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sakti The energy, force or power of life, which is the manifestation of the eternal, universal spirit. See: tapas. sattva Brightness, crystal purity, immaculate clarity, utter quiet. That one of the three gunas which is associated especially with the gods. satyagraha ‘Insistence on Truth’. Often associated with a very high sense of self-sacrifice. Shiva One of the triumvirate of supreme gods, with Brahman and Vishnu. Shiva is called variously ‘the cosmic dancer’, ‘the divine lord of destruction’, ‘model of ascetic fervor’, and is the archetype of the ‘frantic lover and faithful spouse’. The sakti he builds up through ascetic meditation is necessary for the continued change in the universe. suttee The act or practice of self-imolation of a wife on her husband’s funeral pyre. An English term based on the name of the ancient Indian goddess, Sati, who is associated with Parvati as the archetypal good wife. The first wife of Shiva, Sati proved her loyalty to her husband, who was disrespected by the other gods (including her father) despite his essential role in preserving dharma, by killing herself. tamas The guna which, dominating the minerals, is darkness, blindness, and the basis of all lack of feeling and ignorance, though at the same time it gives solidity to and frames the universe. tapas The discipline involving the building up of sakti, by which the ascetic cultivates in himself ‘a state of psychophysical heat’, which bestows on him ‘a certain sovereignty over the forces of the macrocosm by virtue of the conquest of the parallel forces in the microcosm’ (Zimmer, 1969, 536). Tirthankaras ‘Crossing-Maker’ or ‘Ford-Maker’ from Jainist tradition, a saviour or supreme teacher, who acts to help others escape the cycle of time and cross to the ‘other shore’. See: Bodhisattva. Triple World The physical realms which are inhabited by the gods, by the demons, and by the plants, animals and men, corresponding roughly to heaven, hell and earth. Vishnu The Supreme God of Creation, who was reincarnated as the avatar Krishna in the Bhagavad Gita. - xiii -
1.1. The Initial Dilemma Introduction Upon beginning this study of the Asian novels of Blanche d’Alpuget and Christopher J. Koch I was struck with the feeling that, while the exotic settings did not seem to lead to significantly innovative plots, the principle characters stubbornly resisted the sort of interpretation which my literary background had prepared me for. The protagonists seemed all to be caught in a psychological maelstrom which was driving them relentlessly into insanity or, at best, towards a socio-cultural siege mentality, a reading which the critical corpus I was encountering strongly supported. At the same time, the primary texts were providing numerous indications that this was not the situation at all, that the protagonists were in fact involved in uncanny struggles which surpassed by far the boundaries of their own psyches, and that, in spite of the extreme ambiguities surrounding the events of their lives and, in some cases, deaths, they seemed, on some level I could not pin down, to be succeeding in the search for identity. Koch’s plots and characters were so possessed with images of an ‘Otherworld’ of fantasy or unreality that the distinction between ‘real’ and ‘unreal’ was blurred. In the same way d’Alpuget’s characters had taken more than just a jet ride to another continent when they entered into Southeast Asia. They too were transformed in the most fundamental ways; their motives and values strained against explanation in Western psychological or ethical terms. The confrontations faced by d’Alpuget’s protagonists recalled the 19 th century psychological genre about the beast in man, except that in her Southeast Asia the Mr Hydes far outnumber the Dr. Jekylls. And both writers described characters who suffered from extreme physical handicaps, yet possessed cores of daunting nobility which terrified or bewildered the outwardly stronger men around them. For these reasons, I realised that I needed to make a study of the Eastern philosophical systems which were at play and of which I had only a superficial knowledge, mostly based on other Western works of literature. Heinrich Zimmer’s Philosophies of India, a historical survey of the spiritual thought from the subcontinent which I picked up almost by accident, - 1 -
Page 1 and 2: Australian Reflections in a Mirror
Page 3 and 4: This book is dedicated to Colonel G
Page 5 and 6: Regeneration zu finden, von denen s
Page 7 and 8: Landschaft und die offensichtlich l
Page 9 and 10: Chapter 4. The Cliché as Writer’
Page 11 and 12: 10.2. Eastern and Western Concepts
Page 13 and 14: List of Abbreviations ABS Australia
Page 15: dharma (2) In the Jainist ontology,
Page 19 and 20: Put into an Asian context, the ambi
Page 21 and 22: The mirror is the symbol of the tru
Page 23 and 24: humdrum seedinesses can be tricked
Page 25 and 26: ustling markets and streets, the in
Page 27 and 28: With the end of the period of colon
Page 29 and 30: to the faith she so sorely lacks. U
Page 31 and 32: from the Asian point of view. This
Page 33 and 34: closely in spite of the West’s re
Page 35 and 36: 2.1. Introduction The Historical En
Page 37 and 38: Wales and the rise of the English E
Page 39 and 40: Colonial Australia, therefore, was
Page 41 and 42: The typically 19 th century feeling
Page 43 and 44: Asians were subject to discriminati
Page 45 and 46: lame. The American heroic, paternal
Page 47 and 48: evidenced by the invasion scare nov
Page 49 and 50: 2.7. The Coming Man Faced with this
Page 51 and 52: exposed to Asian plagues and predat
Page 53 and 54: Australian aid (Levy, 71). On the o
Page 55 and 56: predictable under the prevailing ci
Page 57 and 58: which, among many other divisive ef
Page 59 and 60: emarks, so was the threatening indu
Page 61 and 62: 2.12. Conclusion In any case, inter
Page 63 and 64: 3.1. Introduction The Literary Trad
Page 65 and 66: On the other hand, the incomplete s
Page 67 and 68:
States for a new role model, and Am
Page 69 and 70:
is the stereotypical Ah Sing, but P
Page 71 and 72:
Killing two racial birds with one s
Page 73 and 74:
pictured as more egalitarian, and y
Page 75 and 76:
of Australian writers in Asia. Some
Page 77 and 78:
India—an Ozzy encountering for th
Page 79 and 80:
3.9 Conclusion The marvelling, femi
Page 81 and 82:
One really can get lost, Singh adds
Page 83 and 84:
4.2. The Queen of Cliché Blanche d
Page 85 and 86:
D’Alpuget writes that this prejud
Page 87 and 88:
where the neo-colonialist industrie
Page 89 and 90:
officials that Australians love to
Page 91 and 92:
esenting the servants, who are trea
Page 93 and 94:
are spoken under the breath, and in
Page 95 and 96:
its ‘fixity’ and ‘phantasmati
Page 97 and 98:
The lingering images of the Orienta
Page 99 and 100:
that they lack ‘at-one-ment’. J
Page 101 and 102:
Judith’s condescension of Minou,
Page 103 and 104:
Wilkes has failed to navigate the d
Page 105 and 106:
the seemingly foreign elements of t
Page 107 and 108:
which would never be accepted in a
Page 109 and 110:
Jakarta’s street lights were grow
Page 111 and 112:
link with Koch’s story in which h
Page 113 and 114:
when he introduces the grim slums o
Page 115 and 116:
Alice realises ‘what an ignorant
Page 117 and 118:
the last vestiges of his curry, sat
Page 119 and 120:
harm. Its children are more numerou
Page 121 and 122:
nonsense is revealed to be far more
Page 123 and 124:
a lofty calmness and lets the other
Page 125 and 126:
disarming smile, as Cookie remember
Page 127 and 128:
wonders how all of the strange thin
Page 129 and 130:
mediaeval history, in which the dwa
Page 131 and 132:
apparently drugs Hamilton, and ques
Page 133 and 134:
dwarfs; and the leader, Captain Dan
Page 135 and 136:
6.1. Introduction The Circular Path
Page 137 and 138:
in her both through her ancestry an
Page 139 and 140:
eader first to identify with the pr
Page 141 and 142:
Everything about the festival is se
Page 143 and 144:
Australia in comparison seem reacti
Page 145 and 146:
girl—stank’, another jibe at Au
Page 147 and 148:
theatre where their expectations ar
Page 149 and 150:
The final matter dealt with is the
Page 151 and 152:
djanturan, sets the scene and mood
Page 153 and 154:
screen, subtle structures and metap
Page 155 and 156:
perfectly alus of the brothers. ‘
Page 157 and 158:
Koch maintains the distinction betw
Page 159 and 160:
word warrior against the manifestat
Page 161 and 162:
sided screen for viewing the wayang
Page 163 and 164:
Alice’s looking-glass world, thes
Page 165 and 166:
illumination in the bar, projecting
Page 167 and 168:
the Bhagavad Gita and the other in
Page 169 and 170:
Bhagavad Gita’s poet(s); and thir
Page 171 and 172:
analysis that Billy is finally tota
Page 173 and 174:
fiction he becomes a ‘pseudo-Oedi
Page 175 and 176:
journalists’ ‘confessions’, a
Page 177 and 178:
her sense of identity becomes, if a
Page 179 and 180:
discussion when he asks Guy Hamilto
Page 181 and 182:
mind. As Tacey argues, man must see
Page 183 and 184:
8.3.3. The Four World Ages Before d
Page 185 and 186:
8.4. Billy Kwan, the Bhagavad Gita,
Page 187 and 188:
triumph with that of being used (YL
Page 189 and 190:
his files: ‘The Muslims can do no
Page 191 and 192:
Billy Kwan must loosen his attachme
Page 193 and 194:
The question is whether it is a sac
Page 195 and 196:
him; and without him was not any th
Page 197 and 198:
is the message which Billy Kwan fin
Page 199 and 200:
elationships which survive and rais
Page 201 and 202:
the purposes of metaphor and symbol
Page 203 and 204:
Australian to cope with (Koch, 1987
Page 205 and 206:
concerns’ (Frye, 88-89). A centra
Page 207 and 208:
correspondent is nevertheless impos
Page 209 and 210:
Yet, Kwan is described as if enteri
Page 211 and 212:
O’Brien unwillingly discovers thr
Page 213 and 214:
Male and female, god and goddess, a
Page 215 and 216:
characteristic technique of the way
Page 217 and 218:
must understand Vera’s role in Du
Page 219 and 220:
her qualities of beauty, lustre, gl
Page 221 and 222:
position of the supreme divine prin
Page 223 and 224:
Loved, I suppose.’ He will later
Page 225 and 226:
365). He also says she is ‘a youn
Page 227 and 228:
amusing first portrait of Keang, sh
Page 229 and 230:
e the moment when Keang herself rea
Page 231 and 232:
of an age of cosmic disorder ruled
Page 233 and 234:
10.1. Introduction The Masks of Per
Page 235 and 236:
unconcerned being (Zimmer, 236). Th
Page 237 and 238:
Finally, the Eastern view is an int
Page 239 and 240:
10.3. D’Alpuget’s Bestiary Blan
Page 241 and 242:
Seeking to escape the Triple World
Page 243 and 244:
Brothers, who exercised dominance o
Page 245 and 246:
‘Ooooh, Miss Alex. It is very bad
Page 247 and 248:
the Hotel Indonesia where the Weste
Page 249 and 250:
As the novel begins, the last survi
Page 251 and 252:
while for an Easterner the masks on
Page 253 and 254:
differences between ‘Eastern and
Page 255 and 256:
lecher who dares the demonic prosti
Page 257 and 258:
suggestions he visit the cemetery h
Page 259 and 260:
And yet, Cookie describes the Wayan
Page 261 and 262:
men (and sometimes animals and plan
Page 263 and 264:
want to do good, he argues, but ‘
Page 265 and 266:
empty, yellow-and-green dish of lan
Page 267 and 268:
What must not be forgotten, however
Page 269 and 270:
He has a simple ‘broad brown coun
Page 271 and 272:
tale of the nausea and spasms from
Page 273 and 274:
11.1. Introduction The Masks of Dou
Page 275 and 276:
journey of Alexandra Wheatfield. On
Page 277 and 278:
One of the most striking features o
Page 279 and 280:
an action which is key to distingui
Page 281 and 282:
prompting her to prove her mettle a
Page 283 and 284:
stereotyping, whether subtle or ove
Page 285 and 286:
type of man who ‘walks a stage, f
Page 287 and 288:
dossiers. While it is not correct t
Page 289 and 290:
inwardly wise and powerful, figure.
Page 291 and 292:
11.3.2.2.2. The Deified ‘Other’
Page 293 and 294:
... a fat, hunch-backed, bald old m
Page 295 and 296:
or to one’s will, B. M. Matilal p
Page 297 and 298:
One cannot fully consider Billy Kwa
Page 299 and 300:
helplessness in the relationship be
Page 301 and 302:
vision, Kwan is called ‘Hamilton
Page 303 and 304:
only dream about. At each crucial m
Page 305 and 306:
Having certified, in this admittedl
Page 307 and 308:
kulit puppets, he is ending his wor
Page 309 and 310:
12.1. Introduction Encountering the
Page 311 and 312:
The prevailing attitudes manifested
Page 313 and 314:
There was no sexual interest to be
Page 315 and 316:
The feeling of isolation and barren
Page 317 and 318:
the Sea Wall, about a young Austral
Page 319 and 320:
Koch completes his image of these e
Page 321 and 322:
Feng onto the river. As the one wor
Page 323 and 324:
trickery or magic, a diplomatic fea
Page 325 and 326:
NVA’s central headquarters for So
Page 327 and 328:
exhausted and ill from the long, fo
Page 329 and 330:
serve to remind us of the debt owed
Page 331 and 332:
own vast and, in context of the sur
Page 333 and 334:
his rebel headquarters to soften th
Page 335 and 336:
darkness in you: she who turns time
Page 337 and 338:
dream. Langford more than the other
Page 339 and 340:
hammer, the symbol of creative powe
Page 341 and 342:
direct association with ‘word’
Page 343 and 344:
He waited in the darkness behind my
Page 345 and 346:
12.11. Conclusion This conviction i
Page 347 and 348:
es explicanda, and the last point w
Page 349 and 350:
a figment of the discussion and ana
Page 351 and 352:
suppression of perceptions of the A
Page 353 and 354:
Aubrey Hardwick expresses the conve
Page 355 and 356:
active qualities, as seen with Jim
Page 357 and 358:
overwhelmed by the antagonistic for
Page 359 and 360:
A single betjak man had separated h
Page 361 and 362:
feel, we children of the old Domini
Page 363 and 364:
coming in from the country, with al
Page 365 and 366:
Westerners are not exempted from th
Page 367 and 368:
Harvey Drummond describes the stran
Page 369 and 370:
The Bodhisattva, then, is one who i
Page 371 and 372:
formulae. Jim Feng identifies it in
Page 373 and 374:
taken seriously. Koch resorts to an
Page 375 and 376:
the present and into the future dep
Page 377 and 378:
which is to say spiritually alive.
Page 379 and 380:
In the tropics, the pane through wh
Page 381 and 382:
At this moment Langford’s luck ch
Page 383 and 384:
India to animal sacrifice, ‘tampe
Page 385 and 386:
and finally to his readiness to exp
Page 387 and 388:
Concluding Remarks This study has t
Page 389 and 390:
List of Works Cited Abrams, Dominic
Page 391 and 392:
Gehrmann, Richard. ‘The Rising Su
Page 393 and 394:
Mascaró, Juan, trans. and introd.
Page 395:
Singh, Karan. ‘The Message of the
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