Zur Übersetzung von Kaaron Warren’s Hive of Glass

In einer Gruppe von sechs Personen gemeinsam zu übersetzen, bringt einige Herausforderungen mit sich. Nach der halbwegs gerechten Aufteilung der Übersetzungsabschnitte unseres vergleichsweise langen Texts unter Berücksichtigung persönlicher Präferenzen gilt es etwa, bestimmte Einzelbegriffe, beispielsweise fishwives oder bablies, konstant zu behandeln. Auch Stil und Ton der Übersetzung sollten kohärent gehalten werden, damit das finale Leseerlebnis ultimativ so klingt, als läge ein einziger, zusammenhängender Text und kein Flickenteppich aus sechs Einzelwerken vor der Leserschaft. Gemeinschaftliche Absprachen können sich ebenfalls als ganz schöne logistische Herausforderung erweisen, wenn nicht alle Teilnehmerinnen immer gleichzeitig verfügbar sind, um wichtige Fragen zu klären, unter anderem: Wie sollen wir mit lokal spezifischen Realia wie Lebensmitteln oder Feiertagsritualen umgehen? Und was machen wir mit der Überschrift? Hive of Glass kann mehrere mögliche Bezüge abdecken – Seans Körper als geschäftiger Hort der Geister, „gläsern“ vielleicht, weil den Leser*innen von außen Einblick gewährt wird? Oder die Dorfgemeinschaft, die wie emsige Bienen durcheinandersummen und sich überall einmischen, sodass Seans Privatsphäre immer durchsichtiger verschwimmt? Viele weitere Interpretationen, die einer einigermaßen treffenden Übersetzung vorausgehen sollten, sind sicherlich ebenfalls denkbar.

Es herrscht also reger E-Mail-Verkehr in alle Richtungen. Besonders knifflige Stellen müssen gesammelt und als Fragen an die Autorin formuliert werden, auf deren unschätzbares Expertenwissen wir dank des Kooperationsprojekts exklusiven Zugriff haben.

Die Vorteile der Schwarmintelligenz für unser Übersetzungsprojekt sind allerdings auch nicht von der Hand zu weisen. So genießen wir den Input von nicht nur einem, sondern mindestens fünf Lektor*innen mit tiefenscharfem Einblick in den Gesamttext, was bei Entscheidungsunsicherheiten (z.B. „Kam“ oder „war“ der Sturm „wie der Zorn Gottes“? Oder „brachte [er] den Zorn Gottes mit sich“? Oder „brach [er] wie der Zorn Gottes über sie herein“?) und Formulierungsproblemen (z.B. Welche Übersetzung von Maleachis Bibelzitat erzeugt auf Deutsch eine ähnlich humoristische Wirkung wie im englischen Original?), ebenso wie bei Verständnisschwierigkeiten (z.B. Warum „winkt“ Sean den Menschen am Seeufer zu, als er beinahe ertrinkt? Rechercheergebnis: In Australien gehört das zum Standardwissen über Surf Safety, was sicherlich auch Sean bei seinem unfreiwilligen Schwimmkurs in der Schule vermittelt wurde – wer zu ertrinken droht, hebt die Hand, um Hilfe anzufordern!).

In unserem Fall zumindest hat der Einsatz so vieler Übersetzerinnen an einem einzigen Text zwar sicherlich der Koordination etwas mehr abverlangt als eine „normale“ Übersetzung allein oder maximal zu zweit, dafür aber auch ein sehr lohnendes Gemeinschaftserlebnis ermöglicht, von dem wir alle sehr profitiert haben.

Kaaron Warrens Hive of Glass haben im Übrigen alle Gruppenmitglieder persönlich als favorisierten Übersetzungstext ausgewählt. Fasziniert haben uns daran besonders das mystische Setting des versunkenen Skelton, als Kontrast zu Seans aktueller Heimat im staubig-trockenen Howell, die faszinierenden Persönlichkeiten der Protagonisten, der ungebrochene Bann der alten Geistergeschichte und die durch und durch das Spekulativ-Fiktive des Genres verkörpernden Geister, die trotz aller kreativen (und teils auch für Außenstehende etwas abstoßenden) Gegenmaßnahmen Seans Leben zu vereinnahmen drohen, verwoben in Warrens mitreißend dichtem Stil, authentisch, humorvoll und vor allem vom Anfang bis zum Ende ungemein spannend.

Vielen Dank für diese exquisite Gelegenheit, wir haben unsere Mitarbeit an dem Projekt sehr genossen!

Zur Übersetzung von Kaaron Warren’s “The Revivalist”

von Angela Agelopoulou, Laura Feiter, Jana Mankau

Laut dem Merriam Webster Wörterbuch (das Cambridge Wörterbuch scheint den Begriff nicht einmal zu kennen) ist ein Revivalist jemand, der religiöse Wiederbelebungen durchführt oder jemand, der etwas Unbenutztes wiederherstellt oder restauriert. In Kaaron Warrens Kurzgeschichte The Revivalist trifft Letzteres zu. Die Protagonistin Magda tut genau dies: Sie repariert ausgediente Roboter, die sie auf der Straße finden, um ihnen wieder einen Nutzen zu geben.

To revive als transitives Verb bedeutet:

1. Bewusstsein oder Leben wieder herstellen.

2. von einem heruntergekommenem, inaktiven oder unbenutzten Zustand zurückholen.

3. Etwas im Gedächtnis erneuern, Erinnerungen wieder herstellen.

Also im Grunde etwas oder jemanden wiederbeleben. In The Revivalist stellt Magda auch Erinnerungen, die letzten Worte längst verstorbener Menschen, wieder her. Allerdings holt sie diese Menschen nicht zurück ins Leben. Wie also übersetzen wir den Titel der Geschichte?

Im Deutschen gibt es diverse Möglichkeiten:

Die Wiederbeleberin

Die Restauratorin

Die Erweckerin

Schauen wir uns die genannten Übersetzungen genauer an. Wenn wir den Begriff Wiederbeleber/in hören oder lesen, denken wir an die Wiederbelebung eines Menschen. Diese Person hätte dann ein Bewusstsein. In The Revivalist jedoch werden die Roboter zwar mithilfe menschlicher DNA reaktiviert, allerdings haben sie kein menschliches Bewusstsein, da sie nur die allerletzten Worte der toten Person wiederholen. Des Weiteren müsste hier aber noch diskutiert werden, ob die Wiederherstellung von Erinnerungen gleichwertig mit der Wiederherstellung eines Bewusstseins wäre.

Der zweite Titel Die Restauratorin käme in Frage, da der Begriff Restauration auch im Kontext von Veränderung und Wiederherstellung verwendet werden kann. Allerdings wird der Begriff meist in Zusammenhang mit der Restaurierung von Kunst verwendet, wodurch der Titel falsche Assoziationen wecken würde. 

Die dritte Übersetzung, Die Erweckerin, ist durchaus passender, da dieser Begriff kein Bewusstsein des Erweckten impliziert. Für diesen Titel haben wir uns letztendlich entschieden.

Trotz des herausfordenden Titels machte uns die Arbeit an The Revivalist großen Spaß. Warrons Kurzgeschichte handelt von komplexen Thematiken (einschließlich der schweren ethischen Fragen die mit der schnellen Entwicklung von Technologien verbunden sind). Allerdings, dank des eleganten und schlichten Schreibstils ist die Geschichte leicht zu verstehen (im Gegensatz zu anderer australischer spekulativer Belletristik, mit der wir uns auseinandergesetzt haben). Im Verlauf der Geschichte fühlt man mit den Opfern mit, interessiert sich für die Umstände ihres Todes, und vollzieht ihren Schmerz (und den der Angehörigen) nach, so dass man sich Gerechtigkeit für sie wünscht. 

Die Handlung eignet sich perfekt für eine ethische Diskussion über das menschliche Eingreifen in die Natur. Obwohl die Geschichte fiktiv ist, ist die Idee der Wiederbelebung und der Einpflanzung menschlicher DNA in ein Objekt (insbesondere in Roboter/Androiden), um das Leben des Menschen zu verlängern, nicht so weit von der Realität entfernt, wie es erscheint.

Durch die spannende Thematik und relativ einfache Sprache ist die Geschichte perfekt für Einsteiger in australische spekulative Belletristik geeignet (und für solche, die sich allgemein für die Optimierung des Menschen interessieren).


According to Merriam Webster‘s Dictionary (Cambridge Dictionary apparently doesn‘t even know this word), a revivalist is someone „who conducts religious revivals“ or someone „who revives or restores something unused“. In Kaaron Warren‘s short story The Revivalist (published 2018)we are certainly talking about the latter. Our protagonist Magda does restore unused robots she finds on the streets, giving them a purpose, and a function.

To revive, as a transitive verb, means

1: to restore to consciousness or life

2: to restore from a depressed, inactive, or unused state: bring back

3: to renew in the mind or memory

So, essentially, it is about restoring something or someone. In the story, Magda also restores memories, the last words of people long dead. But she does not bring those people back to life. So, how are we to translate the title of this story?

The German language offers us various options:

Die Wiederbeleberin

Die Restauratorin

Die Erweckerin

Let us take a closer look at those possible translations. In German, when we come across the term Wiederbeleberin, we would think of someone bringing another person back to life. This person would then have a conscious self. However, in The Revivalist, the robots are revived but they do not have a consciousness as they only repeat the last words of the victims. Moreover, here we would have to discuss if restoring memories can have the same status as consciousness.

Die Restauratorin is another possible choice as it is frequently used in terms of change and revival. However, the term is most frequently associated with the restoration of artworks and therefore may not be a suitable translation.

The third translation, die Erweckerin, would work better as it does not necessarily imply a conscious self. This is the title we chose in the end.

Despite the difficulties in translating the title, working on The Revivalist has been great fun. Warren‘s short story deals with a complex topic (involving the power of technology and the ethical decisions that come with it), however, due to the author’s beautiful and simple writing style, the short story was easy to understand (unlike other Australian Speculative Fiction stories we have read). Throughout the story you start to get invested in the victims’ lives and deaths and you understand the pain they (and their loved ones) had been through, leaving you wanting justice for them.

The storyline is perfectly suitable for another ethical discussion about human intervention in the course of nature. Although it is a fictional story, the idea of “bringing someone back to life“ by planting a part of human DNA into an object (especially into robots or androids) in order to extend human life is not as far from reality as it might seem to be.

The interesting topic and the relatively easy language make it a perfect beginner story for everyone who is interested in Australian Speculative Fiction (and human enhancement in general).

Impressions of “The Roo” by Alan Baxter and why the novel deals with so much more than just a killer kangaroo

Imagine one day you wake up and suddenly people from your town start going missing one by one without any explanation. You find out that this is because of a monstrous kangaroo that has made it its task to destroy every living thing that comes along its way. Doesn’t matter if it’s men, women, or children. Once you face that creature it’s over for you. That monster will crush you, rip your body parts off, and impale you. Doesn’t sound too nice, does it? However, this is the reality for the small town of Morgan Creek in the Outback of Australia in Alan Baxter’s horror novel “The Roo”. The story was inspired by a news article about an Australian town being terrorized by a kangaroo attacking people and eating gardens which made its rounds on Twitter. Baxter saw the article and decided to just run with it. At first glance, “The Roo” seems to be just about killing, blood, and guts, but trust me, it’s not. This unserious text actually has a lot of seriousness hidden behind its violent plot. But more on that in a bit… first I would like to focus on how Baxter portrayed violence in “The Roo” before analyzing how the novel can be seen from an academic point of view.

Forms of Violence in “The Roo”

The truth is: I am not the biggest fan of horror novels and the sight of blood makes me go dizzy, so I was a bit scared of how I would react to “The Roo”.  However, the fact that the novel was very fast-paced and just outright bloody made my reading experience actually quite entertaining and funny. For the most part of the novel, violence is mainly portrayed by the roo brutally killing every living thing that comes its way. In his article “Violent Vibes”, Lucas Mattila defines the “over-the-top representations of violence” as one of the main characteristics of the slasher-horror narrative (65). Moreover, the misogynistic inclinations that can also be found in slasher-horror narratives appear at the end of the novel in the form of domestic abuse which is portrayed through the situation of Pauline. She wants her abusive husband Bill dead and therefore summons this monstrous roo. In the end, she sacrifices herself to stop the bloodbath by ordering Sheila to shoot her dead. Lucas Mattila sees this form of violence as “slow violence [which] enters the picture when it becomes apparent that domestic abuse frequently includes a multigenerational chain of abusers and victims that stretches back and is also expected to continue” (72).

What I found interesting to see was that for the most part, I was actually desensitized to the roo killing people. As it became a constant repetition, I was prepared for what was about to come next. However, I did not expect Pauline’s death and the reason behind the whole bloodbath at all, so I felt genuinely sorry for her. I think that to feel for the deaths of the characters, you must have an emotional connection to them, and for me, that was only the case with Pauline and maybe Scott and his daughter.

Seriousness in unserious texts

Because of the constant brutal killing, one might think that the only purpose of “The Roo” is to entertain and that it does not provide us with any profound meaning. However, every “unserious” text has the power to be discussed in an analytical and critical manner. I would now like to focus more in-depth on the topic of domestic abuse and toxic masculinity which plays a big role in the novel. Baxter put domestic abuse in contrast to the absurd killings of the roo, thus emphasizing domestic abuse and also calling out for action. Alan Baxter states in the afterword that “domestic violence is a massive problem everywhere in the world and especially in Australia. The links between domestic violence, particularly violence against women, and greater acts of domestic terrorism are well-established. DV and male suicide are particularly prevalent in country areas in Australia. Men, we need to be better. We need to feel our emotions, learn how to cry, how to ask for help, and how to look out for each other. We need to bring our sons up better than we are”. Considering this quote by Baxter, I really liked how he created strong female characters that turned out to be the ones solving this mystery (when most of the men are shown to be very misogynistic throughout the novel). While the men of the town try to fight the roo with violence, the women team up and search for the people they haven’t heard of for a while. This is how they find Pauline and with her also the source for all the violent killings. It is also Pauline, a woman, who is strong and brave enough to end this nightmare.

Conclusion

Surprisingly, “The Roo” was extremely entertaining to read despite the fact that it was quite hard to keep track of all the characters mentioned. I also loved that there was an actual answer to all my questions at the end (unlike with “Picnic at Hanging Rock” by Joan Lindsay). However, what really sets this novel apart from other horror novels, and is therefore a must-read, are the several strong messages hidden within its plot. 

Surprisingly, “The Roo” was extremely entertaining to read despite the fact that it was quite hard to keep track of all the characters mentioned. I also loved that there was an actual answer to all my questions at the end (unlike with “Picnic at Hanging Rock” by Joan Lindsay). However, what really sets this novel apart from other horror novels, and is therefore a must-read, are the several strong messages hidden within its plot. 

Übersetzungskommentar zu “Das Dieselbecken”

von Mandy Bartesch, Ava Braus und Lina Langpap

Eine junge Frau steht allein am Ufer einer Art unterirdischen Sees. Giftige Dämpfe wabern durch die Luft, sie kann kaum atmen. Die Oberfläche dessen, was Wasser sein sollte, aber keines ist, kräuselt sich, Tentakel tauchen aus den dunklen Tiefen empor, greifen nach ihr. Der Geruch von Diesel steigt ihr in die Nase.

Kaaron Warrens Kurzgeschichte „Das Dieselbecken“ baut stark auf Elementen des Lovecraftschen Horrors auf, der Furcht vor dem Unbekannten und dem, was wir nicht verstehen, um in den Lesenden ein Gefühl der Beklommenheit und des Schreckens hervorzurufen. Das Grauen steigert sich langsam, aber stetig, bis am Ende schließlich die abscheuliche Kreatur enthüllt wird, die den Kern der Geschichte ausmacht. Als Lesende verfolgen wir den Abstieg der Protagonistin in ein Tunnelsystem unter dem Old Parliament House in Canberra. Das Gebäude sieht nur noch wenige Touristen, seit das Gerücht die Runde macht, es sei asbestverseucht.

Die quasi-namenlose Protagonistin, die von ihrem verstorbenen Vater den Spitznamen Jenny Haniver bekommen hat, ist Sexarbeiterin, wohnt in ihrem Auto und besitzt die einzigartige Gabe, Geister wahrnehmen und mit ihnen kommunizieren zu können. Einer der Geister erzählt ihr, dass es in den Tunneln und Höhlen unter dem alten Regierungsgebäude Becken voller Diesel gäbe, Überbleibsel aus dem Krieg, aus denen sich Geld machen ließe. In Begleitung eines Mannes namens Lance, der im Old Parliament House arbeitet, folgt sie dieser Spur in die dunklen Tunnel hinab. Es stellt sich heraus, dass es tatsächlich ein Dieselbecken unter dem Gebäude gibt, aber das ist nicht das einzige, was Jenny dort findet. Das Becken wird von einem seltsamen Besucher bewohnt, einem, dem es nach frischer Luft giert, der jedoch nicht imstande ist, die dunkle Grotte zu verlassen, die über die Jahre zu seinem Gefängnis geworden ist …

Wie Lovecraft baut auch Warren die düstere Atmosphäre ihrer Geschichte nur langsam auf und steigert den Schrecken mit jedem Schritt, den Jenny tiefer in die Tunnel hinab steigt. Erst ganz am Ende enthüllt sie das ganze Ausmaß des Grauens, das dort unten lauert. Es ist eine existentielle Art des Horrors, die sich nicht auf blutiges Gemetzel oder billige Schockeffekte verlassen muss, um unheimlich zu sein. Diese dichte, spannungsgeladene Atmosphäre ins Deutsche zu übertragen, erwies sich als recht schwierig, denn sowohl als Lesende als auch als Übersetzende erleben wir die Ereignisse ausschließlich durch die Augen der Protagonistin: Wenn sie verwirrt ist, sind wir es ebenso, wenn sie Schwierigkeiten hat, zu unterscheiden, was echt ist und was nicht, geht es uns ebenso. Die Art, wie sie ihre Erlebnisse schildert, ist besonders oft durch Ellipsen geprägt, etwa wenn sie die Erinnerungen an ihren Vater völlig abrupt, sogar ohne Satzzeichen abbricht (Warren 74). Als Übersetzende müssen wir uns fragen, ob wir diese Leerstellen füllen oder doch lieber leer lassen sollen, und ob das etwas daran ändern würde, wie ein deutschsprachiges Lesepublikum die Geschichte wahrnähme.

Darüber hinaus stellt sich die Frage, ob wir während des Übersetzungsprozesses Erklärungen für Kulturspezifika einfügen sollten oder nicht. So finden sich im Ausgangstext Textelemente wie Old Parliament House, tent-embassy, oder Summernats, die in der Kultur von Australien, speziell von Canberra eingebettet sind und bei denen wir als Übersetzer erwägen müssen, inwieweit wir als Kulturmittler agieren sollen.  Etwa der Begriff Summernats, ein in Canberra jährlich stattfindendes Autofestival, bedarf in der Übersetzung eine zusätzlichen Erklärung. Ein weiteres Beispiel: gibt man beispielsweise den Begriff tent-embassy bei Google ein, so lässt sich leicht feststellen, dass es hierfür eine feststehende deutsche Übersetzung gibt, und zwar Zelt-Botschaft. Jedoch gehört dieser Begriff und der damit zusammenhängende kulturelle Kontext nicht zum Allgemeinwissen deutscher LeserInnen. Daher haben wir uns dazu entschlossen, eine Fußnote einzufügen.

Weitere Übersetzungsprobleme, auf die wir gestoßen sind, waren die Nachbildung der eigenen Stimmen der Figuren und die mit dem Genre des Kosmischen Horrors zusammenhängende Schwierigkeit der Erschaffung einer spannungsgeladenen Atmosphäre und eines Gefühls des Unbehagens, das bei H.P. Lovecraft mit der Furcht vor dem Unbekannten verbunden ist. Warren‘s Kurzgeschichte baut dieses Unbehagen langsam auf, enthält mehrere Plot-Twists und endet mit einer schrecklichen Enthüllung, die in der Übersetzung genauso schockierend sein musste, damit der Horror-Aspekt der Geschichte funktioniert. Während die Sprache bei Lovecraft mit seinen langen Schachtelsätzen etwas altmodisch und fast schon gestelzt wirkt, spricht die Protagonistin Jenny in „Das Dieselbecken“eher einfach, direkt und umgangssprachlich. Doch auch hier finden sich einige Bilder, die schon ins Absurde gehen, etwa wenn Jenny den Geruch der unterirdischen Grotte mit dem eines im Dunkeln vor sich hintrocknenden Spüllappens vergleicht (Warren 75). Dann ist da noch Lance, der in sehr ominösem Ton spricht, aber auch manchmal absurde Lächerlichkeiten von sich gibt. Diese Eigenheiten der Figuren sollten auch in der Übersetzung nicht verloren gehen.

Wir hoffen, diese Besonderheiten von Genre, Figuren und unserer Übersetzung gerecht geworden zu sein und wünschen allen LeserInnen viel Spaß mit der Geschichte! Ihr findet sie hier.


A young woman standing alone on the shore of what seems to be an underground lake. Toxic fumes waft through the air, she can barely breathe. The surface of what should be water but isn’t ripples; tentacles emerge from the murky depths, reaching out for her. The smell of diesel fills her nose.

Kaaron Warren’s short story “The Diesel Pool” heavily draws on elements of Lovecraftian horror, on the fear of that which is unknown, that which we do not understand, in order to invoke uneasiness and dread in the reader, building up to the grand reveal of the abominable creature at the heart of the story. As readers, we follow the protagonist’s journey into the underground beneath Canberra’s Old Parliament House, a building mostly abandoned by tourists since the rumor of asbestos in the walls made its rounds.

The kind-of-nameless protagonist, nicknamed Jenny Haniver by her late father, is a sex worker operating from her car, who possesses the unique ability to see and communicate with ghosts. One of the ghosts leads her to believe that in the tunnels and caverns beneath the old government building, there are pools of diesel, remnants of the war from which she could potentially make money. She follows this lead into the dark tunnels, accompanied by Lance, a man working at Old Parliament House. As it turns out, there is a diesel pool beneath the building, but that is not the only thing Jenny finds there. The pool is occupied by a strange visitor, one that is hungry for fresh air but unable to leave the dark cavern that has become his prison over the years …

Like Lovecraft, Warren builds her atmosphere of terror slowly, raising the level of dread with every step Jenny takes further down the tunnels, only revealing the full scale of horrors lurking down there at the very end of the story. It’s an existential kind of horror that does not need to rely on gore or cheap thrills to be scary. Translating this dense atmosphere of suspense into German proved to be difficult, since we, as readers and translators, experience the story exclusively through the eyes of the protagonist – when she is confused, so are we, when she has difficulty discerning what is real or not, then so do we. The way she narrates her experience for us is especially often characterized by ellipses, for example when her memories of her father get interrupted abruptly (Warren 74). As translators we have to ask ourselves whether to fill those blank spots or leave them blank and whether that would change how German readers would then perceive the story.

There is also the question as to whether we should include explanations for culturally specific elements of the story. The story contains concepts specific to Australian, specifically Canberran, culture. As translators, we had to decide how much of it to explain to readers. There is, for example, Summernats, the name of an annual car festival held in Canberra, that needs explanation. Another example: If you search up the term tent-embassy on Google, you easily find the German term for it: Zelt-Botschaft. But it is not that simple, since most German readers won‘t be familiar with the cultural and political context of the term — the tent-embassy means a tent erected by Indigenous Australians to symbolize their protest against injustice and violence perpetrated against them by the European settlers. So we decided to add an explanatory footnote.  Attention should also be paid to finding respectful, appropriate terms when mentioning Indigenous people in the translation.

Another translation difficulty was recreating the the characters‘ voices and the sense of dread and tense atmosphere of the Cosmic Horror genre, which is connected to the fear of the strange and unknown in Lovecraft‘s writing. Warren‘s story slowly builds up the dread, contains several plot twists, and ends with a horrific revelation that needed to be just as hard-hitting in German as in the original to make the translation work. While Lovecraft‘s syntax is old-fashioned and sometimes stilted, the voice of Warren‘s narrator is direct and colloquial. Still, some of her descriptions seem almost absurd, like her comparison of the monster‘s smell to an „an old dishrag left to dry in the dark“ (Warren, 75). Then there is Lance, whose tone is ominous, coupled with occasional absurdities. We tried to not let these aspects of the characters to get lost in the translation

All in all, we hope to have done justice to these specifics of genre, characters and Australian culture in our translation and wish all readers of „Das Dieselbecken“ a great time with the story! Here it is!

Review / Impressions of Brenton McKenna’s ‘Ubby‘s Underdogs – The Legend of The Phoenix Dragon’

Ubby’s Underdogs – The Legend of The Phoenix Dragon is Brenton McKenna’s debut graphic novel. It was published in 2011 by Magabala Books, an Aboriginal owned and led publishing house based in Broome, Western Australia. They say about themselves that their “commitment to developing new and emerging Indigenous writers, illustrators and one-time storytellers, sets [them] apart from other publishers” [1]. Brenton McKenna is a Yawuru artist from Broome. “The Yawuru people are the traditional owners of the lands and waters in and around Rubibi (the town of Broome) from Bangarangara to the yalimban (south) to Wirrjinmirr (Willie Creek) to the guniyan (north), and banu (east) covering Roebuck Plains and Thangoo pastoral leases, in the Kimberley region of northern Western Australia” [2]. So Ubby’s Underdogs – The Legend of The Phoenix Dragon is a graphic novel written and drawn from an Aboriginal Australian perspective. Ubby’s Underdogs turned into a trilogy, with Volume 2 (Ubby’s Underdogs – Heroes Beginnings) being released in 2013 and Volume 3 (Ubby’s Underdogs – The Return of the Dragons) following in 2019.

Brief summary: Ubby’s Underdogs – The Legend of The Phoenix Dragon

Ubby’s Underdogs – The Legend of The Phoenix Dragon is a visual-verbal medium, containing both text and illustrations. It consists of a “Cast of Characters” part, the prologue, a “Setting the Scene” sequence and the main plot. At the end, there are two parts explaining specific events in the story, followed by information about the author and acknowledgements. It has a total of 160 pages (but the pages are not numbered).
On the surface, Ubby’s Underdogs – The Legend of The Phoenix Dragon may seem like your average young-adult-coming-of-age-good-vs.-evil-hero story. The graphic novel is set in the 1940s in a fictionalised version of Broome, McKenna’s home town, and its contents were inspired by both McKenna’s own and his grandmother’s life experiences [3].

The Ubby’s Underdogs‘ Broome is a small pearling town and its riches attract a wide range of people from all over the world, which makes its community very multicultural.
The story circles around Ubby, a streetwise Aboriginal girl, and her friends Fin (of Irish descent), Sel (of Malay descent) and Gabe (of Maori descent). Together, they are The Underdogs [3]. In the first volume, they meet Sai Fong, a Chinese girl, who has just arrived in Broome alongside her uncle Yupman Poe. They travelled from Shanghai to Broome because Sai Fong has a mysterious illness and her uncle hopes to find a cure there. Shortly after their arrival, Sai Fong makes the Underdogs’ acquaintance. Together, they embark on a series of adventures that include street gang fights, a quest to find and free a baboon as well as a fight against an ancient creature.

Take a quick look at the world of Ubby and her friends here.

Analysis of some aspects in Ubby’s Underdogs

While the graphic novel indeed “embraces a number of genres, including the hero’s journey, coming-of-age narrative (bildungsroman), historical adventure, and magical realism” [4], it is by no means average. As Sly points out, “McKenna’s colorful publications are entertaining and accessible to a wide readership, [but/and] serious discourses on race, ethnicity, cultural diversity, and gender are not far below the glossy surface” [4]. In this part, I will briefly be looking at McKenna’s art style as well as the representation of race / multiethnicity, racism and migration in Ubby’s Underdogs.

McKenna’s art style is known to be very unique. John Thomas argues that “Brenton McKenna uses a presentational style very similar to that of Japanese Manga comics” [5]. The characters are drawn in a simple, iconic, cartoon-y way while the characters’ faces are usually very expressive and, through this, emotions are transported very well and are easily discernible. A few examples taken from the graphic novel:

Furthermore, the Ubby’s Underdogs series is very colourful and, according to Sly, McKenna uses “color schemes that are atmospheric, symbolic, and highly affective” [4].
An example for a symbolic use of colour that particularly stands out would be the prologue. In contrast to the other panels, these panels are sepia coloured and have frayed frames. This can be explained by the prologue being the recounting of a (legendary) past event.

Figure 9: The Legend of the Sandpaper Dragon

The following panel is quite unique and stands out because here the shift from past to present is represented through a shift from sepia to colour within one panel.

Figure 10: Colour shift

It can also be seen as a bit of a foreshadowing because, as the reader will later learn, Sai Fong is connected to the past and to the Sandpaper Dragon in a way (but no spoilers here!).

As previously mentioned, Broome is a multicultural and multiethnic town. In Ubby’s Underdogs, this is represented trough the various characters belonging to different ethnic groups. I have already mentioned the cultural / ethnic backgrounds of the Underdogs (as you might have noticed, they are a very diverse group). And there are other gangs in Broome, too, for instance the Pearl Juniors, whose members are “the sons of wealthy pearl masters” [3] (all white), as well as the other gangs named and shown in the image below:

Figure 11: The Gangs of Broome

As pointed out by Sly, “tensions arising between gangs are usually settled by farcical competitive sporting events” [4], namely Gruff and the Dolby Dance. These two sporting events are the aforementioned specific events explained in detail at the end of the graphic novel.

McKenna also does not shy away from addressing topics like racism and colonialism, as can be seen / read in the following images:

As Xu Dhaozhi points out, this scene (Figure 13) in particular “accentuates the absurdity and injustice of the bureaucratic control over Aboriginal people at that time. Though born in Broome, Ubby is not allowed to roam freely in what should be her home country. Dubbed as an underdog, Ubby represents an Aboriginal diasporic figure in the peripheral, marginalised space of society” [6].

The topic of migration is also featured in Ubby’s Underdogs – The Legend of The Phoenix Dragon and was already mentioned in the previous parts. It is mainly represented through Broome’s multiethnic society and through Sai Fong and her uncle, who emigrated from Shanghai, China. Therefore, the graphic novel was very well suited to be read / discussed in our “Migration in Visual Narratives” seminar.

Conclusion

Ubby’s Underdogs – The Legend of The Phoenix Dragon is a colourful, multi-layered and multifaceted graphic novel, beautifully written and illustrated by Brenton McKenna. The story, “with a focus on the fellowship, mutual respect, and collaboration of a group of mixed-race youngsters, generates high appeal for indigenous and non-indigenous readers alike” [4], as Sly remarks. Despite the danger of stereotyping characters in comics and graphic novels, as expressed by some theorists, McKenna successfully creates individual, diverse characters who bring a multitude of perspectives to the table. After finishing Volume 1, I couldn’t wait to read the other two volumes. If you are intrigued now, too, all three Ubby’s Underdogs volumes are available at the ULB in Düsseldorf.


Sources

[1] About Us (n.d.) https://www.magabala.com/pages/about-us

[2] Ngaji Gurrjin Welcome (n.d.) https://www.yawuru.org.au/?doing_wp_cron=1679243120.6965720653533935546875

[3] McKenna, B. E. (2011). Ubby’s Underdogs, The Legend of The Phoenix Dragon. Magabala Books Aboriginal Corporation.

[4] Sly, C. (2022). Between the Saltwater and the Desert: Indigenous Australian Tales from the Margins. Graphic Novels and Comics as World Literature. Ed. James Hodapp. New York,: Bloomsbury Academic, 191, 193, 194. Literatures as World Literature. Bloomsbury Collections. http://dx.doi.org/10.5040/9781501373442.ch-9

[5] Thomas, J. (2019). ‘Ubby’s underdogs’ : a new vision for Australia and the future of English teaching. English in Australia, 54(1), 53–58. https://search.informit.org/doi/10.3316/aeipt.224724

[6] Xu, D. (2018). Liminality and Communitas in Literary Representations of Aboriginal and Asian Encounters, Journal of Australian Studies, 42:4, 481, DOI: 10.1080/14443058.2018.1531296

Figure 1: https://tse4.mm.bing.net/th?id=OIP.nkP3QGe_XIDTjfIk8dDiNQHaKV&pid=Api

Figure 2: https://tse1.mm.bing.net/th?id=OIP._RK1NSUPd5I_E9ACrBrX7QAAAA&pid=Api

Figure 3: https://tse3.mm.bing.net/th?id=OIP.gKPumh3d9Gb0to_h9IaH5QAAAA&pid=Api

Figures 4-13: McKenna, B. E. (2011). Ubby’s Underdogs, The Legend of The Phoenix Dragon. Magabala Books Aboriginal Corporation.

Migration in “Avatar: The Last Air Bender”

by Theodora Charalambous

Avatar: The Last Airbender (also referred to as ATLA, Avatar and Avatar: The Legend of Aang), is an animated television series produced by the Nickelodeon Animation Studio and first aired in 2005. The series is set in a fantasy world, heavily inspired by Asia cultures, in which “benders” can manipulate the four elements; air, fire, water and earth. The avatar, whose role is to maintain harmony among the four nations, is the only one capable of bending all four elements. The story follows Aang, the current avatar and last surviving air bender, together with his friends Katara, Sokka and Toph, in their quest to defeat Fire Lord Ozai and end the Fire Nation’s war, while avoiding capture from the exiled Fire Nation’s prince Zuko as he seeks to restore his lost honour. 

Despite ATLA being a children’s show, it has cultivated a fanbase of all ages and is described by many to be one of the greatest animated television series of all time. Blurring the lines between adult and youth entertainment by including adult themes, such as genocide, imperialism and war, contributed to the series wild success. 

In my blog post I will discuss how migration is portrayed in ATLA throughout the four Nations.

The Air Nomads 

The Air Nomads had no permanent home but rather they moved between the four air temples, that were located in each corner of the globe. Those who defied the pacifist and peaceful way of life of the Air Nomads were forced in exile and would often permanently settle in another nation. Such are the cases of the monk Kelsang and nun Jesa (The Rise of Kyoshi, 2019). 

After the Air Nomad Genocide caused by the Fire Nation, most air temples remained abandoned, while the Northern Air Temple became occupied by Earth Kingdom refugees. (ATLA S1, E17)

Aang lived most of his adult life traveling in order to fulfil his air Nomad duties. The Air Temple Island, which is located off the coast of Republic City in Yue Bay in Western Earth Kingdom, became the permanent home of his family and the place where his three children were raised. (The Legend of Korra S1, E1)

The Fire Nation

Fire Nation colonies were established in the Earth Kingdom far before the Air Nomad genocide, under the rule of Fire Lord Sozin. His plans were temporarily paused, after he was confronted by Avatar Roku, however the piece didn’t last long as the Fire Nation started expanding its colonies soon after the Air Nomad genocide took place.(ATLA S3, E6)

During the Hundred Year War, Fire Nation citizens were permitted to travel between the homeland and the colonies. Consequentially, many Fire Nationals decided to leave the Fire Nation and settled in the colonised territories in the Earth Kingdom. As seen in Season 3: Episode 2, “The Headband” the returnees were looked down upon by the homeland inhabitants and were considered to lack proper etiquette and education.

The Water Tribes 

The Water Tribe consists of the Northern and Southern Water Tribes, which reside near both poles. As migration between the two regions is very common, many tribe members have friends and family on the other side of the globe and the two tribes reunite during the New Moon Celebration. Additionally, Northern tribe women would often migrate to the Southern regions, in order to escape their tribe’s patriarchal social traditions, which prohibited women from learning water bending (ATLA S1,E18). During the Hundred Year War outbreak many Southern Water Tribe water benders were taken as prisoners  and were forcibly moved to the Fire Nation to be used as slaves.

Alongside the Northern and Southern Water Tribes exists the less known Froggy Swamp Tribe. This tribe consists of descendants of Southern Water Tribe members who migrated to the Froggy Swamp, a wetland in the southwestern Earth Kingdom, prior to the Hundred Year War. Due to the harsh environment of the swamp, the Froggy Water Tribe developed a new water bending style, swamp bending. Moreover, they are culturally distinct from the two other water tribes and their speech is often described as less sophisticated (ATLA S2, E4).

The Earth Kingdom

The most prominent example of immigration in ATLA finds itself in Book Two: Earth, the second season of the show. As previously mentioned, the Earth Kingdom was heavily colonised by the Fire Nation years before the Air Nomad genocide. A new wave of refugees seeking sanctuaries in other regions of the Earth Kingdom, predominantly the city of Ba Sing Se, ensued from the outbreak of the Hundred Year War. In order to provide transportation to safety for the refugees, hidden stations and transportation hubs such as the Full Moon Bay were established throughout the Nation. However, escaping the colonies was not an easy task for everyone, as the immigrant relief system had its own biases as to who is worthy enough to be saved. The national immigration officials would only allow those with official documents to board the ferries. Those of elite status were able to surpass the regulations and were immediately granted access on the ferries. The show illustrates this in episode 12 of season 2, when Toph was provided with not one but four tickets due to her elite status as a member of the Beifong family, one of the wealthiest families in the East Kingdom. Contrary to Toph’s special treatment Aang, who didn’t own a passport, was immediately refused a ticket. The officer proclaimed “If I gave away all the tickets there would be no more order, no more civilisation.”, once again revealing the systematic classism which the refugee transportation hubs and the city of Ba Sing Se operated under. Less fortunate refugees with no official documentation were neglected by the state and forced to travel through a dangerous route known as the Serpent’s Pass. The lucky few who survived this alternate route were granted asylum upon their arrival at Ba Sing Se. Refugees traveling by ferry had to undergo less than ideal circumstances themselves, having to sleep on dirt and provided with meals consisting of expired and rotten ingredients, while the captain was having lavish meals. Amongst those aboard the ferries, Zuko and his uncle Iroh were forced to flee in the Earth Kingdom disguised as refugees, after being labeled as traitors to the Fire Nation.

Despite the impenetrable walls of Ba Sing Se signifying hope for the refugees, the life they were offered was one of poor quality and discrimination. The inhabitants of Ba Sing Se were divided into three walled ring districts, based on their social and economical status. The Lower Ring consisted of the majority of the city’s population, those are mainly the poor classes, newcomers and the refugees. Due to the Lower Ring being the most dense populated the housings were very small and the crime rates significantly higher then the other two Rings. The Middle Ring housed the middle class population as well as contained the city’s shopping district, whereas the Upper Ring is the place of residence of the upper class including government and military officials. If granted permission citizens of the Lower Ring were allowed to travel to the Middle Ring, however lower class citizens had no access to the Upper Ring and therefore the poor were completely separated from the rich. In his attempt to conceal the war from Ba Sing Se, the Earth King employed Dai Li, an elite secret police force, to micro-surveillance all refugees and punish anyone who goes against the code of silence (ATLA S2, E14). 

Conclusion:

At a first glance migration may not seem to be a major theme in ATLA, nevertheless the series has done an excellent job at exploring the different reasons as to why people choose or are forced to migrate. ATLA reveals the very true and dark reality that many had and still have to experience due to war.

References: 

Avatar: The Last Airbender. Created by Michael Dante DiMartino and Bryan Konietzko. Nickelodeon Animation Studio. (February 21, 2005 – July 19, 2008)

Yee, F. C. (author), DiMartino, Michael Dante (author). (July 16, 2019). The Rise of Kyoshi. Amulet Books.

Hughes, Kiku (writer), Beck, Sam (artist), Ng, Killian (colorist), Betancourt, Jimmy; Starkings, Richard (letterer). “Clearing the Air” (August 14, 2021), Dark Horse Comics.

“Welcome to Republic City”. The Legend of Korra. Book One. Air. DiMartino, Michael Dante, Konietzko, Bryan (writers) & Dos Santos, Joaquim, Ryu, Ki Hyun (directors). Nickelodeon Animation Studio. (April 14, 2012).

Using the Gothic for good with ‘’Ghost Species’’ and ‘’Picnic at Hanging Rock’’

With my first blog post being about ‘’Ghost Species’’ and my second on ‘’Picnic at Hanging Rock’’, what better way to end the trilogy than by combining the two. For those that have not yet seen or read ‘’Picnic at Hanging Rock’’, I want to once again recommend you do. It’s not only a great and iconic piece of Australian Gothic, but also just a stellar work in general. Now then, on with the topic:

By now we’re most likely all very familiar with typical Gothic elements and their intended use. I will focus on three of them for this blog post. These being the uncanny, which blurs the lines between what is real and what is not, effectively heightening the sense of unease. The sublime, which evokes feelings of both sheer horror and simultaneously sheer beauty through vast landscapes for example. And finally the monster, arguably the most famous Gothic trope which unsurprisingly serves as a source of looming terror for both the reader and the characters. In short, these tropes are closely linked to horror and the macabre. But that is not always the case.

Here is where ‘’Picnic at Hanging Rock’’ and ‘’Ghost Species’’ come into play. Take Eve for example. Initially, everything about here is presented in a way that makes it clear for the reader that she is something not human, more specifically not like the rest of the humans in the story. Her appearance and her behavior are always purposefully kept in the twilight zone between human and not human, a state of uncanniness. As the story progresses and her character gets much more fleshed out, it becomes apparent that her differences are much more superficial than previously assumed. She is a Neanderthal, though possesses qualities that resemble those of a Homo Sapiens. She is much stronger than those around her, but can be just as delicate and is very capable of feeling and expressing deep emotions. The entire sequence at the party is a great example of that, where it shows Eve pondering feelings of love not unlike anyone in this day and age would. Towards the very end of the novel, when Lucas is almost killed, the source of the uncanny becomes a source of hope when Eve decides to use her inhuman strength to fend off Drago. I consider this a really great and effective subversion of the classic monster trope in Gothic literature and a nice twist on the uncanny on top of just being a really exciting moment in general.

In ‘’Picnic at Hanging Rock’’, the ominous rock, looms silently and is always made to appear alluring yet threatening. Both its beauty and its terrifyingly mysterious aura capture the essence of the sublime quite nicely. It is initially framed by Mrs. Appleyard as something dangerous that is not to be explored, only to be observed from a safe distance. To the girls that eventually decide to explore the rock though, it serves more as a symbol of emancipation and independence. They can be seen taking off both their gloves and eventually their shoes the further they ascend, which shows how they free themselves from the chains of Appleyard College and the strict societal norms of the early 20th century in general. This gained independence is thanks to the previously demonized rock that is now painted in a completely different light than in the beginning.

Overall, the use of Gothic elements in both ‘’Picnic at Hanging Rock’’ and ‘’Ghost Species’’ serves to subvert what readers and viewers have come to know as traditional elements of the Gothic. Instead of purely horror and fear, these elements are a symbol of strength and independence among others. Eve uses her inhuman abilities to protect and the rock gives the girls the freedom to explore a world outside of the confines of a facility that is arguably more fit as a symbol of the uncanny and sublime than the rock itself.

The Great Gatsby – an Australian Movie?

By Laura Himmelmann

The Great Gatsby is a novel and movie adaption most of us are familiar with, hopefully. The majority of people are unaware that on paper, it could count as an Australian movie rather than American.

Looking at the cast, we are confronted with Leonardo Di Caprio, Tobey Maguire and Carey Mulligan. All American actors that are well known for their movies. However, if we look further, we are met with a whole list of people that have Australian origin. It is a presence that is palpable.

Baz Luhrmann, the director of the movie, is Australian and he brought in his team which consisted of fellow Australians: so does the movie count as an Australian one?

What makes a movie Australian?

The plot of The Great Gatsby follows Jay Gatsby, a millionaire who carries a mysterious aura wherever he steps foot in. His long-lasting crush Daisy, someone he knows, is out of reach. We view the story from Nick Carraway’s POV, years after everything we are about to witness, happened. The message of the movie is to warn of the dangers of the American dream and the death grip materialism has on people. It also depicts the irresponsible lifestyle of the rich, especially with the focus on parties and alcohol.

While it takes place in the fictional town West Egg, imitating New York City, the director moved the filming process to Sydney. In other words, the movie was filmed in Australia but depicts the America of the 1920’s. Throughout the years there have been various novel and movie adaptions that are associated with different countries. Such as The Piano, set in New Zealand, written, and directed by a New Zealand team but produced by an Australian (DailyTelegraph). Therefore, it is accepted as an Australian movie by award associations. For The Great Gatsby, we have a hugely known American novella as source material, but an Australian team in the background. So, we must consider it as a possibility of representation.

What is meant with that?

The source material should not limit the creative adaption but rather encourage various people to take over and add their nuances. The Great Gatsby is a prime example of Australian influence and the success it may carry. It creates differences to the original, those that may change the setting, acting and developing of a plot, but it does not need to be connected to negativity. Furthermore, it opens the door for representation in Hollywood, for recognition and acceptance apart from the usual norm.

So, yes, The Great Gatsby needs to be seen as an Australian movie, for that it not only consists of mostly Australian cast and crew but it also offers a difference to usual Hollywood blockbusters. It opened the doors of possibilities and the space to think about productions that not only consist of Americans when telling a story even one set in America. This is thanks to people like Baz Luhrmann who pour their individuality and ideas in big projects, turning them into something different, something new.

Sources:

‘Great Gatsby’ and the Australian influence (chron.com)

Is the Great Gatsby really an Australian film? | Daily Telegraph

Nick Cave and the Gothic

Nick Cave is an Australian singer, songwriter, poet and author who dives into the multifaceted abyss of human consciousness. In his works, and especially song lyrics, he frequently makes use of themes such as mortality, morbidity and surrealism. All of these are motives we are familiar with from the genre of Gothic. But how exactly are these themes realized in Cave’s art and can they be categorized as belonging to the subgenre of Australian Gothic?

To answer these questions let’s first take a look at some examples of Gothic themes in Cave’s songs. In the album Murder Ballads, published in 1996 by his band Nick Cave and the Bad Seeds, themes of horror can be found frequently. As the title suggests, almost every song includes the story of at least one and sometimes several murders. “The Curse of Millhaven”, for example, tells the story of a mad young girl comitting several murders. In “Song of Joy”, a father recounts the brutal murder of his family by a serial killer. Both songs feature detailed, very morbid descriptions of the murders. Interesting to note is that both these songs are written from the perspective of the murderer. Both depict their spiral into madness.

This theme of madness and violence developing from a place of love can be found in several other songs as well. The general feeling of many of these songs could also be described as a depiction of the ordinary and unknown in an unusual, surrealistic way. Cave presents horror and violence from the hands of ordinary people like a school girl, father or lover.

To answer the question whether Nick Cave’s art can be classified as Australian Gothic we must first take a closer look at the characteristics of this subgenre. In general, it shares some aspects with European and American Gothic but also has its own distinct features. Early examples of Australian Gothic can be dated back as far as the late 19th century but are quite obscure. The genre developed alongside colonization and is therefore marked by racist ideas. Indigenous Australian people are portrayed as uncivilized in contrast to the civilized, rational colonizer. Another feature is the perception of the landscape as hostile, dangerous and haunted.

One song which we would like to inspect closer is “Where the Wild Roses Grow”. Cave recorded this song together with fellow Australian artist Kylie Minogue in 1995. The duet narrates the story of Elisa Day and her unnamed murderer who is also her lover. At the height of their relationship, he promises to show her the place “where the wild roses grow”. This place is depicted as a beautiful, mysterious place of desire only he seems to know of. It is here at this almost otherworldly place of natural beauty where he strikes her down with a rock.

Contrary to most Australian gothic fiction, the environment here isn’t potentially harmful or even dangerous. Instead it is depicted as a beautiful escape. Nonetheless, the surroundings are abstract and surreal, almost too perfect and quickly stained by the brutal murder of Elisa Day. It appears as if Nick Cave subverts the expectations of the genre, by turning the innocent and beautiful landscape into a murder scene, instead of the land itself bearing the horrors and danger. This idea of subverting the Australian Gothic can also be found in the way evilness is depicted. There is no strange “other” who poses a threat. Instead evilness and violence can be found within the community from people you would never expect to be capable of such things. The kind of horror Cave uses is psychological, often allowing the listener to get an insight into the murderers thoughts by having the songs be written from their perspective.

Orientation in “The Arrival” – paths of the past and the future

Photo albums combine immediate proximity and boundless distance. They are tangibly close, but suggest an intangible vastness. Photo albums are timeless and yet they capture a concrete time. At the same time, they recall a past, a snapshot that awakens a memory, but are seen through the eyes of the present. A photo album is able to tell a story that depicts the past and foreshadows a future, a future that one seemingly inhabits whilst viewing the album. Photographs are silent, yet they express numerous characteristics. Although they may appear highly specific, the observer perhaps lacks the context that memory has lost, allowing only fragments to be grasped.

Figure 1

Shaun Tan, author of the graphic novel The Arrival, asserts that photo albums “inspire[es] memory and urg[e] us to fill in the silent gaps, animating them with the addition of our own storyline” (Essays – Strange Migrations – Shaun Tan). Originally planning a picture book in which an elderly migrant reflects on his past experiences, Tan discarded this idea in favour of a silent protagonist who migrates to a distant, new and distant place with fantastical attributes (Ling 46-47). Whilst the sepia tones are the main feature to allude to the nature of old photographs, the foreign land involves Tan’s own interest to “depict figures in alienating landscapes” in his illustrations (45), as well as a presumably autobiographical related curiosity. As Tan writes on his website, the alienated place where he spent his childhood gave him “a feeling of being somewhere and nowhere at the same time” (Essays – Strange Migrations – Shaun Tan).

Given the seemingly opposed yet unitary nature of a photo album’s ability to evoke a sense of a liminal place, of the old and the new, of the then and the now, of the silent and the speaking, Tan’s wordless graphic novel The Arrival illustrates a mode of photo album that both builds and defines upon a pair of directions: that of the past and that of the present/future. More precisely, The Arrival formally elucidates the two tendencies by visually placing distinct references to them. In this respect, the title page’s opening gives a visual reference (Figure 1). Standing to one side, the strange and nameless protagonist, his face covered by his hat, directs his gaze to the left and stares back. Similar to the other examples of single panels in the graphic novel, the title page, a replica of a panel reused from another page, demonstrates that the left-facing protagonist turns to face the past.

Figure 2
Figure 3

By the stranger looking behind or casting his gaze to the left, the panel implies that the past that is left behind creates a distance that is at the same time tangible, though no longer accessible. Tan connects a quick sequence here that shifts the direction to the opposite in the subsequent panels, thus making the (then) past yield to what lies ahead, what is directed to the right, what is the future. Just as in the first page, featuring a rightward-facing origami figure in the first panel (Figure 2), upon turning left the stranger encounters a crowd of strange-looking birds that resemble the origami figure (Figure 3). They jointly fly away towards the right, the future, whom the stranger later encounters again in the new land.

To this end, Tan repeatedly deploys these specific alignments of the characters. When the unknown protagonist bids farewell to his family, he tilts his head downwards, puts on his hat, as he faces the left side in the panel. After five additional panels, he bends down again, only this time to receive the suitcase that the daughter hands him. Unlike before, the protagonist is now oriented to the right. With the view into the future, the suitcase stresses the journey into the distant and foreign as a token of movement (Figure 4).

Figure 4

Furthermore, the visual announcements of the various flashbacks in Arrival, which portray the experiences of migration of various characters as they meet the protagonist in the new land, illustrate a glimpse into the past. An example of this is the character exchanging views with the protagonist and looking to the left. As with the previous examples, the panel concentrates only on the character, then zooms in closer with each subsequent panel. Direction of viewing plays an important role in Tan’s Arrival, placing the past and the future in immediate proximity. Similar to a photo album, the old is seemingly situated not that far back, but the new lays ahead as well – in Tan’s Arrival, the fantastically new. According to Golnar Nabizadeh, these fantastic aspects sustain “hope for the future […] through surreality that resides within the recognisable past […]” (Nabizadeh 204).

Figure 5

Accordingly, the last page of the graphic novel accentuates the direction of hope. In the one-page panel, the unnamed proagonist’s daughter, who has arrived in the new land, meets a rather perplexed looking migrant. With a suitcase on the ground and a map in her hand, the migrant gets assistance from the daughter on finding her way. Like the magical being accompanying them, the two look to the right while the daughter points her finger in that very direction – towards the future for the arrived migrant (Figure 5).







Works Cited

Ling, Chuan-Yao. “A Conversation with Illustrator Shaun Tan.” World Literature Today 82.5 (2008): 44-47
Tan, Shaun. “Strange Migrations.” n.d., www.shauntan.net/essays.
Tan, Shaun. The Arrival. Melbourne. Lothian, 2006.
Nabizadeh, Golnar. Departure and arrival: loss and mourning in literary migrant narratives. 2011. University of Western Australia, PhD dissertation. research-repository.uwa.edu.au/en/publications/departure-and-arrival-loss-and-mourning-in-literary-migrant-narra