So, those themes. Before I start, a word: I'm dyslexic. So I'm not interested in any spelling corrections. People that do that on social media are annoying, and it can be a type of ableism. Please don't be one of those people.
The spark for my book Where the Fruit Falls occurred when I was listening to Billie Holiday's Strange Fruit. I started thinking about how Australians often know more about historical events & injustices that happened elsewhere, than what settler-colonials did/do here on this soil
All my stories - novels and short stories - start with one image. This is generally not the opening, and often just a minor scene. I write that image, and then I build around it. So this book started with a traumatic image. It's about half-way through the novel. Because I used >
> magic realism as a literary device in this novel, those types of scenes are not graphic. Magic realism allows a more symbolic telling, that doesn't rely on a step-by-step account of an event, or even has some action happening "off-stage" - so the impact is different.
However, when writing about the impact of colonisation, it's not possible to skip over trauma the settler-colonials caused. This must be told, even if softly. The story starts in the 1950s, with some references to the previous generation, but the main action is the 1960 - 70s.
I wanted to focus on that era as it was a time when activism for Aboriginal rights was becoming more visible, as was the pushback. Injustice, racism, forcible removal of children, discrimination etc were very much everyday occurrences in Australia. Social change doesn't come easy
I also wanted to write about eras/events I already had some understanding of. Whether because I was there, was influenced by others (ethics & protocols apply, of course), or applied what I read/learnt through past tertiary studies. "Write what you know" is not just a throwaway.
There's references to past policy eras & landmark events, such as: Stolen Generations, land rights marches, post-WWI &WWII migrations, Black Diggers, segregation etc. And some references to historical events overseas. I love history, and sagas are a good way to tell these stories
I wanted to take some different approaches. I didn't want a book that highlighted trauma or violence. Especially towards Aboriginal women. My main characters (mother & daughters) are independent & have full agency; even if they experience barriers, trouble, racism, heartbreak etc
The violence I write about in this novel is mostly subtle but still have big impacts on the main characters. Often these instigators of harm are white women. A word said, a tear shed. Small acts can have big impacts. I probably won't get short-listed for awards but well.
Not all of the non-Aboriginal women are Karens, Beckys etc. There's female characters that provide shelter, friendship, care, support. Some are migrants, overcoming their own traumas. And the main characters meet Aboriginal matriarchs that help them recover, reconnect, revitalise
These matriarchs are 🤎 And I created male Aboriginal characters with a similar energy. They're loving, kind, generous, respecting women's agency and in awe of their strength. They've a minor role in the novel, but they are there and what they bring is necessary and appreciated.
The perpetrator of (mostly psychological abuse) is a white male. Writers sometimes use violence towards women to create a turning point - in the plot or the character's behaviour/motivation. I view rape as a plot device often gratuitous & unimaginative. It can be lazy writing.
His treatment of the main characters (i.e an Aboriginal woman & her two daughters) is shocking in parts. But it's written in a manner that is mindful of readers. And, like mentioned earlier, I applied magic realism and the action if mostly off-stage. Still, its the turning point.
Other themes in my novel: place, belonging, family/kinship, disconnection, coming of age, parenting, grief & loss, homecoming, acceptance of self & others, misogynoir, whiteness, identity and colourism. I suddenly realise - this is a busy book! No wonder publishers didn't want it
That's probably enough for now. I'll have more to share during this week. If you want to comment/discuss any of the themes and approaches I've mentioned in this thread - please do. And the other thread if you want to talk about publishing.
My book is now in Australian bookshops. I'm not well-known and my publisher is small, so you might need to request a copy at your local. Or you can order direct from the publisher (they also sell e-books, so no need to give your money to you-know-who) > uwap.uwa.edu.au/products/where…
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Racism exists in Australia. It exists in our institutions and in our public spaces. There are those who oppose it, but there is also a lot of racism among our self-proclaimed ‘white allies’.
Racism is insidious. It impacts on people’s health, their education, housing and employment opportunities, and their sense of self and safety living in Australia.
We look at Aboriginal prison rates and label Aboriginal people as criminals rather than looking at racism in policing or in sentencing.
As we are only a week or two away from Harmony Week (yes, it’s a week now), I’d like to tell the story of the greatest Harmony Day poster ever designed. And by ‘greatest’ I of course mean the absolute fucking worst most condensing piece of shit imaginable because of course it is.
To understand this story, it’s important to remember that the government department that is responsible for Harmony Day is the same one that Peter ‘won’t somebody PLEASE think of the white South Africans’ Dutton was in charge of for many years.
Harmony Day exists only in Australia and solely for the purpose of ignoring the International Day for the Elimination of Racial Discrimination on the basis that Australia doesn’t have any racial discrimination so instead of fighting racism we get to celebrate living in harmony…
For those saying we should be magnanimous about the passing of the queen, a reminder that the queen inserted herself into the lives of Indigenous people here multiple times. She wasn't a bystander to the effects of colonisation and colonialism, she was an architect of it.
Demanding Indigenous people be respectful about the passing of someone who intentionally made our lives worse is outrageous. It's worth considering what she *could* have done - and didn't - to effect change.
At so many times across the 20th century, she could have intervened and reset the relationship between Indigenous people and 'the crown', because she had more than ceremonial power to do so. She did nothing.
Yesterday when I took over @IndigenousX I was nervous about whether I'd manage today. It would have been my brother David's 63rd birthday, and I was worried I'd be too upset or too many things. The reason RUOK day is so annoying is that there's often no solution if you're not.
Talking to one of my older sisters just now, was the checkin you do not in a calendar format, but because god, it's David's birthday and we miss him. We know our other sister will be with him soon, and we're sad about that too, and mapping what we can do now, for her, now.
I'm mentioning this cos that's relationality, and maybe I'll never be 'ok' again by a reset measure. Asking me if I'm okay won't change it. I wish my sister would make 60, but wishing or checking in to see how I'm going won't make it happen. Talking from inside the grief is 'ok'.
Ever worked with someone who sees you as facilitating their success? You know what I mean, they like what you do because it makes them look better or helps their cause. This is a conversation that we need to have about the convergence of #BlackCladding and #MyBlackFriend.
Decades ago in academic conferences (and also today) it was bringing an Aboriginal person onto a panel speaking about research, where they clearly had no real investment or interest OR they weren't allowed to speak about their experience - acting as props. #IndigenousProps
In govt, in business, in unis, in schools, in medical services, when this happens, they're buying authority and authenticity, but with no real cost and without meaning. It really is window dressing, but there's actually a cost to people doing it. And everyone else.
(SOS) When my brother, who died recently, wrote his book Bold (stories of older queer ppl), he featured his and other Black voices. He knew how rare it is to have older queer Black voices cos the stats aren't great. But we aren't stats, and for those of us still here we need...
...to be made to feel that we belong, that we are cherished, that we have a place and a right to all of the things the rest of our community has.
I often write (and think and rant) about stats being important. But Indigenous people aren't statistics. Our role as community is central, we should be central because we're connected. Tacking on letters at the end of LGBTIQ+ to feel like you've included us isn't it.