'Miles Franklin award-winning author Alexis Wright describes how a remote town in Australia dealt with the invasion of grog on their traditional lands. Wright describes the shocking effects of alcohol abuse and racism in this vivid portrayal of a small town fighting to bring about change.
'Wright was commissioned by the Julalikari Council of Tennant Creek to write Grog War to document the enormous struggle it took to introduce some simple restrictions on alcohol in the town. Wright's account of what happened over 10 years ago in the remote town of Tennant Creek is now repeating itself throughout north west Australia.
'It is a controversial conversation. Should alcohol be restricted? Is this racist? Whose decision is it to make? With towns such as Halls Creek and Fitzroy Crossing putting alcohol restrictions in place with the backing and support of key community members, Wright's story is more relevant than ever.
'Aboriginal elders and community advisors fought for years to put alcohol restrictions in place and they are still fighting. Their courage and tenacity is an inspiration for other towns in northern Australia who are battling against the tide of alcohol abuse and resistance from licencees and the broader community.' (From the publisher's website.)
'This chapter considers Alexis Wright’s trajectory as a writer from Grog War (1997) to The Swan Book (2013), arguing that her body of work presents a consistent vision that is “at once Aboriginal and Australian, modern and ancient, local and yet outward-looking.” It pays special attention to the notion of “all times,” the relation between form and politics, and how imaginative sovereignty underpins Wright’s work.' (Publication abstract)
'In order to better understand and appreciate Alexis Wright's publishing history, it is important to first place it in the context of the publishing history of Australian Aboriginal literature. Only then can one properly situate it in the larger context of Australian literature. Finally, for full effect, Wright's publishing history should be placed in the context of the international literary marketplace.' (Introduction)
'This quotation, which appears as an epigraph on the title page of part 1 of Alexis Wright's 1997 book Grog War, immediately frames the problems associated with alcohol in Aboriginal communities as belonging to the legacies of colonialism. Grog is not a passive killer. Poison and guns were killers in the eighteenth, nineteenth, and early twentieth centuries; nowadays, alcohol is being used to destroy Aboriginal people, families, and whole communities. Grog is contextualized here, at the beginning of Wright's narrative, as an active force in the continuing destruction of communities, a legacy of colonial control and oppression. And if grog is a legacy of colonialism, then both the colonizer and the colonized are compelled to address its destructive force in postcolonial times. A whole community response is needed to address this historical, structural, and social problem. There is no attempt here either to reinforce victimhood or to elude responsibility in relation to the misuse of alcohol. On the contrary, Grog War tells the story of an Aboriginal community's preparedness to face up to the problems of alcohol abuse, to take initiative in working toward solutions, and to encourage a shared sense of responsibility for managing misuse in one Northern Territory town.' (Introduction)
'Whether it be Sir John Franklin confronting a "sense of his own horror" while hallucinating and dying in Flanagan's Wanting (177), Oblivia, mute and with no agency, possessed only of memories that Bella Donna "has chosen to tell her" in Wright's Swan Book (89) and ending her days in a ghost swamp (334), or Aljaz Cosini finding himself in a "gorge of death" because he has ignored the "language" of the landscape in Flanagan's Death of a River Guide (296-97), both authors write of an erosion of being and purpose, often using landscape and the history inscribed on that landscape to describe existential crisis. Magic realism, even its constituent words, has little relation with what Franz Roh proposed in his seminal 1925 essay on a new form of painting: the term has not only shifted its main focus from one artistic endeavor to another but has often features of surrealism or what Roh (dismissively) called "Expressionism," a term he used to explicitly label Marc Chagall's modernist work, characterized as including animals walking in the sky, heads "popped like corks," "chromatic storms," and distortions of perspective (Faris 17). Wright's dream of a common spirituality of reconciliation, also expressed in interview, also has resonances with Fuentes's belief (33) that all Mexicans need to recognize that Indians are intrinsically part of their culture, their identity and heritage, and must therefore work to ensure justice for that population. [...]the invading colonial culture was initially penal, brutalizing, and authoritative and indeed sought to make the entire landscape an unescapable and perfect prison.' (Publication abstract)
'Whether it be Sir John Franklin confronting a "sense of his own horror" while hallucinating and dying in Flanagan's Wanting (177), Oblivia, mute and with no agency, possessed only of memories that Bella Donna "has chosen to tell her" in Wright's Swan Book (89) and ending her days in a ghost swamp (334), or Aljaz Cosini finding himself in a "gorge of death" because he has ignored the "language" of the landscape in Flanagan's Death of a River Guide (296-97), both authors write of an erosion of being and purpose, often using landscape and the history inscribed on that landscape to describe existential crisis. Magic realism, even its constituent words, has little relation with what Franz Roh proposed in his seminal 1925 essay on a new form of painting: the term has not only shifted its main focus from one artistic endeavor to another but has often features of surrealism or what Roh (dismissively) called "Expressionism," a term he used to explicitly label Marc Chagall's modernist work, characterized as including animals walking in the sky, heads "popped like corks," "chromatic storms," and distortions of perspective (Faris 17). Wright's dream of a common spirituality of reconciliation, also expressed in interview, also has resonances with Fuentes's belief (33) that all Mexicans need to recognize that Indians are intrinsically part of their culture, their identity and heritage, and must therefore work to ensure justice for that population. [...]the invading colonial culture was initially penal, brutalizing, and authoritative and indeed sought to make the entire landscape an unescapable and perfect prison.' (Publication abstract)
'This quotation, which appears as an epigraph on the title page of part 1 of Alexis Wright's 1997 book Grog War, immediately frames the problems associated with alcohol in Aboriginal communities as belonging to the legacies of colonialism. Grog is not a passive killer. Poison and guns were killers in the eighteenth, nineteenth, and early twentieth centuries; nowadays, alcohol is being used to destroy Aboriginal people, families, and whole communities. Grog is contextualized here, at the beginning of Wright's narrative, as an active force in the continuing destruction of communities, a legacy of colonial control and oppression. And if grog is a legacy of colonialism, then both the colonizer and the colonized are compelled to address its destructive force in postcolonial times. A whole community response is needed to address this historical, structural, and social problem. There is no attempt here either to reinforce victimhood or to elude responsibility in relation to the misuse of alcohol. On the contrary, Grog War tells the story of an Aboriginal community's preparedness to face up to the problems of alcohol abuse, to take initiative in working toward solutions, and to encourage a shared sense of responsibility for managing misuse in one Northern Territory town.' (Introduction)
'In order to better understand and appreciate Alexis Wright's publishing history, it is important to first place it in the context of the publishing history of Australian Aboriginal literature. Only then can one properly situate it in the larger context of Australian literature. Finally, for full effect, Wright's publishing history should be placed in the context of the international literary marketplace.' (Introduction)
