Showing posts with label Travel. Show all posts
Showing posts with label Travel. Show all posts

Tuesday, January 31, 2012

The Song Remains The Same



Just got off train. Pretty amusing ride. Heard this voice at back of carriage going 'Fuck!' 'Fuck.' 'Fuck!' 'Fuuuuck'. Then a staccato set of 'fuck fuck fuck'. And so on. I was trying to work/ read but he drove me crazy. Then after a while I started to enjoy it. Like some weird John Cage performance art music piece. 

I was amazed this unseen guy could get so much variety out of one word. We're talking a twenty minute train ride here. During it people slowly started moving by me, an evacuation. Eventually I could not resist and turned around. Fatal move, the eye contact thing. And I see this very grubby street guy moving towards, steel wool hair, the spider shuffle. I turn away as quickly as possible hoping he wont sit next to me. Lucky me, he goes for a big seat just ahead of me and lays down on it in a state of frustration, rubbing his temples. Nut case. 

Then I hear the voice again - from behind me - 'Fuck!'. So even the mad street person seated in front of me now cannot bear this crackpot behind me cursing. Then all of a sudden the curser sounds surprised, even happy and expands his reportoire with a 'fucking hell'. It's almost cheerful. The musical climax. A eureka moment. Then its back to 'fuck fuck fuck' again, by which time I leave the train.

- Mark Mordue

Wednesday, October 12, 2011

In the Garden


 








“A man who doesn’t have a rice field should
strive to cultive the land within himself”
– Ida Pedanda Made Sideman, ‘Salampah Laku’


We lived like kings and queens
in a spoiled garden
our homes built of stone
while the locals lived on grass
their feet pasted with mud and rice
serving our smiles

away to the west a cloud rose
a sort of incense finishing the day
we drank beer
watched frangipani fall into a pool
ducks and dogs and flags
moving in the padi fields

the rest of the world
was made out of t-shirt slogans
motorbikes, kites and wi-fi connections
children played football in the dust
the sun was the sun but it was green

voices talking, a séance of the globe,
jewelry on a wrist
beside the road men sat caressing roosters
children stared through a window screen
men like tiger-things – teeth + smile –
Sprite, fries, sorrow: the entrepreneurs,
while the musicians turned echoes into bells

outside at night the dogs barked
at the already dead, hepatitis moons
shone in the eyes of the mosquitoes,
a boy holding a used plastic bag
walked down the road seemingly happy,
horns tooted and a thin trail of smoke
ghosted the darkness as a motorcyclist
took another drag of Djarum Blck
and rode on

everywhere else the strewn offerings
for the dead
were kicked and trodden on, or avoided,
a climate of flowers and pizza
breathed in the shadows and dirt,
masks and dancing, cobras, transgenic rice, cobwebs
they dug up the dead chanting a new litany and burned them
while the roosters killed each other with knives
and the crumpled notes unfolded in dry bloom.

  
- Mark Mordue

* Written on the eve of the Ubud Writers and Readers Festival in Bali. 
First published at Meanjin online October 7th, 2011. 'Djarum Black' is a 
local cigarette that uses a triangle instead of an 'A' for its branding.

Friday, April 8, 2011

Berlin Dreaming - Ned Collette and Wirewalker



"No use permitting
some prophet of doom
to wipe every smile away.
Come hear the music play..."

Cabaret – Music: John Kandor / Lyrics: Fred Ebb


BERLIN IS WARMER than usual for this time of year, with weeks on end of near perfect summer weather.  From an Australian point of view this warmth is distinctly home-like, discouraging remnant thoughts of the Wall and Nazism or anything like the Cabaret shadows of the Weimar Republic. No, they all seem a world away, like an old movie, a distant song.

Instead, everyone here is on pushbikes and bells are ringing. The wide streets are drenched with sunlight and people are flooding into the parks of one of the greenest cities in Europe, designed in the open manner that the 19th century Prussian capital was intended to be experienced. The city is light. And it moves to a whirring easy rhythm that could sedate you with joy.

Above me blue skies are pinned to a gospel of brass green church spires. It’s only the memorials that stop you in your tracks; that stab with a tear and the unexpected weight of history. Their names alone tell the story.

The Memorial to the Murdered Jews of Europe – Denkmal für die ermordeten Juden Europas – is a five-acre block of blank cemetery slabs meant to represent each page of the Talmud. It has a small, often overlooked museum below it where handwritten notes and letters that survived the Holocaust are buried into glowing floor panels and translated for your sorrows: “goodbye father”, “what future”, “mud and blood in my ear”.

Across town the Topographie des Terrors documents the former headquarters for the SS and the rise of their infernal bureaucracy, a museum of photos and facts that looks like a Bauhaus aviary of aluminium and glass placed in a wide field of pebbly slag. Close by there’s a preserved section of the Wall for you to parade beside, the graffiti on it faded, but easy to read, and strangely alive: “fuck this”, “LOVE”, “mary was here”.

Old hands shake their heads and tell me Berlin is not what it used to be, that even the weather here has changed permanently. No one can imagine what it was really like. The bullet-riddled facades are plastered over now; the vacant lots like missing teeth in the skyline have been built on and filled in; the unremitting greyness painted in colour! Why, once upon a time…




IN A TYPICALLY SHADOWY hinterhofe (apartment block courtyard) a dozen or so adults and children are gathered round a picnic table celebrating the fine weather. As their talk echoes up the concrete walls, into a framed patch of sky – an archetypal Berlin ‘view’ – it becomes obvious this mix of Germans and Australians are musicians, artists, translators and writers.

They’ve dragged a boxy-looking television out into the open and mounted it on a bar fridge filled with beer. Football fever has the city in its grip. On the television Australia and Ghana are slugging it out in a preliminary for the World Cup and groans erupt as an Australian player is tripped mid-field on his way to what looks like a certain shot at goal. The free kick feels like paltry compensation.

“You can’t buy back momentum,” I say. A young man next me agrees with an intensity that surprises me. “You’re dead right there.”

This is how I meet the 30-year-old singer and songwriter Ned Collette, formerly of Melbourne, now Berlin. “Came here six months ago with my band,” he says. Pretty soon we’re talking about everything from To Kill A Mockingbird (“We’ve just discovered how good audio-books can be when we’re on the road”) to the virtues of an obscure Elton John album called Madman Across the Water (“back when he was skinny and cool”). He says he named his backing group Wirewalker after seeing the documentary Man on a Wire (2008), the story of Philippe Petit’s illegal high-wire walk between the World Trade Towers in 1974.


 


YOU CAN'T ALWAYS TRUST a single blaze of light but when Ned Collette and Wirewalker finish their set a few nights later at a small bar on Schonhauser Allee it’s hard not to feel witness to something major. As he walks off-stage dripping sweat over his star-white linen suit I notice a girl retreating from front of stage after an hour of furious dancing. “I haven’t cut loose like that in six months, it was just fantastic,” she says. “They were like some kinda Melbourne Crazy Horse up there!”

The allusion is apt. Collette’s thinly bearded, white-suited look is pure Neil Young circa On the Beach and he has that same mighty guitar sound to incendiarize his songs at will. But his group Wirewalker don’t mimic Crazy Horse’s epic garage rock sound, nor does Collette limit his playing to Young’s levitating, fiery chords.

Instead three-piece unit – guitar (Collette), bass (Adam Donovan) and drums (Joe Talia) – fan out into jazzier positions that hint at early 70s troubadours like Tim Buckley when his ecstatic performances went sea-like and experimental; the addition of some keyboards (James Rushford) also recalls the textured, ambient influence of one of Melbourne’s most under-rated musical icons, David Bridie. Then there’s the parched singer-songwriter on electric guitar stuff that implies Bob Dylan, Leonard Cohen and Townes Van Zandt have been on Ned Collette’s record player at home, though his singing voice is so sonorous the results remind you more of The Drones at their strine-ishly articulate and devastating best. The dominant impression one takes away from the show is that of heat, a curiously Australian aesthetic signature.

Collette first made an impression back home as the leader of an improvisational and mostly instrumental Melbourne band called City City City. Towards the end of their run he began to sing a few songs. By the release of his solo debut, Jokes and Trials (2006), he’d evolved into your archetypal singer-songwriter – with a textured taste for arrangements that weaved electric Australian folk-blues in the grand tradition of early Paul Kelly, some beautiful finger-picking guitar that hinted at Nick Drake, and a pastoral psychedelic wash indebted to Pink Floyd’s original Mad Hatter, Syd Barrett.

The guy could obviously go anywhere and on his second album Future Suture (2007) he did. Collette’s electric guitar work developed a distinct Neil Young smoulder to it, orchestrated arrangements for trumpets and strings appeared, and a much greater use of tape loops and sampling suggested further ambient depths. The record was a triumph but it was hell to play live and Collette took to drinking heavily to calm his nerves.

Like-minded souls saw the possibilities anyway. Smog’s Bill Callahan invited him on a national tour of Australia; Joanna Newsome took Collette on the road to Europe; Camera Obscura invited him across for a series of UK supports. Holed up in Glasgow, Collette developed his most complete set of songs to date, backing away from the introspective singer-songwriter approach and seeking out something more observational. “You just get sick of yourself,” he says to me as if it’s a question rather than a statement. His broadening perspective was also entwined in the formation of a full-time band and, Collette admits, “letting go of the control I’d had as a solo artist”.

After writing off their first attempt to record his new songs Ned Collette and Wirewalker would turn to the American producer Joel Hamilton (Tom Waits; Sparklehorse; Elvis Costello). Over the Stones, Under the Stars (2009) emerged with all the astral spaciousness its title suggests, combining the intimate coherence of Jokes and Trials with the depth and range of Future Suture. The new record even loosed a memorable single in ‘Come Clean’, a tersely stroked ballad set in a “little town [that] has gone to sleep”.

Collette says he was inspired by seeing The Lives of Others and reading Stasiland to weigh up what it means to live an honest life in a compromised society. Poised to break through onto another level with ‘Come Clean’ in Australia, Collette moved to Berlin and left Melbourne behind him.




COLLETTE WORRIES AWAY at the band’s scope when we speak after the show on Schonhauser Allee. “I think our biggest challenge is limiting ourselves,” he says by way of confession. Both he and drummer Joe Talia graduated with honours degrees in modern composition and improvisation from the Victorian College of the Arts in 2001. “I’ve spent years trying to get away from it and really simplify things,” Collette says, describing the study as “disintuitive”.

One hears this struggle with sophistication across Collette’s records. Ambitions that can disperse the unity of the songs or, perversely, be suppressed just when you might hope for an even grander latitude to unleash itself. There’s also a self-conscious literariness that does not always hit its mark, puns. With Over the Stones, Under the Stars, Collette actually refers to songs as “chapters” at one point. I’m struck by the novelistic equivalent he is seeking to make on record.

“Inventing characters that are rich and deep seems like an excellent pursuit to me. And I’m trying to get away from me and my life,” he says.

Collette’s mother, New Zealand born Susan Hancock, studied at Oxford and taught English Literature at La Trobe. She has published a book of short stories, Sailing through the Amber (1997) and a Jungian study of children in literature and fairytales entitled, The Child that Haunts Us (2008). His father, Adrian Collette did his thesis on Henry James and also tutored at La Trobe, later working in publishing before becoming CEO of the Australian Opera.

Though Collette is an only child and his parents long since separated, he can detail half brothers and sisters from his mother’s earlier marriage and his father’s three marriages that “make it for a complicated family to explain,” he says with a laugh. It turns out that Collette’s Sri Lankan grandmother (on his father’s side) was a cousin of Michael Ondaatje’s grandmother, the one so startlingly depicted in the climactic drowning scene to that author’s travel memoir, Running in the Family. “It’s the same story and heritage,” Collette says of the Sri Lankan connections, “it was a pretty small community.”

“So I’m essentially a first generation Australian and my family doesn’t have a lot of history there, really. I guess I always thought I’d end up living overseas for some time.” There’s a sense that this drives the floating quality within his music. It’s roaming, dreaming energy.

“It does frustrate me that a lot of bands show up who are like contemporary copies of old things,” Collette says. “And in Australia’s case a lot of bands that have been successful over past ten years have often had one or two years of great success as nothing more than carbon copies riding a wave of nostalgia before they disappear again. I don’t want us to be associated with that.”

He talks by contrast about bands like The Drones and Augie March and The Devastations in particularly loving terms. “They’re bands who don’t fuck around. They’re complex and deep and thoughtful. That’s a tradition I am proud to be a part of, which is strange for me as I shy away from meaningless generalisations. But I do like to put my name to it when people here ask me where I am from and I can say ‘Melbourne’.”

The definitive evocation of that city’s rock ‘n’ roll dreaming for him is the instrumental group, Dirty Three. As a student at VCA Collette says he despised all the jazz nerds with their love of guitarist Pat Metheny and the endless complications and frills to their playing. On his own guitar case he pasted a picture of violinist Warren Ellis. “And people would still come up to me and say ‘Is that Pat Metheny?’” he laughs.

“There’s this aural quality to the Dirty Three, an Australian sound… whatever it is, they have it in spades! When I hear them it makes me think of 30 degree days and hot sunny laneways in Brunswick and North Carlton, and corrugated iron.”

Collette almost sounds homesick at this point. Sitting outside in the warmth of the night after the show, ne nonetheless compares his life in Berlin now to a potential one in London “where everyone I know has to bust a gut just to get by. Things are easier and cheaper here, slower. My work comes together haphazardly, so I need the time and space. A lot of people say Berlin is like Melbourne, so it’s not a terribly adventurous choice for me to live here,” he admits with a shrug.

“My routine here is pretty loose. The city feels vast and open… and there is a feeling of space and a sort of strange under-population,” he says. “There is that feeling of history, obviously,” he says, “but also that I’m 30 years too late for a crazy, interesting city. Sometimes it feels like a place where all these people have come without really knowing why they are here.”




IT'S CERTAINLY AGES since David Bowie evoked the mood of West Berlin in the funereal instrumentals that so startlingly filled side two of Low, or crooned and cried his heart out over Robert Fripps’s guitar drones to forge an unlikely Cold War love song for the title track to Heroes.

Ages too since Iggy Pop improvised a lyric about travelling through “the city’s ripped backsides” in ‘The Passenger’: an observation on a then divided Berlin’s post-War condition as well as his friend David Bowie’s capacity to take detached advantage of any situation as “he rides and rides” through it all.

Loosely known as ‘the Berlin quartet’, David Bowie’s Low (1977) and Heroes (1977) and Iggy Pop’s The Idiot (1977) and Lust for Life (1977) would form a sonic and imagistic template rich and risky enough to inspire vast swathes of the post-punk musical era to follow. Not bad for one year’s work in a foreign city.

Bowie would return to the city to perform a live set at the Brandenburg Gates in 1987. He made sure the PA system was turned toward the East as a 1000 people gathered out of sight and over the Wall to also listen to his show. When he sang ‘Heroes’ the voices of the East chorused above a listening West German audience: “And the shame was on the other side, and we kissed as though nothing could fall…”

U2 would visit the city in 1990 with Bowie’s other main confrere, the producer and conceptualist Brian Eno, to reinvent themselves as a post-modern rock ‘n’ roll band turning radically to the future on Achtung Baby. The Wall had just fallen; Germany, and thereby Berlin, were being formally united – there was an ecstasy here in the ashes of history.

Recording at the legendary Hansa Tonstudios had as much to do with U2’s renewed, deep, dark, alive-in-a-room sound as Eno’s ambient influences and lateral suggestions. Studio 2, or ‘Hansa by the Wall’ as it was more commonly known, was a former Nazi ballroom, a room freighted with ghosts and superb acoustic properties to match.

That the Hansa building was still half ruined from bombing during the war, leaving it standing alone amid overgrown, vacant lots, only added to its symbolic power. Once upon a time West Berlin too had been an island of capitalism and democracy within the East German totalitarian wasteland. At Hansa you could lean out a tiny window as David Bowie once had and look over the remains of the Wall where he had seen the lovers kissing who inspired him to write ‘Heroes’ most famous lines.

Synth popsters Depeche Mode became a seriously moody and credible stadium act by recording in this studio throughout the 80s. Nick Cave practically owned it over that same decade, first with The Birthday Party in their death throes (‘It’s a Wild World’), then across a string of acclaimed solo albums with his backing band the Bad Seeds – recordings stained in Weimar reds and blues and clouded in the exile of heroin addiction. No one caught the German Romantic ethos of ‘sturm and drang’ (“storm and urge”) quite so deeply in a modern context as Nick Cave, manifest not only in his bohemian lifestyle but also a cinematic, spiralling depth in the Bad Seeds music that U2 would feed off for textural innovations of their own.

Come to Berlin, all these artists seemed to say, to be born anew and journey darkly. Everything from Wim Wender’s 1987 film Wings of Desire (in which Nick Cave and the Bad Seeds appeared) to Anna Funder’s 2003 book Stasiland continue to reinforce that font of inspiration for Australians. But it’s the Nick Cave connection that has proven particularly enduring. Indeed it’s hard to meet any Australians in Berlin today who are not from Cave’s hometown of Melbourne.




FORMER BAD SEEDS like Mick Harvey and Hugo Race continue to visit Berlin and play to devoted local followings to this day, maintaining connections that go back three decades.  But Race is sceptical of any ongoing Melbourne-Berlin axis. “Personally I think the two cities no longer have a real bond,” he says. “In former times they had the commonality of being isolated – one by politics, the other by geography – leading to the creation of these intense, introspective scenes. This is no longer the case.”

“What I see are foreigners under the illusion that Berlin has something for them, and what these musicians need is some imagination. For example why not move to Kiev or Skopje instead of Berlin if you are looking for inspiration and new stimulus? Berlin used to have the kind of edge and appeal that these cities have now. But who is going there from the next generation?”

Grand Salvo’s Paddy Mann has recently been performing around town for the past few months. He delivers some of his cracked and tender country Death songs in a final intimate gig at the Sofa Sessions, a showcase afternoon event held at a private apartment where underground folk acts and poets converge and artists hang everything from photos to animated illustrations on the ‘gallery’ walls.

Speaking in what seems like an assured murmur, Mann says he was “attracted to Berlin mostly by its atmosphere… a kind of protected and livable existence that at the same time vibrates with this dark intrigue and restlessness.  It’s welcoming in a strange aloof way, and also a little Melbourne-like while being utterly different. In fact it’s lots of things at the same time, often contradictory: dirty and clean, easy going and rigid. Boozy idleness flourishes but so does a rigorous artistic integrity and exploration, often in the same people! No one’s here to make money, everyone shares ideas and time. Perhaps I'm romanticizing it, but I’m leaving [now] with a vague sense of regret.. ... I have to admit I've never owned a Nick Cave album. He's just 'been around' so much over the years I feel I haven’t really needed to.”

“And yes, Berlin has associations rich in death and it’s hard to avoid constantly ruminating on its past, particularly with the ‘stolpersteine’ [literally ‘stumbling blocks’: brass name plates created by the artist Gunter Demnig which he places among over a cobblestone to commemorate where people lived before they were taken during the Holocaust] that peer up at you on any given street.”

“But my record Death is coincidentally about guilt and an effort towards redemption, which I think is more about what Berlin is today. It’s a very self-aware city and is very open and active in coming to terms with its role in World War Two atrocities. I think it’s a positive and important attitude, particularly coming from a country that can’t even admit its own humble efforts at genocide.”



IT TURNS OUT the Sofa Sessions in Berlin are run by another young Melbournian singer-songwriter called Sam Wareing, who performs under the moniker of Ms. Sam. In trying to explain the Melbourne-Berlin axis she’s far more enthusiastic than Race, talking about an aesthetic sympathy between the two cities. Melbourne’s the most European of Australian cities. Broadly speaking, I think they [Melbourne and Berlin] share an intellectual, melancholic, angular, monochromatic, anarchic feel. Long, grey, grim winters….”

Wareing hesitates, reaching for something deeper to explain the seductions that still draw so many young Melbournians to Berlin over twenty years after Nick Cave and the Bad Seeds evacuated the city. “Perhaps it’s a peculiarly middle-class Melbourne rebellion [that leads us here],” she admits, “like all the kids memorialised in Dogs In Space. Berlin seems more ‘real’ for the incredible, fractured and living history in every street, more ‘dangerous’, mythical maybe, and a lot more free than Melbourne too.”

“Somehow it's a city of hope and collaboration, not [dominated by] sad old losers bitching about the past. Except the ‘Friends of Nick Cave™’, my friend’s term for all the hangers-on that litter Berlin,” she says.

It wasn’t so long ago that Rolling Stone Germany cited The Devastations for debut album of the year in 2004. The Melbourne group have gone on to do a film soundtrack with Alexander Hacke of with Einsturzende Neubauten (Collapsing New Buildings), without doubt Berlin’s premier avant-garde musical act. Ironically enough, Einsturzende Neubauten’s legendary guitarist and singer, Blixa Bargeld, is best known outside Germany as one of Nick Cave’s most critical collaborators during his tenure (1983-2003) with the Bad Seeds.

As for Ned Collette, his experiences of the city don’t necessarily conflict with Race’s contempt for false nostalgia or Wareing’s more impassioned insights either. Songs are starting to come here – I mean I always have things bubbling away, but I don’t know if they are a result of the city as such. They aren’t about Berlin,” says Collette. “They are a result of having some time alone though and that’s that sort of enforced exile coming into play I guess.”

It’s in comments like this that Race’s word “introspective” flares back up. So many artists responding to Berlin have been forced to turn deep inside themselves for inspiration. Songs like ‘Heroes’ and ‘One’, brilliant as they are, are actually anomalies; the Berlin aesthetic is more usually withheld, distant, solipsistic, hedonistic, mysterious: Bowie’s post-apocalyptic instrumentals on Low; Iggy Pop’s sado-masochistic jive (“love’s like hyponotizing chickens!”) on Lust for Life; Nick Cave’s enclosed universe of grotesques, murder and gnawing blues across albums like The Firstborn is Dead, Your Funeral…My Trial and Tender Prey.

Lou Reed could even put together an iconic rock ‘n’ roll album called Berlin (1973) without ever having visited the city, drawing on the Brecht-Weill flavours of the Weimar era and connecting them to his suite of songs about a drug-withered love affair. “Hey honey, it was paradise.”




THOUGH HE CURRENTLY plays bass for Ned Collette, Adam Donovan is better known as the guitarist for Augie March. Donovan is only filling in while Wirewalker’s original bassist Ben Bourke stays at home in Melbourne with a newborn child. Once Bourke rejoins the unit at the end of 2010 Donovan will then shift to guitar and the band sound will naturally expand.

Donovan tells me he calls the rest of Augie March “the four wives”. They weren’t happy with how their last album and have “taken a hiatus, I believe that’s what it is called in the industry,” he says tartly. “So with the burden of having to be in the same place as the other guys removed, I thought I had to go somewhere.”

He decided on Berlin because he wanted to learn German, and he’d heard the city had an interesting music scene. Simple enough. “I remember when I told a friend of mine, who had done this before, that I was making the trip his only words were, ‘Good Fucking Luck.’”

Musically Donovan can’t see much of a happening local music scene at all. In fact the most interesting thing he has seen in Berlin was Grand Salvo. “Moving from Melbourne, which has one of the richest music scenes I’ve seen anywhere in the world is going to mean any other city will be slightly disappointing,” he says, as if to console himself.

Wirewalker’s drummer Joe Talia has not bought into the mythology of Berlin at all. He says, “the city feels lazy to me, like a big playground”. So much so Talia prefers to stay in Melbourne and visit Berlin as touring and recording with Wirewalker necessitates, though he’s attracted to the city’s experimental musical history which takes in everyone from Neu! To Einsturzende Neubaten, bands that don’t so much influence Wirewalker as encourage a commitment to something bolder and singular.

Ironically this feeling of being on your own in Berlin is something that seems to offer Donovan respite as well as disappointment. “Trying to make a start in a new territory is always difficult. And when you arrive with hardly any contacts and support you have to rely on the music. What do you do but have faith in your music?”

“The songs are what holds bands together and the industry is what tears them apart,” he says with some zeal. “So yeah, essentially we could be in any city in the world.”

“Berlin just allows us to be creative without spending much money and still enjoying what the city has to offer [including easy access to the rest of Europe]. Ned and I are still checking it out, trying to get a feeling for what transpired here. From getting lost on the way home after a night of cheap beer and cigarettes to visiting Sachsenhausen, the concentration camp on the edge of the city which is now a tourist attraction. But the words ARBEIT MACHST FREI on the entrance strips any inkling of it being just another tourist attraction away.”

“We also went to the old Stasi headquarters museum. Great furniture but poor policy as it turned out,” he says. “I can’t remember where I heard the quote but it was something along the lines of, ‘You can’t build a Wall unless you are prepared to kill people.’”





"IT IS REALLY HARD not to get caught up in the many stories Berlin holds,” Collette says as if there’s a trap to all this. “It has seen so much in it’s relatively short life and that is impressed upon you all the time.”

“Last night with some neighbours I got up on the roof to watch a storm come in and saw the whole city spread out under a very dramatic Berlin sky, and it occurred to me how strange it must have been for people to do that thirty years ago realising that half that city was completely inaccessible to them. It’s very affecting.”

Collette talks of the way “the city feels vast and open. I like to take advantage of it by just riding around. There are so many galleries and museums and monuments, and this feeling of space and a strange sort of under-population.”

Perhaps it’s the intensity of the history that also creates a sense of some ghost city parallel to the present one? Collette is not sure, but his new songs do deal with questions of identity, something he connects to the way people now live online. “There is a theme emerging of how roles are played out in society rather than actually inhabited,” he says. “Roberto Bolano keeps coming back to that idea of ‘semblance’ in [his novel] 2666; and I recently saw the Australian opera 'Bliss', from the Peter Carey novel, where the protagonist feels like he is surrounded by actors in hell rather than real people.”

The after-show crowd is slowly thinning out around us. Characteristically of Berlin, everyone is jumping on their pushbikes and whirring off along the Schonhauser Allee. Collette happily nurses a beer but his conversation runs deep. “I did a TV interview in Austria recently,” he says, “and the interviewer asked me why my songs were all so sad when I didn’t strike him as a particularly sad person. The question flummoxed me a bit and my response wasn’t very insightful.”

“I've been thinking about it a lot and it occurs to me that an artist doesn’t have to be in a particularly dark place to be able to comment on the abyss that we all walk beside, as humans, throughout our lives. Life can be perfectly pleasant on a day-to-day level while at the same time revealing there is a massive void beside us, and that void can be totally unrelated to the happy and immediate events that occur in our lives.”

Collette motions his hand, to the dark, to the city maybe, to us. “I think the void is essentially death, which is unknowable, and which all the terrible things that we encounter in the human race essentially leads towards - our terrible treatment of each other on a grand scale as a result of manifestations of power, corruption, betrayal, etcetera. And for me, all good art dares to look into the abyss, and songs don’t necessarily have to sound sad to address it, and if they do ‘sound’ sad they aren’t necessarily futile - sometimes they can just be an acceptance of the uncertainty we all face on a bigger scale than the small things that make us happy, or at least make us seem like fairly relaxed people.”

“And even if you can’t offer a solution, just to accept this is important,” he says. “At some point it seems to me that his was the domain even of pop music, though I rarely encounter that these days.”

While he is talking Collette has set down his beer and started strumming his unplugged electric guitar lightly, as if to help organize his thoughts and get nearer to whatever it is he means. It’s the encore tune to the set he just played, ‘Somewhere in the Middle of the Road’. Collette doesn’t sing the words, of course, but they float up into the night sky on silent thoughts anyway: “O my heroes take me towards the light.”


- Mark Mordue


* An edited version of this article first appeared as a cover story for The Weekend Australian Review on October 23rd, 2010

CREDITS: Leading colour portrait of Ned Collette by Anna Steele. Portrait of Ned and Adam Donovan, and black-and-white shot of Ned, both by Esther Michel. Painting of hinterhof sky view by Heinrich Zille, early 20th century German artist described as 'the purest incarnation of Berlin'. Other images sourced from internet.

Friday, March 5, 2010

HOMESICK


I keep thinking about penknife marks in a tree. My initials, and those of my boyhood friends, up there in the thick grey sinews where the wind breathes and green leaves shiver.

I see those trees in my mind. At night when I’m in bed. Branches rustling out of the murk of my subconscious, shaking up the pond of sleep.

I see two trees in particular, the limbs low enough for us to climb with ease. And I keep thinking, I must go back there. Go back and see if my name is still in the branches, if the names of the others are still there too. But I never do. It’s a case of one day I will, next time, I must remember, don’t feel stupid about it, just do it …

The weird thing is I drive by those trees every time I visit home (which isn’t nearly as often as I should). Jammed as they are into a little park butted up against the side of a highway intersection. One of those motorway-excised playgrounds that gets bigger and bigger in the imagination all the while it shrinks into a cosmetic municipal reality.

It’d make quite a sight for passing motorists, a 41-year-old man monkeying around ‘up there’. How would I explain it to concerned locals, the police, a psychiatric nurse sped to the scene? It’d be embarrassing, that’s for sure.

Just the same way I’m embarrassed by the questions this tree-climbing urge raises in me now. Which is why I am tempted to edit such questions out of this story as immature or undeveloped thoughts. Things to be hidden away.

But I do think, or feel these questions, half-formed as they might be. Like why do we stop climbing up trees to sit and talk for a while? At what point do we break such playful habits? How do we decide this is no longer a valid or useful or interesting way to behave? How does it become a part of growing up? Does a native closeness between us die when these ‘habits’ die? Something in us?

I guess there is a strange but compelling atavism at the heart of these thoughts. Even a respect.

Maybe that’s why I empathised with Barry Lopez’s essay ‘Apologia’, from his book About This Life (Vintage/Random House). In it he describes stopping for roadkill, carrying various dead animals and birds off the road to lay beneath trees or rest in long grasses. ‘I nod before I go, a ridiculous gesture, out of simple grief,’ he writes. Then Lopez hops back into his car, trying to avoid the bemused gaze of other drivers on the road.

What Lopez touches on deals with our secret yearnings—and shame—in relation to nature. Our desire to respect life-forces, to commune with more transcendent possibilities in a casually desensitised world. And our clumsy, secular lack of ritual, the way we don’t know how to react or listen to something instinctual within us when it calls. Lopez grieves for our broken partnership with the natural world and the spiritual ways it can feed us.

It’s easy to be frightened of the sentimentality in these thoughts. And bury that sentimentality accordingly. Not to react at all. Quite often these instinctual responses are things we would do as children rather than adults.

With regard to my tree-climbing urges, I’m also aware of the nostalgia involved—the way nostalgia can act as a cancer that devalues and simplifies the past, commodifying it for easy rationalisations, sales-speak, anthems, TV shows. How memory becomes a retreat, not a guide.

But this childish trace in me is more than a nostalgic hook, a retreat. The image of trees shivering in the wind, the sense of watching where I once was as a boy, the detachment, feels colder than that. The way an onlooker feels cold at an accident.


This divorce, this coldness, is why these trees and penknife carvings have pulled me out of bed tonight. From sleep into writing. They’ve set me thinking again about the homesickness that somehow still plagues me even though I have arrived home after a year spent travelling the world.

Iran, India, Nepal and Turkey. Paris, London, Edinburgh and New York. It’s been a huge 12 months. From coming upon a body of a boy at the foothills of the Annapurna Himalayas to underground bazaars in Iran and Calvin Klein’s runway show in New York. After a year away, with so many extreme moments, the experiences begin to extinguish each other, and you start to feel like the grotesque consumer of a life you are not really a part of any more.

At some point during such a long journey you are also likely to find that a restlessness has been cut into you. Most deeply at the journey’s end.

There is of course a reaction to this. I have only been home a month to the day exactly, and already I want to set my roots down so totally and completely there is something violent about it.

It’s an impatient desire. I don’t want to go through any processes, least of all the grind of pulling possessions out of storage, the endless unpacking of cardboard boxes, the dust, the hayfever, the need to prune away all those things that I couldn’t throw away before I left. I just want it to be done. To be over with.

The flipside of this is a desire to burn it all down.

Like that scene in Betty Blue where Beatrice Dalle starts throwing everything—everything—out of the house—‘very Zen,’ a deadpan neighbour observes—before the couple decides to be truly free and set fire to the place altogether. What a scene: home is burning, and the lovers are walking off happily down the highway into the night.

It’s a romantic view. Fun to do for a while. But you do get tired. Desperately tired. Even Jack Kerouac had to observe within the hungry poetry of On the Road that ‘I like too many things and get all confused and hung-up running from one falling star to another till I drop. This is the night, what it does to you. I had nothing to offer people but my own confusion.’

The great modern travel writer Bruce Chatwin suggests that we are somehow, intrinsically, nomadic at heart. That this is our primal calling. And we are always grappling with that. He almost turns this into a moral position—aesthetically, spiritually, genetically—throughout much of his writing. But we’re cave dwellers too. People who love a good fire, warmth, a safe place from the endless night, the abyss of limitlessness. Even Chatwin admits there is a contradiction.

He implies that our journeys have lost the migratory structure and territorial meaning of our nomadic past. A sense of quest in travel or some reconciliation with the experiences might compensate for that. But these mission statements and reflections cannot entirely settle the contradiction. We need more than just movement, you see, we need an awareness of place.

This is the irony of ‘the global village’, where jet travel increasingly transforms our lifestyle and instant worldwide communication affects our headspace. We are careering through borders more than ever, faster than ever. It’s no surprise people get a little lost, a touch disoriented. It’s why we get so fascinated by indigenous people and their ‘groundedness’.

In his book The Songlines, Chatwin looks at the spiritual beliefs of Aboriginal people, an intensely complex task. His semi-fictional work involves a set of journeys through Central Australia, and is pivoted around a central section that collates scraps of wisdom and anecdotes from his travel diaries (all pushing his theory of nomadic essentialism). Mostly though it’s a dialogue between the narrator and a character called Arkady:

“It was during his time as a school-teacher that Arkady learned of a labyrinth of invisible pathways which meander all over Australia and are known to Europeans as ‘Dreaming-tracks’ or ‘Songlines’; to the Aboriginals as the ‘Footprints of the Ancestors’ or the ‘Way of the Law’…”

He went on to explain how each totemic ancestor, while travelling through the country, was thought to have scattered a trail of words and musical notes along the lines of his footprints, and how these Dreaming-tracks lay over the land as ‘ways’ of communication between the most far-flung tribes.

‘A song’, he said, ‘was both a map and a direction-finder. Providing you knew the song, you could always find your way across the country.’”

It was and remains the duty of Aboriginal people to keep singing these songs. In this way they ‘care’ for the land and keep it ‘well’. Chatwin was naturally fascinated by this, as any writer and traveller would be. In a world of global movement and digital communications, this kind of belief and understanding virtually deifies the writer.

The Songlines was a masterful effort, but it did not win him friends in Central Australia’s Alice Springs. Chatwin used many real people as characters, often cruelly or carelessly. He bent the truth. He suffered too from a tone of voice that suggested an Englishman who had breezed in to see things that all the locals who had been there for years couldn’t. Go to Alice Springs and you’ll find this book on everyone’s shelf, where sooner or later people will tell you they don’t like it very much. And yet it is the book that has done more than any other to introduce Australian Aborigines and their beliefs to the world.

In his new book, Chatwin (Harville Press/Jonathan Cape), biographer Nicholas Shakespeare quotes Nin Dutton, who traveled with Chatwin while he was researching The Songlines. She says that ‘he [Chatwin] knew the mystery was there and he didn’t get it. In The Songlines he was desperately trying to go to the centre. It was the most important thing for him and he realised halfway through he wasn’t going to be able to do it. He was excluded. You have to earn mystery. It’s only lovers who get there.’

It was the central tragedy of his life.


In an article called ‘A Literature of Place’ for the Australian quarterly HEAT (#2), Barry Lopez tried to get at the root of a contemporary renaissance in what he calls ‘nature writing’ or ‘landscape writing’.

Certainly something is happening out there in the publishing world that suggests a hunger for more than just the usual travel guides, adventure stories and journalistic analyses. People aren’t just looking for maps and background detail and easy wit, they are wanting experiential guides to living, deep journeys.

Lopez draws a line from Melville’s Moby Dick and Thoreau through to John Steinbeck and William Faulkner, to the more recent expressions of people like Gary Snyder, Peter Matthiessen and himself when discussing this ‘landscape writing’.

One might well add works as varied as Cormac McCarthy’s ‘Border Trilogy’ (All The Pretty Horses, The Crossing, Cities of the Plain) and Michael Ondaatje’s Running In The Family—let alone the renewed interest that the Chatwin biography inspired in that writer’s work. You might even include musical figures like Tom Waits, with his textural fascination for farmhouse recordings and what he calls ‘surrulism’ (rural surrealism) in the lyrics to his CD, Mule Variations, or the enduring iconic survival of a rustic rock ’n’ roll figure like Neil Young. A director like The Thin Red Line’s Terrence Malick similarly taps into a natural mysticism.

People are looking for some kind of ground.

In ‘A Literature of Place’, Lopez specifically notes three qualities that indigenous peoples have passed on to him in his travels as a writer:

“Over time I have come to think of these three qualities—paying intimate attention [to a place]; a storied relation to a place rather than a solely sensory awareness of it; and living in some sort of ethical unity with a place … as a fundamental human defense against loneliness. If you’re intimate with a place, a place with whose history you’re familiar, and you establish an ethical conversation with it, the implication that follows is this: the place knows you’re there. It feels you. You will not be forgotten, cut off, abandoned.”

This is what travel should teach us, how to find home, how to respect it. All the while it can also displace you from it—sometimes forever. For a writer this tension is deepened by the need to explicate such perceptions and emotions.

You begin to question where your voice is coming from. In my year’s journey I felt all the dilemmas of a Western mind sliding across the surface of other cultures and places, not quite penetrating them, yet somehow influenced: ‘travel’ as a way of getting lost in the world to rediscover oneself again.

I was aware of the colonial taint beneath this adventure. And strangely affected by the greater culture shock I experienced in the Western cities where things were familiar, yet subtly different from what I knew as an Australian. I was not English, I was not American. And yet a part of me was mediated and shaped by both these countries.


Not too long before arriving home in Australia, I had a wild night out on the town in New York. A Chelsea Hotel kinda night.

I won’t say how I managed it, but I ended up dancing around tables in one of the rooms with Abel Ferrara, the director of Bad Lieutenant, and Peta Wilson, the Australian star of TV’s Le Femme Nikita. Ferrara played very bad air guitar to Jimi Hendrix’s Voodoo Chile, while Wilson and about a dozen other people went berserk. Gotta tell you, I was enjoying myself.

Later on, at dawn, I crawled up out of the downtown subway. I felt hungover, vulnerable, easily permeated, but I was lucky. I caught the faintest smell of wet stone warmed by the underground trainline. It made me think of summer in Australia, this rained-on pavement and the evaporating moisture, the gritty, sweet warmth of it in a light breeze in midwinter New York.

I realised then and there that I needed to go home for a while. The same way I later walked through Central Park and the smell of cut grass reminded me of being eight year’s old and mowing my grandmother’s lawns. Time to go home, the cut grass and the wet pavement seemed to be telling me, time to go home.

So I leave New York for a while to try and reorient myself back in Australia. To experience where I’ve come from and resettle somehow within myself. That’s the real issue: to settle within.

As human beings, we are made up of curious roots. Elemental things. A collection of qualities it is easy to overlook when one lives in a city as big as New York. Citizens of ‘the Big Apple’ might get it, though, from the smell of coffee or the sound of ice under their feet, the wet feeling of snow and how it tastes on their lips, a bad pizza on 8th Avenue, the warm air of a subway descent: New York, winter, home. September 11 has not unwritten this day-to-day reality. Indeed the rhythms and sensuality of it will eventually move in like a tide to submerge the singular event, soften it into the history of living and passing on.

I can’t really speak at that depth. New York is not my home. But now that I am away from it in Australia, winter New York has written itself into my skin, my sense of smell, my tongue. It makes me want to go back.

Travel has done this to me. Made me question what home is.

I want to get back to the penknife cuts in the tree. I want to go back to New York and taste snow as it falls. I want to accept who I am and find a place in the world, from an initial in wood to a footprint in ice and some words on a page. I’m homesick for who I am. Writing my way into the new me out of all the pieces I’ve become and all the places I’ve been.

So I think about those trees that shake my imagination from childhood. And something an old Aboriginal man once told me when we were up in the Blue Mountains west of Sydney. He explained to me the way the limbs of the trees grew towards the sun, and how if you really looked at them, you could work out what direction to walk in, where you were headed if you ever got lost.

He then tested me, and I said every direction under the compass as he pointed at the limbs. I was hopelessly wrong each time, and he laughed and laughed. Remembering that incident now, I realize he was less concerned with my abilities at applied ‘bush knowledge’. And more interested to give me a story which explained how all things grow into a pattern.

- Mark Mordue



* Story first published in Madison magazine, New York USA, 1999

= Pen drawing of a tree by Vincent Van Gogh.
= Aboriginal artwork used as cover for first edition copy of Bruce Chatwin's The Songlines.
= Colour image of New York subway vents by Brett Foley sourced over net at http://www.bugbitten.com/photos/North_America/Axel/New_York/33673-6878-1128156.html

Friday, September 25, 2009

Pico Iyer is Lost



Pico Iyer is lost. It’s a condition he uses to great effect in his increasingly internalised travel books as we find him on the road to somewhere he’s not sure of. Wandering through dark and foreign backstreets or along paths tinged with feral emptiness, sensitised to a world in which he almost always appears to be, even in the company of such luminary figures as Leonard Cohen and the Dalai Lama, somewhat alone in spirit.

“For me,” Iyer says, “being a traveller means setting yourself new challenges even when you are sitting at your desk.” In that sense it’s also about “the foreign places inside ourselves.”

His first book, the 1988 travel collection Video Night in Kathmandu, announced a major new talent. By 1995 the Utne Reader was placing him alongside Noam Chomsky and Vaclav Havel in a list of 100 visionaries worldwide who could change our lives. With his last collection, 2004’s Sun After Dark (subtitled Flights Into The Foreign), a kind of deeper, darker brother to 2000’s The Global Soul (subtitled Jet Lag, Shopping Malls and the Search For Home), he confirmed his place — if that’s not too ironic a word to use — among the finest travel writers we know.

Iyer’s limpid literary style, blessed with an essayist’s logic and a mystic’s openness to the inexplicable and the poetic, seems custom built for the profession. He nonetheless observes “the mark of a travel-writer is that he never wishes to be called a travel-writer — Jan Morris is a historian, Bruce Chatwin was an anthropologist of sorts, Naipaul is a writer on the legacy of colonialism, Paul Theroux I see primarily as a novelist. A travel writer is someone who doesn’t feel comfortable within the straightjacket of any definition. So I’ve never considered myself really a travel-writer, so much as an observer of cultures converging, or a describer of what’s new to me, and strange.”

The two of us began our correspondence a year ago when Sun After Dark was released, at first by email, then over the phone for an interview, and by ongoing email since that time. Somewhere along the way we became friends. As a fellow writer I’ve been struck by Iyer’s desire for comradeship as well as his ongoing faith in the affinities between people — and how that can be woven into a new form of community internationally. Not for Iyer the terse one liner, the lower case rush. He writes letters. And he writes them to you.

Born in England in 1952 to Indian parents who later migrated to the USA, Iyer spent his childhood in California before returning to England to be educated at Eton and Oxford. It’s a background that causes him to say he is “a bit of a weird mongrel.” In the past he has also called himself “a global village on two legs.”

The author now lives with his female partner in Nara, a city identified with the rural traditions and artistry of old Japan, where he shuns both car and bike and prefers to “travel by foot”. In-between global travels that take in annual visits to his mother who still lives in California, he regularly stays at a Benedictine monastery outside of Los Angeles where he has spent “two weeks in spring and two weeks in late winter every year for the last fourteen years. I travel a lot but I also need stillness. I look out from the monastery and see a great expanse of sky and ocean and there’s nothing but tolling bells. It kind of complements all the movement in my life.”



Iyer tells me the impact of digital communications and the World Wide Web has deeply affected how one should approach the task of travel writing, a problem of pacing as much as content. On a personal level he says he is part of the “pre-computer generation,” meaning he has a preference for taking notes and writing initial drafts longhand, “then and there, while the place is still inside me and I can see, smell, taste and hear it. There’s something about the energy of moving your hand across the page, the rhythm, a human connection. The whole movement of writing on computer is different. There’s a staccato to the keys. I noticed it first when I started using email for stories and a different self emerged, more metallic and chill.”

The bigger picture is that when he first went to countries like Tibet seventeen years ago “people had very little access to the place. Now there have been movies about Tibet, people can access images on the net,” the amount of information is simply greater. With this comes the danger of what he calls “the illusion of knowing” this can create, a kind of false intimacy with the world. In the specific case of Tibet it made him want to return and “explore the inner Tibet, take a more inward way of looking at it.”

This notion of internal voyaging and his appreciation for the molten condition of modern travel writing, “the way fiction and non-fiction have become blurred”, the radical movements within the best writers’ work that somehow embraces history, memoir and journalistic insight, are all inciting him forward to try new things. Which is why Sun After Dark had terrifically haunting pieces on Yemen and Bali set beside encounters with the author Kazuo Ishiguro and a literary appreciation of the work of W. G. Sebald (whom he calls “the prince of intimations,” a phrase that could well haunt the aspirations he has for his own writing).

In truth Iyer says he’d like to do something akin to what Paul Theroux managed in My Other Life and My Secret History, “which are his most interesting books — and his most interesting travel books — where he creates a character very much like himself, as if it were a novel.”

Which is not to say Iyer abandons observational acuity for the inner search. Twenty years as a travel writer have conditioned him to a keenness of eye and ear the envy of many journalists. His more recent stories testify to that strength as much as any internal voyaging.

In ‘A Haunted House of Treasures’ he brilliantly evokes a visit to the war-ravaged monument of Angkor in Cambodia with broad historical and natural detail as well as sudden gestural shocks like “the little girl who put a water pistol in her mouth and pulled the trigger.” In another recent story, ‘The Khareef’ he sweeps you up into the dark velocity of physically distant but absolutely entwined worlds as moves through Yemen then back to the USA just prior to September 11. The promises and dark ironies of global interconnectedness are throughout his work. Iyer talks to me about how “America’s destiny is caught up in the Middle East but no one ever goes there.” Which make “the role of the writer is to penetrate the other” that much more vital.



Lately, Iyer tells me he has been following U2 and the Dalai Lama (who likes to call him “Pinocchio”) around the world for a new book project, though it is still taking shape as he contacts me from London, L.A. and wherever else he can find an internet cafe. “I suppose my theme, and my interest, in recent times has been trying to see the global reality forming all around us,” he says, “to travel from Syria to California to Easter Island to Japan, and to find what there is redeeming in it, at some level much deeper than markets or machines. And two of the obvious forces for good who are doing this on a much greater scale are U2 and the Dalai Lama, with their very different attempts to balance hope and realism, to make ‘hope and history rhyme,’ to paraphrase the phrase Bono took from [Irish poet] Seamus Heaney. So this year I decided to spend what time and money I could save following these messengers of hope.”

“I just read Bono's book of recent interviews last week, and was constantly impressed that he speaks lyrically for the same battle with conscience and determination not to let the world get him down that the Dalai Lama does. He cites the Dalai Lama twice, speaking about how all life is a preparation for death, and [how] he wrote his great gnarled ballad ‘One’ for a Tibet Freedom Concert, noting, as the Dalai Lama might, that we're ‘one, but we’re not the same.’”

When I read letters like this from Iyer I’m immediately aware of the fan in him. But there’s more to it than that. There’s his belief in the heroic, the poetic, the possible. That as human beings we’re all still making it up as we go along, and the best and luckiest among us have a chance to make at least some of it up for all of us. In that larger frame, the lyrics to ‘One’ aren’t just part of Iyer’s literary and personal conundrum, they’re a grace note for the communicators among us.

“It sounds pretentious, perhaps, but having written at length about Easter Island and North Korea and Bhutan and many other places, I get more excited these days writing about jet lag, or dream-states, or travels to the night, the unconsidered corners of the clock,” Iyer says. “I want to make travel writing new again for myself, and exciting. I want to expand it to cover something more, and deeper than a physical world that is already covered far too intensely.

“One of my great heroes among travellers is Thoreau, who ‘travelled widely in Concord,’ as he put it. And I've always felt that travelling is really just a case of being moved, being transported; the physical movement is only an easy way to catalyze the inner movement, which is what really stays with one. And so the realms of spirit, if that is what you wish to call it, are as inexhaustible as anything in Tibet, and I do much of my travelling now while just sitting in one room for months on end, or walking around my neighbourhood, or returning (as I am now, writing this to you) to the town where I was born, and trying to measure the shadow it casts inside me, and the person who emerged from its strange climate. ‘It matters little how far you travel,’ as Thoreau wrote, ‘the farthest commonly the worst. What is important is how alive you are.’

“Whether I travel, how I live, where I go and what I choose to look at are all, ultimately, just ways of trying to keep myself alive, engaged, and not in the rut that travel tries to shake you out of. Travel, again, is another word for transport, and transport really just a way of talking about travelling into other selves, the counter-lives, and alternative selves we visit do rarely in the normal run of things.”

“I think that degree of intimacy and unsettledness, what we share with those closest to us, is how we can take travel writing deeper, and make it something more than just a collection of digital slides from our trip bicycling across Gambia. It's how we give it a landscape as rich and mysterious and unfathomable as those worlds that fiction and poetry have traditionally occupied. When you look at the great travellers of today, whether Kapuscinski or Naipaul or Sebald, all are bringing an intensity of questioning and engagement that lifts their writing to the level of the highest reportage or poetry. Putting themselves on the line — at risk — they are venturing everything in their attempts to wrestle their demons and the world’s to the ground.”

- Mark Mordue

* Above story first published in The Weekend Australian Travel 'Flight Deck' section, Febuary 12th 2005; Planet Magazine in San Francisco, Spring 2006; and Kyoto Journal, Japan, Issue No, 67, 2007.