Curtin creative writing: Festival of Writing, and Library Illuminates: Storytellers of the West exhibition

 By Tracy

We were at Curtin University yesterday because I was reading poetry alongside a wonderful line-up of Western Australian writers all with a connection to Curtin, as part of the university's Festival of Writing to mark 50 years since the "first graduating class" of their Creative Writing course (the course actually started in 1972). The festival included workshops and panels all day and concluded with a session of readings from Chemutai Glasheen, Caitlin Kotula, Caitlin Maling, Khin Myint, myself, Kim Scott, and Thomas Simpson. 

I first went to Curtin (then called the WA Institute of Technology, or WAIT), as an undergraduate in 1983, majoring in Literature and minoring in Creative Writing, but after my first year I went off to do other things, returning to Curtin on & off until I graduated in 1990. 

In 1993 and 1994 I taught there on the Literature course (poetry units, the reading-of and analysing rather than the writing-of!), and then again to teach creative writing, both poetry and fiction, in 2000 and 2001. So my connection with Curtin not only began a long way back, but spanned quite a number of years. 

A highly memorable writing teacher I had there in the 1980s (and there were many such) was the late Julie Lewis, biographer and fiction writer, whose lessons were so intensely inspiring that groups of students would spill over into the café afterwards to continue conversations begun in her classes. I remember Julie as a phenomenon of energy and especially gifted at teaching as well as at writing.

The venue that hosted yesterday's events, the TL Robertson Library at Curtin, is also holding an exhibition this semester covering the history of Creative Writing at Curtin from its inception under the late Brian Dibble through to the present. Library Illuminates: Storytellers of the West also features displays about six of us alumni who have published books across a range of genres. In addition, they have gathered a collection of books by Curtin-connected writers to borrow and return — over 100 of them!

John Kinsella also features in the Curtin creative writing timeline as he spent some years as staff at Curtin where he is now an Emeritus Professor.

Especial thanks to Jayne Cleave, Caitlin Maling & Rachel Robertson.

Here are some photos from yesterday, mostly taken by John:

Khin Myint, John Kinsella & Reneé Pettitt-Schipp

Tracy Ryan beside alumni display in library exhibition

Tim Kinsella enjoying book corner featuring 100+ works by Curtin-related authors

Tracy Ryan with Curtin Creative writing timeline

The full exhibition display featuring 6 Curtin writer-alumni

Tracy Ryan reads poems as part of afternoon event "50 Years of Writing at Curtin"

Storytellers of Curtin "Read & Return", some of the shelves,
with wonderful bookmarks on top, featuring writers!

On the Construct of ‘Whiteness’ and its Inherent Racism: Against the Anti-Immigration Marches in ‘Australia’

John Kinsella

‘Whiteness’ is essentially a pseudo-scientific imperial-colonial construct and an ideology. Or, given the ideology-driven nature of much of the science of hate/privilege/exclusion and self-validation via arrangements of ‘evidence’ and ‘proof’, one might just say ‘scientific’ construct with ‘scientific’ inside quote marks. 

Whether drawn out of the Blumenbachian ‘Caucasian’ racialism (such as there being a so-called ‘white race’) or any other categorisation of separateness and uniqueness, there is no such thing as ‘whiteness’. People have many origins, many forms of being in the world, and for ‘whiteness’ to be separated off is a political move to create a power base against other ‘categories’. So-called ‘white people’ are not actually ‘white’ in a way that makes them somehow separate and definitely not ‘special’ — it’s a false category. For those who have experienced the toxicity and imposition of ‘whiteness’, it is understandable they might set it up as an antithetical force, something to be wary of and ‘resisted’, but ‘whiteness’ as ideology thrives on being perceived as separate. So it needs to be non-violently resisted, of course, but not valorised in that resistance. Such a disturbing slippage happens more easily than is sometimes realised.

Those who identify as ‘white’ in order to valorise themselves, to make themselves ideally separate, are using the construct as a device for control and suppression of ‘others’. We can’t let this happen. Even within poverty, ‘whiteness’ potentially becomes a means of differentiating forms of poverty in a desperate search for validation and empowerment when the real causes of poverty are being ignored, or feel beyond rectification. The grotesquely unfair distribution of ‘wealth’ across the globe and within different communities (and between different communities) and hierarchical movements of capital are the cause, and so much of that wealth-accumulation is at the hands of and controlled by those who encourage and enforce a ‘white ideology’ as an idealism and reality. ‘Whiteness’ is a meaningless word given horrendous power by capitalism and colonialism, by greed and false and specious ‘belief’. 

I believe in the rights of people to be who they are and I celebrate multiculturalism and pluralism. When I say that I think ‘whiteness needs to end’, I mean that the thinking that whiteness is somehow something separate, exclusive, significant in itself and ‘special’ needs to end. It is damaging and corrosive thinking and harms the world’s wellbeing. I personally found the recent anti-immigration marches in ‘Australia’ threatening, frightening, disgusting and worrying. And extremely wrong on every level. The disgust many anti-immigration ‘citizens’ expressed about the presence of overt self-labelling neo-Nazis in these marches reeked of hypocrisy — the very values that are being espoused around anti-migration and the covalent ‘re-migration’ are fascist ideologies that connect with core values of neo-Nazi ideology. Make no mistake, theirs is a racist, ‘white-ist’ ideology wishing to reify (to force, in fact) a new White Australia Policy. The ideals of 1901 Federation were born out of white supremacy ideology, economic control, and a religiously-underpinned ‘secularism’ of theft of Indigenous country.

I feel we need to be many people and many persons in ourselves. I feel that we all have a right to live fairly and justly and equitably. And I know that in ‘Australia’ (a name that perpetuates Indigenous dispossession) all people live on Indigenous country and that needs to be respected in itself in all ways. 

‘Australia’ is not a ‘white country’ and never was. ‘Whiteness’ is an ideology of divisiveness. Too often, surveys for demographic stats — designed to ensure fairness and pluralism across identity difference — risk forcing an unintentional categorisation and sadly in turn actually reinforce a pernicious ideology of ‘whiteness’. This is one of the processes of rectifying injustice and supporting minorities that can potentially reinforce the control of the majority. As someone who feels that ‘majorities are by their nature oppressive of minorities, I feel it essential that any sense of a ‘white’ majority is deconstructed conceptually and dismantled as a reality. 

So, I argue for all of us to be different as we are in ourselves, and for ideas of a ‘white’ majority to be seen for the falsehood it is. There is no ‘whiteness’ outside the toxic construct of racists and bigots. The very same racists who opposed Black Lives Matters protests, which arose out of systemic violence in not only the USA but across ideologically ‘white’ colonial political structures around the world, who questioned the veracity of a united position against systemic racism, also claim a systemic plot against their ‘whiteness’ due to open and inclusive immigration policies. As always, the ideology of ‘whiteness’ adapts to suit its own needs, to push its own agendas of oppression, exclusion, exploitation and ‘uniqueness’.