We had safely completed our voyage back across the Coral Sea from New Caledonia to Australia. The next leg was south, from Shellharbour to Eden, hugging the New South Wales coast. Unlike our outbound voyage, the whales were no longer in sight. They must have returned to Antarctica after having come north for calving. I was encouraged by the sight of dolphins accompanying us for spurts of the voyage.
We had hoped to reach Eden by midnight but somehow the trip dragged on until 3.30 am. I wanted to pull my weight during the night sail but was overwhelmed by fatigue and fell into a deep sleep on the sofa. Meanwhile, Alex directed the vessel to a safe point in the bay and dropped anchor.
The next morning in the security of daylight we moved the boat closer to shore, and spied a cruise ship at the docks. It was such a surprise to see a vessel with a capacity of thousands at the wharf of a township of only around three thousand two hundred people.
We made our way to shore in the dinghy, then climbed the steep hills into Eden to provision our boat for the next few days. We noticed tandem cyclists in bright lycra outfits making their way up the hill from the wharf into the town. We greeted them and their accents told us that most of them were from America. Each cyclist had a place name emblazoned on the back of their shirt. Some read California, others the Netherlands. We walked up the main street towards the supermarket, making way for passing cyclists on the footpath.
After we emerged from the supermarket laden with shopping bags, the last of the tandem cyclists, an older couple, were struggling up the hill. Curious, we couldn’t help asking that tedious question that tourists are asked worldwide.
“Where are you from?”
“Colorado.”
“Wow!” I exclaimed. I had never met anyone from Colorado in Australia. Now that the borders were open after pandemic closures tourists must be eager to resume roaming the globe.
A workman in an orange, fluorescent jacket approached the tourists from Colorado.
“Are you with the cruise ship?” he enquired.
I assumed it was an innocent question, or at least a polite enquiry.
“Yes,” they confirmed.
“Can you please tell the cruise ship company to tell these cyclists how to mind their manners? Some of them are cycling on the wrong side of the road. Others are cycling through bitumen that we have just laid,” complained the workman.
“What did he say?” enquired the Colorado tourist of his wife,
She was better able to understand his accent than her husband, so she interpreted it for him.
“We are the last off the boat so there won’t be any more problems,” she reassured the workman, as they resumed their cycle.
“Enjoy the rest of your trip!” I urged them, trying to counter the rudeness of the workman.
“Thank you!” she replied, turning back and beaming at me.
I was surprised that the workman had chosen to berate the tourists. Perhaps he could have contacted the cruise ship managers. I hope the tourists received more civility at their next port of call. When you are a tourist and have no friends in the country you are visiting, it’s those unanticipated encounters with locals that form the lasting impressions.
Meredith Stephens is an applied linguist from South Australia. Her work has appeared in Transnational Literature, The Muse, The Font – A Literary Journal for Language Teachers, The Journal of Literature in Language Teaching, The Writers’ and Readers’ Magazine, Reading in a Foreign Language, and in chapters in anthologies published by Demeter Press, Canada.
PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Anthony Sattin, an award winning journalist and travel writer in conversation about Nomads: The Wanderers Who Shaped our World, his recent book published by Hachette, India.
A breath-taking narrative that travels with the freedom of nomads, drawing from folklore, history and modern movements to give voice to an idea that might help move towards a more progressive and hopeful future — Anthony Sattin has achieved all this in a single book called Nomads: The Wanderers Who Shaped our World, a non-fiction that touches the heart with the concept of unifying humanity beyond the borders of ‘isms’ drawn over time. It explores the history of people who often have not been chronicled in conventional texts.
We are living in times where floods, forest fires, wars and divides are ravaging humanity as it wakes up from the coils of a pandemic that had almost stilled all normal interactions and economic activities for more than two years. The unrests and the changes attributed to “climate change” call for “continued solidarity” and a united front from all humanity as indicated by UN Secretary-General Antonio Gueterres and global guru Harari. In times such as these, an attempt to revive the concept of asabiyya, or bonds based on felt interests, is laudable and a necessity for the world to move forward. And that is exactly what Sattin has done in his recent book.
He has travelled with nomads; folklores, starting with Cain and Abel, Gilgamesh and Enkidu; history, Gobelki Tepe or Potbelly Hill, the place where he locates what might have been Eden, Achaemenid kings, Persian nomads, Mongols, Mughals to global nomads — spanning 12, 000 years of history.
In his book, Sattin tells us: “We are living at a time when the world — our world — shaped by the age of Reason and Enlightenment, powered by industrial and technological revolutions is faltering. Social contracts are fraying and communications are breaking down. The raw materials and natural resources are becoming scarce, and the consequence of our actions … are written large across landscapes, the climate, the fabric of our lives…Change is needed.”
Sattin “traces the shifting relationships between people who move and those who were settled” to find the concept of asabiyya or the sense of bonding popularised by an Arab philosopher called Ibn Khaldun (1332-1406). Perhaps, this is an ideal that could benefit humankind if we were all to see ourselves as one tribe. He has mentioned modern attempts at asabiyya, like the call given by ‘Black Lives Matter’, to contextualise the concept for us and to show how a movement born from within the hearts of people could touch and change attitudes.
The book is divided into three parts after an initial introduction from Mount Zagros, where Sattin was rescued from a bout of sunstroke by nomads: the first part is called ‘The Balancing Act’, where he explores ancient folklore and history, Huns, Hyksos, Scythians, Xiongnu and more: the second part is called ‘The Imperial Act’, from ‘The rise of the Arabs to the Fall of Mongols’ where kingdoms and world history is brought into play and the importance of asabiyya is introduced with historic instances and the last part is called ‘The Act of Recovery’, where changes towards redefining the world in terms of ideals aligned with asabiyya are explored.
The scope of the non-fiction is clarified at the start of the book from Mount Zagros. He starts the first section interestingly in a locale, termed by him as “Paradise” in 10,000 BC with a global population of ‘Perhaps 5 million’, of which he lists the nomad population as ‘Most of the number’. As he unfolds the history of mankind, from the past we find echoes of what could be called mobile or nomadic bonds that embrace to expand and heal civilisations. Sattin has been exploring such bonds for the last forty years.
Described as “a cross between Indiana Jones and a John Buchan hero” and “one of the key influences on travel writing today”, Sattin started his interactions with bedouins at age nineteen and found them nurturing. He elucidates: “After I left school, I went travelling in the Middle East. In the Sinai Peninsula, at that time, there were no hotels or other facilities outside of Sharm el Sheikh. So, I and the friend I was travelling with relied on the Bedouins for many things — they brought us fish and other food, they told us stories about the magical places in the desert mountains and although we had been told that they would rob us, they looked after us.”
Anthony Sattin. Photo Courtesy. John Murray/Hachette India.
Sattin has several non-fictions under his belt and is an award-winning journalist, who writes in a number of well-known journals, like the Sunday Times, the Conde Nast Traveller and the Financial Times. An editorial advisor to the Geographical magazine, he is also a fellow of the Royal Geographical Society and a founder-member of Travel Intelligence and ASTENE (the Association for the Study of Travel in Egypt and the Near East). He was the director of the Principal Film Company, has written, advised and presented on television and radio productions, including the BBC.
In this exclusive conversation, Sattin discusses Nomads, and tells us how the book came to be.
What made you think of writing a book on nomads, who — you have stated in your book — now constitute only 40 million in a world of 7.8 billion humans?
Every book has its moment, and this is the right time for Nomads. It came out of a lifelong interest in people who live on the move and on the problems of settled society, especially with cities – some of the first thoughts in Nomads occurred decades back when I read Lewis Mumford’s The City in History[1]. But I also have many ideas for books in my head at any one time and they don’t all get written! And some of them sit around for ages and then it seems to me to be the right moment to write. The way our world has changed in the past decade helped shape my sense that this is the moment to write about open borders and freedom of movement. I also wanted to write something that would stretch me more than anything else I had written. Twelve thousand years of history seemed like a big enough challenge…
How long did it take you to research and write the book? What kind of research did you do?
I began shaping the idea nine years ago, after I finished my previous book, Young Lawrence[2], about how the second son of an anonymous, middle class Oxford family became Lawrence of Arabia. The proposal took more than a year to get right – as my editor at WW Norton in New York pointed out, a subject this big can be about everything and nothing. Then there were years of research, particularly in the Bodleian Library at Oxford and the London Library, which is a wonderful place, the largest private library in the world and which serves as my home from home. I had many conversations over the years with scholars, people in publishing, fellow writers, travellers and nomads. And then there was the travelling with nomads, the writing and rewriting.
You travelled and lived among nomads for some time? How many years? Were your travels affected by the pandemic? If so, how did you bypass that?
I have been meeting nomads for more than forty years, particularly in North Africa and the Middle East, where I have travelled extensively. When I was 19, I was looked after by Bedouin in the Sinai Desert. In 2010, I was back there on a camel trek with a guide who impressed me because he knew every mountain, every watering place and every cave, including one which he pointed out as the place where he was born.
In Mali, I spent time with Touareg nomads, who came together each year at a place in the desert beyond Timbuktu – these tribes used to be at war with central government (and are again), but a treaty had been brokered and one of the terms was that tribal and government leaders would meet once a year to sort out grievances. They also played music, danced, raced camels… How could one not be swept away?
Specifically for Nomads, I went to Iran to spend some time with the Bakhtiari, a large nomad tribe who I had chosen in part because they claim lineage that goes back millennia, because they had played a part in the making of modern Iran but also because in the 1920s, a movie[3] was made of their annual migration into the Zagros Mountains, amazingly by the director and producer[4] whose next movie was the original King Kong! The Bakhtiari taught me much about the challenges facing nomads today.
Can you tell us of a few interesting experiences while moving with nomads which are not part of the book?
When I first went into the Zagros Mountains to meet the Bakhtiari, I was taken by a guide (being British, I had to have a guide for my entire stay in Iran) and he could not understand why I would waste my money and my time going into the mountains. He was from the city and exhibited age-old prejudices against people who lived on the move, whom he called ‘primitives”. But I am not a nomad and although I don’t find them primitive, I do find some aspects of their lives very challenging: years ago, on a camel trek in the Thar Desert, I caught what I now assume was sunstroke and thought I was going to pass out. My guide – there were just the two of us travelling – got me out of the desert. At the first village we reached, he had someone bring a bed out of a house and placed in the shade of a tree. I lay down and remember no more until about four hours later when I woke to find myself surrounded by the whole village. They had been angry with the guide for bringing me to them – think of all the trouble they would face if I died! When I woke, in the middle of this scene, the whole crowd burst into cheers like a scene out of a Bollywood movie.
You have spoken of ‘asabiyya’ taught by Ibn Khaldun. Can you explain the concept briefly and tell us if this can be of relevance in the current global situation?
Asabiyya is a sense of group feeling, something that binds people together. Ibn Khaldun thought it had shaped the world and found that it was most powerful among nomads and people who lived in the desert, in part because they must rely absolutely on each other. When this group feeling is channelled by a leader – the Prophet Muhammed, for instance – it can lead the group towards extraordinary achievements, as when the first Arabs overcame the might of the better-trained and armed Byzantine and Persian armies. It might all sound like something from long ago but I think there is a sense, in our own time, of someone like Greta Thurnberg having channelled that same feeling to force our leaders to pay attention to the climate emergency.
At a point you tell us that “…cities posed existentialist risks, and their temptations could overwhelm the asabiyya and nomads would lose their identity.” Why was maintaining their identity for the nomads so essential? Do you think this is something that needs revival in the present?
The existential risks I mention are the ones that rob nomads of their asabiyya and therefore of their power. Ibn Khaldun had seen this first hand: in North Africa, several small reformist movements had come out of the harsh desert or mountains to the south and overwhelmed the courts and kingdoms along the north coast. But each of those movements had fallen apart within a few generations as the pure people of the desert found themselves corrupted by living in cities. As for identity, it is important for all of us to know who we are and where we have come from — that was one reason to write the book, because very little is taught about nomads in western schools.
Your book touches upon number of issues — including faith. Given the fact that the great Khan had a Nestorian church, a mosque and a Buddhist temple in his capital city despite following the Shamanistic faith, would you say that an openness or tolerance in beliefs and faiths led to a more strongly tethered kingdom, as they did not really seem to have concepts of permanent national boundaries then? Is this not a dichotomy that you create a strongly tethered kingdom and yet are open to move on, leaving the old capital behind? And is it not wasteful?
I think there are two things going on here. On the one hand, a belief in freedom of conscience, the right to follow any or no religion. This was certainly something the great Mongol khans believed in. They were mostly animists, believing in the Sky Father and reliant on signs and omens, but they were not adverse to being prayed for and blessed by an imam or priest. Even the Ottomans, who came out of a nomadic tradition and were clearly Muslims, thought it important to allow freedom of conscience in their empire. What mattered was not who you prayed to, but whether you were prepared to acknowledge the sovereignty of the khan or the sultan. Some of the most successful periods in human history have flourished because of this idea.
A strongly tethered kingdom is another issue. For nomads, cities and capitals were not as important as lands, particularly hunting and grazing lands. The Mongol khans, like ancient Persian emperors and many other nomad leaders, recognised the need for a pivotal meeting place, a capital, but they were mostly more interested in spending time elsewhere and on the move. A leader such as Attila, the Hun ruler, had no interest in the cities he conquered.
You mention British author,Bruce Chatwin(1940-1989), as having said “we are born to move, that we must move or die.” Can you explain what that would mean? In the current context, people talk of roots and homeland. If they keep moving what happens to their firm conviction in homeland?
It depends what sort of ‘moving’ we are talking about. On a mundane and personal level, research now tells us that we are less likely to get ill and more likely to live longer if we walk 10,000 steps a day. On a national and global scale, we need interaction, we need to live lighter, we need to be nimble on our feet and in our thoughts.
You have divided the world into two groups — nomads and settlers — and said we need a bit of both. Can you tell us how and why?
Humans began to settle and cultivate some 12,000 years ago and since then, like Cain and Abel, humans have broadly been divided into those who stay in one place, usually either cultivating the land or living in towns/cities, and those who live on the move. For most of history they have lived in a state of mutual dependence and often even in harmony. A world without nomads, with everyone fixed in one place – which seems to be where we are heading – is a smaller, less rich, less fertile world.
In a post-pandemic world, would the nomadic lifestyle you have written of be feasible, especially with all the governmental issues creeping in?
The word nomad comes from a very old Indo-European word meaning pasture or a fixed area, which suggest the right to graze. But if you take a broad view of what it means to be a nomad in the 21st century, you might also include digital nomads and others who move to work or just because that is how they want to or have to live. That might not have been possible during the pandemic, when we were all locked down, but the number of people on the move now in many parts of the world is right back up and that can only be a good thing – we need to mix and meet, to exchange experiences and opinions.
If we opt for a mobile lifestyle, would we need to redefine borders as of old? Would that take us back to a pre-nationalistic era? Do you think we should be redefining our mindsets and our isms? Do you suggest we all go back to an intermittent nomadic lifestyle?
We should always be questioning mindsets and isms! Happily, we are living through a golden age of revisionist history shaped by a number of forces, decolonialism, Black Lives Matter and #MeToo among them. We also live in an age of misinformation on a massive scale. Nomads has come out of a need I had to shine some light on a way of life that is either entirely missing, or misrepresented in our histories.
Are you planning to write more on this issue or move on to something else? Would you share with us your next project?
There is much more to be written about this issue, but after spending most of the past eight years working on Nomads, it is time for me to look elsewhere. I hope I have stimulated a debate about nomads that will encourage others to look further. Meanwhile my thoughts are turning to Egypt — and to Italy, from where I am writing today.
Thanks for giving us your time during your travels.
Meredith Stephens sails the Australian coastline, recording her experiences with words and her camera.
Maybe because I am an applied linguist, one of the pleasures of travel is the novelty of learning unfamiliar place names. Sailing north from Eden in southern New South Wales towards Wollongong, south of Sydney, provided ample opportunity to indulge this pastime.
We were relieved to arrive at the township of Eden after the long crossing of Bass Strait from Tasmania to the mainland. Too tired to disembark, we spent the evening recovering on the boat after availing ourselves of a public mooring. The next morning, we rose afresh and resolved to explore Eden. We made our way to the wharf but found that it was formidably higher than our vessel. As much as I was looking forward to Eden, I suddenly realised that climbing onto the wharf looked impossible.
“I can’t do it!” I complained, as I often did, to my sailing companions Alex, Katie and Verity. They were all taller than me and leapt up to the wharf.
“I don’t mind staying here and reading a book. You all go off and enjoy the town,” I urged, as I looked down at the green water in between the boat and the wharf. It wasn’t the first time. Whether climbing a mountain, or hiking, I just couldn’t keep up with the others. Rather than holding everyone up I would prefer to stay back and read.
“No, you have to come with us,” Alex insisted, as always.
I lifted my left foot onto the tyre and my right onto the beam, grabbed hold of the side of the wharf and somehow made it to safety, as the others encouraged me on.
We climbed up the hill and walked along the coastal road to the centre of Eden, taking in shops and the Eden Killer Whale Museum. Then we wound our way downhill back to the boat, ready to sail across the bay to the Sea Horse Inn, where we planned to dine later.
After anchoring Alex decided to attend to boat maintenance before heading across the water to the inn. Alex always attended to business before pleasure, but I was hungry and couldn’t wait for the inn to open at 6 pm. I had to be patient because Alex wanted to fix his anchor light. He climbed into his bosun’s chair. Katie and I winched him up the mast with the electronic winch. Katie released the rope steadily. We had to watch carefully because he would give a hand signal when he wanted to pause. As he moved higher and higher up the mast it became harder to crank our necks backwards to keep him in view. The only way we could keep our eyes on him without bending over backwards was to lie on the deck facing upwards. It might appear that we were lounging around but in fact we were doing our best to keep him in sight. Alex repaired the anchor light and then Katie and I slowly and carefully winched him back to the deck.
Having performed the essential maintenance, we were ready to hop into the dinghy and motor to shore.
After disembarking we dragged the dinghy as far onto the sand as we could and secured it to a branch with a rope. We walked up to the restaurant and wiped the sand off our bare feet before putting on our shoes. We were greeted by a smiling Maitre d’. His expressions changed to concern when he saw Verity.
“I need to see your ID. You can only come into the bar if you are over 18.”
We tried to suppress our giggles. Verity was 28.
“Don’t worry, She’s an adult,” I reassured him.
“We have to check. Until we don’t. Some people get upset when we stop asking them,” he quipped.
After presenting her ID we sat outside and basked in the sunset sitting on the outdoor furniture facing the bay. Then we made our way into the dining room. Although our first choice on the menu had been sold out, my second choice of smoked salmon proved to be the most delicious of the trip. Alex was just as impressed by his serving of sole.
Our destination was Shellharbour, near Wollongong and we were due to sail north along the New South Wales Coast. After having sailed through the fierce Southern Ocean to circumnavigate Tasmania, and the notorious Bass Strait, I was relieved that land would be in sight for the rest of the voyage.
The most memorable stop was South Durras, because as soon as we arrived on the shore we were greeted by a kangaroo grazing and scratching her belly with her forearm. We walked through the caravan park to a rainforest lined with ferns underfoot which led to the shore. We circled back to the shore, treading over rock pools on our way to the beach leading back to the boat.
The next stop had an enchanting name – Ulladulla. If somewhere was named Ulladulla, I simply had to stop there. I kept practising the pronunciation as we sailed into the bay. We anchored, and as usual, took the dinghy to a wharf. As we approached the wharf, we noticed barnacles. The sharp barnacles could easily cause a puncture and it was too late to turn it around.
“Push back as hard as you can!” urged Alex.
We pushed the dinghy away from the barnacles. Then we motored to the wharf on the other side of the bay and disembarked. We walked up the hill into Ulladulla, and unexpectedly Alex announced, “Let’s visit the secondhand bookstore. There’s a sign over there.”
We followed a narrow arcade to the end and spotted the bookstore. My attention was immediately drawn to a signed copy by Heather Morris, a bestselling author.
Sailing often entails many hours of crossing vast distances at the slow rate of 6 knots. When the seas are rough there is nothing for me to do but take an anti-seasickness pill and sleep in the cabin while Alex, who doesn’t suffer from seasickness, takes the helm.
But when the seas are calm there is ample time for reading, if you have enough crew to take turns at the helm. Thankfully Alex’s boat library takes pride of place. Even so, the addition of Heather Morris’ book was welcome and the long hours at sea passed quickly as I read this.
The seas were calm as we headed to Shellharbour, a new marina south of Wollongong, another city with a mellifluous name. We sailed through the many empty berths to the heart of the marina and located our assigned berth. Katie put out the fenders, and then we leapt onto the dock to tie the boat to the cleats. Relieved to have made this long sail to Wollongong, Alex cracked open some of our sparkling Tasmanian wine, with which we celebrate the completion of each leg.
Next, we had to clean up the boat before our flight back to Adelaide. We still had plenty of unopened food in the fridge, so Alex went to offer it to our friendly French Canadian boat neighbours, Gerard and Heloise. They happily received it. Then we asked them the easiest way to get to Sydney airport, after which they offered to drive us to Wollongong station. It was our first time to see Wollongong, and we were astounded to see the lush vegetation so unlike our home state of South Australia. We caught the train from Wollongong to the airport, passing all too quickly through the temperate rainforest. We then flew back to Adelaide to unlimited hot water and clean sheets, as we slowly discarded our sea legs. Not least, I was proud to have learnt beautiful place names such as Ulladulla and Shellharbour, although I still couldn’t manage to spell Wollongong without a spellchecker.
* All the photographs are courtesy Meredith Stephens.
Meredith Stephens is an applied linguist from South Australia. Her work has appeared in Transnational Literature, The Muse, The Font – A Literary Journal for Language Teachers, The Journal of Literature in Language Teaching, The Writers’ and Readers’ Magazine, Reading in a Foreign Language, and in chapters in anthologies published by Demeter Press, Canada.
PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
“What! A text message at this hour,” exclaimed Alex, reluctantly looking at his phone.
Then his expression turned to concern.
“Gregory, our boat neighbour in George Town, says the boat hatch is open.”
George Town, Tasmania, was a two-hour flight and a one-hour bus ride away from Adelaide. Who could have entered the boat from the hatch? They would have to be both slim and lithe. What could they have taken? Could they have taken the chartplotter – used to navigate, the Emergency Position Indicating Radio Beacon (EPIRB) – used to aid search and rescue or the Automatic Identification System (AIS) – used to track other vessels? We couldn’t sail without them.
“I can’t really bring our flight to Hobart forward because all the seats are gone during the Easter break. We’ll just have to hope for the best.”
Meanwhile, Alex decided to text Gregory back and ask him to take a look through the hatch to determine what might have been stolen. Gregory kindly obliged, and sent Alex a photo of the interior of the boat. The equipment appeared to be in place.
Alex checked the location of the boat on the AIS. It should have been updated daily, but it had been inactive for a few days. That did not bode well.
We spent the next day packing our bags as carefully as possible to avoid excess charges. On Friday Alex, Verity, Katie and I caught the plane from Adelaide to Hobart, and then picked up our rental car. We drove north through the centre of the island to the lush agricultural lands of the Tamar River, passing through towns lined with Georgian buildings constructed with convict labour.
Sculpture at Evandale
We were particularly looking forward to partaking of the best vanilla slices in the world, located in the township of Ross, and I confess that this distracted us from our concern for the safety of the boat equipment.
We sat outside the bakery savouring the vanilla slices as slowly as possible. Who knew whether we would ever be able to come back to Ross?
Then we continued our drive northward to George Town, Australia’s third-oldest settlement, meandering through other towns lined with Georgian buildings. As night fell, we arrived at George Town to our boat home. My fellow crew members were able to climb on the boat from the wharf unaided but I wasn’t tall enough to do this. Alex positioned an upside-down bucket on the wharf so that I could clamber on board. With trepidation we opened the door, now unlocked, and ventured inside. The equipment was still there but it had been unplugged. The lid of the clear plastic box under the monitor was open.
“They’ve taken the spare keys. The gold coins have gone too!” Alex observed.
Alex had prepared a collection of one and two dollar coins in a plastic bag in the clear box to be used for laundromats on shore. So this is what the thieves had been after!
Next Alex checked his wine collection in one of the bilges, “the boat cellar”. This was untouched. The thieves must have entered through the hatch and left through the door. Other than the keys, the only goods that had been stolen were the gold coins for the laundromat – or so we thought. Perhaps they were planning to return, next time through the door.
The theft of gold coins reminded me of advice I had received at the beginning of my teaching career in the 1980s in the city of Whyalla in South Australia. I had been assigned teacher housing by the education department. I was advised by a colleague that when I was away from home, I should leave gold coins in obvious places for youngsters who might break in.
Alex was relieved that they had not taken any navigational or safety equipment, and I was relieved that they had not taken my boat slippers. We were well into autumn and it was cold underfoot.
Despite the break-in we were very fond of George Town, not least due to the camaraderie of our boat neighbours.
On the day of departure, as always, Alex got up before the rest of us to commence the day’s sailing. We were due to head north across Bass Strait towards the mainland. The harbour was generously lit up by the lights in the supermarket carpark on the other side, facilitating the safe exit to the Tamar River.
One of our favourite boat meals was freshly caught fish. Only when looking for a rod one evening did we discover yet another item had been stolen — a heavy-duty tuna fishing rod. This time, rather than using the rod we trolled with a hand reel, and had no trouble catching smaller fish.
Meanwhile someone in George Town was enjoying spending our gold coins and fishing with Alex’s special rod. At least we had our technology to guide our decisions as we crossed Bass Strait, where identifying marine traffic and the right weather conditions was critical. We followed the course Alex had plotted, stopping at the offshore island of Badger Island overnight, East Kangaroo Island and Whitemark for a few hours the following day, then anchoring at Settlement Point for our second night. Based on the Predict Wind forecast, we decided to tuck in for shelter at Outer Sister Island for two nights to wait out a front bringing strong winds. The shore looked tantalisingly close. I asked Alex if we could take the dinghy ashore but, pointing to the shore break, he told me that if we did we would likely capsize. We stayed indoors for the day, reading, writing and longingly looking at the forbidden shore. My preferred pastime is writing, but every now and then I had to force myself to stop and fix my eyes on the horizon as the boat danced over the anchor, to recover from bouts of seasickness.
The forecast was for calmer conditions the following morning. We were ready for the long stint to the mainland, during which there would be no more coves in which to shelter. Alex got up first and departed Outer Sister Island at 6.38 am. We persevered sailing through both day and night. During the day we were rewarded by dolphin sightings as they played alongside and in front of us for about ten minutes a time, before suddenly veering away. During the night Alex and I roused ourselves at midnight to take our turn on the three hour shift until 3 am. Well, to be fair, Alex did the night watch while I forced myself to keep my eyes open.
We arrived at Eden, New South Wales, at 4.20 pm, and secured the boat on a public mooring. Too tired to venture ashore that evening, we relaxed on the boat, ready to explore Eden the following morning.
We had crossed Bass Strait availing ourselves of the technological support of the chartplotter and the AIS. Although the equipment did not spare us the trials of the night watch, it did help us avoid commercial trawlers and container ships in the shipping lanes. If it weren’t for our boat neighbour Gregory back in George Town, the thieves may have returned to steal the crucial equipment which made our crossing of Bass Strait safer. No less importantly, the notorious Bass Strait had been kind to us.
Meredith Stephens is an applied linguist from South Australia. Her work has appeared in Transnational Literature, The Muse, The Font – A Literary Journal for Language Teachers, The Journal of Literature in Language Teaching, The Writers’ and Readers’ Magazine, Reading in a Foreign Language, and in chapters in anthologies published by Demeter Press, Canada.
PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
There are people who write poetry, and there are great poets. By great, we speak of those few capable of transcending above the multitudes with their mastery of the word, imagination and homage to the interior and exterior worlds. An academic and writer, Marjorie Maddox, is such a poet. When you read her, you feel almost angry at her unbridled ability to speak to things you couldn’t begin to evoke yourself. She’s fleet of tongue in her assessment of the world, and does so without a shred of arrogance.
Begin with a Question is a clever collection of spiritual, religious and lived in moments. Whether you believe in a higher power or not, you may find yourself falling for Maddox’s quick wit, keen eye and erasable wordplay. Maddox explores existence from a multitude of directions. These are real moments, most of us have lived in some form. Who hasn’t sunk to their knees and asked;
“affirmation its own negation of belief— ‘no,
I do believe your unbelief’ —the tangles already
tugged and tied into a complicated Yes.”
-- Begin with a Question
It’s such an honest reflection, painfully so — querying the very reasons we could wish to believe in a God juxtaposed against the real reasons we may not — ending in the all-abiding faith we want to, even if to do so is searingly hard at times. As much here is unsaid as said. There is a sensibility to the journey from first line to last that echoes a refrain, a favourite choral song, something holy and human being implored from a deep place.
This first poem sets the compass for the rest of the journey, this books intention is attuned to the whole with each poem. Structured collections don’t lose something by their intentionality, they often hone the message to greater clarity and this is the case with the poem ‘Begin with a Question’.
“by your own single note of joy:
You stop moving. And that is when you begin.”
This deliberation comes from experience, knowledge and the craft of writing. Maddox’s years spent teaching and writing are evidenced in the flow of her message. That said, she’s not sterile in her precision, there is an abundance of passion, intensity and emotion throughout, it’s just placed rather than flung. For some, the adherence to a spiritual theme, may be off-putting, though this would be a mistake, given one’s personal faith doesn’t have to alienate the worth of a story. We can all read about someone who has a different life and gain from it. Whether atheist, agnostic or spiritual, Maddox asks you to consider the story within the story, a story we all share. A search for the meaning of our existence and what matters along the way as found in the poem ‘YourGodmother, almost blind’:
“no promises,
but it gets easier.
If you are left-
handed, reverse
everything.”
This poem has many layers. The same is true of the poem ‘During My Daily Phone Call to Her Assisted Living Facility, My Mother Explains That She Is Slowing Fading Away …’. The title itself is searing, liminal and the subsequent poem equal in measure. Maddox knows how to open a poem like nobody else with unforgettable lines like:
“And it is not the light but the dust in the light
that rises, plunges, plateaus on the short hhhhh
of my exhale, less final than a sigh that dies
from hopelessness but, still there…”
It’s devastating in its rendering, there are no unnecessary words. This poem is emotions in a capsule that reaches inside and rips out stifled feelings. The power it possesses is otherworldly, magnificent, terrifying:
“And it is not
the distance between words,
between parent/child, not the desert under the plane,
or the plane cursing above and past the jagged mountains,
the wholesome prairies, the vast expanse of flat nothing
I’ve come to expect from questions…”
This poem cuts in half any pretence. You just hang your jaw and drink it in. It’s only once in a lifetime someone can write a poem with this kind of truth.
Maddox knows her history of literature and many will feature in this collection, with the ease of a well-versed lover of stories. Few read like this anymore and even if you are not familiar with all the characters, you may appreciate this nod to them. She does this without a hint of pretension, naturally as if they represent in metaphor, our own lives. From her poem ‘Gardens and Farms’:
“Which we, weary Anno Domini gardeners,
expatriates of Eden”
Whether you believe Eden on a metaphysical plane, you can appreciate the idea of having fallen to Earth and the subsequent toil, versus the dream of an ideal. Each observation is achieved with the fluidity of a natural observer. Maddox reminds of the pastoral poets of the 18th century who transcended their descriptions with the heraldry of their spiritual quest. When Maddox writes:
“Fear tangles every root of prayer;
all I can mutter is Why? How?”
-- Without Ceasing
I heard the universal howl into the abyss, the raw cry of pain, unassuaged, lost and wandering. It felt both Biblical, as in Christ in the Wilderness, and also deeply human, the purpose of Christ being among humanity. Without obviating the religious undertones, Maddox piques the question we all have, when suffering, ‘Why? How?’ – echoing the universal refrain when faced with terror, pain, suffering. Paraclete Press who published this collection, is the publishing arm of the Cape Cod Benedictine community. Given that much published poetry today is based upon ‘trending’ themes, I am glad such publishers exist to ensure we are not blinkered in whom we publish:
“No longer partitioned off
by sin, by regret, by self-righteousness...”
-- Voices Raised
It could be argued, Maddox achieves the impossible, a meshing of past and present, in appreciating both. Paring a Leonard Cohen song with the story of Joseph and Mary. The poignant story of Mary finding ‘no room at the inn,’ is one that struck me as a small child (even as I was Jewish) because it spoke to me of human cruelty. It is that great story of overcoming, endurance, love, and something more than humanity. When Maddox writes:
“and still
convinced of the predestined
roll of dice chrismated with Miracle—
keeps walking with his-not-his woman
forever strangers in this hometown
that will not welcome them, will
not lay them down to sleep.”
-- Traveling Man
It’s truly clever to juxtapose Leonard Cohen’s prescient lyrics against a story we know relatively well. The bittersweet, the ideas of not being welcomed, nowhere to sleep. A powerful parallel between that and other acts of selfishness committed by humanity, how often we close doors and bar entry can be seen. There are universal themes here that haunt and force thought beyond comfort zone, which is exactly what poetry at its most powerful, can do. Saying so much in so little, is both reflective, achingly transposing and deft in its precision. Often, I am struck by how closely Maddox’s work feels like a prayer, incantation, yearning for … betterment. And I take solace in this because I share its intention.
“What does the world weight
slit this way; infused with sorrow?
The bones of betrayal are wood
nailed with pain.”
-- The Five Sorrowful Mysteries
Maddox ends with her poem And All Shall Be well. The title alone moved me. It soothes that entombment that haunts our peace, when we have been hurting and believe it will never end. We seek the solace of hope, and kindness. In many ways, whether we acknowledge it or not, this is a step Jesus would have taken, because all who live in the West are influenced by the teachings of Christianity even if we’re unawares. The infiltration of those simple morals and codes to live by, are often a solace without our knowing.
“Begin
where there is no beginning, where refrain neither breaks nor mends
what you once knew as discipline. The middle is where we start from—”
-- And All Shall Be Well
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Candice Louisa Daquin is a Psychotherapist and Editor, having worked in Europe, Canada and the USA. Daquins own work is also published widely, she has written five books of poetry, the last published by Finishing Line Press called Pinch the Lock. Her website is www thefeatheredsleep.com
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL.
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