No Sugar Textual Conventions

Textual conventions can be used in texts to portray a power imbalance between characters or different demographics within the story line. The play No Sugar (1986) written by Jack Davis, follows the MIllimura family as they experience a severe power imbalance between themselves and their white oppressors. The book is set in the 1920s in Western Australia, the family is forced to endure poverty, discrimination, and cultural suppression due to government policies of forced assimilation, they were also removed from their land. The play is a powerful commentary on the ongoing struggles of the indigenous Australians. The play uses a variety of textual conventions to portray meaning to the reader. The use of language, stage directions and dialogue.

Throughout the book there are many points at which you can see a clear demographic divide between the Aboriginals and the colonists just by the use of their language and how they communicate. The Aboriginal characters speak in Aboriginal English which is often difficult for the white characters to understand. This highlights the cultural and linguistic divide between the two groups, this also reinforces the idea that the white settlers hold more power and privilege. The native Nyoongah language is used frequently throughout the play by the oppressed as a way to rebel against the white oppression, because speaking in native tung was not allowed. “Koorawoorung! Nyoongahs corrobein’ to a wetjalas brass band!”- Sam (pg. 10). This language use was an outraged expression from Sam as he is in disbelief that they would have to dance with a “white mans” band. He uses the combination of English and his native language to break the rules that have been placed by the white people. Typically, they were not even allowed to speak their own language. Another example is when Jimmy asks the guard, “Hey wetjala. You know how many times I been in gaol? [holds up four fingers] That many times.” (pg. 21). This quote shows how the Aboriginal people have a very limited education in comparison, this is proven by the combination of body and spoken language. This type of language is greatly contrasted by the white peoples

Stage directions are essentially little blocks of text in between before dialogue which explain unspoken details of the scene. For example, the stage directions might indicate that a white character is standing or sitting while an Aboriginal character is crouching or kneeling. This physical positioning reinforces the power imbalance between the characters. (pg. 91) “Moore River settlement, Australia Day 1943, a very hot afternoon. Mr Neville, Mr Neal, and Matron are seated on a dais.” A dais is a raised platform at the front of a room or hall where honoured guests are seated. By having all of the white oppressors sitting on a dais this shows that they have more power over those who are not, in this case being the Aboriginal community. Once again this is proof of how there is a severe power imbalance. “MISS DUNN enters an office with a sign displayed, reading ‘government of Western Australia, fisheries, forestry, wildlife and Aborigines.’” This quote is part of stage directions and is a very powerful statement of how the Aboriginal people at the time were considered equal to the flora and fauna rather than the other people. Both of these quotes from stage directions prove that this textual convention can provide a lot of information regarding the story. In this case showing the power imbalance between white people and the