Cirrus@Austlit

'The Gothic lends itself to critical examinations of disabled embodiment, yet this genre has ‘hitherto been largely ignored’ by disability studies scholars (Gregory 291). This essay redresses this omission by exploring disability in three Australian Gothic novels: Elizabeth Jolley's The Well (1986), Sarah Kanake's Sing Fox to Me (2016), and Kate Grenville's Lilian’s Story (1985). On initial glance, The Well and Lilian’s Story conform to the use of disability in the Gothic as a metaphor for social and psychological deviance. However, closer inspection of these novels and Sing Fox to Me demonstrates their resistance to the Gothic’s typical use of disability in phobic ways. Hester’s disability in The Well enables her to transcend the gender prescriptions of her patriarchal Australian community, even if it is initially constructed as a physiological sign of her disturbing possessiveness over Katherine. Against the ‘dramatic and unforgiving natural settings’ of the Tasmanian Gothic (Bullock 72), Sing Fox to Me interweaves Samson’s experience of Down syndrome with perennial themes of the genre including familial haunting and the intersection of past and present. Similar to The Well, Lilian’s Story shows the politically transformative nature of disabled embodiment, wherein the titular character’s fatness and ‘madness’ allow her to achieve self-realisation while defying the gender norms of her time. Ultimately, the three novels suggest that the use of disabled characters in some contemporary Australian Gothic narratives is clearing space for less-stereotypical portrayals of corporeal and psychological variation in this genre.' (Publication abstract)

'In 1985, when Kate Grenville’s novel about a fat, unlovely bag lady appeared on the Australian literary landscape, Lilian’s Story was celebrated as a feminist and postcolonial text. By locating Lilian as ex-centric to the nation, to inhabit the abjected zones of the colony—the bush, the asylum, the streets of post-Federation Sydney—Grenville is commonly read as a feminist writer intervening into the gender politics that shaped Australia. Feminists celebrate the ways in which she carves out discursive spaces for women who have existed largely in the interstices between public memory and official history. Postcolonial critical interpretations of Lilian being ‘colonised’ by her father, provoked by the rape narrative, have tended to reproduce the postcolonial trope of Australia’s shift from a colonial relationship to a national structure. Such readings largely neglect the colonial violence of Australian patriarchy, and the skewed gender norms that result when a host culture is transplanted to an imperial outpost. Taking up the colonial metaphor structuring the relationship between Lilian and her father, I read Lilian’s ‘madness’ as a response to discourses of ‘race’ and gender that circulate in the colonial Imaginary to position women as the site for racial anxiety about colonial ‘dirt’, contamination and disorder. While Lilian approaches the rebellious female grotesque celebrated in postcolonial feminist theorising, her obese body also signifies the devouring nature of colonialism. This paper engages with the white politics of women’s ‘belonging’ inscribed in Lilian’s Story to disinter the schizoid nature of white women’s relationship to colonial patriarchy.' (Publication abstract)

'Kate Grenville’s Lilian’s Story is one of the great Australian novels of the last thirty years. When it was first published in 1985, it was immediately hailed as a masterpiece. The original cover carried a recommendation by Patrick White, Nobel laureate and the greatest writer of any kind Australia has produced. White said that in Lilian’s Story Kate Grenville had ‘transformed an Australian myth into a dazzling fiction of universal appeal’, and hailed her as a true novelist.' (Introduction)