Comparing Poems 'No Moe Boomerang And Who Are We?'

White Australians state “shame when [their] kids they die from colds or from sheer neglect. Shame when [they] live on the river banks. While collectin' [they’re] welfare cheques. Shame when [they’re] blind from trachoma. Shame when [they’re] crippled from blights.” The rhyming scheme in the stanza makes poem flow seamlessly constructing a conversational tone as if the narrator is speaking directly to the audience. This feature purposefully lulls the reader into agreeing with the white Australia’s arguments as it constructs an image that the Indigenous people are refusing to integrate themselves with modern society and suffering the consequences of those decisions. The mention of welfare cheques also contribute to the perspective that white Australians are attempting to mend the lives of Indigenous individuals, however this could not be further from the truth and message of this

The loss of Aboriginal ethnicity is also highlighted when the land asks “Where are the laws and legends I gave?” This dates back to the Aboriginal culture, as their spirituality is inextricably linked to the land. They believe everything on the vast landscape has meaning and purpose. As long as they look after the land, the land will thereby return the favour. However, through time, Aboriginals have begun shifting away from their original beliefs as their world collides with the Western world. Different meanings could be made out of this; such as the more Aboriginals walk away from their culture, the less inclined the land will be to look after them, thus breaking the chain of their spirituality and beliefs. Caesuras such as full stops and question marks are used are pauses for a moment of reflection. Through the reader’s understanding of the poem’s structure, they are able to not only understand how the poem is to be read but also get the feel and emotions coming across from the poet.

The poems by Komninos and Langley also use tone to relay the persona’s attitude. In Komninos’ poem, the persona, who happens to be the poet, is fed up of being treated differently by Australians because of his heritage and is using the poem to “assert” himself “as an Australian… as an artist.” In Langley’s poem, the Australian persona relays a positive view of Australia, representing Australians as compassionate, educated and respectful whilst relaying an unfavourable opinion of immigrants, portraying them as self-absorbed and “god-like” in an unnatural, unfitting sense. Tone is helped to represent Australian identity by the use of a persona and the use of language in the text.

Oodgeroo Noonuccal is an Australian poet who wrote the poems ‘We are going’ and ‘Let us not be bitter’. Her perspective on Aboriginal rights is concern, passion and worry for her people and land. Using vivid imagery, poetic structure, enjambment for example, and poetic techniques such as inclusive language and symbolism conveys these feelings to her audience clearly. Oodgeroo uses vivid imagery to show her despair and misery towards what had happened to the treatment of the sacred land and the Aboriginal people. She uses a poetic structure called enjambment to help convince the Indigenous people to continue to move on like the flow of her poem. An Oodgeroo Noonuccal uses poetic techniques such as inclusive language and symbolism to explain the Aboriginal people’s connection

Charlie articulates how he “never understood why you would ever feel the need to shoot the fish in the barrel… (if) they’re in a barrel, you’ve already caught them… they can’t escape... why bring guns into it?” Silvey’s use of characterisation and first person point of view portrays Charlie’s realisation of the community’s racial prejudice towards ‘the other’. The “fish” is symbolic of Charlie and how he is different to the people of Corrigan; who are like vultures – constantly seeking the chance to attack those that are considered the ‘minority’. Charlie’s close friend, Jeffrey Lu, is a gifted and committed cricket player who persistently tries to get himself in the local team, however, due to his Vietnamese background, “he’s ruthlessly bullied and belted about by the boys at school.” The emotive imagery and alliteration of “bullied” and “belted” further depict Charlie’s internal conflict in addition to his realisation of the community’s racial prejudice towards the peripheral of society. The use of emotive imagery positions readers to realise the extent to which powerful words can have; causing readers to recognise how crude and harrowing humankind can be towards the marginalised. Thus, Silvey effectively conveys to the reader how the indigenous race were isolated from ‘white Australian’ society; how intelligent individuals were ostracised; and, how groups of people with racially different backgrounds were isolated from mainstream Australian society.

Bruce Dawe, one of the most influential Australian poets of his time was known for using his poems as a way to efficiently discuss the matters in society of his time and how this follows through generation, thus becoming a significant matter for his modern audience. Both Dawe’s poems The Not So Good Earth and Up The Wall have successfully demonstrated the issues of the complacency of our society towards the world around us and their issues and the disconnection this thenceforth creates in everyday life and how this impacts the individual. Dawe’s poem, Up The Wall, truly validates the impact of the suburban, everyday lifestyle on the individual and how the loneliness this creates can push someone to the edge. Dawe’s use of onomatopoeia with the abrupt words of “shrieked” and “screams” really imposes that internal struggle the woman was experiencing.

Through the use of poetic devices, the author has successfully encouraged the audience to explore their thoughts on Australian identity and to reflect on our nation’s history.

Gilbert’s poem portrays many Aboriginals plight’s within Australia and conveys notions of despair, anguish and anger for his fellow Aboriginal comrades. Again, Gilbert uses strong visual imagery in “the anguished death you spread” which helps convey the persona’s feeling of horror and anger at the Europeans. This is further emphasised through the poet’s vehement and repetitive use of second person pronouns in “you” which conveys a sense of blame and accumulates into an accusatory tone and generates a strong sense of detachment between the author and the European settlers. Furthermore enjambment enhances the accusatory tone in “you pollute all the rivers and litter every road” because the lack of punctuation and pauses makes the lines sharp and quick, creating a sense of anger in the author. In addition the author’s use of metaphors in “humanity locked in chains” creates a sense of struggle and inability to escape the oppression the Aboriginals are in, whereby the word “chain” is symbolic for trapped and lack of freedom. Kevin Gilbert’s emotional poem brings light to the pain and suffering Aboriginals are going through, which is a stark contrast to the image of Australia, being a free and accepting

The poet Oodgeroo Noonuccal, draws the realistic image of the confronting realities of alienation and displacement of Indigenous Australians. It is because of such experiences that has empowered Noonuccal to express and advocate learning from experiences by positioning the audience to view the horrors that occurred, creating a platform for her poetry. Through the emphasis of identity, it allows the audience to deeply connect with the past, determining and illustrating a profound link between the ancient past and contemporary present. Oodgeroo’s deep connectivity with art and poetry highlights the importance of learning from experiences, for not only the Aboriginal culture but, for all cultures, and that colonisation does not destroy self-identity. Through the poems The Past and China…Woman, it has allowed the individual to promote change, encouraging the survival of cultures through learning from past experiences

In addition to this, the poem uses auditory imagery to shatter the dream-like atmosphere that has been created surrounding the suburb, with the “howl of the twin-cam war party” and the “techno pulse” destroying the tranquillity, and emanating the “invasion” of Australia by the Europeans over 200 years ago. This further works to evoke feelings of empathy from the reader by allowing them to observe “eye for an eye” philosophy, present throughout the poem, in phrases such as “areas we treat with the same contempt laid upon us”. These ideologies are present throughout Samuel Wagan Watson’s body of work, with many poems throughout the anthology displaying similar attitudes towards the colonisation of Australia, and the degradation of the spirituality of the land that followed.

An individual’s search for identity is fuelled by a need to find a place in the world where we belong, thus not belonging consequently leas to a feeling of alienation and isolation. This notion is explored through May’s journey seeking to connect with her racial heritage, her idea of understanding and acceptance. The old man Graham, May encounters at the mission expresses an Aboriginal perspective on the contemporary relationship between the two societies. “no one to talk about it. And they die, kill em selves, than those governments just put another numba, nother cross in they list. They still trying to do it, kill us of, tell us that its always been they plan.” They hybrid vernacular communicates the hatred through the ethnolect strongly marked by the non –standard features of the pronouns in “they list,” “they plan.” Graham’s diatribe reflects him as an individual demonstrating the marginalisation of the minority groups. Similarly, Armin Greder’s picture book The island demonstrates the notion concerning the duality of belonging with its inherit prejudices and xenophobic attitudes expresses the majority’s deliberate exclusion of ‘the other’ outside

Australia’s identity has always been a complicated one. Starting with Aboriginal genocide, 1800’s cowboys and villains, two world wars and a bunch of poems describing them, it makes it difficult to conclude on what being an ‘Aussie’ really is. Thankfully, the two thought-provoking poems Nobody Calls Me a Wog Anymore by Komninos Zervos, and My Country by Dorothea Mackellar both use their discerning selection of themes to reflect modern attitudes in some extent. Along with their themes, Nobody Calls Me a Wog Anymore and My Country both use their story to capture the attributes modern Australians possess to some degree.

The phrase emphasizes the poet's view of the importance of this day in positive means, and also the negative attributes of the day. It suggests a new beginning and their possible achievements such as the possibility of uniting the two distinct cultures together, but negatively it also seems to be a deliberate provoke, reminding the Aborigines of their defeat, and their loss of land, culture, and identity.

The careful choices of literary devices Paterson had successfully conveyed his underlying purpose to the reader. This text also paints a picture of the mood of one of the facets of Australians in the war which is the main focus of this poem.

The ‘colonisation' of Australia by Europeans has caused a lot of problem for the local Aborigines. It drastically reduced their population, damaged ancient family ties, and removed thousands of Aboriginal people from the land they had lived on for centuries. In many cases, the loss of land can mean more than just physical displacement. Because land is so much connected to history and spirituality, the loss of it can lead to a loss of identity. This paper will examine the works of Tim Rowse and Jeremy Beckett as well as other symbols of identity that are available to modern Aborigines in post colonial Australia.