Suck and truck

"It’s a gift under our land,” says Michael Opie, the managing director of Big Wet Natural Spring Water, in relation to his proposed second commercial bore licence at Musk, near Daylesford. I rang Opie a few weeks ago to ask him some questions about it. Whereas I can understand his desire to tap into the groundwater resource beneath his home for his family's use, I cannot understand why he is permitted to make commercial this public resource, transport it with dwindling and polluting fossil fuels to Melbourne, and sell it on to fill private swimming pools and to other bottled water companies such as Coca-Cola Amatil and Cadbury Schweppes.

Opie has spent considerable money setting up his first bore a year ago. The two hydrological studies required to obtain his first licence alone totalled more than $20,000. On top of this cost permit fees range between $1200-$1500, and the construction costs between $20,000-$50,000 for a bore of this size. Goulburn-Murray Water is the private company that oversees the licencing of bores in the region, and G-M W are ultimately answerable to the Minister for Water, Tim Holding. I spoke to Randal Nott, a hydrologist at the Department of Sustainability and Environment, and he said that onsite and immediate area ecological testing is quite extensive for a commercial bore, however nobody, to his knowledge, is assessing the ecological effects of pollution caused by the transportation and bottling of groundwater. Contrary to Nott's "extensive testing" a number of locals, immediate to the Musk bore, complained about their groundwater stores drying up last Summer. 

After Michael Opie's initial costs and after obtaining his permit he can start pumping water, buying the precious resource for a mere $2.30 per megalitre, or in real terms, about 6 cents a water tanker load. Considering the cost of a 600ml bottle of water, there's some pretty big margin there.

While it is encouraging that Goulburn-Murray Water has indicated an interest in making the area of Wombat, which includes Musk, a water management overlay, it can be argued that this only sends these types of commercial licences elsewhere. The problem of harvesting finite natural resources aggregately is culturally systemic; the abstraction of accumulating figures that doesn't stack up to the reality of what the land can physically support. As Michael Opie pointed out to me, if he wasn't doing it someone else would be. Opie believes his business is conducted sustainably despite the steady stream of 28,000 litre water tankers he employs for cartage between Musk and Melbourne. And he maintains that he is not growing his business, however later in our conversation he mentioned the possibility of purchasing new bores at other properties, down the track. Like with all modern-capitalist enterprises, growth is God.

For Australians to drink water bottled in plastic we now burn over 500,000 barrels of oil every year. In 2006, figures from the Australasian Bottled Water Institute Inc. show the amount was a mere 315,000 barrels. That's about 35% growth in three years. Imagine the waste products – plastics and emissions. It is not surprising therefore that one of the directors of Coca-Cola Amatil (a company who has 70% of the bottled water market), was until recently a 10-year director of Woodside Petroleum. Jillian Broadbent is also a Reserve Bank director. Mount Franklin and Pump bottled water brands are, of course, Coca-Cola's healthiest products in relative terms. Their other products actively contribute to the obesity epidemic and related health disorders associated with high-sugar and high-preservative based foods and drinks – tooth decay, mood swings, self-harm, aggressive behaviour and ADHD, each especially prevalent in young people. But with all their products industrial-scale polluting is unavoidable and no amount of greenwashing or positive PR can remedy the fact that bottled water is a brown industry dressed up to look green. Opie told me that Coca-Cola Amatil is a model corporation with whom he's proud to do business.

The water Michael Opie is privileged to use and sell for profit in real terms still belongs to the Dja Dja Wurrung people. Several years ago Dja Dja Wurrung elder Aunty Sue Rankin asked the Victorian Department of Sustainability and Environment to produce documents proving that the Crown has the right to occupy these lands. According to the Daylesford Advocate newspaper on June 2, 2004, local DSE officers acknowledged that they "cannot produce these documents and doubt that such documents exist". Since the Dja Dja Wurrung's almost total genocide (through cultural coercion, European diseases and mass killings) in the mid-nineteenth century, the Monarch of England has "owned" this precious resource, although it is also argued it now belongs to the people of the Hepburn shire by proxy. In all this we can see that the ownership of groundwater, like all other natural resources in Australia, is at first sight ambiguous. But the ambiguity only comes from the fact that many of us do not actively acknowledge the chequered, abusive, colonising past on which most of our industries are enculturated; a past, on the back of which, Michael Opie has secured 'his gift'.

Click for bigger.

Since June 12, 6 days ago, we can see above that 336,000 litres (12 tankers) of groundwater have been transported to Cadburys in Melbourne. This is just one commercial bore of many in this area. Official charts and figures, such as these, are designed to mask the violence of environmental abuse by making this activity look rational and sane. To be fooled by this is to fool ourselves that our culture, based on aggregate-growth economics and the transportation of resources, can ever be sustainable and at peace with the world. 

Future models are already among us, be they ancient or modern permacultures, and it is very evident that corporate capitalism – millions of people all acting selfishly at the expense of others and the environment – is not one of them.

Caged, the Silent Piece: 2'20"

Dja Dja Wurrung elder Aunty Sue Rankin at the Human Rights Day gathering in Melbourne, 2005

The best way [to procure a run] is to go outside and take up a new run, provided the conscience of the party is sufficiently seared to enable him without remorse to slaughter natives right and left. It is universally and distinctly understood that the chances are very small indeed of a person taking up a new run being able to maintain possession of his place and property without having recourse to such means - sometimes by wholesale...

Ian D. Clark, pp1, Scars on the Landscape. A Register of Massacre sites in Western Victoria 1803-1859, Aboriginal Studies Press, 1995 ISBN 0855752815

If you want to become better at joining the dots... read this

I've since come to understand the reason why school lasts thirteen years. It takes that long to sufficiently break a child's will. It is not easy to disconnect children's wills, to disconnect them from their own experiences of the world in preparation for the lives of painful employment they will have to endure...

I'm not saying by all this that Mrs. Calloway, my first grade teacher, was trying to murder the souls of her tiny charges, any more than I have been trying to say that individual scientists are necessarily hell-bent on destroying the planet or that individual Christians necessarily hate women and hate their bodies.

Derrick Jensen argues that the dominant culture's processes are psychopathic and destructive and that this destruction is often rendered invisible, or seen as "normal". The culture rapes and exploits because Darwin (and later Richard Dawkins' selfish genes) tells us this is what dominant cultures do. But Jensen reminds us that bears do not dam rivers and kill all the salmon, nor do they harvest all the berries until there are no more left. They understand that if their food supplies are healthy so are they. Thus they don't bred beyond the land's capacity. This model is what Herman Daly calls steady-state economics. The dominant culture's selfish genes destroys traditional communities in order for civilisation to expand. For those who survive, assimilation is absolutely necessary so as we no longer witness how these communities had got it so right for so long. And this is why it's so important not to use words like abuse, genocide or destruction when it comes to teaching our children about what we have done to traditional communities and ecologies. Instead destruction and violence must be rationalised to appear virtuous and reasonable – the characteristics of a psychopath.

"We're here to liberate the people of Iraq and spread democracy".

Jensen illustrates that the dominant culture's unwellness is due to its disembodied state, devoid of feeling, devoid of the visceral, creative and spiritual dimensions of life. At a systems level school traumatises us, the trauma is normalised over thirteen years, and we become competitive, destructive capitalists ready for work. Jensen argues we were not born this way. Modern schooling came with industrialisation, developed simply as a way to sever the body from the head, a necessary performance in the manufacturing of the modern wage-slave. 

We constrain children spatially, we give them highly processed, out-of season food and when they fly off the walls we label them with disorders such as ADHD. Our culture is pathological and cruel, however by investing in Descartian science or in a Descartian God we can avoid admitting we are truly unwell peoples. 

In A Language Older than Words, Jensen is mapping out a comprehensive third option.

Open wound, closed-mind

This time last week I had just opened up my knee up with my trusty old Husqvarna 394. In the meantime, as you might of gathered, I've been reading Derrick Jensen's brilliant critique of René Descartes' "I think, I am". Are we to assume by this maxim that Descartes, a hero of modern science and philosophy, didn't experience bodily pain?

"René, my friend, don't you feel anything?" asks Jensen.

This is what my wound looks like today.

I used to believe that Descartes' most famous statement was arbitrary. Why hadn't he said, "I love, therefore I am," or "I breathe, therefore I have lungs," or "I defecate, therefore I must have eaten," or "I feel the weight of the quill on my fingers therefore I rejoice in the fact that I am alive, therefore I must be"... I no longer see Descartes' statement as arbitrary. It is representative of our culture's narcissism. This narcissism leads to a disturbing disrespect for direct experience and a negation of the body. Estranged from all of life, Descartes thought that everything was a dream, and he the dreamer.

Does Descartes' ever-expanding dream explain why companies like Monsanto dump millions of tonnes of poisons into the world's environments and strut about as though they have delivered the world a gift? Does it explain why animals are often the subjects of our abuse, or why all the ecosystems our culture comes into contact with are unwell? Does it explain why Aboriginal peoples are still largely treated with contempt or simply silenced and ignored? When we dream, Jensen is suggesting, the bombing of innocent civilians, the rape of women, the beatings of children, the genocide of indigenous people, the stealing of another's resource, the polluting of the atmosphere are all made very possible. 

The level of denial

A number of years ago I was a participating artist at a land art event in Queensland. It was called The Floating Land 03. I installed three site-specific signs around Noosa. One along a bike path near to the regional gallery, one among the mangroves that you experienced by timber boardwalk, and one on Main beach.

The work on Main beach (pictured above and below) was gagged, or rather silenced for a short period during the event. Someone took offense and wrapped it up with fabric and gaffer tape. The reason I'm recalling this today is because I just read this quote by comedian Elayne Boosler:

"When women are depressed, they either eat or go shopping. Men invade another country".

The futility of this quote lies with the author's vision. She sees the two different responses to melancholy as being somehow unrelated. One is acceptable behaviour and one not. However the two responses are inextricably related. Man invades another country, justifies the destruction and theft of resources (by creating an enemy monster), makes more products with the resources to be consumed at home, which in turn fuels the illness of aggregate desire specific to modern capitalism. Both the consuming and the warring are acts of violence in modern life, only one is direct and one more mediated.

Unlike most of my friends I was sad to see John Howard go. Yes, I was. It meant an end to this horrible man's smug and mean spirited rule, but it also meant that we were heading back to the more indirect and veiled branch of the same party. As I expected, the Labor party has delivered almost the same government as Howard's, only with more fuzzy rhetoric and more sophisticated greenwash. Early in his office, after the Port Arthur massacre, Howard carried out his only good act as a politician, the disarmament of personal firearms. However, he made up for it later when he followed Bush's phony resource war to the Middle East. His logic: killing fellow Australians is inexcusable, however killing Muslims for fossil fuels is totally cool. Similarly, Rudd early in office, delivering his Sorry Day speech, brought us all to tears by 'fessing up to the brutality of white Australia; the genocides and repeated abuse of Aborigines by our very own colonising forces. The moral force of his words are still to this day just beautiful words, something educated people in positions of power are very good at displaying.

How many more years we have to wait for a politician to act morally is anyone's guess. Here, at the Garden of Self Defence, I generally don't dwell on what the Liberal-Labor party are up to. Many of the solutions to resource war, ecological destruction, male aggression, monotheistic colonisation, aggregate-growth capitalism, carbon emissions, genocide of indigenous cultures, pathologies of industrial agriculture, and abuse committed on non-human nature (by all of the above) can be found in community-based permaculture and heirloom seed gardening.



Photographs by Jonathan Sligh.

Future social and ecological systems

Hamish Morgan, who works with various community groups in Western Australia, and I are writing a paper on future socio-ecological systems. Here is the first draft abstract:

The Internet and globalisation have created a virtual compression of time-space; networks of interrelation have spread across any possible boundary creating diverse points of connection. The net is expanding from one site of intensity to another, creating webs of interrelation upon which economic, environmental and social survival depends. The extension we want to make in this paper is that this modern digital experience is one that shares its model, at least at a ‘systems’ or epistemological level, with both traditional and contemporary cultural practices from the Central and Western Deserts in Australia.

Far from being ‘primitive’ or ‘no longer possible’ the Aboriginal model is the future. It is a map or blueprint for future social, economic and ecological relations that are taking place now, as they have for thousands of years. The modernisation of Australia can be seen as beginning from the desert out.

European modernisation in Australia is predominantly ecologically disembodied, and in recent times we have experienced further ramifications of this dominant cultural intervention, especially in terms of social and environmental disquietude. In Australia’s urban centres increases in self-harm, mood disorders, chronic illness, violence and obesity proliferate among young people, while their social network systems have never been more advanced. The concentration of populations in cities, and the reliance upon the importation of resources, has placed an unprecedented strain upon the landbase. The generation of heavily processed and synthetic food, derived from a developing culture of “super-farms”, coincide with a digital ecology model for social health and diversity; where the former (industrial agricultures) negates the latter (digital ecologies).

In this paper we will develop these theses and show which models already exist for a future beyond a disembodied aggregate-growth society. We will discuss Aboriginal social networking modalities in light of online community making; discuss Aboriginal rotational agricultural practices and compare them to modern permacultural practices; and discuss how the disembodied urban experience can be re-embedded into socio-ecological systems.

Two Fires festival of art and activism

Uncle Max Harrison lights the fire at the opening ceremony of the Two Fires festival in Braidwood that took place over the weekend. Uncle Max is an elder of the Yuin people, who are the traditional people of the area. Other highlights included a wide ranging discussion concerning the work of Val Plumwood and Judith Wright, exchanging our presentations on "social warming" for hearty response, as well as hanging out with friends.

One thing that struck me while there concerned the design of the Aboriginal flag. Designed by Harold Thomas, a Luritja man from Central Australia, it has an immensely clear symbolism relating to land. And here I would suggest that Aboriginal culture participates in how it represents itself. In contrast the Australian flag is both skywards (Southern Cross) and across the seas (Union Jack), with no clear symbolic relation to land. Here, I would suggest, that Euro-Australian culture participates in how it represents itself. However a dislocated relationship to land is more broadly a corollary of industrial civilisation and is not only prejudiced to young colonies like Australia. In my paper for our Social Warming panel I posited this:

Perhaps why we know so much less about the trillions of microbes in the soil below our feet than we do about the stars and solar systems above our heads is because the "civilised world" is obsessed with transcendence, grandeur, spectacle and escape. And it seems apparent that art and literature are specifically implicated in this skywards obsession, which also concerns the cult of celebrity – a culture of anxiety and hypermediation directly related to food disorders and substance abuse.

Arnhem mob's songs of regeneration

Aboriginal elders, including medicine men, song men and traditional dancers, visited our area last weekend and conducted a series of dances relating to each aspect of the land. They were welcomed by local Djadjawurrung elder Aunty Carmel. The dances were conducted to heal the land after the bush-fires. A number of the local boys, including Zeph, were given instructions on how to perform some of the dances.

We breed the pathologies

Today I stumbled across a small booklet published in 1945 called We breed the Platypus written by local naturalist David Fleay. The introduction was written by Alec H Chisholm, F.R.Z.S., who refers to Fleay as the 'god-father' to the first platypus born in captivity.

The language of Chisholm is what is most interesting about this introduction. Chisholm obsesses with Fleay's noteriety as he does with a shy Australian mammal's global image.

Fame, of course, usually selects her subjects in more or less orthodox fashion, but occassionally she indulges a whimsy and makes her choice on novel lines.

Chisholm introduces to us the platypus in terms of her gradual shift from monist indigenous being, to invader's hoax, to spectacular zoological curiosity and worthy of civilised scholary investigation. 

Aborigines had stated that the animal actually burrowed into the ground for breeding purposes and laid soft-shelled eggs, and a number of white men had made the same claim. But no definitive evidence on the point was forth-coming until as late as 1884.

Chisholm notes that English zoologist, W H Caldwell's "...hard work in the bush" to make the discovery that the platypus actually lays eggs "...caused a major scientific sensation". Then he gets to the crux of what this post is about:

As the years rolled on the platypus continued with persistence worthy of a film star, to keep itself in the news.

In 1927 the first book about the platypus was written by actor turned naturalist Harry Burrell. Earlier Burrell took five 'water-moles' to America, and for the one that survived the voyage, for a mere forty-nine days in the New York Zoo, the authorities declared that the $1400 it cost and the interest it aroused was "fully justified".

Chisholm's invader's voice speaks for itself. A voice we have inherited without acknowledging the subtext. Today academics speak of post-industrialism and post-colonialism but the attitudes that exploit and colonise go on unchecked, as if celebrity culture has delivered us from the cult of the aristocrat.

I can't get out of my mind the poet's words: "Our elders are sick". It seems to say everything about how white Australia has, for the most part, ignored Aboriginal eldership and replaced it with abstraction and mediation.

Scarecrow Jim Crow

Yesterday I wrote about crows; about scaring them off and about the crow as a totem bird in local Djadjawurrung culture, which reminded me to read up on Jim Crow segregation laws. 

The Jim Crow laws were state and local laws in the United States enacted between 1876 and 1965. They mandated de jure segregation in all public facilities, with a "separate but equal" status for black Americans and members of other non-white racial groups. (source: Wikipedia)

Lalgambook, a mythical mountain in Djadjawurrung culture was referred to by the newly arrived whites as Jim Crow Hill and the local mob was often referred to as the "Jim Crow Blacks". Lalgambook was later named Mount Franklin after Sir John and Lady Franklin had visited the area. Beneath Lalgambook flows the Jim Crow Creek.

The origin of the phrase "Jim Crow" has often been attributed to "Jump Jim Crow", a song-and-dance caricature of African Americans, which first surfaced in 1832. (source: Wikipedia)

In 1838 the first recorded killings of Djadjawurrung men took place by whites looking to settle the land. By 1841 the Loddon Aboriginal Protectorate was established on land owned by the Gunangara ginditj clan of the Djadjawurrung although occupied by a guy called Mollison, one of the invading squatters. (Source: Barry Golding GDTA Mt Franklin Walk Tour Notes). The history of the Aboriginal stations at Franklinford, near Mt Franklin, spans 23 years.

The last of the Djadjawurrung, 4 adults and 6 children, were forcibly removed from their land in 1864 and taken to Coranderrk. All but one had died by 1876 the year the Jim Crow laws were enacted in America.

The gold fields of both countries have similar legacies – mistreatment of black and indigenous races for the sake of get-rich-quick schemes. There were numerous killings and massacres of central Victorian Aborigines between 1838-1847 (source: Ian D Clark, 2003). For the Djadjawurrung who were not murdered, land and resource dispossession lead to a convert-or-die or a convert-and-die fascism. It continues today. Mt Franklin is now Australia's largest bottled water brand owned by Coca-Cola Amatil. Read more on my Just Free Water site.

The crow and the chook

The eagle, the crow and the bat are the three totems that belong to the local mob – the Loddon tribe of the Djadjawurrung people, a clan of the Kulin nation – local, at least, to where I live.

Aborigines saw man as sharing a common life-principal with animals, birds and plants. They embraced all these in human social and religious life by establishing totemic relationships between them and people. (A P Elkin, 1967, from The Loddon Aborigines, Edgar Morrison, p.17., private press booklet, 1971, from articles published in the Daylesford Advocate newspaper 1963-1971).

The Loddon Aborigines, as anthropologists like David Graeber might suggest, had relations of 'common substance' with the land – a closed-cycle, single-broken-line homeostasis, where the body (as tribe) is contiguous with everything else. Here, the closed-cycle represents the tribal land, a clearly delineated food and water bowl where nothing is wasted, and the single-broken-line represents the necessity for other relations outside of this land.

Within these clearly defined boundaries their hunting rights were ordinarily respected by their neighbours with whom they normally enjoyed friendly relations and a measure of collaboration and inter-marriage. (The Loddon Aborigines, Edgar Morrison, p16., private press booklet, 1971, from articles published in the Daylesford Advocate newspaper 1963-1971).

This kind of collaboration can occur because the line is permanently broken. By contrast, the gated-existence model of industrial civilisation – the privatisation, capitalisation and transportation of resources – is represented as a solid double=white=line; a line of brutally imposed impermanent or throwaway culture.

Last night at a meeting at the Daylesford Town Hall, David Holmgren, co-originator of Permaculture, spoke with climatologist Rob Gell, in relation to the funding of a community-owned wind farm, Hepburn Wind. After their presentations, I asked them whether 6-7 years was a realistic timeframe to make the transition from industrial civilisation to a zero emission, water, energy and food relocalisation system, such as what we are attempting, with permaculture principals, in the Garden of Self Defence. Gell said effectively that yes, 5-10 years is the timeframe for radical change and that runaway climate change will result if we don’t all act significantly within this period. Holmgren went on to add that those who make the transition earlier, especially from oil dependancy, will find it easier than others to adapt because in a culture of high waste there is still so much to glean and reuse when only a few are doing it. When he opened his address, Gell said that he had just met with Penny Wong, Minister for Climate Change and Water, which confirmed for him that those who place their trust in governments (to make the necessary changes) delude themselves.

Government, effectively, is in a war of contradictions with itself. The war goes something like this: good intentions plus millions of dollars of consultancy fees equates to greenwash, while old world industries pressure bureaucrats to retain business as usual in terms of consumption and waste. Last night’s sentiment and permaculture’s general call to arms since the early 1970s suggests that governments are sluggish beasts who cannot act as quickly as we can at a local level.

If we require a system to replace neoliberal capitalism, and I believe we do, then it is indeed Permaculture. Cuba has demonstrated this, albeit an easier task within a socialist country where there is little unburnt fat to start with. Which brings me to an issue that has been bugging me for a number of months, playing out in our garden as I write. Permaculture of course includes chooks as central to any design. Our two chooks are called Dirt and Cuba. Chooks give manure, eggs and companionship while we provide food, protection and a warm bed of straw reciprocally. A family of crows have come to enjoy the pleasures of gleaning the chook food and competing with them for local resources. Our natural inclination has been to frighten them off and protect our chooks' feed. Sound familiar? 

When German missionaries came to Central Australia they seduced the local tribes into following the teachings of Jesus Christ by offering white man’s food – mainly grain for bread – and when the cattlemen drove their cattle through tribal lands, polluting the water holes, the tribesmen couldn’t believe how easy (stationary) these beasts were to kill for food. As a result many indigenous hunters were rounded up and murdered by both white stockmen and police protecting privatised food sources. Until that time aboriginal men and women had observed public food laws in terms of tribal hunting grounds. After occupation black trackers also assisted in the killings of black people, they had been converted to the state of uniforms, surplus food and waste.

In order to understand the possibilities for our own localised, closed-cycle, single-broken-line ecological existence, we have come to realise we have to remain open to and not bully-away these potent black birds, whose environment we occupy. Indeed everything of our previous existence must be challenged, especially our double=white=line – the supermarket and the transportation of resources, and the interrelationship with the global market, conversion monotheism, profit-growth capitalism, our militarised and specialised education system, to name but a few of the most destructive hegemonies.

An ecological intelligence or permapoesis depends upon our sensitivity to indigenous intelligence. When our economists are equally our ecologists and our systems and resources are again shared, we will have reclaimed some of the intelligence for a permanent culture that the local mob fully possessed.

The crow shares a common substance relation to the land. Are we capable of this too; severing our relation to (private) property and therefore wealth, veiled violence and avoidance?

On joking, avoidance and common substance

In David Graeber's book Possibilities: Essays on Hierarchy, Rebellion and Desire he redresses earlier anthropological social categories such as joking and avoidance relations.

The body in the domain of joking, one might say, is constituted mainly of substances – stuff flowing in or out. The same could hardly be true of the body in the domain of avoidance, which is set apart from the world... While joking bodies are necessarily apiece with the world (one is almost tempted to say "nature") and made up from the same sort of materials, the body in avoidance is constructed out of something completely different. It is constructed of property. p21.

Relations of 'common substance' are also recalled.

...where an entirely material idiom of bodily stuff and substances can be seen as the basis for bonds of caring and mutual responsibility between human beings. p23.

He goes on to talk about the possibility of sex between two people in terms of sharing food, not as one person consuming the other (as mentioned in an earlier post). Sharing, here, is experienced outside of an 'owning' relation (of avoidance). Graeber, like Hamish Morgan a few weeks ago in this garden, brings in Marcel Mauss.

Mauss has also argued that in giving a gift, one is giving a part of oneself. If a person is indeed made up of a collection of properties, this would certainly be true... Gift giving of the Maussian variety is never, to my knowledge, accompanied by the sort of behaviour typical of joking relations; but it often accompanies avoidance. p23.

A double white Australia line policy, an expression fixé I have used in poems and other forms of thinking since 2001, is used to describe how colonialism (relations of avoidance) pierces and separates, disenfranchises and prepares Aboriginal land and resources for private use and sale. A double white Australia line is a policy of all governments since occupation. 

Colonialism also brought Christmas to the continent, imposing a gift-economy – guilt – on the people who had practiced (for 40,000 years) an extremely intelligent and sustainable gift-ecology.

Another's Brilliance (1' concrete), Patrick Jones, Meanjin, Poetics, 2/2001