Non-Fiction Review: A Time to Dance, A Time to Die by John Waller

I picked up A Time to Dance, A Time to Die because I briefly studied the Strasbourg Dancing Plague of 1518 at university as a supposed example of emotional contagion, and, when I flicked through it in the shop, I saw that Waller also favoured psychological explanations. 

His thesis is that the plague was a form of psychological mass hysteria stemming from the supernaturalism, helplessness and despair of late Middle-Age Strasbourg and its surroundings. Although it takes a while to establish convincingly, it ends up being a surprisingly compelling theory, especially since Waller links the 1518 epidemic to other similar dancing plagues that occurred elsewhere in Europe in the preceding centuries. 

Perhaps unsurprisingly, this means that the book's real strength is placing the plague within its social context: the poverty and hardship suffered by the third estate, the corruption and excess of the medieval Church and bourgeoisie, and the way this conflict manifested itself in not just the dancing plague, but anti-clericalism, the Bundschuch Movement and, a few years later, Luther and the beginning of the Reformation. 

However, the focus on social factors meant that, for me, the exploration of the zeitgeist was more absorbing than some of the analysis of the plague itself, which could be a bit repetitive, and also seemed facile in some places and unnecessarily deep in others. 

The last chapter is where Waller really clinches his argument about the suggestibility and power of the subconscious mind, and the way that it can express psychological distress in pre-progammed ways specific to a society, its belief system, norms and stigmas. He draws in a wide ranges of other incidences as examples, such as the Tanganyika laughter epidemic, shell shock and tarantism, and explores the science behind these somatic expressions of pyschological distress. Although it makes sense for this to be the concluding chapter, in some ways I wish the discussion of neurosicence had come earlier, because it was essential to the whole thesis, and it is this context that makes the thesis so plausible. 

Overall, this was a solid exploration of the Dancing Plague, which was very impressive when it came to explaining the social unrest of early 16th century Strasbourg. However, one thing that did annoy me was the lack of footnotes, made worse by the fact that the notes are acutally in the back of the book, just not referenced to anything in particular. Maybe it's because it's meant to be a popular history and so the publisher didn't want to make it seem intimidatingly academic, but there is nothing pretensious about making sure that people can access information easily. 

Non-Fiction Review: Christchurch Ruptures by Katie Pickles

Christchurch Ruptures had some interesting content, but if I'd had to read the words 'rupture', 'ruptures', 'rupturing' or 'ruptured' one more time, I'd be writing to you from a hospital bed after a ruptured brain aneurysm. 

I suppose it's good Pickles kept relating everything back to her thesis, but I wish she'd been able to do so without such constant and overt reiteration of one word. To give you a taste, here's an excerpt from a page-and-a-half of text in the conclusion: 

The ruptures identified in this book indicate how the city might regroup and move on. Chapter 1, with its discussion of ruptured landscapes, warns of being ideologically trapped in the past. [2 sentences excluded]. The rupturing of Christchurch has shown that being open to continual change is the best way forward.  

The discussion of ruptured peoples and heritage in Chapter 2 suggests that respect for all peoples, regardless of race or ethnicity, and regardless of length of residency in the city, is the way to proceed. [5 sentences excluded]. 

Chapter 3 indicates the possibility of learning from the strengths of the past. The Canterbury earthquakes have ruptured 'the People's Republic of Christchurch', bringing that radical heritage into question. [3 sentences excluded].

Chapter 4 reveals that conformity and opposition to diversity is unproductive. Post-quake Christchurch has the chance to rise from a ruptured Gothic identity as a creative and inclusive place. (p. 169-170)

It goes on, but you get the picture. Now that I've got that out of my system, I can talk about the book itself. 

As you may be able to tell from the tagline, it's more focused on the history of Christchurch and how this has determined post-quake responses, rather than post-quake Christchurch itself. I didn't know that much about the history of Christchurch - apart from the whole pilgrim thing - so I found this to be valuable. I also found a lot of value in the way the town's history was framed in terms of tension and coexistence between social conservatism (originating in the 'God's own Paradise' attitude of the first Anglican settlers) and radicalism (expressed in the many social movements and prominent reformers centred in Christchurch, including Kate Shepherd and Norman Kirk). However, this did lead to many intriguing local personalities and movements being brought up and dismissed in short order, and these sometimes read like a laundry list. 

In fact, overall - and even excluding the whole 'rupture' thing - Pickle's writing could have been more engaging. Nonetheless, it was straight-forward and accessible, which is far preferable to over-intellectualism. 

Another reason I appreciated the historical focus is that I was already familiar with what is discussed when the focus did switch to the post-quake environment, particularly the debate surrounding the fate of the Cathedral, and I suspect many New Zealanders will find the same. But we do tend to have selective memory when it comes to Christchurch, invoking the 'Kia Kaha' spirit when convenient, and just as conveniently forgetting that their struggle is ongoing the rest of the time. Pickle highlights that this struggle isn't only related to the physical environment, but it also discursive in nature: how do Cantabrians re-constitute a city with a contested but highly mythologised history, and where different experiences have lead to a proliferation of opinions over what 're-building' looks like. It's a question that resonates much further than New Zealand, and touches deeply on identity. 

Pickle does draw some conclusions, as you can see from what I quoted above, but they're haphazardly thrown in right at the close of each chapter, and then at the end of the book, and they were cursory. Sometimes it also seemed as though they were only tangentially related to what she had been talking about. I'm sure that they were extremely relevant, but I think that the historical focus (with the exception of Chapter 5) and the short length of the concluding paragraphs meant that what she regarded as the modern-day implications or lessons to be learnt weren't drawn out quite as explicitly as I would have liked. 

This book has left me with two conclusions. The first is that if look at the word 'rupture' too much, it looks as if it's spelled wrong. The second, more charitable one comes from reading both Christchurch Ruptures and the excellent The First Migration: Maori Origins 3000BC - AD 1450 and is that BWB Texts, the imprint who published these books, is an invaluable resource for anyone looking to educate themselves on New Zealand's past, present and future without breaking the bank. Their titles cover a wide range of interesting topics, spanning history, anthropology, economics, sociology, medicine and science, as well as memoir and many of the authors are well-known New Zealand academics and personalities, including Michael King, Atholl Anderson and Claudia Orange. I only wish that Australia had something similar (the closest thing I can think of is the Quarterly Essay), but I'm going back to New Zealand at Christmas so I'll stock up on more BWBs then. 

Non-Fiction Review: Freedom Ride by Ann Curthoys

Recommended

While many Australians will recognise the famous image of Charlie Perkins and local Aboriginal children in the Moree baths on the cover of Ann Curthoys' Freedom Ride, I suppose I should probably explain something for the international audience: Australia had our own Freedom Ride, based on the more famous ones conducted in the American South, and it's this that Curthoys' title refers to. 

In one of her opening chapters, she draws out several distinctions between the American understanding of Freedom Rides and their Australian counterpart. For a start, in Australia, we usually use the singular, referring to only one Freedom Ride, although there were several subsequent trips. The American Rides had the specific aim of challenging segregation on interstate buses and terminals. While thirteen Freedom Riders (seven black, six white) set out, many more spontaneously converged on Jackson, Mississippi when racist violence was encountered (Curthoys, p. 30). 

In contrast, the Australian Freedom Ride was a bus trip planned, paid for and executed by a student organisation called Student Action for Aborigines, which was based at the University of Sydney. SAFA's aims with the Australian Freedom Rides were much broader: to raise awareness of and protest the racism, de facto segregation and poor conditions experienced by Aboriginal people living in or around rural New South Wales towns, while also conducting a survey on these experiences. The most famous Freedom Rider was Charles Perkins, an Arrernte man, who had been one of the first two Aboriginal students admitted to the University of Sydney. The other, Gary Williams, was also present for parts of the Ride, but the other 30-odd students were all non-Indigenous Australians. 

At school, I learnt about the Freedom Ride in a very uncritical manner, and I bought this book largely out of a desire to revisit this chapter of Australian history through a new lens, given that I now have a very different awareness of the implications of an organisation, made up largely of white Australians, advocating for Aboriginal rights. 

On the whole, Freedom Ride was far deeper and more nuanced than I was expecting. The subtitle or tagline a Freedom Rider remembers gives the impression that it's more or less a memoir, but this is somewhat misleading. Curthoys reconstructs many things based on her diary entries and memories from the time, but many other people are interviewed and many different sources used in the course of the project. Furthermore, the book includes a great deal of analysis, evaluation and historiography that covers not only the Freedom Ride, but the Indigenous Rights Movement and the political environment of the 1960s as well.  

Curthoys also regularly critiques the role, importance and impact of the Ride in the Indigenous Rights Movement. She raises questions surrounding Indigenous self-determination and the role of white and non-Indigenous Australians. Neither does she shy away from recognising the role of white saviour complex in SAFA's actions, although I don't think she ever uses that term. 

When they entered a town, SAFA would ascertain if there was support amongst the local Aboriginal population for a protest. In some towns, they already had contacts, in some they established links with local leaders on entering a town, and in others they found that there was less desire to cooperate with their aims, for a number of complex reasons. 

At the time, there was external criticism that SAFA was shooting into a town, protesting for a short time and then leaving the local Aboriginal population to pick up the pieces and deal with the hostilities. While much of this criticism came from people who thought there was 'no racial problem' and SAFA was just 'stirring up trouble', there were also some activists who thought a more softly-softly approach was needed. Interestingly, Curthoys reveals that the group were also conflicted about this. After their charged protest at Moree elicited a promise that the baths would be desegregated and Charlie Perkins and a group of local children were allowed in to bathe (see the photo on the cover of the book), the Riders left the town, agreeing that a white ally would test the sincerity of the desegregation by taking more kids to the baths the next day. They were refused entry, and when the Riders found out, they held a heated meeting to decided whether or not to double back and lend their support once again, or to continue on as scheduled. Ultimately - and I think to their credit - they did return to Moree.

The desegregation of the Moree baths - and the violence surrounding the protest there - is one of the common points of focus when discussing the Freedom Ride. Others include the protest of the RSL (Returned Servicemen's League) at Walgett and the incident that occurred afterwards, when the bus was followed and eventually rammed and run off the road by angry white locals. 

Both for my generation, who learnt it at school, and my parents' and grandparents' generations, who remember it, the tendency has always been to focus on those few flashpoints, or the Ride as a backdrop for Perkins as a personality or an example of university activism. So while much of the content will be familiar to an Australian audience, there was also great amount of new information for me, not to mention the analysis of it all. 

One aspect that features prominently, and which was a complete surprise to me, was the communist affiliation of many of the students; they joined SAFA from University communist societies such as the Eureka Youth League. In the middle of the Cold War, only three years after the Cuban Missile Crisis, Perkins tried to keep this quiet and prevent the Communist organisations from being publicly associated with SAFA, because he knew that this had the potential to alienate the media and a lot of people who might otherwise support them, such as the churches. 

However, I don't think Freedom Ride should be restricted to an Australian audience. For international readers I think it would be very interesting to see how the toxic cocktail of racism, imperialism and economic interest, amongst other things, were - and are - applied in the Australian context. It's also interesting to note how SAFA, the Freedom Ride and wider public awareness about Aboriginal and TSI rights interconnect with the international happenings. SAFA was formed after student protests supporting the US Civil Rights Movement led to charges of hypocrisy; students were happy to be arrested protesting rights for people more than 15,000 kilometres away, but what where they doing for those being denied their rights in their own backyard? 

As many people will be aware, one of Charlie Perkins' daughters is today the well-known filmmaker Rachel Perkins. Her first film, entitled Blood Brothers, was a documentary about her father and the Freedom Ride. Some excerpts can be found on the Screen Australia site, and I found them eye-opening, particularly the contemporaneous film footage and Charlie's reminiscences. Just while I'm on the subject, Perkins also has another documentary which I would highly recommend. It's called Black Panther Woman and it's a poignant and sensitive portrait of activist Marlene Cummins, who was part of the Australian Black Panther Party. It is not only one of the best docos I've ever seen, but it also been one of the most profound and thought-provoking works on the intersection of race and gender I've ever seen or read or consumed in any way, and I think about it often with relation to white feminism vs. intersectional feminism and good allyship. So, I leave you, on a tangent, with the trailer for Black Panther Woman:

Opinion/Reflection: Australia's Erasure of Its Indigenous History

Australia's having another flash-in-the-pan moment where it has the choice to face up to its institutionalised erasure of Indigenous Australians in our history, or keep its head in the sand. Unsurprisingly, we've chosen the latter.

This time, the spark was a Daily Terror article manufacturing outrage over the fact that UNSW encourages the use of the word 'invasion' over 'discovery' when talking about British occupation. The whole thing has gone down much the same way it always does, and I don't have anything to say about it that an Indigenous voice hasn't said better; Luke Pearson's What Was 200 Years Ago? is particularly powerful.

However, something else that has caught my eye this week, as we've been dealing with this, is two remarkably similar stories of Indigenous archaeological finds on government building sites. One is in Sydney, where I live, and the other in New Zealand's Waikato region, where my family are from.

While building Sydney's much-anticipated lightrail, workers and heritage experts have uncovered a site with 22,000 Aboriginal artefacts, and the Sydney Morning Herald reported that an Indigenous heritage group is having to apply for an urgent stop work order. Transport for NSW claimed that the archaeological site was less than one percent of the whole site, and that workers could still work around it, but representatives from the heritage group said that the cache was the most easily identifiable part of a larger site, and that the whole area needed to be surveyed. The finds have significance for our understanding of inter-tribal trade and interaction, and according to an elder in the ABC article cited below, half of the site has already been destroyed. Transport's NSW statement is as follows:

All work that has occurred on the site since the artefacts were found has been in consultation with all Aboriginal groups...Transport for NSW and ALTRAC Light Rail are investigating, in conjunction with the Aboriginal representatives, opportunities to recognise the items found on site, for example in displays or education programs. The social value of the site to the local Aboriginal community is very high and we are continuing to work with [the Aboriginal groups] to identify the artefacts and how they came to be found in Randwick. - ABC News, Indigenous atrefacts found at Sydney light rail construction site, calls to halt work

Compare that response with what happened when a pre-European skull was found while digging a culvert for the New Zealand's new Waikato expressway. For a start, a stop work order was given immediately, and workers were transferred to sites up and down the expressway, away from the site. The press release from the New Zealand Transport Agency describes their process, and I've added some annotations for non-New Zealanders:

The Transport Agency's Hamilton highway manager Kaye Clark said project protocols which the NZ Transport Agency has developed alongside Waikato-Tainui immediately came into play when the remains were uncovered.   

“Our protocols include provisions for kaitiaki (guardian) from iwi [tribes] to work on site, as needed, to monitor earthworks as they unfold. This discovery was made by the kaitiaki and the project archaeologists working alongside each other, which is exactly what should happen,” Mrs Clark says.

The area was blessed by Waikato-Tainui [the local tribe] this morning (March 30) and work has stopped in that area while archaeologists remove the remains and carry out investigations in the surrounding area. 

Mrs Clark says where possible the Transport Agency worked hard to align new highways away from any sites of significance. 

“Working with iwi and the local communities we try to identify all areas of significance before we embark on our projects. Where that is not possible archaeological investigations are undertaken at the start of any project to collect and record any history so we can make it available for all New Zealanders,” Mrs Clark says. 

“In situations like this, we also have protocols we have developed alongside iwi to ensure correct cultural processes are followed.” 

Waikato Tainui, Te Arataura Chairman Rahui Papa said the co-designed process which led to the protocols being developed makes for an easier transition to ensure the correct cultural practice is engaged. 

“The NZ Transport Agency and Waikato-Tainui will continue to work in partnership to satisfy cultural values and to complete the journey that we embarked on together,” Mr Papa says. 

Once the koiwi has been removed, examined and the site investigation are complete the koiwi [remains] will be reinterred at Taupiri Urupa by kaumatua [elders].

Are you seeing a difference? Because I certainly am. One's on the defensive, and one's proactive. Also, one's a statement that was only made after the media picked up on the issue, and the other was a standard press release created to any inform interested parties about what had occurred. That's not to say that New Zealand is some kind of utopia - they still have the same legacy as any other settler society - but when it comes to tangibly respecting their Indigenous heritage, they're light years ahead of Australia.

You can be assured there are no public servants in NSW making statements about working hard "to align new highways away from any sites of significance". We don't even recognise that Indigenous Australians have sites of significance.

In 2014, there was a backlash when then-Prime Minister Tony Abbott said that the British arrived to "nothing but bush", but essentially our society functions on this premise. It's why there's mass outrage when we're told that 'discovery' is not an acceptable term, why Indigenous heritage groups have to campaign for something that should be automatic. In another depressing incident from the last week, it's why Tony Abbott was able to publish a Quarterly essay in which one of the opening lines was "we [Australia] lack a colonial past to complicate the present", and nobody really batted an eyelid. 

Recommendations: Suffragette Romances

Today, it is 122 years to the day since the women of New Zealand walked into to polling stations to place their vote in a parliamentary election. This might seem like a very small anniversary, but it was the first time any self-governing nation had allowed women to vote. The next day, Elizabeth Yates became the first female in the British Empire to be invested as a mayor. 

Today, the New Zealand's suffragette movement is immortalised in the wonderful pedestrian lights of downtown Wellington, which feature the outline of a woman in late Victorian dress. Similarly, prominent suffragette Kate Sheppard is depicted on New Zealand's ten dollar notes. 

Source: New Zealand Parliment

But there is another element to the story of New Zealand's fight for suffrage: thanks to the work of lesser-known Maori suffragettes like Meri Te Tai Mangakahia, Pakeha (white) and Maori women received suffrage simultaneously. To put this in perspective, New Zealand's neighbour, Australia, did not relent and give Aboriginal Australians - male or female - the vote until the mid 1960s,.

To commemorate this turning point in world history, the day it was definitively proven that the sky would not fall in if women voted, I give you some of my favourite romances featuring suffragettes.

The Suffragette Scandal by Courtney Milan
If you haven't read this yet, then I seriously question your life choices. Set in the late Victorian era, it's about Frederica 'Free' Marshall, who runs a suffragette newspaper and is facing off against mounting opposition. She's also a key part of the hero's revenge plan. The hero, Edward, is the ultimate swoon-worthy beta hero, and the two share some of the best dialogue ever written. 

My Dearest Enemy by Connie Brockway

A sweet and fun romance featuring that old trope, the will with the unfair clause. Avery Thorne's uncle has stopped him from inheriting the small property he was expecting, instead leaving it to one Miss Lillian Bede. Avery will only inherit if the determined women's rights activist cannot make the property turn a profit within five years. But since a woman couldn't possibly be successful at managing a property, all Avery has to do is whittle away five years. Except that no matter where he travels, Miss Bede's letters find him, and he can't quite bring himself to hate her. 

The Likelihood of Lucy by Jenny Holiday

When Lucy Greenleaf's employer finds out she's been teaching his daughters about that unnatural woman, Mary Wollstonecraft, she's turned out without a reference. Desperate, she turns to her childhood friend Trevor Bailey. Trevor's fought tooth and nail to leave behind his destitute childhood in the rookery, and he's about to cement his position in London society by opening a fashionable hotel. He wants to help Lucy, but he can't have radical women's groups taking place in his hotel! The Likelihood of Lucy's emphasis on the theoretical basis of the suffragette movement is different to the way most authors approach it, and Trevor and Lucy's battles for supremacy are super hot. 

The Firebrand by Susan Wiggs

*Sigh* It's another woman who just wants to run her business in peace but can't because the misogynists feel threatened. During the Great Fire of Chicago, Lucy Hathaway caught a baby someone threw from the window of a burning building. For the last five years, she's raised the girl as her daughter. She meets financier Rand Higgins because she needs a loan for her ladies' bookshop, but quickly realises that he is the child's father, who believes that his daughter perished in the fire. They have to reach an agreement regarding custody, but Rand's position at the bank means he can't be seen to have anything to do with those pesky suffragettes, and Lucy's not about to give up her cause, especially not when she's being pressured to do so by powerful me. The Firebrand suffers a little from precocious child syndrome, but other than that it's a sweet story. 

A Summer for Scandal by Lydia San Andres

Emilia Cruz is a thoroughly modern woman; member of the Women's Suffrage Alliance and writer of salacious stories under a pseudonym. When visiting author Ruben Torres disparages the work of one 'Miss Del Valle', Emilia can't help but defend her work, and Ruben can't help but respond to her passion. The setting of the Caribbean in 1911 and the debate surrounding romance literature and its relationship to feminism makes A Summer for Scandal a stand-out. This was a last-minute addition to this list, since I only finished it last night, but I expect a full review will follow.

Review: The Sleeping Night by Barbara Samuel

5 stars

Most of the time, I choose what I read with the care of someone choosing the paint colour for their house. Instead of holding swatches up again and again before buying sample pots and testing it on some small areas, I read the synopsis and the reviews, and, if it sounds like there's possibility it's a heartbreaker, I sometimes even skim-read the last chapter. Heresy, I know, but if I wanted inexplicable angst and sadness, I'd read the newspaper. And there is that I hate more than when something with a high sadness ratio slips past my vetting system and surprises me, even if there is an ultimate HEA. But this doesn't mean I don't understand the appeal of a emotion-laden book. Once in a blue moon - usually after a run of books that have left me completely apathetic - I pick out a book I know is going to make me feel. 

The Sleeping Night by Barbara Samuel was such a book. Given that it's an interracial romance set in segregated Texas immediately after World War Two, it was never going to be an easy read. At one point, I had to put it down to wash the dishes, and I spent the whole time fretting, because I honestly couldn't see how it was all going to be okay. My angst that there wouldn't be a HEA grew when I visited the author's site, and she had listed it with her 'women's fiction' novels and not her 'romance' ones. But it ultimately did turn out all right, and, in the end, my emotional involvement made The Sleeping Night one of the most moving books I have ever read, half romance and half treatise on violence and discrimination.

As children, Isaiah High and Angel Corey were best friends, despite their different races. But as they grow to adulthood, their parents realise things cannot go on as they are, and Isaiah is forced to 'learn his place'. Worried he'll end up on the wrong side of a mob one too many times, Angel's father convinces Isaiah to join the army, while Angel marries another, 'more suitable' childhood friend.  But when Angel's husband dies in the navy, Isaiah sends his condolences from the frontline in Europe and they start to correspond. The war ends, and Isaiah returns home, and it's here that our story begins. Angel has been ostracised for continuing to run her deceased father's grocery shop, which primarily serves the black community, and for resisting the advances of one of the town's foremost citizens. For Isaiah, Jim Crow is chafing like never before after the freedoms of Europe and he can't make Angel understand that any improperity between them - imagined or real - could mean the end of both of their lives.

The frustration that Isaiah and Angel had at being constrained by race and gender, respectively, was palpable. Isaiah was a tantalizing combination of standoffishness and endearing characteristics like humour, sensitivity and a desire for knowledge. With her baking, love for children and belief in a benevolent God despite the ugliness of the world around her, Angel had the potential to be a Mary Sue. However, Samuel side-stepped this neatly by giving her very human doubts. Given the setting, it would have been unrealistic for Angel not to have been affected by the stereotype of the hypersexualised black male. Several times, she starts to question whether she is safe with Isaiah, before reminding herself that he's Isaiah, her best friend. And they were, first and foremost, friends. I really loved that, and, ultimately, it was their transition from being friends to friends-and-lovers that puts this book on the re-reader shelf.

Because they could interact so little, they they did the old 'love-you-from-afar' thing. It's hard not to pine right along with Angel and Isaiah when each interaction was laden with so much unsaid, and this is why the intermittent inclusion of the letters they sent to each other during the war - along with the more honest versions they discarded - are so touching.

The spectre of the war hovers over the whole book. It obviously transformed Isaiah's life, but there was also a secondary character called Gudrun, whom Isaiah found after she was released from Auschwitz and brought to her aunt in his and Angel's hometown. Watching Gudrun come out of her shell and form a tentative friendship with the lonely Angel was very sweet. I had also never considered that the US Army was segregated, and blacks and whites were given different jobs.

Despite the joy I took in reading The Sleeping Night, I took a while to warm up to it. The Southern speech patterns and language were quite jarring until I got used to them, and while I enjoyed Isaiah and Angel's letters from the war so much, I disliked the prologue and epilogue that had an elderly Angel publishing them. I suppose it provided closure in that it allowed them to come back to the South and put the ghosts of the past to rest, but the 'all is forgiven and forgotten and society has rectified its wrongs' subtext of it just didn't work for me. Also, as nice as it was to see Angel and Isaiah as a devoted old couple, the part of me that hates heartbreak didn't want to deal with the fact that one of them would shuffle off this mortal coil soon enough, and leave the other behind. I'm too much of a realist to imagine a Notebook-style scenario.

Nonetheless, for its emotiveness and beautifully constructed romance, as well as its thought-provokingness, The Sleeping Night well and truly deserved its 5 stars.  

Recommendations: Some Swashbuckling Romances for Me Hearties

Since today be the Nineteenth of Semptember in the Year of our Lord Two Thousand and Fifteen, all ye landlubbers have hereby been given leave to pretend ye are sailing the seven seas...

That's right, Talk Like A Pirate Day has rolled around again. If you are not aware of Talk Like A Pirate Day, you have clearly been living under a rock, but you can get up to speed by reading about its origins here. For those whose seafaring talk is more lacking than the powder monkey's deck-swabbing skills, you can brush up on your lingo and get some first rate pick-up lines here. And for those looking to extend their vocab even further, why not incorporate some German pirate slang into your repotoire? Frankly, I think English pirate lingo can never match the beauty of expressing surprise by saying "Da fällt mir doch der Papagei von der Schulter!" (That makes the parrot fall off my shoulder). In honour of this most important holiday, I have collated some of my favourite seafaring romances that will make the parrot fall off your shoulder: 

To Catch a Pirate by Jade Parker
This book was my introduction to the pirate sub-genre, and was one of the books that made me realise I loved romances. As a YA, it's reasonably chaste, but my dog-earred copy attests that it's still an excellent read. It features Annalisa, the daughter of a British governor to a small Carribean island. When her father is accused of allowing pirates to steal the money meant to build his colony, Annalisa sets off to bring the true perpertrators - including the dashing James Sterling - to justice.  

The Pirate Wolf Trilogy by Marsha Canham
Marsha Canham is the queen of all things pirate, (and her Kindle editions are wonderfully cheap), but the Pirate Wolf Trilogy, following members of the Dante pirate clan, are stand outs.

The Captain of All Pleasures & The Price of Pleasure by Kresley Cole
Kresley Cole is better known for her paranormal romances, but these two novels feature characters and romance that rival any of her later work. In The Captain of All Pleasures, Nicole Lassiter takes her father's place in the Great Circle from London to Sydney, competing against her father's long-time rival Derek Sutherland. The Price of Pleasure centres around Derek's brother Grant, who is sent to find Victoria, an English girl supposedly lost at sea.

Seduced by a Pirate by Eloisa James
A companion novella to The Ugly Duchess, Seduced by the Pirate was a quick and entertaining read, featuring James' characteristically quirky characters. Sir Griffin Barry jumped out of a window on his night of his wedding to an arranged bride. 14 years later, he comes home, unsure of what he'll find.

P.S. In a sentimental aside, I'd like to dedicate this post to Safak, who liked nothing better than making all his classmates swab the decks, fight imaginary 'villian' foes and ultimately get eaten by sharks during our Class IV drama classes. I secretly loved being your captain much more than being your teacher and I'll never find another first mate as dedicated as you.

Non-Fiction Review/Reflection: Western Imperialism and Cambodia's Curse by Joel Brinkley

If you are wondering why I haven't posted much in the last month, it's because I've been on holiday in Vietnam and Cambodia. It's prompted some thinking about the way I've seen Cambodia represented, and how this reflects on our society more then it does on theirs.  

Cambodia is not a country that sits high in the West's consciousness; it conjures up little more than images of Angkor Wat and a vague yet still horrifying knowledge of the Khmer Rouge years. It is also on our radar, at least in Australia, as a destination for backpackers and voluntourists. Visiting orphanages while travelling Cambodia has become highly popular, spawning a backlash from governments, NGOs and the media who are concerned about the booming industry of fake orphanages which separate children from their parents and institutionalise them for the benefit of Western visitors. UNICEF estimates that only one in every five children in Cambodian 'orphanages' is actually parentless. While in Cambodia, I came across these UNICEF-branded ads often - in restaurants, fair trade shops, even on the backs of toilet doors:

If I had not read Cambodia's Curse: The Modern History of a Troubled Land by Pulitzer Prize-winning journalist Joel Brinkley prior to entering Cambodia, the significance of many little things, such as these posters, would have passed me by. I can't rate Cambodia's Curse as a book; as a romance reader who likes feel-good reads, I have no way to judge it or even articulate my feelings that well. It's interesting and disturbing on a lot of different levels, first and foremost in the content it discusses but also in a more subtle way, in the way it reveals the ongoing legacy of centuries of colonialism and Western cultural imperialism.

For example, in the introduction Brinkley declares "Cambodia is the only place where the bulk of the nation, more than three-quarters of its people, still lives more or less as they did 1,000 years ago", citing both elements of Khmer culture, which I will discuss later, and a lack of 'modern' infrastructure as his evidence for this statement. However, I would posit that any claim that a culture or nation is static should be taken with a grain of salt. By their very definition, cultures are dynamic things, constantly undergoing processes of change, growth and reconciliation with outside beliefs and practices. The idea of non-Western cultures as timeless is a pervasive one, and although we have discursively seperated it from its roots, it still has the power to breed race hierarchies and binaries. 

At times it seemed as though Brinkley's entire thesis was built solely around this latent cultural imperialism. His key point is that Cambodia is inherently susceptible to corruption and other societal ills, which he sees as the natural progression of the age-old system of patronage described below: 

Unequal exchanges between the wealthy and powerful and the poorer and dependent are referred to as patron-client relationships. Both sides provide goods and services to the other. The patron possesses superior power and influence and uses them to assist his clients. The clients in return provide smaller services and loyalty over an extended period of time. The relationship is complementary, with both sides benefiting. The client is protected and assured a minimum level of subsistence. The patron in turn has followers, who serve to increase his power....For Khmer, as for Thais, the norm of reciprocity, the moral underpinnings of the system, are found in Buddhist notions of merit, karma and dharma. A leader is born into his advantageous position because of meritorious action in previous lives, this is his karma. This leader should then fulfill his dharma, or prescribed duty as a person of this status, by acting as a generous and righteous leader. He therefore redistributes goods and provides protection to those in his care. -  J. Ledgerwood, 'Understanding Cambodia: Social Hierarchy, Patron-Client Relationships and Power'

Brinkley contends that, when these relationships are transposed on to the present day, they breed corruption and widen the divide between rich and poor as patrons take more and more, and return less and less benefits to their clients. At first, it seems a fairly sound judgement, but when combined with the aforementioned idea of a changeless culture, it leads to conclusions that I feel are misguided and which play down the role the outside world - particularly the West - has exerted on Cambodia.  

Brinkley introduces the reader to his thesis about patronage with another sweeping statement: "far more than almost any other state, modern Cambodia is a product of customs and practices set in stone a millenium ago" (loc. 420). To him, the Khmer tradition of patronage has made the Cambodian people passive and apathetic, unable or unwilling to help themselves. This is a puzzling conclusion. If the Cambodian people shy away from upsetting the status quo, surely one cannot underestimate the way foreign powers and their ideologies have continually buffeted the nation around throughout the 20th century. 

Shortly after the end of the French colonial occupation, Cambodia came to the attention of the West as an adjunct to the Vietnam War, when it was suspected that the Viet Cong were moving supplies over the border. The USA and her allies dropped 2,756,941 tons of bombs on Cambodia during the Vietnam War - more than all the combined Allies dropped in World War II - and supported an erractic would-be dictator. In consequence, Cambodians fled to the forests and joined the emerging Khmer Rouge, as the deposed king urged them to do. The Chinese also provided military and financial support against the American-backed regime. 

When the Khmer Rouge began to seize control of rural areas and refugees began to bring horrible stories over the borders, the US was convinced, in that black-and-white way of Cold War thinking, that it was offshoots of the Vietnamese communists who were responsible. However, even if the refugees had been believed, there is nothing to say that intervention would have been more forthcoming; 1976 was an election year in the US, and, after the Fall of Saigon, the Western nations wouldn't have touched South East Asia with a barge pole. The Iran Hostage Crisis commandeered the world's attention, and when Vietnam could no longer countenance the masses of people fleeing, they invaded and deposed the Khmer Rouge, installing a government largely constituted of former Khmer Rouge commanders who had seen the way the wind was blowing and defected. Given the choice between awarding Cambodia's seat in the General Assembly to Vietnamese puppets or the Khmer Rouge, the UN - guided by the US - chose the Khmer Rouge, relegitimising them and helping them retain de facto control over large swaths of the country. 

When civil war broke out, the US, Vietnam, China and the USSR all armed different factions in the power struggle. After blithely ignoring the Khmer Rouge years and subsequent decades of unrest, the UN finally sat up and took notice in the 1990s, buoyed by a new faith in people-power after the collapse of the USSR and Eastern Bloc. They formed a special body, UNTAC, and threw $1.6 billion at the 'problem' that was Cambodia in the most ambitious state-building program since post-WWII Germany. Then, after only eighteen months and while a coalition government was still being formed, UNTAC was downsized and then dismantled, the UN chastened by its failure to prevent genocides in Rwanda and Bosnia.

Do not get me wrong, Brinkley covers all of what I have laid out above, and there are many more instances of foreign intervention in Cambodian affairs littered throughout his book, but he constantly comes back to this idea that Khmer culture itself is responsible for the situation in which the nation finds itself. It's a conclusion that, to me, doesn't hold up under examination.  

Ultimately fatalistic about the country's chances of betterment, Brinkley quotes many aid workers and foreign officials who lament that progress is not being made. They all say it is the fault of the government, and bemoan the Cambodian people for not being suitably outraged to affect change. An ex-US ambassador, also quoted by Brinkley, used 
to warn colleauges to "be careful, because Cambodia is the most dangerous place you will ever visit. You will fall in love with it, and eventually it will break your heart". Looking back over quotes such as these in the writing of this piece, I was put in mind of a verse by Kipling, the poster child of imperialism, that was included in an English textbook I taught out of in India:

Take up the White Man's burden 

The savage wars of peace-

Fill full the mouth of Famine

And bid the sickness cease;

And when your goal is nearest

The end for others sought,

Watch sloth and heathen folly

Bring all your hopes to nought. 

                        — The White Man's Burden by Rudyard Kipling

The analogy might seem a bit extreme at first, but if you take out the first line and the reference to heathens - the two elements at which people are most likely to recoil - the sentiment is remarkably similar to that of Brinkley and his interviewees. And I am not alone in my assessment of the book; one reviewer on Goodreads says that he seems "replused by everything he is reporting", utilising "colonial overtones". Even Joel Whitney, writing for the New York Times says: 

...given Washington's role today in Iraq, Afghanistan and Pakistan, it might have been braver if he [Brinkley] had chosen to hold Americans, and not just Cambodians, accountable for the suffering he so movingly describes.

And therein is the essensce of my problem with Cambodia's Curse. It's not necessarily that Brinkley puts forward a thesis with which I disagree, but the way this contributes to hegemonic discourses about 'the West and the rest' that continue to dominate foreign relations between nations and determine their place in the global community. 

But to give credit where credit is due, Brinkley's book has a truly astounding collection of statistics, and I've included some below as a final aside to give some context on the situation in Cambodia, to which I have unspecifically referred throughout this piece: 

• In 2009, Cambodia's average per capita income was between 500-600 USD, while a third of all Cambodians lived on less than 1 US dollar a day (Cambodian Human Rights and Development Assosciation, cited loc. 4949) 
• 42% of all children suffer from stunting, while the national average life expectancy is only 61. (Cambodian Human Rights and Development Assosciation, cited loc. 4949) 
• Only 20% of all rural Cambodians have access to toilets or clean water (Cambodian Human Rights and Development Assosciation, cited loc. 4949) 
• Again of 2009, 1 of every 185 pregnant women died in childbirth (UN, cited loc. 4080), and 1 child in 10 died before the age of five (unreferenced source, cited loc. 3011)
• Around 1.5 million Cambodians are food insecure, unable to get enough food to supply 2000 calories a day (World Food Program in Cambodia, cited loc. 3355).  However, as of 2009, the nation produced an rice surplus of 2.5 million tons, which the government sold to Vietnam, Thailand and others (unreferenced source, cited loc. 3348).
• In 2004, it is estimated government officials stole up to $500 million, around half of the state's annual budget and the same amount as that collected from tax and other internal revenue streams (the other half of the budget coming from foreign government and NGO donations) (unnamed US Embassy report, cited loc. 2980)
• During the UN state-building intervention in Cambodia from 1992-3, each UN employee was given a daily living allowance of $145 USD in addition to his or her salary, equivalent to a year's income for most Cambodians (unreferenced source, cited loc. 1308). In the same one year period, the number of sex workers in Cambodia tripled (Crochet 1997; not cited in Brinkley)
• From studies conducted in the early 2000s, it is estimated that around 47% of all Cambodians have Post Traumatic Stress Disorder or symptoms of other psychotic conditions (M. Sothara, cited loc. 2295).  
• As of 2004, it was estimated that one-quarter of all Cambodian men regularly beat their wives and children. At the end of the decade, it had risen to one-third (unnamed Cambodian government report, cited loc. 2310). It is suggested this is a result of the nation's widespread PTSD, which is now being passed on to a new generation who have grown up with dysfunctional and possibly abusive parents defined by the trauma they suffered under the Khmer Rouge (Reicherter, ctied loc. 2306). 

Review: Agnes Moor's Wild Knight by Alyssa Cole

3.5 stars

EDIT: I originally rated this 3 stars, but I've thought on it and it's being upped to 3.5 stars.

I've come to the conclusion that novellas are an intricate balancing act. Within a very short space, the author must achieve characters and plot comparable to much longer pieces of work.  Even if they succeed at this, the reader will often complain that a novella was 'rushed' or 'ended too soon'.  Though it irks me when other reviewers judge a novella as though it were a full-length novel, I'm going to do the same for Agnes Moor's Wild Knight by Alyssa Cole.  

The premise of Agnes Moor's Wild Knight is a fascinating one with so much damn potential, and therein is the reason I'm judging it pretty harshly.  Agnes is an African woman who is one of the 'Exotics' at the court of Scottish monarch James IV and his queen, Margaret Tudor (sister to the infamous Henry VIII). She is a novelty for the hedonistic courtiers, and James stages a tournament where a kiss from 'the Black Lady' is the prize. A mysterious knight who has hidden his identity dominates the jousting, and seems to want more from Agnes than a simple kiss.  

Cole does an excellent job of bringing a footnote in history to life, embellishing the real Tournaments of the Black Lady that happened at James' court in 1507 and 1508. For those interested in learning more about this historical basis, an interesting perspective on historical whitewashing and POC in James IV's Scotland can be found at the Secret Histories Project, while the British National Archives lists many different references to 'Moors' in the Treasurer's accounts from James' reign.

Unfortunately, the wonderful historical set-up comes at the expense of the story itself. With most of the first half devoted to Agnes position as an exotic outsider and the way she feels about this, the second half is rushed. There was little to no development of the characters as people after the knight's identity was revealed and he began to court Agnes. Without this I found myself uninvested in the relationship between the two.

So, as much as I hate to be one of those reviewers, my essential problem with Agnes Moor's Wild Knight was that it was a novella.  I would have loved to see it be a bit longer, allowing for more forward movement in the character's relationship, and more development of the male lead in general. Nonetheless, I'm eternally grateful to Cole that she wrote about such an interesting historical event that has been sidelined our larger historical metanarratives, even if I found the result less than superb.