of song-cycle; almost every song-cycle is shared by members of several local groups. This means that knowledge is segmented; what any one person knows is but glimpse of larger mythic terrain. Knowledge can rarely be performed ritually in toto, either, if only be1 cause of the practical difficulty of getting all the people concerned to meet together at the one time.4 If the song-cycle travels through country, and country is home to multiple groups, then travelling song necessarily requires more than one performer if it is to be realized in its entirety. Boundaries between groups differentiate parts of country and necessitate various procedures that need to be followed if one is to travel in place to which one does not belong. But borders are also porous and permeable.5 In the Kimberley, environment composed of permeable boundaries requires communal mode of singing and talking about it.The way most of us get to the West Kimberley, however, is through its urban gateway, Broome. The striated spaces of this rapidly growing town can lead us to something of an enlightenment with the surrounding country. In this encounter, the country surrounding Broome is of little relevance other than as place to build more roads and houses, or to look for more gas. We praise / the mineral earth, as in Neruda's Oda la tierra, for its capacity to bring more capital into town. The loss of attunement to the particularities of the West Kimberley contributes to a loss of contextually, ethically derived behavioural responses.6 If we leave Broome and enter country yet to be chopped up by urban-zoning lines, however, the encounter becomes entirely localized, because all orientations and linkages from one place to the next are in constant re-calibration:One never sees from distance in space of this kind [...]. Orientations are constant but change according to temporary vegetation, occupations and precipitation. There is no visual model for points of reference that would make them interchangeable and unite them in inertial class assignable to immobile outside observer. On the contrary, they are tied to any number of observers.7Necessarily, therefore, the importance of vision relative to other senses recedes: close-range vision is more likely to be complemented by auditory and tactile information, such as the sounds of waves crashing at nearby beach or the texture of moisture in clay pan. In this modality, effective seeing is more about glancing at various things than about attempting to acquire static overview; maps of country are personal and can readily change to become part of communal metis. …" @default.
• W244451528 created "2016-06-24" @default.
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• W244451528 date "2013-01-01" @default.
• W244451528 modified "2023-09-24" @default.
• W244451528 title "Reading Complexity" @default.
• W244451528 doi "https://doi.org/10.1163/9789401209168_005" @default.
• W244451528 hasPublicationYear "2013" @default.
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